The Epistle . 2. COR. 3. 4. Such trust haue we through Christ to God-ward ; not that we are sufficient of our selues , &c.

ALL holy Scripture ioyntly considered is called not vnfitly Gods a a Optatus lib 5. aduers. Parmeman . Idem August . in Psam . 21. exposit. 2. Testament : as being his reuealed b b Matth. 6. 10. will , and as it were c c Ardens in loc. written Indenture , containing his couenants and conueiance concerning our d d Heb. 9. 15. eternall inheritance which is aboue . But the Gospel apart considered , is tearmed in this Text , a new Testament : as neuer waxing old , e e Deering Lect. 1. Hebr. but alway continuing new , though it were from the beginning : Iesus Christ yesterday , and to day , the same also for euer , Heb. 13. 8. And new , for that it is imprinted after a new manner , otherwise than the letter of the Law : written not with inke , but with the spirit of the liuing God ; not in tables of stone , but in the fleshly tables of the heart . And new , for that it maketh vs new creatures in Christ , 2. Cor. 5. 17. According to that of f f D●… spirit . & lit . cap. 20. Id em contra duas , epist. Pelagian . lib. 3. cap. 4. & in . Psal. 83 ▪ Vide rationes alias ap●…d ▪ ●…retium . Pro●…egom in Matth. Augustine : Dicitur nouum propter nouitatem spiritus , quae hominem nouum ●…anat à vitio vetustatis : It is new for that it teacheth vs how to cast off the old man , and to put one the new man , Eph. 4. 22. 24. S. Paul therefore commends heere the worthy function of such as are made able to minister the new Testament two waies :

1. Positiuely , Such trust haue we through Christ to God-ward , &c. 2. Comparatiuely , preferring the preaching of the Gospell before the ministery of the Law , In respect of Grace : For the letter killeth , but the spirit giueth life ; the Law being the ministration of condemnation , but the Gospell the ministration of righteousnesse . In respect of Glorie : If the ministration of death thorough the letters figured in stones was glorious , &c. how shall not the ministration of the spirit be much more glorious ?

Such trust ] Our Apostle did esteeme the Corinthians his g g 2. Cor. 1. 14. glory , the h h 1. Cor. 9. 2. seale of his Apostleship , and as it were the very letters testimoniall of his sincerity . For thus hee speakes in this present chapter at the second verse , Ye are our epistle . i i Erasm. Paraphras . Such as are false teachers , need epistles of recommendation vnto you , and letters of recommendation from you : but ●… , k k Caluin . Silvanus and Timothie desire not the like , for that the Church of Corinth is our certificat , your selues are our walking pasport : l l Hieron . epist. ad Furiam . Detrimentum pecoris ignominia pastoris : It is the Pastors infamy when the people grow worse , but his m m Oecumen . in l●…c . honour when they be rich in the graces of Christ , and in all kinde of knowledge , 1. Cor. 1. 5. Whereas therefore your faith and holy conuersation is renowned in all the world , ye be to vs n n Theophylact. Anselm . Aquin. instead of an Epistle : yea better then any letters commendatory ; for they runne in and out of our eyes , and eares , here and there : but yee are Written in our heart , that is , in our o o Hieron . & Primasius . consciences , hauing this testimony , not as other about vs onely , but in vs also , residing euer in our bosomes . And whereas p p Caietan . other Epistles in Hebrew , Greeke , Latine , are read of none but such as vnderstand their seuerall Idiome ; this Epistle is vnderstood and read of all men . It is so plaine , that ( as the Prophet q q Cap. 2. ver. 2. Abacuck speakes ) he may runne that readeth it : in that ye are manifest to be the Epistle of Christ ministred by vs , r r English Glosse . as Gods pen , and written not with inke , but with the spirit of the liuing God , not in tables of stone , but in the fleshly tables of the heart . Yee are Christs epistle primarily , s s Aquin. principalit●… & authoritatiuè , for t t Matth 23. 8. one is your Doctor , and that Doctor is Christ : but our epistle , and u u 1. Cor. 9. 1. worke secondarily , being instructed by vs 1. Cor. 4. 1. as the Ministers of Christ , and disposers of the secrets of God . He y y Heb. 8. 10. writes in you , but it is through our 1. Cor. 3. 5. ministery , not as the false apostles imperfitly with inke , but with the spirit of the liuing God , whereby you that are his epistle are a a Ephes 4 30. sealed vnto the day of redemption . He writes his grace , not as the law was written in tables of b b Exod. 31. 18. stone : but in fleshly tables of the heart . According to his word vttered of the mouth of c c Cap. 36. 26. Ezechiel : I will take away the stony heart out of your bodie , and I will giue you an heart of flesh . That is , ( as Anselmu●… vpon this place notes ) a good vnderstanding to know , and a ready will to keepe my commandements . d d Theophilact . As farre then as Gods spirit doth excell inke , and mans heart a stone ; so farre the Gospell excels the Law .

Now lest our Apostle should seeme to commend his ministery too much , he Marlorat . corrects himselfe thus in my text : such trust haue we through Christ to Godward , &c. f f Anselm . As if he should say , we speake confidently that yee are Christs epistle , and our epistle , not arrogating this excellency to our selues , as if wee were sufficient of our selues : but ascribing all the glory to God , from who●… as the fountaine , through Christ , as the conduit pipe , commeth euery good and perfect gift . If wee be able vnto any thing , the same commeth of God , which hath made vs able to minister the new Testament . And therefore we trust not in the g g Ephes. 6. 12. princes of darknesse , h h Psal. 146. 2. nor in any childe of man : but our hope , yea helpe standeth in the name of the Lord , which hath made heauen and earth : Psal. 121. 2. all our trust is in God through Christ .

The Papists attribute too much vnto the Priests office ; carnall Gospellers and worldly politicians ascribe too little . The Pope forsooth is esteemed of his parasites a See Tortura Torti . pag. 361. vice god , k k 2. Cor. 11. 4. Matth. 24. 24. another Christ , assuredly they might say better an Antichrist Nay the Papists hold their vnderling Masse-priest such an omnipotent creature , that wheras in the sacrament of Order ( as they call it ) almighty God makes the Priest ; in the sacrament of their Altar , horr●…sco referens , the priest ( say they ) makes almightie God , as it were by magicall arte translating Coelum in coenam , pulling heauen out of heauen , and imprisoning Christs bodie with all his dimensions in a little box .

Statising wordlings on the contrary thinke that Preachers of the Word are nothing els but as a post , on which Iniunctions of the King , and Mandates of the Court Christian are fixed : Ornaments and ministers of State , not instruments and messengers of God ; and so l l B. of Lin. answere to a name-lesse Cat pag. vlt. Religion turned into Statisme p●…oues Athoisme . We must therefore go betweene both , Atheists on the left hand , and Papists on the right , medium tenuere beati . We must acknowledge the Gospels ministery to be m m Rom. 1. 16. the power of God vnto saluation . He could otherwise regenerate men , as being able out of stones to raise vp children vnto himselfe , Matth. 3. 19. but it pleaseth him ( as our Apostle teacheth n n 1. Cor. 1. 21. elsewhere ) by the foolishnesse of preachi●…g to saue them that beleeue . God hath reconciled vs vnto himselfe by Iesus Christ , and hath committed vnto his Apostles , and their successors his faithfull Pastors , the Word and ministerie of reconciliation , and they being appointed ambassadors for Christ , as though God did beseech you through them intreate you in Christs stead that you be reconciled to God : 2. Cor. 5. 18. 19. 20.

If this one lesson onely were well vnderstood and learned in England , namely , that the o o Psal. 45. 2. tongue of the Preacher is the penne of a ready writer , whereby men are made Christs epistle , written not with inke , but with the spirit of the liuing God , and so sealed vp vnto the day of redemption ; wee should not need to giue thankes at our meales , as that odde priest in old time :

* * Casparus . Fuckins , Orat. Paneg. 2. pag. 19. Deo gratias , quod nos satias , bonis rusticorum contra voluntatem eorum . Amen .

For all sutes of vnkindnesse against our persons , and all quarrels about tithes and other duties incident to our place , would instantly surcease . Then the p p Rom. 10. 15. feete of such as bring glad tidings of peace would be reputed beautifull and all good people in vnfained zeale turne q q Galat. 4. 15. Galathians , if it were possible , willing to pull out their eyes , and to giue them for their Pastors good .

This also may teach all Clergy men to be faithfull and painfull in their calling , that they likewise may finde such confidence toward God , as Paul had , euen letters testimoniall of their indefatigable diligence written in their owne consciences . It is an easie matter in a corrupt age to be well beneficed , aut errore hominis , aut aere Simonis ; as one wittily : but to play the part of a good Pastor , ( as r r Pastoral . part. 1. cap. 2. Gregory the great said ) is ars artium , & scientia scientiarum . A Prelate therefore must not lay a Bishopricke vnder his feete , making one dignity a step vnto another : but he must lay it vpon his shoulders , and remember that as Bishops enioy honour by their place , so they sustaine a burthen in their office .

Not that wee are sufficient of our selues to thinke any thing as of our selues : but if wee be able to any thing , the same commeth of God . ] A pregnant text against the s s Aquin. Anselm . Rhem. in loc. Pelagians , t t Aug. H●…res. 88. & retract . lib. 1. cap. 9. affirming that our good actions and cogitations proceed onely from free-will , and not from Gods speciall grace . Secondly , this maketh against the Semipelagians , I meane the Papists , u u Pelican . apud Marlorat . Dr. Fulk . Kilius in loc . holding that man hath a power of free-will in his owne nature , which being stirred and helped , can and doth of it selfe cooperate with grace . So writes x x Orthodox . explicat . lib. 4. Andradius plainly : The motion of free-will , and applying of it selfe to righteousnesses , doth no more depend vpon the graces of God , then the fires burning of the wood doth depend vpon the power of God : intimating that our will adioyneth it selfe vnto Gods grace , not by grace , but as carried thereunto by the force of nature . Wee teach on the contrary , that freedome of the will to turne to God , and to worke with him , is no power of nature , but the worke of grace . For our selues are not sufficient as of our selues to thinke , y y Primisius . much lesse to speake , least of all to doe that which is good . z z August . de bono perse . c. 13. Indeed we will , but it is God that worketh in vs to will ; we worke , but it is God that worketh in vs to worke , according to his good pleasure . Thus it behoueth vs to beleeue , thus also to speake , that God in our humble confession and submission may haue the whole . a a Idem ●…bisup . cap. 6. For we liue in more safety if wee giue all vnto God , rather then if wee commit our selues partly to our selues , and partly to God . Our selues are not sufficient to thinke any good , b b A●…densin loc. either in part or in whole . Wee cannot say that it is c c Chrysost. in 2. Cor. Hom. 6. ours in part , and Gods in part , seeing of him , and through him , and for him are all things : d d Aug. retract . lib. 1. cap. 9. Et magna & media & minima . See S. Augustine de bono perseuerant . cap. 13. & contra duas epist. Pelagian . lib. 4. cap. 6. epist. 46. & 47. de gratia & libero arbitrio ad Ualentin . & ad eundem de corrept. & gratia , cap. 1. 2. 3. 8. 14. Caluin . Instit. lib. 2. cap. 3. 4. 5. B. Iewel Defens . Apolog. part . 1. c. 2. diuis . 3. Dr. Mortonappeale . l. 1. c. 2. § . 10. Dr. Abbot ibidem pag - 100. 101.

Thirdly , this may serue to confute the e e T. ●… . lib. 1. pag. 136. Nouelists inueighing against our Communion booke , for that in the Collect appointed to be red this day we pray thus : Almighty and euerlasting God , which art wont to giue more then wee desire , or deserue : powre downe vpon vs the abundance of thy mercie , forgiuing vs those things whereof our conscience is afraid , and giuing vnto vs that , that our praier dare not presume to aske , through Iesus Christ our Lord . And in another Collect after the Offertory : Those things which for our vnworthinesse we dare not aske , vouchsafe to giue vs for the worthinesse of thy Sonne Iesus Christ our Lord . These passages ( as they say , who dare say any thing ) carry with them a note of the Popish seruile feare , and sauour not of that confidence and reuerent familiarity , that the children of God haue through Christ with their heauenly Father . f f Dr. Whitgift defen. of his answer to the admonit. pag. 493. Answere is made , that acknowledging of our vnworthinesse is the ground of humility , and that humility is a principall ornament of Praier , and in a sutor such a commendable vertue , g g Hooker . ecc●…e polit. l. 5. §. 47. that the testification therof argueth a sound apprehension of his supereminent glory before whom wee stand , and putteth also into his hands a kinde of bond or pledge for security against our vnthankefulnesse : the very naturall roote whereof is alwaies either ignorance , dissimulation , or pride . Ignorance , when wee know not the Author from whom our good comes : dissimulation , when our hands are more open then our eyes vpon that we receiue : pride , when wee thinke our selues worthy of that which vndeserued fauour and meere grace bestoweth . And therefore to abate such vaine imaginations in our prayer with the true conceit of vnworthinesse , is rather to preuent , then commit a fault : and it sauoureth not of any basenesse or seruile feare ; but rather of great trust in Gods mercie : for those things which wee for our vnworthinesse dare not aske , wee desire that God for the worthinesse of his Sonne would notwithstanding vouchsafe to grant . The knowledge of our vnworthinesse is not without faith in the merits of Christ ; with that true feare caused by the one , there is coupled true boldnesse and encouragement arising from the other . Euen our very silence , which our vnworthinesse putteth vs vnto , doth it selfe make request for vs , and that in great confidence : for albeit looking inward we are stricken dumbe , yet looking vpward we speake and preuaile . So the h h Luk. 18. 13. Publicane praying in the Temple , would not come nigh , nor lift vp his eyes ; and yet you know what Christ pronounced of him , and what a generall rule hee grounded vpon that particular example , to wit , Euery man that exalteth himself shall be brought low , and he that humbleth himselfe shall be exalted . So the i i Luk. 15. 21. prodigall child said to his owne father , and that after he was receiued into fauor , euen after his father had embraced and kissed him , I am no more worthy to be called thy sonne . So S. Paul writes here , We are not sufficient of our selues to thinke any thing as of our selues : and yet he saith , our trust is in God through Christ .

For the Letter killeth , but the spirit giueth life . ] k k Origen . peri archon , lib. 4. cap. 2. As a man , so the Scripture consists of a body and a soule . The l l August . Ser. 70. de temp. superficiall sound of the Letter is the body , but the true sense is the soule . The Letter then of the Bible not vnderstood often killeth m m Idem Ser. 100 de temp. Heretikes , and Iewes , and carnall Gospellers : it is the Spirit onely that giues light and life to such as sit in darknesse and in the shadow of death . It is a notable saying of n n Exposit. pri●…r . in epist. Gal. cap. 1. Hierome : Non in verbis est euangelium , sed in sensu ; non in superficie , sed in medulla ; non in verborum folijs , sed in radice rationis . And therefore we must in reading holy writ apply our selues adsensumrei , more then adsonum vocabuli , saith o o Lib. contra Prax. cap. 3. Tertullian . According to this exposition p p ●… 〈◊〉 in loc. ignorant Clergie-men are most vnable to minister the new Testament , vnderstanding neither the spirit , nor yet so much as the Letter . As q q T●…omas ●…rus epigram . one sharply taxed an illiterate Bishop in his age :

Magne pater cl●…mas , occidit litera ; in ore Hoc vnum , occidit litera semper habes . Cauisti bene tu , ne te vlla occidere possit Littera , non vlla est litera nota tibi . Nec Frustra metuis ne occidat litera , scis non Uiuificet qui te spiritus esse tibi .

But r r Lib. de Spirit . & 〈◊〉 . cap. 5. 6. & sequent . S. Augustine and s s Ambros. Hieron . Anselm . other Interpretors haue more fitly construed this according to Pauls intent of the Gospell and the Law , shewing that the Law is the Letter as being figured in stones , and written with inke by the ministerie of Moses ; and that the Gospell is the spirit , as bei●…g first published vnto the world by the comming down of the holy Ghost , and imprinted in our hearts by the spirit of the liuing God .

There is a spirit in the Law ; for t t Rom. 7. 12. the commandement is holy , iust , and good : and there is a letter in the Gospell , and that a killing letter , euen the u u 2. Cor. 2. 16. sauour of death vnto death in all reprobate : but in x x Caluin . this text we must exactly consider the Law and the Gospell as they stand in opposition each one with other , and so the y y See Luther loc. com . tit ▪ de legis vs●… theologico & spirituali . proper office of the law is to threaten , accuse , terrifie , condemne , kill . As Luther peremptorily , lex non damnans est ficta & picta lex . On the contrary , the proper office of the Gospell , is to preach z z Esay . 6●… . 1. glad tidings vnto the poore , to comfort all that mourne , to bind vp the broken hearted : In a word , to conuert soules , and to giue life . So Saint a a Cap. 1. vers. 17 Iohn in his Gospell expresly , the law was giuen by Moses , but grace came by Iesus Christ . A●…d thus accurately to distinguish betweene the Law and the Gospel is sapientiarum sapientia , the wisedome of all wisedome , quoth b b Loc. com . tit. de necessitate discrim . inter Legem & Euangel. Martine Luther . It is obserued pretily , that the ceremonies of the Law were first in their prime , mortales ; after in Christs age , mortuae ; last of all in our time , mortiferae . But it may bee said as truely that euery letter of the morall Law , yea iot or title thereof , is able to kill all mankind ; for it is , saith our Apostle , the ministration of death , and that in foure respects , as

1. c c Aquin. Reuealing our sinne . Rom. 3. 20. 2. d d Caietan . Nitimur in vetitum . Encreasing our sinne ▪ Rom. 7. 8. 3. Accusing vs of sinne . Ioh. 5. 45. 4. Condemning vs for sinne . Rom. 6 , 23.

But the Gospell is the ministration of righteousnesse , like Iohn the Baptist , pointing out the Lambe of God who taketh away the sinnes of the world ; assuring our conscience that e e Rom. 8. 1. there is no condemnation to them that are in Christ . As f f De spirit . & li●… . cap. 13. Augustine most diuinely : Quod lex operum minando imperat , hoc fidei lex credendo impe●…at . g g Luther loc. com . tit. de dis●… crim . Iust. legal . & Euangel. When the law calleth vpon thee for thy debt ; crying , pay that thou dost owe : the Gospell acquits thy bonds , and saith vnto thy soule , Thy sinnes are forgiuen thee . For the law of the spirit of life which is in Christ Iesus , hath freed thee from the law of sinne and death : Rom. 8. 2. See Epistle Sunday following .

If the ministration of death ] As the Gospell is more gratious then the Lawe ; so likewise more glorious , and that

In respect of Countenance : h h Aquin. For it is more honourable to bee the Minister of Mercie , then an Executioner of Iudgement . A deaths man is accounted base , but the very feete of such as bring glad tidings are beautifull . In respect of Continuance : For Moses glorie is abolished and done away , but the Gospels ministerie remaineth . All Moses glorie was but a i i Ambros. Anselm . Marlorat . in loc. type of Christs glorie : now the substance being come , the shadowe vanisheth . k k Ma●… . 11. 13. All the Prophets and the Lawe prophecied vnto Iohn : but trueth and grace came by Iesus Christ , Iohn 1. 17. l l Theoderet . apud Occumen . & Primasius in loc. Looke then how farre the Sunne doth obscure the lesser lights ; euen so farre the Gospell exceeds in glory the Law . For when that which is perfect is come , that which is imperfect is abolished : 1. Cor. 13. 10.

The Gospell , MARKE 7. 31. Iesus departed from the Coasts of Tyre and Sydon , and came vnto the sea of Galile , through the middest of the ten Cities , and they brought vnto him one that was deafe , &c.

AMong many , there bee m m Scot●… prolog. 1. sent. two maine demonstrations of Christs diuinitie : the words of his Prophets , and the workes of himselfe . Both are met together in n n Vega in lod . this place ; for it is shewed here by S. Marke , that he wrought at o o Ferus ser. 5. in loc. one time , with one word , and that a p p Verbulo minimo : Coster . in loc. litle word too , great wonders ; and that according to the prediction of his Prophet q q Cap. 35. vers. 5. Esay , then shall the eyes of the blind be lightned , and the eares of the deafe bee opened . If any then want euidence to proue that Christ is God , let me say to him , as it was once said vnto Peter and Andrew , r r Iohn 1. 39. come and see .

The whole may bee deuided into three principall parts , answerable to three principall parties expressed in the text , namely ,

The partie Cured : One that was deafe , and had an impediment in his speech . Curing : Christ , And when hee had taken him aside , &c. Procuring : Who brought the patient vnto Christ , and prayed to put his hands vpon him .

Iesus departed from the Coasts of Tyre and Sidon , and came vnto the sea of Galile ] Christ was not a perpetuall resident in one benefice ; but hee s s Act. 10. 38. went about from Coast to Coast , doing good , and healing all that were oppressed of the diuell . By which example we may learne to be t t Kilius in loc. diligent and industrious in our seuerall callings , and that u u Ardens . we should not expect vntill other vpseeke vs , but that wee should seeke , yea x x Galat. 5. 13. serue them in loue , doing good vnto all men , especially to them which are of the houshold of faith . Galat. 6. 10.

And they brought vnto him ] In these neighbours of the deafe man , y y Luther . Heming . Culman . interpreters haue noted a liuely patern both of faith and of loue . First of faith , in that hearing of Christ they beleeued , and in beleeuing they came to him , entreating fauour , not for themselues onely , but for their sicke friend also : being assured that the worlds Sauiour could with a touch easily cure him . z z Sarcerius . Here then are foure degrees of a iustifying faith , according to that , Rom. 10. 13. Whosoeuer shall call vpon the name of the Lord shal be saued ? but how shall they call on him , in whom they haue not beleeued ? And how shall they beleeue in him , of whom they haue not heard ? and how shall they heare without a Preacher ? and how shall they preach , except they bee sent ? The first step is to heare Christs word ; the second , so to heare , that wee beleeue ; the third , so to beleeue , that wee dare a a Heb. 4. 16. goe boldly to the throne of grace ; calling on him in whom we beleeue : the fourth is , so to call and aske , that our request may bee granted , and our selues saued . Againe , their action was full of loue ; first , in that they brought him vnto Christ . b b Ferus serm. 3. in loc. Secondly , for that they deferred not this good worke , but instantly brought him , as soone as Christ was in the midst of their Coast. Thirdly , for that they were not cold sutors in his behalfe , but earnest petitioners vnto Christ , that he would put his hands vpon him . Hereby c c Zopper . con. 1. in loc. teaching vs how to demeane our selues toward our sicke neighbours , and distressed friends : insinuating that it is not enough to wish well , or speake well , except wee doe well vnto them : and that wee must not onely labour to helpe them our selues , but also when need shall require , to procure other of greater skill and abilitie to giue them further contentment and ease . There bee many motiues vnto this good office ; but especially two ; namely , Gods precept , and promise . Precept , d d Luk. 6. 36. be yee mercifull , as your Father is mercifull . Promise , e e Psalm. 41. 1. Blessed is he that considereth the poore and needie , the Lord shall deliuer him in the time of trouble . See Gospell Sund. 4. and Epist. Sund. 2. after Trinitie .

One that was deafe , and had an impediment in his speech ] As dumbe hee could not aske , as dease hee could not heare counsell and comfort for his good . f f Ardens . Coster . In which respect hee was in a more miserable case then either the blind , or the leper , or the lame : for they made their griefe knowne to Christ in crying , O Iesu the sonne of Dauid haue mercy on mee ; and heard also what hee said vnto them ; O sonne , be of good cheere , thy sinnes are forgiuen thee . Whether we construe this of spirituall or bodily deafenesse , it was occasioned by g g Theophylact. Satan , and bred by sinne . The diuell as a murthering theefe , comming to steale from vs our soule , the most pretious iewell in all our house , laboureth especially to stop our eares , lest we should heare that which is for our good , and to close our mouthes , lest we should call for that which is for our good . In which regard Sathan is termed in h h Luk 11. 14 another text a dumbe and a deafe diuell . Not i i Ludol . de vit Christ . part. 1. cap. 73. formaliter ( as the Schoole doth speake ) for he is a roaring Lion : but k k Caietan . in Luc. 11. causaliter , as making other dumbe . See Gospell 3. Sunday in Lent .

Sathan then is impellens causa , but Adam our first parent l l Vide Hieron . & Pauigarol . in loc. contrahens . Hee was deafe when he did not obey Gods expresse commandement ; and dumbe , when he did not reprehend his seduced and seducing wife . Deafe , when he did not heare the voice of God , Adam , where arte thou ? Dumbe , when he did not vpon that summons ingenuously confesse his sinne . Now the m m Rom. 5. 12. & 1. Cor. 15. 22 Scripture telleth vs plainly , that in Adam all men haue sinned , and therefore all of vs are by nature n n Melanct. & Kilius in loc. borne deafe , and dumbe , not able to heare ; much lesse to speake what we should , as we should , vntill Christ open our dull eares , and vnloose our stammering tongue with his Ephata from aboue .

o o Pontan . Diez . Some Postillers obserue Saint Markes order and method ; first mentioning a lesser euill , one that was deafe : then a greater , and had an impediment in his speech : according to that of the p p Ecclesiast. 19. 1. Wise-man ; he that contemneth small things , shall fall by little and little . The q q Euseb. E●…is . Hom. in loc. Preachers of the word are they who bring this deafe and dumbe man vnto Christ ; he therefore that hath eares to heare , let him heare . For r r Arboreus in loc. that man is deafe who stops his eares at the Gospell ; and mute , who will not open his lips that his mouth may shew forth Gods praise . Concerning their estate which are corporally deafe and dumbe : men ought to iudge charitably , knowing that the s s Rom. 11. 33. waies of God are past finding out ; who being infinitely rich in mercy doth exact but little where hee giues a little . The t t 1. Ioh. 2. 27. Apocalyp. 27. spirit of the Lord happily speakes vnto them , and u u Galat. 4. 6. crieth in them Abba father ; x x Rom. 8. 26. helping their infirmities , and y y Ibidem . vers. 16. witnessing with their spirit that they be the sons of God . See Hierom. exposit. prior . in Galat. cap. 3. Concil. Carthag . 4. Can. 76. Zepper . con. 3. in loc.

They prayed him ] A z z Kilius in loc. paterne of the precept , a a Iam. 5. 16. pray one for another . It is b b Chrysoft . Hom●…l . 14. ex Mat. ca●… . 6. necessity makes a man pray for himselfe ; but it is charity moues a man to pray for another . c c Thom. 22. quaest. 82. art. 7 Now that deuotion is most acceptable which is not forged by dissimulation , nor forced by constraint ; but ariseth out of pure zeale to God , and meere loue to men . It is our duty therefote to pray , not for our selues onely , but for others also ; for d d 1. Tim 2. 1. all men , euen our e e Mat. 5. 44. enemies , earnestly beseeching Christ to put his blessed hands vpon them , albeit they desire to lay their violent cursed hands vpon vs .

To put his hands vpon him ] There is a twofold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mentioned in holy Scripture ; f f B. Barl●…w : sermon at Hampton Court : Sept. 21. 1606. in Act. 20. 28. confirmatoria , & curatoria : the first vsed in ordaining Presbyters , as 1. Tim. 4. 14. and 1. Tim. 5. 22. The second in blessing and healing the people , Mat. 9. 18. and 19. 13. Now the friends of this patient entreated Christ to put his hand vpon him ; g g Maldonat . either knowing that he cured other impositione manuum , as the blind man , Mark . 8. 23 ▪ 25. and the crooked woman , Luk. 13. 13. or else for that the Prophets and holy men of God vsed in helping and healing the sicke , to lay their hands vpon them . A ceremony not vnknowen vnto the Gentiles , as it is apparent by the speech of h h 2. King . 5 11. Naaman the Syrian ; I thought with my selfe , the Prophet will surely come out , and stand , and call on the name of the Lord his God , and put his hand on the place , and heale the leprosie .

And when he had taken him aside from the people ] Sundrie Diuines haue sundrie deuices in expounding this clause . Literally , i i Sarcerius . some thinke that hee caried him aside from the prease , that he might the better attend the businesse out of the throng . k k Euthyniu●… . Other , for that among so many , some would bee regardlesse and irreuerent spectators . l l Caluin . apud Marlorat . Other , that he might pray more deuoutly , while he did the cure . m m Chrysost. apud Thom. Theophyiact . Ardens . Iansen . Most are of opinion that he did so to shun all ostentation and vaine glory . n n Hieron . Eu●…h . Emis . Culman . Vega. Mystically , none are cured by Christ , but such as hee puts apart , drawing them out of Babylon , Apocalyp. 18. 4. out of Sodome , Gen. 19. 6. from out of the broad way , Matth 7. 13. to his little flock , Luk. 12. 32. that they may be men in the world , not of the world , Ioh. 15. 19. & 17. 16.

He put his fingers into his eares , and did spit , and touched his tongue ] Christ could haue cured this man , as he did many , with his bare word ; according to that of the o o Matth. 8 8. Centurion , speake the word only , and my seruant shall be healed : but he did vse feete , finger , spettle , tongue ; p p Theophylact. Euthym. Arboreus . to shew that all the parts of his humane nature being vnited vnto the Diuine , were Salutiferous , euen the true meane whereby men ate holpen in all their sicknesse . He q q Esay . 53. 4. 5. carried all our sorrowes , and cured all our sores . Or happily Christ vsed these things , at this time , r r Sarcerius . lest wee should tempt God in neglecting ordinarie meanes . Or to s s Vega. shew that it was the finger of God , as Luke 11. 20. If I by the finger of God cast out diuels . And so this man was healed euen by the same hand that made him Or insinuating that hee wrought this cure by his t t Panigarol . power and wisedome : the first signified by his finger , the second by spettle . Mystically , the finger of God is the spirit of God : for whereas S. u u Cap. 11. 10. Luke saith , If I by the finger of God cast out diuels , S. x x Cap. 12. 28. Matthew hath , If I cast out diuels by the spirit of God . Our blessed Sauiour therefore did put his fingers into the deafe mans eare , to y y Ferus ser. 4. Zepper . ser. 1. in loc. signifie that the preaching of the word to mens outward eares only , without the secret operation of the spirit speaking inwardly to their hearts , is not auailable to saluation . Albeit Paul plant , and Apollos water , only God giueth encrease , 1. Cor. 3. 6. Here some Friers are so conceited , as to tell all the fingers on Christs hand , and euery ioynt of the same : but I cannot finger this lesson , I referre you therefore to Iacob de Vorag . ser. 1. in loc. Pontan . Bibliothec . Concion . tom. 4. fol. 199.

And looked vp to heauen ] z z Euseb Emis . & Vega , in loc. To shew that he was our mediatour and aduocate with God our Father in Heauen . Or a a Beda . Iansen . Pontan . intimating that euery good and perfect gift is from aboue , comming downe from the Father of lights : and therefore we must in all our sicknesse expect health and ease from heauen , saying with Dauid , b b Psal. 121. 1. I will lift vp mine eyes vnto the hils , from whence commeth my helpe : my helpe commeth euen from the Lord , which hath made heauen and earth . Or hee looked vp to heauen ; c c Ludolphus . Iacob . de Vorag . hereby teaching vs to set our affections on things which are aboue , Coloss. 3. 2. In this d d Psal. 84. 6. vale of misery we are subiect to deafnes , and dumbnes , and infinite other infirmities of minde and body : but in Hierusalem aboue , there e e Apocal. 21. 4 is no more dying , nor crying , but all teares shall be wiped away from our eyes , and sorrow from our hearts . And therefore let our conuersation be in heauen , as hauing in it our best friend , or best treasure , best helpe , best home .

Happily some will obiect , that lifting vp of the eyes , and sighing , are gestures of one that prayeth , and makes a sute : but Christ could haue wrought this myracle without praier , or helpe from other . It is true Christ could , and often did cure without praier : yet in some cases , and at some times he did vse to pray for two reasons especially . First , that all the world might know that he was sent from God , euen from the bosome of his Father in heauen . And this reason is rendered by himselfe , Ioh. 11. 41. 42. Iesus lift vp his eyes , and said , Father , I thanke thee , because thou hast heard me . I know that thou hearest me alwaies ; but because of the people that stand by , I said it , that they may beleeue that thou hast sent mee . Secondly , for our f f Beda . Theophylact. in loc. Idem Greg. Hom. 10 in Ez●…chiel . example , teaching vs how we should desire God to loose our stammering tongues , and open our dull eares : g g Euthym. in l●…c . instructing Physitions also to pray while patients are vnder their cure , that the God of heauen would blesse their handy worke .

And sighed ] He did not this as doubting of his cure , but to shew first , that hee was very h h Beda : Quasi Deus curauit : quasi homo ingemuit . man , subiect to weeping and passion as we are , yet without sin : Hebr. 4. vers. 15. Secondly , to manifest his i i Ferus , ser. 4. in loc. Idem Beza . compassion and pitie towards distressed men ; hee that said , k k Matth. 5. 7. Blessed are the pitifull , is such an high Priest l l Heb. 4. 15. as is touched with the feeling of our infirmities . And by this example teaching m m Ludolphus . Iansen . vs also to weepe for the weaknesse and wickednesse of our brethren . Thirdly , to demonstrate the n n Iacob de Vorag . serm. 1. greatnesse and grieuousnesse of sinne , which is not cured but by the sighing and suffering of the sonne of God . In more particular , o o Vega. some note that Christ did not sigh vntill hee touched the patients tongue , which is an vnruly euill , an p p Psal. 14. 5. open sepulchre , q q Iames 3. 8. 6. full of deadly poison , a world of wickednesse .

And said vnto him Ephata , that is to say , be opened ] He did sigh as a man , but r r Postil . cum Glossis & figuris . Idem Beda , Ferus , & alij . command as God : vsing neither the subiunctiue , nor optatiue , but s s Z●…inglius . Iansen . Maldonat . imperatiue moode : Bee opened . The word Ephata was vulgar in that countrey ; t t Bullinger . apud Marlorrt . by which it doth appeare that hee did not vse it as a charme , placing extraordinarie power or confidence therein : but that it was his owne will , and proper vertue that wrought the miracle . This ( as u u Com. in loc. Maldonate the Iesuite censureth ) is a mad glosse . Yet his old friend x x Concord . euangel cap. 62. Iansenius is so well in his wits as to receiue it , and so would hee too , but that it maketh against their superstitious vsing of the word Ephata in their popish exorcisme before Baptisme . The Papists , as being masters of ceremonies , or rather indeed slaues , obserue 22. ceremonies in their administration of holy Baptisme : namely , twelue going before Baptisme , siue in the action , and other siue following after , as Bellarmine doth marshall them in his booke De Baptismo , cap. 25. 26. 27. Now the ninth ceremonie before Baptisme is applying of spettle to the nostrels and eares of the Infant , and saying Ephata be opened . And for the lawfulnes of this ceremonie y y B●…llarm . de baptismo , cap. 25. & Rhem. in loc. they cite Christs example , and S. Ambroses authoritie . To the first our men answere , that it is an apish tricke , rather inscorne , then imitation of Christ . And therefore the noble mother of our gratious Soueraigne K. Iames enioyned the popish Archbishop at his baptisme to forbeare this idle ceremonie ; saying , that z z Thus his Maiestie reports : premon●…tion , p. 33. shee would not haue a pockie Priest to spit in her childs mouth . Our blessed Sauiour here did not administer the sacrament of baptisme ; why then I pray , should they not annoint the eyes of the baptised infant with clay , so well as his nostrels with spettle ? for Christ in the a a Ioh. 9. Gospell opened the eyes of a blind man with clay ; the which is so significant , and happily more sweete then vnsauorie slauer of an vnwholesome shaueling . Againe , suppose this action of Christ were sacramentall , ( a thing which neither they can aske modestly , nor wee grant iudiciously ) yet herein b b Epise. E●…i . respon. ad Card. Bellarm. Apolog. pag. 154. they doe not imitate Christ ; for hee did apply spettle to the mouth of this patient , but they doe this vnto the nostrels of the child to bee baptised . As for S. Ambroses authoritie , there bee two places in his workes vrged in this argument . The first is cited by c c Lib. de Baptismo , cap. 25. Bellarmine , and that is in Tom. 4. Ambros. lib. De ijs qui mysterijs initiantur , cap. 1. Where by way of preface onely the learned Father d d Exhortatio auditorum : vt aures aperia●…t . vt est in argument . ejusde●… 〈◊〉 . exhorteth his auditors that they would open their eares vnto his speech , as the deafe man had his eares opened in the Gospell . The second is quoted by the Rhemists in their Annotations vpon this text , and that is lib. 1. de sacramentis , cap. 1. Where S. Ambrose mentioneth indeed a needlesse ceremonie vsed in his age , namely , that the Priest touched the nostrels and eares of him that was baptised ; and the truth is e e D ● . Fulke in Marke 7. 34. euen at that time , there were many superfluous and burthenous rites in the Church ; of which Augustine complained in his 118. and 119. epistle to Ianuarius . But S. Ambrose speakes not in that chapter of exorcismes vsed in the ministration of Baptime , nor of spettle , nor of the word Ephata : which as f f Caluin . Ins●…it . lib. 4. cap. 15. §. 19. one speakes , are nugae palam in baptismi probrum effraeni licentia inuectae .

And straight-way his eares were opened , and the string of his tongue was loosed , and he spake plaine ] g g Maldonat . in loc. Two things illustrate Christs omnipotent power in acting this myracle : Celerity , for that hee did it so suddenly : Perfection , for that hee did it so soundly . For the first , it is said in the Text , Straight-way . Otherwise it might haue beene thought that his disease went away of it selfe , or that it was cured by some other . And for demonstration of the second , his thicke eares were opened , and the strings of his stammering tongue loosed in such sort , that hee did not onely speake , but speake plainly , that is , rightly and readily . For he that said in the beginning : Let there be lights in the Firmament , and it was so : let the waters bee gathered together , and it was so : Let the Earth bud ▪ and it was so : said heere , Be opened , and immediatly the deafe did heare , and the dumbe speake . h h Heming . Mystically , men are loosed from the shackels of Sathan and sinne by the commandement of Christ , and preaching of his word And therefore Christ in healing this patient , first opened his eares and then vntied the string of his tongue : i i Pontan . because we must heare well , before we can speake well . He that will open his lips that his mouth may shew forth Gods praise , must be swift to heare , slow to speake : Iam. 1. 19.

And hee commanded them that they should tell no man ] Heereby shewing the difference betweene the giuer of a benefit , and the receiuer . Hee that doth a good turne must instantly forget it : hee that receiueth , alway remember it . According to that of k k De ben . lib. 2. cap. 11. Seneca : Beneficium qui dedit taceat , narret qui accepit . l l E●…sdem lib. cap. 10. Haec scilicet inter duos beneficij lex est , alter statim obliuis●…id ▪ bet dati , alter accepti nunquam . Againe , there is a time for all things , a time wherein Christ would haue his myracles knowen , and a time wherein hee would haue them vnknowen .

But the more he forbad them , so much the more a great deale they published . ] The particular publishing of this myracle , contrary to Christs expresse commandement , was rather immoderate m m Calnin . Heming . Zepper . zeale , then an imitable vertue . See Gospell , 3. Sunday after Epipha . But their generall praising of God , in saying he hath done all things wel , is very commendable . For

God is good In himselfe : Matth. 19. 17. None good but God . Toward other , in his n n Pontan . workes of Creation . Preseruation . Redemption . Glorification .

In his Creation all well , making of nothing all things , and those good , yea o o Gen 1. ●…1 . very good . In consideration wherof p p Contra Faust. Man . li. 21. c. 5. Augustine said sweetly : Cum opera dei considero , moueor ineffabiliter la●…de creatoris illorum , qui prorsus ita magnus est in operibus magnis , vt minor non ●…it in minimis . In his preseruation all well , q q Wisdome 8. 1. ordering all things comely , disposing not onely that which is good , but also that which is euill , yea the very diuell , vnto good ends . r r August . ad Simplic . lib. 2. quaest. 1. Etiam spiritibus malis benevtitur Dominus , ad vindictam malorum , vel ad bonorum probationem . In his redemption all things well , & far better then in his Creation . s s Granat . in euangel. Dom. 1. Aduent . Illic sua nobis dedit , hic vere seipsumcontulit , non tam in dominum quàm in pretium & sacrificium . All things well , yea best of all in his glorification , giuing vs a t t Matt. 5. 12. great reward , yea so great as u u 1. Cor. 2. 9. mans eye neuer saw , neither eare heard , neither heart conceiued .

The Gospell and Epistle well agree : The spirit giueth life , saith Paul : the deafe man had his eares opened by the finger of Christ , saith Luke . By the Gospels ministery men are made Gods Epistle , saith Paul : by the word of Christ the deafe did heare , and the dumbe speake , saith Luk. If we be able vnto any thing , the same commeth of God , saith Paul . He hath done all things well , saith Luke . Let vs therefore pray with the Church :

Almighty and euerlasting God , which art alwaies more ready to heare , then wee to pray , and art wont to giue more then either wee desire or deserue ; powre downe vpon vs the abundance of thy mercy , forgiuing vs those things whereof our conscience is afraid , and giuing vnto vs that , that our praier dare not presume to aske through Iesus Christ our Lord : Amen .