The Christian sodality, or, Catholick hive of bees sucking the hony of the Churches prayers from the blossome of the word of God blowne out of the epistles and Gospels of the divine service throughout the yeare / collected by the puny bee of all the hive, not worthy to be named otherwise than by these elements of his name: F. P.

The CHRISTIAN SODALITY , OR Catholick Hive of Bees Sucking The Hony of the CHURCHES Prayers from the Blossomes of the Word of God , blowne out of the Epistles and Gospels of the Divine Service throughout the yeare .

Collected by the Puny Bee of all the Hive , not worthy to be named otherwise than by these Elements of his Name , F. P.

Divided into three Tomes , whereof this the first Tome onely upon the Sundayes . And that subdivided into three Parts .

The First From Advent to Lent , The Second From Lent to Whitsontide , The Third From Whitsontide to Advent . That of one mind , with one mouth , you may glorifie God , and the Father of our Lord Jesus Christ . Rom. 15. Vers. 6.

Printed in the year of our Lord MDCLII .

To the Honourable Walter Mountague Esquire all health and happinesse . SIR ,

IT might argue I did acquiesce too much to flesh and bloud , should I dedicate this book to any of my Kindred : and least it seeme presumption in me to consecrate it unto you ; I must beseech you to believe 't is none of mine : You know I have a gallant Master for this self-deniall , who said , His Doctrine was not His : which yet none could lay claime unto besides his sacred self . How justly then may I professe this book is not mine own ? being all of it ( upon the matter ) either Holy Churches Prayers , or Holy Text , or Holy Fathers Expositions on the same ? And ( as such ) it is rather your Defence , than any waies in need of your Protection : Now least you should reply , I give it then unjustly as mine own to you , and more unjustly begg your Patronage thereof , as of a stollen Treasure ; I must confesse it is indeed a pious theft , but such an one , as the thiefe may take at noone day from the Coffers of the Church without a Sacrifice , without a blush , though all the world were lookers on ; and such , as you may safely both receive , and Patronize , with as small remorse , as men doe Hony brought unto the Hives , which openly the Bees have stollen from the mellifluous flowers of other mens Gardens , as I have done the sweet Connexion that I found between the Churches Prayers , and Text of Holy Writ ; when I assay to shew the self-same Spirit annimates them all , and makes them speak one sence in diverse Languages or Dialects .

And this sympathy between the parts of Holy Churches service is what I here present to you , as my observation , rather than my worke , for had it not been there before , I could not now have found it out , if yet I may not rather feare I loose it , when I look to find it , by making it appeare lesse than it is , for want of being able to shew it to the full . But I will not tell you by how many titles I intitle this to you , least I force the Lillyes of your modestie , to change complexion with the Roses of your other Virtues , or least I seeme to flatter you , who are not to be flattered : and therefore I shall rather silence my obligations to you , than betray the secrets of your bounties , which your left cannot accuse your right hand of , although they both are stealing merrit , whilst they give their Almes in ample manner , unknown to one another , as he well advised , who knew the best way how to make benevolences meritorious ; nor shall I boast your more than ordinary favours showred upon me other waies , as tyes to make me give you these my labours : abstracting therefore from all self-relation , and looking onely on the nature of this booke , I find not any man more fit to Patronize it , than your selfe , because as it associates all the CHRISTIANS of the universe into one SODALITIE , so you , that are Eminent in making every man your owne , will be the greatest help to this Association , which I have founded on the Word of God , and Prayers of Holy Church ; two subjects that I know not any one more versed in than you , witnesse the excellent store of both , which your Missive and your Misscelania doe afford ; wherein you shew your selfe not onely to have the Scripture lodg'd within your heart , but even the genuine sense thereof ingrafted in your understanding , as appears by your admirable Explications of the Texts , and Applications of them to the purpose that you cite them for , which as it was a motive for me to imitate you in , so in justice it obligeth me to consecrate this book to you , whose whole designe is either Notion , or the use of the Holy Text.

Againe , Sir , I looke upon you as a man designed to some thing more than yet the World is privie to , for your Pauline Conversion , makes me think you are the Vessell of Election which our Nation may one day hope to see , as overflowing as I know you are now full of Eminent Perfections , this I professe I doe not mind you of , to puffe you up with self-conceit , ( for of your self it is with you as with the rest of men , made up of nothing but corruption and infirmity ) but to humble you rather , to see how much of Grace doth shine upon the dunghill of Humane Nature , while your Conversion from infidelity workes in you an aversion from all singularity , and renders you a man partiall to none , beneficiall to all that know you , even unto those that are above you to , who fare the better for your virtues , while their Temporalls are raised from the spirituall foundations you have laid . Thus from the Court unto the Cart , from the Prince unto , the Begger God hath adapted you to all his Holy Ends ; and therefore I that aime at Unanimity in this Sodality , at Unity in our Community , ( let me attest for this the Motto of my Book Saint Pauls words to the Romanes , CHAP. 15. Vers. 6. ) have made a right addresse ; when I petition you to Patronize my Labours in aggregating this SODALITIE , who are one man most acceptable to all for your Equality , or rather Equanimity to every one ; as if you were Omnibus omnia factus . And seriously , Sir , I doe honour you most for the impartiality of your affections , for that you are not biassed so as to runne one way , but can ( and doe ) plie unto the mark of loving all in him , whom all must love , which way soever you are throwne , upon request of this or that body , Rich or Poore , Clarke or Lay-man , Secular or Regular Priest ; so much , that I believe , if I had failed of this my duty in choosing you for Patron of my Book , I had been chidden for mistaking in my choyce of him , whom all men would have voted for , as well as I , the design of this SODALITY , and your simpathie to that design considered . Please therefore I beseech you , Sir , to Patronize these labours of your humble Servant , who am all your own ; and who beg your Patronage of this first Tome for one reason more than I have heer expressed , or then is known , as yet , to any but my self , which you will well approve of , when you see to whom the next Tome shall bee consecrated , as this is now to you by him that resteth ,

Honourable Sir , Your hugely devoted , thrice humble , and most commanded servant . F. P.

APPROBATIO

IN signe hoc opus , cui Titulus ( Sodalitas Christiana , &c. ) Tribus partibus comprehensum diligenter perlegi , in quo nihil Fidei , aut Pietati Catholicae adversum invenio , quinimo est opus doctissimum , & Authore dignum , necnon varia Eruditione adeo refertum ut Verbi Dei Praecones , Auditores & Factores , facile addiscent unde dies praesertim Dominicos cum Christiana devotione impendant : Et ex foelici etiam Sacrorum Textuum , & precum Leiturgicarum mutua adaptatione harmoniam ad Coelestia allicientem , abunde experientur . Dignissimum proinde judico ut in publicum prodeat .

Dabam in Collegio nostro Sancto Bonaventurae Sacro , Duaci hoc 16 die Decembris milessimo sexcentissimo quinquagessimo primo . Fr. Fran. a S. Clara. S. Th. Professor Emeritus , ac Provinciae Minister .

The Approbation .

HAving diligently read and considered all the three Parts of this First Tome of the Christian Sodality , Composed by F. P. And finding it not onely to have nothing in it dissonant to Faith or Christian Piety , but on the contrary , all things so apposite for the increasing of each , as speakes the Author a great Master of both , I cannot but judge it worthy to see the publike light , whereby many may be both inlightned and inflamed to know and acknowledge the Head of this Sodality , and so bee incorporated : which is ( as I suppose ) the Authors ambition .

Given the 5 th . of January 1652. by Henry Metham Auncient Bachelour and Professor of Divinity .

The Approbation .

I Have diligently perused and read over all the Three Parts of the Christian Sodality composed by F. P. wherein I find nothing contrary to Fayth or Piety , but all things speaking the Author learned and elegant . The Method and Designe of the whole Work , is excellent , the Illustrations all ( though new and beaten out by the Authors meditations ) yet most accute and happy ; The Explications all most grave , and solid ; The Applications all most Pious and Patheticall . The Prayers for each respective Sunday , all most propper and apposite . Be it therefore Printed , as exceeding profitable both to Priest and People .

Given at Paris this first of Januaary , 1652. old stile Iohn Lancaster Professor of Divinity . Theolegall of England . And Censurer of Books .

The first Part Of the FIRST TOME .

Errata .

In the Epistle Dedicatorie .

PAge . 3. line , 1. For Sacrifice , read Sacrilege .

In the Preface .

Pa: 4. l. ult. add , so , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 here imports a contraposition without an opposition . p. 6. l. 14. for we r. me . ibid. l. 24. for we r. me . p. 25. l. 5. for ought we , r. we ought . p. 28. l. 24. for adopt , r. adapt .

In the Book .

Numb. 19. l. 18. r. gave it to the Jewes . n. 21. l. 9. r. he makes us . n. 45. l. 28. r. is in . n. 43. l. 16. r. personality . n. 47. l. 18. r. respect . n. 50. l. 9. r. premizing . n. ib. l. 24. r. those . n. 51. l. 4. r. Tetrarch . n. 72. l. 35. r. appearing . n. 86. l. 1. r modestly . n. 105. l. 16. r. act. n. 109. l. 4. r. our . n. 112. l. 5. r. apostolate . n. 114. l. 7. r. recalling . ib. l. 16. r. infirmity . n. 122. l. 24. r. least one . n. 124. l. 8. r. pashing . n. 142. l. 1. r. no obligation . n. 145. l. 15. r. love is . n. 153. l. 7. r. one another . n. 161. l. 27. r. faylings are . n. ib. l. 28. r. as such . n. 162. l. 1. r. explication . n. 170. l. 6. r. as if . n. 174. l. 28. r. that is to say . n. 176. l. 31. r. that to glory . n. 189. l. 5. r. of the rock n. 192. l. 23. r. that dilate . n. 194. l. 11. r. ought . n. 199. l. 26. for of our r. our . n. 201. l 2 r. others . n. 225. l. 16. add , To tempt Job in another kind for another end . n. 226. l. 30. r. administer . n. 235. l. 30. r. the Text. n. 245. l. 9. r. Arcana . n. 248. l. 2. r. but. n. 250. l. 9. r. when . n. 253. l. 29. r. creatures . n. 256. l. 10. r. not the so much . n. 262. l. 20. for an r. a. n. 266. l. 18. r. O that we . n. 269. for Tome r. Part.

In the Prayers .

On second Sund. after Advent r. rayse . on third Sund. af . Adv. r. grace of thy . on forth Sund. af . Epiph. r. grant .

In Post Communions .

In the third Sunday after Epiphany , for adopt , r. adapt .

THE Key of the work , BY WAY OF PREFACE . TO ALL CHRISTIAN READERS .

WHen I first thought of writing for the Press , I was over-prest with a multitude of difficulties , as well about the Subject , as about the Method ; and I could never be perswaded to set Pen to Paper , before I had armed my self against the common obstacle in all Writers wayes , That Books have their Fates from the Capacities of their Readers . For I concluded 't was a labour lost to Write , and to be laid aside , as either not understood , or not pleasing to the Reader . So I resolved either to Write what might call the Reader aside , to make him understand himself , as well as me , or else to spare my own labour of writing . And because I knew no Subject had power enough to command the Reader , but that which was of Divine Authority , therefore I made choice of Holy Writ , and of the Churches Prayers to write upon : And finding nothing so common over all the world , as a little Book , consisting of these two subjects , called the Primmer , as being the Prime , the first , or Principle office of a Lay-Christian : whereby he makes a demonstration of his dayly bounden duty towards Almighty God , in that little abstract of the Breviary , which is the Priest his larger Office : I conceived nothing so worthy of my paines , as to render that little Book intelligible , sweet , and easie to the People , which I perceived was rather said by rote , than understood : Not that I believe this Primmer was published at first by holy Churches Order , without a better Gloss than I can hope to make upon it now , but that I conceive devouring time hath eaten out a world of Pious Works , that were in being in the Primitive Church , and amongst the rest , some exposition of the Primmer made , or by word of mouth from the Preachers in their Sermons , or in their private exhortations by way of Catechisme , or else expounded in some book on purpose , written to that end , as I write this . For I cannot think our Pious , and our Prudent Mother , holy Church , would issue out a book of dayly Duty , as far above the peoples reach , as Heaven is from Earth , unlesse the Antiphons , Versicles , Responsories , Prayers , Hymnes , Lessons , and Psalmes thereof , were made some way or other intelligible to the common world thus bid to pray .

Since therefore now I found no exposition of the Primmer extant , and yet encountered with the Book in every bodies Pocket , in many mens Hands , in most mens Mouths , that understood not what they said , in saying it , and thence grew bold to undervalue it , to call it dry and barren Prayer , in respect of other Books , ( especially the Manuell ) consisting indeed of many Prayers derived from the Primmer , but more abounding with a greater number made by private persons , Pious enough , no doubt , yet not of such avowed authority , as those who made the Primmer Prayers . Hence it was I thought no subject fitter to be written on , than that which should at once expound the holy Writ , and Churches Prayers , with all the other parts thereof contained in the Primmer , both being so profound , and so mysterious as they are .

Know therefore , Christian Reader , first , The Antiphons are ever such , as have report unto the present time , or season of the year they are made proper to by holy Church : Know secondly , they ever are some part of holy Writ , appointed by the like Authority ; or for Epistle , or for Gospell of the Day : Yet to know this is not enough , unlesse you further know the meaning of the word it self , that an Antiphon imports as much as a pre-toning of a Tune to follow , not unlike the Birds recording in the winter time , the tunes they chirp , and sing aloud in the summer to the praise of their Creator .

And hence it is the Chorists , or masters of the Quire , where holy Office is ever sung in open Churches , that allow this happy liberty , come up unto the Canon , who begins the Psalme , and in a low Tone give the Tune to him , who takes it thus , then sings aloud , and leads the Quire after him all singing out the Psalme in loudest voice , which was Antiphonized as above , pre-toned I mean , recorded , or pre-tuned by the Chorists first of all .

Now that you see these Antiphons end here with a Versicle , and Responsory ( as they doe in every Primmer ) this argues all the Prayers , and other parts of holy Churches Service that doe follow , are exercises as well of Neighbourly , as of Love Divine , and that no jar ought to intercede in tempo all affaires between those who are tyed up to a harmony , and concordancy in the spirituall duty of good Christians , whilst we must be ever ready to answer with a Responsory , him that begins with a Versicle to incite us to priase Almighty God , and to give a testimony we are at peace with one another , before we dare presume to make our joynt petition to the Heavenly Majesty for our own , and our neighbours necessities in the following Prayer : But of this more anon , when we shall say who first prefixt the Antiphons before the Psalmes and Prayers .

Please , gentle Reader , onely here to know , that hence it was I took the Rise of writing in the Method I observe throughout this Book : For since I found the self-same Antiphons that here you have in English to be in all the Primmers of the world , in all the severall languages that say this holy Office every day , even in the Breviaries of the Priests , I did conclude those Antiphons were as Pretonings to the tune of the Mysticall musick of the holy Church that was to follow , then , when such an Antiphon was read , or to speak more plainly , these Antiphons did seeme to point out what the Duty was that then we should be at . Namely , that all the Children of the Church should put in execution the practice of that Doctrine , which the Preacher then delivered in the Pulpits , when , or that Antiphon , or else some other part of holy Writ , in that dayes service , was the Preachers Text.

And that we might doe this the better , we thought the following Prayer was fitly given to petition grace to doe it : Hence I inferred those Prayers must needs extend to more than yet the word Collecta , or Collect , did import ; for that betokens onely the collection of the peoples suffrages put into the mouth of the officiating Priest , in his own , and their behalfs , and begging Grace , that what the Preachers tell them is their present duty , they may execute Religiously .

But further yet , we thought this Prayer , this Collect ( following such an Antiphon , and being the open musick which every Christian was to make that day in the ears of the Heavenly Majesty , while their hearts were to sing what their lips did say ) must also keep the Tune of that Antiphon ; speak I mean to God , in the same sense , and be as an Epitome , or Abstract of the holy Text , from whence that Antiphon was taken ; must be in fine a kind of summe , or Quintessence of all the Preaching parts of that dayes Service , and must from thence assume the name of Collect , as if collecting up in few lines the larger Lessons of the holy Text , both in the Epistle and Gospel of that day . This I confesse seemed hugely consonant to reason , and if it could be made appear , would render sure the Prayers of holy Church extreamly proper to the Times and Dayes they were appointed for , extreamly reverential , & extreamly gratefull to the People . To see thereby the sweet connexion in all the parts of holy Churches Service . This , this Beloved , is the hard attempt of all the following Book , wherein how happy I shall be , I know not yet , before I hear you say , you see it is in some proportion done . By the Illustrations of the Prayers ; shewing how they allude unto ( how they exhaust indeed ) the holy Texts both of the Epistle , and Gospell of the Day . By the Explications of the Sacred Texts shewing how piously safe they are , when rightly understood , how dangerous when heretically wrested to a contrary sense than in themselves they bear . And by the Applications , not onely shewing us how to apply the whole Service of the day to our instructions ; but how to apply indeed our selves to God , by a godlinesse of life made sweet and easie to us by the said Applications .

Now because this sweet connexion of Parts in holy Service , is a Jewell rendring the Church extreamly Beautifull in the sight of her sacred Spouse , even ravishing the eyes of Men and Angels ; therefore I shall desire the Reader not to huddle ore this Book , as reading it for Recreation , but purely for Devotion , which yet will recreate the more , by how much the lesse thereof is read at once : by how much the oftner the Reader turnes to see , and to compare the Parts reporting unto one another , which generally they doe , when in the Print you see the letter to vary , the Character to change , for ever then , the changed letter in the Glosse is part of either Prayer , or holy Text , to which it doth report , and whereunto the Reader shall doe well to turn , before he doe proceed to further Lecture , that so comparing one place to another , he may see the simpathy between the parts compared ; and seeing this may praise Almighty God in the beauty of his beautifull Spouse , the holy Church , whose very daily service is a kind of picture of her lovelinesse in the sight of his Heavenly Majesty . I doe not undertake to say that all the Churches Prayers are of so deep a sense , as to exhaust the Epistles and Gospels of that day , whereon they are appointed to be said ; but this I doe infer to be avouchable of that peculiar Prayer which here is set immediately after the Antiphon , Responsory , and Versicle of each respective Sunday , which is ever the first Prayer in the Divine Service ; and which the Priest doth alwayes say with an addresse unto the People , turning about to them , and saying , Dominus vobiscum , Our Lord be with you , ( meaning in your hearts ) that there you may sing forth his Praises which my lips are now going to pronounce in your names , and in your behalfs .

True it is , I have at the end of every part of this first Tome , set out a Trinity of Prayers appropriated each to their respective dayes , which I advise all those of this Sodality to say three times a day , morning , noon , and night : whereof this Prayer we call the Collect ( for the Reasons above ) is the first .

The second is , that Prayer which is called the Secret , being the very same the Priest then sayes , when he hath turned himself unto the People , saying , Orate Fratres , &c. Brethren , Pray that my Sacrifice , and yours , may bee acceptable to God the Father Almighty . And this he doth immediatly after he hath made the Oblation or Offertory of the bread and wine , which he is presently to consecrate into the body and bloud of Christ , as his own and the peoples Sacrifice : Not that it is therefore called the Secret , because the people should not be privie to it , being ( as they are ) remarkably concerned therein , but that it represents the nature of our offerings to God , to be rather hearty , than heard of ; rather private , then publike , ( so far forth as they are ours ) though 't is most true that ( as the Priests ) they are to be made in open Churches upon open Altars ; yet with this respect , that silence shall convey them to the heavenly Majesty , rather than noise , and so the Prayer that offers them , is ( for this reason among others ) said softly by the Priest , and thence is called the secret : Whereas the Collects they are said aloud .

And however true it be , that in the old Law , the Priest went out of the Peoples sight from the sanctum ( or Holy ) into the sanctum sanctorum , ( the holy of holiest ) for the Reasons alledged in the Exposition of the two first Verses on the Epistle upon Passion Sunday , in the second part of this First Tome , yet in the new Law ( which did abrogate the Ceremonies of the old ) Holy Church hath held it sufficient to maintain the Analogie between the sacrifices of both the Laws , that the Priests of the new ( remaining still in the sight of the People ) shall go at least out of their hearing , by saying some Prayers secretly ( though still in the Peoples behalf ) as if they were composing the controversies between grace and nature , or mediating between God and his sinfull creatures by way of sacrifice , the most powerfull of all mediations imaginable . And hence it is to let the People know at least this secret Prayer is said in their names by the Priest ( in testimony of their offering up both by , and with him , the present sacrifice ) that I advise them joyntly with the Priest to say the self-same secret to the self-same end , that prayer importing over an actuall oblation or offering to God .

The third Prayer which is called the Post-Communion , I therefore also publish here in the end of this Book , because it imports the peoples thanks-giving after the Communion , thereby to shew , that whereas then the Priest hath received actually ( in his own and their behalf ) so they have also received in Vote , in wish , or desire , that they were also worthy to have actually received , and this being a spirituall communion at the least , I desire all the devotes of our sodality in thanks thereof , to say this third prayer also with the Priest , because immediatly before his saying it , hee turns about , and makes his application to the people , as above ; by Dominus vobiscum ( Our Lord be with you . ) And thus it is evident , these Prayers are very proper for the People , which are never said by the Priest , but with addresse to them .

Now if any ask the Reason why I recommend this Trinity of Prayers to be said by our Sodality three times a day , truly 't is because the sacrifice being a service to the sacred Trinity , wherein God is acknowledged to have the sole command of life and death in his creatures , therefore in honour of the three sacred Persons of the Blessed Trinitie , I recommend this triple Repetition of this Trinity of Prayers , as also further , that thereby our sodality may partake of all the sacrifices which are daily made throughout the world , not but that the morning is the proper time of this Homage , but because 't is ever day in some part of the earth , when 't is night with another , and so by our saying these Prayers even at night , we joyn in sacrifice to God with those who say the same prayers at the self-same time by day .

I could animate our Sodality farther yet to this Devotion , by telling them what indulgences they may gain by this , ( not that these are purchased by money , as is objected by our adversaries but given gratis ) namely , 15. dayes Pardon from Purgatory paines for every time they say any one of the Churches Prayers , those I mean that are with publick authority avowed by our holy Mother ( to say nothing now of fifty dayes indulgence , for every time they say their Primmer office , which is not granted to their Manuall Prayers ) but I suffice my self with this , that 't is the best of all Devotions in the world , to praise the Blessed Trinity , and even those that love to pray to Saints , must know , they do it best while with their holy Patrons they adore the Universall Patron of all the Saints , The sacred , and undivided Trinity .

To conclude , in saying this Trinity of Prayers , they doe not onely joyntly pray with the visible , but also with the invisible Priest , our Lord and Saviour Jesus Christ , who even now in Heaven dayly says the self-same Prayers , as often as the Priest officiating , sayes them here on Earth ; because our Priests are but the Instrumentall Ministers of Sacrifice , the Principall is our Saviour Jesus Christ himself ; who in memory of his once Bloudy Sacrifice , offers up dayly an unbloudy one , unto his Heavenly Father , and so makes that to be ( with God ) a Renovation ( in a Mysticall way ) of his bitter Death and Passion , which is ( with us ) a dayly Commemoration thereof ; for which purpose see the Secret , on the ninth Sunday after Pentecost , in the book of Prayers below .

See further , Molina , in his Golden work of Priest-hood , where he cites a Torrent of Fathers , to avow this verity . And for avowment of Jesus Christ , Vocally Praying , even in Heaven for us , ( by way , at least of claiming what he hath already merited in our behalfs . ) See Cornelius a Lapide upon Saint Paul , Rom. 8. ver. 34. who backs himself in this with a mighty authority of Fathers : so 't is no weak assertion , I hope , of mine , nor any ill-grounded recommends , being thus supported .

O Beloved , what an ineffable dignity doth this set upon these Prayers ? What an Emolument may we bring to our selves by saying them in such society ? What a vast Treasure of devotion shall we find wrapt up in them ? In fine , what a supine negligence shall it be in us not to avail our selves of this devotion ? which ( without envie ) I may say is such , as none ( that is vocall ) can equall it , and which yet I have aymed to contrive into so short a method , as shall not hinder us from any other pious exercises whatsoever , onely let me beg this favour of our Sodality to ranke this way of prayer in the number of those duties towards Almighty God , whereof it is truly said , Mat. 23. ver. 23. Haec oportet facere : These things we ought to doe : which yet shall nothing clash with what followes truly averrable of other Devotions to , Et illa non omittere , Those we need not omit , for using these . Not that I affirm we must of necessity say this Trinity of Prayer which here I have suggested , ( to deserve the Title of good Christians ; or of Trinitarians , as some from hence may call us ) but that I mean we must prefer the publike prayers of holy Church , before all others whatsoever .

And truly since the first of these three Prayers will by this Book , appear to bee an Abstract both of the Epistle and Gospel of the day , rather than I shall attribute this devotion to my own Invention ; I will conceive it was the pristine practice of the Church , because the very nature of the Piety is such , as seems to draw its source from the better fountaines of devotion , than any I can lay claim unto , namely the zeals of the Antient Fathers of the Church : True it is , I can not positively say it was so , but thus much I need not scruple to avouch , That as the Epistles and Gospels are the expresse Doctrine of our blessed Saviour ( or of his Apostles , as where S. Paul sayes , Non Dominus , sed ego , Not our Lord , but I , &c. 1 Cor. Chap. 7. ( so the Churches publike Prayers , are the speciall Dictates of the Holy Ghost , that is to say , the avowed suggestions of that Holy Spirit , ( which avowment our private praiers do want ) though whether the blessed spirit were resolv'd , The holy Fathers ( who made these Publick Prayers ) should ( with reflection ) frame them suiteable to this Designe which I now draw them to , that is , more than I dare venture to affirme : but certainly that holy Spirit did suggest unto the Pastors of the Church a stile so proper , and so deep withall , as might sound the lowest bottome of the Sea of holy Writ , and so exhaust even the abstrusest sence thereof ; which whether I have alwayes done I know not , but I beleive , the meanest understanding will perceive , I often make the Collect expresse the substance of the whole Epistle and Gospel of the day , and where I come not home to this , 't is rather that I see it not , than that the Prayer extends no further , or suits no better unto this Design ; suffice it now the door is open , that stronger-sighted soules may see much farther into the Paradise of this Devotion than I have done , and shew the world much rarer fruit therein . To me the Honour is too much , that I have made a great Attempt , which is to render that Book sweet and easie , wherein we may presume , the Holy Ghost directed the Composers of it , for the publick use of the Layety : the Primmer I mean , whose Prayers , I hope , henceforward will be found , as sweet as they are sound , and not so hard , as to be laid aside , for either barren , or too deep to be understood by the common People .

The Hymmes whereof , I conceive , are lately made so smooth , so eloquent , and yet so easie too , ( in the Manuell lately printed at Saint Omers ) that every one , who can but read the English Tongue , will find them very pleasing .

The Lessons I shall explicate in my second Tome of this Christian Sodality , ( which I intend to Publish next , following the like method as here I hold in this ) upon all the Feasts of our Lord , as also upon those Festivals of his ever Blessed Mother the Virgin Mary ( those especially which allude to any Mystery of our Redemption . ) As to the particular Feasts of other Saints , I shall spare the labour to write upon them in this method , but shall recommend them for daily Garnishing , or Sawces , to the Dishes , added now and then ( as they occurre ) to the constant Table of the Churches Sundayes and weekly food , out of the Epistles and Gospels of the Season .

First , Because the Prayers we use to Saints are cheifly addrest to God , by the merits of his sacred Son , as in the close of every Prayer appeares , ending still , Through Jesus Christ our Lord , Amen .

Secondly , Because the particular honour we give to Saints , must never interrupt the generall duty we owe to God , at all times , and upon all occasions .

Thirdly , Because I find these Prayers have rather a Report to the Martyrologe ( or Stories of Saints lives and deaths ) than to the Epistle and Gospel of the day , in regard one and the same Epistle and Gospel is common to divers Saints ; yet we may piously beleive those Saints ( whom then we serve ) have served God in their life time , by being eminent in such perfections as the Epistles and Gospels , read upon their Feasts , doe recommend unto us all . Neverthelesse , I shall , in my second Tome , set out the Communion of Saints , in such order , as I intend to doe the Feasts of our Lord , and of his sacred Mother , that by this meanes the Layety may see ( in generall at least ) the severall Degrees of Saintity in Holy Church , as those of Angels , Apostles , Martyrs , Confessors , Virgins , and Widdowes ; whence they may easily distinguish the particular Proportion of every particular Saint ( as his or her Feast occurres ) in that line of Perfection which the common Glasse of Saintity shall represent .

As for the like regard , I intend lastly in my second ●ome to add the Communion of Vigils , the Embers , and Rogation Dayes , in this self-same method as these above , because my third ●ome else of Lent , will be too long , if set forth after this manner , there being six and thirty feriall Dayes in Lent , besides the Sundayes , already published in this first Tome : and every day hath as well a particular Antiphon and Prayer , as a particular Epistle and Gospel , proper to it self , whereof divers are very long , besides those four long Gospels of the four Evangelists , read all at length in Holy week , which will swell this third Tome to a mighty bulk , being done in this method , where every verse is particularly gloss'd , and by this meanes , I shall render as much Scripture easie to the people , as will occurre in the flux of the whole year , which is the cheifest motive I have to give my self the labour of this last laborious Tome ; and but for this , I had indeed spar'd my pains therein , the rather , because there are already extant admirable Entertainments for Lent , excellently well written by Father Causin , and rarely well translated , by Sir Bazill Brook , into our mother Tongue , which I doe heartily recommend to those of this Sodality , as well for ever , as untill my third Tome shall come out , according to the method of this now published already : whereunto I have here prefixed a larger Preface than ordinary , because I will excuse the labour of any other Preface to the following Tomes .

As for the Psalms ( which are indeed the hardest part of all the Primmer ) I hope the Table , that I shall adjoyn to the end of this Preface , will prove a Key to open every Lock of this our Davids Psalter , and to make us thus farre , at least , to understand the Psalmes , as to know the Royall Prophets Drift therein ; for as Saint Hilary well observes in the latter end of his Prologue to his Exposition upon the Psalmes , that Book is like a City , ful of stately Buildings , divided each into their several partiments , to which doe open Doors distinct , and every Door still opened by a speciall Key peculiar to it self ; ( hear , to this purpose , this reverend Fathers words , as you have heard his sence . ) We must ( saith he ) use a diligent and deliberate judgement upon the Exposition of every Psalm , that we may know by what Key to open the genuine sence thereof . Now the learned Preists of our Nation , who have translated the whole Bible into English ( fixt on this authority of Saint Hilary ) having undertaken to assign to every Psalm its proper Key , I shall advise the Devotes of this Sodality , to take speciall notice of those Keyes ; and if upon this suggestion they doe not cause their Primmers to be printed with some mark of such a Key , as those Priests above have assigned proper for every Psalm ; at least , I shall wish them to get some charitable freind with a Pen , to mark their Books with some one of these Keyes ( which are but Ten in all ) alluding to the Ten-string'd Harp of holy David , and for their more easie doing this ( as also that their Books may not be blemished with the mark ) these following figures ; 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. may suffice to denotate the Keyes aforesaid ; so that as soon as e're the eye perceives the Figure o're the Psamle , the understanding knowes to which of the Davidike Keyes that Psalme was set .

And consequently , if the mind be fixt in praising God according to the sense of such a Key , although some of the words do surpass the understanding of the Readers , yet they shall finde their Souls delighted to be praising God in that same sense which David made that Psalme to praise him in , and where the Verses now and then may vary from that sense , yet they will ever fall into some other of the Nine , so this variation will be as little distraction to Souls praying thus , as in Cromatick Ayres , a Discord ( neatly taken ) is from spoiling of the Musick , which indeed it betters by that Art , when flats and sharps are finely woven in a song , and taken sweetly up from one another .

This I speak from my own experience , as well as that of others ( even Religious women ) who have found exceeding comfort by this means , when I have told them how to say their Latine Office with Devotion , though they did not understand the language ; because by help of such a Figure , which I markt their Books with , they lifted up their Hearts to God and praised his Heavenly Majesty , in the very proper sense of David all the while they sung their Office in the Quire . So that I doe not venture to suggest a doubtfull thing in this particular , because I have had experience of it in many , who at first hearing thought it a thing incredible .

Now having thus prosecuted in this Preface the Method of this present Tome , and told the whole designe of both the other two that are to come , wherein all the parts of the Primmer will be rendred easie to the People . I doe not doubt but I shall quickly understand this Primmer will from henceforth be esteemed a very Paradise of Prayers ; of best , most sollid , and most sweet Devotion , and by being dayly said , will render us a Sodality of understanding Saints , united as well in Hearts-affections , as in Voice and Prayer ; whilest the Lay-people reading their Primmers , read the best Praying part of all the holy Sacrifice , and service of the Day . And in so Praying ( as this Christian Sodality adviseth ) is supplyed the want of Preaching too , because in these short Prayers once rightly understood , ( as by their Glosses here they are Illustrated ) they have as much as all the Pastors themselves are able to Preach , while their very Prayers abstract the Preaching parts of holy Churches Services . Much as your spirits doe the sweetness of the Rose , they are extracted from , and carry it about , as I have aimed to doe the sense of both Epistle and Gospel of the day in the Spirit of the Prayer . And truly the best way I had to shew their longer senses were abstracted into shorter Prayers , was to strike the stone of difficulty which I found therein , upon the harder steel of constant Meditation on that very subject , and by this means the Spirits of a sweet Connexion issued out : such as you see like sparks of Piety to run along on that dry Reed of Illustration which I have made by way of Paraphrase upon the Prayers , if I call it the loosest Tynder of discourse , perhaps it is a phrase of strength enough for that weak sense I write .

But lest I be misunderstood , I shall advertise here the Christian Reader that I take the latitude of all sorts of allusions between the parts of holy Churches services contenting my self to find in any sense a Sympathy of Parts , be it Literall , Allegoricall , Morall , or Anagogicall , which are the four Celebrated Senses that the Expositours rely upon in the explanation of the holy Text. The true meaning of which Senses , are in these following Verses declared , Litera Gesta docet , quid Credas Allegoria , Moralis quid Agas , quo tendas Anagogia . Which is to say , the Literall Sense , tells the Fact that is past ; the Allegoricall , what we must believe , the Morall what ought we to doe ; and the Anagogicall to what end we doe it ; namely , to bring our Souls to Heaven by so doing .

Thus we see four severall noted wayes how one speech may allude unto another ; how what is Literally spoke in the Scripture , may be figuratively understood . Now if I shall be obliged further , to recur unto the severall wayes , whereby one thing may be contained in another : for example , Formally , Virtually , or Eminentially , I hope I shall not be esteemed to strain a Sense too hard , since nothing is more common in the Schools . And truly , for compassing so great ( I may modestly say so rich ) a Designe , I see no common Priviledge allowed to others , that can be held too great for me in particular . But lest the common Reader should be lost in this discourse , that begs a School-prerogative , I shall crave leave of the more learned , to give unto the lesse intelligent , examples of those three severall wayes how one thing is included in another .

As formally when the included doth denominate the includer . So we say whiteness is in a wall that is white , because whiteness is the form which gives the wall that denomination . Virtually , when effects are included in their causes , as the Son in his Father , as the greatest Tree , or fairest fruit in the little seed thereof . Eminentially , when the creatures are contained in the Creator , which last kind is the most excellent way of any thing being contained in another ; because the creature is more perfect in the Creator , then any effect is in the virtuall cause thereof , or any form in the subject which it denominates : Or then indeed the creature is in it self , where we find a world of imperfections ; though in God there can be none at all : so to be eminentially contained in a thing , is a more noble and excellent way of being included , then either virtually , or formally to be contained is . And thus ( now and then ) wee shall find the Word of God to be ( as it were ) eminentially contained in the Churches prayers , because in them the Holy Ghost seems to communicate himself , most like himself , most spiritually of all , when by the spirit of prayer , he opens the sense of the letter in the holy Writ : And no marvell since our Saviour left his own sacred Word to the Exposition of the Holy Ghost , who was sent on purpose to teach the world all truth upon all occasions of debate about the meaning of the Text. For as Christ is the word of his eternall Father ; so the Scripture is the word of Christ ; and so the prayers of Holy Church , are the word of the Holy Ghost , setting an eminentiall ground of harmonious musick unto the dayly descant of the Epistles and Gospels of the day ; since wee see the Antiphons ( commonly taken thence ) are still prefixt before the Prayer , to shew how one reports unto the other .

Now if in this First Tome it happens here and there , that some one Sundayes work bee longer then another , yet there is not any so long , which may not with much ease bee read in seven dayes , and studyed diligently to , thence to make the benefit of reading , by a little meditation upon every Verse . Nor have I suffered some of those Sundayes to passe much shorter then the rest , ( namely , those in the third Part of this Tome ) both because that Part alone , containeth almost half the Sundayes in the year , as also because I did there indeed begin this work in that brief way , which afterwards I did inlarge , because I was loath to lose so much sweetness of devotion , as the larger Exposition of the Text affords . And if any part shall prove lesse pleasant then other , let me beseech the Reader to consider , That as in Preachers , there are three signall Faculties , whereof any one renders the owner excellent . Namely , To teach , To move , To delight . So it is in Books , for these are all well written wherein some one at least of those three faculties throughout the Book appears ; either that of teaching what is true and solid Doctrine , That of moving to amendment of our lives , or that of delighting us with a sweet delivery of what is written : whether it be by the eloquence of language , or by the quaintness of conceit , in which the Writer doth expresse his mind , it imports not much ; and albeit I cannot boast of happiness in any one of these three faculties , yet I will hope to have taken such advantage in the contriving of this Book , that what is any where wanting in me , will bee supplyed by the Authority of Texts , both out of Holy Writ , and out of the Expositors upon the same .

Thus having run over the parts of the Primmer whereunto I aim to adopt the whole work of these three Tomes intended thereupon ; I shall now desire the Reader to take such an account as I am able to give him of the Parts of this my present Book , consisting of Antiphons , Versicles , Responsories , Prayers , Epistles , and Gospels , as for the Illustrations , and Applications , ( they being wholly mine ) the little that is already said thereof above , is more then enough , unlesse any thing I can doe were more considerable . The Explications being all of them in substance ( though not in words ) the Fathers glosse upon the holy Text , have their worth and authority in themselves , more then I can add unto them : Onely I desire the Reader to know , I rather chose Cornelius à Lapide , then any other Expositor , both because he hath written largely upon all the Books of Holy Writ , which do occur in the Churches Service throughout the year , and because his Morals are more for my pious purpose , then the other more literall Glosses would have been , of more speculative Authors ; though withall he falls not short of the literal sense where it is requisite to follow it .

First therefore as to the Antiphons ; True it is , they are now and then taken from some other Part of Holy Writ , then commonly they use to be ; As for example , That on the first Sunday of Advent , is out of S. Luke , Cap , 1. v. 30. whereas the Epistle of that dayes service is taken from S. Paul Rom. 13. And the Gospel from S. Luke , cap. 21. but the reason is , that in this Antiphon the Church reports to the mystery of the Incarnation , which must needs precede that of our Saviours Birth , so here respect unto the Time or Season , hath prevailed for omitting the usuall way of ordering the Antiphons before the Prayer ; and for the same reason , the Anthiphon also on the Third Sunday of Advent varies in this manner to , being taken out of Saint Luke , cap. 1. v. 41. whereas the Gospel on that day , is out of S. John cap. 1. v. 19. and so the prayer is answerable thereunto : Thus for respect unto the Persons praying in those dayes ( as now the Church would have us do ) . The Antiphon on the fourth Sunday of Advent , alludes much to the ancient Patriarchs and Prophets manner of calling upon the Messias to come away , after so long an expectation of him , as four thousand years together ; hence that Antiphon is then taken as it were out of those ancient Patriarchs mouths , rather then from the Epistle or Gospel of the day , and therefore it is alwayes one of the seven great Os , or exclamatory prayers of the holy Prophets , groaning and crying out with an impatience of delay in the Messias ( our B. Saviour ) being born .

And these are the onely Three Antiphons in all the year that are not taken out of the Epistles and Gospels of the Divine Service proper to their day . As for the Antiphon , on Palme Sunday , though it be not in that Gospell wihch I have here inserted in this Book , yet is it out of the true Gospell of the Day ; and the reason why I did presume to alter that dayes Gospell in this Tome , is because I intend ( God willing ) to explicate the four long Gospels of the Passion ( that are read in holy Week ) in my third Tome as was said above , in regard they will doe better altogether then apart . Besides , the Gospell I have here inserted , though it be not directly upon the Passion , ( as that of Palme Sunday is ) yet it reports unto it , and is as it were the very mouth to that Red Sea : so not incongruously placed here , but suiting very well both with the true Epistle , and Prayer of that day , and is besides the very Gospell read in Blessing of the Palmes . But further ( as to this particular of Antiphons ) the Reader may be pleas'd to understand , that many times the words of these Antiphons are rather the sense of Holy Church , than the absolute letter of the Text , yet so , as part ( if not all ) is ever taken according to the letter it self : and again , whereas I cite one verse onely for such Antiphons , as many times runne through sundry verses , this is done but for brevity sake , since the diligent Reader will easily trace it out in his perusall of the Text it self . Nor must our Adversaries presume to tax the Church with corruption of the Text in some of her Antiphons , because she doth not alwayes professe , to deliver the ipsissime letter , but onely the sence thereof : which is a priviledge , no dutifull Child can deny a pious Mother , who as she is the Spouse of Christ , hath absolute authority , to order the devotion of her Children according to her own pleasure and piety .

True it is , I cannot retrive who set the order of the Antiphons before the Prayers , but this we find in the Bull of Pius Quintus before the Breviaries , that as the Councell of Trent referr'd the ordering of the Breviary to his said Holinesse , so he , consulting some Fathers of that Councell ( and other the best Antiquaries in Rome ) did let forth the Breviary as now we have it , according to the Records in the Vatican , containing all the Traditions of the Primitive Church , for order of the Publick Prayers , and consequently the Antiphons in the Primmer ( which are these we now treat of ) being the same with those of the Breviary , were undeniably the same which now they are . And what ever we may say of these Antiphons in particular , at least we shall find Saint Ambrose ( a celebrated Father , and Doctor of the Church ) to have been the Institutor of that Piety to sing ( in the Quier ) an Antiphon before the beginning of every Canonicall Hower in the Priest his Office , grounded on the Vision which Saint Ignatius ( the third successour to Saint Peter in his chair of Antioch ) had , of Angels thus Antiphonising , and then alternatively singing sweetly one after another , as now the Divine Office is sung in the Quier , over all the Catholike Church . And for this reason sure the Lay-people have their Antiphons out of the Epistles and Gospels , to shew their work of Prayer which followes immediately , is grounded on the charity of our Lord and Saviour Jesus Christ , in whom they are to Love , to Pray , to doe for each other as they would doe for themselves .

And hence we may piously presume the Versicle and Responsory following every Antiphon , is to incite the Church Militant , to answer the Angels of the Church Triumphant , inciting us to Pray , and praise our Lord with them , especially by such a Prayer , as doth not onely exhaust the Epistle and Gospel of the Day , but accompanies withall the Praying and the Preaching Priest amongst us , the Angels and the Saints above us ; nay , the Mediating Jesus , Praying then , and thus , to his Heavenly Father in our behalfs , as was said above .

Forasmuch as concernes the Epistles and Gospels themselves , I have not dared to alter them in the least tittle , out of a Reverentiall regard unto the Reverend and Learned Translators of the Bible into English , though in many places , perhaps , if the same men were now alive , they would themselves render the Language ( here and there ) more gratefull , especially to curious Eares , and yet keep as exact a sense of the Learned Languages , of the Originall Tongues , as now they have done , which yet I dare not be so bold to doe .

The suiting of these Epistles and Gospels , as now the Church hath ordered them , was the work of Saint Hierome , commanded so to doe by Saint Damasus Pope , and Confessour , Anno. Dom. 367. and this may suffice for a sufficient glosse upon the respective parts of this Book , and why it is framed in this Methode .

Now the reason , why I intitle it the Christian Sodality , is , because I would by that Name invite every Christian to be a member of it , and to make profession of this Practise of Piety , which is grounded on the Word of God , and on the publick Prayers of Holy Church , which certainly were not made without a deep design , if yet that were any other than what I have guessed at , who shall be glad to hear of a better , for I am nothing wedded to my own conceit herein : I shall not presume to give any Rules at all to our Sodality , though I doe humbly suggest the saying , Thrice a day the Trinity of Prayers in the end of every Part of this first Tome , for the Reasons above , and for this one more which I shall add , because by a reverent rehearsall thereof , they shall even kiss , as it were in little , the Picture of our Blessed Lord , drawn out of the full Proportion it hath in the Epistles and Gospels of the Day ; as also by their weekly reading each respective Sundayes work belonging to the week , they shall make themselves , in a short space , perfect masters of so much Scripture , and be able , not onely to sum it up in their daily Prayers , but to season their discourse with it throughout the week , throughout the year , from year to year , indeed throughout their lives .

Now that they may more zealously doe this , I shall desire them to beleive , the first Founder of this Sodality was Jesus Christ , the Confirmer of it the Holy Ghost , the first professed Member the B. Virgin , Mary Keeping all the words of her sacred Son within her heart , and listing with her self the twelve Apostles , all the Disciples , and Friends of our Lord ; Saint Mary Magdalene , with her Sister Martha , and the other two Maries celebrated for their zeale to Jesus Christ , and so making up the Primitiae , or first Fruits , and Members of this same Sodality , which every Christian is inrowl'd a happy Member of at the Holy Font ; nor can he be dismembred or cast out of this Sodality ( but by deserving excommunication ) unlesse he first renounce his Christianity , and cast off Jesus Christ , by turning Infidell , Heathen , Atheist , Turk , or Jew . As for designing our Sodality into this method of Prayer , ( abstracting all the other Parts of Holy Churches Services ) I am so farre from the vanity of making it my Work , that I can onely say , it is my Observation , and must give the honour of it to the Prefect of the Sodality his Holinesse , for no other single Person can challenge that Priviledge of prescribing the Formes of publick Prayers unto the Universall Church ; though in truth we must by Name , attribute the first Collection of these Prayers unto Gelasius the first Pope of that Name , in the year of our Lord 482. and the stating them into the order we now have them in , throughout the year , unto Saint Gregory the first , most worthy called the Great for his remarkable Saintity , in the year 590. who , in his Vol●me intituled of Sacraments ( meaning of Mysteries , for it seemes he found these Prayers to be most profoundly mysterious indeed , as now I here endeavour to declare throughout my Book ) hath added some more Prayers to what Gelasius made , and hath compacted them altogether , as into a Magazine of the Churches Piety , whereunto , by Decree of two severall Councels , namely , the second Milevitan , and the third Carthaginian ( held in Saint Agustines time or thereabouts ) it was forbid to add any more , unlesse they were approved by a Generall Councell , or at least some Nationall one of Bishops : See the 12th Canon in the first Councell above . It hath pleased us ( say the Fathers ) that the Prayers , and divine Services which shall be approved of in this Councell , be celebrated by all , and that no other be used in the Church ; unlesse such as shall by the most prudent men bee made , or are approved by the Synod , least any thing contrary to Faith , or through ignorance , or lesse then due studie be composed .

These Authorities I cite not so much to vaunt my own design , as to avouch I am not worthy to be Father of it , otherwise then by Observation , as above I said ; but thence I am bold indeed to commend the Devotion unto our Sodality as a practise of the most solid Piety imaginable .

And here I must crave leave to mind the Reader that it will very little availe a man to be of this Christian Sodality , unless he make himself worthy of it by his saintitie , which he shall soonest arive unto , by making the Scripture his studie ( as was before desired ) and by taking it often in the Cordiall of Holy Churches prayers , when he doth not swallow the greater parts of it all at once , by reading much thereof , expounded as hee hath it here ; for this will alwaies be to feed on heavenly food , such as can never breed hereticall diseases in the body of our Sodality , but must needs give saving nourishment to all our soules , and make us , feeding here a while on these sweet honey Combs of Grace within our holy Hive , feast for all etetnity , on the better fruits of glory with all the holy Company of this Sodality in Heaven .

To conclude , I shall desire the Reader to know my aim in this Book was not to set out any thing absolvtely new , but something very necessary for the Praying people , and exceeding usefull for the preaching Pastor ; since as the one will have matter enough of Piety from hence , so the other will have ground enough for ampliation , and to dilate himself upon a short warning by way of exhortation , to the People , though he be destitute of other Books to help himself ; and had it not been that I held my self obliged to repair ( by other men ) my own omissions in this kind , out of a multitude of diversions other wayes ; as also that I stand more strictly bound ( of late ) to help the people then formerly I was , ( my superiours best know why and how ) truly I should have shaken off ( I fear ) the labour of this laborious work , whereby I shall not yet be covetous of any other honour , then to be door-keeper unto this Sodality , and to subscribe my self , the most unworthy member of it

F. P.

HEre followeth a Table directing how to apply each Psalme to the proper Key , or genuine sense thereof ; which I take out of the proemiall Annotations to the second Tome of the holy Bible , as it is translated by the Reverend Priests of the Colledge of Doway , beginning with the book of Psalmes . And though perhaps some Psalmes may seem as proper to other Keyes , as unto those they have assigned , yet I give so much to their Authority , that till some greater countermand it , this may be more safely relyed upon then any other , and therefore I recommend this way , as the best that yet is found out , for rendring the book of Plalmes intelligible in some measure to the Common people ; and very usefull to the Pastours of the Church , who may perhaps more safely rely upon these Senses , than any private Judgement of their own , because these men were versed in the Learned Languages , and made it their study to apply each Psalme to a right Key , according to such rules , as are by them laid down in these Proemialls for that purpose : Now these Keyes they reduce to Ten in number , which are as follow .

1. God in him-himself . THe First is of God , as he is in himself , Trine in Persons , and One in Essence , and of his Divine Attributes . 2. God Creating . The Second is of Gods Works in his Creatures , as of the Creation , and Conservation of the whole World . 3. God governing by providence . The Third is of the Divine Providence , especially towards Man , in protecting , and rewarding the Just , and permitting , and punishing the Evill . 4. God by Moses leading the Hebrews out of Aegypt into Canaan . The Fourth is of the peculiar calling of the Hebrew people , their beginning in Abraham , Isaack , and Jacob , their marvellous increase in Aegypt , their diverse estates , many admirable , and miraculous things done amongst them , with their ingratitude , rejection , and reprobation . 5. God Redeemer of Mankind . The Fifth , and principall Key , is of our Redeemer Jesus Christ , and of his Incarnation , Nativity , Life and Death , Resurrection , Ascention , and Glory , all prophetically foretold . 6. Christ erecting his Church . The Sixth is of the Conversion of the Gentiles , or of the Catholike Church of Christ , ever visible in her Pastours , Sacraments , and Sacrifice of the holy Altar , and propagated over all the world . 7. Faith and good Works . The Seventh is of Faith , and good Works , which is the true manner of Christians serving God . 8. The proper acts of David . The Eighth is of Davids own Works , and of Gods singular benefits towards him , for which he rendreth thanks , and Divine Praises , as also of his recounting his enemies , dangers and afflictions of minde and body ; namely , by Saul , Absolon , and others , in which cases he humbly beseecheth Gods protection ; and further , he expresseth himself a perfect Image , and pattern of a sincere , and hearty-penitent , bewailing , confessing , and punishing his own sins . 9. Death , Judgment . The Nineth is of Death , and Judgement , the End , and Renovation of this World , with the generall Resurrection . 10. Heaven , Hell . The Tenth , and last , is of Heaven and Hell , according as every one deserveth in this Life .

NOw in the Table following , These Columnes that are marked with the denote the number of the Psalmes : Those that are marked with the * declare the numbers of the Keys , whereunto every Psalme is appropriated , and in what sense it ought to be understood , according to the meaning of the Royall Prophet David .

* 1 7 2 6 3 8 4 7 5 9 6 7 7 8 8 5 9 3 10 3 11 6 12 7 13 5 14 10 15 5 16 3 17 8 18 6 19 7 20 5 21 5 22 7 23 5 24 7 25 8 26 3 27 8 28 6 29 8 30 7 31 7 32 2 33 3 34 5 35 3 36 7 37 7 38 3 39 5 40 5 41 10 42 1 43 4 44 6 45 6 46 6 47 6 48 7 49 9 50 7 51 8 52 9 53 7 54 3 55 8 56 8 57 3 58 8 59 8 60 5 61 7 62 8 63 7 64 6 65 6 66 6 67 6 68 5 69 8 70 7 71 5 72 9 73 7 74 9 75 3 76 4 77 4 78 6 79 5 80 7 81 7 82 6 83 10 84 5 85 7 86 6 87 7 88 6 89 2 90 3 91 2 92 6 93 10 94 5 95 5 96 9 97 6 98 5 99 1 100 7 101 7 102 7 103 2 104 4 105 4 106 3 107 8 108 5 109 5 110 6 111 7 112 3 113 4 114 7 115 5 116 6 117 6 118 7 119 7 120 3 121 10 122 7 123 3 124 3 125 7 126 3 127 7 128 6 129 7 130 7 131 5 132 7 133 1 134 1 135 2 136 4 137 7 138 3 139 10 140 6 141 8 142 7 143 8 144 1 145 3 146 2 147 6 148 2 149 6 150 1

FINIS .

THE Christian Sodality .

On the first Sunday of Advent . The Antiphon , LUKE 1. v. 30.

FEar not Mary , for thou hast found grace with our Lord ; Behold , thou shalt conceive , and shalt bring forth a Son .

Vers . Drop dew ye Heavens from above , and let the clouds rain down the Just .

Resp. Be the earth opened , and let it bud forth a Saviour .

The Prayer .

ROwse up , we beseech Thee ( O Lord ) thy power , and come away , that from the eminent dangers of our sins ( thou protecting ) we may deserve to be freed , and ( thou delivering us ) we may be saved .

The Illustration of the Prayer .

SHould a Turk or Heathen ask me what report this Prayer hath to the Epistle and Gospel of the day , ( there being scarce one word of either in it ) I should not wonder at him ; but did a Christian ask me such a question , I should pitty him , as either not well Catechized , or at least as not reflecting on what he hath been taught : for example , that past Mysteries are by Holy Church presentiated unto us , as now actually flowing : namely , that Advent represents the time when the Blessed Virgin Mary was near to her delivery of her Sacred Son , the Messias , ( our Lord and Saviour Jesus Christ ) into this world ; and for respect unto this time , the Antiphon of this day is taken out of the 1. of Saint Luke , not out of the 21. as the Gospel is , because that 1. Chapter puts us in minde of the time which this Prayer reports unto : so doth the Versicle and Responsory ; and so doth the last Antiphon of Advent , being one of the great Os , as we call them , importing the exclamations used by the holy Patriarchs in their Prayers , calling upon our Saviours Birth as near at hand ; and consequently the Prayers of Advent must be adapted to the times past , to the voices of the Ancient Patriarchs and Prophets , looking up to Heaven , with their Predecessours , and their own wearied eyes , for four thousand years together ; all crying out , as if they durst not believe their own eyes , but would awake , as it were the sleeping God , that had so long left the world under the lash of a Triple Tyranny , which they did groan beneath , of Death , Sin , and Damnation ; and speaking ( by the dictate of the holy Ghost ) like men to God , as if there were more or lesse of power in his Omnipotency ; beseeching him to hasten away with all his Rowsed power ; and by his protecting grace , to free them from the eminent dangers they were in , that had slept so many years in the night and trance of sin , ( that is to say , in the guilt thereof : ) and next , to deliver them from all future punishment due unto them for that guilt , by a saving sentence in the latter day of Doom : and so ( briefly ) praying to be secured from all dangers they were liable unto , either of Guilt , or pain of Sin : He , I say , that looks upon the present Prayer with this reflection ( which is but due unto it ) will soon perceive the connexion it hath ( by beseeching God to Rowse up his power , and come away ) to the Epistle specifying the greatest roots of Sin , from the guilt whereof we desire protection and freedom , by the coming of Christ , the source and fountain of all Grace : and to the Gospel , telling us we are then before all the world finally , truly , and most absolutely delivered from the due penalty of Sin , ( which is eternall damnation ) when the Devil , and all his accursed crew shall see us called at the latter day of Doom unto an everlasting Bliss , and Glory , by the happy sentence of Salvation passed upon us : For though we are protected here , and ( by the Grace of God ) set free from the guilt of Sin , yet we are then most properly delivered from all danger of punishment for the same , when we are declared ( which God grant ) at the latter day ( maugre the Devils malice ) to be saved Souls . But that all this may more clearly appear , see both the letters of the Texts , in Epistle and Gospel , with the Expositours senses thereupon suitable to this Illustration of the Prayer as above ; and then confess there is more depth of sense and spirit in the Churches Prayers , ( being all dictates of the holy Ghost ) than at first sight men will imagine , or ( without deep meditation ) ever find out , and believe .

The Epistle , ROM. 13.

11. ANd knowing the season , that it is now the hour for us to rise from sl●ep ; for now our salvation is nearer than when we believed .

12. The night is past , and the day is at hand ; let us therefore cast off the works of Darknesse , and put on the Armour of Light .

13. As in the day , let us walk honestly ; not in Banquettings and Drunkenesse , not in Chamberings and Impudicities , not in Contention and Emulation .

14. But put ye on our Lord Jesus Christ .

The Explication .

11. THe Apostle , in the immediate Verse before had told them , That the fulness of the Law was Love ; and supposing them thereby prepared to fulfill the same , by loving one another , he now adds the convenience of the season , and happiness of the present hour to encourage them to perfection : But we must note he applies his speech both to the Jewes and Gentiles in this place ; to the former , alluding unto the time when they did onely believe the Messias was to come , whom now they can see with their own corporall eyes ; to the latter , that their time is now come also , of awaking from the sleep of infidelity , and of their other enormious sins , being the Redeemer of all mankinde was actually come ; though even the Jewes also , after Christs Birth , were fast enough asleep in their infidelity , ( most of them ) and so were capable of this speech to them , even in that sense too .

12. By the night , is here meant the time before Christs comming , made dark as night with infidelity : By the day , the time after our Saviours Birth , rendered bright as day with the light of the Gospel : the works of darkness are Sin , because they shut out the light of grace from our Souls : the Armour of Light are acts of Vertue , works of Grace ; and in these words Saint Paul minds us , that our life is here a spiritual warfare , since we know Armour is necessary for Warriours ; though the Greek Text imports by Armour of Light , a kind of habit proper to the day ; and this is not inconsistent with the other sense above , for Armour is a kind of habit too .

13. This Verse seemes to begin with prosecuting the last sense in the former ; as if it were indecent to appear in the day without our Armour of Light , as above : but if it be taken as independent thereof , it imports not ; for the sense is full in it self : A● in the day of Grace , as in the day of the illuminating Gospel , let us walk honestly ; that is , modestly , converse religiously , and shew our selves to be children of Light by our works , shining to the edification of our neighbour , and glory of God . Not any more in Banquettings and Drunkenness , feastings and excesses of Wines : These you know are works of the Flesh , not of the Spirit , or the Grace of God ; by Chamber-works the Apostle means here plainly Fornication , by Impudicities , more petulant , and wanton actions of Lust , even in publick , such as indeed may be well called carnall impudencies . Not in Contention ; not striving for vain-glory , and popular applause ; whence followes the forbidden Emulation , which is an envie at our neighbours greater good , or esteem , than our own : See therefore here , three of the capitall Sins so represented unto us , as by all means to be avoided , Gluttony , Lechery , Envy ; all being acts and deeds of darkness , not fit to appear in the day light of the Gospel , which now shines bright among us .

14. By putting on Christ , is here meant , being dressed up in such Vertues , as may make us appear Christians , men clad in the Livery , the Sanctity of our Lord and Master , Jesus Christ : and so abundant the Apostle , in this phrase , bids our Vertues be , that they may hang as full Garments all over us ; for this difference there is betwixt carrying , and putting on of cloathes ; that when carryed , they are cumbersome , and not adorning ; when put on , they are light , and becoming : So to carry Vertue onely wrapt up in the speculation of it is no way graceful , but to unfold it by the practice thereof , this becomes a good Christian , and this is truly to put on Christ ; not onely to study , and speculate , but to practice Vertue .

The Application .

1. THe two first Verses of this Epistle are wholly and clearly describing the effects of the Incarnation , and do exhort to a due Christian comportment at such a season : That is , now to prepare our selves for our Deification : since therefore God became man , that man might become God : I have said ye are Gods , and all sons of the Highest , Psal. 82. v. 6.

2. The third Verse tells us how unsuitable all Sin must needs be at this season , ( though indeed it cannot be allowable at any time ) but especially how unseasonable these three deadly Sins now are , which here the Apostle specifies ( and under them forbids us all the rest ) Gluttony , Lechery , Envy . For nothing sooner starves a Soul to death , than a gluttonous pampering of the Body : nothing more odious to our God incarnate , than to pollute that humane nature which Jesus could not endure to take upon him , but in the sacred womb of his unpolluted Virgin Mother . Nothing so unseasonable at this season of love , as for a Christian to envy Christ in his neighbour , just now when he coming to save us , commands us to love each other , as he loves us all .

3. The last Verse gives us an armour of Proof against all danger of sin whatsoever : for as Jesus , by taking our sins upon himself , did redeem us ; so we , by putting on his Vertues , may deserve to be saved ; that is to say , we may be capable of Salvation , for other desert we have not of our selves , than a meer capacity of Heaven , through the merits of our Saviours death and passion applyed to us , cooperating towards that which we cannot operate , our own Salvations : since it is the onely participation of his merits , that makes us fit to receive his rewards , for those we call our meritorious actions ; such as Saint Augustine required , saying , He that made thee without thee , will not save thee without thee . Yet the same Doctor , lest we should presume too much upon our selves , says also , When God rewards mans works , he crowns his own Gifts ; for even our cooperation ( whereby we merit ) is the speciall Gift of God .

Which we Petition in the Prayer above , most aptly set to the Tune of this Epistle .

The Gospel , LUKE 21. ver. 25. &c.

25. ANd there shall be signes in the Sun , and the Moon , and the Stars ; and upon the Earth distresse of Nations , for the confusion of the sound of the Sea , and Waves .

26. Men withering for fear , and expectation what shall come upon the whole world , for the powers of Heaven shall be moved .

27. And then they shall see the Son of Man coming in a cloud , with great power and majesty .

28. But when these things shall begin to come to passe , look up , and lift up your heads , for your redemption is at hand .

29. And he spake to them a similitude ; see the figtree , and all trees .

30. When they now bud forth fruit out of themselves , you know that Summer is nigh .

31. So you also , when you shall these see things come to passe , know that the Kingdom of God is nigh .

32. Amen , I say to you , that this generation shall not pass till all be done .

33. Heaven and Earth shall pass , but my Words shall not pass .

The Explication .

25. THese Signes appearing in the Sun , Moon , and Stars , argue they shall not perish , but remain , set to another Series , or order of being , than they were , before such Signes in them shall portend the dismall day of Judgement . And indeed how can there be other than a sad distress on earth amongst all the Nations thereof , upon the confusion of sound that will then be in the boiling Sea , and Waves , which by the general conflagration ( fire falling from Heaven ) shall be far more agitated , than ever by any storm , or tempest ; these commonly happening but in some part of the Sea , whereas this disturbance shall arise from the very bottom of the channell , and so make the Surges much more horrid , than when they are caus'd by the most boisterous winds , ( ploughing up onely the even surface of the waters ; ) but here ( probably ) the very Sands , Stones , and Rocks , will all boil up from the deep , roaring like Thunder in the ears of all Nations whatsoever . And we may guess at the confusion of this sound , when it shall be heard ( and known ) distinct from that of the generall summons given by the Angels in the sound of Trumpets , breaking even the deepest sleep of death , awaking , and raising dead men from their graves .

26. It is indeed an usuall effect of fear to make men pine away , and look like withering plants , ( nor is man other than a rationall plant , if well considered in all his parts ) and though here the cause of pining seem to be the sadness of mans expectation , what shall become not onely of himself , but of the whole world besides ; yet what followes , tells us , this expectation is but an effect of the powers of Heaven , being moved ; that is , removed from us , by having their usuall influence into earthly creatures obstructed ; for so we now depend upon their influencies , that we see the least , or shortest ecclipse of either Sun or Moon , is sensibly felt in all the creatures of the earth , by some present , or future disturbance to their well-being ; insomuch , that should the Sun but miss to make his annuall , or diurnall revolution , all the plants upon the earth would wither immediately , and cause a famine over the whole universe ; so absolutely necessary is the Suns heat to the cold earthy nature that is cherisht by it .

27. This verse will litterally occur in the 24. Sunday after Pentecost , and shall be there expounded .

28. We are here told , the confusion of this dismall day shall not be void of comfort to the just at least , while they are all advised to hold up their heads to Heaven , in hope to receive the fruit of their redemption ; for when the Apostle tells them their redemption is at hand , he means the fruits thereof , since we all know the work of our redemption was the past passion of our Lord and Saviour Jesus Christ : and it will be here with the just , ( thus looking up to Heaven ) as with the holy Patriarchs and Prophets it formerly was , when with the like action Isai . c. 38. v. 14. tels us , His eyes were weary with looking dayly ( for many years together ) up on high , in hope to see the promised Messias come from thence : Thus will it fare with the just , at the time when these fore-running signes portend the second coming of our Saviour in the nature of a Judge , sharing out to every Just , the fruits of his Redemption , Glory , and salvation , which then was said to be at hand , because all time is but a moment , or instant to eternity .

29. The gloss above , is made good by this verse following , which likens the generall Judgement ( of the just ) unto the spring , in respect of the then promised fruits of their labours unto all the husband-men upon the earth ; onely what Analogy St. Matthew , chap. 21. makes between the fig-tree , and this day of Doom ; St. Luke doth make between that , and all other trees or plants whatsoever : since as every springing plant ( first , or last ) brings forth some fruit or other , and therewith some seed to conserve the kind or species of the plant ; so every Christian soul , that hath but the least vegetation of grace within her ( bringing forth thence some spiritual fruit ) may hope to reap ( in time ) the seed of her salvation by it ; and therefore with reason should look up to Heaven , though Hell do seem to meet it , when all things are in this confusion .

The 30 , 31 , 32 , and 33 Verses following in this Gospel , are in a manner verbatim the same with the close of the last Sundays gospel in this book , and so being there largely expounded , need here no further exposition .

The Application .

1. THerefore holy Church to day joynes a Gospel of Judgement to an Epistle of the Incarnation , to let us see we cannot at a less rate than the hazard of a most rigorous Judgement omit to celebrate the holy time of Advent , by acknowledging the second coming of Christ , shall be to punish those eternally in the next world , who have not made him a Religious welcome into this .

2. And because our holy Mother found we were not apt to do our Christian duties purely out of love to God , therefore having given us , at least that motive first in this dayes Epistle , She addes now the other of holy Fear , which the memory of the day of Judgment needs must striks into us . O let us now , by frequent acts of holy Fear , prevent the danger of our then despair : yes , now while every minute of Repentance is able to purchase an eternall recompence : Let us , I say , now do that which then in vain we shall wish to have done , if we now omit to do it .

3. But happy they who shall prevent the latter fear with a present love , by making the whole doctrine of this day the rule of their practice ; by so securing Man-God to be their friend , that they need not fear God-man to be their Judge ; and doubtless that is holy Churches aime to day , whilst to prevent Christ calling us to a fearfull ( indeed a dreadfull ) Judgement , She calls on him to a chearfull Incarnation .

Praying as above , by the Protection of his grace , to be freed from all dangers here ; and by the deliverance of a happy sentence , to be finally saved there .

On the second Sunday of Advent . The Antiphon , MAT. 11. ver. 3.

ARt thou he that art to come , or look we for another ? Goe , and report to John what you have seen ; the Blind see , the Dead rise again , to the Poor the Gospel is preached .

Vers . Drop , &c. as before , pag. 1.

Resp. Be the Earth , &c.

The Prayer .

RAise up our hearts , O Lord , towards preparing the wayes of thine onely begotten Son , that by his coming amongst us , we may deserve to serve thee with purifyed soules .

The Illustration .

IN the last Sundayes Prayer we besought Almighty God to rowse up his own power , and come away to those that had four thousand years expected him ; now to day we beseech his Divine Majesty to raise up our hearts towards him , left our but lately opened eyes from the sleep of sin do close again , if our raised hearts affections do not keep them open ; for lumpish hearts are many times the cause of sleeping eyes : and indeed what hearts so lumpish as those that are addicted unto lumps of flesh , to carnall , and terrene desires , which , as they ever draw us downward , so must they of necessity make us dronish , and drowsie , in the service of Almighty God : this day therefore finding the danger of a sinfull effect , we deprecate the cause thereof , we pray to be rid of the lumpishness of our hearts , and that we may have them vigilant , active , vigorous , raised , and rowsed up by Almighty God , to high , and Heavenly thoughts : Such as may prepare the way for Jesus Christ to come amongst us , that by his coming we may deserve to serve Almighty God with purified Souls . How purified ? By loving him , and so deserving to be his Fathers Servants in a high degree indeed , as fore-runners to his Sacred Son , as Baptists , as Angels sent before his face to prepare his wayes , and consequently as men ; than whom greater did never arise amongst the sons of women . Blessed God! to what a height of perfection doth holy Church invite her Children to day ? being but on Sunday last raised from their dead sleep , their trance of Sin ? and yet no marvell ; for Christianity is in truth , the summity or top of all perfection ; and of all Christians we know the Catholike to be Top , and Top-gallant ; that is to say , the highest of men ; which consequently so purifies their Souls , as they become at least , the lowest of Angels ; since in true morality , the highest of the inferiour , arrives to the perfection of the lowest of his Superiours : whence we read of Saint John Baptist , That he was an Angel sent before the face of Jesus Christ to prepare his wayes , Luke 7. ver. 27.

Now lest this discourse seeme but gratuite , and to have little , or no connexion to the whole service of the day , however we finde it genuine enough , perhaps , unto the Prayer : see what Lessons of Purity and sanctity of Soules the Epistle gives us , insisting altogether upon the highest of Sanctity , mutuall peace and charity , such as made the two most discordant people in the world , united perfectly in one , the Jew and Gentile , who , before they were in Christ united , and had their hearts raised up to heavenly affections , detested one another ; but once meeting both in the love of one God , they became in Christ one Thing , one Body , of that undivided Church , which hath the onely Son of God to be the head thereof , our Saviour Jesus Christ . Nay , see further , how this dayes Gospel makes of humane Soules , ( thus raised up by mutuall love , by having all one God , and beleeving equally in the doctrine of his sacred Son ) Baptistick Saints , and consequently spirits Angelicall , whilst what is read to day of Saint John Baptist , is spoken to us , as either being ( or invited to be ) like him , fore-runners to our Lord and Saviour Jesus Christ , voices crying out in the desart of this world , prepare the wayes of our Lord . O Christians ! O Catholicks at least ! remember we are now in holy Advent , a time set out apart to prepare us for a worthy receiving of our Saviour at his Nativity into this world ; be it therefore spent , as Saint John Baptist did imploy his dayes , in pennance , fasting , praying , in purifying of our Souls , in raising mortall man up to the purity , immortality , and sanctity of Angels ; so shall we pray , as all our Pastours preach to day , which is , I hope , a sufficient adjusting of this dayes Prayer unto the following Epistle and Gospel of the day , bidding us with one mind , and one mouth glorifie God ; which then we doe , when our practice and our Prayer is answerable to what our Pastors teach , and preach unto us .

The Epistle , ROM. 15. ver. 4. &c.

4. WHat things soever have been written , to our learning they are written : that by the patience and consolation of the Scriptures , we may have hope .

5. And the God of patience , and of comfort , give you to be of one mind towards one another , according to Jesus Christ .

6. That of one mind , with one mouth , you may glorifie God , and the Father of our Lord Jesus Christ .

7. For the which cause receive one another ; as Christ also hath received you unto the honour of God .

8. For I say Christ Jesus to have been Minister of the Circumcision for the verity of God , to confirm the promises of the Fathers .

9. But the Gentiles to honour God for his mercy , as it is written , Therefore will I confesse to Thee , in the Gentiles , O Lord , and will sing to thy name .

10. And again he saith , Rejoyce ye Gentiles with his people .

11. And again , Praise all ye Gentiles , our Lord , and magnifie him all ye people .

12. And again , Isaiah saith , There shall be the root of Jesse ; and he that shall rise up to rule the Gentiles , in him the Gentiles shall hope .

13. And the God of hope replenish you with all joy and peace in believing ; that you may abound in hope , and in the vertue of the holy Ghost .

The Explication .

4. SAint Paul alludes here to what was written in the old Law , and makes it all wholly and entirely , to have been a lessen for our instruction , at least , though not a rule to our actions , since the abrogation of it : and if he say thus of the abrogated Law , much more ought we to receive and read ( for our instructions ) all th●● is written in the new Law , which shall remain to the worlds end unaltered . But he applyes this speech particularly now to what he said in the immediate verse before , citing the Prophet Davids words , Psal. 68. The curses of those that curse Thee have fallen upon me , making Christ speak these words , as taking upon his own person the Curses and Sins of the people committed against his Heavenly Father ; to restore to God , as it were , his lost honour , ( if we may so say ) by assuming these Curses to himself : as also ( by his suffering ) to appease the Divine wrath : and in this sense he applyes his speech to the Romanes , that they might convert to their instructions , and comfort , this which ( in their behalf ) our Saviour took upon himself , namely , the guilt and burthen of the Gentiles Sins , as well as those of the Jewes , so to ingratiate them also to his heavenly Father . By the patience and consolation of the ●criptures , meant , the patience they teach us , in their singular examples thereof , and the comfort they bring us , in letting us see we may ( by following the said examples ) hope for the like rewards which now the Saints in Heaven have ; for so the last words of this verse import .

5. The Apostle calls him the God of patience , and of comfort , because he is infinitely patient , infinitely comforting ; and because his Vertues are not ( as in Man ) his Ornaments , but his Essence ; so that he is patience it self , comfort it self , and more , if we could more express . Then we are most properly of one mind one towards another , when we wish , and do as well to others , as to our selves . According to Christ ; as Christ was to us , and as he gave us command to be , saying , Love one another , as I have loved you . This is indeed absolute perfection , and this is the true Badge of a perfect Christian .

6. That of one minde , with one mouth , &c. Then we do truly glorifie God , when we conforme our selves in all things to his holy Will ; and this we can not all do , unless all our mindes be one , ( as he is in us all ) to that one effect of glorifying him : so when one pretends God is glorified thus , and another will not have it so , but in a way clean contrary , then we are not of one minde , nor do we speak forth his praises with one mouth : which yet we doe , when out of severall mouthes we express one and the same will , and way to praise Almighty God . The Apostle seemes to insert the glorifying God , and the Father of Jesus Christ under two severall notions , to let us see , that as Christ was man , he was also truly the Son of God , because as the second Person had in Heaven a Father without a Mother , so in Earth Christ had a Mother without any Father , save onely God in Heaven .

7. For the which cause ; that is , to shew you are all of one mind , &c. receive , help , and cherish one another , being Christians , ( or in order that you may be so ) as Christ hath received you ( that were Gentiles ) unto the honor of God , to the same Church with his native and chosen People th● Jewes ; and ( of all severall nations ) made up one joynt honour and glory to the Divine Majesty .

8. True it is , Christ was sent by his Heavenly Father with Commission ( as it were ) unto the Jewes onely , and therefore he did live and die amongst them , to verifie those promises which God had made them in Abraham , and the Prophets ; for as the law was onely given unto , and kept among the Jewes , so the promises and predictions of that law did onely appertain to them , and were ( necessarily ) to be made good amongst them , as indeed most exactly they were by Christ , and this in virtue of Commission from his Heavenly Father : For which cause he is called here Minister of the Circumcision , ( though he abrogated that law ) in regard he did all his life time administer to the circumcised his labours and pains , by Teaching , Preaching , Curing , and infinite other wayes serving the Jewes in order to their Redemption ; and this directly , and principally to prove the veracity of God , who had promised to send the Jewes a Messias , that should do this , and by doing this , he was truly , and properly , their Minister .

9. But not to the Gentiles so , because he came to them for mercy onely , and ultroneously ; to shew his goodnesse was not limited to the bounds of his Commission to the Jewes , but might ( and did ) mercifully extend it self also to the Gentiles , thereby to amplifie the honour and glory of God , in doing more than could be expected of him , and that to a people , who had no promise , nor any hope thereof . Though it was not onely foreseen that Christ would doe this act of ultroneous grace and mercy , but fore-told by the royall Prophet , Psal. 17. ver. 50 as followes in this nineth verse of the Epistle .

10. And as ( Deut. 32. ver. 43. ) The Prophet sayes of the Gentiles , Rejoice ye Gentiles with his People ; that is , with the People of God , with the Jewes , for your Conversion also ; and sing forth praise to God for his mercy shewed to you therein .

11. Here it is declared , that not onely some few Nations of the Gentiles , but even all of them shall be first or last made partakers of these mercies , and thereby are bound to praise our Lord .

12. By the root of Jesse , is here meant a Branch of that root , namely , Christ Jesus , the son of David , and of Jesse , as Isaias saith in another place , There shall spring a rod from the root of Jesse , Isai. 11. ver. 1. which Rod is Iesus descended as above : and yet with reason enough Christ is called the root of Iesse too ; for though as man , he was but a branch of David , ( his root ) yet as God , he was the root of David , his Creature : again , David was rather his Seed ; than his Root , because he had not from David to be Redeemer of the World , but was himself the Root of Davids , and all Mankinds redemption , and sprouting forth ( as from the Root of goodnesse in himself ) branches of Grace and Glory to David , and all those whom he was graciously pleased to predestinate for Heirs to God , and Coheires to himself in his Heavenly Kingdome : The hope of which Kingdome he hath mercifully given as well to the Gentiles , as faithfully by promise he gave to the Iewes .

13. The Apostle here calls him the God of Hope , as above , Verse 5. he did call him the God of Peace and Comfort ; and prayes he will replenish them with all Ioy , and peace ; as who should say , both Jew and Gentile , setting aside former distances , now are to Joy in this , that they are made one in Christ Iesus , and therefore must live in peace together , as the members of a naturall Body , since they are become Members of Christ , his Mysticall Body : that by so living , they may both abound in hope of one reward , enough for both , the Kingdome of Heaven ; and this through the Vertue , that is , Charity , or the Grace of the holy Ghost , wherein he also prayes they may both abound .

The Application .

1. IF what is here written be to our Instruction , 't is to make us be the Saints we are not yet ; 't is to facilitate the way , by shewing us how the Jew and Gentile were both Saincted by Christianity . The Roots whereof are the three Theologicall Vertues , Faith , Hope , and Charity , which indeed doe briefly summe up this whole Epistle in the last Verse thereof , and are given us as the best preparatives to make way for Jesus into our Hearts . Faith we see made Jew and Gentile both one Church . O may it grow to such an excellence in us , to abolish Heresie from Christianity ; and because it is a speciall gift of God , let it be our daily Prayer that he will give it unto all the World , Turk , Heathen , Pagan , Jew .

2. Hope keeps together those that Faith uniteth , and , like an Ancre in a storme , secures the Ship of Christ in highest seas of Persecution . May then the Hope of future mercy inable us to undergo our present Misery ; may the example of the Saints before us encourage us to be like patterns unto our Posterity , as they have been to us , that were our Predecessours .

3. Charity makes operative both our Faith , and Hope , sends the Believer with the hazard of his life to propagate the Faith of Christ throughout the World , and directs our present actions to such a rectitude of their intentions , as may secure a future possession of their Hopes . So without Charity in vain we Hope , in vain men doe believe ; and are rather nominall , than reall Christians ; such as cry out at the latter day , Lord , Lord , and shall hear him say , I know you not , while you professe belief in Jesus Christ , and offer dayly sacrifice to the Devill ; while you pretend a hope of Heaven , and doe such actions as can onely merrit Hell ; while you call one another brethren in Christ , and bear a mutuall hatred greater than the Gentile bore the Jew ; for want of those Heart-raising virtues this Epistle recommends , and bids us

Pray as above , that by the frequent acts thereof , we may both prepare the way of Christ , and be able , by his coming into our Hearts , to serve him with purified Souls . So by h●● coming to us , makes us deserve to goe to him . Take therefore our desert here , and every where , as in the last Sundayes prayer it was explicated , so shall it never be mistaken .

The Gospel , MAT. 11. ver. 2. &c.

2. ANd when John had heard in Prison the Workes of Christ , sending two of his Disciples , he said to him ,

3. Art thou he that art to come , or look we for another ?

4. And Jesus making answer , said to them , Goe , and report to John what you have heard , and seen .

5. The Blind see , the Lame walk , the Lepers are made clean , the Deaf hear , the Dead rise again , to the Poor the Gospel is preached .

6. And blessed is he that shall not be scandalized in me .

7. And when they went their way , Jesus began to say unto the multitudes of John , what went you out into the Desart to see ? a Reed shaken with the wind ?

8. But what went you out to see ? a man cloathed in soft Garments ? Behold , they that are cloathed in soft Garments , are in Kings houses .

9. But what went you out to see ? a Prophet ? yea , I tell you , and more than a Prophet .

10 , For this is he of whom it is written , Behold , I send mine Angell before thy face , which shall prepare thy way before Thee , Mal. 3. v. 1.

The Explication .

2. IT was from his own Disciples he heard the Stories of Christs admirable works , whilest he was in prison , for reprehending Herod about his unlawfull marriage with Herodias his Brothers wife : and so he sends two of the same Disciples to Christ , that they might see with their own eyes the wonders of his Works , and thereby leave the fond opinion they had of Iohn , his being a greater man than Iesus . This was done in the two and thirtieth year of our Saviour , which was the second of his Preaching ; and Saint Iohn did this purposely to confirm his Disciples in the belief of Iesus , being indeed the great Messias that was expected : lest when Iohn was dead , ( as soon after it happened ) they might remain in doubt of that truth , which was no less importing , than their Soules salvation ; namely , that Christ was the true Messias , and Iohn but his fore-runner .

3. Saint Iohn did not bid them ask this question as a thing he doubted of , for he had , before this Baptized Iesus , and often given many great testimonies of his being the Messias ; but onely finding he could not perswade his Disciples to that truth , he now sends them to have it made undoubted unto them ; not so much by the words , as by the prodigious works of Christ : Though Saint Iohn askes the question in his own , not in his disciples names , to shew his greater skill in curing his Disciples disease , by seeming himself to be sick of the same , according to that of Saint Paul , Who is weak , and I am not weak ? 2 Cor. 11. ver. 29. Again , the Disciples durst not perhaps have been so bold with Christ , had not their Master given them leave to ask this question in his Name .

4. Loe , the answer , answerable unto expectation , not in words , but works : Christ tells them not , that he is the Messias , but bids them goe back , and tell John what they had heard and seen , knowing full well , that Iohn from thence would prove unto them , he was the man they asked after , the God-man , the great Messias : besides , Christ , by this way of answering , took off from himself all note of vanity , and gave a high example of humble modesty , by declining to speak his own praises , though not to doe the works whereby God was praised , by the affirmation of the truth without a word ; and therefore Christ before them did actually doe many Miracles , which Saint Luke ( c. 7. ver. 21. ) recounts even such as Esaias , c. 35. v , 5. and c. 61 v. 1. had foretold were to be the undoubted signes of the true Messias ; which done , he bids Iohns Disciples Goe back , and tell him what they had heard and seen ; as who should say , what they did see , was done purposely to give them satisfaction to their question , which yet they did not receive as satisfactory , till Iohn made it so unto them , the more to testifie the truth .

5. These were the very signes which Isaias ( in the places above cited ) gave of the true Messias . By the poor are here understood , chiefly those who are poor in Spirit , that is , voluntarily such , esteeming all worldly wealth as trash , and coveting no riches but those of grace and glory : I say , chiefly such , because among the poor whom Christ preached unto , his Apostles were the chief , who were truly poor in spiri● , by leaving the little all they had to follow Christ ; and these were they whom he took most pains to instruct ; Note here what an honour it is to be preacher to the poor , when it was given as a mark to prove Christ was God , so must it needs be a mark to prove that those who now doe it , are children of God inspired thereto by their heavenly father .

6. It is hugely remarkable , that our Saviour after such prodigious miracles , closeth with saying , Blessed is hee that is not scandalized in me , rather he might have said , Happy are they who stand in Admiration , ( indeed in Adoration ) of me : but it wants not depth of mysterie , that he sayes the contrary , because his poor and abject manner of life was nothing suitable to his splendid works ; and for this reason he sayes , Happy are they who are not taken off from the beliefe of my Deity , by the beholding the vility of my humanity . But his meaning was deeper yet , namely , to answer thereby even unto the thoughts of Johns Disciples , which hee knew , though they durst not speak them ; for they were staggered to behold so mean a man , ( as his apparrel , and outward person spake him ) working so many mir●cles ; hence they resolved , first to make report unto John what they had seen , and then to frame their Judgements as he should advise them : Now to this thought our Saviour applyed these words : Happy , who are not scandalized in mee .

7. Not till they went away , because he knew Iohns Disciples had too good an opinion of their Master , as thinking him to be the Messias ; so to have praised him before their faces , had been both to flatter the Master , and pervert the Disciples into a belief , their Errour was a Truth : On the other side since the people had their eyes wholly upon Christ , ( to exercise his own humility , and to render them better informed of Iohn the Baptist than it seems they were ) he falls into Iohns praises to the multitude , by asking t●em , What they went out to see , when they ran after Iohn into the desart ? Did you goe to see a Reed tossed too and fro with every winde ? Or doe you thinke Iohn such ? That he who had first preached my praises to the people , now he was in prison , had changed his opinion of me ? and so sends this doubtfull question to me ? No , he is still the same constant man , he is not blown like a Reed out of his former beleife , by the blast of Herods breath committing him to prison .

8. Our Saviour prosecutes his design in the former verse of rectifying the people in their judgements about S. Iohn , by asking them whether they thought Iohn a man flexible in his minde , as those are who daily varie their apparrel , and pamper up themselves in the most changeable of vices , a Mollities or softnesse of nature , yeelding and altering it self at every least impression made upon it ? Or went you out to see a man in Kings houses ? that is , of Kings Houses , a Courtier , variable as the winde , turning and winding his opinion , as they doe their habits , who follow the fashions of the Court ? No , Iohn if in the desart , clad in hair , feeding little , praying much , and thence constant in his opinion , what ere you thinke to the contrary , by his Disciples coming from him to me with the question as abov● .

9. And least they should thinke they stood sufficiently informed of Iohn the Baptist his merits by believing him a Prophet , our Saviour asks even that question , as if it were below St. Iohns titles to be a Prophet , and so Christ said , he is more than a Prophet . Why ? be cause Prophets onely foretell future things , but John both told the people the Messias was suddenly to come , and had besides the honour to shew him to them , as well as to tell them of him : So he was truly a Prophet , and more than a Prophet .

10. And that they may see how much more , he tells them John is an Angel among men , and affirmes the Prophesie of Malachy cited in this verse , to be verified of the Baptist , to shew thereby , that as God formerly spake to the People but by the mouthes of Men , who did foretell them he was to come , and save the world ; yet now that he was actually come himself , he sends more than man , an Angel of men at least , John the Baptist , both to prepare his way , and to point him out to the people with his finger , saying , Loe here he is , that hath been long expected , the great Messias , the Man-God , Christ Jesus , whose shoo-strings I am not worthy to untie , though you esteem me his equall , nay , some of you value me above him too .

The Application .

1. WHat our Saviour in the Baptist did commend , holy Church to us now recommends , His Fortitude , his Austerity , and his Angelicall Purity : We shall professe the first by not onely standing the shock of open persecution , but that also of the inward warre our senses make perpetually against our Reason : if we shall rather choose to die , than to commit the least sinne against Almighty God ; for thus we shew the fortitude of Grace , while we repell the assaults of Nature .

2. The second we shall then be perfect in , when we perswade our selves eternall felicity cannot be bought too dear by any our temporall austerity ; and when we cease to flatter one another , that mortification is not necessary , unlesse to expiate enormious sinnes . Alas fond souls ! why then did Jesus ? why his Blessed Mother ? why the holy Baptist use Austerity of life ? they had no sins to purge away by penance ; no , they for our example were austere , and to declare that temporall pleasures are commonly the causes of eternall punishments .

3. The third is , as the way unto our Journies end ; for since by Angels we are onely once removed from God , either we must approach him by the purity Angelicall , or be for ever separated from him with the spirits Diabolicall .

For prevention whereof , and for obtaining the Baptistick vertues , we fitly pray to day as above .

On the third Sunday of Advent . The Antiphon , LUKE 1. ver. 41.

BLessed art thou , Mary , who didst believe our Lord : These things shall be perfected in Thee , which were spoken to thee by our Lord .

Vers . Drop , &c. as before , pag. 1.

Resp. Be the Earth , &c.

The Prayer .

LEnd , we beseech thee , O Lord , thine ear unto our Prayers , and enlighten the darkness of our minde with the grace of thy Visitation .

The Illustration .

SEe how like himself the holy Ghost makes us pray to day , when Spiritually altogether this Prayer alludes unto the other Service of the day ; for literally there is no connexion at all between the Epistle , Gospel , and this dayes Prayer , but Spiritually they suite exceeding well together . And first , as relating to the time of Advent , alluding to that immediately before the reall Birth of Christ , wherein the holy Patriarchs and Prophets prayed , as we have heard in the two foregoing Sundayes ; but with this addition , that still the nearer we come to the Feast of Christmas , the nearer the Prayers represent Christ unto us , and now indeed so near , as if upon the summons of two Prayers onely gone before , Christ were come already so farre on his way from Heaven to Earth , that we may now even whisper in his ear , ( as this Prayer seemes to doe ) begging the Loan of his Eares unto us in his transient carreer , as if each of us were forced to stop him on his way for some Emolumentall occasion particular to our selves , while we say , Lend , we beseech thee , O Lord , thine ear to our Prayers ; or as if our guilty Consciences perswaded us he might be still as deaf to us ( though at hand , according to the Epistle ) as he had been to all the world beside for four thousand years together , and therefore we are now taught humbly to round him in the Ear ; and , as it were , with a fervorous zeal , to run like Lacquies after him , begging the favour of a private whisper as he goes , and that meerly to tell him our case is worse than others , that his generall Grace of Visitation to the whole world , will hardly be enough for us , unless he please particularly to enlighten the darknesse of our minde with the ( particular ) grace of his speciall Visitation to us , though it be by an application onely of his Ear to our particular suite , as he runs posting through the desart of common sinne , where we ( more sadly each than other ) may piously believe we lie insnared , and want a little glimmering of Grace ( more than ordinary ) to inlighten us , that we may first seeing , lament , and then lamenting , expiate our selves of all our sinnes whatsoever against the blessed time of his Nativity : and indeed the best way to avail our selves of the annuall Feasts ( especially those which are mysteries of our redemption ) is to presentiate the same as now actually flowing , and first being arrived to our knowledges : for so shall our souls be raised unto a piety suitable to the thing , as well as to the time that puts it into our minds : And what Christian is there so obdurate , so stony-hearted , as if he could every year perswade himself ( which holy Church exhorts us to , both by our Pastours and our Prayers ) that things were then in doing , which he knowes are done , and that himself were an actor in each Scean , in each Feast or Mystery represented , would not relent and soften towards his God , who like a melted Goodnesse came to pour out himself amongst us .

This , this beloved , were the part of good Christians , to pray now in this sense , to run like Lacquies ( nay like shadowes ) near up to the new Incarnate God , who being in himself an Inaccessable light , was fain to ecclipse his Glory in the cloud of humane Nature ; that so within the shadow of his shade-yeilding body , we might approach unto him , and whisper our necessities in his sacred Ears , who now as man , will hear us , however as God , the whole world seemed to cry out in vain to him for 4000. years together .

Say then , Beloved , this Prayer to day , with this religious Duty , this All-ghostly sense dictated unto us by the holy Ghost , and we soon shall see the effect it worketh in us , towards rendring us the perfect Christians , that this dayes Epistle exhorts us to be , Joyfull , modest , resigned , thankfull , and peacefull , even to the surpassing the understanding ; nay more , inlightned Angels running before the face of Jesus Christ to his Crib , where born , he will immediately dispence in ample manner the speciall Grace of his visitation to us all , that thus ( like Baptists as the Gospell to day exhorts ) shall now prepare his wayes before him to the future Feast of his Nativity . And thus we see both Epistle and Gospell of this day , though not litterally , yet Mystically ( if not as it were eminentially too ) included in this Prayer above .

The Epistle , PHIL. 4. ver. 4. &c.

4. REjoyce in our Lord alwayes ; again , I say , Rejoyce ye .

5 Let your modesty be known to all men ; our Lord is nigh .

6. Be nothing carefull ; but in every thing by Prayer and supplication let your Petitions be known with God .

7. And the peace of God which passeth all understanding , keep your hearts and intelligences in Christ Jesus .

The Explication .

4. TO Rejoice , that they were Christians , and had the happiness of true Faith , true Hope , true Charity : This the Apostle meant by rejoycing in our Lord , in his holy gifts of Spirit bestowed upon them , not that he had made them noble , rich , or great Persons , but religious Christians : for this he bids them alwayes rejoyce in our Lord ; again , and again rejoyce : And when he said always , he meant as well in affliction , as in prosperity , because to zealous Souls no humane trouble ought to be disturbing , so long as they have the comfort of a good Cause , and a good Conscience too .

5. Modesty is a vertue giving a mean to all the actions of a man , and therefore that we might see Christianity sets all things in order both with the inward , and outward man ; the Apostle exhorts the Philippians to give a proof of their perfection in Christianity by their Modesty ; and by such a modesty , as might be known to all men ; such a modesty , as puts a gracefull blush upon all their actions , lest any one might see the infirmity of man in him , who was become more than man , by beeing a true and perfect Christian ; and therefore S. Paul tels us here , we should stand upon a modest guard , because our Lord , who is to be our Judge , is nigh , and hath his eyes upon us , as needs he must , when he gives us the concourse of his Divine Assistance towards our each thought and deed : but our Lords being nigh , may now in Advent , be applyed to the Nativity of our Saviour ; and for this purpose holy Church appoints that place of Scripture to be read to day , though litterally the Text alludes to the latter day of Doom .

6. By Care is here meant Anxiety or trouble of minde , not that he prohibits a diligence , a due regard to doe what is on our parts to be done , but beyond that he will not have us goe ; he forbids us all anxious sollicitude , and recommends a perfect resignation of our selves , to the will and pleasure of Almighty God . And though he bids us have a care to pray upon all occasions , as well of Prosperity , as of Adversity : yet he allowes not any sollicitous care in us about the effect of our Prayer , whether we obtain our requests , or not , made unto God by Prayer , but will have us leave that freely to his Divine Majesty ; for indeed Beggars ( who want all things ) must not choose what supply they will first receive , but humbly accept of whatsoever is given ; and if denyed , they may ask again , but never must be troubled when they are refused : nor is our Prayer to God , other than an expression of our despicable beggery , and exigence of all necessaries , both for Body and Soul , and since from him we receive all our supplyes ( what hand soever it be that gives relief ) to him must our Prayer , to him our Supplication , to him our thanks ; and ( for his sake ) to those that are his Messengers , his Ministers of help unto us , and then we glorifie him , when we thank them , by whom he hands his Blessings to us .

7. By the peace of God we may here understand , either that increated peace , which is God himself , whereof peaceable creatures participate , or the peace which Christ made between God and Man , by his passion appeasing the Divine Wrath , or the peace which we make among our selves , when we forgive each other our Offences ; or the peace we have within our selves of a quiet Conscience ; for all , and every one of these , are truly called the Peace of God : And yet when the Apostle sayes , That peace which passeth all understanding ; he seemes to incline to the first and last acception of Peace ; for as that surpasseth the understanding of Angels ; so this is indeed past all humane understanding to know , how unquiet man can attain the happiness of that peace , which a quiet conscience affords him , since it calmes all the tempests of outward persecution and trouble , and makes a man by the equality of his mind , equally to bear all unequalls whatsoever can befall him , keeping our hearts ( our wills ) and our Intelligences ( our understandings ) still sixt upon Almighty God , still adhering unto him , and united to his sacred Son , our Lord and Saviour Iesus Christ .

The Application .

1. IN the first Verse of this Epistle we are taught how to comport our selves towards God , Alwayes rejoicing in him , to bear even the afflictions of this world with a contented mind . So Saint Paul Rom. 5. We glory even in our tribulations , and glory we cannot in any thing that gives us not content , that doth not joy our hearts ; for the momentary tribulations of this world ( born with patience ) secure us of eternall consolations in the next . Whence the same Apostle , Cor. 6. sayes , As it were sad , yet alwayes rejoicing , because in our patient suffering we serve and glorifie The God of all consolation .

2. In the second Verse see how we are to demean our selves towards our neighbour , Modestly ever , because our Lord is nigh . As who should say , we can never look upon our Neighbour , but as on our fellow servant holding up the hanging to let our common Master in to us , that followes him purposely to see how we demean our selves to one another ; which must needs be Modestly in his presence . And when is he absent , who alwayes is between us ? alwayes indeed within us ? An excellent close tie to humane modesty ; ever to behave our selves as in the Presence chamber of his Heavenly Majesty .

3. What followes in this Epistle , is to teach us our behaviour towards our selves . That is to say , reflecting on our own infirmity , to be ever asking health of Soul and Body , ever praying to God in all our exigences , not loosing our labour to ask relief or comfort from one another , who are all invellopt in a masse of common misery : so the surest way to finde comfort , is to cast our care away , and to resigne our selves to God , to beg of him alone what ere we lack . For if we have his open car , him present with us , all is well ; all at peace with God and Man .

Whence it is we beg to day as above , that hearing our Prayers , he will graciously visit our hearts , and by so doing inlighten them in these Triple Duties aforesaid , as fit preparatives in Advent , for the approaching Nativity of our Lord .

The Gospel , JOHN 1. ver. 19. &c.

19. THe Jewes sent from Jerusalem Priests and Levites , that they should ask him , Who art thou ?

20. And he confessed , and did not deny : and he confessed , that I am not Christ .

21. And they ask'd him what then ? art thou Elias ? and he said I am not . Art thou the Prophet , and he answered , No.

22. They said therefore unto him , who art thou ? that we may give an answer to them that sent us ? what sayest thou of thy self ?

23. He said , I am a voice of one crying in the Desart , make straight the way of our Lord , as Isaiah the Prophet said .

24. And they that were sent were of the Pharisees .

25. And they asked him , and said to him , why then dost thou Baptize , if thou be not Christ , nor Elias , nor the Prophet ?

26. John answered them , saying , I baptize in water : but there hath stood in the midst of you , whom you know not .

27. The same is he that shall come after me , that is made before me , whose latchet of his shoe I am not worthy to unloose .

28. These things were done in Bethania beyond Jordan , where John was baptizing .

The Explication .

19. THey did aske this of the Baptist , after he had baptized Christ , and given testimony to the world , that Jesus was the Messias , whereas the people looking on Iohn the Baptists austerity and sanctity of life , held him rather to have been the Messias , or at least a more eminent Prophet than Iesus Christ . Now , because the other Evangelists told us , what testimony the Baptist gave of Christ before he did Baptize him , therefore Saint Iohn Evangelist omits it in his Gospel , which indeed he wrote chiefly to supply what the rest had omitted ; and since this opinion the world had of Iohn the Baptist to be the Messias , was near the time , when the Law told them their Messias was to come , they send the Priests of the Law , the Ministers of their Synagouge to know the Truth ; and to aske particularly about it , that afterwards they might satisfie the world : hence coming to Iohn the Baptist , they , the Priests and Levites a●k him , Who art thou ? and asking this juridically , he was of necessity to give them answer : not that they asked whose Son he was , for they all knew him to be the son of Zachary the Priest , and so consequently a Priest too ; but their desire was to know , what his office was , besides his dignity , seeing him teach , preach , baptize , and doe more than ever any man had done before him : and however this question savoured of malice ( in some ) to Christ , and therefore they would rather have Iohn to be the Messias than Iesus , yet in others it argued malice to Iohn , and these resolved to blame him , if he undertook more than his Commission ; so they aske him , Who he was , but undoubtedly it was by divine Ordinance too they were moved to ask this question , that thereby the veritie of Christs being the true Messias might appear , not onely , by our Saviours own works , but also by Iohns confession .

20. By this answer it seems they asked Iohn , not onely Who art thou ? but also , Whether thou art Christ ? So when we read , he confessed , we must understand , it was the naked truth he did confesse , when he said , hee was not Christ , and gave them to understand , this dignity and office did not belong to him , but onely to our Saviour .

21. They proceed then to ask if he were Elias , because they knew Elias was reserved to be the fore-runner of Christ , according to the prophecie of Malachy , Chap. 4 v. 5. and knowing the time of the Messias was at hand , they thought Iohn to bee Elias , as being ignorant that Malachy his prophecie reports to Christ his second coming in the day of Judgement , when Elias indeed shall come before him , as now in his first coming Iohn the Baptist did , which yet these Priests might have known , because the same Prophet Malachy foretold , Christ should have a fore-runner to his first , as well as to his last coming ; meaning Elias for one , Iohn the Baptist for the other ; So Iohn denying himself to be Elias said most true , and yet did not deny but himself was foretold by Malachy , to be Christ his fore-runner , though his humility would not give him leave to confesse so much when they asked , Art thou the Prophet ? and he answered , No , he meant not such a Prophet , as deserv'd that name above all others , and to be stiled eminently The Prophet , since in this nature , Christ onely was his own , and his eternall Fathers Prophet also , who revealed unto us the mysteries of the Deity , and of true Religion : Besides , since the proper office of a Prophet is to foretell things to come , and that Iohn the Baptist was properly sent to point out Christ already come , even with his finger , as well as with his tongue , therefore he might very well , ( humbly and yet truly too ) deny himself to be a Prophet .

22 , 23. Here they pressing him hard , and declaring they came by lawfull Commission to doe so to , and stood bound to carry back his answer , loe they have it with all humility and truth together ; because there is nothing lesse than a voyce , and nothing more certain , than that he was by the Prophet Isaias foretold to bee the man , who by his preaching and sanctity of life , should give example to the world , that the wayes of God are holy , and so that he was sent before to tell the world : Christians wayes are those of God ; and must be such as the Baptist had begun , and as Christ had perfectly trod out before them , to make them straight .

24. It is particularly noted , those who came thus to interrogate S. Iohn were Pharisees , because they pretended to more than ordinary knowledge in the Scriptures ; and having read there , that the Messias was to baptize , which was not foretold of any other Prophet , hence they ask as followeth .

25. Why then dost thou baptize , if thou be neither Christ , nor Elias , nor the Prophet ? and by this Interrogatory , they thought to have confounded him ; So it argues beside the Commission they had to ask , Who he was , they added this Question out of their own malice to him , and out of Ostentation , to shew the people they were well read in the Scriptures .

26. To this Iohn replyes by distinguishing betwixt his own and Christs Baptism , telling the people he doth but Baptize in water , ( Christ shall baptize in Spirit ) for thus the rest of the Evangelists make the Baptist answer , and therefore S. Iohn omits that ; So the Baptist professeth his Baptism is onely in water , as a sign or Figure of Christs Baptism , which shall be in Spirit to remission of sins , which this of Iohns was not , but onely by his Baptisme he exhorted people to pennance and tears for sin , not that sin was thereby remitted . But there is one in the midst of you , whom yee know not , ( Iesus Christ , ) who daily converseth with you , and yet you do not take notice of him to be the true Messias , whom you enquire after so earnestly ; as who should say , leave your curious questions , doe but use your own eyes , look but earnestly upon Iesus , and you shall soon by his works , perceive he is the man you seek for .

27. The Baptist sayes , Christ shall come after him , because he shall preach when Iohn is dead ; by saying , Christ was made before him , hee both alludes to the eternall generation of Jesus in the decree divine , and to the perpetuall prelation or preference both of doctrine and sanctity , wherein Christ was many degrees before the Baptist , in so much as he doth not esteem himself worthy to untie our Saviours shooes , which in the esteem of man is the meanest office that can be imagined , because wee commonly stoop as low as earth to perform it .

28. This Bethanie is not that where Martha and Lazarus treated our Saviour , but is distinguished from it , as much in the mysterie of the name , as in the distance of the place ; for that Bethania signifies the house of humility , This the house of Ships , or , The place of passage , namely , where the people of Israel passed over the River Iordan , going out of Egypt into the land of promise , and there Christ was baptized by Iohn , where also Iohn commonly baptized all others , to shew the Figurative Baptisme did declare the transmigration in the true Baptisme from Sin to Grace ; and so was like that passage of the Israelites from Aegypt into the land of promise , from a wretched , to a prosperous condition .

The Application .

1. WHat so deplorable as to have eyes , and not to see the shining Sun ? This blindness of the Jewes is what to day the Gospel represents . They knew the Tokens of the true Messias well enough ; they knew those were not verified in the Baptist ; and as well they knew them all made good in Jesus Christ ; yet seeme to doubt , O wilfull Caecity !

2. What shall we think , to see the Christian blinder than the Jew ; the Catholicks perverser than the Hereticks ; and as we read , Tim. 1. Confessing they knew God , yet denying him in their Works : By doing such things as give themselves the Lye : Whence holy David sayes , Iniquity belyes herself . And this so often as Christians in Profession , are Infidels in Practice .

3. But see a greater blindness yet in these , who will defend their Vices to be Virtues ; and even glory in their own Iniquities . Say then beloved , was it not high time to seek an Eye-bright out to cure this Caecity of Souls , rebuk'd , in being represented , Whilest we pray as above to day , for illumination of Grace , to disperse the dismall darkness of corrupted Nature ?

On the fourth Sunday of Advent . The Antiphon .

O Emmanuel , our King and Lawgiver , the expectation of Nations , and the Saviour of them , come to save us O Lord our God .

Vers . Drop dew , &c.

Resp. Be the earth , &c.

NOte this O Emmanuel , or some one of the seven great O s ( variable as the Sunday falls out on dayes more or less before Christmas Day ) is alwayes the Antiphon on this Sunday : And these Oˢ s shall be explicated in the other Tome of this work , when every day that hath a severall Prayer and Gospel , shall be set out as these Sundayes were : suffice it now to reflect , that this O , this exclaiming voice argues the manner of crying out in the old Patriarchs and Prophets , for the coming away of the so long expected Messias .

The Prayer .

O Lord we beseech thee , raise up thy power , and with thy mighty virtue come away to our succour , that by the help of thy grace , what our sinnes retard , the indulgence of thy propitiation may Accelerate .

The Illustration .

LOok in what Stile the Church began her Advent-Prayers , she ends them with the same , as if Omnipotency had not power enough , and could be raised to greater , by being rowsed , or stirred up : for though it be not needfull , yet we may lawfully , and laudably enough speak in this language to Almighty God , who magnifies ( to us at least ) his power , by acknowledging our want of it to be so great , as if it needed re-inforcement to doe the work of our Redemption ; an act as farre above the Angels naturall reach , as it was beyond our hopes or merits , had it not been mercifully promised without desert in Man : for when Angels see the Sun of Justice clad in the clouds of our Iniquity , they were amazed , and saw that God had found a means to adde , as it were , to his Omnipotency , by partaking of humane Impotency , and by raising our weakness ( in his sacred person ) to an ability above Angelicall capacity ; he seemed indeed to rowse , or stirre up his own Omnipotency to a Super-omnipotency , to an act greater than it had ere before extended to , namely to pardoning of Sin , a thing the Angels never were acquainted with ; for though Man were redeemed , yet the Devils were for all eternity condemned upon the guilt of their one onely sin : Nor is it a lessening of the phrase , to ask the succour of Gods mighty virtue , though it be in truth Almighty ; for all we can adde to God , is rather diminution , than addition to his perfection , which consisteth in simplicity ; so that in him Power and Omnipotency , Might , and Almightiness is all one Thing , because his Attributes are his Essence ; each of them Infin●●e , and all of them together making his Infinity no greater than it is in any one alone : if yet we may use that freedom to speak of multiplicity , where ( pesonality excepted ) simplicity makes up all perfection , as in God it doth : But having in this language courted down Almighty God from Heaven , lest we grow vaine-glorious by the honour of his approach ; see how the rest of this dayes Prayer doth humble us , while in the following words we give this reason for our calling God to our Succours , with all his mustred forces , That by the help of his Grace ( added to us , cooperating with the same ) what our sins retarded ( that is to say , our own redemption was by our own sins retarded for 4000. years together ) the Indulgence of his propitiation may accelerate .

It was indeed , a huge indulgence in Almighty God to make his sacred Son a propitiation for our sins ; and more , to hasten him away for this purpose , since fourty thousand years had been too short a time to have expected so much mercy , as is now accelerated , by the indulgence of his propitiation , which would not give him leave to stay above 4000. years away . And by this close of the Prayer , we virtually include the whole Epistle and Gospell of the day , while we beg the help of Gods Grace to accelerate unto us the benefit of the Indulgent propitiation , that Christ his Birth-Day brings to every pious Christian : which benefit , lest our sins retard , see how the Church prepares both Priest and People to a due regard against them , by the counsell given to both in the Epistle , and by exhorting both to be Baptistick Saints in the Gospel of the Day , to be preparers of the way of Christ , Angels of Men , running this holy Advent before his face , to sanctifie our own , and our neighbours wayes , unto the Crib , where Christ on Christmas Day is mystically born again , as often as Christians celebrate the Feast of his Nativity ; so saith Saint Leo in his nineth Sermon upon that Feast , ( and the like is of all others ) We doe not so much recall the past , as we behold the present Feast of our Saviours Birth , so often as it comes about by Annuall revolution .

The Epistle , 1 COR 4. ver. 1. &c.

1. SO let man esteem of us as the Ministers of Christ , and the dispensers of the Mysteries of God

2. Here now is required among the dispensers , that a man be found faithfull .

3. But to me it is a thing of least account , to be judged of you , or of Mans day ; but I judge not my self neither .

4. For I am not guilty in Conscience of any thing ; but I am not justified herein : but he that judgeth me , is our Lord .

5. Therefore judge not before the time , untill our Lord doe come , who also will lighten the hidden things of darkness ; and will manifest the counsels of the hearts , and then the praise shall be to every Man of God .

The Explication .

1. THe Apostle seemes here to bid Man esteem of him ( and his Associates in the Apostolate ) as if they were not men , but Ministers of Christ , for as much as they did the Offices of God , by being dispensers of his Mysteries ; and indeed that is most true , for though to be a Steward , or master of a Family under any temporall Lord , and to dispence , and dispose of his Lords Monies and Goods , be not to execute an office above man , in regard all the goods and monies in the Stewards hands are temporall things , and the properties of nothing above a humane creature ; yet to be Steward of the House of God , and to have the dispensing of such goods as are Spirituall , and cannot be the properties of any temporall Lord , certainly this renders a man ( though not in nature more than Man ) yet by Office hugely more than an Angel : for though we read of them , that they are , Heb. 1.14 . Ministring Spirits in the House , or Church of God , both triumphant , militant , and patient ; yet we never read that they were stiled the dispensing spirits of Gods hidden Mysteries ; which yet , as the Apostles were , so must their suuccessours , the Priests of holy Church be too , and consequently are not in the execution of that Spirituall Office to be looked on , or esteemed as men , but as Ministers of a higher nature , as persons indeed more than Angelicall , since they have an Office and Power above Angels ; namely , to forgive Sins , and to dispence , or dispose of Gods severall Graces , by the conduit of holy Sacraments , Pipes , made on purpose ( by our Saviour Jesus Christ ) to convey unto our barren Souls the fertilizing waters of heavenly grace ; and these pipes are so put into the hands of Priests , as they can turn the cock at pleasure , give , or retain this holy grace , as they judge fit , to administer a Sacrament , or suspend a Sinner from the benefit thereof . But we must further note the Apostle here , as he speaks in generall to all Christians , and bids them esteem Priests above men by reason of their office , so he speaks particularly to the Corinthians in order to their main contention , which was to make a difference betwixt the Dispensers of these Mysteries ▪ as if Baptism ( for example ) received from one , were of more value , than if they were baptized by another , or as if the Ministers of Baptism were the Authors of grace , and so they who received it at a more holy mans hands , received more , than if the conferror thereof were lesse holy ; to both these effects the Apostle speaks , correcting the Corinthians errour in them both , that is , for thinking the Administrator of a Sacrament to be the Author of grace therein conferred , or that grace was more abundantly conferred , according as the Administrators thereof were more or lesse holy .

2 This alludes to the vanity of the Corinthians , who were men so curious , that they judged of their Preachers as they found them , more wise , more grave , more eloquent in their Sermons or Catechisms than others , and particularly they adhered much to Apollo , because they held him more eloquent than S. Paul , whereas the same Apostle here tells them , they must not regard in the Dispensers of Gods word , the Rhetorick , language , or eloquence of the preachers , but above all their fidelity , or being faithfull , that is , to have them tell the true sence and meaning of Christ Jesus , to have them give rather sound , than flourishing doctrine , least while they put too much force in words , they lose the vigour of the Spirit , which is , and ought to be the life of a Sermon , and least they seek by the Ostentation of their languages , rather their own , than the glory of God , or preach themselves , not Christ : Whereas S. Paul tells them here , fidelity is the principall part of a preacher , that is , to preach the Word of God , and not the word of man , to preach spirit rather than language , to move the soul to Acts of love , rather than the ear to delight of Eloquence .

3. This Verse prosecutes the sense of the former , telling them plainly he did not regard their fond judgements , that esteemed men by their glib tongues , rather than by their vertuous spirits ; for it is indeed Unction , ( a speciall gift of the Holy Ghost ) that renders a Preacher most profitable to souls , and so most accomplisht in his preaching , whence the Apostle , knowing what he said was pure spirit , told them he did not regard their censures of him , as if he were defective in his duty of preaching , and what he sayes to them in this kinde , he affirmes the like in respe & of all men by his following words , wherein he makes no account of mans day , that is , of humane judgement in a point of Spirit ; for thus the day of man is often taken , as by Jeremiah it was , Chap. 17. v. 16. when being derided by the people , who contemned his Prophecies , he cryed out , Thou knowest O Lord , I desire not the dayes ( the applause ) of men , nor regard their judgements of me ; Suffice it , I have delivered unto them what thou hast to me revealed : So in this sense S. Paul here cares not for the judgement of the Corinthians , whether they like his preaching or not , but is content that he tells them the genuine sense of his Lord and Master , Christ Jesus ; and yet least he may by this speech seem arrogant , See how hee takes off all suspition of vanity in himself by what follows , saying , Though I am not troubled , O Corinthians , at what you thinke or judge of me , yet neither am I so vain as to presume I am without fault , and so I neither will nor dare to judge my self , this place might disswade Heretikes from presuming they are certain of their future salvation , and of their being here in the state of grace , if themselves thinke so , assuredly S. Paul might better justifie himself , and yet we see he does not , indeed he dares not doe it .

4. While in this next verse he saith , though I am not guilty particularly of any infidelity , vanity , or ostentation in preaching , ( for still he prosecutes that sense , which yet generally may be understood of any sin , ) neverthelesse I am not justified therein he will not justifie himself , ) but he that judgeth me is our Lord , and to him I must leave it to judge , who not onely sees and knows all hearts , but perfectly knows them too , that is , sees further and clearer into all mens hearts , than any one man can see into his own .

5. Here the Apostle referrs not onely his own judgement of himself , and of his Ministery , but even the judgements of all men whatsoever to the latter day of Doom ; for then ( and not till then ) Our Lord shall come , and inlighten the hidden things of darkness , by laying all things open , and this not onely ( as some Hereticks will have it ) whether we believe right or wrong , but also whether we doe good or bad deeds according to our Faith : For so by the plurality of hidden things here mentioned to be revealed then , is clearly meant in those words of the Apostle ; insomuch that Hereticks fondly pretend unto a certainty of their rectitude in Faith , more than they can doe unto a rectitude in their works , and therefore flatter themselves , that be their works ( the counsels of their hearts ) what they will , yet since it is by Faith men are justified , and since they pretend to know certainly , that they doe rightly beleeve , they therefore scruple not to s●cure themselves of salvation , be their lives never so bad , being their Faith , as they say , ( to their certain knowledge ) is right : For the Holy Ghost hath taught us a contrary doctrine to this presumption in Ecclesiastes Chap. 9. v. 1. A man knoweth not whether he be worthy of love or hatred . So Prov. 20.9 . Who can say , my heart is clean ? So Job 9 21. If I bee simple or Innocent , yet my soul knoweth it not . So Jer. 17. v. 9. Wicked is the heart of man , and inscrutable , unlesse to God alone : To conclude , the sentence of Judgement shall not onely passe upon our Faith , whether that be right or wrong , but upon our works , the Counsels of our hearts , for every one shall in that day receive according to his works : and Luke 20. we receive what our works deserve ; and in the mean time till the day of generall judgement come , the Apostle forbids to judge each other , since neither he , nor any man can securely and rightly judge himself , but then look who hath done and deserved well , the praise shall be to every one of God , though mistaking men have judged those perhaps worthy of blame , whom God shall declare to be praise-worthy , because he finds them to have been faithfull to the Ministery or trust which he reposed in them : So here we see from first to last , St Paul his true sense in this place is upon fidelity in the dispensers of the Mysteries of God , and declares , that no man but God can judge in that particular , as being an office not appertaining to men , but to God himself , and unto him alone : I must here advertise you , that the Apostle in the next Verse declares that he useth his own , and Apollo's name but figuratively , thereby to represent to the Christians their faults , in pretending to have one more light of grace than another , or to be one better able than another to understand the Scriptures , shewing it is a thing they ought as little to presume of in themselves , as to censure whether he or Apollo did more faithfully perform the trust of God reposed in them , by their ministery of dispensators of his Mysteries .

The Application .

1. THe closing Advent season claimes a due regard in this dayes service , so the prayer begins , alluding unto that , and ends besides with the accustomary reference to the Epistle of the day . How like the out-cryes of the ancient Prophets is the stile of Holy Churches prayer to day . They cryed out thus , O Wisedome ! O Adonai ! O Root of Jesse ! O Key of David ! O Rising Sun ! O King of Nations ! O Emmanuel , &c. Come and save us , thou that art our Lord God . And we , promising all these exclamations , pray as above . O Lord we beseech thee , raise up thy power , and with thy mighty vertue , come away to our succour , &c. meaning all the power , and all the Vertue included in those Attributes of Wisedome , Adonai , King , and Saviour , which the Prophets gave him as above .

2. And least our sins do chase away the coming Jesus , see this Epistle points us to the Priests of holy Church , as to the Ministers of Christ , and dispensers of the Mysteries of God , Meaning of the Holy Sacraments , that blot out sin , and give us grace to bid our Saviour welcome .

3. Hence we conclude , the Pastors and the People are admonished to buckle to their severall Devoirs to day , these in administring , these in receiving of the Holy Sacraments , and yet each having done his dutie , neither to presume he hath done well enough , but both referring of themselve to God his Judgements for the future , and expecting his mercies for the present , And to pray as Holy Church above appoints , That our sinnes doe not retard the coming of his mercy towards us .

The Gospel , Luke 3. ver. 1. &c.

1 ANd in the fifteenth year of the Empire of Tiberius Caesar , Pontius Pilate being governour of Jewrie , and Herod being Tetrarch of Galilee , and Philip his brother Thtrarch of Iturea , and the Countrie of Trachonitis , and Lysanias Tetrarch of Abilina .

2. Vnder the High Priests Annas and Caiphas , the word of our Lord was made upon John the son of Zacharie in the desart .

3. And he came into all the countrie of Jordan , preaching the Baptism of pennance unto remission of sins , as it is written in the Book of the sayings of Isaiah the Prophet .

4. A voice of one crying in the Desart : prepare the way of our Lord , make straight his paths .

5. Every valley shall bee filled : and every mountain and hill shall be made low , and crooked things shall become straight : and rough wayes plaine :

6. And all flesh shall see the salvation of God .

The Explication .

1. BY Tetrarch we are here to understand a Commander of the fourth part of the kingdome of Pale●●ina , equally divided by the Roman Emperours into four Provinces , and those committed to the care of four chief Commanders called Tetrarchs . The reason , why the Evangelist is here so exact as to specifie Tiberius the Roman Emperour , and all the four temporall Commanders under him of ●alestina , divided , as above , into four Provinces , as also the spirituall Commanders , which were the High Priests of Ierusalem , at the time of Iohn the Baptists preaching and pointing out our Saviour Iesus Christ to be the Messias or Redeemer of all mankinde , was because the verity of our Saviours birth , death , and passion , should be left to after ages , as a truth so abundantly testified , that never any doubt should be rationally made thereof , since all that are here named , had some remarkable hand in the passages of our Saviours life and death ; as namely Tiberius the Emperour , who was so taken with the reports of our Saviours singular sanctity of life and miracles , that hee contended mainly to have him placed among the Roman gods , but failed in the attempt ( by divine Ordinance ) because it had been an Indignity for him that was the onely true God of all the world to have obtained an after-place among the Idols and false gods of the Romans ; Pilate as having condemned Christ to be crucified . Herod Antipas , for having unjustly committed to prison Iohn the Baptist the fore-runner of Christ , because he reprehended him for marrying Herodias , wife to his brother Philip ; so these two brothers are brought in upon one account . Lastly Lysanias , because he about that time did endeavour to recover the Kingdome of Iudea for Antigonus , in casting out Hircanus , made King thereof by the Roman Emperour , and Herod for backing Hircanus against Lysanias in the quarrel as above , was by Augustus Cesar , and Anthonie his colleague preferred to the crown of Iudea , with the exclusion of the said Hircanus from that crown ; these four principall Commanders , being men famous in the world at that time , and having all notice of our Saviours prodigious miracles , they are recorded as Testimonies beyond all exception of the truth thereof .

2. As also were the two Priests , Annas and Caithas ' whereof the latter was then ( and all the three years of our Saviours preaching ) high-Priest , before whom he was first convented , after he had been by Judas betrayed into the hands of the Jews , that conspired his death ; and 't is here specially remarked , that in the conjunction of these above named circumstances , the word of our Lord ( the divine Command ) fell upon John the Baptist , Son to Zachary , in the desart , that he should preach the coming of our Saviour , and baptize in water , to shew that he was the fore-runner of him , who afterwards was to baptize in spirit , Christ Jesus , but whether this command , this word of God , came to the Baptist by some Angell ( or an expresse Messenger from heaven ) or onely by an internall Inspiration to John himself so to doe , is not certain ; neither is it much materiall , since either way gave Authority enough , as appeared by Christ so solemnly avowing him afterwards .

3 , 4. Besides , the coming of John the Baptist into the Country of Jordan , was foretold , we see , by the Prophet Isaias , as in these three following verses doth clearly appear : By his preaching the baptisme of pennance unto remission of sinnes , is not understood , that remission of sinnes was had by Iohn's , but should be had by Christ his baptism : So Iohn did onely by preaching pennance dispose to the receiving remission of sins , which was given by the baptisme of Christ for originall , and by the Sacrament of Confession for all actuall sin ; and Iohn for this preaching is called , a voyce of one crying in the desart . &c.

5. Note this Verse as spoken now by Iohn the Baptist , is not so much propheticall of what shall be done hereafter , as exhorting to what is fit for the present to doe , since he came to prepare the way for Christ , rather than to foretell what should be done by him , or by us after him ; so this Future tense is here to be understood as a command , or counsell in the Present tense , as if he should say , Let every valley be filled , every hill made levell , &c. So to even the way for the King of Heavens coming , since upon Kings approaches such preparations are usually made , to shew the duties and zeals of Subjects , laying themselves , and all they have levell at the feet of their Soveraign , whence by Valley here understand , the dejected ; by Mountain , or Hill , the proud Soul ; by Crooked , understand wicked ; by Rough , stubborn ; by Plain , gentle Souls ; and then take the Morall thus : That if we will shew our selves loyall , and loving subjects to Christ , and prepare his wayes for him , as Iohn the Baptist exhorteth , we must raise up our dejected and suppress our proud thoughts , we must streighten our crooked , and even our rough wayes , by confessing our sins , so to make him see he shall not come amongst rebellious , and refractory subjects , but finde us ready to conform , or ply our selves alwayes , and to all purposes ( by his holy Grace ) according to his sacred will and pleasure .

6. The genuine sense of this last Verse is also , by the same trope of the future , to make an exhortation to us in the Present tense , as if the Evangelist , or the Prophet Isaias , spake now in the Baptists name , and let all flesh ; that is , every man see , not onely with the eyes of his Soul , or understanding , but with those of his Body , the Salvation of God ; namely , the Messias , God and Man , our Saviour Iesus Christ , either in his Person living , in the Sacrament of the Altar , or on his Throne of Judgement at the latter day ; or as he is now in the midst of you , that doe not take notice of him ; see , I tell you , I am his forerunner , sent before him to point him out unto you , and that done , to recede , that you may not longer be diverted from looking towards himself , by deceiving your selves ( as you doe ) to think I am the Messias : No , I must be diminished , ( cut off ) and set out of your way , ( though upon another seeming pretence ; namely , Herodias her malice to me , for speaking against her unlawfull Marriage , age , but indeed ) to give way that Christ may be exalted in yours , and in all the worlds esteeme , as it is fit , and absolutely necessary it should be , according as I tell you , Iohn 3. ver. 30. He must encrease , and I be diminished : Note , though now , as these words of the Prophet Isaias are above explicated in the Present tense , for the reasons alledged , yet they were fitly spoken in the future ( and prophetically too ) by Isaias , when he foretold what Iohn should say to us in the present tense at his coming : or else Isaias might begin with the Baptists voice , to say of him prophetically , I am the voice of one crying in the Wilderness , prepare the wayes of our Lord . Though if in this future tense we allow even the Baptist also to speak , it will not be unproper to him ; for however , his principle Office be that of forerunner , or pointer out of our Saviour , to be the long expected Messias , come at last , & now standing in the midst of them , yet he may ( in a secondary respect ) be allowed the Title and Office of a Prophet also , telling us for the future what will follow , if we believe in Christ , and cast our cares upon him ; namely , that all shall goe well with us , both in the outward , and inward man , since our Saviour avowes him to be a Prophet , though not onely such , but more , his Fore-runner , his humane Angel , going before the face of his Divine Humanity , to tell us , that this Man-Divine , Christ Iesus , was true God , as well as Man , who came to redeem , and save the whole world .

The Application

1. AS the Epistle , so the Gospel to , bids us prepare the way for Iesus his Nativity , alluded to all over , but clearly mentioned in the close of the Gospel , while the Fore-runner of our Lord is set before our eyes to day giving Instructions how to demean our selves in the Sacrament of Confession , whereunto the Baptisme of Pennance unto Remission of Sins , preached by the Baptist , here alludes .

2. How that Confession shall be rightly made , is told in the penultime , or last Verse but one of the Gospell , doe as the Exposition of it bids , and it will be rightly done , at least prepare for it now , that you may performe it well at Christmas .

3. Now that we may doe this ; see if the holy Church could frame a fitter Prayer than what She sayes to day ? If not , Then say it as above , and so confess there is an admirable Harmony between the Preaching , and the Praying parts of holy Churches services .

On Sunday within the Octaves of the Nativity . The Antiphon , LUKE 1. ver. 25.

THe Child Jesus did profit in age and wisdome before God and Man .

Vers . The word became Flesh , Allelujah .

Resp. And dwelt in us , Alleluja .

NOte this Antiphon above , being much to the same purpose with the 40. Verse of this Chapter , ( which is the last in this dayes Gospel ) I doe not change it , though differing a little from that , because I find it thus appointed by the Church .

The Prayer .

OMnipotent , Sempiternall God , direct our actions in thy good pleasure , that in the Name of thy Beloved Son , we may deserve to abound in Good Works .

The Illustration .

HOly Church hath hitherto taught us in our Prayers to Court down God from Heaven ; and now he is come unto us little in Appearance , great in Power , an Infant amongst men ; see how this day our Prayer make Infants of us too , such as know not which way to turn , but are glad to beg directions of Almighty God , that our Actions may be done according to his will and pleasure ; or rather , that his holy will may be our actions ; for so the words of the Prayer import , when we beg , that God will direct our actions in his good pleasure ; as who should say , if he so please they shall be well done ; nor can we indeed please him in our doings , if he doe not please to doe well in us : For our actions are more his , than our own , insomuch , that when we love God , or please him , he rather loves , and pleaseth himself in us , than that we of our selves can love , or please his Divine Majesty , by any thing we are able to doe . And thus we see , how with our new-born Iesus , we pray like Infants , unable to help our selves : and for this purpose both the Epistle and Gospel of the day run upon infantile actions ; the former shewing us that men by Adoption of Grace , became new-born Babes of God , who were before ancient slaves of the Devill ; and telling us further , how infants must be nurtured , and tutoured up even by their own servants , as long as they are under age : The latter relating how our infant Iesus was this day presented to his Heavenly Father in the Temple , as the first gratefull present humane nature durst make a tender of to his offended Majesty , in hope thereby to appease his wrath : and so confident we are , that this will be a present appeasing , as well as pleasing , that we have no sooner offered him up to his Heavenly Father then we grow bold , not onely in the name of this his beloved you , to beg we may doe well , but presume to hope that in his Name we may even deserve to abound in good workes ; and with good reason , because we acknowledge this infant of Time to be coequal , and coeternal God with his Eternal Father , and consequently what we doe in his Name , since it is more principally done by him than us , may merrit the reputation of being abundantly well done ; and thus we doing it also , may deserve to abound in good Works ; even such as shall not want the happinesse of a plentiful reward of grace in this life , and of glory in the next . But so that all our desert or merit must be still in his Name , as the Prayer professeth , inconsequence to what was said upon the close of the two first Prayers in this Book .

The Epistle , GAL. 4. ver. 1. &c.

1. ANd I say , as long as the Heir is a little one , he differeth nothing from a Servant , although he be Lord of all .

2. But is under Tutors , and Governours , untill the time limited of the Father .

3. So we also , when we were little ones , were serving under the elements of the World .

4. But when the fulness of time came , God sent his Son , made of a Woman , made under the Law ,

5. That he might redeeme them that were under the Law , that they might receive the Adoption of Sons .

6. And because you are Sons , God hath sent the Spirit of his Son into your hearts crying , Abba Father .

7. Therefore now he is not a servant , but a a son , and if a son , an heir also by God .

The Explication .

1. ST. Paul had in the precedent Chapter told the Galathians , that the old Law of the Jews ; was a Paedagogue ( or Usher rather ) to the new Law of Christ , and so was to cease when the new Law came : This doctrine he follows now here closely , saying , The Jewes that were the chosen people of God , his first begotten , as it were , and so his heirs , were by all the help of their Lawes but as little ones in the sight of God , that is , as children or infants wanting maturity of yeares , and ripenesse of judgement to govern themselves , and thus were nothing different from servants , because they were commanded absolutely by the Patriarchs and Prophets ( being themselves servants of God , though masters of the people ) who were indeed Lords of all Gods graces and favours ; since no nation shared thereof beside the Jews .

2. The Apostle follows his example , and proves there is no difference between a Lord under the command of Tutors and Governours , and a meer servant , since this Lord or heir is not ( all the while of his Minority ) to rule and command , but to obey his stewards and governours , who are then the Fathers , and shall after be their young Pupills servants too , and this time in those dayes of the old Law , lasted till the heir was twenty five yeers of age .

3. The Apostle here applyes this argument to himself formerly of the Jewish Religon , and consequently an infant , or little one , in the line of those that are Gods true servants , namely Christians ; serving God onely under the Alphabet of a religious Law , that is under the letter or Elements of the world , which were the old Law , ( all the rule men had to serve God by ) and then , saith the Apostle , we were like little ones , young lords and masters by birth-right of our Judaism , yet nothing different from servants , since we had that Law , but as an Usher to bring us up , and deliver us over to another , much better indeed , a most perfect Law of Grace , whereunto the old Law was a meer type or figure , a meer Element or Alphabet of a true Law . Note by the Elements of the world are here understood the letter of the law given to the men of the world , in those at least , who were the select thereof , the Jewes , for if the world were here taken for other than the men thereof , the Elements of the naturall world were to bee understood earth , aire , water , and fire , but since by the world is meant the people thereof , therefore Element here , stands for the letter of the old ( ceremoniall and servile ) Law , whence the Apostle here useth the word of serving very aptly , for there are three servings in this word related unto : The First , that of heathens serving their Idols as their Gods : The second , that of the Jews serving God by their impure creatures ordered unto Gods service : The last that of Christians serving God by pure creatures , not by Idols , nor by bloudie sacrifices , but by such as in Sacraments are sanctifyed , and so are more than Jewish Elements of sanctity , as the Rhemists Annotations have at large expressed , though true it is , many by the elements here understand , also the festivall and solemn dayes , moneths , and yeares , which the Jews very superstitiously observed , and made themselves indeed , not onely servants thereof , but even slaves unto them , and this , because in the tenth verse of this Chapter , S. Paul mentions their formalities upon these dayes , moneths , times , and yeares .

4. By the fulnesse of time is here literally understood , that time when Christ by the authority of his Father , sending him for that purpose , came to abrogate the servile law of the Jews , and to deliver us a more filiall law of love , liberty , and grace ; for then was the time of the old law filled up , when it was no longer to remain , when we were no more to bee under the Ushers and Tutors of Religion , but under Christ himself , the true Lord and master of the whole , ( and specially of the Christian ) world . That the Son of God sent unto us , is here said to be made of a woman wants not a deep sense , namely to shew he was not begotten , nor conceived of his fathers seed , but was made and framed wholly out of the pure substance and blood of his blessed mother , the Virgin Mary ; where we are to note the word woman in this place doth not signifie any commixture or corruption , which doth accompany the losse of virginity , when maids passe from their virginal purity , to the impurer state of corrupted woman , but woman here signifies directly the sex , or female kinde of man , and so in that sense is competent even to a virgin , who is also of the female Sex : again he was said to be made of a woman , to declare the falsity of the Valentinian and Anabaptistick heresies , teaching Christ to have been made of some aeriall , and not of an earthly substance , as if he had brought his body ( ready made in the heavens ) out of some aeriall combinations , into the womb of the virgin , and had not received his flesh from her ; whereas the true Christian doctrine teacheth ; he was flesh of her flesh , and bone of her bones ; He is further said to be made under the Law , not that by right he was subject thereunto ( even as man ) because his person was divine , by the union of his two natures , making but one onely sacred and divine person , so called from his principal , his divine nature , but that indeed he was pleased to subject himself to the law , though of right he were above it , and thus he vouchsafed also to undergo ( voluntarily ) the law of circumcision , rather to take it honourably away , than to subject us to so dishonourable a slavery , as that of the Old Law was .

5. This Verse reports to the former , and makes that to be the cause why Christ subjected himself to the Law of servitude , namely , because by his so doing , he might redeem those who truly were under the servile Law , and that by this Redemption we might all receive the Adoption of Sons ; and by a new filiation become the children of Grace ; nay , even Heirs of God , and Coheires of Christ , who were formerly bastards and slaves of the Devil : whence Saint Bernard sayes well upon this place , Therefore God became Man , that Man might become God : And we must further note here , that this our happy Adoption ( which is made by the means of Grace ) doth not onely give us right to the Inheritance of God , but to a participation even of the Divine Nature it self ; according to S. Paul , Rom. 8. ver. 15. where it was said , we became [ True Sons of God by the holy Ghost ] communicating himself unto us , and so making us true Children of Christ , God and Man ; if any doubt of this truth , let him read what Cornelius à Lapide excellently proves to this purpose , upon the place of Saint Paul his Epistle above cited ; and what will be said more to this purpose on the eighth Sunday after Pentecost in this Book . We are lastly to note , that not onely the just , who are now under the Law of Grace , but even those just who were under the Law of Moses , were also the Adopted Sons of God ; however , the Apostle calls them here Servants , and not Sons ; First , because , though they were the true Sons of God , yet they were not in the state of liberty competent unto such Children ; Secondly , because they had not their right to this inheritance , or f●liation by vertue of the Law , under which they lived , but by a speciall prerogative of Grace , and Faith infused into them , of Christ his being to come ; and so they were rather belonging to the Old , than to the New Law . Thirdly , because in that state they were in , they did want the fruit of Adoption , because when they dyed Just , yet they could not partake of Heaven , the now immediate reward of such blessed Soules as they were , in regard Christ had not opened the gates thereof to mortalls by his first entring into Heaven , as was fit he should , since all others were to follow upon his Title , not upon their own ; Lastly , because Christ , by exempting us from the servitude of the Old Law , gave us the right of claime to the Spirit of Adoption , which was that of the New Law , taught by Christ , and affirmed by the holy Ghost .

6. This Verse clearly shewes the truth of the Doctrine above delivered , since to declare we were partakers of the Divine Filiation , God sent us the Spirit of his Son Divine , the holy Ghost , as who should say , it is a true signe we are partakers of the Divine Nature , because we have the Divine Spirit in us ; though this Spirit doth rather shew we are the Sons of God , than make us such as the Signe shews the thing to be there , where the Signe of the thing is : for indeed we are the Children of God by the merits of Christ his passion ; since the true Adoptive cause , the root of our filiation is the Son of God his Incarnation , for thence we become God , because God became Man ; so the grace of the holy Ghost , ( or his Spirit abounding in us ) is rather the signe , than the cause of our Adoption or filiation , since our adoption is by Christ , and the proof thereof is by his holy Spirit abiding in us ; not that this spirit of the holy Ghost is an empty signe ; but that besides the signe , it is of our filiation to God , it is also the same God with the Father , and the Son , really and truly sanctifying of us , and uniting himself unto us by his holy Grace , as well as he unites us to the actuall participation of our Saviours Passion , at the same instant , when he gives us his Grace , and thereby teacheth us to cry Abba Father ; that is to say , O Heavenly Father , look upon us as thy Children , being made so by the passion of thy Son , and declared to be so by the coming of the holy Ghost amongst us into our hearts , inabling them with a loud pious affection ( though sometimes their lips move not ) to cry unto thee in that filiall voice , which ever opens the ears of thy mercy towards us , and makes thee often ask us ( as thou didst silent Moses thus internally , and silently crying to thee ) What doe you cry unto me for ? Exod. 14. ver. 15. my dearest Children , what doe you want ? it is but ask , and have .

7. Here is a Graecisme , or Greek transition from the Second person to the Third , as who should say , what I speak of you , O Galatians adopted , as above , the like I say of all third Persons , even any Gentile so adopted ; that be he of what Nation he will , if he can truly cry Abba Father ; he is not a Servant , but a Sonne of God , and if a Sonne , he is an Heir also by God , that is by Christ , who is the Son of God . O happy Children of this Heavenly Father , who makes all his issue equall Heires , and leaves not younger children to the mercy of their Elder brothers for their Patrimony , but gives all his whole estate in Heavenly Glory , and by that , himself for their Patrimony : whence Saint Austine sayes well , Thou hast created us , O Lord , to , and for thy self , and our heart is at no rest untill it have the happinesse to rest in thee ; nothing lesse than thy self can satiate us , and this satiety we enjoy , when thy glory appears in us , and placeth us in thee .

The Application .

1. LEarn all ye Monarchs of the Times , to know this Text forbids you Lord it here , as if you were not under Age. The Kingdomes you command , you then usurp , when you deny obedience to the Church ; Christ is the King of Kings , and Lord of Lords : he is the Father of all Christians , who hath made no servant Tutour to command us , but his Sacred Spouse , the holy Church , so long as here we live .

2. Learn all ye proudest men to stoop to the degree of little ones again ; now you behold your ancient God become a Child of Man , to make you Men , children of Almighty God .

3. Learn ye , that glory to write man to Nature , to be but Babes yet to Grace ; let not Christ remain alone an Infant ; be every Christian at the least an Innocent to keep him company , while holy Church recounts his Cradle-dayes , And Prayes , that as children ( unable to doe manly acts our selves ) we may be directed in the pleasure of our Heavenly Father , by doing nothing but in the Name of his onely Sonne ; who knowes best what will please him , and make us deserve well at his Holy Hands , by abounding in good Works .

The Gospel , LUKE 2. ver. 33. &c.

33. ANd his Father and Mother were marvelling upon those things which were spoken concerning him .

34. And Simeon blessed him , and said to Mary his Mother , Behold , this is set unto the ruine , and unto the resurrection of many in Israel , and for a signe which shall be contradicted .

35. And thine own soul shall a sword pierce , that out of many hearts cogitations may be revealed .

36. And there was Anne a prophetesse , the daughter of Phanuel , of the Tribe of Aser , she was far stricken in dayes , and had lived with a Husband seven years from her Virginity .

37. And she was a widdow untill eighty and four years , who departed not from the Temple , by fasting and prayers , serving night and day .

38. And she at the same hour , suddenly coming in , Confessed to our Lord ; and spake of him to all that expected the redemption of Israel .

39. And after they had wholly done all things according to the Law of our Lord , they returned into Galilee , into their City Nazareth .

40. And the Child grew , and waxed strong ; full of wisdom , and the grace of God was in him .

The Explication .

33. NOte here , Saint Ioseph is not called Christ his Father , as Nurses husbands are called Foster-fathers to the children whom their wives give suck unto , though they never did beget those children ; but further , and yet more really , because Jesus was the true , and naturall Child of the Blessed Virgin Mary , being joyned in reall Wedlock with Saint Ioseph , though she never did accompany her husband in the Marriage bed ; so his paternity was more than nutritious , and yet less than naturall , because Jesus was onely the Son of Ioseph , marryed to the Virgin Mary , but never having knowledge of her Body , and therefore he is called the putative , or esteemed Father of Christ , for all he never did beget him , meerly because his wife did truly bear him , and was his naturall Mother , though by a meanes supernaturall , to wit , the over-shadowing of the holy Ghost . These his Parents are here said to be marvelling , not that they were perhaps ( at least the Blessed Virgin was not ) ignorant of what they now marvelled at , but that the transcendency of the things they were thinking of , and hearing , did renew in their mindes , the memory of the Miracle , so often as they thought upon them ; yet some think even the Blessed Virgin , though she did know our Saviour was to be the Redeemer of the Jewes , did not perhaps know he was to be so to the Gentiles ; the which Simeon did here prophecy : and further , that he was to be a Ruine ( to some ) a Resurrection to many in Israell , and a signe which should be contradicted .

34. We are to note , Simeons Blessing here , was rather to the Parents of Jesus , than to him their child , because it had been too great a boldness for him to blesse whom he ( by Revelation ) knew to be his Saviour , and his God . The reason why Simeon addressed his speech to Mary , was , because shee was really and truly the naturall mother of our blessed Lord , and Ioseph was but his reputed father . That it is equally said , Christ was set unto the ruine , and unto the resurrection of many in Israel , doth not argue it was equally meant , for hee was the ruine of the incredulous by accident onely , but he was by decree the resurrection of all that believe in him , and obey his Law , and their own incredulity who believed not was their direct ruine , he was but indirectly the cause thereof .

By the sign which shall be contradicted some understand the person of Christ , who was not onely the mark of their detracting tongues , but even of their tormenting hands , when they aimed at him by the stripes they gave him in his whipying at the Pillar , and by the wounds they made in his blessed body hanging on the Crosse : Others by the sign here understand the crosse of Christ , whereof S. Paul sayes there were many enemies , and so this crosse is the sign of their malice , who by contemning it , contemn the fruit of salvation , that grew thereon , I●sus Christ himself : but the best and most genuine sense seems to be , that by the sign of contradiction should be here meant his prodigious generation of a mother in earth without a father , ( and of a virgin mother ) which many pretend ( as yet ) to be impossible , and so contradict this undoubted truth : By this sign also is meant the wonderfull miracles of his life , the strange effects of his doctrine converting all the world , yet contradicted by those that will not be converted by them ; and thus as the incredulity of the Jews and Infidels is a contradiction to the Faith of Christ , in like manner the wicked lives of sinfull Christians are open contradictions to his Laws , and to the secret impulses of his holy graces .

35 By the sword here some will understand the spirit of prophecie given to the B. Virgin , whereby she knew as well the ill affections of the Jewes to her son , as the good ones of Christians towards him ; yet this can ( at most ) be but the mysticall sense : Others will have it , that the B. Virgin dyed a Martyr by the sword , which neverthelesse is against all History : The literall therefore and genuine sense is , That the sword of torment which killed Christ , was to his holy mother a sword of sorrow , wounding her very heart , insomuch that had it not been healed with he comfort shee received by conformity to Gods will , it had been her reall death ; and wee read often in holy Writ , that the contradiction of detracting tongues is called a sword of persecution . Their tongue is a sharp sword , Psal. 63. v. 4 They have sharpened their tongues like swords , Psal. 104.8 and the sword of Christ his torments was twofold ; One of his persecutours tongues , The other of their stripes , nails , and spear , peirci●●● his side which were so sharp a sword of sorrow to the blessed Virgin , that the Doctors of the Church hold her for more than a Martyr , actually dying for Christ ; but it is hard to know the true sense of what follows in this Verse , That this sword of sorrow pierced the mothers soul ; That out of many hearts cogitations might be revealed in her sacred Son , for so the words seem to import ; which yet is verified thus , that while some of the Jewes did before privately machinate Christs death , others among them pretended they look'd for the Messias , but finding Christ come in an humble way , they scorned him , and so both these joyning , attempted at last to be his ruine , which then proved a true sword piercing his mothers soul , when they revealed the persidiousnesse of their own false hearts , that had the one , often before wished , but ( for fear of the Jewes ) durst not attempt his death ; the other pretended to honour him , but when they found his humility suited not with their pride , they plotted ( and actually procured ) his death , and as in that they peirced his mothers soul , so they revealed the iniquity of their own cogitations , and to this sense Simeon seems here prophetically to have spoken .

36. Anne was celebrated for the known guift shee also had of prophecy , whereof v 38. we shall read anon ; so shee did foretell much of Christ : She is called Anne ( which signifies Grace , ) And her Father Phanuel , ( signifying the Face of God ) is here named , to she that her grace of prophecy , as well as that of her justification came from God : Her Tribe is here set downe to denotate her nature , that was peaceable , pleasing , wealthy , long-living , and the like ; besides Aser signifies Blessed ; all these remarks of her are to shew the dignity of this Prophetesse , who was appointed for one to give testimony of Christ : her virginity is here remarked , because it was three wayes very notable : First her maiden , next her conjugall , and lastly , h●r viduall virginitie , ( for so her chastity is here called ) to shew it was in her more than ordinary : by living with her husband ●●●en years from her virginity , is understood seven years 〈◊〉 shew was marriageable , which was then held at fifteen years of age ; for children are not properly called virgins till they arrive to the ripeness of years fitting for marriage ; so falling widdow at two and twenty yeers of age , it was much shee lived in that Viduall virginity , untill shee was as in this next Verse is said ,

37. Eighty four years of age , as some say , but of pure widdowhood , as S. Ambrose will have it , who makes her in all a hundred and six years old , dwelling continually in the Temple , that is , not departing thence , but spending most of her time there , and seldome going home , but to refresh at meales , never any whither else , for other diversion from her prayers ; yet some thinke her very abode was , if not in , yet at least joyning to the Temple , ( as many Anchoresses and some Chanonesses now doe ) spending her time both night and day in fasting , watching , and prayer , and perpetually serving God , so we see fasting in those dayes of the Synagogue , was an usuall service to God , and is not ( as Heretikes now say ) held so onely in our Church .

38. Here we may note a kinde of harmonious Quire , kept in the Temple at that time between Simeon and Anne , since after him shee took up the Province of prophecy , and therein confessed , that is , praised God , by revealing his sacred Son to be the Messias .

39. The things here done according to the Law were the purification of the Mother , and the presentation of her son Iesus in the Temple , which rites performed with the ornament of these Prophesies attending on them , The B. virgin with her Spouse and Son returned to Nazareth in Galilee , where they lived untill they fled to Egypt , upon the slaughter of the Infants , and whether they returned after they heard Herod was dead , and there bred up Iesus , but we must imagine the time between this Purification , and their flight into Egypt , being neer two moneths , which was from February to Easter ( for then were the Innocents butchered ) all spent in preparing their little necessaries for this flight , as their Asse , and small burthen of cloathing , or the like .

40. The childs growth here mentioned was corporal , as also was his strength , namely , that of his limbs , for he was as perfect in his internals at the first instant of his Incarnation , as at the last minute of his life : his fulness also of wisedome here mentioned , was the externall proof upon all occasions of his actions , that his internall wisedome was full from the first hour of his conception , and so his actions externally appeared such , as argued him to be internally full of all that wisedome , which was due unto him , who was called the Wisedome of his eternall Father : By Grace , is here understood the favour and protection of his heavenly Father , which was alwaies found to be speciall over him , for in him here imports over him , so this grace was not that internally in him , but that externally over him , which his heavenly Father shewed towards him ; yet the outward grace appeared in his actions might be an argument of his own divine grace which was in him also , and gave a beauty to all his outward comportments .

The Application .

WE shall then best present Jesus to his heavenly Father as his B. mother did to day when we are able to present our selves to God like new born Infants , coveting the milk of our mothers Breast . That is to say , the Recovery of all those gifts , vertues , and graces which were in holy Baptism bestowed upon us ; and this is a benefit Grace gives above Nature , that though men can never be by Nature little ones again ; yet by grace they may become as Innocent as new Baptized Infants : O let us then to day endeavour so to bee , when 't is so proper to indeavour it .

2. Let us be content when men despise us , now that we hear the son of God become the sign of Contradiction : While his preaching was called seducing , while his sobriety was stiled drunkennesse , while his Deity was termed Devill . O what man can lay claim to his Integrity ! and who can then be troubled to be contradicted for Gods sake , when God became the very sign of Contradiction for his love to Man ?

3. Look every state of man upon the Patterns laid to day before your eyes . Look Infants , on the Infant Jesus . Look youths and Virgins on the B. Virgin Mary . Look married people on the Virgins Spouse . Look Widdows on the Prophetess S. Anne , the praying Widdow . Look aged man upon old Simeon . And look to him again yee Clerks , yee Regulars , ye Priests , the men of Holy Orders . See of these severall degrees so many Saints , and be ye such as they , So shall yee abound in those good works we pray to day may bee done by us , according to the pleasure of Almighty God , in the name of his sacred Son .

Within Octaves of the Epiphany . The Antiphon , LUK. 2. ver. 48 , 49.

SOnne , why hast thou so done to us ? behold thy Father and I sorrowing , did seek thee .

What is it that you sought me ? did you not know , that I must be about those things that are my Fathers .

Vers . The Kings of Tharsis and of the Isles shall offer gifts .

Resp. The Kings of Arabia and Saba shall bring presents .

The Prayer .

WE beseech thee , O Lord , prosecute with heavenly piety the desires of thy supplyant people , that they may both see what is by them to be done , and be able to performe what they see they are to doe .

The Illustration .

WE were taught by the last Sundayes Prayer , to beseech Almighty God to set our actions right , and by the Gnomon of his own blessed will to point them out their way , to direct them in their motion . Now we are further taught to beg , that even our desires propending us to action , may not onely be begun , but prosecuted with heavenly piety , least good beginnings have an evill ending , if not prosecuted with the same holy Spirit that began them first ; and lest humane piety prove but a blind guide , we petition the heavenly to lead us on , that so we may cleerly see what is by us to be done , and seeing what it is , may be able to performe our duty both to God and man : yes , beloved , This is the clear and genuine sense of the Prayer above ; but how to adjust the present time to the Epistle and Gospel of the day , will not perhaps easily appear , unless we doe reflect upon the Feast of the Epiphany at present , flowing in the Octaves thereof , and consequently requiring , that whilest in this Feast our Blessed Saviour was pleased to appear , as well to Gentiles as to Jews , in a word to all the world , our generall prayer should be , that we may at the same time , appear to him such supplyants , as he most delights in , namely , such as beg , he will vouchsafe to shew us , as well his pleasure as his person , by prosecuting with heavenly piety , not onely all our actions , but even our desires ; for then we shall see him as clearly indeed , as in the thick fog of this sinfull world , he can be seen by humane eyes , when his heavenly piety begins and prosecutes all our desires ; when through the glass of his heavenly piety , we shall discern , what is the good and acceptable and perfect will of God , whereunto the Epistle this day exhorts us to conforme our selves both in body and mind , not onely in our own , but in our neighbours occasions too ; helping them as readily , as our own hands would help our hungry mouthes to meat . And if we will take the Gospel , as it must report to us , we shall see it set to the same tune as we pray to doe : for what is the result of all the Gospel , but in a word to tell us , Heavenly piety must be the square of all our actions : Did not lost Jesus tell his sorrowing Parents this in termes , when they had found him out again , and began to expostulate his losse , asking them , if they knew not he was bound to be imployed in those things which were his Fathers will ? his heavenly Fathers will he meant , for it was not his earthly Parents will to have him lost . If then , beloved , we see the piety of the B. Virgin Mother of God was short of that which must be our guide , how can we hope with lesse than heavenly piety , to render our actions , our desires , gratefull to his divine Majesty . And who can now complain , there wants connexion in this Prayer unto the other service of the day ? if any doe , let him see how ( to comply with the heavenly piety of his Eternall Father . ) Jesus was Thirty years together subject to his Temporall Mother , and then we shall soon find out a way how to sweeten the sour of our humane actions , by having no desire to any of them less than heavenly , nor to doe them with less than heavenly piety .

The Epistle , ROM. 12. ver. 1. &c.

1. I Beseech you therefore , Brethren , by the mercy of God , that you exhibite your bodies a living host , holy , pleasing God , your reasonable service .

2. And be not conformed to this world ; but he reformed in the newnesse of your mind , that you may prove what the good , and acceptable , and perfect will of God is .

3. For I say , by the grace that is given me , to all that are among you , not to be more wise than behooveth to be wise , but to be wise unto sobriety , to every one , as God hath divided the measure of Faith .

4. For as in one body we have many members , but all the members have not one action .

5. So we being many are one body in Christ , and each one anothers members .

The Explication .

1. THe Apostle had in his former Chapter told them much of the mercies of Almighty God , and shewed them how though the wicked were justly condemned , yet even the Blessed were most mercifully saved ; hence by that mercy so much inculcated immediately before , he now conjures them , that as they had now received from him the rule of Faith , so they would frame their manners , their actions , and lives according to that rule : see what is said of this Rule in the next Sundayes Epistle , Rom. 12. v. 6. But to the present Text wherein the Apostle here beseecheth them by the mercy so much above recommended , to live good lives answerable to their rule of Faith , and to exhibite their bodies ( by action ) as well as their souls ( by Faith ) a living host to God . There are many who loose the literall sense of this place , by contenting themselves with the divers ( and those excellent ) mysticall meanings thereof : as first , by saying our bodies are living , when our lives are vertuous ; Secondly , when we are charitable because charity is the life of all vertues . Thirdly , when we have received the Sacrament of Christ his Body and Bloud , but in very deed the literall allusion here is to the antient bloudy Sacrifices both of Jews and Gentiles made of beasts dead bodies , whereunto the daily unbloudy Sacrifice of the Evangelicall Lamb is diametrically opposite , first of the living Body and bloud of Christ , next of living , chastized , but not mortified bodies of Christians , being , as the Apostle adviseth , offered up to the service of Almighty God , since such chastizements leave the bodies living by a naturall life : again , they live by the spirituall life of good works , done in obedience to their soules command for so operating : besides by corporall mortification or pennance , the body is made truly a living host , because it is mortified alive by becoming subject to the command of the Spirit , for all mortification is a kind of living death , whilest it makes the body dye to concupiscence , and live to grace : but these our bodies must further be holy Sacrifices , that is to say , imployed in holy , not prophane or impure works , not worshipping Idols , ( as the Gentiles did ) but God , as befits good Christians , not polluting their bodies with unchast actions , but keeping them pure and undefiled , for this purity is by the Apostle ( 1 Cor. 7 ) called sanctity , and is such indeed . Again , this bodily host must be pleasing to God , for it may be living and holy in it self , and yet not pleasing to God , if the offerer be displeasing , since many there are who fast , goe in pilgrimage to holy places , doe other corporall pennances , and yet not rectifying together their souls obliquities , their passions of the mind are nothing pleasing to God . Lastly , he concludes , exhorting that our offerings to God be seasoned with the salt of wisedome , that is , be alwayes a reasonable service , not fond , childish , curious , indiscreet , or singular , but such as we may ever render a reasonable account of even to God , who will not allow of indiscretions for reasons ; though indeed the Apostle here alludes to the irrationall offerings among the Gentiles , who made their Idols their Gods , and dedicated their services to Stocks and Stones ; whereas he would have Christians be more reasonable , and instead of dead beasts , to offer their living bodies joyntly with the acts of their believing , hoping , and loving souls , to be a perpetuall Sacrifice or service to God all their life time , and thus the whole creature will become not a corporall , not an irrationall , but a spirituall and reasonable Sacrifice .

2. The Apostle hath pleased to make a disjunctive recommends of this entire creature in way of Sacrifice to God , while in the former verse he insisted cheifly on the corporall part of the creature , which we are , and so advised how to render our bodies a living Sacrifice to God , but in this verse he tells us how to render our better part , the soul of man , an acceptable oblation to the divine Majesty , and since Christian perfection consists as well in declining evill , as in doing good , therefore this verse begins with removing evill out of our way , that so we may doe good , which the Apostle understands , when he bids us take heed we doe not conforme our actions to the course of this unconformable world ; and this we shall performe by avoiding the evill that we see in men ; for we shall then best shew , that we doe not conforme unto sinfull men , when we fly their company , and avoid such actions as renders them sinners ; and having thus followed the negative part of this counsell , we are the better prepared to put the positive part thereof in execution : for by not conforming to the world , we ( whose bodies are made up of the old worldly metall ) shall be reformed in the newnesse of our minds by setting them henceforward on heavenly , which heretofore were imployed wholly upon earthly cogitations : so the Apostle , by bidding us not conform to this world , did not mean to forbid us making use of it , but not to figure our selves like unto it , that is , not to become vain , proud , idle , and the like , as the world is , for so we make our selves figures of this world , or variable as worldlings are ; whereas the Apostle desires us to avoid becoming mutable or transitory figures , and wisheth us to become persisting formes rather , which are of a permanent nature , namely , spirituall formes of Saints , not worldly figures of men : and here reformation imports in truth Transformation , that is Transition , or passing out of the old figure of Sinners , into the new form of Saints , and besides , St. Paul recommends the forme of newnesse unto us , to shew he desires not so much our innovation as our reformation , that is , not to have us become new creatures in nature , but reformed ones in grace , such as by newnesse of the Spirit cast off the Antiquity of flesh and bloud ; or such as by new grace reform old nature ; for Antiquity in the holy Story of man reports to old Adam , to originall sin , sicknesse , and death , the effects thereof , but newnesse relates to Christ renewing the decay of old Adam in us , by the spritely or youthfull grace of God ; and this newnesse of mind the Apostle requires , as a meanes to know and prove , what the good , acceptable , and perfect will of God is ; for by proof is here meant experimentall knowledge of the aforesaid wills , and without this newnesse we can have no notion thereof ; for the old man in us makes us sensible of nothing at all , that reports in the least to God , all the means we have to come unto this knowledge of his will is , by reforming our selves in the newnesse of our Spirit , that so we may know the will of a Spirit , and not remain in the ignorance of an unknowing body , or corporall man , who knows nothing at all of God : The best acception of this place is , when by will we understand the things willed , or desired , as who should say , the good will of God is that which makes us desire to doe in all things what is good at least , his acceptable will is that which causeth us to doe what is yet better , his perfect will is that which moves us to doe ( to our powers ) what we judge ever to be best : But we are to note the Apostle here speaks of the will of sign , precept , or counsell , which God hath given us to doe good by , or rather to be our rule of knowing when we doe well , but not of the will of his absolute divine pleasure , for that is so necessary , as nothing can be done against it , that is to say , nothing can be done otherwise , than as God is pleased it shall be ; but the Apostle here thus explicates himself about these three Wills , describing the good will , from the 3d to the 6th verse of this Chapter , to consist in being soberly wise , and to proceed according to the measure of grace given us by God , each in our calling : The acceptable he describes from the 9th verse to the 16th verse , making that to consist in a sincere cordiall affection in a servent , strong , and liberall love to our neighbours . The perfect from the 16th verse to the end of the Chapter , he sayes consisteth in a perfect love , mixt with so much humility , as makes us condescend to love even our enemies , and doe good to them , though they requite us again with ill offices done to us .

3. St Paul here professeth his knowledge of spirituall things not to be otherwise in him , then by the speciall grace of God , given him to know thus much as he doth , yet it is most probable be alluded to the particular grace of his Apostolate , which gave him the science to distinguish spirits , and that he professeth to doe in these three gradations of the will divine , which here hee makes , and if in this place we understand grace for power given unto him to instruct them by office as he was an Apostle , it might ( so taken ) bee no wrested sense : By bidding us not to bee more wise than becomes , he adviseth mediocrity in all proceedings , and disswades from excess or extreams in any kinde ; since even at the extremity of vertue , vice attends ; or hee may forbid curiosities in points of Faith , such as brinke upon heresie , when they are too far strained : Or lastly , he may forbid in these words , pride and vain glory , or self-conceit in men , of their own ablities , when they value themselves at a higher rate than others doe , or then indeed they can deserve : For this is to be wiser than they ought , this is not to be soberly , but impudently wise . Hee sayes further , That every one should proceed according as God hath divided the measure of Faith , that is to say , according as God hath given his severall gifts for imbellishment unto the true Faith of Christ , or as graces thereunto belonging , but so as they must be gratis given , and as certain Testimonies of the true Faith : Such were the gifts of tongues , of prophecie , of discretion of Spirits , of Interpretation of Scripture , of teaching , of ministery , and the like 1 Cor. 12. v. 10. and while any one had received these gratuit gifts , as measures of his Faith , or as Testimonies that he was a true Christian , the Apostle adviseth him to rest there , and not to undertake teaching , if he were but gifted to the ministery , nor discernment of spirits , if he had onely the gift of tongues , and so of the rest .

4 , 5. These two next Verses illustrate this to bee the genuine sense of the former measure of Faith , by the analogie between the members of a naturall and a mysticall bodie ; for as in the naturall body it were absurd , if the hand should undertake to speak , or the tongue to reach , what meat the body expected the hand to bring unto the mouth , so were it for one member of the mysticall body to execute the office and function of another , as for the Clark to teach , and the Doctor to play the Clarks part , since these are spiritually tyed together for severall spirituall uses and operations , as the members of the naturall body are corporally tyed , to make one entire thing consisting of severall members : and the spirituall tye or union of the Mysticall members are interiourly invisible , as Faith and Grace , exteriourly visible , as the Sacraments of holy Church ; for by these the whole body mysticall is compacted and set together unto Christ , their ( now ) invisible , and to the Pope , S. Peters successour , their ( now ) visible Head , and as no corporall member onely serves it self , but is a fellow-servant both with , and to the other members of the naturall body : for example , the hand serves the mouth with meats , the mouth the stomack , the stomack digests all into nutriment for the whole body : So every Christian must be a servant , not onely to Christ the Head , but even to every soul , that ( beleiving in Christ ) is a member of his Mysticall bodie , the Church , as well as we ; and this were to bee perfect members unto Christ , when we were ready to serve one another , in order to his service , to Gods honour and glory , this were to follow the Apostles counsel close , of being members to one another , that is , serving one anothers particular necessities , as well as those of our common body , the Church , united to Christ her Head .

The Application .

1. NO marvell if last sundayes Infants bee to day required , to offer up their Reasonable services to Almighty God ; for as Faith elevateth Reason , so Hope and Charity subject the will to it . Thus these Baptismal vertues make of children men , hence the Graces of the Holy Ghost brook no delay , but make an Infant Christian , as soon the Masculine sacrifice , as he is able to be the Sacrificant : O Happy Christianity !

2. And 't is great reason that new creatures should operate according to the newnesse of their Being . Since therefore we are all by Baptism newly made to be children of God , who were born slaves of the Divell , it is but reason we embrace the Apostles counsell here , and live reformed according to the newness of our mind , who have new Beings given us , such as propend to a conformity unto the will of God , and renounce all self-will for ever . As then that Renunciation was made last Sunday , so this Conformation must be made from this day forward .

3. Now least we should erre in this Conformity , the close of this Epistle tells us how to scape that Errour , by a sweet subordination unto one another ; such as may make up the mysticall body of Christ ( which Christians are ) as perfect , as our naturall bodies bee , whose every member is subordinate unto the Head , whilst they remain subservient to one another , and the Head commands them . Learn therefore subject Christians to be dutifull to your superiours , Learn Commandants to live your selves , obedient to the great Commander of us all ,

And that we may learn these Lessons , let us pray as above .

The Gospel , Luke 2. ver. 42. &c.

42. ANd when he was twelve years old , they going up into Hierusalem , according to the custome of the Festivall day ,

43. And having ended the dayes , when they returned , the child Jesus remained in Hierusalem : and his parents knew it not .

44. And thinking that he was in the companie , they came a daies journey , and sought him among their kinsfolk and acquaintance .

45. And not finding him , they returned into Hierusalem seeking him :

46. And it came to passe after three dayes , they found him in the Temple , sitting in the midst of the Doctors , hearing them , and asking them .

47. And all were astonished that heard him , upon his wisdome and answers .

48. And seeing him , they wondered , and his mother said to him , Son , Why hast thou so done to us ? Behold , thy Father and I sorrowing did seek Thee .

49. And he said unto them , what is it that you sought mee ? did you not know , that I must be about those things which are my Fathers ?

50. And they understood not the word , that he spake unto them .

51. And he went down with them , and came to Nazareth , and was subject to them . And his mother kept all these words in her heart .

52. And Jesus proceeded in wisedome and age , and grace with God and men .

The Explication .

42. THe twelve years of the childs age are here specified to shew , that Jesus ( who was not onely Doctor of the heavenly chaire , but even the wisedome it self of his heavenly Father ) lost no time in taking hold of all opportunities offered unto him , to shew how great a zeal he came withall from heaven to teach and play the Doctors part on earth , so , as at the twelfth year of age , childhood expires and youth begins in us to spell man at least , if not to write it wholly , Jesus who was as wise an Infant , as a youth , would not before the years of discretion assume unto himself the office of a Teacher , but so soon as by course of nature he was held among men capable of discourse and judgement , then he mixed himself mostestly amongst the Doctors in the Temple , to shew he came not thither to play the boy , as children at that age doe , but the man , assoon as men would look upon him ; for such , who knew no more of him than what they saw , They , who are here said to goe up into Jerusalem , according to the custome of the Festivall Day ( which was that of the Jewish Easter , or Pascha ) were Jesus , Mary , and Joseph , the childs Mother and Father , as also with them wee may presume there went diverse others of their allies and kindred , as the custome was for friends to goe in troops together to this celebrated Feast , once a year from all neighbouring Countries , that being the Metropolis , or head City of the Jewes , where the grand Synagogue was held .

43. The dayes that are here mentioned to be ended , were those seven daies which they held continually solemn , as now the Catholick Church doth the Octaves of the greatest Feasts in the year , consisting of eight solemn dayes , to shew , that as by seven of those dayes , we consecrate all time to God , as well that of work , as that of rest , so by the eighth day we offer up unto him here all the eternity , wherein we hope to rest with him in glory , after we have ended our laborious time upon earth ; and by this we give testimony , that the Evangelicall Law is much more perfect than the Iewish , in regard we labour here in hope of eternal rest , and this by the prescript of our law , whereas the Law of the Jewes was onely temporary , and so prescribed order for no further than the time they lived here upon earth , which whole time was mystically represented by their Feast of seven day s continuance , and ours hath one day more , to shew that we hope for a blessed Eternity after time is gone : Here then the Story tells us , the Parents of Iesus returned to Nazareth , after the seven dayes of this solemnity were ended , which yet was more than others spent in the celebrating this festivity ; for none were tyed to be there all the dayes thereof , it being sufficient that they appeared once upon any one of the seven Festivall dayes ; but as the Devotion of this humane Trinity of Saints , Iesus , Mary , and Ioseph , was greater than that of others ; so they spent the whole time of this Festivity in continuall Prayer and Devotion ; which time being ended , and Iesus having asked leave of his Parents to goe visite some of his kindred , whilst they were getting things ready to return home again , it was through God Almighties permission , that he by this slight gat loose from his Parents , making a very short stay with those he went to see , nor did he make a false pretence , though he concealed the other truth of his further meaning , partly out of humility , to cover his devotion , which lead him to a longer stay in the Temple , partly to let his parents see , that however they were holy Saints , yet they were not exempt from the infirmities of humane nature , and so , ( though not sinning therein ) were short of that home-care they ought to have had , of keeping Jesus alwayes in their own eyes , as thinking him safe enough for so short a time amongst his kindred ? hence it was , they knew not that their charge stayd behinde them in Ierusalem .

44 , 45. So thinking he had been with his kindred , where they presum'd at night to find him , but missing of him , they returned a dayes journey back full of trouble , and yet were carryed on with the comfort of hope to find him in Hierusalem , at some of his kindreds houses , whither they had given him leave to goe . Some will say , the Blessed Virgin was afraid her Son had lost himself , though she knew him to be God , for since she saw him cover his Deity , and proceed as a childe in other things , those of this opinion will have her to conceive he might ( to conceal his Divinity the better ) being gone from them , seem to misse his right way , as children usually doe in such cases out of their freinds or parents sights : but others make her fear more rationall , that do think it was grounded upon a doubt , lest her temporall Sonne might , by order of his heavenly Father , leave her , and choose to live elsewhere , which did a little trouble even her resigned motherly heart , as much as nature might work upon grace without sin , and this perhaps might be the very truth of their after declared sorrow ( verse 48. ) for having lost him .

46. After Three dayes , is here spoken in the same sense as Saint Luke , verse 21. said , after eight dayes were gone Iesus was circumcised , meaning in the morning of the eight day , but then begun ; The like is of Christ his resurrection , after Three dayes , that is to say , the first minute of the third day : So after Three dayes here imports , on the morning of the third day ; The first being understood of the night they missed him at the Inne , a dayes journey from Ierusalem ; The second of the day spent in their return to the City , and the third , when ( after they had first called at their freinds houses in the Town as they passed through it , and missing him there ) they went to the Temple , whether to pray and make Acts of resignation for his losse , or in hope to find him there , we know not , but if we allow a mixture of both , it may stand with good proportion to the strife betwixt nature and grace in this world : Be it how it will , they found him in the Temple , on the third day in the morning , and there Sitting in the midst of the Doctors , both hearing what they did say , and asking what they could say to his Interrogatories , not such as discovered his Deitie , yet deeper than could be expected from his youthful yeares : but we are heere to note , that upon all occasions of distresse , the Temple is to be our refuge , as being the proper House of God , who is not to be supposed absent from thence at any time , because no other place is so fit for his Divine presence , and therefore though he be every where , in some kind or other , yet he is alwaies , to all effects and purposes , there . His asking the Doctours , was all about the praedictions of the Messias , citing to them places to this effect , even to their admiration , he being a child ; as that now the Scepter was passed from the Jews , that is , from Judah to Herod an alien born . That the time of Daniels seventy weeks was expired , Dan. 9.24 . and all the other Oracles of the Prophets about the coming of the Messias : all which were notions above the reach of a child ; and therefore the Doctors knowing all to be true that hee asked , stood in admiration of him , and delighted in his company . And though Jesus be here said to ask rather than to teach , yet Origen sayes well , It flowes from the same fountain of wisedome , to ask pertinently , and teach profoundly ; for a Question rightly asked often rectifies a formerly erroneous judgement .

47. Whence we see in this Verse it is said , They all were astonished at his wisedome , and the prudence of his answers , namely , to such questions as he gave them occasion to ask him ; and from hence they said among themselves , Who is this child like to be when he writes man , that is already thus versed in holy Writ ? in deepest points of erudition , though we all know him to bee a poor Carpenters son , and one whose parents poverty cannot give him the Education of the Schools ?

48. They were his parents of whom it is here said , They wondred seeing him : Set a child amongst the Doctors , gratefull and acceptable to them all : What his mother seems here to say unto him in a chiding manner , was not so , but in a reverentiall way of admiration , as who should say ; Sweet child ! why hast thou so done , to leave us , and not tell us of it , these are mysteries beyond my poor capacity , that ask to instruct my self , not to rebuke thee , who art ( though my child ) yet withall my God . And for this reason it is probable , shee asked this question privately , not before the company who might conceive it a reprehension . Again , see her modesty , who was the sole parent of Iesus , yet she prefers Joseph before her self , saying , Thy Father and I sorrowing did seek Thee . Morally thus , wee may apply this place to bee a rule to our souls seeking out grace lost by sin , or even with grace venially offending God , First , going to the Church , there searching into our faults , then finding them , weeping to say , O my God , Why hast thou served me thus ? why hast thou withdrawn thy self from me , and permitted me to fall into thy offence ? all the amends I can make , is to say , I have sought thee out lamenting my losse of Thee , Sweet Jesu , grant mee , whilst I live never more to lose the blessed comfort of thy sacred sight and presence ; thus or to this effect may wee Morallize upon this place .

49. These words of our Saviour were not spoken in a reprehensive , but rather in a re-minding way , as who should say , doe you not remember that I am to bee imployed in those things which are my Fathers pleasure : Here he shews them , since it was revealed to them , hee was God as well as man , they ought not to wonder , ( as they had done ) what was become of him , because they knew , as God he could not be lost ; and that as God he was not to ask their leave for his actions ; since some of them were to be such as did neither depend on their wills , nor on their powers to inable him thereunto : And these actions the Greek Divines tell us are properly Theandrick , that is to say , in one word Divehumane actions , or those of God become man ; and for this cause he sayes to his earthly Parents , Doe you not know , that I am to be imployed in my heavenly Fathers will ? Or that the actions which are proper to me as God and man , as Messias and Redeemer of the world , must be regulated according to his pleasure , who is my onely Father , since as from him I took my Divine Nature ; so in order to him , I am to direct those actions which have their force and source from Deity , though they seem performed by humanity : And we have a kind of similitude of such actions even amongst pure creatures : for however a King be in the line of nature subject to his mother , yet in the line of government hee is her superiour and soveraign ; much after this sort was it with Christ in this occasion ; as this action tended to the execution of his Function , it had no dependance on his mother , however in other actions he were subject unto her , and for proof thereof , he went from this very action to the practise of his subjection , as is said in the 51. verse following .

50. It was no marvell they understood not this manner of speech , for however it was revealed to them , that Jesus was God and man , sent to save the world , yet how and in what sort he was to work out mans salvation , they did not understand , neither durst they be so curious as to ask him .

51. But when they perceived it was his holy pleasure to go home with them , and there be subject unto ●●●a , they went home with him , or rather the Text seems to say , He lead them the way home to Nazareth , saying And he went down with them out of the Temple , that is to say , he lead them down , for sure they durst as ill lead him the way , as they durst ask him any further question , how he was to proceed in his grand work of humane Redemption . Note , his subjection was according to his humane nature , not his divine , and even that was an ultroneous or voluntary ( indeed a meer gratuite ) subjection too ; for albeit as he was his mothers naturall son , shee had a right in nature to a superiority over his humane nature , yet in regard the Hypostaticall union made of his two Natures but one person , and that this person was as properly God as man , he stood as much exempted from all subjection to his mother ( even as man ) as he was from Caesar , Herod , Pilate , or any Magistrate upon the face of the earth ; and yet to shew us that obedience was a cheif vertue in Christian perfection , and happily the hardest to bee performed by humane creatures , therefore he spent thirty years in the practice of this subjection , of this obedience to his Parents , and onely Three in an absolute way , independent of them , and indeed to obey Superiours , is in them to obey God , who hath placed them over us : So though S. Luke say no more of Christs actions from this time to his thirtieth yeare of age , yet in this little hee hath said much , That God should be subject to his own creatures , to teach them subjection to their Creatour ; and that it is here said , His mother kept all his words in her heart , doth not argue S. Joseph was negligent or forgetfull thereof , but that his trade imployed much of his minde , whereas the Blessed Virgin made it her whole employment to hear and practise the Doctrine of her Saviour-Sonne .

52. This Progresse of Jesus in Wisedome , Age , and Grace , is to bee understood , as was explicated the last Sunday , vers. 40. of this same Chapter ; onely for further Illustration , wee may conceive this Progress extrinsecall , to be like that of the Suns light , from the rising , to the Noon-tide sun , still seeming to us greater and greater , yet in it self all one in the luminous body whence it comes , though made lesse by a greater distance at rising , than when it is nearer to us at noon-day , or by the diversity of reflection , for from both it varies ; but divers wayes grace in Christ differs from grace in us ; For example , as it is to him naturall , beeing God , and Connaturall , by reason of the Hypostaticall Union between God and man in Christ : To us it is ever supernaturall , as it renders us gratefull , or rather restores us to grace by taking away Originall and Actuall sin ; whereas in him it hath none of these Effects , but flowes from his Person as light from the Sun : Again , as our Grace is private and particular , his common to us all ; as in us it increaseth by good works , but in him it being still full , cannot increase ; But the close of this Verse seems hardest ; yet is it easie , if rightly understood , that is , if we conceive our doing well in the sight of men , is a like increasing in Gods eye , as we increase before men in perfection : Nor is it enough to doe well privately towards God , but we must doe publiquely so too , both before God and man , to please one , and to edifie the other .

The Application .

1. THis Gospel first teacheth all Parents by example of the blessed Virgin Mary , and of S. Ioseph to breed up all their children in the fear of God , to teach them their prayers , to see them go to Church on Sundayes and Holy-dayes , at least to cause them to bee present at Divine Service , at Sermons , Catechisms , or Exhortations , thereby to bee instructed in their Faith and Rules of Christian perfection

2. It also teacheth all children due obedience to their Naturall Parents , and all Christians religious subjection to our Holy Mother the Catholique Church , while we read of the child Jesus that he was subject unto them : Namely , to his putative Father St. Ioseph , and to his Naturall Mother the Blessed Virgin Mary , and as we read of little else in all the Storie of our Saviours Infancie , nor indeed till he came to the age of thirtie yeares , so wee may rest content , that this Lesson alone well learned ( and well practised ) is sufficient to make us the Infantil , and youthfull Saints that God desires to have us .

3 It lastly teacheth us , That where Gods honour is concerned , there Flesh and Bloud is not to be regarded , while our Saviour excused his slipping from his naturall Mother to obey the commands of his supernaturall Father ,

For thus to doe is to put the Will of God in execution , according as we pray above we may .

The Antiphon , JOHN 2. ver. 3.

THe Wine failing , Jesus commanded the Water-pots to be filled with water , which was turned into Wine .

Vers . Let my prayer , O Lord , be addressed :

Resp. Even as Incense in thy sight .

The Prayer .

ALmightie everlasting God , who doest moderate at once heavenly and earthly Things , hear clemently the prayers of thy people , and grant us thy peace in our Times .

The Illustration .

IF upon any day in the year we can think it possible to fail of connexion between the Epistle , Gospel , and the Prayer , it is like to be to day : for when we come to seek a key to unlock the hidden Treasure of harmony , between this Prayer and the other parts of this dayes Service , we shall hardly find it in any member or word of the Prayer , where yet ( if at all ) it must be found . For example , the first clause of the Prayer seems onely courtship to Almighty God , telling him he moderates at once heavenly and earthly things . The second clause doth but beg of him , that he will hear clemently the prayers of his people . The last ( which is all we can esteem petitionary ) asks indeed the grace of peace to us in our Times ; but in all the Epistle , and Gospel too , we find not the least touch upon peace , and so may doubt whether the design can hold , of finding a sympathy between the Prayer , Epistle , and Gospel : Neverthelesse , if we cast our eyes upon the miracle done this day , we shall thence retrive that sweet connexion we are at a seeming losse of ; and shall conclude , the key we want to open this connexion , lyes hidden in the preamble of this Prayer , in the very courtship we use , when we call upon God , as moderating at once heavenly and earthly Things , that is , making the earthly obedient to his will , when he pleaseth to have them suitable to those that are heavenly Things : Thus water by the heavenly will of God became this day wine , thus all the materiall parts of this dayes service became ( as it were ) immateriall , that is to say , spirituall : Thus the Temporall gifts mentioned in the Epistle , of Prophecy , Ministery , Teaching , Exhorting , Ruling , Mercy , Love , Joy , Hope , Patience , Prayer , Almes , Hospitality , Vnanimity , and Humility , are made spirituall , in being ordained to a spirituall end , by conformity in us earthly creatures to the will of our Creator , which is effected by vertue of that moderation God hath set between heaven and earth ; when he so moderates humane minds and actions , as they become subservient to his heavenly will : Thus carnall pleasure between man and wife is in them limited by Gods holy grace , moderating the excesse and intemperance in that pleasure , which indeed carnall men commit , but spirituall men avoid , God moderating fleshly appetites in them , so as they shall not intrench upon spirituall duties , but give way to serving God , though with abridgement of their own delights : and this is done , when Saint Pauls counsell is followed , Let those that have wives be as if they had none , 1 Cor. c. 7. v. 29. ( when God Almighties service so requires ) as when attending first to prayer , they afterwards return to the same corporall pleasure they forsook , to pray ; and this is called a spirituall continence , even in the bed of incontinency , not as that term imports sin , but as it argues lesse perfection than virginity ; or absolute containing from all corporall commixture : but further and more prodigiously yet this miraculous moderation between heavenly and earthly Things is seen , when married people have liberty allowed them for their due and seasonable mutuall pleasures with one another , and yet withall at the same instant they have a limit set them , beyond which they must not passe , but like to flowing Seas must ebbe just at their own bounds , and fall to the low-water of a non-temptation towards any other carnall pleasure , than between themselves . Here , I say , ( if ever more eminently than other ) it doth appear , God moderates heavenly and earthly Things at once ; for here is a kind of continuall miracle betw●en man and wife , when Saint Pauls counsell is followed as above ; and since the Story of this dayes Gospel runs upon a marriage , and the Prayer concludes with begging peace , here is the grant of that petition , when man and wife ( thus moderated ) live happily together , not defrauding one another : here is further that peace granted to all sorts of Christians , when they apply the Temporall gifts recited in the Epistle to spirituall , to heavenly ends , and when in the prayer we say , Grant us thy peace in our dayes , it is no lesse than the peace of that God , who at once moderates heavenly and earthly things , which we demand .

Now if any would dive further into that peace , let them look back to the seventh verse in the Epistle on the Third Sunday of Advent , and to the Explication thereof : There they shall see , how ravishing , how plentifull a peace it is : And having thus wrought out our design of connexion here , where it was so seeming hard at first , but now to flowing from every part , like honey from the Combes of this dayes Epistle and Gospel , upon the bread of the Prayer , let us never despair of as good successe all the year along : nor can there be a sweeter Prayer than this thus glossed , and in this sense reiterated , as often as we find reluctancy in us between nature and grace : For then thus to call upon God , as moderatour between heaven and earth , is to quell all rebellion of nature against grace , which God grant we may doe by praying as above .

The Epistle , ROM. 12. ver. 6. &c.

6. ANd having gifts , according to the grace that is given us , different , either prophecy , according to the rule of Faith .

7. Or ministery , in ministring , or he that teacheth in doctrine .

8. He that exhorteth in exhorting , he that giveth in simplicity , he that ruleth in carefulnesse , he that sheweth mercy in cheerfulnesse .

9. Love without simulation , hating evill , cleaving to good .

10. Loving the charity of the Brotherhood one toward another , with honour preventing one another .

11. In carefulnesse not sloathfull , in spirit fervent , serving our Lord .

12. Rejoycing in hope , patient in tribulation , instant in prayer .

13. Communicating to the necessities of the Saints , pursuing hospitality .

14. Blesse them that persecute you , Blesse and Curse not .

15. To rejoyce with them that rejoyce , to weep with them that weep .

16. Being of one mind one towards another , not minding high things , but consenting to the humble ,

The Explication .

IN regard there was reference made to this place on Sunday last concerning the rule of Faith , therefore we shall here take hold of the last part of this verse first , and having premised what is peculiarly necessary upon this which is hugely controversiall , we shall then proceed in our wonted manner for expounding the rest of the Text. We are therefore here to note , That by the Rule of Faith is not understood , onely the Apostles Creed , branched into twelve Articles , as we have received it from age to age , but a set Form of life delivered by word of mouth unto the People by the Apostles , who had first held Counsels about it amongst themselves , and stood resolved , all their teaching should be conformable thereunto . And this Rule is not ( as Hereticks will have it ) the holy Scripture written by the Apostles , for this Rule was made long before any Scripture was written , and it was never delivered abroad but by word of mouth in their preaching and exhortations : so it is properly called , the Apostolicall Tradition , which is yet , even unto this very day , the Rule of Faith to the whole Catholick Church , to the Decrees of all Councels , to the sense or exposition of the holy Scriptures , and consequently Scripture cannot be ( as Hereticks pretend ) the sole Rule of Faith , though true it is , there must be nothing ( nor is there any thing at all ) in holy Writ contrary to this Rule , or Apostolicall Tradition ; which was much larger than the written Word , and therefore it ever was ( and still is ) even to the sacred Word , a kind of Rule or Test to try it by , since before the Apostles issued out their written books of Scripture , those books were examined by this Rule of Faith , which was framed by common consent of the whole number or Colledge of Apostles ; whereas all of them did not write , nay , two onely of the twelve were Evangelists , or Writers of the Gospels , for Saint Mark and Saint Luke ( the other two Evangelists ) were not dignified with the stile of Apostolate , though they were all Preachers of the Gospel , according still to this Rule of Faith kept close amongst themselves : And indeed the Evangelists writ their Gospels rather upon Emergencies than upon any design or command they had from Christ so to doe ; but incountring with Heresies , they did beat them down , not onely by preaching , but even by writing , as since the Doctours and Fathers of the Church have done in all ages : yet this difference there is betwen the Apostles and the Fathers writings , that the former are more magisteriall , more oracular , more authoritative than the latter ; for however we attribute much to any one Father , yet if another Father write contrary , we regulate our selves then by the consent of Fathers , whereas it is not so in any of the Evangelists writings , or any Canonicall part of Scripture , every book , every chapter , every sentence , every word , every letter thereof is sacred , and of uncontrouled , undoubted , indeed of sacred Authority , both by reason of the Authors prerogative Apostolate , and of the speciall instinct they had from the Holy Ghost to write upon such occasions as to them occurred .

Now to our usuall gloss upon the Text : In these Three first verses of the Epistle , the Apostle enumerates the gifts proper to Church-men , according to this rule of Faith . From the ninth verse forwards he recounts what even the lay-people ought to beg of God for the embellishment or measure of Faith , according to the rule thereof , concerning all faithfull Believers whatsoever , and though many take prophecy for a common gift , bestowed as well upon the Laicks as upon Ecclesiasticall persons , yet in this place the Apostle takes it strictly , as appertaining to their prophetick , by which is understood , their preaching and teaching Function .

6. For we read in holy Writ , where the Ministery or Diaconate was set apart by the Apostles , as hindring them from teaching and preaching , and conferred on Deacons assigned specially for that purpose : Non est equum , It is not reason ( say the Apostles , Acts 6. v. 2 ) that we leave the word of God , and serve Tables . Consider therefore , Brethren , seven men of you of good Testimony , full of the Holy Ghost and wisdome , whom we may appoint over this Businesse ; But we will be instant in prayer and the ministery of the word . The like division is made 1 Tim. 3. where under the name of Bishops he includes Pastors and Preists too ; under the name of Deacons he includes all Church-Officers below them too : So under the stile of prophecies , he includes two sorts of Preists , Apostles and Bishops , as also Pastors and Preachers , which are Priests , and those that by office take care of souls , and that of Deacons we shall likewise see divided anon .

Note here by faith , is not onely understood an absolute Article of faith , but a perfect understanding the sence of the divine word , bee it written , or delivered from the Apostles by word of mouth ; and this Faith is that which is recounted as a gratuit or free gift of the holy Ghost , 1 Cor. 12. v. 9 To another is given Faith in the same spirit ; so he sayes here , the Apostles and others had the gift of prophecie , as a measure of their Faith , that is , to explicate the sacred word , according to the rule of faith : so none could use this gift , to vent any their own brain-sick fictions , but onely thereby to illustrate the rule of Faith left unto the Church by Iesus Christ , and conserved as a sacred Tradition amongst the Apostles whilst they lived , and so handed over from age to age unto the Church , untill the worlds end . S Ambrose will have this gift of prophecie , or ( as the Apostle here means ) of Teaching , to be such as renders the Preacher able to deliver high mysteries of Faith , according to the measure of every true Christians capacity or understanding ; and indeed prophecy is here taken properly for a gift of teaching , according to the exact rule of Faith , even when the deepest Mysteries are agitated , or the hardest places of Scripture are controverted : Now by this , and what we said last Sunday , when the third verse of this 12th Chapter to the Romans was expounded , we see the difference between the measure and the rule of Faith .

7. By Ministery is here understood as above , the Diaconat , either as it imports the office it self , or the execution thereof , as shall be more at large expressed in the next verse : Suffice it here to know the office is taken for an externall duty of charity ; and that as well corporall as spirituall , whereas Doctorat or prophecie , imported onely the spirituall exhibition of charity by Teaching , Preaching , or the like : but the gift of Prophecie or Doctorate hath two branches : The one is of strict , solid , and Magisterial doctrine , according to the measure and rule of Faith , a gift not imparted to every man , but rarely to some few , and that is here insisted upon only , The other is , of exhorting as followes :

8. This seems a gift that allowes a liberty to the Preacher of perswading to truth by any lawfull art , or meanes of Rhetorick and eloquence , to draw the hearer to a content , ( as well as a consent ) of what is delivered ; So that this exhortation is properly that which Pastours are to mix with their administration of the Sacraments , and doctrinall points in their Sermons , that the people may thereby be raised up as well to Acts of Love perfecting their will , as to Knowledge perfecting their understanding : And in this place the Apostle adviseth all men thus gifted to make use thereof according to the measure and rule of faith , not to bury such their talents without profiting others thereby , since here is a reduplication importing an actuall use of this Talent , saying , He that exhorts , in exhorting let him use his talent : As who should say , Hee that is gifted to exhortation , let him make actuall use of that gift : But we are further to note , in this Verse the Apostle explicates clearly the office of a Deacon , or Diaconate , which is Tripartite : The First is , that of Almes ; The next , that of Government : The third , that of Hospitality for tending sick persons : To the perfection of Alms , he requires Simplicity , such as gives purely for charity , without self-interest , and gives liberally upon all occasions of exigence , not reserving for the future , when there is a present want , but confiding in Gods providence for what is to come without any sinister end , such as theirs is , who give alms to tempt the poor to sin . But chiefly this Simplicity consists in a contradistinction against duplicity or fraud , and against distinction of persons , as some use to doe , giving rather to one than another in equall necessity , out of a partiality of respect to this body rather than to that , as to an allie or acquaintance , before a stranger , a good or an ill natured man , or the like ; which is against true Simplicity : for God is no accepter of persons , Acts 10.38 . To the perfection of government , the Apostle requires carefulness , sollicitude , and vigilance , and this to externall and temporall government , for that of Internall and Spirituall , is the Pastors , not the Deacons office , which office chiefly belongs indeed to Archdeacons , for though his personall care bee mixt with the spirituall Regimen of his Parishioners , yet it is his office to see his Deacons carefully administer this Temporall governement , wherein he doth imploy them . The perfection of attending the Sick , or Hospitalls , or of shewing mercy , consisteth in alacrity of Spirit , in cheerfulness , that thereby they may ove●come their own Tedium or wearinesse in so laborious an office , and ( by the cheerfulness of their own looks ) exhilarate and comfort those who are sick and comfortlesse , and that ( by the affability of their words ) they may incourage the sick to believe they are not displeased with the unpleasing attendants on diseases , such as are nastie smells , horrid spectacles of their sores , or the like , and so more confidently to beg their helping hands , according to that of the Wiseman in Ecclus. 35. v. 11. In all thy gifts to others , let thy countenance bee cheerfull , and all this to Churchmen hitherto .

9. See how the Apostle begins the Lay-mans gift of Ministery , with a recommendation to him of dilection or love of his neighbour , as the principall vertue that must render his ministery acceptable to God and man : Such dilection as S. Iohn ( Epist. 1. Chap. 3. v. 18. ) mentions , saying ; Let us not love in words onely , nor in language , but in deed , and in truth , which place will be explicated at large on the Sunday within the Octaves of Corpus Christi ; Whereunto is here added a hatred of evill in those wee love , and a speciall adhesion or cleaving to their good example , if any such be given by them ; for so far shall we advance in imbracing vertue , as we proceed in the detestation or hatred of vice .

10. As naturally Brothers love one another , so all Christians being brothers in Christ ( their common Father ) the Apostle here requires the love that intercedes between them ( though of a supernaturall order ) should follow the rule of brotherly love which is naturall ; but when hee exhorts to a mutuall preventing one another in this fraternall dilection , the●e he elevat s the course of nature , which is dull , and raiseth it to that of Grace , which is quick and nimble , brooking no delayes , not expecting to be first obliged , but obliging before wee receive any other obligation thereunto , than what our Christian duty recommendeth to us , indeed commands us to use , as for point of love : Though as for preventing each other with honour , that being an Art of Heroick perfection , it is here onely counselled , and not commanded .

11. Here Governours are exhorted to a carefulness , to a sedulitie or diligence in their offices , least by their sloath , any under their charge perish , and to be boyling , as it were with a fervour of Spirit and devotion towards acts of charity ; not simpering or standing still , as if the fire of love in their souls were quite extinguished , and did not propend them to rise upon all occasions administred of doing good to others day or night : The marks of this fervor are first , that our minds be wholly attent to the good action in hand , next , that we covet the doing it , as much as any other can desire to have it done : Lastly , that we continue constant in such actions , and doe not flaccess or grow weary of well doing : and this must be with regard to God , as if in serving man , wee served God in man , for else our service might be servile and not filiall , performed more for fear than love , serving time rather than eternity , whereas if we make it a part of our duty to God , that we serve man , then it will bee boyling , and fervent , as it ought , because it riseth from a supernaturall heat , or motive , more active than any naturall one can be .

12. The hope that must cause our rejoyceing to be accomplisht , ought to be that of the Heavenly joyes ; for the higher we make the expectation of our reward , the more alacrity shall we have in doing well , and therefore Christian joy ought to be of a higher strain , than any the present , or future emoluments of this world can suggest into us ; but such should be our joy , and hopes , as the Prophet David speaks of Psalm , 4. ver. 10. calling it a singular puesto that we are placed in ; or an expectation of singular hopes , not ordinarily ( or ever indeed ) here arrived unto , but laid up for us in the magazine of Heaven , where the least of all rewards are infinite ; and besides unattainable , if our joy here at any time be such , as may not hope for eternall joyes to accompany the same : but if such then our vain wordlly joyes , or felicities ( all of them that are truly vain ) would be laid aside , and we should rather content our selves with patient suffering , which the Apostle recommends , after he had taken away in his former words all vain joyes , than with shaking these sufferings off , to seek contents or comforts from this world , which we could not hope to enjoy in the next ; but making it our joy to suffer , and bringing that suffering to the perfection of an incessant , or instant Prayer , by referring all our actions to Gods Honour and Glory ; for in so doing , we shall follow close the counsell here given us in this Verse of persisting in Prayer ; and the like given by Saint Paul , 1 Thes. 5. ver. 17. Pray without intermission ; and of Saint Luke , commanding such Prayer , chap. 18. ver. 1. while he said , we must alway pray .

13. Some understand this place as meant by praying for our own , or our neighbours necessities , and in so praying , availing our selves and our neighbours of the Saints intercessions ; so as by the necessities of Saints are meant here their memories of us , which we doe want : Thus Saint Ambrose , thus Origen , thus Saint Hierom , all after the Greek text , who take memory here in a double sense ; first , as to availe our selves of our remembring the Saints examples given us here , and the reward of glory given to them in Haven , to incite our selves to the like sanctity in hope of the like reward : secondly , as we availe our selves of their remembring us , while we implore their aide by making memory of them in our services , as in the Canon of the Mass is dayly done ; In these words , Communicating , and revering the memory of the Blessed Virgin Mary , of the holy Apostles , Saint Peter , and Saint Paul &c yet the more literall sense is that of the Latine Text , alluding to our relieving others here , or in Purgatory in their necessity ; the one by Prayer , the other by Almes : and these as Saints , we are bid Communicate unto , or relieve ; that is , as presuming they are so , rather than judging them to be Sinners , because their name at least of Christians is Holy , what ere their Lives are so by Communicating is here meant exchanging our workes of Mercy , for their workes of Merit , who are in want : Pursuing hospitality , that is to say , rather hunting after occasions to doe good , than flying of them , or indeed expecting them , till they be cast into our laps ; for though then to relieve is good , yet to search out the poor , and to carry them our Almes , is much better .

14. By Blessing those who Persecute us , is here understood praying for them , that God will turn their hearts , which yet is not so much a precept , as a Counsell ; much lesse are we to curse them , or to wish the like persecution may befall them , as they bring to us , for we are under precept bound not to doe this latter , though the former were a counsell onely .

15. This Verse teacheth us how to make our neighbours , his good , or evill , to be our own , by rejoyceing at his prosperity as at our own , and lamenting his affliction , or weeping thereat , as if our selves were under the same lash : For thus we should shew our selves to be perfect Christians , and indeed , where these common bowels are not , there Gods particular spirit is wanting : and this joy , as it is understood to be rather of our neighbours spirituall , than temporall good ; so is our sorrow to be more for his sinne , ( whereby he loseth grace ) than for any his temporall loss whatsoever :

16. There is much labour to know the true meaning of the unanimity , or being of one minde , which is here recommended ; for some ( and those not unaptly ) will have it to be an advise Apostolicall for every man , humbly to depose his own opinion in things that are not sin , or apparent falsities in naturall truths , or at least not resist other mens opinions in like cases out of animosity , to defend our own , as holding our selves wiser than our neighbours , or more learned , which is no part of Christian perfection , for that teacheth us to undervalue our selves rather , and to preferre all others before us , both in Vertue and Learning . Saint Chrysostome explicates this place , as exhorting us to measure our selves by our neighbours , rather than to reduce them to our defective proportions : but Origen ( and he indeed in this place better than any ) will have the sense of it to be thus ; that is , wishing to your neighbour in all things , as to your self , and averting from him , what you would not have fall upon your own head : and here we are to note , that as from the nineth Verse to the twelfth , the Apostle told us , what Christian dilection was , so from thence , to this place , he proceeds to tell us , how that Love is advanced , or promoted ; first , by hope of eternall Glory ; next , by patience in Adversity ; then by incessant Prayers : further , by Hospitality to all persons , Friends or Foes ; chiefly , by this his last advice of Vnanimity , in the senses above said : for as the first and chief Christian Vertue is Charity , so the next is Humility ; and with that here the Apostle closeth this present verse , forbidding us to vaunt our own knowledges or abilities , but rather to agree , and acquiess to the opinions of those , who are reputed , perhaps less able , or less vertuous than your selves ; this is indeed a true signe of humility , and this is perhaps the literall sense of the Apostle , counselling us to consent unto the humble , that is , even to those who are below us in the indowments either of nature , or of grace .

The Application .

1. IT is now fit to descend unto particular instructions , after the generall grounds laid in last Sundayes Epistle for conformity to Gods holy Will , and for subordination to each other as members of the same Mysticall Body of Christ . See how to day each member is taught his particular Duty . The Priest in the three first Verses of this Epistle .

2. The Lay-man in the five next Verses is also taught to walk according to his own vocation , in order both to God , and his neighbour .

3. And least we should think our Enemies were not our Neighbours too , see how the Apostle commands us to love them also , to pray for their conversion ; to Blesse , and not to Cruse them ; to rejoice at their Prosperity , to condole with their Lamentings . For to doe this to Friends , is humane , but to perform it towards our Enemies , is a work Divine , and shewes t is done in us by Gods holy Grace .

Which we petition in the Prayer above , beging peace in our Times , as the effect of a sweet moderation between the Heavenly , and Earthly compounds that we are .

The Gospel , JOHN 2. ver. 1. &c.

1. ANd the third day there was a Marriage made in Cana of Galilee ; and the Mother of Jesus was there .

2. And Jesus also was called , and his Disciples to the Marriage .

3. And the Wine failing , the Mother of Jesus saith to him , They have no Wine .

4. And Jesus saith to her , What is to me , and thee Woman ? my hour cometh not yet .

5. His Mother saith to the Ministers , whatsoever he shall say to you , doe ye .

6. And there were set there , six water-pots of stone , according to the purification of the Jewes , holding every one two or three measures .

7. Jesus said to them , Fill the water-pots with water , and they filled them up to the top .

8. And Jesus saith to them , Draw now , and carry to the chief Steward , and they carried it .

9. After the chief Steward tasted the Water made Wine , and knew not whence it was , but the Ministers knew , that had drawn the Water ; the chief Steward calleth the Bridegroom .

10. And saith to him , Every man first setteth the good Wine , and when they have well drunke , then that which is worse , but thou hast kept the good Wine untill now .

11. This beginning of Miracles did Jesus in Cana of Galilee ; and he manifested his glory , and his Disciples believed in him .

The Explication .

1. THe third day here made mention of , is the third day after Jesus had begun to aggregate his Colledge of Apostles , which S. Iohn tells us of in the person of Philip , Chap. 1. v. 43. preparatorily called by Christ unto the Apostolate , after Peter , and Andrew , James , and John had bin called to the same preparatively too , but not yet absolutely , as will be said anon , and these callings were as soon as Christ had ended his fourty dayes Fast in the Desart , was baptized , and pointed out by John the Baptist for the Messias , in order whereunto the said Baptist sent his own Disciples to Jesus with intention to preferre them to a better master ; and Andrew by name was one thus sent , and thus preparatively called by Christ : So this third day here mentioned by S. Iohn Evangelist , is that which followed three dayes after Philip was thus called , for that was the last time mentioned by this Evangelist , in all he sayes from that first Chapter hitherto ; this third day therefore alludes , to that of Philips vocation to the Apostolate , onely three dayes before , to shew both how speedily our Saviour went about his work , when once he began it , and how he had his Disciples to the wedding , that by the miracle he wrought thereat , they might be confirmed in their Faith of his being the Messias , the Son of God : and this Wedding most probably was that of S. Simon , one of the twelve Apostles , though some think it was S. Iohn Evangelists , because S. Augustine speaking of him , sayes , Our Lord called John , from the fluctuating time of marriage , which yet may as well bee interpreted from his marriageable age , for that indeed is the fluctuating time of man , when he ebbs and flows in carnall desires , according to emergencies of temptations , more importune at that age than at any other time of his life : and truly S. John seems to have been the favourite of Christ , rather by reason of his singular love to chastity , than for any thing else , so it is likely he never thought of marriage , whence it is more probably conjectured that this was S. Simons wedding , who upon the miracle wrought thereat , of turning water into wine , left his wife ( by consent ) and became an Apostle , if yet he might not afterwards bee called to the Apostolate , though married , as S. Peter was . The place of this wedding is said to be in Cana of Galilee , to shew it was not that other Cana of Sidonis , which also was in Galilee , within the Tribe of Aser , whereas this was within the Tribe of Zebulon , three daies journey onely from Nazareth , lying in lower Galilee and the other in the higher , out of which latter place it was that the daughter of the Chananaean came , whom our Saviour afterwards dispossessed of the Devill , pittifully tormenting her , Matth. 15. v. 22. And it stands with reason , this should be the wedding of Simon ( Nephew to the mother of Iesus , by marriage at least ) for he was the son of Cleophas , a Chananaean , brother to Ioseph the husband of the B. Virgin Mary , since the text seems to say , Iesus his mother was the principall guest , and that for her sake , Iesus was also called with his Disciples

2. As Cousin-Germane to the Bride-groom S. Simon , but with speciall providence of God : First , to honour his kinsman with his presence ; next to countenance the Nuptials of poor people , for these were no other , that had but little wine to make good cheer withall , since upon the fail thereof , Christ miraculously made more , as here the Gospel tels us : Lastly , that by this miracle he might confirm his Apostles in the belief of his being the Messias , which wrought so far upon them , as it is credible St. Simon left his Spouse to follow Christ , though by the presence of Christ at his wedding , the Sacrament of Matrimonie was highly honoured , and made a sacred mysterie of the union between Christ and his Church , to beat down the Tatian and Marcion Heresies , holding it unlawfull to marry , and by this example we find it not unfitting for Priests to be at Weddings modestly celebrated , to put them in minde , the bond of wedlock is a sacred thing , and ought to be knit up with souls affecting God ( even in that state ) above the world : As for the Disciples here present , they were onely four at most , namely Peter , Andrew , and Phillip , not as yet purposely called to the Apostolate , though in the Chapter above S. Iohn sayes , Christ bade Peter follow him , because this was onely a preparation to his after calling , since from this Wedding Peter went to his trade again , and was from thence purposely called by Christ upon his mount with the rest of the Apostles numbred up in the 6. of S. Luke v. 14 , 15 , 16 though it is likely , Nathaniel a great devote , of Christ , was also here , because Philip had with much zeal brought him to Christ , as we said , Ioh. 1. v. 47. who commended him for a true Israelite , in whom there was no guile nor fraud , and the other Disciple not named , who went with Andrew to Christ from Iohn the Baptist .

3. This Verse shewes Simon was a poor man , since he could not provide wine enough for his wedding , whereupon the B. Virgin his Aunt , moved with the touch of humane honour , to see her kinsmans Nuptials disparaged for want of Wine , and knowing her sons power , that as God , he could doe all things , as also believing his Time of shewing himself to be God , was , if not come , yet at hand , presumed to anticipate the time , out of this humane respect , by desiring him to prove his Deity upon this occasion , of working his first miracle at her request , to honour her husbands kindred ; and yet see how modestly she makes this motion , by onely telling him openly , They have no Wine , as knowing he understood the rest of her meaning without more words .

4 , These are not words of rebuke to the B. Virgin , as some conceive , but rather of recalling her memory , and bidding her reflect , whither it be a thing for flesh and bloud to command , or indeed expect , that God , for humane ends , should shew his power of working a miracle sooner than of his own pleasure he had decreed , as it seems this was sooner ; since Christ tells his Mother , his hour was not yet come of declaring himself to be the Messias but in regard he found there was a piety mixed with this humane respect of the Virgin , he dispenseth with the concomitant infirmty of humane nature , as long as there is a motive directly calling upon his Deity , which is that of piety : whence some will have it , that Christ onely expected till all the Wine was quite gone , to the end the miracle might be more manifest , when the after plenty of Wine should flow from the totall privation thereof . And in this sense neither was the B. Virgin much preproperous , nor Christ at all anteverting or preventing the time prefixed for the manifesting of his Deity ; since immediately after , this last cup of Wine was gone , and then the B. Virgin knowing happily by his all-reavealing aspect what would follow .

5. She sayes to the Servants , Doe whatseover he shall say to you without dispute , for his word is sufficient to effect , what ere he pleaseth to have done .

6. The reason why speciall mention is made here , of water-pots of Stone is , because what was to be filled out of them might be manifestly known to be nothing but water , since Wine was never put into such great vessels , especially at such poor peoples feasts as these , so finding those water-pots to run Wine , the miracle might appear the greater and more manifest . Though besides this , the Text tells us here of the custome among the Jewes , to have great Jarrs of water alwayes ready , in case they had touched any unclean meat , at the Table , to wash their hands immediately ; and for this respect it is said , These pots were according to the purification of the Jewes : and these were vessels of such bulke , as probably six of them , containing each four gallons or thereabouts , held as much as a large vessell of Wine , to shew the miracle the more undoubted , that such a quantity should be afforded them so suddenly , who had not one drop left before .

7. It seems therefore , though these great vessels of water were brought in , they were not filled , but had each of them some quantity within them , wherefore Christ to take away all colour of deceit , first bids all those vessels to be filled full of water up to the top , that so each person in the room might see the certainty of the miracle , and the liberality of God , when he pleaseth to open his bounteous hand unto us .

8. This done , Jesus bids them draw of the vessels full of water a cup full , and carry it to the cheif Steward of the feast , because he could best tell , whether or not he had provided that plenty , and such rare Wine , as those pots full of water did afford . For it was the Jewish custome ever to have some modimperatour or prefect of good order at such feasts , so Christ gave him the respect of first tasting this cup of grace ; and the presence of such a prefect makes the company of Iesus and his Mother more avowable at the feast , since where a prefect of good order was , there could be no suspition at all of the least excess or disorder .

9. This verse shewes us , the modimperatour having found Wine come in , more than he had appointed , and knowing none durst provide any besides himself , unless by chance the Bridegroom took the priviledge so to doe ( which yet was not usuall ) presently calls to him , saying to this effect .

10. This is beyond the ordinary course two wayes , first , that you have more Wine than I was privy too ; next , that you have reserved to the last your best Wine , for this is singular good , much better than what we had before . And yet the b●st is alwayes first served in , that in case of want , worse may suffice at the latter end , when the tast ( being glutted before ) is not so able to distinguish the difference : yet this was so superlatively rare , as even to those Palates ( formerly glutted in a manner ) it did tast extraordinarily well , indeed to admiration , nor was it strange , since the works of God are ever perfect .

11. Many doubt wheither or no this were the first miracle that Christ wrought , willing to believe divers former which he did in his youth , though in regard Gelasius the Pope hath condemned a fictitious book published by Hereticks , intituled , The miraculous infancy of Jesus , and full of inventions of their own , it is not improbable this was the first he did after his Baptisme , with any purpose to be noted for the Messias . By the manifestation of his Glory here , is understood the shewing of his power , wherein he was glorified , and for which cause the Disciples are here said to believe him to be the true Messias , and the true ●amb of God , who ( as John the Baptist had told them ) was come to take away the sins of the world : and this miracle he chose to work at a marriage , as alluding thereby to the solemnity he made this day of his own wedding between his Divine and humane nature , since now he was resolv'd to discover himself to be as well God as man ; whence this was done mystically on the Third day after he was published by the Baptist , to shew now the Third state of the world was begun ; The first being hat under the Law of Nature , The second that under the Law of Moses , and this , that under the Law of Grace : besides , the miracle was done in the Gentiles Cana , to shew Christ came to call all Nations , it was also done in Cana of Galilee , as importing the transmigration of possession , that is amongst Christian people , who are the possession of Christ , as bought by his bloud , and therefore are to passe yet from earth to heaven their better and finall possession ; The Wine he so abundantly gave , imports the doctrine of Christ , and his holy grace inebriating the soules of the Faithfull .

The Application .

1. LEarn Husbands hence to love your Wives as Christ doth love his Church ; learn Wives to obey your Husbands as the Church obeys her Head our Saviour Jesus Christ , since marriage is a Sacrament representing the union between Christ and his holy Spouse .

2. Learn married people hence to moderate excesses both at bed and board , for neither Jesus nor his Blessed Mother can behold excesse , and they ( to faintifie your marriage ) must be there .

3. Learn Parents hence to breed your Children , rather to supply the Angels rooms in Heaven , than for to be your own Successours here on Earth ; thus will the waters of humane infirmitie be turned into Wine of Christian perfection , by grace moderating natures exorbitances , and making peace between two fatall enemies the spirit and the flesh .

As the Prayer to day petitions .

On the Third Sunday after the EPIPHANIE . The Antiphon , MATH. 8. ver. 2.

O Lord , if thou wilt , thou canst cleanse me , and Jesus said , I will , Be thou cleansed .

Vers . Let my prayer , &c.

Resp. Even as Incense , &c.

The Prayer .

OMnipotent eternall God , look , we beseech thee , propitiously on our infirmity , and extend to our protection the right hand of thy Majesty .

The Illustration .

IT is remarkable to see how negatively Saint Paul in this dayes Epistle minds us of being sinners , when positively he exhorts us to be Saints with the Romans ; for what greater signe , that the Apostle found a world of infirmities in the Romans , than that he stirs them up so much to Vertues contrary to the vices they abound in ; and thus the Epistle insisting all upon vertues , is well adapted to the Gospell , running all upon infirmities , mystically representing vices : for what else doth the corporall leprosie of the Leper , or the paraliticall disease of the Centurions boy purport , than the like scurvy latent diseases of sin in our Souls , to those which were apparent in these two bodies ? Whence it was but fitting this dayes Prayer should beg to have the same right hand of God extended over us , which was the cure of these temporall diseases , types of our spirituall infirmities : nor can we hope this will be done , unless God of his infinite goodness be propitious to us , and therefore we beseech him in the Prayer , first to look propitiously on our infirmities , and then to extend ( to our protection ) the right hand of his majesty ; that is to say , all his power , as if our vice required no less than an infinite vertue to cure it ; our weakness , no less than all Heavens forces to protect us . And since both the Leper , and Paralitick , saying this Prayer ( in effect ) obtained corporall cure thereby ; why should we doubt of Spirituall cure , if we say with like Faith , like Hope , like Love , the same Prayer to day : and truly , to say it with less , were a confusion to Christianity , that Jewes and Gentiles should exceed us in fervour of Piety : besides , we have yet an easier task , than they , in hand , for their demands were no less than to have a Miracle wrought upon them , by a Physicall cure , without a Physicall cause , ( unless we shall say , the touch of Christs hand was a Physicall cure for all diseases ) whereas we onely demand a favour , not a miracle , a little Grace to blot out a great deal of Sin ; and though it be a greater effect to remit sin of the Soul , than to cure diseases of the Body ; yet this will not be miraculous , as the other was , and consequently , if we ask a favour with like zeal , as they did beg a Miracle , surely we may hope to have it , and truly not to ask it , is not onely not to deserve it , but to confound our selves , knowing it is but Ask and Have , with so good , so puissant , so merciful a God . And thus we see again , there is a deeper sense latent in the Prayers of holy Church , than lazy Souls ( that will not meditate it out ) can easily retrive ; but once found out , must needs prove hugely consonant unto the Epistle and Gospell of the day , since holy Church gives us this Prayer for an abstract of her doctrine in the Pulpit , that so we may unanimously , and with one mouth honour God , and ( whom he sent ) our Lord and Saviour Iesus Christ .

The Epistle , ROM. 12. ver. 17. &c.

17. TO no man rendring evill for evill : providing good things not onely before God , but before Man .

18. If it may be , as much as in you , holding peace with all men .

19. Not revenging your selves , my dearest , but give place unto wrath , for it is written , Revenge to me : I will reward , saith our Lord .

20. But if thine enemy hunger , give him meat : if he thirst , give him drink ; for doing this , thou shalt heap coals of fire upon his head .

21. Be not overcome of evill ; but overcome in good , the evill .

The Explication .

17. THis Epistle begins with the end of the seventeenth Verse , the beginning being explicated in the last Sundayes Epistle ; nor is there any thing of moment can be said more , than the Text it self speaks , disswading us to render evill for evill , but exhorting to provide as much good as we can to all men : which Saint Bernard explicates , as alluding to conversation , and counselling it may be good , both in the sight of God , and Man , saying , We owe our Consciences to God , our Fame to Man , though perhaps this may be an addition of perfection to the former part of the Counsell , as who should say , we were not onely to avoid rendring evill for evill ; but rather instead of so doing , to repay an ill turn done unto us with a good deed done by us , to those that doe us hurt

18. And to that purpose the next Verse alludes , saying , If it may be ; for perhaps all the good we can doe , will not gain upon our enemeis , at least we must endeavour on our part there be no defect , but that ( if possible ) we be at peace with all men , as we desire God to be in peace with us , and not to wage against us the warre of his wrath and fury , since we offend him hourly , and that infinitely more , than any enemy we have can offend us .

19. The Latine phrase is not defending your selves , but because commonly the defense of Man against Man is made by way of Revenge , therefore here the Apostles sense is extended thereunto , as if what resistance we may make under the moderation of an unblamed defence must be sure to savour nothing of Revenge , if we will hold the integrity of a good Christians reputation : but instead of Revenging , give place to wrath ; that is , as some will have it , to the Divine Wrath , which is provoked in God against all those that doe injury to any one of his creatures , as Princes take the wrong done to their Ministers for affronts to them , and so revenge the same ; others say , to be silent , to depart , when you are exasperated , is to give place to wrath . The last and best meaning is , if your enemy begin to be angry , oppose him not , but let him go on till his anger be over ; and this , as it is truly to give way or place to wrath ; so oftentimes it is the means to appease the fury of the Enemy , who ( if resisted ) might increase in fury , whereas not being opposed , he cools within himself ; and so there is double way given , both by the receiver of a wrong , and by him that through the patience of the injured , surceaseth to doe further injury , by his further wrath : and this way is sutable to that of our Saviour , saying , Luke 10. v. 29. If any strike your right cheek , turn him your left , rather than strike him again : So this place thus given to wrath imports as much as a pardon given to our neighbours offence against us , as we hope for pardon of our offences against God : For thus we shall give way , that the injurious words , passing through our humane ears into our Christian hearts , and there buried in the bowels of brotherly affection , may die , and be no more remembred , than if they never had been heard by us , or spoken by our enemy : and lest we should say , if neither I , nor any friend else revenge my wrongs , I shall never live in quiet ; therefore the Apostle ( knowing this was an objection obvious against him ) adds presently what is written , Deut. 32. v. 35. Revenge to me . I will reward ; as who should say , Be not , O Christians , sollicitous how to redeeme your vexation for injuries , unless you revenge them , be it your part to receive all wrong patiently , and leave it to God to right you ; let him revenge your quarrells , he both can , as omnipotent , and will , as just , infallibly revenge your wrongs , rather we should pitty those who fall into the hands of the living God ; for that is terrible , as the Scripture sayes , Heb. 10 . 3● . and wish they had not done us wrong , to pull upon themselves so great a revenge .

20 Contrariwise , If thine enemy hunger , give him meat , &c. which is advised , Prov. 25. v. 21. as if we should like loving mothers feed our enemies , as our children , and the manner here expressed is like to that indeed , which mothers or nurses use to little ones , first giving them a bit of meat , then a little drinke , and so continue till the child covet no longer feeding ; and in very truth the fury of an enemie menacing our ruine , is a kind of reducing himself from the state of a man , to that of a little child void of reason , stamping and staring for anger without cause , since no man will anger a child . This phrase of the Proverbs , heaping coals of fire upon our enemies heads is variously explicated ; some thinke our patience to an implacable enemy makes him guilty of hell fire , but this cannot stand with a sound sense , if our patience bee to any such end , though perhaps rather than be provoked our selves to impatience , wee may permit our enemy to incurre that danger , and so permissively cast coals of eternall fire upon his head : The second sense therefore is better , of those that say , our patience causing an enemies blush is a kind of firing him with his own passions of fury , and shame together ; but best of all they explicate this place who say , we cast coals of charity upon an enemies head by our patient bearing his injuries , and requiting them with courtesies , for every such courtesie is a fire-coal of perfect love and charity , which commonly will inkindle in our enemy a retaliation of the like love to us , and so his anger may become to him a happy fault , by our outdoing his evill with our good ; and this fire is rather to be cast on our enemies head than elsewhere , because as from the brain arise his fancies to all his passions , so the remedie is best applyed to the part diseased .

21. By evill is here understood injury , which is esteemed as evill , done unto the party injured ; we may also understand it to be our own impatience , and presume the Apostle adviseth us not to be overcome by it ; for in very deed , no man is hurt , but by himself , as St. Chrysostome well observes , and by hurt he understands injuries . So that if any man offending us make us complain , be sad , or impatient , it is not his power that casts us down , but our own impatience trips up our heels , and pushing us against the ground , shewes our own weaknesse gave us the fall or hurt , and not our adversaries strength : for had we been patient , we had cast him on his back , whereas now we fall on our own faces , to hide the blush of our complaining weaknesse who should ( like men , ) resist manfully the violence of our own passion over us ; which being inward , hurts deeper than any outward blow can doe of our greatest enemy : And shame it were for Christians to be overcome in perfection by the heathen Aristotle , who 4 Ethic. c. 3. teacheth his Schollars , That it is a sign of Magnanimity to forget Injuries ; for ( saith he ) as it is a mark of a weak stomack , not to bee able to digest hard meat , so it is of a pusillanimous soul not to be able to indure a harsh word ; rather let us follow S. Paul , concluding this Epistle with exhorting us to overcome evill with good , whereof Lycurgus gives an excellent Example , who apprehending an unruly boy , that had with a stone put out one of Lycurgus his eyes , and carrying him thence , instructs and breeds him up to good manners , then restores him to the unruly people , saying , Behold the boy whom I received from you injurious and unmannerly , now I restore him to you civilized and popular , that is , fit to be made a Member of this well governed Common Wealth , and then we best perform this Counsell , when by receiving patiently the injury , we convert the heart of the injurer ; for thus we overcome him , while our patience cures his passion , while our vertue kills his vice , and makes him vertuous , that aymed to make us vitious , by his provoking us to impatience . Now to conclude this Epistle , wee may observe the intent of the Apostle , hath been to shew us in very remarkable particulars , what he had from the second Verse of this Epistle to the very end thereof , recommended unto us ; namely , the good , pleasing , and perfect will of God , for by performing all these Counsels given from that second verse to this last of the Chapter , wee shall not onely know , but even doe the will and pleasure of his Divine Majestie .

The Application .

1. IT is usuall with all Masters to repeat hard Lessons to their Schollers , so to make impressions of them in their understandings , our Holy Mother for that purpose doth resume to day the doctrine shee began last Sunday of loving enemies .

2. And least we should delude our selves with humane arguments against a Lesson so divine , we are forbid to flatter our selves that it can be prudence in us to argue with the Holy Ghost , as if it were not to revenge , but to prevent the second mischief by our taking vengeance for the first .

3. See how S. Paul concludes the clean contrary , Be not overcome by evill , that is to say , what your enemies injurie to you could not doe , let not your own revenge on him effect upon your self , for then he over comes you not by the blow he gave you , but by the wound you give your self in seeking to revenge what God but permitted him to doe , and what he commands you to suffer , that so you may overcome your enemies evill of Injurie , by your own good of Patience , O how fitly doth the Church to day petition in the prayer a cure of her left-handed infirmity , by the extension of Gods right-handed Majesty or vertue over her ,

The Gospel , MAT. 8. ver. 1. &c.

1. ANd when he was come down from the mountain , great multitudes followed him .

2. And behold , a Leper came and adored him , saying , Lord , if thou wilt , thou canst make me clean .

3. And Jesus stretching forth his hand , touched him , saying , I will . Be thou made clean , and forthwith his leprosie was made clean .

4. And Jesus saith to him , See thou tell no body ; but goe shew thy self to the Priest , and offer the gift which Moses commanded for a testimony to them .

5. And when he was entred into Capernaum , there came to him a Centurion , beseeching him , and saying ,

6 Lord , my Boy lyeth at home sick of the Palsey , and is sore tormented .

7. And Jesus saith to him , I will come , and cure him .

8. And the Centurion making answer , said , Lord , I am not worthy that thou shouldest enter under my roof : but onely say the word , and my Boy shall be healed .

9. For I also am a man subject to Authority , having under me Souldiers : and I say to this , Goe , and he goeth : and to another , Come , and he cometh : and to my Servant , Doe this , and he doth it .

10. And Jesus hearing this , marvelled : and said to them that followed him , Amen , I say to you , I have not found so great Faith in Israel .

11. And I say to you , that many shall come from the East and West , and shall sit down with Abraham and Isaack , and Jacob , in the Kingdom of Heaven .

12. But the children of the Kingdome shall be cast out into the exteriour darkness : there shall be weeping , and gnashing of teeth .

13. And Jesus said to the Centurion , Goe : and as thou hast believed , be it done unto thee . And the Boy was healed in the same hour .

The Explication .

1. THe Mountain he came down from , is that whereon he began his Sermon , which Saint Matthew relates from the fifth Chapter , to the Eighth , and now brings our Saviour , by his Miracles in the Vallies , confirming the Doctrine he had preached on the mountain , which some will have to be the mount Olivet ; but others ( more probably ) the mount Thabor : yet most likely it was a Mount known by the name of our Saviours Mount , whereon he used much to be , either choosing his Apostles out of many other of his Disciples , or Preaching , or Praying , it being within three miles of Caphernaum , where he wrought many Miracles , looking down upon the Sea of Galilee , and adjacent to the City of Bethsaida , a place of a gallant prospect , round about it , seeing many Countries and Townes . And hither he being often wont to come privately by himself , to spend there whole nights in Prayer , it may very well be called Iesus his Mount , by a kind of excellency , as sufficiently to be known by that name , when there is no distinction added to remark any other Mountain by , as here there is not : and so we may here take the Mountain , to import as much as Iesus his Mount , specially frequented by him , and celebrated abundantly , by so sacred a resort thereunto . The great Multitudes that are here said to follow him , were those present at his Sermon upon this Mount ; so taken therewith , as they could not forsake him , but followed him ( many of them ) up and down all the Country , conversing either with himself , with his Disciples , or with some that had been cured by him ; and so never wanting imployment of delight unto them .

2. Many doubt whether this cure of the Leper be the same which Saint Mark recounts , Chap. 1. ver. 40. and Saint Luke , Chap. 5. ver. 12 for by them it seemes this Miracle was not done immediately after Christ descended from the Mount , nor in the Valley near it , because Saint Luke sayes it was done in a certain City ; besides , they recount other Miracles before this , consequent to Christ his coming down from the mountain aforesaid , yet because Saint Matthew seemes the most exact for the series , or order of his Sacred History , therefore we may rather think the others stood not so precisely upon the order , but satisfied themselves to tell what was done by Christ , first or last . Again , Saint Luke may be understood to mean without the City , though he say the cure was done in a certain City , because it was a cure upon a Citizen , whose disease being a Leprosie did force him out of the Town , according to the custome of all such foul diseased persons , to avoid the danger of infecting others ; so it being done on , or in the Citizen , S. Luke may call it a cure done in the City , whereunto the Leper did belong ; and such speeches are frequent , for men often say , we had a strange cure wrought here in our City , such a man for example cured thus and thus , though happily the party might bee carried out of Town to his Physitian or Chirurgion ; so we see a way cleer enough to avoid contradiction amongst the Evangelists , however their Stories may seem now and then not to jumpe exactly in all particulars as for example , they all three agree in their severall expressions of this Lepers coming to Christ for cure ; for whereas S. Mark tells us he came bending his knees , and S. Luke sayes falling on his face : This Adoration S Matthew brings him in with , is the conclusion of both those postures , as who should say , he kneeling down first , then falling prostrate on his face adored Jesus , as that great God , from whom he begg'd his cure , knowing his disease was more contagious than any man could heal , and by this manner of speech assuring himself it was in the power of Christ , while he said unto him , If thou wilt , thou canst cleanse me of this scurfie Leprosie , in which words , though he shewed his owne desire of cure , yet withall he declared his resignation to the divine will , saying , If thou wilt , thou canst make , &c. as who should say , Gods power is equall to his will , and if thou wilt not , thy holy will be done , for thou knowest better what to will for mee , than I doe for my self , wherefore , O Lord , as thy holy will is , bee it done with mee , but I desire no other power at least to cure mee , than thy sacred will : Now that this was the meaning of the Lepers words , the next Verse shews .

3. For behold no sooner had this creature resigned himself perfectly to the will of his Creator , shewing therein bee did love God above all things ( even himself included ) then , ( in testimony of that truth , saying to those who love God , all things cooperate for their good ) he was cured by Christ stretching forth his purest hand upon the impure petitioner , and saying , I will cure thee , since thou sayest so truly , that my will is adequate unto my power : Bee thou therefore made clean of thy corporall impurity , as by Faith I see thou art of thy spirituall infidelity : But here we are to observe Christ touched the Leper ; which , as it was a prevarication of the Mosaick Law , Levit. 13. so it shewed the abrogation thereof lay in the power of Christ , who came to give a more perfect Law unto the People of God . Again , this touch was in signe of Benevolence ; lastly , it was happily an application of right actives to passives for effecting the cure , since the very corporall touch of Christ his sacred hand , was of force to cure all diseases : but the method of Christs words deserveth here a speciall remark : for while he sayes I will , he confutes the heresie of Photinus , denying Christ to be God , and to have for the proof of his omnipotence , his omnivolence ; that is to say , all things as subject to his Will , as to his Power ; as also he confutes the Arrian heresie denying Christ to have power of himself , or to be God equall to his Father in power , and so obliged to command rather in his Fathers name , than in his own : whereas here he commands the cure as from himself , and in vertue of his own absolute power saying . Be thou made clean : wherefore this place must not be read , as some conceive , saying , I will cure thee : no , but I will : Be thou cured , as who should say , since thou desirest no greater power than my will ; loe I will , what thou desirest ; and therefore thus I command thy disease to leave thee . Be thou cleansed .

L●stly , he confutes the Manichaean Heresie , teaching Christ to have no reall , but onely some phantasticall body , which he disproves by the reall , and perceptible touch he gave the Leper , while by means of that physicall , or sensible touch , he was pleased to cure him : besides Saint Hierome well observes this answer held the stile of the request , for the Leper had used the same Phrase , saying , If thou wilt , thou canst ; so Christ replyes to both , saying he will , and shewing , he can , while he commands it to be done , as was desired ; and that ( as the text saith ) immediately ; for the effect of Gods will , is the work or deed , he will have to be done ; and so there needs no medium , where the will and power are both equall , and identified , as in God all Attributes are , according to that of holy David , Psal. 148. ver. 5. He said the word , and all things were thereby made .

4. This was not so much a command to him , as an example to others how to conceal , and not to vaunt their own glory , when they doe any thing that is notably praise-worthy ; while he sends him to the Priest , he fulfils the Law . Levit. 14. commanding all in such cases to get the testimony of the Priests for their cures ; so here he shews he will not abrogate the whole Law of Moses , or the morall part of it , although he did abrogate the servile Ceremoniall part thereof . It was indeed the custome upon such cures , to offer up two Turtles , or two young Pigeons at least : This he bids him doe , for regard to the letter of the Law , but mystically sends him to the Priest to shew himself ; that is , to teach us we must shew our Consciences , our Sins to the Priest , which sins are many times the causes of our corporal diseases ; and yet with this difference , that the Mosaick Priest could onely declare the cure , whereas the Evangelicall Priest effects , or works it , by absolving actually from ●in ; Goe therefore , saith the Text , shew thy self to the Priest , and offer up thy gift , that as thereby they may see thou art cured , so they may testifie the same to the world : the reason why he was bid , Goe to the Priest in the singular number , and why it was said doe this in testimony to them in the plurall , was in regard there came alwayes one officiating Priest by turnes , and he ( for that time ) was called the Chief Priest , that is , the then officiating Priest ; but what was done by him , was to bee made known to all the rest of his company , who were in their turns to officiate as well as he : Now wee are here to note a Triple Testimonie meant in this place ; The first is , that of the Leper to the Priest , shewing his body sound unto him , and in sign thereof giving up his offering : The second was , the Lustration or Lotion of the Priest applyed to the party cured , testifying thereby he was capable of being admitted into the company of others , as a sound man , who had now been washed by the Priest with the legall Lustration , or expiation of water , taking off the ceremonie of his Legal irregularity by reason of the Leprosie : The last and chief Testimony which Christ alludes unto here , was that of the miracle done upon this Leper , who was to shew the Priest , by telling of him how he was cured , That Christ was the Messias , and by this meanes hee gave indeed testimony to the Priest of that Deity in Jesus , which had wrought this cure upon him .

5. This is the second Miracle which Christ wrought in confirmation of his doctrine upon the mount as abovesaid , and no marvell the Leper was the first , because he was a Jew , but the Centurion was a Gentile , a Commander or captain of an hundred men belonging to the Roman Militia , yet whether he were himself a Romane or a Spaniard some doubt ; ●uffice it , he was a Heathen converted by this miracle upon his son principally , but formerly much attracted by the reports of other our Saviours Miracles ; so wee see here he comes strong in Faith , even to Christs own admiration ; some say this mans son was that Oppius ( a Centurion also ) who having the command of the Military forces that attended at the crucifying of our Saviour , was then ( and not before ) converted to the Faith of Christ , seeing what prodigious signs were at that time in the heavens , and upon the face of the earth . Note this miracle was done at our Saviours entrance into Capernaum , that City where hee chose to doe many signall wonders ; but wee are to observe that S. Luke recounts this passage otherwise , as saying , the Centurion sent first his servants , then his friends ; both which consist with his after going in person , upon Christs coming into the town , and upon his childs neer approaching unto death ; though some explicate this place , as if it imported onely that the Centurion went to meet him , not personally , but as S. Luke sayes ) by mediation of his friends , yet lesse probably ; in regard the personall faith of this Centurion is that which makes the whole storie remarkable . Again , whether this were the Centurions son or servant is not certain ; S. Luke calling him servant , this Evangelist son to the Centurion or boy , who was ( though a servant ) dear at least as a son , for so were many of the servants in those dayes esteemed of by their masters , and provided for as their own children ; but this makes no● much to the purpose ; certain it is that both the Evangelists tell the undoubted truth of the same Miracle ; bee their circumstances differing or not , it imports but little : Hence wee may solve the seeming contradiction of S. Lukes telling us the Centurion sent for Christ to come to his house about this cure , and of Saint Matthews saying here , he onely required his word , not his presence , as holding himself not worthy of so much honour , for both may stand in a divided sense ; that is , first inviting him by the Iewes his own Countrymen , to doe a Gentile that honour , but after coming in person , and saying , O Lord I am not worthy ( being a Gentile ) that thou ( the most Blessed among the Jews ) shouldest doe me so much honour , seeing wee Gentiles are held an unclean people , not worthy the company of thy select and chosen Natives the Jewes .

6. As to the Paralytick or sick chi●d ill tormented with his disease , we are to know , There are two sorts of Paralyticks , some are such as run not danger of death , but may hope for cure , as those , where the resolution of the nerves is but in part of the body , taking away sense and motion in some part onely ; others desperate of all humane help , and such was this boyes case , whereby the miracle appeared to bee the greater , and the more undoubted , for here was a totall resolution of the nerves , accompanied with a Convulsion , leaving the whole body almost quite insensible and unmoveable of it self .

7. It seems Christ was well satisfied of this Centurions Faith , when immediatly upon his demand , he promised to go and cure his sick child .

8. Bee this saying of the Centurion , Courtship , or reall agnition of his unworthinesse , it boots not , certain it is , h● had reason to say as much in civility being a Gentile , seeing our Saviour ( a Jew ) come neer his house and offer to goe in , but much more certain it is by the whole context of the following Gospel , that he did believe Jesus was able to cure as well at a distance , as by personal touch . Note this temporall comportment of the Centurion , is an excellent pattern for us , of the like spirituall behaviour , when we receive Jesus not onely into our house , but even into our soules in the B. Sacrament , each of us to cry out then , O Lord , I am not worthy , &c.

9. See here how really the Centurion argued against Christs giving himself the trouble of going to his boy in person , and believed his power was abundantly sufficient without his presence , when he not onely bids him spare his labour , but instanceth how himself being a man under Authority , ( so sayes the Text , ) but means a man of power and command , was able ( in vertue of his power , ) to doe as much as if he applyed his person to the action : Though withall the Centurion calls himself a man of power , over his little troop , and under power of his head Commander both at once , and therefore useth an argument from the lesser to the greater , as saying , if I ( of a slight command ) can doe much by vertue of this power , what mayst thou , O Christ , by thy command , who hast perfect , and absolute power over Heaven and Earth , and art under no command as I am ? who can deny but this stile was used purposely for our morall instruction ; that hearing this , we should remember ( if at any time we have command ov●r others ) yet we are commanded our selves by many more above us ; and again , to advertise us , that the Soul shall then best command the Body , when she her selfe moves not , but as commanded by God , and moved by his holy grace . And if she rebell against God , no marvell the body requoiles against her , as in Adam , and his race was , and still is apparent .

10. Since Admiration , or Wonder , is an effect of ignorance , and Christ , as being God , was omniscient , and had in perfection all the three Sciences that could render him perfectly knowing , as man , namely Beatificall , Infused , and Experimentall ; certain it is , his Admiration here could not be a proper wondring , at what he seemes to make exceeding strange of , as by professing , he had not found so great faith in Israel ; rather indeed to excite , and stir up others to admiration , and imitation of the like , than that he was , or could be seised on by the surprisall of any new notion accruing unto him , which he had not before : So Saint Austine sayes well , These operations in Christ were rather signes of his actions upon others , than of his passions from them , of his teaching us , not of his being taught himself by any thing that could happen unto him , new or strange : and what followes , is to be taken strictly , as spoken to those common people , who were then present , for else it could not be meant of all others , or spoken to them that were absent : For example , when he said to those that followed him , I have not found so great Faith in Israel ; meaning , among such as you are , that now behold the Faith of this Centurion ; for certainly he knew the Faith of his blessed Mother , of Abraham , of Moses , and of John the Baptist , was greater yet , than this of the said Centurion , so highly commended , so much admired by our Saviour .

11. This following Verse illustrates the latter end of the former , in the sense as above ; for here Christ gives Abraham , Isaack , and Iacob , as presidents for singular Faith , rewarded with eternall glory in the Kingdome of Heaven , and sayes , Many shall come from East and West , meaning from all corners of the world , and share with Abraham , &c. in the like reward for their like Faith : so here our Saviour alludes to the calling of the Gentiles unto the Faith of Christ , and gives for their encouragement , this encomiastick , or superlative praise of the Centurion , for the first fruits of the Gentiles vocation , or beleeving in Christ Iesus , the adoration of three Kings , arguing not so much Faith as the Profession did ; so what he said to his followers in the Verse above , may ( by adjoynder of this unto it ) be conceived as if Christ had said , he never found so great Faith in any Gentile , whom he had met with amongst the Israelites , as he found in this Centurion : for the three Kings were not Israelites , admit their adoration could argue like Faith in them .

12. He pursues the incitement to like Faith of this Centurion , saying , Those Gentiles , who believe as he did , shall succeed in the Kingdome of Glory , to be dis-inherited Heirs thereof ; namely , the Israelites , or Jewes , whom he calls the Children of the Kingdome in two regards ; first , because as descended from the loynes of Abraham they were heires to his promised earthly kingdome of Iudea ; next , as for the same reason , they were heires to the Heavenly Kingdome of glory likewise promised to his issue in like Faith to his : as who should say , the forraign Gentiles shall inherit the two Crowns , whereunto the Jewes were born heirs by Promise ; and this by reason the said G●ntiles shall receive the faith of Abraham , which the Jewes had deserted , and apostatized from . So as the Gentiles shall be saved in reward of their Faith , and the Jewes damned in punishment of their incredulity ; which damnation , or hell , is here called outward darknes ; as often els●where in holy Writ it is , because hell , as it is the most remote part from Heaven , so is it the darkest and outmost , in respect of the inhabitants in Glory , whose Beatitude consisting in their beholding the inward light of the Deity , by means of the outward light of Glory , argues the damnation of the wicked consisteth in their being deprived of all light , either of Glory , or of God , and consequently are out-casts from Heaven , wallowing in the deep hell of outward darkness . And as by this darkness is understood their pain of damnation , or pain of loss , consisting in an absolute privation of the sight or light of God , and consequenly of all light ; so by weeping , or gnashing of teeth , is understood their pain of sense , best expressed by those termes , which alwayes betoken sorrow and horrour .

13. Christ concludes , giving the Centurion all he askes , in reward of his Faith ; so curing his Boy at a distance , in vertue of his sole Word , as was observed , that just when Christ spake those words , Be it to thee , as thou believest , then the child was wel recovered : hence we are to learn , that according to the firmnesse of our Faith , we may measure the greatness of our hope in God : and mystically we may apply this passage of the Centurion to our selves , who are commanders of our senses and powers , which make up a spirituall Militia in this life ; Iob 7. if therefore any of these languish , or grow otherwise diseased , let us make our addresses by our Friends ( the Saints in Heaven , and Good men on Earth ) to God , beseeching him to cure that sick sense or faculty , which is in danger to let in upon us the death of Sin ; and look with what Faith , with what Hope , with what Love , we make our applications to Almighty God either by our selves , or others , we may rest assured , our help shall be answerable thereunto .

The Application .

1. CHrist cures the Leper to Day , by a touch of his sacred Hand , to shew he had cured the leprosie of sin in all humane nature , by touching it with his nature Divine , in the mystery of his Incarnation .

2. Being intreated , he cures the Centurions son ; by saying , I will come and cure him : however , by the humility and faith of the Centurion , he was not suffered to goe , but desired by his Word to doe it at a distance . This argues the power of Christ to be as operative as his Person ; and that by his Power given to Priests , he cures all humble , and believing Souls in the Sacrament of Pennance , as he did the Centurion , whose corporall infirmity was here but a figure of Sin-sick-souls .

3. O happy Christians , who have , against all humane diseases a Cure Divine : The touch of all the three Persons of the sacred Trinity in the Blessed Sacrament of the holy Altar ; and the touch of all their Omnipotent Powers in the Sacrament of Confession .

See now , Beloved , how aptly we doe pray to Day , to have the Right-hand of the Divine Majesty extended over our infirmity , when the Preachers tell us , by the touch of the Deity we are cured of all Diseases .

On the fourth Sunday after the EPIPHANY . The Antiphon , MAT. 8. ver. 25.

O Lord , save us , we perish . Command and cause , O God , tranquilitie .

Vers . Let my prayer , &c.

Resp. Even as Incense , &c.

The Prayer .

O God , who knowest us to be set in so great dangers , that we cannot ( through humane frailty ) subsist , grant unto us health of minde and body , that what we suffer for our Sins , ( thou helping us ) we may overcome .

The Illustration .

THe last Sundayes Prayer exhibited the horrour of sin unto us , under the notion of diseases ; This of dangers which we finde so great , and wherein we are so openly set , that ( humane frailty considered ) wee are not able to subsist : And therefore against these extrinsecall dangers , we beg of God this day ( as an intrinsecall Protectrice ) health at least of body and of mind , that since in punishment for our sins , wee must suffer to be thus exposed to dangers , we may be able ( Gods holy grace assisting us ) to overcome them , This may suffice to render unto every soul the sense of this delicious prayer , what remains will be to shew how apposite it is to the Epistle and Gospel of the day ; which Two are generally allowed to have a pious report to one another , and consequently , if the prayer be set to the tune of either , it must agree with both , by the undeniable rule of Schools , When any two things are one and the same with a third , they must both be so with one another ; but here the Prayer agrees cleerly enough with the Gospel , therefore it cannot be discordant to the Epistle , and indeed what more pat to the Gospel , relating th Apostles dangers in a tempest at Sea , than this prayer altogether deprecating dangers , ? so the difficulty will be to make a harmony between the Epistle and it , wherein there is no sillable of danger openly expressed , and yet ( upon reflection ) we shall find regard enough to danger therein , for first the grand Pellitorie , the most potent repeller of all dangers meets us in the Van of this Epistle ; Love , whereof S. Paul sayes , It is the chaser of all fears out of doors , and consequently must needs bee free from all dangers , which ever inforce fears upon us , timorous Leverets of corrupted nature : but further see a prohibition palpable in our eyes in the next Verse of this Epistle , Thou shalt not commit Adultery ( and prohibitions are ever opposites to dangers ) indeed preventers of them ; so 't is a sign the Epistle hath regard enough to those dangers which the Prayer deprecates ; but the last verse comes home to this sense , telling us , The love of our neighbour worketh no evill , that is no danger , for evils are the greatest of all other dangers ; therefore love is the best buckler against dangers , in regard it is the fulnesse of the Law , which is never made but to prevent the dangers we incurre by the prevarication thereof : For to the Iust there is no Law put , 1 Tim. 1.9 . And thus wee see from first to last a totall exhausting of the Epistle and Gospel by the admirable Piety of this dayes Prayer .

The Epistle , ROM. 13. vers. 8. &c.

8. OWe no man any thing : but that you love one another : For he that loveth his neighbour , hath fulfilled the Law .

9. For Thou shalt not commit advoutry , Thou shalt not kill , Thou shalt not steal , Thou shalt not bear false witness , Thou shalt not covet , and if there be any other Commandment ; it is comprized in this word , Thou shalt love thy neighbour , as thy self .

10. The Love of thy neighbour worketh no evill : Love therefore is the fulness of the Law .

The Explication .

8. SOme misunderstand this place , as if it did argue obligation to pay the debt of Love , but that all other debts were with all speed to be payd : whereas in very truth the sence of this place is quite otherwayes , and imports as much , as if the Apostle had said , what other debts soever you are able to discharge , yet never esteem your selfe quit from the debt of Love , which you must alwayes owe unto your neighbour , though you clear all other accounts , debts , or scores with him ; because when this debt in part is payd , it inflames the reckoning for the part behind , just as fire , being bl●wn , or made use of , doth more and more enkindle , whereas if rak't up in the ashes , it soon dies : So the more we use charity , the more we enkindle and increase it : therefore the Apostle saies well , that we can never be out of this debt to our neighbour , since if we pay him the Love we owe unto him for this day , to morrow we shall find our debt of Love inflamed , and and grown greater by the very agitation of that divine fire , which is the mutuall Love of one another . To which purpose S. Augustine ( Epist. 62. ad Coelestin ) hath an excellent saying : SEMPER DEBEO CHARITATEM , QUAE SOLA , &c. Love I must alwaies owe , which of all debts , though payd , yet still keeps a man in bonds . And againe , CHARITATEM LIBENS REDDO , &c. I do willingly pay Love , and as willingly take it in payment : it is a thing , which when received , I count not my self fully satisfied , nor when I repay it , discharged . Hence we may see how absurdly the Anabaptists , and Trinitarians Heresy exploded by this Text all debts of Justice , and onely required the debt of Love to stand due for if Charity oblige to doe ultroneous and voluntary good deeds , how much more to do Justice ? but so perfect a payment of all debts is commanded by this place , as we see the Apostle saies , Who loveth his neighbour fulfilleth the Law , because we cannot love him , but we must love God for himself , and man for God's sake , as we love our selves .

9. And to confute further the Heresy above mentioned , see how this whole verse insists upon Acts of Justice to our neighbour , rooted in the commanded Love to them aforesayd : Whence some conceive the Apostle alludes onely to the law of the Second Table , because here is no mention of any one of the three precepts belonging to the First Table , importing our duty to God ; but S. Austin contends , that the love of man ( being but subordinate to the love of God , 1 John , 4. v. 7. ) imports and includes both , grounded on those words of S. John , Children love one another , repeated over and over againe to his friends , and being asked why he did so , he replied , because it is the Precept of our Lord , and if this alone be done , it is sufficient . For our love to God and man , is like the lines drawn from the Center to their Circumference , be the Center God , the Circle man , the Lines our affections , see then how they flow between these two extreames , the more they approach to the Circle , the wider they are ; but as they recede from the Circle , the closer they go , till at last they are all concentred in one point , Almighty God ; and so made one heart and one soule amongst our selves ; hence we see , that all the motion our affections have from man to God , growes still more and more vigorous and more perfect : So S. Austine concludes , DILIGE , ET FAC QUOD VIS. Love , and do what thou please . ( Tract . 7. in Epist. 1. S. John . ) whereas the Apostle sayes , if there be any other precept ( meaning of the Second Table ) for of the three belonging to the First Table , and that of honouring our parents , ( the first precept of the Second Table ) he had spoken before at large , under the title of Superiour powers , Princes and others , ending that subject in these words , To whom honour honour : for that command is in these words Honour thy Father and Mother , under which title are included , Elders , Betters , Superiours , especially Princes , spoken of at large from the first verse of this Chapter to the end of the seventh , ending as above , to whom honour , honour : I say whereas the Apostle saies , if there be any other Precept , it is included in this word , Love your neighbour as your selfe , we are to note the Precept of love to our neighhour is bipartite , as divided into two branches , the first whereof is affirmative , grounded on these words of S. Matth. Chap. 6. What you will have others doe to you , doe you the same to them . The second negative , in that of Tobit , Chap. 4. v. 16. What you hate to have another doe to you , see you never do that to another : not that this Precept commands an equality , but onely a similitude of love to your neighbour , with that you beare to your self , that is to say , as all you desire is honest , good , delectable to your selfe , so desire the like to your neighbour , not in equall proportion but in exact similitude , distaste him not , hurt him not , rob him not , as you desire he should not , distaste , hurt , nor rob you : so the allusion is to similitude not to equality .

10. The reason of this is because the object of our love being good , the effect thereof must be good also ; for as none can love evill for evills sake , so none can love good for evills sake , because true love both makes good the end and medium of its operation : as who should say , doe I finally ayme at good , then good must be the medium leading thereunto ; so it being good to love our neighbour , the operation of this good love , cannot be a bad thing . Therefore the Apostle concludes , The fullnesse of the Law is Love , that is to say , if we love , we fulfill the Law : or as Tolet saies , The scope or end of the Law is Love , or as S. Augustine , because love forceth a man to fulfill the Law , hence we see , Faith alone sufficeth not to satisfie the Law without Acts of Love ; how absurd is it then to say as hereticks do , the Commandements are impossible to be kept , when by onely love they are all fulfilled : not that so perfect a love can here be hoped for , as shall exempt us from veniall sinnes against the Law , ( since such is onely reserved for the next world , and performed in the state of Bliss ) but that we may forbeare mortall sin , even in this life , if we but love our neighbour , as our selves , and God ( appretiatively at least ) above all things , that is to say , not so well to love any thing , but still to resolve we will rather leave to love it , than for its sake cease to love God ; and surely thus all good Christians doe appretiatively Love God above all things .

The Application .

1. WEll is Love said to be the fullnesse of the Law , because the Law commands us nothing else but that we love So to love it to prevent the danger of the Law , which is never broken but under paine of penalty . Wherefore as last Sunday bids us fly sin as a disease , this bids us fly it as a danger .

2. Well is the danger of the Law expressed in these negative Commandements , for prohibition is the best prevention of a mischief . Hence we say , forewarn'd and arm'd against all danger whatsoever , as new we are especialyl against the dangerous temptations unto what is here prohibited .

3. Well doth S. Paul conclude as he began , exhorting us to love , because love workes no evill , now amongst evills , danger is not the least : and onely not to love , is hugely dangerous , since we are taught 1 John , 3. vers. 14. and 1 Cor. 16. v. 21. that he who loveth not , remaines in death , in the death of that sin he commits against the Law for lack of loving God above all things , and his neighbour as himself .

Say now the Payer above , and see how suitable it is to this Epistle

The Gospel , MAT. 8. v. 23. &c.

23. ANd when he entered into the boate , his disciples followed him .

24. And loe a great tempest arose in the sea , so that the boate was covered with waves , but he slept .

25. And they came to him , and raised him , saying , Lord , save us , we perish .

26. And he saith to them , why are ye fearfull , O ye of little faith ? Then rising up he commanded the windes and the sea , and there ensued a great calme .

27. Moreover the men marvelled , saying , what an one is this , for the windes and the sea obey him .

The Explication .

23. IT was his usuall custome to preach in a boate a little off from the shoare , but here it seemes he took boat to avoid the multitude of people that followed him , and so both to flie popular applause , and to give occasion to this following miracle , he took boat , and put to Sea with his Disciples .

24. Probably our Saviour himself raised this Tempest purposely . First to shew he was Lord of all the world , both sea and land , the figure of which passage S. John in his Apoc. Chap. 10. v. 2. recounts , telling how an Angell set his right foot upon the Sea , and thereby commanded it at pleasure . Secondly , to inure his Disciples to tribulation , as well at sea as land . Thirdly to confirm his Disciples in their Faith of him , and some others besides in the company ; and these may be all true reall causes of the tempest , but figuratively wee may believe this Tempest to have been raised to shew the future persecution of the Church of Christ , and of a devout soul in temptation , and how as by his permission it comes , so by his power it shall passe away , even when it seemes most severe , and when Almighty God seems , as it were asleep , and not to regard it , till by the joynt prayer of the Church he be wakened , and made propitious : For Seneca himself sayes , A mans life without temptation seems like a dead Sea , so called , for the stillness thereof , as if there were no life in the water of it : and indeed as in a storm at sea , the best man aboard is set at helm to ste●r the Ship , which in a calm is left to the guidance many times of the most unskillful Marriner , and as in Tempests all the sayles are strucken instantly , to s●cure the ship from being run under water by the over-swollen sails ; so in Temptations we seek the best advice , and thereby are minded to abate of our usuall pride , or over-filled fails of pleasure , and counselled to strike those sailes , to lessen our deligh●s , and carry lower sails : Again as in storms men put to sea , lest they be pails't in pieces against the rocks about the shoars : so when Temptations arise , we launch into the deep sea of Gods protection , from the rocks that lie upon all the shoares of this worldly sea ; and the reasons of Christs sleeping , were to shew the security God is in , though all the world seem to lye at stake of immediate hazard ; to make the miracle appear the greater , when all the ship was in a fright of being cast away , to declare there could be no fear in the minde of a just man , Prov 12. Whatsoever happens to a just man , hee shall not be afflicted , he calmeth all the stormes of her afflictions .

25. Strange goodness of Almighty God! that what is here told us as a rule , how to behave our selves in all our ●roubles , should be literally a rebuke to the Apostles , as afterwar●s it appears , when Christ tels them they wanted faith , whilest they fear thei● own ruine , who had him for a pledge of their securitie : since he being in the Boat , they could not perish ; and indeed though the miracle had not in that case appeared , yet their merit had been greater , if their faith had been such , as not to have awaked and raised our Saviour , but to have confided in his power , as well whilst he was sleeping , as if he were awake .

26. This Verse shews the former to be rightly understood in the sense as above , for here they stand corrected meerly upon that account of diffidence or incredulity , and though both S Mark and S. Luke speak of this rebuke given them after the ●empest was allayed , yet S. Matthew making a more methodicall Narration of our Saviours life in all his sacred History , seems ( with reason ) to premise this reprehension , as preceding the calming of the winds and Sea , because it was fit , Christ should first quell the storm of infidelity in their souls , that so whilest upon his rebuke they resumed courage and confidence , they might by their Acts of Faith merit this miracle , which he wrought in recompence thereof , and indeed nothing moves God more powerfully towards the working a miracle , than the firmness of our faith , mixed with a confiding hope , that he for his own honour and glory ( not for our ends ) will doe in all occasions of difficulty that which is best and most pleasing to his divine Majesty , though it cannot else be done , unless he work a miracle to effect it : nor is there any more efficacious remedy in all disturbances , than a firm hope in Almighty God , for as S. Bernard sayes well , ( Ser. 6. in Psal . ) it is written , He will help those who have hoped in him , as it seems his Disciples upon his chiding did , while after it the Evangelist here sayes , and then Jesus rising ( as who should say , he had chid them lying still , for all their hasty calling of him up ) commanded the winds and Sea , and presently there insued a great calm , both which made the Miracle the greater , for never is the water still upon a sudden , though the winde doe cease ; but here it seems as soon as Christ had laid the one , he flats the other , and so takes off the danger of the boat sinking by the waves of the sea , beating into it , as before it did , when we lead the ship was almost covered with waves , but we may here note that the command , which Christ is by S. Matthew said to lay upon the winds and sea , is by S. Mark called a threat , by S. Luke a check , as who should say , he spake to both these inanimate creatures , as to his living servants , to shew , that in Gods sight no creature wants life , nor can the deaf want eares to hear the least voyce of Almighty God , or blind lack eyes to see the slightest cast of his sacred looks upon them ; and indeed the tempest was declared to be greater by the command of Christ laid upon the rebellious Elements of winds and sea , rather than by the importunity of the Disciples calling for help , since it argues high disorder in the servants , when the masters ordinary words suffice not without the authority of his absolute command to order his family , and what else is the whole world , but a number of almighty Gods houshold servants .

27. By the men are here understood both the saylers and others , who with the Apostles had slipt into the boat , when Christ went off the shoar , some out of curiosity , others out of zeal ; for certainly though the reprehension Christ gave , was chiefly to the Apostles , who had taken the boldness ( being his acquaintance ) to wake him ; yet the Evangelist must needs mean others and not them , when he speaks in a stile below their dignity , saying , the men marvelled , for as Origen observes very well , the Scripture Phrase ( when it alludes to them ) useth alwayes the distinctive sign either of the Apostles or Disciples of our Lord , for reverence both to the master , and the servants ; yet S. Hierom sayes , if any will have it , that even they were meant by these men admiring at this miracle , it must bee as a stile given them rather in punishment of their incredulity , than otherwise , as if that fault had deprived them of their better stile , and ranked them amongst the vulgar sort of misbelieving men . S. Hieromes words are these , If any will contend the Apostles were meant by these men , wee must say they were so called , because they did not yet know the power of our Saviour ; and certainly if they were ignorant of it , they did not believe it , so they deserved not , ( in this conjunction of things ) the superlative stile or dignity of the Apostolate : but in very truth the following words shew by these men the Evangelist meant the marriners and strangers to Christ , that were in the ship , whilest he makes them say . What a man is this , that the winds and sea obey him ? This was a language not likely to come out of the Apostles mouthes , even in the admiring sence of the words , admit we take them not in the Interrogatory meaning thereof onely ; For had the Apostles made this admiration in words , surely they would have been so civill , as to say , how happy are we , that serve a master , who is of such admirable power ? but to say , What an one , or , What a man is this , who hath such power over winds and seas , is rather the language of a rude stranger , than of a civill freind , or dutifull servant , and consequently could not probably be meant of the Apostles by the Evangelist .

The Application .

1. AS by the storm at sea , we are minded of the many dangers sin hath brought upon us , so by the check Christ gave to his Apostles , wee are taught in dangers to recurr to Faith in him , who never failes to succour firm believers in their greatest tribulations .

2. As in stormes your Marrin●●s cast ve●-board their heaviest lading and commodities to save the ship from sinking , so in affliction at the least , we shall doe well to lighten the vessels of our soul● , by casting over-board those heavie burdens of most grievous sins , which many times in calmnesse of our mindes we dare to carry with us .

3. We may piously presume our Saviour never sleeps , but unto souls remiss , and then doth wake again immediatly , when they affrighted at the danger they are in by the least close of his all-seeing eyes I doe call upon him for his succour by their instant prayer , Such as the Church to day doth use , to teach us how to pray in time of Danger .

On the Fifth Sunday after the EPIPHANIE . The Antiphon , MAT. 13. ver. 30.

GAther first the darnell , and bind it together in bundles to be burnt , but the wheat gather into my barne , saith our Lord .

Vers . Let my prayer , &c.

Resp. Even as Incense , &c.

The Prayer .

KEepe , we beseech the , O Lord , thy family in continuall piety , that resting on the onely hope of heavenly grace , it may ever ( by thy protection ) be defended .

The Illustration .

SEe how this day we are taught to pray , as in the Epistle and Gospel we are taught to doe , to live all together as one family of God in continual piety , resting on the onely hope of heavenly grace for our protection and defence . Yes , thus to day we pray , and to this purpose holy Church doth this day preach , for the whole Epistle is upon uniting us all in one affection towards another , and exhorting us , that whatsoever we doe in word or work , all things be done in the name of our Lord Jesus Christ . And the Gospel commanding in the Parable of Corne and Cockle , that even under pretence of good and bad , we make no separation amongst our selves , but live and continue lovingly together , leaving it to God the master of the family to sever what he likes not , from that which pleaseth his divine majestie : and this to shew how perfectly we must be all as one amongst our selves , all in continuall piety , all resting on the hope of heavenly grace , all relying upon God to protect and defend us , not squaring out our own courses , but resting in that which is appointed us by the Master of our family : And see while in this prayer Holy Church calleth us all one family , we ought to live in peace with all the world , and not to graspe from our neighbour , as if he and we were of two houses , but to esteem him as a domesticke with us , as one that eares at the same table of Christ , who feeds us , commonly with heavenly grace , and oftentimes with his own sacred body and bloud , the fountaine of grace it self . O could we once come to doe , as in this prayer we beg we may , what an united family of Christians should we be ? How of divers members should we grow into one perfect body ? each proportioned to the will and pleasure of our head Christ Jesus : How ill doe we then fall into divisions , as if our hands would cut off our armes about disputes of divers Interests , whereas all our relation is to one master , all our hope of preferment must come from him , and that hope must be radicated in the proportion of such heavenly grace , as he pleaseth to give us : so if in him our hopes be rightly fixed , they wil bring us all to one happy end , he in whom w● hope protecting and defending us , so much the better , by how much the more our hope in him is the firmer , and by how much the lesse we are solcitous , who neither can do , nor with so well unto our selves , as God doth for us .

The Epistle , COL. 3. ver. 12. &c.

12. PVt ye on therefore , as the Elect of God , holy and beloved , the bowells of mercy , benignity , humility , modesty , patience .

13 Supporting one another , and pardoning one another , if any have a quarrell against any man , as also our Lord hath pardoned us , so you also .

14. But above all these things have Charity , which is the band of perfection .

15 And let the peace of Christ exult in your hearts , wherein also you are called in one body : and be thankful .

16. Let the word of Christ dwell in you abundantly , in all wisdome : teaching and admonishing your own selves , with psalmes , hymnes , and spiritual Canticles , in grace singing in your hearts to God .

17. All whatsoever you doe in word or work , all things in the name of our Lord Jesus Christ , giving thanks to God and the Father by him .

The Explication .

12. THE Apostle began this Chapter with telling the Colossians , that as they were dead in Christ , whilst Christ dyed for them , so if they meant to rise with Christ from the grave of their sin , they must look upward , and seek from hence forward such things as were to be found in heaven , not what was common upon earth , as before they had done : and when he had bid them Cast off the old man , Colos 3. vers. 9. now in this verse he begins to tell them , how to vest themselves anew with ornaments fit for the spiritual and inward man : and that they may doe this with more alacrity , the Apostle bids them doe it under the confidence , that they are now the elect and chosen of God , his holy and beloved people , m●de so by the lavacrum or cleansing of his sacred bloud shed for them , and least they might doubt of this , he had in the immediate verses before told them they were now in Christ a new creature , that though formerly the Jewes were the onely favourites and chosen people of God , yet in Christ both Jewes and Gentiles , Slave or Free-man all were alike , if they did all equally believe in Jesus the Messias and Saviour of them all , who had chosen them , not onely to Grace , but to Glory : and this incouragement premised , he bids them now put on the bowels of mercy , benignity , humility , modesty , patience , Virtues not heard of among the Iewes who had hardned their hearts against God , who had inhumanely butchered his sacred Sonne , who proudly aymed at nothing but worldly pompe , who immodestly reviled Iesus to his face , who like furies would have stoned , and at last tore in pieces their Lord and Saviour : so far th●y were from patient hearing him tell them Truth : not were the Gentiles , or Barbarians men of any Vertue at all , but either superstitious , or savage people : so these Colossians being people of no better extract by nature , hee had need tell them , what Bowels , what affections of heart they were ( by Grace at least ) to have , what inward Vertues , what outward deportment .

13. As for example , supporting one another , a thing unheard of by those , who aimed at nothing more than to supplant their neighbour , and to re●r their own monuments upon anothers ruine . As for pardoning , it was esteemed folly by them , who thought revenge the sweetest thing in nature : and as for our Lord God , they so little knew him , that his pardoning nature was no motive to their vindicative dispositions ; which yet Christians that know God , and beleeve that ( in his sacred Son ) he hath pardoned the offences of the whole world , cannot pretend , but must ( as taught by him ) or pardon others , or not hope for pardon of their own sins .

14. But above all , that is to say , it sufficeth not for a Christian to forgive an enemy , but he must also love him too : for Charity is the band of perfection , not onely the life of every Vertue , but the link that chaineth them together , and binds them all up in one bundle , to make a present of them to Almighty God , as of so many particulars necessary to make one accomplisht Soul : nay , not only binding up all vertues together in one man , but also uniting all men together , as making so many members to integrate one Mysticall Body of Christ his holy Church : so that no one Vertue can subsist alone without the help of another to support it : For instance , modesty is lost , unless patience help to bear it self modestly against those who are injurious ; againe , Patience cannot subsist without Humility , inabling us to bear patiently the proud comportment of others , and their provocations to impatience ; and the like is of all Vertues whatsoever ; for we shall find no one can stand alone , without it lean upon another ; but this is singular in Charity , that she is not necessary , as a particular support to any single Vertue , but is further the common Soul , or life unto them all , insomuch , that without Charity , there can be no Vertue at all in any Soul : For as Saint Paul sayes , 1 Cor. 13. If I have Faith to remove Mountaines , if I speak with the tongues of Angels , and have no Charity , I am become as sounding Brass , and a tinkling Cymb●ll : making a noise , but no Harmony nor Musick , in the hearing of Almighty God : and here the same Apostle calls Charity the band of all Vertues , thereby to shew us we are but loose Christians , unless tyed up together in the Band of Charity , whereby we are made to love God above all things , and our neighbour as our selves ; and in so doing , are by this Band of perfection rendred perfect Christians , Chosen , holy , and Beloved children of Christ Iesus .

15. Out of this mutuall love followes an effect of peace . which is here recommende● to us , in no less degree than it was in our Saviours own heart , even that ( similitudinarily , not identically ) which Christ had with the Jewes , when on the Cross he besought his Father to be at peace with his enemies ; that peace , and no less , the Apost e desires , should exult ( he would say abound ) in our hearts too : his meaning is , we should rather recede , from our own rights , than seek to recover them by losing the peace , and quiet of our minde , or then be at variance with any body whatsoever : to which purpose Cardinall Bellarmine had an excellent axiome which he was known by , saying often upon occasions of disputes , or oddes between party and party , One ounce of Peace is worth a whole pound of Victory : and this Cardinall was not alone of this opinion , for Saint Austine sure taught it him , in his twelfth Sermon upon this verse of the Apostle , where he speaks thus , I will not have with whom to strive ; it is much more desireable to have no enemy , than to overcome him . But the Apostles sense in this place is yet deeper , for he so recommends peace unto us , as he leaves it for the commandant in our Hearts , the ruler of them , and of all our actions , indeed the crown of them ; besides , as who should say , what ere you doe , see it be peaceably done ; see you may , after it is past , say you have thereby made no breach of peace , either in your own , or your neighbours minde ; but that you goe towards God , hand in hand with all the world , rather following them ( who si● not ) than by breaking from them , though upon your own , perhaps better designe , cause a disturbance amongst others And indeed if we be at any time necessitated to a war ; the Christian and reall end thereof being peace , argues how much this Vertue is requisite to abound in every pious Soul . And eace is here called Christ his Vertue , because it was the speciall gift he brought from Heaven ; when the Angel told us his nativity brought Glory to God above , and peace to men of good mindes upon earth , Luke 2 ver. 1● . and at his parting , he left it himself , as a legacy amongst us , saying immediately before his ascension up to Heaven , John 14. ver 27. My peace I leave with you , my peace I give to you : and for this reason the Apostle sayes , We are all called by Christ in one Body ; that is , made up peaceable members one with another of his own sacred and Mysticall Body , the holy Church : Bee therefore thankfull is the close of this Verse , to shew it is a benefit infinitely obliging Christians to receive ( by Grace ) so admirable a gift as peace amongst us , that are made up ( by nature ) of many contradictions , not onely externall , but internall also : though there want not , th●t instead of thankfull , expound this place as to import , being gracious , or pleasing to each other , for so are all peaceable men acceptable to everybody wheresoever they come ; and truly , however the Rhemists translate it Thankfull , yet the expositours ( especially Saint Heirome ) incline to think gracious to be the more genuine sense of the Apostle in this place .

16. True it is , by the Word of Christ , is here meant as well the written , as the preached Word of God , but in regard ignorant persons are more apt to misconstrue , than rightly to understand the written Word ; therefore holy Church is sparing to give leave to read the Bible , and liberall to advise us to hear it Preached , or explicated by the Priests . But if it please God , we have it once expounded unto us , that we may understand it in a safe and sound sense , then not to read it , will be a fault , whereas till then to read it , may prove a danger to us : and in very truth one reason why I have undertaken to set forth this book , was to give the Lay-people a little liberty in reading , at least all the Epistles and Gospels throughout the Sundayes of the year , when they were laid open to them in a safe sense , such as might ( nay , must needs ) edisie , and can no wayes offend , or cause dangers to the reader : so to read , and possesse themselves of thus much Scripture , as is here delivered in the flux of a year unto then , must needs be highly commendable , and hugely profitable unto every one that reads , and makes it their study , indeed their Prayer from one end of the year to the other ; for so shall they have abundance , or store enough of Scripture for them to be able inwardly to abound withall , and to conferre wisely thereupon with one another , nay , even to teach themselves , if the Priest fail to doe it , how to square their actions according to the Word of God , the Law of Christ , the instinct of the holy Ghost , and the rule of his immediate substitutes , the Pastours of holy Church , whose preaching may be more ample , but must not be to other sense , than what they find delivered to be the true meaning of the holy Scriptures : so shall they be ever in grace , singing , &c. that is in thanks-giving to God , for having received thus much of his holy Word expounded to them in their own native tongue , and rendring him much more thanks for having left so much more of the Gospell , as they have not here expounded , full of the same delightfull and solid substance , conducing to their Souls salvation : and even this thankfulness of their hearts is the singing here mentioned , for out of their abundant gratitude they will be alwayes praising God with some discourses of this nature , which will sound in the ears of our heavenly Lord , as so many Hymnes , Psalmes , and Canticles of praise unto his Divine Majesty .

17. And consequently will beget in us a habit of doing , as this last verse exhorteth us to doe , namely directing all our words and actions to the honour and glory of God the Father Creating us , God the Son Redeeming us , and God the holy Ghost Sanctifying us , and commanding that we remember our acquaintance with the sacred and undivided Trinity came unto us by the means of the second Person thereof , wherefore in recognizance of that infinite obligation to th● second Person , which was Christ Jesus , all our thoughts , words , and deeds ; all our prayers and praisings of this great God , shall then be most acceptable , when they fall from our lips , or flow from our hands imbellished with this adorning memory of being said and done in the Name of Jesus Christ our Lord , which is partly a Precept , and partly a Counsell ; and certainly it is a negative precept , that is to say , it forbids us now to call upon God in the name of Moses , or of his Angels , or of his Saints directly , as in former times the Jewes did , saying , Let not our Lord speak to us lest we die ; no , let Moses speak , whereas now we are bound to say , Let not Moses , but Christ speak to us ; nor let the Angels or Saints be our immediate recourse , but be Christ the principall refuge we have ; and if by Saints or Angels we help our selves , be it as they are more in favour to intercede for us , than our selves are ; but so as still by them we aim at Christ for our Assistant , for our Redeemer , for our Saviour , so as by his , not by their Merits we hope to be saved , though by their intercessions , rather than our own , we may hope of Christ to be heard . And thus from the negative precept as above , we come to finde it as well a positive , or affirmative command , as it is a counsell to direct all our thoughts , words and deeds to Christ , as to our last end of those Actions , which must first in his Grace have beginning : This , I say , is an habituall precept , however it may be but an actuall Counsell ; that is to say , in generall , all we think , say , or do , must ( to be meritorious ) be virtually at least directed to God , by the merits of Christ our Lord , his Son : But we are not under precept bound actually to make this application of all we say , or doe , for to this we are onely counselled ; and it is indeed the best counsell we can , or give , or take , if at every thought , word , or deed ; we make attend an act of directing it to our last end , our souls Salvation , through the merits of Christ Jesus ; which God of his infinite goodnesse grant we may doe , by a sweet custome of so doing , not by a scrupulous perturbation of minde , if we fail therein ; for nothing so certain as that we shall fail and then to afflict our Souls otherwise , than by endeavour to mend next time , is so far from Vertue , that it is a very dangerous vice of scruple , as if it were in our powers not to be failing men ; or as if God were a Tyrant , and would expect under pain of Sin from us , that which he onely counsels , but commands not ; so our failings is rather Infirmities , than Sins ; and at such we ought rather , with the Apostle , to glory in them , than to be troubled at them , 2 Cor. 12. ver. 15 God forbid ( saith he ) I should glory but in my own Infirmities ; that is , to see how in the midst of them he was still supported and assisted by the grace of God , alwayes enabling him ( to endeavour at least ) to doe all things to Gods Glory , as the same Apostle exhorted the Corinthians to do , in his first Epistle to them , chap. 10. ver. 31. and as we may laudably endeavour all our life time to doe , but must never be afflicted to finde our selves fail of doing it , since it is rather a counsell , than a precept ; and so to fail in this , is rather infirmity , than sin , as I said above ; and which I choose to repeat , because I would have it fixed in the memory of all scrupulous Souls , for their comforts , and their Ghostly Fathers ease , whom they often tire with their needless scruples in such trifles as these , for want of rightly stating the duty of a Christian to themselves .

The Application .

1. LAst Sundayes service told us of the dangers we were in , this points us out our best defence in dangers . To body our selves , and take up our Mansions in the Bowels of Christ Jesus : for so we doe , by being our selves mercifull to others , as he hath been to us , as if the sharpest sword against an enemy , were to have pitty , or mercy on him .

2. Now , we are bid above all , to love him too ( for to pardon him is not enough ) and to be in Peace with him , if we expect our selves to be members of the same Mysticall Body , whereof he is a member , ( though our enemy . ) and since it is apparent out of this dayes Text , that by Peace with one another , we are united members to our common Head Christ Jesus , we must by this peace exulting in our hearts , defend our selves and others from the common enemy .

3. Then shall we declare this Peace to be in our Hearts , when the Word of God is alwayes in our mouthes , when we are singing forth the praises of our Lord , to shew we glory in no other Generall , than Jesus Christ , we need no other weapon than his holy Word , no other sheild than his prote●ting Grace against our greatest enemies .

And therefore we pray to Day , as bodyed all in one Family , &c.

The Gospel , MAT. 13. ver. 24. &c.

24. ANother Parable he proposed unto them , saying , The Kingdome of Heaven is resembled to a man that sowed good seed in his field .

25. But when men were asleep , his enemy came and over-sowed cockle among the wheat , and went his way .

26. And when the blade was shot up , and had brought forth fruit , then appeared also the Cockle .

27. And the servants of the good man of the house coming , said to him , Sir , didst not thou sow good seed in the field ? whence then hath it Cockle ?

28. And he said to them , The Enemy-man hath done this . And the servants said to him , wilt thou , we goe and gather it up .

29. And he said , No ; lest perhaps gathering up the cockle , you may root up the wheat also together with it .

30. Suffer both to grow untill the harvest , and in the time of harvest , I will say to the reapers , Gather up first the Cockle , and binde it into bundles to burn , but the Wheat gather ye into my barn .

The Application .

24 THis thirteenth Chapter is wholly parabolicall , and this other is the second parable insisting wholly upon cockle by stealth sowed over the Wheat , after the husbandman had sowed his field with good seed , where note , the whole Parable alludes to the whole thing done , not to the particular doer ; since if so , the kingdome of heaven must not have bin likened to the man sowing , but to the King of heaven , which Kingdom in this place seems to be the Church of Christ , as if by the sanctity thereof he did reign in continuall glory : and here Christ makes himself the man sowing in his field , that is to say , in this world , which is all one field of God , the seed is the word of the eternall Father to his children , the Church of Christ , and therefore this Word is called good seed , because it fructifies both to grace in this life , and to glory in the next .

25. By the men being asleep , are here meant the Pastours of Gods Church , being out of the Pulpit , or out of sight of their people , and parishioners , or else our own remissness in vertue , which is a kinde of sleep , in that school where waking is alway●s necessary , insomuch , that even when we sleep , our hearts or soules must wake , lest we be surprized by the never sleeping enemy , who lyes at watch perpetually to devour us : And the enemy mentioned in this place is indeed the common enemy to God and man , the Devill , whose Cockle over-sowed amongst the wheat of Christian doctrine is either Heresie of Doctrine , or errours of life : The first he sows , when hee makes us wrest Scriptures to our private sense , contrary to the Churches exposition . The second , when he tempts us to doe contrary to the rule of our actions set down by the Word of God , and by his Preachers of that word unto us . And his going away when this is done , is his leaving us corrupted both in doctrine and manners , as if wee had not received our taints in both from him , but were by our selves forsooth assured , we were in the right : Note by cockle or zizania , as the Scriptures call it , is understood here , heresie or infidelity , in respect of true Faith , as also vice and sin in respect of true vertue : so that under cockle is meant all impure grain or weeds that mix with corn , and choak it in the growth , or growing with it , make it unsavoury , and by the ill mixture thereof , intoxicate the brain with a vertiginous dizziness , as heresie and sin doe the soul of man , and indeed Christ in this place alludes to the Scribes and Pharisees corrupting with their false Doctrine those to whom hee had taught the truth , perswading them he was a drunkard , because he went to a wedding , and turned water into Wine ; and a blasphemer , because he abrogated the Law of Moses , and made himself more than Abraham , namely the Son of God .

26. The reason why this Cockle was not to be distinguished from the wheat , till both were grown up ready to pullulate into their severall fruits , was because all plants in their first blade are green alike , and most grains of corn are of like blade , at least if they differ in blade , they are not therefore weeds , but may be good corn , though thus differing , yet when they come to fructifie , then they are discerned and seen to be good or bad according to that of our Saviour , Matth. 7.16 . By their fruits yee shall know them , who are good men , and who bad .

27. This Verse alludes to the Pastours of Gods Church , complaining , that whilst they sow his seed of truth in the pulpits , they finde more cockle than corn , when they come to reap their harvest , that is to say , if not more Hereticks than Catholikes , at least more sinners than Saints ; but here it may not be amiss for these Pastors to reflect , whether they doe indeed sow the same seed , as Christ their master sowed , whether they doe preach the same holy and saving doctrine , or admit they doe this , yet by a further disquisition , they must see , whether or no , they have sown the seed of example , or holy manners , as well as of true doctrine , for if not , they wi●l be answere● not to have sown good seed , since exemplarity of life is equally expected to fall from the hand of the Churche● seeds-man as well as solidity of doctrine .

28 The enemy man here imports the devill ; and by this answer there is a w●rd of comfort given to the Pastours , while our Saviour sayes , there may be weeds or cockle in the field of holy Church , though there were never so good seed sown both of doctrine and of life by the Husbandmen , the Preachers thereof , and this by the Devil alwayes ploughing up a n●w , some parcels of this field by temptations or fluctuations in mens mindes , or by scattering his ●oul seed of sin over the ground newly sown with doctrine and vertue , since it is not in the Pastors powers to prevent all evill , though they themselves be never so good , or shall never so well comply with their duties both in doctrine and manners , as also he tels them , they are not presently to pluck up ill weeds , as soon as they appear , but

29. As in this Verse appears , Let them grow up both together , corn and weeds , lest whilest you pluck up the weeds , you loosen the root of the corn growing neer un-unto it , and so make it die for want of setled rooting ; since there is not so much malice in bad men , but there is more grace in the good , or at least a little good is able to overcome a great deal of bad , because it proceeds from a more p●werful agent , grace exceeding nature in activity ; and this was well observed by S. Augustine saying , upon the first verse of the 54. Psalm , Doe not thinke that evill men are gratis permitted in this world , and that God cannot work good out of them since every wicked man therefore liveth , that either himself may be corrected , or that by him the good man may be exercised ; either in patience , if the sinner disturbe him , or in giving him example of vertue to follow . To the like purpose speaks S. Gregory ( Hom. 35. in Evang. ) upon these words of S. Luke , Chap. 21. v. 9. When you hear of warrs and seditions , ( be not troubled at such evils , ) because ( sayes hee ) many evils must here fore-run , that they may put us in minde of evills without end , and so make us avoid Temporary lest we plunge our selves into eternall evils , confiding in his that wee serve a God , who al●ne is able to cull good out of evill .

30. Hence therefore the Master bids his men , let the weeds grow up with the corn untill harvest , let the bad men live together with the good , till the day of judgement , which is the true harvest indeed , that brings home the whole crop of nature , ( rectified by grace ) into the barn of glorie : We are here to note that though formerly the word of God were called the seed or good wheat , yet here the just are called by the same name , as if the cause we●e ●xpressed by the effect , for Saints are indeed the fruitfull effects of the Gospel , the holy word of God . On the other side , sinners are the ill seed , or cockle in this place specified , and by the Reapers we may account are here meant the Angels , that are to summon all the world to Judgement , and in that summons to sever the cockle from the corn , the wicked from the just , binding up these in bundles , as so many piles of fuell for hell-fire , and ranging those as stacks of corn fit to be made bread of life , for the heavenly Table of Almighty God .

The Application .

1. SInce it is by his protecting Grace wee must hope whilst we are asleep to bee defended from the enemie , who then doth machinate our mischief , let it be our parts while we are awake , not to sow any cockle our selves of ill manners ( if not of false doctrine ) in the field of our soules , for then no marvell if while we sleep , this ill seed ( sown by us ) grow up and choak the good corn sowed in our hearts by the seeds-men of holy Church , the Pastors of our souls .

2. Since wee are not able to avoid the alternate rest of night , after a toylesome day , let us at least in the day time stand upon a close guard , and be sure not to sleep , that is , not to loose the presence of Almighty God , and fall into the trance of transitory pleasures , such as pash us in pieces against the Rocks of sin , and under pretence of yeelding us a present momentary d●light , purchase us eternall torments .

3. Since we cannot tell ( even when we doe best ) whether we deserve love or hatred , we have great reason to fear , lest we may be separated at the latter day from the blessed , as Cockle , sit for nothing but hell fire , and out of that religious fear , let us work out our salvation with trembling , by planting in our souls the roots and seeds of vertues , and for better doing it , Let us pray to day with Holy Church as above , to be secured from the danger of damnation , by our sole hope in the protecting and saving grace of Jesus Christ our Lord .

On the sixth Sunday after the EPIPHANY . The Antiphon , MAT. 13. ver. 33.

THE kingdome of heaven is like to leaven , which a woman tooke , and hid in three measures of meale , untill the whole was leavened .

Vers . Let my prayer , &c.

Resp. Even as Incense , &c.

The Prayer .

GRant , we beseech thee Almighty God , that , alwaies meditating those things which are reasonable , we may both in our words and deeds , doe what is pleasing unto Thee

The Illustration .

I Have met with some prodigious wits of both sexes , who conferring with me about this my designe , when it was in hand , would laughing say , I might perhaps , as well adjust this Prayer to the Epistle and Gospel of the day , as I should be able to perswade them it was other than a meere paradox ; and if it were possible for men alwaies to meditate upon reasonable things , considering how irrationally all the world was commonly distracted : so ( as friends ) they advised me , if I would goe on , to change at least this Prayer , and put some other in the place of it , lesse paradoxicall in it self , and more suiteable than this could be , either to the Epistle or Gospel of the day , which they read over and over before they spent this judgement upon me and my designe : To these I answered pleasantly ( as me thought they spake to me ) though I perceived they were serious too , That if they observed the Gospel , it was all Parabolicall , and therefore admit that were true they said , it was not unsuiteable on this day to have a Prayer Paradoxicall ; since Parables and Paradoxes were of near allyance : but further let me now ask all the world if it be not reasonable , the Church should pray most fervently for that which is most hard to doe ? as it seemes men account it the hardest thing in the world alwaies to meditate on reasonable things : and yet the harder this is to doe , the more necessary it is to pray for grace at least to enable us thereunto : since even ●hese prodigious wits would think a man unmannerly , that should tell them they were irrationall soules at any time ; and yet what difference there is between being irrationall , and thinking and doing for the most part unreasonable things , I doe not well know : sure I am reason alwaies dictates to doe well , and as sure I am , that a sinne is an irrationall act , as it is certainely a thing ill done : nay , if I had said , every sinne were so farre forth against nature , as it is against reason , I think I should not exceed verity in that assertion ; and since all that men doe like men , they premeditate , therefore with reason we pray this day ( least our actions should prove unnaturall that our meditations or thoughts should be rational , for none other are connaturall to men , as men , though often they creep upon us , and so render our actions more bestiall than rationall , more unnaturall than naturall . To conclude , though many of our actions passe among men as rationall , which yet are not so indeed , therefore we pray to day , that really they may be so , since God is not deceiveable as man is , and since no unreasonable thought or deed can passe with him for reason , or be pleasing to him : see then if it be not very fitting to pray that corrupted Nature , may ( by Grace ) be elevated to the operations suiting Nature in her best rectitude , when even so , she is crooked enough in the sight of God , who is Rectitude Essentiall . But least , while we condescend to satisfie curiosity , we forget our maine designe , let us see how this Prayer suits indeed with the other parts of this daies service , which with the Epistle it seemes to doe , whilest petitioning Reason to be the guide of all our actions , it puts us in mind of a rationall persisting to doe well , since by Gods grace we are called with the Thessalonians to the profession of the same faith , which this daies Epistle from first to last exhorts them to continue in , maugre the intervening persecutions , that may divert them from it ; And look what was then said to them for perseverance both in faith and good workes , is also to day by holy Church applied to us in this Prayer , that beggs us grace ever to think , and consequently alwaies to doe well , that is , reasonable things , because none else can be pleasing to Almighty God . It remaines onely to shew how this Prayer does also exhaust the Gospel ; whereunto , it is the better suiting , if it be ( as some witts will have it ) paradoxicall , since that is wholly parabolicall , yet nothing lesse rationall , than is the prayer , petitioning reason in all we think or doe : for who can deny but the little mustard-seed of Gods holy word is hugely rationall ? or who can say , but the deeper it falls into the earthly hearts of men , the faster root it takes , growes the stronger up , and brings the riper fruit , because as well , the reason of it , as the grace is hugely convincing . Againe , who can deny but the leaven of the same word hidden in our Soules shall with reason operate upon the whole mass of our bodies , and give them a taste thereof , harsh perhaps to the corrupted pallats of worldly men , but delitious to the relish of God and his holy Angels , who delight to taste of such leavened loaves , as we call sower , when they esteeme them sweet : and such are Converts from the Court , who are ( by the leaven of Gods holy word ) become Princes to Heaven , though seeming Clownes to Earth . Thus mystically have we adjusted the parabolicall Gospel to the paradoxicall Prayer of this day , if wits will have it to be a paradox , that men should alwaies meditate on rational things , which yet when they do not , they cease to be men ; I will not say , what might follow , that they become beasts .

The Epistle , 1 THES. 1. v. 2. &c.

2. WE give thanks to God alwaies for all you : making a memory of you in our prayers without intermission .

3. Mindfull of the work of your Faith and labour , and of the Charity , and of the enduring of the hope of our Lord Jesus Christ , before God and our Father .

4. Knowing , Brethren beloved of God , your Election .

5. That our Gospel hath not been to you in word onely , but in power and the holy Ghost , and in much fullnesse , as you know what manner of men we have been among you for your sakes .

6. And you became followers of us and of our Lord : receiving the word in much tribulation , with joy of the holy Ghost .

7. So that ye were made a pattern to all that believe in Macedonia , and in Achaia .

8. For from you was bruited the word of our Lord : not onely in Macedonia and in Achaia , but in every place , your faith which is to God-ward is proceeded , so that it is not necessary for us to speak any thing .

9. For they themselves report of us , what manner of entering we had to you : and how you turned to God from Idols , to serve the living and true God .

10. And to expect his Sonne from heaven ( whom he raised up from the dead ) Jesus , who hath delivered us from the wrath to come .

The Explication .

2. THe Apostle speaks not here in the plurall number of himself , as Princes , and great Persons , but in a quite contrary way derogates from himself , rather by attributing his own writings joyntly to other his associates , and companions , as namely ; here he doth in the first verse of this Epi●●le specifie both Sylvanus and Timothy , as if he had no more share in this , than they ; and as if , what ere he writ , they did sugg●st , or dictate to him , as much thereof as came from his own much deeper Spirit : an excellent example for all Writers to fellow , and attribute their works to their helpers in them , rather than to themselves alone ; besides . Sylvanus being Bishop of the Thessalonians , there was great reason for the Apostle to consult him in all his proceedings amongst his own Diocesans : In their own Bishops name therefore , and in his companions , who went the circuite with him , ( Saint Timothy whom he had made Bishop of Ephesus ) the Apostle sayes , We give thanks to God for the Conversion of you Thessalonians , in our incessant Prayers for your preservation in the Faith of Christ , and that by your example others may receive the like Faith , and be alike converted .

3. Here ( as in almost all other places of holy Writ ) we are to note the Apostle joynes good Works with Faith , to make it recommendable , and availing ; lest Hereticks should ( as yet wilfully th●y doe ) mistake and think Faith alone without goo● W●●ks wer● saving ; whereas it is the active and laborious Faith that brings us to Heaven ; The Faith which is continually working by Charity , that is to doing good deeds : for lest they should mistake , and think he meant their Faith was onely the Work of God ; ( which as it is a gift indeed , is true ) see how immediately he illustrates his own other meaning to the sense above , of operative Faith , when he addes to the works of their Faith , the labor of their Charity ? as who should say , the sole habit of Faith is not enough to those who are able to produce acts thereof ; and those acts of Faith are then best , when accompanyed with deeds of Charity , giving life to Faith , which without good Works were a dead habit , nothing at all availing us : But the Apostle proceeds yet further , and to make his sense full of perfection , adds also to their Faith , and Charity , which he took speciall notice of , their hope in God , which made them endure persecution for their Faith , and indeed in this Verse he hath artificially ( and solidly too ) given the three fittest Epithetes to these three Theologicall Vertues that could be ; whilst he takes notice of their working Faith , their laborious Charity , their susteinning Hope : whence Saint Chrysostome , and others note , the Apostle commends not Faith without Workes in the acts thereof ; nor Charity without Paines , in Almes towards the Poor and Sickly ; nor Hope without Patience , or suffering in persecution for Justice . And not without reason doth the Apostle here take notice of these three Vertues in the Thessalonians , in regard Jason , a Thessalonian by name , was summoned to the Tribunall of publike Justice , as we read , ( Acts 17. ver. 6. ) for having concurred to Saint Pauls escape from his persecutours , as also diverse oth●r Thessalonians were molested both by the Jewes and Gentiles , for their becoming Christians ; and in this the Apostle commends the work of their Faith for their paines in relieving the Apostles , and cherishing all the poor Christians they met with ; hence he commends their laborious Charity , their imprisonment patiently endured for their Religion ; their sustaining Hope , that gave them courage to endure temporall losses , in expectation of eternall rewards , which he calls the hope of our Lord Jesus Christ ; that is to say , the hope of what Jesus Christ brought us news of , eternall Glory : For before he came , most men lived and dyed like Beasts , without regard to any other life , than this sordid one they enjoyed upon earth : but it is worthy observation , to see the Apostle speak so confidently of our sufferings here before Men , as if God , for whom these men did see us suffer , were as visible in our eyes ( though we see him not ) as the men are , whom we doe see ; and truly , so it is : For God is remarkably seen in all his creatures , according to that of Saint Paul , Rom ; 1. ver. 20. The invisibles of God , by those things that are visible , ( and rightly understood ) are seen unto us . And if we could alwayes have this truth in our minde , we should alwayes have God before our eyes , as the Apostle avoucheth the Thessalonians had , saying they did believe , love , and hope , ( in the senses above ) as if they had God the Father , and his sacred Son perpetually standing before them , and visibly incouraging them to all the good actions of their lives ; which indeed , if every good Christian should perswade himself , and square his actions accordingly , we should soon see a good world here , and a happy reward of our goodness in the next life .

4. The knowledge he here speaks of , is not that of his Belief , and Faith , but rather of his experience : for it was an evident proof to him , that God did love those whom he had Elected to the happy calling of Christianity , as it was preached by Christ himself , and his Apostles ; not as now , when that terme of election is too loosely , and too largely taken , God knowes ; though in truth he alludes here to his knowledge , that their Election to Glory will be the reward of their vocation to Grace , if they persevere , as they have begun , to be good Christians ; so he speaks ( as by what followes appears ) literally of their present election to Grace , mystically , and as by consequence , of that glory , upon condition of their perseverance .

5. For it was a signe of present Grace ( joyned with a hope of future Glory ) that he takes notice , his preaching did not onely work in force of words with them , but in power of Grace also , both in the Preachers , and in the hearers ; In the Preachers , as confirmed in Grace by the holy Ghost descending upon them , and making of poor ignorant men , deep Doctors in an instant , for this is it he alludes unto , saying , You know what men we have been among you ; meaning before the holy Ghost came down upon us , and what now we are for your sakes , that is to say , men illuminated by God for your instructions , and exposed to all hazards of our lives for your conversions , all which argues the gift of present Grace in the Preachers ; and the actuall conversions of the hearers , argues the same gift of Grace in them , and both these give indeed hope of future Glory to them both : Note , that by the much fulness , is here understood , the like plenitude of his Doctrine confirmed by like miracles , preached by the like impulse of the holy Ghost , avowed by the like sufferings for the truth of his Doctrine , as was the Doctrine , Miracles , Preaching , and Sufferings of the other Apostles called before him , who never had been persecutours of the Church as he was , whom they had seen doe all in the same fulnesse of Grace , as the other Apostles did ; and by the Gospel in the beginning of this Verse , he means his particular preaching the Word of Christ .

6. Here is a strange kind of speech , wherein S. Paul puts himself , Sylvanus and Timothy as examples to the Thessalonians before Christ , when he sayes , they were followers of them , and of Christ ; as if he meant for their sakes , they had also followed Christ and not them , or Christ his sake ; yet if we reflect upon it , this seeming immodesty is hugely modest , and extreamly true , indeed necessary ; for however Christ were the Apostles , and his other Diciples immediate example and pattern which they followed ; yet to all the after-Ages , the Apostles , and their successours to their respective times , were the immediate , and visible rule of Faith unto the world , and the examples , whom they ( first ) following , afterward are called Christians ; because Christ , as he was the first rule to the Apostles , so is he the last rewarder of those that believe in him for the Apostles sakes ; that is , by meanes of the Apostles , and their successours , teaching , and preaching the Faith of Christ ; in regard Christ not being now visibly amongst us , gives us leave to follow him by such examples , as he pleaseth to send unto us , wherewith to supply his own absence , namely , the governours of holy Church . Nor is it any way derogatory to Almighty God , that man is instrumentall to his Divine Service , as that we say , we owe our conversion to such an Apostle , to such a Priest , to such a holy Man , as the immediate , and visible cause thereof ; however , we finally place our Faith in Christ , and our trust in God , who hath given such Gifts , such Graces , such Powers unto Men , as to prevail with their followers , to joy in their Tribulation , which they suffer for hearing , and receiving the Word of God : true it is , we receive this Word from the mouthes of Men , but it is the holy Ghost that moves us joyfully to suffer the Tribulation of all severest persecution , rather than not imbrace this Word as Divine , however delivered by men unto us , because it hath in it an energy , a force exceeding all humane power , such as inables us to renounce all temporall happinesse in hope of the Eternall , which this sacred Word doth promise us .

7. See here how the Apostle courts his own Converts , by making them in a manner Co-apostles with himself , whilst their exemplarity of life is the means of converting others to the Faith of Christ , whom the Apostles never did converse withall : as here they are said to be worthy of the stile of Co-apostlate over all Macedonia , and Achaia , great Countries , looking upon Christianity as an object of ●arest Beauty , by reason of the singular Vertues shining in these Thessalonian Matrons , to whom this Epistle relates .

8. Nay , he goes further , and to their religious demeanour , attributes the Conversion in a manner of all other Nations , insomuch as there is no more need , as he saith of the Apostles , and he adds , that as the Thessalonians believe , so all the world beli●ves , seeing in them such remarkable signs of sanctity , verity , and doctrine ;

9. They themselves , that is to say , all those amongst whom we now come , have heard of your celebrated conversion , from Gentilism to Christianity , from plurality of gods , ( so he meanes by Idol gods , dead stocks , and stones , ) to the Adoration of one sole , True , and living God , from all , and unto all eternity : And this your conversion is the more famous , by reason of the persecutions raised against us , and you , upon this account , who rather chose to die , than to desert us , though our entrance was persecution , and your exit sufferance , for the promulgation of the Gospel , which teacheth us to adore one onely God .

10. And to expect the second coming of his sacred son Christ Jesus at the day of Judgement to revenge his Fathers , and his own wrongs done unto them , by the sins of ungratefull and mis-believing men , who notwithstanding they see Christ was raised from the dead , will not yet believe him to bee the Messias and Saviour of the world ; from which revenge or wrath , those who believe in Christ Jesus are delivered , that is , from the damnation due to their incredulity , who believe not in him ; or to their evill lives , who though they doe rightly believe , yet live not according to the rule of Faith , or doe not works answerable to their belief .

The Application .

1. AS it is huge Reason we should fly to heaven for help in humane dangers , according as wee were taught last Sunday , so is it very reasonable , we should practise what S. Paul exhorted the Thessalonians to , whilest his Lesson to them is this day read to us . Namely , to be mindfull of the work of our Faith , &c for albeit Faith elevateth Reason to believe some things that are above Reason , yet it bindeth us not to doe any thing either above , or against Reason , and so leaves us in all our thoughts and actions to be regulated by reason .

2. Hence it is great Reason that we , who now profess the same Faith with the Thessalonians , doe persevere with them in the works of faith , such as may render us able by our exemplar lives , to convert all that we converse with , as w● hear the Thessalonians did convert all those of Macedonia , and of Achaia , to the faith of Jesus Christ .

3 Now because our actions commonly are such as our thoughts propend and lead us to , it is fitting that to bee the better able to doe reason in all our actions , we should admit of not●ing but reason into our thoughts and meditations , since we are certain , whatsoever can lay claim to Reason ( especially such ●s is elevated by Faith ) must needs be pleasing to almighty God , According as we are taught in the Prayer above .

The Gospel , MATTH. 13. vers. 31.

31. ANother Parable he proposed unto them , saying , The kingdome of heaven is like to mustard seed , which a man tooke , and sowed in his fi●ld .

32. Which is the least surely of all seeds , but when it is grown , it is greater than all hearbs , and is made a Tree , so that the fowls of the aire come , and dwell in the branches thereof .

33. Another Parable he spake to them , The kingdome of heaven is like to leaven , which a a woman tooke and hid in three measures of meal , untill the whole was leavened .

34. All these things Jesus spake in Parables to the multitudes , and without parables , he did not speak to them :

35. That it might be f●lfilled , which was spoken by the Prophet saying , I will open my mouth in parables , I will utter things hidden from the foundation of the world : Psal. 77. v. 2.

The Explication .

31. OUr Saviour it seems at this time made profession to speak nothing but Parables ; so after he had , as we heard last Sunday , told them the Parable of the cockle amongst the corn , here hee likens the Church to the least of grains , a mustard seed sowed in a mans field ; that is to say , scattered over the field of this world , which is truly said a mans field , in regard Christ , who is God and man , is Lord and master of this whole Universe , and all over it hath planted this mustard seed , his holy Church .

32. And as in very truth a mustard seed is the least of all others , so the Church of Christ was , when first planted or sowed , the least of all communities in the word : But some conceive Christ himself to bee this mustard seed , on whom grew , ( as so many birds in their nests ) The Apostles , Popes , Bishops , Pastours , and Saints of all sorts , and of both sexes : Others will have the Church to be this mustard-seed , little in it self at first , now spread over all the world : Others contend it is the Gospel of Christ , his doctrine or the word of God , that at first was onely sowed like mustard seed , among the Jewes , but now is diffused over the whole Universe . In fine , it avails little which of these we take , the Parable is verified in them all , and indeed they are all in a manner one and the same thing ; for all have root in Christ , and are branches of him , and the Analogie holds between the mustard seed and every one of these ; for who lesse than Christ , who was the out-cast of men ? What Church lesse than the Primitive Church of Christ ? What Doctrine avowed by weaker men than his Disciples were ? and so consequently , what word lesse than his , which was exsibilated or hissed out of the world at first ? when it was said to be a scandall to the Jewes , and a folly to the Gentiles , 1 Cor. 1.23 . to preach the Gospel of his resurrection : And this is speciall between the word and mustard-seed , that as in this seed there is a kinde of fierie quality ; so is the word of God , ( as holy David sayd , Psal. 119. v. 140. Thy word is exceeding fierie , that is , servorous and hot , inflaming hearts to the love of God : and whereas the Text speaks of this seed growing to a tree , it is indeed so in Syria , where birds really build in the boughs thereof , as all the members of Christ doe upon him , as was abovesaid .

33. This other parable of the Church , or of her doctrine , being like to leaven , suites exceedingly therewith : for as a litle leaven gives a relish to a whole batch of bread , so the least Word of God hidden in mens hearts , as leaven is in meal , makes them rise into professions of Christian dutie , and renders all their actions savourie both to God and man : By the woman is here meant the Church , which is the Spouse of Christ , hiding the leaven of Christian doctrine in the three measures of meal , that is to say , in three parts of the World , whereunto Christianity was then immediately designed , namely , Asia , Africa , and Europe ; for America hath been discovered but an hundred years agoe , and whither formerly disjoyned from some one of these other three parts of the Earth by an interjected Sea ( as now it is ) we know not : But this we conceive , that these other three parts seemed to have been a division of the whole Earth , into all the parts thereof , when Noe divided the World between his three Sons , assigning Asia to Sem , Afirica to Cham , and Europe to Japhet : and this perhaps may be the literall allusion of the three measures of meal seasoned by the leaven of the Gospel Mystically ; Saint Ambrose applyes this leaven to the three parts of Man , his spirit , his life , and his body , or to his three appetites , rationall , Irascible , and concupiscible , So that by vertue of Gods holy Word , ( Saint Hierome sayes ) in our reason we possesse prudence , in our anger we lodge a holy hatred against Sin , in our desires or concupiscencies we harbour a coveting of Vertue : And all this in having these naturall appetites elevated to supernaturall propensions , by hearing the most elevating Word of God : Symbolically , Saint Hilary sayes , This leaven of the Gospell was hid in the three measures of meal , the Law , the Psalmes , and the Prophets ; and now appears in the Trinity of the three Theologicall Vertues , Faith , Hope , and Charity ; or as others will have it , to the three sorts of Believers , Beginners , Proficients , and Perfect , who bring forth loaves of fruit swollen to these correspondent proportions of Thirty , Sixty , or an Hundred fold increase of bigness : Allegorically Saint Bernard makes the wombe of the Blessed Virgin Mother of Christ to be the leaven of the Hypostaticall union , ( having a seasoning influence into the three parts of Christ ; his Soul , his Body , his Divinity ) uniting them all in one Person , or one loaf made of these three measures of meal , as above . Anagogically , Caesarius Dial. 4. Sayes the woman is the divine wisdome or deity of Christ , the three measures o● meal are all humane natures , death , and hell ; and the leaven Christs humanity hid in his grave and in hell , whither his humane soul went with his deity , seasoning all mankind into the blessed condition of a resurrection from death and purgatory , to life eternall in everlasting glory .

34 , 35. There is no more mystery in these two verses , than litterally they sound , onely this we may observe , that as all the whole 77 , Psalme of David is a kind of parabolicall or aenigmaticall , grave , sententious speech , because in that psalme he speakes prophetically of this manner of parabolicall speech of Christ , therefore to verifie that prophesie , Christ here speakes both in grave and truely parabolicall senses , though David have much of litterall sence in his said psalme , as where he recounts the Benefits God bestowed on the Synagogue or children of Israel , in their forty years march with Moses through the red sea , and the desert from Aegypt to Canaan , the land of promise ; yet S. Hierome saies that David ( the type of Christ ) speakes there mystically as in Christs person , promising to his Church infinite blessings , namely to man passing through the red sea of his passion , and through the desert of this world , into the heavenly Canaan , or promised land of Glory : And for that purpose Christ here ends his parabolical discourse with this second verse of that 77 Psalme of the royall Prophet David , I will open my mouth in parables , I will utter things hidden from the foundation of the world .

The Application .

1. AS it was reason Christ should speak in Parables , to verifie what was prophecied of him according to the last Verse in this Gospell ; so with those Parables he is said ( with great reason doubtless ) To utter things hidden from the foundation of the World ; we may suppose the hidden Mysteries of the Blessed Trinity , and of the Incarnation in particular ; and in generall the workes of Faith , whereof Saint Paul in this dayes Epistle mindes the Thessalonians , and in them all after Believers . For it was indeed the main business our Saviour had to doe upon Earth to plant a Faith in mens mindes , whereby they might work out their salvation , Hope and Charity assisting the said work of Faith , as Saint Paul above cited sayes .

2. As it was reason Christ should verifie the Prophets sayings of him , so was it reason he should draw the Ignorant multitude to a belief of the greatest Mysteries of Faith by degrees , as he did , in first speaking Parables , and then expounding of them ( by his Apostles at least ) in so rationall a way , that they easily took all he said , for good , when they had heard good sense to be wrapt up in his Parabolicall speeches , which at first they understood not : so what seemed to be spoken to blind their understandings , was indeed intended to open them ; and thus did Christ reasonably condescend , when he seemed most unreasonably to transcend the capacities of the People .

3. As the Mustard seed of Divine Faith , and the leaven of Christian Doctrine have seasoned the whole world with Christianity ; so is it great reason they ( being both received into our hearts ) should in such sort season the little world we are within our selves , that all our actions may be answerable to those hidden roots of Religion planted in our hearts : as then they will bee , when our thoughts are alwayes meditating upon those Christian Duties which ( in reason ) we are alwayes bound unto . And that we may doe this , the Church reasonably prayes to day , as above .

On SEPTUAGESIMA Sunday . The Antiphon , MAT. 20. ver. 6.

THe housholder said unto his workmen , What , stand you here all the day idle ? but they answering , said , Because no man hath hired us : Goe ye also into my Vineyard , and what shall be just , I will give you .

Vers . Let my prayer , &c.

Resp. Even as Incense , &c.

The Prayer .

WEe beseech thee , O Lord , clemently to hear the Prayers of thy People , that we , who , for our sinnes , are justly punished , for the Glory of thy Name , may be mercifully delivered .

The Illustration .

WEe were in the fourth Sunday after the Epiphany taught to pray much to this purpose ; but we must not think much of repeating the same Prayer , when we dayly repeat the same Sins , which are the cause of our increased punishments ; yet we shall finde that danger was there the punishment we deprecated ; here it is labour , either in the race we are by the Epistle bid to run ; or in the paines , the Gospell calls us too in the Vineyard of Christ , as if we were hereby given to understand , our life in this world is a continuall toil , and labour , to deserve an eternall rest in the next : But further , we are to note , this Prayer is particularly proper to this day , not onely as referring literally in a manner to the Epistle and Gospell , but even to the whole Series of holy Churches service upon this Septuagesima Sunday ; when the Priest in his office is bid begin the story of Genesis , thereby to minde us , we should from this day begin to serve God , as if we were but newly created for that purpose : and yet lest we should forget that we were no sooner created , than we had by sin annihilated , as it were , our selves , and lost our right of return to that All-being , ( the Creator of Heaven and Earth ) from whence we came out of our nothing . See the Prayer of this Day puts us in minde of our degenerating from God by Sin : But withall , of our return to him by Repentance , if we cooperate with his holy Grace , who is ever more ready to give , than we are to ask him Pardon : Now in regard the Epistle of this day falls from the simile between a Christians life , and those who runn a race , and mindes us of the Children of Israels going out of Aegypt into the Land of promise , of the Cloud , and of the Red Sea , wherein they were by Moses , as it were Baptized ; as also the Rock which followed them to quench their Thirst , and of the Manna from Heaven to be their Food , we must observe that this Story suites unto the rest of this dayes service also ; because all these were figures of our Baptisme in Christ , of our being fed with the Manna of his Blessed Body , and with the drink of his precious Bloud ; and lest it should be with us , as the Epistle ends , by telling us it was with the Children of Israel , in the greater part of whom God was not well p●eased , because they requited those signall favours with their murmurings , ingratitude , and other hainous crimes ; therefore holy Church this Day , with more than ordinary reason , bids us all pray ( as guilty , it seemes , of like ingratitude ) that we , who for our sinnes are justly punished , for the glory of Gods Name , may be mercifully delivered from the same ; that so having prayed away Sin , the cause , we may be quit of the effect , our just punishment for Sin : And this for the onely reason whereupon we can hope it , meerly to glorifie the Name of God , who , if for his own glory he should not forgive us , could have no title , or motive from us to doe it : and for that cause this Prayer doth presse him home for Mercy , when it mindes him of his own Glory in the being mercifull ; as being indeed the end for which he made mankinde , that by him he might be glorified , and fill up the places of the collapsed Angels .

The Epistle , 1 COR. 9. ver. 24. &c. and Chap. 10. ver. 1. &c.

24. KNow you not , that they that run in a race , all run indeed , but one receiveth the price ? so run , that you may obtain .

25. And every one that striveth for maistery , refraineth himself from all things , and they certes , that they may receive a corruptible crown ; but we an incorruptible .

26. I therefore so run , not as it were at an uncertain thing : so I fight , not as it were beating the aire .

27. But I chastise my Body , and bring it into servitude , lest perhaps when I have preached to others , my self become reprobate .

Chap. 10.1 . For I will not have you ignorant , Brethren , that our Fathers were all under the cloud , and all passed through the Sea .

2. And all in Moses were baptized in the cloud and in the Sea .

3. And all did eat the same Spiritual food .

4. Aad all drunk the same Spirituall drink , ( and they drunk of the Spirituall Rock that followed them , and the Rock was Christ . )

5. But in the more part of them God was not well pleased .

The Explication .

24. THE Apostle had in the foregoing verses spoken of his disinterested evangelizing without the least mixture of sordid gaine for his so doing , but meerly out of zeale to Soules and love to God ; and in this verse he similifies between an Evangelizer and one that runs a race : having first stated his businesse , that the Evangelizer must be a man voyd of all proper Interest or ends , ayming onely at Gods honour , and the salvation of Soules : so to this purpose he tels us first litterally of Evangelizers , that though all of them doe runne , yet it seemes not alwaies all with one ayme or end , not for one and the same prise ; some for true zeale , and they win the race , others for self interest , and they ( though continually running ) yet loose the match , because they runne by the bowe , not by the string ; they would fayne carry with them the compasse of their own desires , and yet think to get heaven too , so they take perhaps more paines , and yet to lesse , indeed , to no purpose . Mystically the Apostle meanes the same of the lay-people , who all pretend to runne for the prize of heaven , but he , that is to say , such onely winne it , who runne right on , and make no Maeanderous circles of mixed ends , which retard their speed . And that he meanes not onely one person , but all such as runne equally , that is to their utmost , all for one pure , simple and impermixed end , the following words avow , when he saies , so runne yee that yee may obtaine , that yee may winne the race , the prize , the kingdome of heaven , the Crown of Glory : Here he speaks in the plurall number , to shew that heaven is not reserved onely for the best of Christians , but that every good Christian may by running reach it , but then he must be alwaies running , as continually racers are , since the least interpaulation or intermission of running is to cast ones self behind , and therefore by so running is here meant running with all speed possible ; since when we doe all we can , unlesse God reward our uttermost endeavours , with adding spirituall wings to our leaden heels , we shall come short . Hence it is S. Austine saies very well , Not to goe forward in virtue , is to goe backward : So S. Bernard too , ( Epist , 254. ) therefore if to advance be to runne , not to runne is to loose ground : and in the same place he brings in a similitude of Jacobs ladder , whereon there was no angel at all stood still , but every one was in perpetuall motion , either upwards or downwards ; The ascending Angels importing the blessed soules , and the descending the damned , whence it is that not to rise in virtue is to fall to vice , shewing there is no finall medium between good and bad , between heaven and hell .

25. Here the Apostle alludes to his own refraining all sinister or propper interest in his Evangelizing , least they might retard his speed in that race he was running for his crown of Glory , as Racers refraine from all such meats as doe obstruct or shorten their wind , and feed upon those things as dilate the lungs , or lengthen wind , which is of greatest use for Coursers ; and thus he doth to confound those sordid Soules , who will abridge themselves here of many pleasures and delights , meerely to gaine the temporall reward of popular applause , and yet will not refraine the least of their sensualities , to gaine the eternall reward of praise from God and Angels : but if we shall gather one principle which will serve to all purposes in this kind , let us here fix our eyes upon temperance , as most conducing to healthy and vigorous soules , as takeing away all lustfull humours , and supplying us with chast spirits , that render our soules sound , agil , active and victorious .

26. See how prettily S. Paul compares sinister ends in Gods service to men at cuffs with the ayre , or running at hazard whether they shall win or loose , that is by mixing humane , with divine ends , by rayling at the world and the devill , as if they were our onely enemies , and yet pampering the body , which is indeed mans greatest adversary , in regard neither of the other two can hurt us , if we be sure the body be subdued . Because we are not tempted as angels by pure intellectual motives , but by sensual or corporeall ones .

27. And that this was the Apostles sence in the verse above , see how he now speakes in clear termes to the same purpose , saying , I chastize my body , and bring it into servitude , as if that were indeed the maine enemy a man had , and truely so it is : for nothing ( saith Aristotle ) enters into the soule or understanding , but first it must passe the sentinels of our outward sences , and they , if loyall , will keep out all sinne whatsoever , but if corrupted or treacherous to their sovereigne , the soule , then they welcome any traytour sent by the world or the devill to surprize their Prince : and indeed all resistance to forreigne enemies is vayne , if we first subdue not our domestick foe , our own bodies , by forcing them to obey the commands of reason ; for unl●sse we bring them first to this obedience , all our resistance to sinne is like artilery let flye at crowes in the ayre , when an army of daring men are ready to run into the mouthes of our Cannon , and might be taken off if levelld at , whilest our bullets fly in vaine above their heads , by a mismounting our Artillery , that is to say , by roaring and crying out against the distantiall world and devill , when indeed the flesh is the storming foe that scales our walls , unresisted at the same time we pretend a maine resistance to our mightiest foes : this fond way of fight the Apostle tells us of , when he shewes his own close guard to be the safer defence , namely , the chastizement of his own body , and if we aske what that chastizement imports , we shall find it to be not onely a correction or slight rebuke , but an absolute subduing or captivating of it to the soules command , by fasting , prayer , and other corporall austerities , as haire-shirts , disciplines , or worse tormenting instruments , such as holy men have taught us the wholsome use of upon all notable occasions of temptations or dangers to the soule : nay , these meanes the Apostle used amidst his greatest spirituall labours , least as he sayd , while he preached to others , he might himself become , reprobate , by the assault of pride or vain-glory ; how much more then oght those to mortifie their bodies , who do not wast them in spirituall indeavours , as S , Paul did : but above all how fondly do Hereticks shake off the use of corporal mortifications , the exercise of good works , under pretence of Faith alone to be sufficient ? when the greatest master of Spirit in the world , S. Paul , dares not hold himself by Faith secure without good works , much lesse did he boast , as they doe , of a revelation , that he should be saved , noe nor relye upon his being confirmed in grace , but wrought his salvation with feare and trembling , which did accompany his hope , not his presumption thereof . Heare Saint Ambrose how he speaks against hereticks opposing this doctrine , and practise of Saint Paul , in his Epistle to the Vercellan Church , I hear ( saith this Doctor-Father ) some men say , there is no merit of abstinence , and that those are mad , who chastize their bodies , to make them subject to their soules , which certainly Saint Paul had never done , if he had held it to be madnesse . To the same effect all the rest of the Fathers abound with like sentences , which for brevity sake I omit to transcribe , but not to admonish the Christian reader of , especially the hereticks , whom it most concernes : I say not who they be , least I offend persons , while I onely oppose their errors , cut of charity to them , and zeale of their soules salvation .

Cap. 10. vers. 1. Here the Apostle seems to divert from the Corinthians to the Jewes , but indeed makes this seeming diversion an approach to them againe , whilest he puts them in mind , that it is not onely Faith with Abraham , nor to be baptized with Christians , will suffice to get the goale of heaven , unlesse we run continually thither upon the speed of our perpetuall good works : for , saith he , I will not have you ignorant that our Fathers , namely the children of the Synagogue , the Israelites , wanted not Faith , nor the figurative Baptisme of the cloud and the red Sea , types of our true Baptisme ; yet because they did murmur at God , and sinne in the desart , deserting thereby the necessary adjunct of good works , to merit their arrivall at the land of promise , of six hundred thousand , onely two men , Joshua and Caleb did arrive at , and enter the said land : In like manner Christians , be they never so firme in their Faith , never so deepely dipt in the true Baptisme of the red sea of Christs passion , unlesse they hold on the speed of good works , while they are running the race to the heavenly Canaan● , they shall never enter that heavenly land of promise , which is the price they runne for . But we are here to note how Calvin corrupts this place of S. Paul , saying , the Jewes received no lesse the truth and substance of Christ and his benefits in their umbratile and figurative Sacraments onely , than we Christians do in our reall Sacraments , which are the true substance of the Jewish shadowes . For the Apostle doth not say , they and we eat all one meate , but that all they among themselves did eat of the figurative body of Christ , the Manna in their desart raining down upon them , and drank of his figurative bloud , the waters flowing out of the rock strucken by Moses , as a Type of the bloud and water , the matter of our truer meates , issuing out of our Saviours side , peirced by Longinus , as Jesus hung upon the crosse : The cloud here mentioned is that we read of Exod. 13. shadowing them in the day from the scorching Sun , and shining like fire to guide them in their nightly marches through the desarts ; as prodigious a thing , as was the division of the red-sea by the switch of Moses his wand , as he marched on before them .

2. Note this verse doth not assert the Jewes to have been baptized in Moses , as in a signe of their beliefe in the Mosaick Law , but that by this precedent miraculous kind of Baptisme , they were induced afterwards to believe in the ●aw of Moses ; so in this the figure differs from the thing figured , for though this their umbratil Baptisme previous to their Faith be a Type of our true Baptisme , yet our Faith in Christ is precedent thereto , whereas the Jewish Faith was consequent to their shadow of baptisme : And whereas the divided sea stood as two brasse walls to secure the children of Israel a dry passage through the wet element of the waves , yet joyned againe to overwhelme the Aegyptian forces , that presumed to persecute the children of God : so the red sea of Christs passion divides it self to secure the children of grace , but closeth to drown the children of the devill , originall sinne in infants , originall and actuall too in the adult , being those who are at years of discretion : As therefore our Baptisme is the thing praefigured by this divided sea , so Christ is by Moses , so the holy Ghost by the cloud , cooling the scorching sun of concupiscence in us , and inlightening our darkned soules by his holy Grace .

3. We were told in the exposition of the first verse of this Chapter , that they did all eat the same figurative food , onely with us , that is Manna , wich was a figure of Christs body , our spiritual food in the Sacrament of the holy Altar , not his reall body as we doe : so the true sence of this place is , that as they all did eat one figurative bread , and had one faith in God , so doe we ; but yet , as their faith and food did not carry them all to Canaan , so will not faith alone car●y us to heaven without good works .

4. This verse is harder than the former , in regard it will not be easy to shew , how they drank of that rock that followed them , unlesse we allow they drank of Christs bloud as well as we now doe , since Christ is truely the rock that did follow them , or came after them , and issued out his pretious bloud for us really to drink ; againe Christ was a spiritual rock , as here is said , not a reall rock of stone : for the true understanding therefore of this place , we must know by spirituall rock is here understood a mysticall or typicall rock , and such was the reall and naturall rock out of which Moses commanded water with a stroak of his rod ; and yet that reall rock was but a mystery , type , or figure of Christ , and so in regard of that mystery , is called here spirituall , because it did praefigure the rock of Christ : some therefore say with the Hebrewes , that this rock did miraculously follow the children of Israel even to the land of Promise , grounded in that text , Numb. 21. ver. 16. Others conceive this to be verified by the water of the rock following the children of Israel , at least till they came where plenty of more water was ; others think following them is veryfied by the obedience the rock shewed to issue out water once at Moses command , so by follow they understand obey , but this falls short of the gramatticall signification of the word follow : so the true and genuine sence of the Apostle is , that this rock as it was a type of Christ , so the following of this rock is typicall and not reall , Spiritual and not naturall , as who should say , Christ , who corporally followed them many yeares after , did spiritually now follow them , that is in his sacred Deity , or as he was God , not man , marched with them from the beginning to the end , and so by his providence still supplyed them with water , which was in effect to make the rock follow them : so here Christ his divinity was the thing signified by the water out of the rock , which did represent the same ; and to clear this sence , the Apostle sayes in plaine termes , the spirituall rock ( here meant by the material or natural rock ) was Christ . Those are his words . But the rock was Christ ; as who should say , what we mean by this spirituall rock following them was Christ his divinity , for his humanity was not then in being , when spiritually he did follow them nor doth it urge against this truth , what is further objected , they did drink of this rock , but the rock they dr●nk of was the materiall rock , therefore that material rock was not onely a type of the spirituall , but was truely the spirituall rock , since as the drink was materiall water , so the rock must be the ma●eriall rock , for it is answered , the water they drank was typicall , because it was a figure of Christs Deity , and so the materiality of both rock and water hinder not the spirituality of Type or Figure in them both . To conclude , the Allegory of this place holds thus . Christ was this rock , who was therefore sayd strucken by Moses , because the Iewes were of the Mosaicall Synagogue , who struck Christ to death by the Rod of the holy Crosse , the bloud of which rock was satiating drink to the true believers , and was water of contradiction to the Incredulous Iewes , who will not believe in his deity , and misbelieving hereticks , that deny the reality of his blessed body and bloud in the Sacrament of the holy Altar , by whose virtue we are carried through the desart of this world into the heavenly Land of Promise ; nor will it follow , that therefore these words of Christ saying , this is my body , are to be understood as hereticks pretend , This is a figure of my body , as here we say , this is a spiritual rock , that signifies This is a figure of a spiritual rock , because Christ doth not say , this is a figure of my body , or this is my body spiritually meant , no , but this is my body , absolutely and really , the same which shall be crucified for your sinns upon the crosse , as it was indeed , not onely figuratively , but really : besides the sixth verse of this Chapter cleares all doubt of this point , saying in expresse termes , These things were done as in a figure to us , so here is a plaine profession of a figurative speech in the Apostle ; we find none such of any figurative speech of Christ , when he said . This is my body .

5. This fifth verse confirmes what was said before , That Faith alone without good works was not enough to bring the children of Israel into the Land of Promise , and consequently , much more are good works necessary to bring us to heaven ; lest as the greatest part of the Hebrew people perished in the desart , so the greatest part of Christians be damned , if they lead not lives answerable to their Faith and Religion .

The Application .

1. FRom the first Sunday in Advent to the Nativity of our Saviour , the Churches service represents the senility , or decrepit age of Judaism , weary of old expectation , and longing for the coming of new hopes in Jesus Christ : Yet to shew the Jews were dear to God , he gave them a happy period , a glorious Catastrophy in John the Baptist .

2. From the Nativity to this Septuagesima Sunday , the Holy Church hath fed us with the admirable doctrine of out Infantile Christianity , beginning with the Infant Jesus , and teaching us how to walk religiously , as so many Infants and children of grace .

3. From this day to the end of Lent ; the service runs upon another strain , minding us of the forfeiture of our first Father Adam , made of that Repose and Rest he was created in , and of the toil and labour hee drew upon himself , and his whole Posterity by his disobedience : so the vicility or perfect man-hood of humane nature , is the state wee are now taught to perfect . And therefore this Epistle brings us into the school of vertue to day , neither as decrepid men , nor as new born Infants , but as active youths , all running of a race to win the Prize of heaven ; and this to verifie the curse imposed on our Father Adam of eating his bread in the sweat of his brows : So that toyl and labour is wee see most justly inflicted on us for the punishment of sin , and all the rest we can hope for , must be by the meer mercy of our Lord , who yet is ready to give us an eternall Rest in the next life , for a short race here , for a little labour taken to glorifie God by loving our own souls . Say then , beloved , the Prayer above , as the fittest Petition for the performance of our present duties .

The Gospel , MAT. 20. ver. 1 , &c.

1. THe Kingdom of heaven is like to a man that is an housholder , which went forth early in the morning to hire workmen into his vineyard .

2. And having made covenant with the workmen for a penny a day , he sent them into his vineyard .

3. And going forth about the third hour , hee saw others standing in the market place idle .

4. And he said unto them , Go you also into the vineyard ; and that which shall be just , I will give you .

5. And they went their way : And again hee went forth about the sixth and the ninth hour , and did likewise .

6. But about the eleventh hour , hee we● forth , and found other standing , and he saith to them , What stand you here all the day idle ?

7. They say unto him , because no man hath hired us . He saith to them , Go you also into the vineyard .

8 And when evening was come , the Lord of the vineyard saith to his Bailiffe , Call the workmen , and pay them their hire , beginning from the last even to the first .

9. Therefore when they were come , that came about the eleventh hour , they received every one a penny .

10. But when the first also came , they thought that they should receive more : and they also received every one a penny .

11. And receiving it they murmured against the good-man of the house ,

12. Saying , These last have continued one hour , and thou hast made them equall to us , that have born the burden of the day , and the heats .

13. But he answering said to one of them , Friend , I doe thee no wrong , didst thou not covenant with mee for a penny .

14. Take that is thine , and goe : I will also give to this last , even as to thee also .

15. Or , is it not lawfull for mee to doe that I will ? Is thine eie naught , because I am good ?

16. So shall the last be first , and the first last , for many bee called , but few elected .

The Explication .

1. WHen it is said the kingdome of heaven is like a man doing as this Parable relates , the meaning is , that in heaven it is done , as here by such a man is said to be done ; though true it is , this alludes also to the great ones in this world : Let us therefore state the Parable thus : By the Vineyard is meant the Church , by the market , the world , by those called at the first , the third , and sixth hour are understood the Jews , signfied in their forefathers Abraham , Jacob and Moses , called to Gods service in that sort , as hee was pleased to lay his commands upon his Church or Synagogue rather ; by the last called are signified the Gentiles in their primitiae or first fruits ; the holy Apostles who were made the Pillars and Props of the Christian Church : By the evening is meant the day of Judgement , when every one shall receive his hire according to his labours in the Church of Christ ; that is , the penny which was promised unto him for his pains , and this penny is eternall glory to the blessed deserving well , though withall by the word penny is understood pence of severall coins , or rather values ; that is to say , monie called a penny at pleasure , though worth perhaps much more : Again , we are to note , the greater reward is not given for the the greater pains , but for the greater grace , or greater co-operation with equall grace , and according to this sense by the first are understood the blessed or saved souls , by the last , the accursed , or damned men and Angels ; but divers of the Fathers explicate this Parable thus : As by the first made last , to understand those who have been longest Catholikes , but making lesse use of time and grace , than those who are later called to the Catholike Faith , and yet make more profit of their little time , and more use perhaps of their lesse grace , than others have done : So then the penny which is heaven , is equally divided to each , each being saved , and none damned , though the last called have the greater glory , which makes no essentiall difference in the Beatitude common to them all ; that is , in their genericall or objective bliss , which consists in seeing God the Beatifying object , whom all shall see , though there shall be a difference in their more or lesse cleerly seeing this blissefull Object , or Objective blisse , according to their more or lesse Merit , or Co-operation with the Grace given unto them in this life , So though they have an equality of a most happy eternity , yet shall they not be equally happy by equality of glory in that eternity of happinesse ; and in this sense the parts of the parable are thus to be applyed . That by the day we understand the whole course of this world , by the severall houres of this day we understand the particular ages thereof ; by the first hour , from Adam to Noe ; by the next , from Noe to Abraham ; by the third from Abraham to Moses ; by the sixth from Moses to Christ ; by the eleventh , or last , from Christ to the day of doom : Thus S. Chrysostome and others . Or by the day may be meant the whole time of each mans life , by the severall hours , his Infancie , youth , virility , old age , and decrepicie . Thus S. Hierome and others : But the fullest sense , and that which best exhausts the whole Parable , is to joyn all these together ; so what falls short in one , will come home , and be supplyed by the other : for though here S. Chrysostomes enumeration of parts in the Parable seem different from S. Hieromes , yet they both agree in the sense , of the equall penny given to first and la t , whereas the former enumeration of these parts , casteth out the last from all reward , and supposeth them damned souls , so there are but two senses in three Enumerations of parts to this Parable . And this long Preamble in the first Verse will ease us much in the explication of all the rest , and shorten what is to be said upon them .

2. The covenant here made with the Workmen for a pennie , is the promise God makes of heaven to those that live here in the Church of Christ , ( which is called his Vineyard ) according to the Apostolicall Rule of Faith including good works , and co-operation with the grace of God , answerable to the proportion thereof given unto us .

3. The Romans first , and then the Jewes under them divided as well the day as the night into twelve parts by four equall divisions , answerable to their four watches or changes of their Guards : The first hour of the day , when the first guard mounted , was from Sun-rising : The third , was three hours after : The sixth , six hours after that , which was noon-day : The ninth , was three hours after noon : The last , was at Sun-setting ; and to these houres allude what is here said of the severall hours of mens being called to the vineyard of Christ : By those who were found standing idle are meant remiss soules , who make it not their studie or labour to gain heaven , but expect it should be given them gratis .

4. Observe here in this Verse and the next , there is no promise made of a penny , which was the just reward of a whole dayes labour , but onely of what was just , proportionable to the time and merit of their pains , which argues for the doctrine of merit asserted , by the Catholiques , denyed by Hereticks , who cannot endure to hear of merit in any but in Christ : Nor is there any in men , as due , to what like men corrupted ; they doe ; though to what they doe as more than men , that is , as elevated above the pitch or reach of nature , by grace wee doe allow them merit , but still so as this merit receives value from Christ's Passion , not from Humane actions onely , and consequently Christ merits in them , or they in Christ , but not in themselves or of themseves .

5. This verse puts us in mind that God hath more sollicitude to call us to him , than we have of going our selves .

6. Here we find an addition of a whole daies idlenesse , whereas before there was onely some little loytering objected to those that were called , as we heard ver. 3. above . The reason is , that this eleventh houre is the last which can be allowed to losse ; for at the twelfth , Judgement begins , and therefore those now called were told they had lost all their former time , and were bid go , for one hour at least , labour to save their soules : The former calls we may understand made to the Iewes , This latter to the Gentles . Origen takes Adam to signifie them called at the first hour , Paul to signifie them called at the latter hour .

7. Hear the reason given by these last called , why they came no sooner , because no man did sooner hire them , and to this excuse the rationall master makes no reply , as not willing to blame where there was no fault , and certainely there is none in those , who come not before God calls them , for it is impossible any corrupted nature should look towards heaven , were it not that Gods holy grace propends than that way . To these therefore it was onely said , well , goe now at last , that I doe call you , imploy this last hour to Gods honour and glory ; where observe , nothing is promised , not that these shall need feare to receive no reward , but that they shall humbly acknowledge the little they can doe in so short a time , as this life affords us , is not worthy so great a reward as heaven : and that thence Gods infinite goodnesse may appear the more , giving to the least minute of holy labour , an everlasting crown of glory for our rewards ; a gallant incouragement indeed to all noble soules , and enough to give noble thoughts and hopes to the most abject spirits .

8. By evening is here meant the day of doome : by the Bayliffe , Origen understands S. Michael or the Angels guardian of each soule , summoning men to this latter Judgement , and leaving them to receive the publike reward or punishment , as formerly they had done the private : but better is Christ understood to be the Bayliffe here of his heavenly Father , paying each soule the hire of his labours ; though some conceive the holy Ghost may be the rewarder , as he is by his grace given the Caller , and Imployer of Soules in the Vineyard or Church of Christ . The reason why the penny is here called a reward , is because a reward is not a thing given answerable to time or paines , but to merit , and therefore the distribution of this reward is said to begin first with those who were last called , because the grace , whereby the Apostles and Gentiles were made servants of God , and Labourers in Christs Vineyard , was infinitely more valuable than that whereby the Iewes were called ; and consequently no marvell if in an houres time it caused more merit in Christians , than in all the ages before it had caused among the Iewes .

9. There was but a penny promised the first comers , and the last receiveing as much , were in that regard preferred , and made as it were the first , because they received equall reward for unequall labour , but since all reward was gratuite , as respecting the party rewarded , no marvell the rewarder gave his bounties as he pleased , though he would vouchsafe them the title of rewards .

10 , 11 , 12. The greatest difficulty we have here , is to explicate what is meant by murmur in that sence of the parable ; which makes the last to be saved soules : for those , who understand them out-casts from glory , will not scruple to say the damned soules live , not onely in eternal murmur , but in open mutiny and rebellion against Almighty God for saving the Blessed , and not them too ; but we may piously acquiesce here to Suarez and Vasquez their interpretation of murmur , in the last blessed to see the first so strangely above their merits rewarded , not that this admiring murmur is the least repining , but the most extatick admiration of the infinite goodnesse of Almighty God , first in saving any Iewes at all , since they had butchered his sacred Sonne , next in giving an endelesse crown of Glory to an instantaneous time of labour , in the Gentiles . This I say , we shall rather give to those renowned men for a plausible exposition of this hard place , than contrast with them the solidity thereof , unlesse a better could be found out . By the burden of the day , and the beates , we may here understand the long time with . the Iewes groaned under the dark law of Nature , or tormenting Law of Moses , from Adam to Christ , which was the duration of the Iewish Synagogue , and the hot persecution the Iewes groaned under not onely when the Romanes first sack'd Ierusalem , and destroyed it with the greatest number of the Jewish nation , but while the subjection of the Iewes lasts , even to the worlds end , they being the scorne of men for ever in a just revenge of their scorning the most beautifull among the Sonnes of men , CHRIST JESUS .

13 , 14. These two verses shew , that first there was no injustice done to him , who had the just reward of his labours , which he contracted for : next , a contracted bragaine with one , hinders not an ultroneous reward to another , if a man please to bestow his bounty upon those , who never laboured to deserve it , since it is free for any man to dispose of his own , as best pleaseth himself .

15. This is a friendly expostulation of the Master with the Servants , who needed not have given other reason for his will but his own pleasure ; and though here he give no other , yet it is a vouchsafing in him to give that , since the murmur was unjust , where no injustice was done ; and indeed this place shewes how truely S. Austine saies , That when God rewards man , he crownes his own , not the workes of men .

16. According to the first sense of this parable explicated as above , The last first are the blessed not onely called but chosen , and these are in number few ; and the first last are the damned , not chosen but called onely , and for not answering the expectation of their calling are damned , and these are in number many , in regard of the blessed that are saved : but in the other opinion making both first and last saved soules , it is hard to solve , how all that are called are not also chosen , since every saved soule is elected to salvation : But Mal●onat solves it thus , saying out of the precedent particular assertion , that the first shall be last , and the last first , he now makes a generall conclusion , affirming many are called , but not many chosen , as in such a kind of way he spake in the precedent Chapter , ver. 23. how hard it was for all rich men to be saved , because once a wealthy young man refused the counsell of holy poverty given unto him ; others say , by many called are included all , because all are many , though few onely are saved : others will have it , that all are called to observance of the Commandements , but not all to the observance of evangelical Counsels ; or all to grace , but few to glory .

The Application .

HOw ever S. Paul in his Epistle to day seems to set us all a running over the Race of this life , each upon his uttermost speed for the gaining of his own soul onely , yet S. Matthew in this Gospel gives us hope we may gaine heaven for others , as well as for our selves , while he sets us all on work in the Vineyard of our Lord , where the fruits of our labours are common , though our reward be but particular .

2. Hence it is this days Gospel points directly at the Pastors of Gods Church , and at the missionary Priests , set on work in the Vineyard of Christ for gaining soules , by converting of the whole world : yet indirectly it alludes to every soules particular indeavours in cultivating of their own special land , in hope of gaining heaven by the sweat of their browes .

3. So still we see toyle and labour is to be the life of man upon earth , who forfeited all his temporall rest by Adams sinne , and though our Saviour purchas 't againe an eternall rest for us in the next world , yet that future rest must be gained ●y a perpetuall present labour here , most justly inflicted one us for the punishment of sinne . Hence we fitly pray to day as above .

On SEXAGESIMA SUNDAY . The Antiphon , LUKE . 8. ver. 10.

TO you it is given to know the mysterie of the Kingdome of God , but to others in parables , said Jesus to his disciples .

Vers . Let my prayer , &c.

Resp. Even as Incense , &c.

The Prayer .

O God , who seest we confide not in any of our own Actions , grant us propitiously , that against all adversities we may be armed by the protection of the Doctor of the Gentiles .

The Illustration .

I Have known hundreds ( even Priests themselves ) much admire at this prayer , wherein Saint Paul with his best attribute is so unexpectedly brought in , when not the least mention of any feast to him sacred , is made by holy Church , either in the office or service of the day : and though I might in so hard a condition , as I am now plunged into for making my designe good to day , pretend it were sufficient for all the whole Church to be commanded to pray , as now the mother Church of Rome doth this day unto Saint Paul , whose Station is now kept in that holy City with great concourse of people thereunto ; yet this were to runne my selfe upon the rock of why not ? other Saints to be brought as unexpectedly into the prayers of the Church by this account as well as two onely are in all the year ? Saint Paul to day , Saint Cosmas and Saint Damian upon Midlent-Thursday , though we shall find every day in the year made sacred to some Saint or other , by the frequentation of their stations in the City of Rome : besides if this might satisfie others , it must not be satisfaction to me , because it comes not home to my designe of adjusting the Prayer to the Epistle and Gospel of the day , unlesse we can find it as suitable to the latter , as it is indeed to the former , relating from first to last , the whole story in a manner of Saint Pauls life , though truely in the Gospel there is not one syllable of him , wherefore if meditation had not helped us out , this concordant designe had been very discordantly broken off : but upon a day or two spent in prayer to find out some report between these parts of holy Churches services , and upon remembring it was but last Sunday we were taught our life was a mere labour here upon earth , and that we were all hired as labourers to work in the Vineyard of Christ , me thought it was not strange , this next Gospell should bring us in labouring indeed , and like so many husband men sowing with corne the Vineyard we had lately ploughed up ; nor was it then so strange to heare us call upon the chiefe labourer , ( now in eternall rest ) Saint Paul , to help us with his intercession , that our labours might be , if not as great or as profitable , at least as incessant as his were , who by the common suffrages of all the Church will easily be granted to have been the chiefe Seeds-man thereof , though Saint Peter were the chiefe pastor or governour ; and if so , then it will be a most proper prayer on that day , when the Gospell runns all upon sowing seed in severall grounds ( as to day it doth ) that the principall Seeds-man be called upon to help us , the chiefe Preacher , he that is stiled the Doctor of Gentiles , or Nations , for his eminence in preaching , that is to say in sowing the word of God in the hearts of men ; and that this word is the seed to day made mention off , we have our Saviours own authority to avouch it ; so we cannot be said to have strained this sense out of the prayer to day , because it is as genuine to it , as the Word of God in the parable , is to the seed our Saviour doth compare it unto ; and look how many waies Expositors make Analogies between the Word and Seed , so many waies at least shall we find this a proper prayer both to the Epistle and Gospel of the day ; and we may hope for the same answer from heaven , whilest we complaining like S. Paul , do look up thither , and say , we cannot confide in any of our own actions , and therefore begge Almighty God will propitiously grant us in all our adversities , that we may be armed with the protection of the Doctor of the Gentiles , that is to say , not onely by his prayer for our perseverance , who were with Adam last Sunday sent to gaine our bread with the sweat of our browes , but further by his protection , namely by the same protection which was S. Pauls in all his temptations and difficulties , the grace of God , for this is that answer which was given to him in the height of his complaints , Saul , Saul , My Grace sufficeth thee , and truly the same Grace is more than an abundant protection for all the world , nor can any man in the whole vniverse ask this protection with more instance than S. Paul did , or in a case more important than was his perpetuall flaile of the flesh , wherewith the devill did continuall buffet him : so we asking the same protection this day , when the Church hath set us a sowing , a labovring in her Vineyard , doe ask it most seasonably , and most properly even in the sence of that designe I now prosecute , in adjusting the Prayers to the Epistls and the Gospells of the day .

The Epistle , 2 COR. 11. v. 19. &c. CAP. 12. vers. 1. &c.

19. YOu doe gladly suffer the foolish : whereas your selves are wise .

20. For you suffer if a man bring you into servitude , if a man devoure , if a man take , if a man be extolled , if a man strike you on the face .

21. I speak according to dishonour , as though we had been weak in this part , wherein any man dare ( I speak foolishly ) I dare also .

22. They are Hebrews , and I. They are Israelites , and I. They are the seed of Abraham , and I.

23. They are the ministers of Christ , and I. ( I speak as one scarce wise ) more I ; in many moe labours , in prisons more abundantly , in stripes above measure , in deaths often ,

24. Of the Jewes five times did I receive fourty save one .

25. Thrice was I beaten with rods , once I was stoned , thrice I suffered shipwrack , night and day have I been in the depth of the sea .

26. In journying often , perils of waters , perils of theeves , perils of my nation , perils of Gentiles , perils in the City , perils in the wildernesse , perils in the sea , perils among false Brethren .

27. In labour and misery , in much watchings , in hunger and thirst , in fastings often , in cold and nakednesse .

28. Beside those things which are outwardly , may daily instance the carefullnesse of all Churches .

29. Who is weak , and I am not weak ? who is scandalized , and I am not burnt ?

30. If I must glory : I will glory of the things that concerne my infirmity .

31. The God and Father of our Lord Jesus Christ , who is blessed for ever , knoweth that I lye not .

32. At Damascus the governour of the nation under Aretas the king , kept the city of the Damascens , for to apprehend me .

33. And through the window in a basket was I let down by the wall , and so escaped his hands .

CHAP. 12. vers. 1.

1. IF I must glory , ( it is not expedient indeed ) but I will come to the visions and revelations of our Lord .

2. I know a man in Christ above fourteen years agoe ( whether in the body I know not , or out of the body , I know not : God doth know ) such a one rapt even to the third heaven .

3. And I know such a man , ( whether in the body or out of the body I know not : God doth know ) that he was rapt into Paradise , and heard secret words , which it is not lawful for man to speak .

4. For such a one I will glory : but for my self I will glory nothing , saving in mine infirmities .

5. For and if I will glory , I shall not be foolish : for I shall say truth .

6. But I spare , least any man should esteem me above that which he seeth in me , or heareth any thing of me .

7. And least the greatnesse of revelations might extoll me , there was given me a pricke of my flesh , an Angel of Satan , to buffet me .

8. For the which thing thrise I besought our Lord , that it might depart from me .

9. And he said to me , My Grace sufficeth thee , for power is perfected in infirmity .

10. Gladly therefore will I glory in mine infirmity , that the power of Christ may dwell in me .

The Explication .

19. NOte the Apostle in the beginning of this Chapter tells the Corinthians , ( v. 3. ) as Eve was seduced into a curiosity by the subtility of the Serpent from her innate simplicity and obedience , so by these false Apostles they are drawn ( being tickled in the eares with novelties of doctrine ) to a curiosity of knowing and imbracing it , and consequently fall from their simplicity and obedience to Christ . Note ( v. 7. ) he professeth to have preached gratis , without taking by way of taxe any thing from the Corinthians , but supplying himself of means from Macedonia , rather than he would burthen them : This he alludes to , ( v. 20. if any take ) as false Apostles did . Note ( v. 16. of this Chapter ) he desires them to beare with the folly of his now pretended ( nay intended ) boasting , to shew how they were fooled by their false Apostles in that way , and tels them ( v. 15. ) he is not in his labours interiour to the greatest of those boasting - Apostles ; and some expositors understand that verse of the reall Apostles , and of his non-inferiority even unto Peter in his paines ; but not in his Power as heretickes wrest it to import , contrary to the true meaning of Paul , and sense of the whole Catholick Church . Again , ( ver. 13. ) he bids them beware of the crafty workers , transfiguring themselves into Apostles of Christ , as Satan did himself into an Angell of light ( ver. 14. ) Note lastly , ( ver. ●8 . ) he professeth , as others glory according to the flesh ; that is , either of their birth , or naturall abilities ; so he will now boast himself of his good parts and labours , which he declareth is not according to the Spirit of God ; ( ver. 17. ) nay , he confesseth it is enough to make him seeme a fool ; but he useth this way , onely to retort folly on them who are fooled by false Apostles with this Art . For we are to note , Saint Paul had huge opposition against him by these Silver-tongued men , and persons of quality ; who partly by their power with Friends , partly by their transcendent Eloquence did much mischief amongst the Faithfull ; so that the Apostle here was fain to use part of his enemies Arts , by vaunting himself , to try if that might keep the faithfull from being seduced by such slights : and who can deny but a pious slight is more avouchable , than an impious one : so in this Verse he partly jeers , partly flatters ; as who should say , You are wise in Christ , and yet let the fools , his enemies , carry you away from him .

20. It was indeed notorious , the thraldome which these false Apostles brought their adhaerents into , by attendance on them , as little Gods , by exhausting their estates in maintaining these mens prides , which he calls devouring them , and buffeting them on the face with contumelious reproaching them of their faults in the open hearing , of others .

21. In this verse the Apostle pretends he can , if it please him , act the tyrannicall part also , take from them as much as others doe , extoll himself as high as others doe , and depresse them as much as any dares to doe it , and this kinde of speech he professeth to be ignoble , dishonourable , nay , foolish ; yet some others prevail by such means , therefore he gives himself leave to act that part awhile .

22. In this Verse he vaunts to be of the Hebrews Race , as well as others who boasted of it ; where we are to note , the Caldeans , by passing the River Euphrates , were called even thence Hebrews , which signifies passe-over , as the Chaldeans did passe Euphrates to live in Palestina . And Abraham , as we read , Gen. 14. ver. 13. was the first called an Hebrean , because he was the first that passed Euphrates , or as others think , because they were descended of them , that in the confusion of Babylon , onely reserved the pure Hebrew tongue , the Faith and Religion of Abraham , to which descent , as the false Apostles laid claime , so doth Saint Paul ; and thus consequently an Israelite , and of Abrahams Seed , as well as they , Acts 22. I am a Jew , born in Tarsus the Metropolitan of Sicilie .

23. He doth not here affirm , They are the Ministers of Christ , but takes it as an assertion of their own ; and for argument sake lets it pass , saying , he is truly so , whereas they onely pretend it ; and for even letting this pass for a truth , he tells them , he speaks as one scarse wise , for humouring them in such fond arguments ; yet they are ad hominem , such as themselves using , they cannot but allow them to have force , if he use them too ; and whereas the false Prophets boasted of the pains they took , the true Apostle here professeth he hath taken much more pains than they , to indear himself to them , since he was often in Prison , for labouring to convert Souls , and was often beaten on the High way ; by deaths are here meant the dangers of death , to which he often exposed himself .

24. It was a Law in Deut. 25. ver. 5. that no man corrected with stripes should receive above fourty lashes , and so to be sure not to infringe this Law , the Jewes never gave above thirty nine stroaks to any Malefactor that they whipped ; and therefore when Saint Paul was five times whipt for his preaching , he had every time one stroak less than fourty ; which whipping he avoided at Rome , by pretending the priviledge of Tarsus , whose natives were all held Romans , and so free from that base punishment of being whipt .

25. He tells here of much more than Saint Luke mentions in the Acts of the Apostles ; whence we may conclude Saint Luke writes not all the truth , though all he writ be undoubtedly true . It seemes this whipping with rodds was different from the former flagellations he spake of , which was with whips . He sayes the wracks he suffered were in the middle Ocean , not as usually on the shoars ; so that it was miraculous how he escaped , and therefore he speaks , as if he had been so often at the depth of the Sea , because had not Miracles preserved him , and brought him like Ionas to the shoar , he had indeed been drowned ; so he tells what naturally would have been his fate , but that God providentially prevented it .

26 , 27. See here how both by Iewes ( those of his own Religion and Race , Acts 22. ) he was in danger , in all times , in all places , by all parties of acquaintance ; friends as well as foes , whom he calls False Brethren , pretending friendship , and yet betraying him ; which sufferings ought to be incouragements to Bishops and Pastours ever after , finding how their Predecessour led them the way , and pattern of Apostolicall behaviour in such occasions .

28. He passeth now from his outward troubles to his inward cares of all the Churches under him , all the Souls converted by him ; and any one of these Souls he values at so high a rate , that to save her , he is willing often to incur all these enumerated dangers .

29. What greater tenderness can be expressed , than the making other mens evills his own , out of the equall love he bears to them with himself ; hence he is weak with the weak , burned with those that are scandalized , that is to say , scorched with the passion that boyleth in those , whose zeal makes them take scandall at others misdoing .

30. Now whereas the False Apostles did glory in their power amongst the people , Saint Paul ( to teach the Corinthians better principles , makes profession to glory rather in his infirmities ; that is , in those passages of his life , which rendred him mean , and contemptible in the sight of others , in his being whipt , and scorned for Christ his sake ; not in his Miracles , for there he shewed power , but in his sufferings ; not in his Sins , for had he committed any , those he could not boast of , nay , must blush at , but in his being weak with the weak , &c.

31. See how severely he avers this Truth , when he calls God to witness it :

32 , 33. This Governour was Father in-law to Herod , who first marryed the daughter of Aretas , King of Arabia ; and whom he after repudiated , and cast off , to marry Herodias his brother Philips wife ; for which cause Aretas made war against Herod , to revenge his Daughters wrong ; in which war Herod was slain ; and Damascus being a City near Arabia , Aretas put in there a Governour , whom the Jewes dealt with to seize upon Paul , as a man Factious , and one that would , under pretence of zeal , move sedition against Gentilisme , and so bring in Vitellius , Governour of Syria , sent by Tiberius Cesar , to revenge Herods death upon Aretas ; and consequently they falsly pretended Paul would bring him into Damascus , to out Aretas of his command there ; so by this means the Governour of Damascus ( Aretas his substitute ) laid wait to apprehend Paul , and he was by the zeal of good people let out of a window in a basket , and so escaped his fury ; which passage the Apostle brings in to prove how h● was persecuted by th●se of his own Religion , the Iewes , suggesting he aimed to destroy Gentilsme , the Religion of Aretas .

Chap. 1● . ver. 1. Now he enters into a pretended vain-glory about his Visions and Revelations of our Lord , which he seemes to say , he must doe , though it be not expedient , to prosecute his Trope , or Figure of Ironia in flowting them that are made fooles by men , boasting with much less cause than he can boast , to make them wise believers of the Truth he tells them .

2 , 3 , 4. And lest they might think he was Rapt by the Divell , as Simon Magus had been ; he sayes he was Rapt in Christ , that is , by the Spirit of God ; it seemes this Rapture happened to him nine years after his miraculous conversion ; for he writ this Epistle in the year of Christ fifty eight , which was the second of Nero's raign ; so his Rapture happened unto him in the year of Christ forty four , which was fourteen years before his now boasting of it , ( as thus provoked thereunto ) whereas he was converted in the year of Christ thirty six , that is nine years before ; and therefore by no vain impulse , after so long , and so modest a silence of it ; so if fourteen year before he had the illuminations of this strange Rapture , how eminent must he be now after so long a practice in that spirit of Devotion , which this Rapture must needs put him into : note , though the Apostle speaking of a spirituall truth , will not mix any naturall verity therewith , so as to determine whether he remained alive or dead in this Rapture , yet Saint Thomas disputing this question purposely to declare the naturall truth , determines him to remaine alive , because God doth not kill men , to honour them by his conversing with them : so Saint Thomas concludes his soul was in his Body , and consequently resolves that which the Apostle will not determine , saying , this Rapture was when Saint Pauls Soul was in his Body , whence he was alive , though he did not know so much : But many doubt what this Third Heaven meanes , unto which the Apostle was elevated ; but the common consent runs to affirm he was carryed up even to the Empyreall Heaven , the highest of all , that where God shews himself in his greatest glory , and concludes , this is called the third , not as to averr there are but three heavens in all , but as to include all , be there never so many , by the briefest way , which is by saying , three for all : Yet the common division of the heavens into Aereall , Aethereall , and Empyreall will serve literally to this Text , making the ayre the first heaven , so birds are called the Inhabitants of Heaven ; The second , the Aethereall , which includes all the voluble Orbs above us , and the Empyreall to be that of the Blessed ; to which last understand the rapture of S. Paul to have been . The greatest doubt is , whether he were rapt both bodie and soul up so high , some think no , and that this rapture may bee understood to be imaginary onely , or Intellectuall , wherein he had a revelation or vision of stranger things , than were lawfull for him to speak , or then were in his power to utter , if it had been lawfull , and this they ground out of the 1. verse of this Chapter , and out of the 17. both which mention visions ; yet it is much more probable , that he was really rapt both soul and bodie : First , because it was as easie for God to doe both as one ; Secondly , because the Apostle doubts whether it were so or not , as we see in this second and third Verse , where he professeth not to know , which in his sense is to doubt ; whereas those who have visions or revelations doe not doubt , but know they are upon earth , for all those Visions , which onely make a rapture of the soul , but none of the bodie : so it is probable , as Moses went corporally up to the mount Sinai , where he was rapt out of the sight of the people by interposition of a cloud snatching him from their eyes , and had delivered into his corporall ears the words of the Law , in like manner Saint Paul , who was to be the heavenly Doctor of all nations , had corporally delivered to him such secret words , as he mentions even in Paradise to have received ; and thence to bring back to earth such a Magazine of spirituall commands , as he hath filled the whole world withall , though he neither have told , nor could tell all hee heard ; and therefore S. Paul after he had spoken of the third heaven , adds the mention of Paradise , to shew he was rapt , not onely in his understanding , but also in his will , above the pitch of nature , and even into that place of heaven , which is therefore called Paradise , because it ravisheth the wills of the Blessed with an infinite delight of loving , as well as of seeing and understanding God : So Divines allow in the vast Empyreall heaven a kinde of place apart , called Paradise for the variety of pleasure it affords : And hither they allow S. Paul to be rapt ; yet doe they not therefore say he did see God face to face , as the blessed souls there inhabiting doe , because he was not to remain there with them ; yet S. Thomas and other Divines thinke it probable he might have a transient sight thereof 2 secundae q. 175. a 5. but more probably it was not so , since to Moses was onely granted to see the back of the Angell representing God ; and since 1 Tim. 6. v. 16. we read , No man ever did see God , that is to say , with corporall eyes , as here the Apostle was corporally rapt : For if of the Angel it were said in Gods name to Moses , No man shall see me and live , how much more probable is it that Paul living after this rapture , did not see God himself , though no man doubts but he might see the glory of Christ , and not unlikely heard from his own glorious mouth those secrets which he could not utter ; however to render his calling or Apostolate undoubted , he had it conferred upon him personally by our Saviour in heaven , as he upon earth did personally call the rest of his Apostles to his Service . Of this Gal. 1. v. 12. the Apostle makes mention saying , Christ revealed unto him the doctrine that he preached , and then most probably was this Revelation made , when he therewith revealed his glory too : and those secrets he speaks of here may be partly certain Attributes of the Deitie ; assuredly the Ranks and Orders of Angels and their natures , which S. Dennis seems to have drawn more particulars of from the Ap●stle , than himself utters in his own enumeration of their nine Orders ; and therefore in his celestiall Hierarchy S. Dennis ( this Apostles Disciple ) tells us of higher matters belonging to the holy Angels , than ever any man else durst venture on : Lastly , we may piously believe S. Paul had told unto him by Christ in this rapture much of the course of divine providence in governing the world , especially the holy Church , much of the conversions of nations , by himself and the rest of the Apostles , which his modesty would not permit him to boast of .

5. ●ee how he distinguisheth himself rapt from himself in the ordinary condition of man , even as if he were not the same man , for of him that was rapt hee pro●esseth to glory , ( still in the sense as above , not vainly ) but of him that was not rapt , he boasteth not , at least not in this place , to shew how great a difference there was between his rapt and not rapt condition ; and therefore as of his usuall self , he boasts onely that he is infirm , namely , that he is lyable to affliction , and miseries which are ●nconsistent with the state of rapt creatures , for their rapture exempts them from the pain of sense , and so from grief or pain , which is meant here by infirmity , as it is when our Saviour is called the man of griefes by Isaiah cap. 53 , v. 3. which he explicates by adding these words , Knowing infirmity , that is to say , lyable to all torture , misery or pain .

6. We read in the Acts cap 14. v. 10. that the Lycaonians held Paul and Barnabas for Gods : To avoid vain-glory in this , hee tells them he will not be understood above what he is , above a man lyable to all misery and persecution , which gods are exempted from ; nay , lest they should thinke him an Angell , though not god , he speaks sparingly of those prerogatives of his rapture , An excellent example for them to follow , who are indeed nothing extraordinary , and not boast themselves as more than ordinary men , which yet the meanest often doe .

7. Further he proceeds to tell them he fears even himself , ( as man ) lyable to the titillation of vain-glory , and therefore to quell the rising of that rebellion in his own thoughts , he confounds himself by declaring how rebellious he found his flesh , even after he had the honour of this high rapture ; Note this rebellion of the flesh as given ( that is , permitted to molest him ) by God , intending thence to increase his merit by his humiliation , not by the devill , who intendeth alwayes thereby to tempt and destroy , though God permitted the devill to make use , by his temptation hereupon , to bring Paul to carnality , as he permitted him , and therefore it must not be held immodesty to take this place in the right sense , as explicating the Apostles affliction of body in this kinde , ●o gain him the greater merit of grace and glory thereby : For thus the Fathers understand S. Paul to call the buffeting of Satan ; that is , the Devils raising in him this perpetuall rebellion of his flesh against his Spirit , though his corporall labours in the vineyard of Christ were such as render'd his body little able to perform acts of lust : First , because the Apostle calls it here the sting of his flesh , though he attributes it as a true effect to its true cause , and therefore stiles it the Devils flail , beating or buffering him continually : Secondly , because hee often complains of his carnall concupiscence molesting him , especially Rom. 7.13 . where he sayes , it torments him as much as all his other persecutions , and to quell this , he tells us 1 Cor. 9. he doth chastise his bodie . Thirdly , because there is nothing can so truly humble a true Saintly spirit , as this base temptation , or rebellion of the flesh can doe , which pulls men into the puddle of corruption , as envying their happiness by rising up to the Paradise of immortality and glory . Fourthly because these temptations doe not properly hurt pure soules , but onely dminister matter of their better advantaging themselvas , by shewing the power that a soule well ordered hatheto subdue all rebellion of the body , lastly

8. By the Apostles professing he did three times pray to be delivered from this molestation : for as by the number of three we heard before is included all number , so by the trine repetition of prayer to this effect , we conceive he meanes his alwaies praying to be eased of it , and was answered it should not hurt him , being ( as he was ) supported by the grace of God against it ; God dealing with Paul in this , as Physitians do with patients , calling to take off tormenting plaisters from them ; that is , not reguarding their call to this purpose , as knowing the paine that troubles them , will be the cure of their disease , against which the painful plaister was applied ; so was this of carnall concupiscence against the spirituall pride S. Paul might else have been transported with , had not this humbling trouble kept him free from so dangerous a sinne as pride and vaine-glory .

9. And that this was the true reason , see what followes , the more infirme man is , the more power God shewes by his grace , killing sinne in man : by this power is understood , his virtue overcoming the Apostles infirmity , as importing carnall intemperance ; for these were the words of Christ denying Pauls request to be eased of his corporall infirmity , his carnall temptation ; saying to him , that as his Grace sufficeth for a remedy against all such temptations , so his Virtue , ( which in it selfe was alwaies perfect ) did appeare in us to be perfected , when it had power to cure our like infirmities ; that is , so to qualify them , as though they remained in our bodies , they should not hurt our soules : but still the resisting soule should grow better , however the suffering body seemed to grow worse by the perpetuall combate . Note diverse do diversly expound this place , some say it is also verified , when any other heroick Acts of virtue are produced by weak men , as well as those of Temperance , Continence , Chastity ; others , when being conscious of our own infirmity , we render the glory of all we doe to God : others , that the true subject , whereon virtue workes , is weaknesse to corrobotate what is infirme ; others , that experience of often harme by such and such things makes weak men strong , and able to refraine from what hurts them , and so to make weaknesse the perfecter of their fortitude : lastly S. Hierome to Ci●sephontes saies , this is the onely perfection of the present life , that thou acknowledge thy self imperfect ; wherefore S Paul concludes , that he willingly and joyfully gloryes in his infirmities , as in withdrawing roomes , to the virtue of Christ , which delights to be and dwell where infirmity is , as the Apostle here tels us .

10. And in the next verse of this Chapter , he tells us he meanes by infirmity , ( pleasing himself as he saies in his infirmities ▪ contumelies , necessities , persecutions and distresses for Christ , concluding , that when ( in any of these kinds ) he is weak , then he is mighty , meaning whe● weak in body , he is strong in mind or virtue ; when weak in man , he is mighty in Christ ; for whose sake he glories , and pleaseth himselfe to become weake : and if we will take S. Bernards opinion , by the virtue which was perfected in infirmi y , he will tell us it was humility , and that this was the speciall virtue Christ recommended to his Apostles , saying , learn of me , because I am meek and humble of heart Matth. 11. vers. 29. So indeed the Apostle ends his boasting Chapter with his chiefest glory in his infirmity , in his humility , and conceives he shall best quell the pride ●f his Antagonists ( the false Apostles ) by leaving them to vaunt in flesh and bloud , in their greatness : while he glories in his pressures , in his imprisonments , in his whippings , in his carnall temptations , as having overcome all these by the virtue of Christ , that is , by humility in stooping patiently to the pressure of all these .

The Application .

1. BLessed God! must we runne , digge , delve , and plow all dayes of our life , and that upon our masters ground , nay , in his own Vineyard too , and must we yet lye open unto danger while we toyle ? is our ease damnable ? so last sunday told us , and our labour dangerous ? so we are told to day .

2. For what we read befell S. Paul , we may be sure hangs also over us . Danger here , danger there , and consequently danger every where . If we doe ill , 't is damnable to us , if we doe well , t is odious unto those that persecute us for so doing .

3. Nay , if we fly to heaven it self in heavenly contemplation , yet the danger doth not cease , so long as we are living here on earth : S. Paul was there , and after that he had the Divell at his back to pluck him down to hell , nay , his own flesh rebelled against him too , so 't is with us , what remedy ?

But that we pray as holy Church appoints , and that we hope so praying to obtain the help he had . The Grace , that maugre danger , will protect us as it did S. Paul .

The Gospel , LUKE , 8. vers. 4. &c.

4 , AND when a very great multitude assembled , and hastened out of the Cities unto him , he said by a similitude .

5. The sower went forth to sow his seed , and whiles he soweth , some fell by the way side , and was trodden upon , and the fowles of the ayre did eat it .

6. And other some fell upon the rock , and being shot up , it withered , because it had not moysture .

7. And other some fell among thornes , and the thornes growing up withall , choaked it .

8. And other some fell upon good ground : and being shot up , yeelded fruit an hundred fold . Saying these things , he cryed , he that hath eares to hear , let him heare .

9. And his disciples asked him , what this parable was .

10 , To whom he said , to you it is given to know the mystery of the kingdome of God , but to the rest in parables , that seeing , they may not see , and hearing , they may not understand .

11. And the Parable is this . The seed is the word of God .

12. And they besides the way , are those that heare : then the devill cometh , and taketh the word out of their heart , least believing they may be saved .

13. For they upon the rock , such as when they heare , with joy receive the word : and these have no roots , because for a time they believe , and in time of temptation they revolt .

14. And that which fell into thornes : are they that have heard , and going their way , are choaked with cares , and riches , and pleasures of this life , and render not fruit .

15. And that upon good ground : are they which in a good , and very good heart hearing the word , do retaine it , and yeeld fruit in patience .

The Explication .

4. SAint Matthew tells us this parable was delivered out of a Bark or little Ship , which our Saviour went into , and set off from the shoare , as in a pulpit removed from the people , and as giving him advantage of height above them : so that he might be seen by all his Auditory , which was great , the people flocking after him out of the Cityes and villages , which way soever he went : such was the fame of his miracles and preaching : so this Gospell we may looke upon as a sermon to the people delivered first in a parable , and afterwards at his disciples entreaty , explicated by our Saviour himselfe , whence it will need the lesse help of any other Expositors ; for the the fifth verse is explicated by the eleventh and twelfth , the sixth by the thirteenth , the seaventh by the fourteenth , and the eighth by the fifteenth , so there will remaine to expound apart and by it selfe , the ninth and tenth verses , which I shall rather choose to doe , before I begin the rest , because they may not interrupt the connexion of those that must be brought together in the exposition , though delivered asunder by the Preacher , as also because these two verses , being cleared first , will give an open gate to the understanding or introspection into the rest ; let us therefore begin with the ninth verse .

9 , 10. Though S. Luke doe here seeme to tell us the Apostles themselves did ask the meaning of this Parable , expressed in the four verses above , as if they being in the Ship with Christ were wholly ignorant thereof , and had no regard unto the people on the shoar ; yet Saint Matthew in his thirteenth Chapter recounting the same passage , makes the Discip●es ask our Saviour the meaning of this Parable for the peoples sakes , saying , Why do ye speak in Parables unto the people , as if they had told him , it was lost labour , in regard they on snoar did not understand him ; which may import the Disciples themselves were not altogeth●r ignorant of his meaning , delivered in this dark parabolicall sense ; and yet to these Disciples , after he had left the people lost , as it were , in their understandings , our Saviour fully explicates the meaning of the Parable : and this seemes the reason why the interjection of these Verses , the ninth and the tenth doe interrupt this Sermon of our Saviour , because the parabolicall sense thereof was onely delivered to the people , and his clearest meaning was afterwards declared to the Apostles . But we must here solve a difficulty before we proceed further , and that is to give the reason why our Saviour , who did nothing in vain , should upon designe , loose his labour ; that is to say , Preach to a people who did not understand one word of his Sermon ; nay , why he should so couch his speeches , as to make them not intelligible by the people : as if he were resolved to take away the little understanding they had before , by this present parabolicall expression of his minde unto them ; and indeed Saint Matthew , in relating this Story , tells us as much in plain termes , saying , our Saviour answered his Disciples to this question in these termes , chap. 13. ver. 12. He that hath , to him shall be given , and he shall abound ; but he that hath not , even that whi●h he hath , shall be taken from him . This was his answer , being asked , why he spake to the ignorant people in this Parable ; and his meaning in this was as followes : To you my beloved disciples , that have some Faith in me , I shall give more , and you shall thereby abound , not onely in belief , but in all knowledge that followes the singular gift of Faith ; But since these people , notwithstanding all I have said to them of my being the Messias , all what my life tells them was foretold by the Prophets concerning me ; nay , all the Miracles I have wrought in Capernaum amongst them , and elsewhere , will not believe in me ; and since I know they come now ( most of them ) out of curiosity rather than zeal ; many out of malice to laugh and scorn at my Doctrine , to these therefore that have not the gift of Faith , which you have ; I shall by my speeches take away from them what they have in a greater measure than you ; their naturall abilities , their learning , their so much vaunted understandings in the Scriptures ; for they shall be blinded , so as not to see what is cleerly set before their eyes , nor understand what is as plain as their Alphabet unto them ; for so were the works of the Messias to the Doctors , Scribes , and Pharisees when Christ appeared , and yet none of them would believe him to be the expected Redeemer of the World : in a word , to these what they have shall be taken from them , namely , their being the Elect of God , the Synagogue , the Masters of a Law ; these Prerogatives I will take from them , they shall be cast out of all favour both of God and Man ; their Synagogue shall be effaced , and their Law abolished , abrogated , antiquated : and in testimony of all this , I speak now to them purposely to prevent their designes of scoffing at what I say , because I will not speak to be understood by them : yet withall , in regard there are some few amongst them , who have a little zeal , therefore I speak in parables , at least to them , that hearing me speak , they may come after me , or you , to know the meaning of what I said , and so to increase in them their zeals , by little and little opening their eyes and understandings : and this may , I hope , suffice for a sufficient exposition of the two Verses . Now to the Parable and Explication thereof , as our Saviour himself delivered it to his Disciples , that thereby the Faith they had in him before , might be increased , when they see how much solidity of clear Doctrine , and true Piety , was couched under his parabolicall expressions .

5. 11 , 12. As to the fifth , or eleventh and tweltfth verses ( for these are in sense all one , as our Saviour himself declares in the very letter of the Texts ) we are therefore onely to give a reason , why the Word of God is compared to seed of Corn sowed in the fields : and we shall finde as many reasons for it , as there are Analogies between the Seed , and the Word , the Sowing the one , and Preaching the other : as first , because the Word of the Preacher is cast into the ears of his Auditory out of the Pulpit , as the Seed is cast over all the ground by the sowing Seeds-man : Secondly , as the Word links from the Ear of the hearer into the Heart , so the Seed descends by degrees from the surface , or superficies of the earth , into the bowels thereof : Thirdly , as Seed is the Mother of all Fruits , so the Word of God is the Parent of all good Works : Fourthly , as the Earth without Seed brings forth nothing but weeds , bryars , and brambles ; so Man , without the Word of God , brings forth nothing but futility , vice , and vanity : Fifthly , as Seed requires soft , manured , and tilled ground to grow in , so the Word of God must finde gentle , rich , and mortified Souls to fructifie upon : Sixthly , as Seed requires moisture and sun to bring it forth ; so the Soul requires the tears of sorrow for our Sins , and the Son of Justice , his heat of Grace to make the Word of God fructifie in mans heart , and bring forth Acts of love to God . Seventhly , as the Seed in the Earth must first dissolve , and die , before it spring , so must the Word of God be ruminated upon by meditation , and procure in us a death to the world , before we can find in our selves the spring of living in Gods favour Eighthly , as the Seed must first take root , then sprout up , branch into leaves and boughs , next blossome , and then knit into a fruit ; so the Word of God must first enter deep into our hearts , then rise by holy cogitations , branch it self into variety of good desires , blossom into Religious resolutions , & at last knit it self up into the knot of good Works , which are the fruits of our lives : Ninethly , as the force and vertue of all fruits is contracted into its Seed , so the force of all our good Works is lodged in the Word of God . Tenthly , as diverse seeds bring diverse fruits , so diverse sentences of Scripture bring forth diverse Vertues in our Souls : Eleventhly , as to the child of fruit are required two parents , the Seed as the male , and the Earth as the female ; so to the Children of Vertues are required the Word of God , and his holy Grace : Lastly , as from the best Seed ( man preparing his ground with most industry ) proceeds the best Crop of Corn : so from the best chosen Texts delivered by the best Preachers , ( those that use the most diligence in preparing , and making soft the hearts of their penitents towards God ) proceed the best fruits of Vertue and good Works here , as unto the best Saints , to serve as fruits for a Heavenly banquet in the next World . Now we see the meaning of the seed , let us examine the reasons why these severall effects follow upon the severall grounds the Seed falleth on . First , that falling on the high-way cannot enter to take root for growth , and consequently lying open , to be both trodden to pieces by passengers , and pecked up by birds , must needs be like to so much cast away : such is the Word of God , as Saint Matthew sayes , Heard , but not understood , because the hearer doth not ask his spirituall Adviser the meaning of what is told him , but pretends to be satisfied therein , when indeed he carries away the onely empty sound of words , but is wholly ignorant of the sense through his own lazinesse in not asking the meaning thereof ; and consequently what is thus ignorantly received , is not understood ; and by that means makes no entrance into the heart of the hearer , so is trodden to pieces even by our own trampling over it , whilst we run from Sermons , as if we had never heard a word of what the Preacher said unto us ; which indeed is commonly their case that come to Church for curiosity , to hear Humane Eloquence , not Divine Preaching ; to see , and to be seen , not to hear their faults , and amend them ; to laugh indeed at the Preacher , if he please not the pallate of their fancy , or curious ears , as those did , to whom ( for that very reason ) Christ spake Parables , not clear sense ; and to such as these , be the Preachers words never so clear , never so easie , they sound as Parables in his ears , whose own distracted minde robs him of the faculty of understanding what he hears ; and though such men seeme to come to God , when they appear in Churches , yet in very truth their coming is to the Devill in Gods House : and no marvell then he carry them , and their understandings away with him , lest hearing ( that is intelligently hearing ) they believe , and believing plow up the high-way , their hearts with acts of Love , and so render the Corn ( the Word of God ) capable to sink into their Souls , and take root to their emolument , indeed to their Salvation , as Text the speaketh .

6. 13. The first reason of the Corn failing to grow , was the want of sinking into the earth , now it fails , ( though sunk ) because it wants moisture by incountring a stony , or rocky ground , which is onely covered with a shallow superficies of earth , and cannot receive moisture enough to carry the Corn deeper into the ground , and to root it there . This place alludes to schismaticks , whose petrifying hearts , whose cold affections to God turn all they hear of him ( how ever they believe it to be true ) into rocks and stones , into sterility , and barrenness of Soul ; and hence rather , than suffer the least temporall losse for Gods sake , they hazard to loose themselves eternally . A clear place to covince Hereticks by , that Faith alone is not sufficient without good Works to save them , and that Souls , though once in the Grace of God , may nevertheless loose his favour , and the Kingdome of Heaven too .

7. 14. The second reason of failing , was for want of ground to take sufficient root , and to cherish the Seed , in both which may seeme to be defects of intrinsecall requisites ; now this third reason points at what is extrinsecally necessary , and rather at defects of redundance , than of want , because the Corn wants no inward cause of prospering , but is outwardly hindred , by being choaked , or kept down with over growing bryars , and thorns , that hinder the rising thereof : Now , though our Saviour best knew how to explicate his own meaning , and hath declared , that by these Thornes he means Riches , which prick the Soules of those that possesse them in their rising up to acts of love towards God , and so force them down again to the love of earthly things : yet Saint Gregory found this exposition so beyond his expectation of this Text , that he admiring , sayes , If he had thus expounded it , the world would not have believed him to attinge the true sense thereof ; as being possessed , what they handle and hugge dayly sn their armes , ( their wealth and riches ) cannot prick , nor gall them , yet now our Saviour sayes they doe so , we must believe it : and truly so it is , for what more ordinary , than to see the high and mighty men of the world ( mighty , I mean , in wealth ) abject , and lowe in their growth upwards to Heaven , to see them still pricking down their rising Souls ; and under the title of riches , we may here understand honours , pleasures , pastimes of the vain , licentious , and idle people of the world , whose own conscience tells them they doe ill in following such courses as yet they will not leave .

8. 15. By the good ground is here understood a tender Conscience , which makes a Religion of each action ; and so hearing Gods Word , first labours to understand it , then puts in execution the Doctrine thereof , and thereby brings forth fruits of all sorts of Vertue , and good Works ; nay , brings forth indeed an hundred fold , or more , according to the proportion and measure of grace received from Almighty God ; but we are here to observe the reduplicative speech of a good , and a very good heart ; that is to say , a heart illuminated with Faith , but working by Charity ; or as Albertus will have it , Good , by being free from Sin ; very good , by being in all things conformabled to the Will of God : or as Saint Bonaventure sayes , Good , by verity , or rectitude in the understanding ; very good , by rectitude in the affections ; or as Saint Augustine will have it ; Good , by loving our neighbour as our selves ; very good , by loving God above all things ; saying , and they properly retaine the Word , ( as the Blessed Virgin did ) and bring forth the fruit thereof in patience , that is , by bearing with unperturbed minds , the perturbations of this world . And though S. Luke do not mention the quantities of fruits produced , yet S. Matthew , chap. 13 ver 23. speaks of the Thirty fold , the sixty fold , and the hundred fold fruit of those who hear the Word of God as they ought to doe ; meaning , it makes some good men , others better , others best of all , according to the respective measures of dispositions in their Souls , answerable to their severall proportions of Grace , and co-operations therewith , or if we will have these three-fold quantities all in one Soul , then say , we bring forth Thirty , when we think well ; Sixty when we speak well ; an hundred fold , when we do well : or when we begin to be vertuous , profit therein , and at last attain to the perfection of vertue , till we arrive at the top of all Vertues , or when we observe not onely Gods Commandements , but his Counsells too , and at last his transcendent charity , being ready to die his Martyrs , in requitall of his dying our Saviour , and so make degrees and steps in our own hearts up to Heaven , as the Royall Prophet sayes he did , Psal. 83. Making Ascents in his heart , by rising up towards Heaven , from Vertue to Vertue .

The Application .

1. THis Parable shewes how many wayes we may labour in vain , by sowing the grounds we have plowed up , and be still in danger , lest the Devill reap what we have sown : namely , that beside the way . When for company sake we goe to Church , not for Devotion . But to see , and to be seen , rather than to hear the Word of God .

2. That on the Rock , when out of fear of Parents anger , or the punishments of Magistrates we are forced to Church , and hearing there the Word , must needs with open hearts receive it in , being of it self s● forceable , as to peirce the very stones ; but then , because we hear it by compulsion , every difficulty nature frames against Grace , shuts up our hearts again , and will not let it in to take good rooting there .

3. That on the thorny ground , ; when rich men hear the Word of God , for custome , or for curiosity , to recreate , and not to edifie ; to censure , rather than con●orm to what they hear . No marvell th●n , if to prevent the danger of our going to the Devills Chappell , even in the Church of God

Our holy Mother pray to Day , as above , for the best seeds-mans protection against so many dangers ; hoping by so praying , to render our hearts such as the Gospell closeth with to Day .

On QUINQUAGESIMA Sunday . The Antiphon , LUKE 18. ver. 40.

ANd Jesus staying , commanded the blinde man to be brought unto him ; what wilt thou that I do to thee ? O Lord , that I may see , and Jesus said to him , Look up , thy Faith hath made thee safe ; and he forthwith did see , and followed magnifying God .

Vers . Let my prayer , &c.

Resp. Even as Incense , &c.

The Prayer .

O Lord , we beseech thee , hear clemently our Prayers , and being loosened from the fetters of our sins , keep us from all adversity .

The Illustration .

NO marvell , if many of my friends told me here the common place of this Prayer would not easily be made particularly proper to our design of a sweet connexion between that prayer and the other parts of this days service ; for see in the Epistle charity , in the Gospel faith insisted on , whereas in the Prayer neither of these vertues are mentioned . What remedy ? truly none but by applying mystically to our selves that now which was actually done when our Saviour lived ; and by remembring , that as the propagation of faith , amongst Infidels was the chief work of Christ , so the conservation and augmentation of charity , is the chief thing Christians have to doe ; for as Faith was the Basis or foundation of the Church whilest it was a building , so charity must bee the covering and top thereof now it is built : What wonder then , while the Gospel tells us , how Christ confirmed in his Disciples by the miracle upon the blinde the faith of his Deity : That the Epistle exhorts us ( who need not , God be praised , any confirmation of our faith ) to an augmentation of our charity by seeing it laid to day before us in such lively colours , as S. Paul hath drawn it in ; so that whilest holy Church tells us , what Christ then did towrds the Jews , by introducing faith among them with miracles , we that now need no miracles , should doe towards him , by acts of love to the divine goodness : that is to say , labour to shew our loves to him as he did to beget faith in them ; but what will this avail to our design ? though we admit the Epistle may fitly talk of charity while the Gospel runs all upon faith , since the prayer which wee must have to suit with both these vertues , makes not the least mention of either ? Truly we must look back to some rules given us in the Preface to this work , and thereunto add , that there are many rare hidden things which are causes of admirable visible effects : for example , we see not the root , whilest yet the beauty of the Tree is pleasing to our eyes : In like manner , if we reflect upon what we deprecate in this dayes prayer , namely , the innumerable evils and visible adversities we groan beneath , which are all rooted in our sins , wee shall then confess this prayer is not so void of coherence with this dayes service , as at first it appears to be : for holy Church , like a prudent Mother , goes the direct and shortest way to work by curing our adversities , with cutting up the root or cause thereof , whiles she asks humbly in this dayes prayer to bee loosened from the fetters of sin , which are the causes of all our sorrows and adversities , and which produce a greater blindness in our souls , than was cured in the eyes of the blind man specified in this dayes Gospel : Nor can holy Church be blamed to make her prayer to day generall , that is , a deprecation of all our adversities , out of the memory of this particular misery of blindness set now before our eyes , since this single corporal infirmitie is a figure of the general contagion in our souls by a world of adversities falling upon us , through our reiterated sins : And therefore Holy Church to day begs , that by a precedent absolution from the fetters of our sins , we may injoy a consequent cure of all our adversities ; nor is this desired absolution dissonant from our purpose , since as charity is so much this day inculcated to us in the Epistle , so we may remember charity was the onely cure of the greatest sinner , ( reputed at least ) in this world , S. Mary Magdalen , for we are told many sins are remitted to her , because she loved much . Hence we may be confident , that the best way to untie the fetters of present sin , ( and so to take off present adversities ) is to love much , and to conserve and augment charity . But to find out the connection of parts here ; this I must confess was the Priests work , and could hardly be expected from the Laity ; yet now we see Holy Church doth in this sense to day present us the prayer above , we shall soon confess , it is not ( thus understood ) discordant to the Epistle and Gospel of the day , and consequently , wee shall believe Holy Church is ever present to her self , and hath reason for what she doth , much beyond what our distracted thoughts are able easily to reach unto , whilest we make onely a slothfull lip-labour of those holy Prayers , which should be our deepest studie , our most serious meditation , and which , ( so studied ) will be understood in their genuine sense ( as under correction of better judgements ) I humbly conceive this sacramentall or mysterious prayer is , being thus expounded as above .

The Epistle , 1 COR. 13. ver. 1. &c.

1. IF I speak with the tongues of men and Angels , and have not charity : I am become as sounding brasse , or a tinkling Cymball .

2. And if I should have prophesie , and knew all mysteries , and all knowledge , and if I should have all faith , so that I could remove mountains , and have not charitie , I am nothing .

3. And if I should distribute all my goods to be meat for the poor , and if I should deliver my body , so that I burn , and ●ave not charity , it doth profit me nothing .

4. Charity is patient , is benign ; charity envieth not , dealeth not perversely ; is not puffed up .

5. Is not ambitious , seeketh not her own , is not provoked to anger , thinketh not evill .

6. Rejoyceth not upon iniquitie , but rejoyceth with the truth :

7 , Suffereth all things , believeth all things , hopeth all things , beareth all things .

8. Charity never falleth away ; whether prophesies shall be made void , or tongues shall cease , or knowl●dge shall be destroyed :

9 For in part we know , and in part we prophesie .

10. But when that shall come which is perfect , that shall be made void which is in part .

11. When I was a little one , I spake as a little one , I understood as a little one , I thought as a little one . But when I was made a man , I did away the things that belonged to a little one .

12. We see now by a glasse in a dark sort , but then face to face ; now I know in part , but then I shall know as also I am known .

13. And now there remain , faith , hope , charitie , these three , but the greater of these is charity .

The Explication .

1. IN these three fi●●● verses the Apostle tells us , charitie is the top and crown of all gifts and vertues , insomuch ●t without it no other vertue profits us at all ; which ● . Paul dilates upon in all this Chapter , because he found the Corinthians apt to flatter themselves , that the gift of tongues ; was the greatest of all other gifts : And in having that , they boasted of equall favour and grace even with the Apostles , whereas he ended the twelfth Chapter of this Epistle with these words , pursue the better gifts , and yet I shew pou a more excellent way ; by the better gifts he means the Apostolate , wisedome , science , counsel , discretion of spirits , miracles , prophesie , and the like ; by the more excellent way , he means this of charity transcending all the rest ; and to shew he meant it was particularly surpassing their so much boasted gift of tongues , he begins first to beat that errour down saying , If I speak with tongues of men and Angels , &c. and have not charitty , all is nothing worth . But by the tongues of men , he alludes both to the learned tongues as Hebrew , Greek , Latine , which were ever held kinde of roots to all others , as also to those all tongues , or severall Languages , which by the gift of the Holy Ghost many men and women ( even the most ignorant amongst both sexes ) had bestowed upon them : and in particular that naturall gift of tongue , which many men had in such perfection , that by their eloquence and facundity of speech , they were able to ravish their Auditorie , and perswade them into any abominable errour , schism or heresie whatsoever , as we heard S. Paul professe the false Apostles did , when they made him Apologize for his defect of their Eloquence . See what was said upon last Sundayes Epistle , v 19 , 20 , 21. to this effect : All these wayes therefore he here takes the tongues of men , and sayes , if he were the most excellent in them , yet without charity all were nothing worth : Now for the tongues of Angels what he means o● those tongueless creatures language or eloquence , it is not easie to express , yet we may conceive his meaning is , if Angels should take upon them the shapes of men , and vouchsafe to speak unto us as men doe , certainly they were able to exceed in eloquence the best of humane Oratours that ever were , as much as well spoken men exceed the dumbe , who have no tongues but signs to speak withall : So when he sayes , if he should speak with the more ravishing tongues of Angels , than any can be of men , and yet wanted charity it were to no purpose . But why may we not allow S. Paul here to allude unto the Angelicall tongues indeed , which he alone of all the Apostles was acquainted with in his Rapture to the the third heaven , and in which tongues h●●eard those Arcana's , those secrets which it was not lawfull for man to speak ; but then we come here into the Labyrinth of expressing what tongues those Elinguine spirits use , who as immateriall creatures cannot be fram'd of any composition of Integral parts , such as are head , tongue , teeth , mouth , face , or the like materiall and corporall members ; how then can the Apostle speak of an excellency in the faculty of speech , in those that doe not speak at all , because they have no tongues , which are the Instruments of speech , he must therefore mean that the tongues of Angels are their mutuall Illuminations , and that if he could so excellently well expresse his minde in words to the Corinthians , as Angels doe to one another by Illumination , yet if he had not charity , he were but like to harsh sounding brass , or the empty noise of a tinkling Cymbal , neither keeping time , nor speaking any tune , which is as much as to say , if he could tell them all the secrets he heard in heaven , and shew them by clarity and eloquence of speech , as cleer as illumination , even the best of objects God himself , and make them understand ( if possible ) the reason of the Trinity , yet unless they did love the goodness understood they were not yet happy , because the best of knowledg in this world is by understanding , and all that speech can make us understand , will not render us happy , unless we love the thing understood : Now love being an act of the will , must have for motive goodness in the thing beloved , as well as verity , and consequently though words or speech may make us know the verity of things here , yet it is love must make us adhere unto the goodness thereof ; so the Apostle demonstrates all speech and all knowledge acquired thereby is fruitless , unlesse by Love or Charity to God and our neighbour , our wills be rendered as perfect , as our understandings are by knowledge : In a word he would say , be it man or Angel , he talkes in vain of God , that loves him not .

2. In this verse the Apostle shewes the gift of Prophesie to be greater than that of Tongues , for he proceeds from lesse to greater still : besides in the four first verses of the next Chapter , to this the Apostle tells the Corinthians in plain tearmes , what here he inferres onely by eduction of more from lesser force of reason , as 1 Cor. 14. vers. 1. Follow Charity , pursue spirituall things , but rather that you may prophesie . Vers. 2. For he that speaketh with tongues , speaketh not to men ( intelligibly ) but to God , for no man , ( that hath not that gift of tongues ) heareth ( understandeth ) but in spirit he speaketh mysteries . Vers. 3. For he that prophesieth , speaketh unto men to edification , and exhortation and comfort . Vers. 4. He that speaketh with tongues edifieth himself , but he that prophesieth , edifieth the Church . What more plaine for Prophesie : the like he concludeth for science and Faith , which he adds here as joyntly with Prophesie transcending the gift of tongues , though by faith some contend he meanes onely faith to remove mountaines , or such as is peculiar to working miracles , as if , though that could be without Charity , yet justifying Faith could not , but without reason this ; First , because Faith to Miracles , is the most excellent of all other ; Secondly , because to take away that doubt , the Text here saith all Faith , and all must needs include both justifying Faith , and that which men may have without being just : but in such case , S Augustine tells us , Lib. 5. de Trin. Cap. 18. Faith according to the Apostles may be without Charity , but it cannot be profitable without it ; for , saith he , Charity alone , is that which distinguisheth between the children of God , and the children of the devill , the sonnes of the Kingdome , and the sonnes of perdition . Now while the Apostle saith , Faith , even to miracles , without Charity , makes us nothing in the sight of God , how can hereticks pretend Faith alone shall save them ? for sure the blessed soules are something in Gods sight , and yet by onely Faith they are nothing saies the Apostle , or which is all one , they are of no esteeme , or esteemed as nothing at all , not but that they are things in being , yet so , as being without esteem , renders them in a manner nothing in the sight of God .

3. Nay so serious is S. Paul in this assertion , that he tells us , if for any other end than purely for the love of God , we should give away our whole estates , indeed our lives , and be martyrs for the Faith without loving God , yet this would nothing at all availe us , unlesse we had Charity to make proficuous , to render profitable our martyrdome for the Faith of Christ , since formally there can be no Faith without Charity , though materially there may : whence we see , that beside ; Faith , Charity is necessary to salvation , insomuch that if a Turke or Heathen should be so perswaded of the verity of Christs being the Sonne of God , and should be contented to die rather than to recede from professing his beliefe in that , and all other points of Christian beliefe , yet unlesse withall he had perfect Charity , that is , unlesse he did love God above all , and his neighbour as himself , he should never be saved , nor be esteemed a formall martyr , but a vaine and foolish prodigall of his life to no purpose , I say God and his neighbour too , because to die believeing and loving God without loving our neighbour , were not enough of Charity to gaine a man the title or crowne of martyrdome ; Because things are good by the integrity of their cause , bad by the least defect of such integrity .

4. In these four next verses , S. Paul enumerates the sixteen conditions of perfect Charity to our neighbour : ●ut whereas he calls Charity , Patient , and Benigne , we must note , he doth not meane it is formally so , but abusively , that is , Charity is the cause of Patience , Benignity , and the like , or which is much one , Patience is not an elicite act of Charity , but an act ( as Scholes say ) commanded by Charity ; Though Tertullian gives this Encomiastick to Patience , that it is the inseparable companion , and as it were governesse of all other virtues , in as much , as the longanimity ( or constancie of mind in alwaies doing good ) makes a man patiently to indure the labour of well doing , and the opposition which that labour is many times obstructed withall ; and for the like reason , Charity is benigne , because as it gives us fortitude to resist impediments in our way to do well , so it gives us mildnesse , affability and sweetnes towards the persons who oppose our doing well . Againe Charity is not aemulous , or envying at other mens good , as if what did goe to another , went from us : No , she looks not upon any thing as mine and thine , but upon all as Gods : Insomuch that Saint Gregorie i● his fifth Homily upon the Gospels , sayes elegantly and excellently well , Whatsoever we covet in this world , we envy our Neighbours having that . Hence it is , that Charity chils , while Covetousnesse doth grow warm , and contrarywise where Charity reigneth , there covetousnesse is exiled from the Court : moreover Charity dealeth not perversely or peevishly with any body , because such a proceeding would destroy both her patience and benignity above asserted .

5. It is not without reason the Expositors have diversly interpreted this place , some saying , not to be ambitious imports not to be immodest , others not to be sordid , but what seemes perhaps least , and yet is most proper ; others say it signifies not to be bashful , or rather indeed not to be shamed , and upon the matter all these are one and the same ; for shame is here taken as a blush of guilt , not of grace , as who should say , for any man immodestly to arrogate unto himself honour and esteeme , when no man can deserve the title of true honour , or for any man to be so sordid , as to take delight in earthly things , is to conclude himself guilty of so much basenesse , as ( when discovered ) betrayes it self with a blush of shame and confusion : as contrariwise for any man being contemned , reviled or scorned by others to blush or be ashamed at the disgrace thereof , argues he thinks himself injured or undervalued , which is a token of huge pride , of high ambition in him , whereas true Charity would teach him to glory , rather than otherwise in such occasions , that he were held worthy to take off part of that indignity was layd upon our Saviour , which was indeed due to sinfull man , that instead of confessing his demerits , glories , as if all respect , esteem , and honour were due to him , which is high ambition , and a thing contrary to Charity : and for the same reason the Apostle tels us , as we must not be ambitious of more than is our due , so true Charity forbids us even to seek our owne , telling us we have no title of property to any thing at all but our sinnes , which are the onely things we can lay clayme unto as owners of : hence he adds , Charity is never provoked to anger , because anger argues an apprehension of an injury received , and those who are truly , Charitable ought to esteem themselves the most contemptible things in nature , capable of nothing but neglect from others , as a condigne punishment for the continuall neglect of their own duty to God : whereunto if we can happily arrive , then will follow , that which the Apostle concludes this verse withall , of Charity never thinking ill , for if she never be angry , probably she never thinks of revenge , because she never esteemes her self hurt by any body but her self , as believing she is rather in fault to deserve injury , than that any body else can do her wrong ; where note what is here said of Charity , is meant of the person who is truely Charitable .

6. As it is an evident signe of ill will or hatred in us to another , when we rejoyce to see him injured ( which must needs include some third mans iniquity exercised on him ) and so to rejoyce at the injury done is to be partaker of the delight which the third party takes in his iniquity , or doing ill : in like manner it is a token of good will or true Charity not to rejoyce in such iniquity , for contraries are ever best descerned by juxta-position or being set together : and wehn the Apostle saies , Charity rejoyceth in Truth , he meanes by Truth in this place , probity , goodnesse , justice , as the opposites to injury , which as it must not be rejoyced at , so the contrary virtue to that vice ought to be a cause of our Joyes .

7. See how Charity here makes her self an arched bridge for all men to trample over , how she crys out to all men lay your loades on me , it is onely I that am the pack-horse of malice , my duty is to bear away the burden of sinne from mount Calvary , where all the load was laid on Jesus , come beloved , bring away from thence apace your burdens , heap them on my arched shoulders , who am made for no other end than pressure , and to be opprest . As you can do your selves no greater pleasure than to lighten your own burdens , so you can no wayes oblige me more , than to adde plummets to my weights : for as a Palme tree deprest , I grow the better , do what you please to me , I believe you mean me no hurt , because I know you can doe me none , if I doe it not unto my self ; therefore doubt not of my misconstruing your actions , I will believe the best of them , ( such as are not apparent sinnes ) as of your angers , I will hold my self the cause : I will think your punishing of me , is your particular care towards me , your fatherly chastizing my undutifull behaviour both to my God and you : and thus Charity believes all in the Apostles sence : whence consequently she hopeth all in the same sence , that is , her own amendment upon the just chastizement she received from others , who she perswades her self were Gods Ministers of Justice to change her eternall punishment due unto her into temporall pennances imposed upon her by Gods Vice-gerents ; and in this hope she grounds her bearing all things patiently here , will bring her to a crown of glory in the next world : For if she stands thus perswaded , she cannot think she beares to much here , and so the Apostle saith , she beareth all things , wherewith he ends the sixteen conditions , as above expressed , requisite to perfect Charity .

8. From hence he proceeds to the end of this Chapter , declaring the excellency of Charity in it self , as more durable than all other virtues , even than the other two Theologicall , since Faith in heaven shall cease and be changed into vision , ( inconsistent with the obscurity of Faith ) and hope shall vanish , as exchanged for fruition ( incompatible with hope ) which being a desire of having , must needs vanish , when all is had that can be wisht or desired . And hence it is , that hereticks ground ill their heresie , saying a man once in grace ( that is in perfect charity ) can never sinne , because here the Apostle saith , Charity never failes ; but the true meaning of this sentence is , Charity of her selfe never failes , however by sinne she may be here extinguished : or ( which is equivalent ) Charity is never wearied , never tyred , never exhausted by doing good to others , even to our enemies , whereas Faith is often sha●en and lost , Hope is many times lessened and quite gone , when we see our expectations faile us : what the Apostle saith here of prophesies failing , is to be understood , that they faile , not as defective in revealing truth , but as not rightly understood by those to whom they do reveal the same , through the defect of our capacity to hard and abstruse points . Note the possible failing of tongues is here on purpose expressed in the plurall number , as alluding to the cessation of the gift of many tongues , which even now is ceased , and was so long since , not that the power in God of giving such gifts again is lost , but that there is not the like necessity thereof as in the primitive Church ; but we may observe , he doth not say , the Tongue shall possibly cease , but Tongues , or the plurality thereof ; for it is a common opinion amongst Divines , that all men in heaven , as they have their bodies there ; so they shall have the use of their tongues , and speak to one another , but so , as they shall all speak one , and that the Hebrew tongue , ( the most perfect expresser of the mind , and that which Adam spake in the state of innocency , and all the Antient Patriarks , before the destruction of Babylon confounded the Tongues , and likewise the Prophets ) singing , as in the Apocalyps , Amen , Allelujah . Though some think it not improbable , they shall , rather than want the use of speech , have a new language created common to them all , and more perfect yet than Hebrew : For thus all shall cease that ever were in use , and yet another never used may be made without contradiction to this text ; not that the Blessed shall want in heaven the gift of Tongues , if they please , but that as they are there all of one mind , so they shall choose rather to speak all one tongue , than to use many , which multiplicity argues rather an imperfection than otherwise , though here it were a Blessing necessary to our imperfect state : by Science being destroyed in heaven , some will have the acts thereof destroyed onely , and the habits remain , yet to no purpose this , for in vain is that habit , faculty , or power , which never shall be reduced to act ; hence we must rather say , Science , as it is imperfect here , shall be destroyed by a change into perfect Science there , yet even this is rather preservation by addition , than destruction by subs●●action . Let us therefore say yet further , Science shall be destroyed , as it imports here teaching and learning , which there shall cease , since no man can teach , nor no man learn in heaven any new Science . To conclude , let us grant a totall cessation of Science , as the best of Sciences , namely , Divinity , grounded on points of Faith , deduced here partly out of naturall reason , partly out of revelations , nay , even Faith it self , the Mistresse of Divinity ; and yet we shall doe no wrong to the Blessed , because intuition is better than cognition , clarity of knowledge is more excellent than obscurity ; in a word , vision is the best of demonstrations , and therefore Science being nothing but a rationall exhibition of the object , shall suffer no prejudice by ceasing , when the object is there more clearly seen with the eye , than it could be discerned by the understanding here , but the truth is , the cessation of prophesie , tongues , and knowledge , or science , is not here absolutely asserted , but supposed onely , to prove their cessation would not yet take away charity .

9. See how this Verse cleers the former in the latter sense thereof ; here we onely know in part , so there this partiall knowledge ceasing , our Science may be said to cease ; as also our prophesie , which though it be a revelation of truth , yet it is not a revelation of all truth , which in heaven shall be revealed , and so take away all divisions of truth by an unity or integrity of all truths in one .

10. See how still the succeeding verse in termes avowes the explication of the precedent , when perfect intuition comes , then imperfest exhibition shall cease , when God in his owne , and sole perfect selfe shall appear , then creatures , who shew him onely in part , shall need no more to make their imperfect exhibitions of him ; or when we see the creature perfectly in God , then the imperfection we did see of them in themselves shall cease .

11. In this verse he illustrates by a similitude of a child or little one in respect of a man , what he said in the former , and makes the Science , Prophesie , or perfection we have here to be ( in respect of what we shall have in heaven ) like the meer sensible knowledge in a child to his intellectuall and rationall science , when he is a man , which is as much as to say , most of all our science here , is but as knowledge of sense , and not indeed intellectuall , because not grounded in certitude of principles , but in apparences onely of truths and causes , which , though they doe not , yet for any thing we know , they may fail us , even when we thinke our selves most certain of truth therein .

12. Some will have S. Paul to allow cleer Intuition of God here , by his confessing we see him at least in a glass , because glasses doe represent the reall things , and not the pictures onely thereof ; which is true , but withall they represent the things in a reflected , not in a direct line , and hence we see nothing so perfectly in a glass , as when we look directly on the object it self : Again , hence we never see nor know so much of our selves , as we doe of others , because we see not our own shapes so directly in a glass , as wee doe others out of it , by looking on their persons directly : Others understand S. Paul to mean by a glass here , our seeing God in a confused way , as Mercers shew a multitude of ware together , to distract the eye of the buyer , or as if they were shown by false lights , giving them other lustre than indeed they have , or as things shewn in a transient way to cheat the eie , rather than to satisfie it ; all which is to see God wrapt up in Riddles of knowledge , not in the reality thereof : Now if we ask what glasse it is wee here see God by ; say , either the creature representing him , or the fancie apprehending him , or Christ his humanitie best of all expressing his goodness , yet infinitely short thereof ; or as some will have it in the Sacraments , which are visible signs of invisible things of grace , and of God the Authour thereof . By seeing God face to face some conceive it shall onely be when we see Christ in heaven , and through his glorious face behold with our corporall eyes his sacred Deity , grounded in the words of Theodoret saying , Wee shall not see his nature ( meaning his Deitie ) which falls not within the compass of our corporall eyes , and so can bee seen by none , but that nature onely which hee assumed ( meaning humane nature ) but Theodoret thus understood would be made the Author of a huge errour , as denying us the happinesse of the Beatificall vision , which doth not , nay , cannot consist onely in seeing Christs humanity face to face , because that humanity is but a creature ; his meaning therefore must be , that with our corporall eyes , we can onely see the Deity as tralucent , and shining through the face of Christ , or through his humane nature ; but yet with our souls eyes , that is , with her faculties of understanding , we see even the sacred Deitie , and with our wills we love him as the beginning and end of all our hopes , as our chief and infinite goodness ; and when the Apostle sayes he shall know God in heaven , as he is there known by God , his meaning is , onely that we shall see God perfectly . and not in part onely , as he doth know us perfectly , by knowing the integrity of all the causes concurring to our making , and the infallibility of all the effects of our each operation or motion ; not that therefore our knowledge of God shall be equally perfect with his of us , for such knowledge would argue identity , and not onely similitude of knowledge , whereas here there is no identicall , but onely a similitudinary knowledge asserted .

13. We must note , that Iraeneus , Tertullian , and others , understood by the word now , that the Apostle meant now that we are in this perfect knowledge , that is , in heaven , Faith , Hope , Charity shall remain ; but this were to contradict all that hath been said before of Faith ceasing , when vision comes ; of hope decaying , when Fruition affords all that can be hoped for ▪ so those Fathers must be explicated to mean by faith , all firm , assured and undoubted science , such as onely consisted in vision , and by hope , all incessant adhesion to the infinite goodness of God above all things else beloved , which adhesion they called fruition : and yet though this qualifie their sense to bee neerer the Apostles than an asserting that faith and hope remain in heaven formally as charity doth , yet this comes short of S. Pauls meaning by the word now , in this life , not in heaven : for his main scope was to prove to the Corinthians , that charity was the chief of all other vertues ; faith , hope , and charity , but the chiefest and greatest of these is charity , and not so much boasted gift of tongues , and therefore as to them he sayes , Now there are three Theologicall vertues , faith , hope , and charitie , but the greatest of these is charity ; not your vain faith , which is not acquainted with love , nor your idle hope , which fixeth your expectation of help from creatures , nay though your faith be pure , and your hope in God alone , yet charity is greater than these vertues , and shall remain in heaven , when the other two Theological vertues cease , however now they are all three together here , the most excellent indeed of all other gifts or vertues , however you esteem more that of tongues , which I see you prefer fondly before any other gifts of God . To conclude , the Apostle resolves charity to bee above all other vertues , as the fire is the chief of Elements , gold the principall of metals , the Sun the best of Planets , the Empyreal the highest of heavens , and the Seraphins the top-gallant of Angels , so is charity the chief , the principal , the best , the highest , and the most gallant of all vertues whatsoever .

The Application .

1. SInce the first operation of Adams soul was an act of love to his Creator , because he see him to bee infinitely more amiable than all the lovely creatures he had made him master of . Therefore every child of Adam doth even in that degenerate , if his first reasonable operation be not also an act of love to God . Nature as well as grace teaching the giver ought to be beloved far above the gift he gives .

2. Hence it is that in Regeneration , we are bound to make our first act a profession of our faith and love to the divine Majesty so solemn , that it is accompanied with an abrenuntiation of all love to creatures , namely those that tempt us most , the World , the Flesh , and the Divel , with all his Pomps and vanities . And this because originall sin had fetterd our affections , and tyed them to a dotage on the creatures , so as to love these above the Creatour of them and us .

3. Now because this indebit love to creatures is the fetter that fastens us to sin , making us affect it even when we doe not commit it actually , and because for sin wee are lyable to all adversity , therefore S. Paul , by tying a true-lovers-knot of perfect love and charity to God within our hearts , would loosen the fetters of our love to creatures that fasten us to sin : and by this art would keep us free from all adversitie , no effect remaining longer than the cause thereof remains : Whence it is that whilest Saint Paul so passionately recommendeth charity in this Epistle , as the onely remedie against adversitie , We properly pray as above .

The Gospel , LUKE 18. ver. 31 , &c.

31. ANd Jesus took the twelve and said to them , Behold we goe up to Hierusalem , and all things shall be consummate , which were written by the Prophets of the Son of man .

32. For he shall be delivered to the Gentiles , and shall be mocked , and scourged , and spit upon .

33. And after they have scourged him , they will kill him , and the third day he shall rise again .

34. And they understood none of these things , and this word was hid from them , and they understood not the things that were said .

35. And it came to passe , when he drew nigh to Jericho , a certain blind man sat by the way begging .

36. And when he heard the multitude passing by , he asked what this should be .

37. And they told him , Jesus of Nazareth passed by .

38 And he cryed saying , Jesus son of David , have mercy upon me .

39. And they that went before , rebuked him that he should hold his peace . But he cryed much more , son of David , have mercy upon me .

40. And Jesus standing , commanded him to be brought unto him , and when he was come neer , he asked him .

41. Saying , what wilt thou that I doe to thee ? but he said , Lord , that I may see .

42. And Jesus said unto him , Doe thou see , thy faith hath made thee whole .

43. And forthwith he saw , , and followed him , magnifying God . And all the people as they saw it , gave praise to God .

The Explication .

31. OUr Saviour being now neer the time , wherein he was pleased to be sacrificed for mans redemption , took with him in this his last ascending to the grand feast of the Jewes , their Paschall solemnity , all his twelve Apostles , and lest they should be surprised by his sudden death , which they knew not to be at hand , ( as himself did ) he forewarnes them of it , nay , for their further comfort he tells them , his death was fore-told long before by the holy Prophets ; but with this consolatory clause of his rising again , after he was dead , to prove thereby it was God redeemed us , when God and Man dyed for us , and such was the Messias ; such was he , who now foretold them this of himself , to prepare their patience against his passion , to secure their Faith , though he lost his own life for that purpose : And that this was the last time of our Saviours going to this City of Hierusalem , in observation of their Paschall solemnity , all the four Evangelists agree ; Saint John onely adding this circumstance , Chap. 11. ver. 54. that Jesus came now from the City Ephrem privately to this Feast , having fled thither for fear of the Jewes , after he had raised Lazarus from death to life a little before , and was much envied , and sought after , to punish , not to reward him , for his said goodness : Now some Expositours will have it , that from this very instant of Christ foretelling his Apostles he should die , and rise again , Judas gave his first way to the temptation of covetousness , which moved him to betray his Master for Mony , since he did believe the first part of his death , but gave no credit to his last , of Rising again ; and so concluded , when once his Master was dead , all the little treasure of the common purse would fall to his share , that feared no account to be exacted from a dead man by his Resurrection ; nor is this conjecture improbable : But to the letter of the Text , we shall not doe amisse to observe the phrase our Saviour useth , saying here , Behold , we goe up ; and indeed , the word Ascend , or goe up , alludes deeply to the mystery of the prediction , as above , of Christ his passion ; for by ascending voluntarily now to this Feast , he shewed he was as voluntarily to ascend within few dayes out of this City up the Mount Calvary to his Passion . Again , the Temple of Hierusalem was upon the highest part of the Town , and contiguous , if not continuous to the Mount Sion , which over-looked the City , and so by Analogie , the heavenly Hierusalem is called Sion ; besides , he now said , we ascend , as shewing with what alacrity he resolved to rise up the ascending Mount , when he was upon the Cross to triumph over Sin , Death , the Devill , and Hell : for as Saint Chrysostome sayes well , By his voluntary death he shewed himself to be God , as well as Man , since though to be able to die , argued he was man , yet to be willing to die , shewed he was more than man . But see how he was not content to tell them in generall termes of his future Death and Passion , and that it should be consummated , as was written by the Prophets , unlesse he had farther told them , what particular death he was to die , saying as followes .

32. For he shall be delivered to the Gentiles , as he was , when Pilate and Herod ( substitutes of the Roman Empire ) set upon him as Judges ; and condemned him , after many mockeries , scourgings , and revilings , even to the Death of the Crosse : but because the proper place to enlarge upon this subject will be , when the Passion is dilated upon , here we shall say no more of it , than that

33. He foretells the Glory of his Resurrection shall recompence the ignominy of his death : and this hony of his rising , he gave them a taste off , thereby to sweeten the gall of his Passion ; nor shall we now adde more , here , than that as Christ used the prediction of his Death , as a meanes of comfort to his Apostles , in hope of his future Resurrection , so we must make affliction , sorrow , grief , persecution , and death it self for love of God , sweet unto us , in hope we shall rise from death to glory , and from our corruption to incorruptibility , as our Saviour did .

34. No marvell they understood not these words , nor the things they meant , for our Saviour did not then intend they should understand them , but then only told them what they should hereafter know by experience ; and remembring they had been foretold as much , should not be dismayed , but hope they should , by the integrity of the prediction , ( including the joy of his Resurrection ) be eased of their affliction at his Death and Passion . Then therefore he gave them the cordiall of comfort , and they were after to feel this effect th●reof , when it should have a comfortable operation in them , which actually it had , as soon as he arose from his grave , and did appear alive again amongst them all , according as he now foretold them he was to doe .

35. There is some difficulty in the true meaning of this verse , in regard Saint Matthew , chap. 20. ver. 19. and Saint Mark , in his tenth chap. ver. 46. both of them say this blinde man was cured by our Saviour , as he went out of Jericho ; whereas Saint Luke here tells us , it was done as Jesus went into Jericho ; again , Saint Luke , and Saint Mark , make mention onely of one blinde man restored to his sight ; and yet Saint Matthew speaking of the same time and place , tells us of two blind , then and there cured by Jesus , as he passed by them , and heard them both in the same words , as ( the other two Evangelists say one onely ) they called on him for cure , saying , Iesus , son of David , have mercy on me , on us , saith Saint Matthew ; but for reconciliation of these two different relations by the Evangelists , we must recurre to our accustomed observation that Saint Matthew generally under takes to write the Story of our Saviours life most methodically ; and therefore since he , from the verse 29. above cited , to the verse 33. ending his said twentieth Chapter , continues his Story in the plurall number , we are to presume there were two blind men cured , though here S. Luke mentions but one , and though Saint Mark name that one to be Bartimaeus , the sonne of Timaeus so called ; as Bartholomaeus is called the son of Tholomaeus , Bar in Hebrew , importing Son : hence therefore we are to conclude there is no contradiction in the relation , though it be more amply , and intirely made by Saint Matthew , than by the other Evangelists : and as for the differing circumstances of the Miracle being done , as Saint Luke here saith , when our Saviour went into Iericho , happily one of the Two was then cured , and the other ( namely Bartimaeus ) when our Saviour came out : again , Saint Matthew , and Saint Mark may relate the Story as perfected by a double cure in the exit of our Saviour from Iericho , which S. Luke began with a single one , in his entrance thither , as if it were a continuation of one and the same cure exercised upon two severall persons , one at the entrance , the other at the exit of the City ; and so the circumstantialls of the cure make n● diversity therein , all being but a restitution of sight to the blinde ; but whither Christ were going or coming , restoring sight to one , or two , it makes no great matter , the Miracle being of the same nature , and equally shewing Christ to be God , and all Evangelists agreeing , they both believed alike , and both petitioned in the same stile if there were two of them : in fine , as silence is no disproof , nor contradiction to what another positively affirmeth ; so Saint Matthews positive affirmation stands good without any constradiction by the silence of Saint Mark , and S. Luke to part of the Story : what else we are here to note , is that Jesus came from Ephrem to Iericho , and from Iericho went to Hierusalem , where he prepared himself to his Passion , by praying in the Temple at the Paschall solemnity mentioned as above , in the first verse of this Gospell ; and though there we gave other reasons , why our Saviour said we ascend to Hierusalem ; yet here we may adde this one more , that although while he went out of Ephrem , his wayes from thence to Iericho ( being two leagues , and an half ) were all levell and even ground , yet from Iericho to Ierusalem there were seven long leagues , all hils and dales as mountainous wayes use to be , and therefore are called ascendings , because they take their denomination from their most difficult passages ; however , there be much descending ground gone over between all hills : as for the name of Iericho , it is derived either from the Hebrew word Jareach , signifying the Moon , because that City was built horned , as the quartered Moon ; or else from reach , which signifieth odour , or sweetness , because Iericho is famous for the best of Balsames , in , and about it : and Saint Gregory in his twelfth Homily upon the Gospells , alludes to the cure done at Iericho upon the Blinde , taking this name in the first derivation from the Hebrew , and saying , The Moon is an Hi●roglyphick of defect in nature , because it is ever changeable and various : Therefore , saith Saint Gregory , while our Saviour comes to Jericho , the blind mans defect in nature is cured ; because , when the Divinity put on the defect of our flesh , man-kind received the sight which it had lost : for whence God suffered humane infirmities , thence man was raised to divine perfections . And Origen , upon this place makes a pious allusion of this blind man , importing the blindness of all humane nature , then cured thereof ; When Christ with his Apostles comes to lead them from their naturall Jericho , or defect , into the heavenly Hierusalem , where they shall have a supernaturall perfection added to their naturall Vision , and by that supernaturall addition shall see God face to face , and seeing him , shall become like unto him ; and by this likenesse to God , become perfectly cured of all their naturall defects : Thus piously we see the holy Fathers make advantages to our Souls , out of every passage of holy Scripture , by applying the letter thereof in a spirituall sence unto us ; and why may not we hence presume to adde , this cure alludes in the other sense of Iericho reporting to odour ? as to the Apostles and the blind man cured , following Jesus from Iericho to his passion , according to what the Spowse in the Canticles sayes , We shall runne after him in the odour of his sweetnesse . Since the holy will and pleasure of our Saviour was to take this Balsamick passage through Iericho to serve as a sweet perfume upon the Carian-mountaine of Calvary ; that so the stanch of sinne might not surpasse the fragra●t odours of grace , rayning down showers of our Saviours pretious bloud from the odoriferous tree of the holy Crosse , and from the more holy fruit hanging thereon .

36. 37. It seemes this blind man was not deafe , that could hear the murmur of the talking multitude , some going rudely before , and others following our Saviour from Ephrem to Jerico , all discoursing of his works and wonders in so great a lowdnesse , that the blind man asked what the matter was ? what great company was approaching , which were heard , before they were at hand ? and being told it was Jesus of Nazereth who came thus accompanied ,

38. He cryed out immediately , Jesu , Sonne of David , have mercy on me , by the Sonne of David , meaning the Messias whose office followed the nature of his name , for Messias imports mercy towards the miserable ; and hearing it was Iesus , of whom he had heard such wonders , and by whom such miracles were done , he concluded presently this was the Messias marked out by the Prophets saying of him , then when he shall come , the eyes of the blind shall be opened . Isaias , Chapter , 35. Vers. 5.

39. By this it seemes some of the people were before our Saviour , as we said above , Vers. 36. talking of him , and these people , either unwilling to be interrupted in their own discourse , or that Christ should be stopt in his way by this poor man , and so they hindered from something they expected from our Saviour , either in Iericho or Ierusalem whither he was going , and this company with him ) they rebuked the blind man , both for the noyse he made , and for the doubt they had , least by his importunity he might stop Iesus in his march , as indeed it happened , for the rebuked man went on calling still to Jesus for help , and the more he was bid hold his peace , the lowder he cryed out Iesus the Sonne of David have have mercy on me . A good example for us to follow , and not let the interposition of any creatures hinder us from our approach to God , no nor any rebuke for well doing deterre us from continuing to doe well . Thus S. Augustine expounds this place : and S. Hilary hath these words upon it , Faith , when forbidden , is more increased , and therefore in dangers it is secured , and in security it is indangered .

40 Strange to see , how upon the standing of Iesus the Expositors doe descant ; S. Hierome sayes his standing in the litterall sence was , because the blind should not follow him in that heat of zeale they were in , ( when no reprehension was able to make them desist to cry for help ) least they might thereby fall in to the ditches , or stumble at the uneven waies about Iericho . S. Gregory gives the Symbolicall sence thus , That by this standing was argued his Divinity ; for saith he , Passing betokens man , persisting betokens God . Origen saies his standing mystically signified the permanence of the benefit received , the sight restored to continue , not for a time , and then he to be blind againe . S. Augustine saith anagogically thus , Iesus stood to signifie , that the temporary Faith of his Incarnation prepares to the understanding things eternall , and so Jesus stood as Eternall , and as bequeather of Eternall sight of God in glory in recompense of this blind mans Faith , who now believed in his Deity . And indeed had it not been , that our saviour intended something mysticall , he neither needed to have stood , nor called , but could have cured the party with his sole will or pleasure : but he stood for the reasons as above , and came neare to aske him .

41. What he would have , thereby to give the blind man occasion to expresse his Faith and confidence in him the more , as also because he knew the people had forbid the man to trouble him , and he therefore called him , to shew God holds not our importunity in good things any way troublesome unto him . Our Saviour asked what he would have , not that he was ignorant , but that he would declare , his knowledge of our infirmities excuseeh us not from the confessing of them nevertheless : as also to shew God is not onely ready to give us what we lack , but also whatsoever we can rationally ask of him , who is no niggard of his favours , and while the blind man askes his sight , we may conceive he askes as much as his life too , for a blind man is like a visible death to all other men , and a sensible one unto himself : since he can feele misery on all sides , but see comfort no way : to which purpose see Tobias , Cap. 5. ver. 12. and heare Saint Ambrose , Uti tristes sunt , &c. As the day without Sun-shine is but sad , and the nights without Moone-light not so pleasing ; so is the life of man deprived of the light of his body , his eyes : for they , ( the Sunne and Moone ) are as it were the eyes of the world , and without their lustre the heavens themselevs do suffer a deformity of blindnesse : And S. Austine upon this place saies , Tota igitur vita , &c. Our whole lifes exercise therefore is but to cure this eye of the heart : to this end hath Almighty God instituted all the holy Mysteries , to this end is the word of God preached , to this end tend all Ecclesiastical exhortations , &c. Let us therefore all cry out , O Lord , give us the light of Grace , to see the turpitude of sinne , the vilitie of concupiscence , the exilitie of pleasure , the atrocity of hell fire , the beauty of virtue , the happinesse of Paradise , the eternity of Glory : Amen .

42. No marvel our Saviour gave so speedy a reward to so strong a Faith , the cause taken once away , the effect must needs cease : the cause of this corporall blindnesse was spirituall coecity , the blind-mans infidelity , which taken away by Faith , he enjoyes immediately his corporall sight , and so hath the effect gone , upon surcease of the cause ; nor need we scruple to make this exposition , when our Saviour saies in expresse termes , This mans Faith was his cure ; for if so , then Infidelity was his disease .

43. We cannot read this story , without being moved to imitate the gratitude of the blind man , in giving thankes for the benefit received , as we shall be forward enough to imitate his importunity in calling to God for help , in our necessities : and what was his gratitude ? his following our Saviour : magnifying and praysing of him , as also did all the people that were witnesse to the benefit received ; that we would our selves thus testifie our own gratitudes , thus get all the world to help us expresse our thanks for such benefits as they all see , we receive daily and hourly from almighty God ; since we have an assurance , if we goe as farre with him , as this blind man did , to his passion , to his Cross , to his death , to his grave , he will raise us with him to a new life of grace here , and to an eternall life of Glory in the next world .

The Application .

1. AS it was this blind mans Faith that made him corporally whole , so was it his love and charity that made him spiritually sound , that did shake off the Fetters of his affection to sinne , and kept him ( by that meanes ) from all adversitie , while it fastned him to the purchaser of all prosperity , our Lord and Saviour Iesus Christ .

2. It was indeed his Charity that made him leave all other company to follow Jesus , and to magnifie his Deity by proclaiming his mercy in having delivered him from misery . And whither did he follow him ? To Hierusalem , to his Passion , to his Death , to his Sepulcher .

3. O lively Faith that did not die in this poor man , when Jesus dying for him , left even his Apostles tottering in their Faith . O burning Charity , that like a flaming lamp hung ore the Sepulcher of Jesus dead and buried ; Adoring then and magnifying the Divinity which never did forsake the sacred corps of Christs Humanity , though his living soul had left his dead body in the grave . O admirable way to shake off the shackles of sinne , and to keep us free from all adversitie , thus firmely to believe , thus ardently to love , and so to follow Jesus from his grave into his glory . O for this purpose well adapted Gospel of Faith to an Epistle of Charity .

O well adjusted Prayer as above to both .

On the first Sunday of Advent .

The Prayer called the Collect.

ROwse up we beseech thee , O Lord , thy power , and come away , that from the emi●ent dangers of our sinnes ( thou protecting ) we may deserve to be freed , and ( thou delivering us ) we may be saved . Through Jesus Christ our Lord . Amen .

So end all Prayers .

The Prayer called the Secret .

MAy these Sacrifices , O Lord , by their powerfull vertue bring us cleansed , and more pure unto their purifying fountain .

The Prayer called the Post-Communion .

LEt us receive , O Lord , thy mercy in the midst of thy Temple , that we may prepare for the future solemnities of our reparation with congruous homages .

On the second Sunday of Advent .

The Prayer .

ROwse up our hearts , O Lord , towards preparing the wayes of thy onely begotten Sonne , that by his coming amongst us , we may deserve to serve thee with purified Souls .

The Secret .

VOuchsafe , O Lord , to be appeased by our humble Prayers and Offerings ; and whereas we have no title of merit , succour us with thine own supplyes .

The Post-Communion .

BEing filled with the food of Spirituall Almes , we humbly beseech thee , O Lord , that by the participation of this Mystery , thou wilt teach us to contemn Earthly , and to love Heavenly things .

On the Third Sunday of Advent .

The Prayer .

LEnd , we beseech thee O Lord , thine ear unto our Prayer , and enlighten the darknesse of our minde , with the Grace thy Visitation .

The Secret .

MAy the sacrifice , O Lord , of our Devotion , be continually offered up , both to perform the precepts of this sacred Mystery and admirably in us to produce thy saving work .

The Post-Communion .

WEe implore , O Lord , thy clemency , that these Divine helps may expiat● our sinnes , and prepare us to the future solemnities .

On the fourth Sunday of Advent .

The Prayer .

O Lord , we beseech thee raise up thy power , and with thy mighty vertue come away to our succour , that by the help of thy Grace , what our sins retard , the indulgence of thy propitiation may accelerate .

The Secret .

ORdain , O Lord , we beseech thee , ( being by these present sacrifices appeased ) that they may avail to our Devotion , and Salvation also .

The Post-Communion .

HAving received thy bounties , we beseech thee , O Lord , that by frequentation of thy Mystery , the effect of our salvation may increase .

On Sunday within the Octaves of the Nativity .

The Prayer .

OMnipotent Sempiternall God , direct our actions in thy good pleasure , that in the name of thy beloved Son , we may deserve to abound in good Works .

The Secret .

GRant , we beseech thee Omnipotent God , that the offering , which we have made in the eyes of thy majesty , may obtain us the grace of holy Devotion , and bring unto us the effect of a blessed Eternity .

The Post-Communion .

BY the operation of this Mystery , may , O Lord , our sins be purged , and our just desires be accomplished .

On Sunday within the Octave of the Epiphanie .

The Prayer .

WEe beseech thee , O Lord , prosecute with heavenly Piety the desires of thy suppliant people , that they may both see what is by them to be done , and be able to perform what they see they are to doe .

The Secret .

GRant , O Lord , that this Sacrifice offered unto thee , may quicken alwayes , and defend us .

The Post-Communion .

WEe humbly beseech thee , Omnipotent God , that whom thou hast with thy Sacraments refreshed , thou wilt gratiously grant they may serve thee with an agreeable comportment .

On the second Sunday after the Epiphanie .

The Prayer .

ALmighty , everlasting God , who doest moderate at once , both Heavenly , and Earthly things , hear clemently the Prayers of thy people , and grant us thy peace in our times .

The Secret .

SAnctifie , O Lord , our offered gifts , and purge us from the spots of our Sinnes .

The Post-Communion .

O Lord , we beseech thee , let the operation of thy vertue be increased in us , that nourished by thy Divine Sacraments , we may be prepared through thy bounty to receive thy promises .

On the third Sunday after the EPIPHANIE .

The Prayer .

OMnipotent eternall God , look we beseech thee propitiously on our infirmity , and extend to our protection the right hand of thy Majesty .

The Secret .

WEe pray thee , O Lord , let this Host cleanse our sins , and sanctifie the bodies and soules of thy subjects , towards the celebrating of thy sacrifice .

The Post-Communion .

TO whom thou doest , O Lord , grant the use of so great mysteries , vouchsafe we beseech thee , that we may truly be adopted unto their effects .

On the fourth Sunday after the EPIPHANIE .

The Prayer .

O God who knowest us set in so great dangers , that we cannot through humane frailtie subsist , gran , unto us health of mind and body , that what we suffer for our sins , ( thou helping ) we may overcome .

The Secret .

GRant we beseech thee , almighty God , that the offered gift of this sacrifice , may ever purge our frailtie , and defend it from all evill .

The Post-Communion .

LEt thy gifts , O God , free us from terrene delights , and refresh us alwayes with heavenly food .

On the fifth Sunday after the Epiphanie .

The Prayer .

KEep we beseech thee , O Lord , thy family in continuall pietie , that resting on the onely hope of heavenly grace , it may ever by thy protection be defended .

The Secret .

WEe offer unto thee , O Lord , the Host of Pacification , and that thou mayest mercifully absolve us from our sins , direct our drowsie hearts .

The Post-Communion .

WEe beseech thee , almightie God , that we may have the effect of that safety , the pledge whereof we have received by these Mysteries .

On the sixth Sunday after the Epiphanie .

The Prayer .

GRant , we beseech thee , Almighty God , that alwaies meditating those things which are reasonable , we may both in our words and deeds , doe what is pleasing unto Thee .

The Secret .

LEt this oblation , O God , cleanse and renew , govern and protect us , we beseech thee .

The Post-Communion .

BEing fed , O Lord , with heavenly delights , we beseech thee , that we may alwaies covet those things by which we truly live .

On SEPTUAGESIMA SUNDAY .

The Prayer .

WEe beseech thee , O Lord , clemently to hear the Prayers of thy People , that we , who for our sins are justly afflicted , may for the glory of thy Name be mercifully delivered ,

The Secret .

THou having received our gifts , O Lord , and our prayers , cleanse us with thy heavenly mysteries , and hear us clemently we beseech thee .

The Post-Communion .

BEe thy faithfull , O God , strengthened by thy gifts , that they may without end , knowing , seek , and seeking , know the same .

On SEXAGESIMA SUNDAY .

The Prayer .

O God , who seest we confide not in any of our own Actions , grant us propitiously , that against all adversities we may be armed by the protection of the Doctor of the Gentiles .

The Secret .

MAy this sacrifice offered unto thee , O Lord , alwaies revive and protect us .

The Post-Communion .

WEe humbly beseech thee Almighty God , to grant , that those , whom thou doest refresh with thy Sacraments , may graciously serve thee with their good behaviour .

On QUINQUAGESIMA Sunday .

The Prayer .

O Lord , we beseech thee , hear clemently our Prayers , and being loosened from the fetters of our sins , keep us from all adversity .

The Secret .

MAy this oblation , O Lord , we beseech thee , purge away our sins , and sanctifie the bodies and souls of thy subjects , for the celebrating of this sacrifice .

The Post-Communion .

WEe pray thee , O God Omnipotent , that we , who have received Heavenly food , may thereby be guarded from all adversity .

FINIS .

The END Of the FIRST PART .

THE SECOND PART Of the first TOME .

On the first Sunday in Lent . The Antiphon . 2 Cor. 6. v. 2 , &c.

BEhold now the acceptable time ; behold now the dayes of health : in these dayes therefore let us exhibite our selves as the Servants of God , in much patience , in fastings , in watchings , and in unfeigned charity .

Vers . To his Angels God hath given charge of thee .

Resp. That in all thy wayes they may keepe thee .

The Prayer .

O God who doest purifie thy Church with an annuall observation of Lent , grant unto thy Family , that what it endeavoureth to obtaine of thee by Fasting , it may finish the same by good workes .

The Illustration .

IF in the holy time of Lent we find not so exact a report between the Epistle , Gospell , and Prayer of the day , as at other times of the yeer , it must be given to the more then ordinary regard had unto the Lenten Fast , which we shall observe all these Prayers make speciall mention of , as if holy Church intended nothing more then a recommends of that wholesome Fast unto us ; neverthelesse I shall not despaire to find the Epistle and Gospell , even like full-sail'd Vessels falling down this channell of holy abstinence , and directed by the helme of the Prayer , come full fraughted with the same concording Spirits into the Ports of our ever open hearts to Ghostly comforts , which the other seasons of the yeare afford unto us : But before we venture upon a thing so hard , let us facilitate the way , by first cleering the full sense of the Prayer : for when we know what we aske therein , we shall see what relation the Petition hath to the Epistle and Gospell , whence we must draw it out . Observe then first in this Prayer an acknowledgement , that Almighty God doth purifie his Church with an annuall observation of Lent ; so the end of this Fast is the Churches purification . Next , see how the Prayer begs , that what we endeavour to obtaine by Fasting , we may finish by good workes ; so though purification be the end of our Fast , yet the Fast alone is but an endeavour towards that end ; and nothing brings us home unto it , unlesse to the endeavouring fast we adde the finishing help of good works : and this with great reason too ; for as we are never said to be perfectly purified , untill we can in a chaste body represent a pure Soule to God ; so by Fasting alone we onely chastize our bodies , but by good workes the grand affaire is finished , our Soule is made pure , and then the Churches end is accomplisht , then the whole creatures we are , become , ( as was intended ) purified : but least I should be thought to state this sense to my own designe , let us heare Saint Leo in his Homily upon this day ( which the Priest reads in his Office ) tell us his opinion , wherein consists the perfection of our Lenten Fasts . Not in the sole abstaining from meat , consisteth the integrity of our Fast , but in the joynt taking away our affections from sinne thus hee ; and how shall we give better Testimony of our not being sinners , then in doing good works , such as may make us Saints : see here then the Scope of holy Fast is as it were to starve the body , and to feed the Soul ; for in vaine this forbears to eat flesh , if that doe not feast upon Spirituall Cates , such as are good works , of Prayer , Almes-deeds and other sorts of vertues , especially recommended in this holy time of Lent ; nor is it without mystery the Prayer to day begges , we may finish by good workes , what we indeavour only by Fasting , our annuall purifications by this Lenten Abstinence , since though we have the grace to keep the fast exactly in point of dyet , yet in vaine our bodies fast towards purification of the whole creature which we are , unlesse our Soules at the same time feast upon vertues by abandoning all vices : & in this the Prayer to day observes the method of the Epistle ; in vaine the Ministers of holy Church receive the grace of God , unlesse they make use of the acceptable time , the dayes of salvation that now are flowing ; and this by rendring themselves ( with good workes ) pleasing to all men , offensive to none ; unlesse to their Fast they adde the good works expressed in the Antiphon above , taken out of the same Epistle , and many more , which those few referre unto , from one end of the Epistle to another : nor can we say these are counsels proper for Church-men only , since those the expositours understand by Helpers in the Ministery of God ; because the Apostle layes himselfe open to the Corinthians , not only as a Minister of God requiring such perfections , as this Epistle mentions , but as a patterne to the people to imitate ; so that all the good workes he tells them , Churchmen should be perfect in , he exhorts lay-men to practise too , as if he would have the sheep equal Saints with their shepheards ; and indeed this is no strained sense of mine ; for we see holy Church to day exhibits unto us not only Apostolicall perfection in the Epistle , but even that of Jesus Christ himselfe , the Master of the Apostles , when his forty-dayes Fast is set before our eyes in the Gospell , and not that Fast alone , but withall the addition of his good workes , his Watching , and his praying , his resisting the strongest temptations that the Devill could accost him with : now who that seeth this can say , there wants sufficient Harmony betweene the preaching and the Praying part of this dayes service ? and that ample , as can be in an abstract of Prayer , exhausting two such large Texts , as are the Epistle and Gospell of the first Sunday in Lent .

The Epistle . 2 ad Cor. 6. v. 1 , &c.

1 And we helping doe exhort , that you receive not the grace of God in vaine .

2 For he saith , In time accepted have I heard thee : and in the day of Salvation have I holpen thee . Behold , now is the time acceptable : behold now the day of salvation .

3 To no man giving offence , that our Ministery bee not blamed .

4 But in all things let us exhibite our selves as the Ministers of God , in much patience , in tribulation , in ne●cssities , in distresses ,

5 In Stripes , in Prisons , in Seditions , in Labours , in Watchings , in Fastings ,

6 In chastity , in knowledge , in longanimity , in Sweetnesse , in the holy Ghost , in charity not fained ,

7 In the word of Truth , in the vertue of God , by the Armour of Iustice on the right hand , and on the left .

8 By honour and dishonour , by infamy and good fame ; as Seducers , and True ; as they that are unknown , and knowne .

9 As dying , and behold we live : as chastened , and not killed .

10 As sorrowfull , but alwayes rejoycing : as needy , but inriching many : as having nothing , and possessing all things .

The Explication .

1. THe Apostles , stiling themselvs Helpers in this verse , allude to what was said more plainly in the immediate Chapter before , to the Corinthians . v. 19. where they were told Christ , was the true reconciler of the people to God , and his Apostles had given unto them ( by Christ ) the Ministery of this reconciliation , the Administration of the Sacraments , whereby we receive the grace of God , and so are reconcil'd to him , principally by himselfe , Secondarily or Ministerially by his Apostles .

And the like is done by their Successours , the Priests of holy Church : to which alludes that saying of the Apostle , Coloss. 1. v. 24. That his Ministery and sufferings for the Faith , doth accomplish those things which are wanting of the Passion of Christ ; not but that Christ did suffer personally , all he was to suffer , as head of his Church , but that hee was yet to suffer more in his Members , and even their sufferings , he esteemed his own , in so much as he gives the Apostle leave to say , his and the other sufferings of Christians are supplies even of what was wanting in Christ his passion , to shew us , how neer and deer our sufferings are to God , while he esteemes them as those of his own sacred Sonne ; and as thus by suffering for Justice , all Christians supply what was wanting of Christ his passion ; so particularly all Priests by their exhortations and administration of the Sacraments are helpers of Christ in the reconciliation of Christians to Almighty God his favour , through the grace of the holy Sacraments dispensed to them by the hands of the Priests , who onely have this prerogative of reconciliation between God and Man , what by their Sacrifices , what by their exhortations and Sacraments which are dispensed unto us While the Apostle exhorts us not to receive the grace of God in vain , he destroyes the fond doctrine of heretikes , who will have grace alone without cooperation on our behalfe to be sufficient ; whereas out of this very Text the Catholike Church first teacheth , that that Gods grace offers no violence to our free will , but that it comes so sweet unto us , as it is in our powers to reject or receive it , as we please ; and that further we are taught , that by our own free act of cooperation , and this gratuite grace joyned together , we are made gratefull to God , whereas if we have never so much grace given us , unlesse we doe freely cooperate therewith , it is in vaine received , as the Apostle sayes here in plaine termes , whatsoever Heretikes pretend to the contrary , thereby to make a gap open to their lazy liberties , perswading themselves Christ hath already saved them , and that it boots not , what they doe , so they have his grace ( or rather Faith alone , without his grace ) a doctrine diametrically opposite to the genuine sense of the Apostle in this Text : who by grace here understands both the generall benefit of all mankinds redemption , or reconciliation to God by Christ his passion , and the speciall concourse of holy grace , which Christ hath merited for every particular man , and which God consequently gives to every one , that thereby hee may , ( if he will not in vaine receive it ) make himselfe an effectuall partaker of the said passion of Christ , by cooperating therewith towards his own Salvation , whereas otherwise Christ his passion remaines onely sufficient , but not effectuall or actually efficatious to every particular mans Salvation .

2. This prophesie reports to the second person of the Blessed Trinity , thus speaking to his heavenly Father , Jsaias 49.8 . in the accepted time of his Incarnation , and in the saving day of his passion , which wrought Salvation to the whole world : and when the Apostle tells us that now this acceptable time , this day of Salvation is come , he meanes , the whole time afforded man in this world , from the houre of our Saviours Incarnation and passion , to the very latter day of doome , is all and every minute of it so acceptable , so saving , that no man can use any the least instant of it in vaine , if he please to serve himselfe thereof ; but may in any time of his whole life ( in any instant of that whole time ) by a true conversion of his heart to God , and by an aversion of it from sinne , save his soule : though it were huge presumption in any man , that had enough to doe in all his life to overcome his vices , and would be so supinely negligent , as never to convert his Soule ( and the affections of his heart ) to God , but at some posting minute , when he could no longer injoy the liberty of sinne : note also , though this be the literall sense of Isaias above , yet the mysticall of it is , that holy Lent is singled out as the most acceptable time in all the year to work out our Salvation in , because we have then the assistance of the whole Church joyntly prostrate with us in Prayer , Fasting , and Pennance ; so in case our own indeavours come short , yet they may now be carryed on , as some men are in crowds , being borne up by others , when they have no footing of their own to carry them along .

3. Here the Apostle seemes to put so much force in the necessity of good life in Christians ( such as takes off all note of scandall or offence , ) as if all the labour of the Priests were lost , unlesse the people did live according to the doctrine of the Church , according to the preaching of the Pastours ; for so he concludes , as though their Ministery might be blamed , and questioned whether of God or not , if the people did not live vertuous lives , and without offence ; because men would be apt to say , they were fine teachers , fine Masters indeed , who breed up such sinfull Scholars , as give offence to others .

4. And lest the people might pretend , it is in vaine for Priests to Preach good life , unlesse they also lead the same , the Apostle both for this reason ( and further to let them see , they were seduced , by following such Preachers , as without ordination or Mission tooke upon them that Ministery , and did perhaps speake well , but doe ill themselves ) falls tacitly into an Encomiastick of himselfe , and of all true Ministers of Gods holy word , above what was due to false Ministers , by exhorting the people to such good life , as they might see example of in him , and the rest of the Apostles , and Disciples of Christ : while he saies , let us shew our selves like Ministers of God ( instructed , ordained , and sent by him to Preach and lead examples of good life ) not obtruded upon the world by man , pretending Mission , and ordination , who had none indeed , and therefore could not truly be called the Ministers of God ( as onely the Apostles , and their legall successours are ) all this he means by those words , let us live as the Ministers of God : then he proceeds to tell the Signes , and the Tokens of such , ( or at least the effects commonly following all such true calling , ordination or mission ) that it renders them capable of much patience , and lest this vertue should seeme but narrowly communicated by God to his Apostles , here is an ampliation of it to all Emergencies , or occasions , wherein commonly mens patiences are truly tried ; that so whiles it is not limited to any one occasion or circumstance , but extended to all , it may appeare to be a mark , or an effect of a true Minister of God , since it is his gift , whose every work is perfect , and from this very place to the end of this Epistle , the Apostle runs on declaring the marks of a true Minister of God , squaring out the excellency and perfection of an Apostolicall man , and of his life ; so that little need more to be said for explaining the verses following : now we know they all drive to this end , and are spoken in this sense , yet now and then , I shall observe in each verse something particular , when the sense is deeper then it may seem to be at first reading .

5. Note in this verse the Apostle exhorts even in persecutions ( such as was expressed above ) to use voluntary Mortifications , namely , Watching and Fasting , for they are seldom inflicted as punishments of our Persecutors ; though even in that sense the hunger of prisons and restless nights thereof ( caused by the unruly company commonly in such places ) may also have been glanced at as things the Apostle exhorts to bear patiently .

6. Chastity is here of special regard , because we see the Ministers of other Churches profess it is not to be of obligation , nay they wil have it incompatible with humane Nature , and no way possible to be prescribed to Priests , or vowed by them : So by this particular mark of Chastity , the Apostle distinguisheth a true Priest from an usurper of Apostolical Mission ; and gives this as an eminent splendour in the Catholick Church , abounding in many thousands of Priests , and Religious persons of both Sexes , vowing , and most of them doubtless ( if not all ) keeping their Vow exactly . Knowledge or Science is here of special remark too , since it behoves all Priests not onely to know the common Principles of Christian Doctrine , but further the genuine sense of holy Scriptures , and deepest Mysteries of our Faith ; so to enable them upon all occasions to teach , to preach , and to instruct the ignorant . By Sweetness is here understood Meekness ; that since they must meet with all rudeness in nature , and know all the harshness of sinners , they had need of this Vertue to make their Reprehensions ( upon occasions ) more efficacious , by the mildness and sweetness wherewith they exhort to good , and dehort from evil life .

7. By the Vertue of God is here meant , either the power whereby sometimes they work Miracles , or that fortitude wherewith they run through all difficulties in the practice of Christian Perfection . By the Armour of Justice on the right hand and on the left , is understood on all occasions of prosperity , or adversity ; importing right and left , as good and bad to us , that we must stand armed with acts of Vertue , such as may render us just to God , whatere men may imagine of us .

8. By honor and dishonor , infamy and good fame , understand whether we are praised by others , or undervalued ; and here the Apostle alludes to his own avoiding vain-glory , when the Lycaonians would have ador'd him as a god for his rare parts : Though we are esteemed Seducers ( as in time of persecutions Priests are , and as Christ himself was , who yet could not preach false Doctrine , he being Truth it self ) yet we must not ( for that ) refrain to preach the Word of God . By unknown and known , is meant unknown to the wicked , whilest we are known to God and our own Consciences .

9. As dying ( as given over in the opinion of the world for condemned , at the corrupt Tribunals of unjust Judges ) and yet alive to God , to his holy Angels , and to all just men , whilest our cause is just ; like Chastised and not killed , either imprisoned , and yet not executed for our Faith , or else using voluntary moderate Penance , and yet not such as may shorten our dayes by death , being too violent , as many times those Penances are which men use ( without allowance of their Ghostly Fathers ) to inflict upon themselves .

10. As needy , and yet inriching others , temporally poor , and yet giving the riches of Spiritual Instructions and ghostly counsel to our Neighbors ; or perhaps the Apostle might mean literally , whilest they who had given to them the Oblations of all the Laity in those dayes , yet did not bestow any thing almost upon themselves , but gave it all away to the poor , and so inriched them ( supplyed at least their Necessities , as S. Paul at Jerusalem was noted to do very notably . ) As having nothing ( of our own ) and yet possessing all things ( by the liberality of others ) whence our Saviour asked , Did you want any thing , when I sent you to preach to all the world , without a staff , or purse ? the one to bear up your weary limbs ( which I supported with my grace ) the other to buy you victuals ( which I inspired good Christians to afford you without your money . )

The Application .

1. SEe the Illustration of the Prayer above , for the general notions of our Christian Duty this Lenten time : but for the particular , see how the Priest is set before our eyes , for us to imitate the many perfections he is bound unto ; the whole Epistle being nothing else but an Ennumeration of Priestly Duties : for then ( and not before ) we may hope to see a Religious Laity , when the Priests of holy Church are the Saints they ought to be , such indeed as they are here pointed out unto us .

2. And lest the people should be lost in so large a field of Vertue as the Priest is bound to walk in , see how the Antiphon before the Prayer culls out the proper Duties of the people during holy Lent : Namely , Patience , Watching , and unseigned Charity ; that is to say , Mortification , Prayer , and Almsdeeds . For therefore Patience is now recommended , because Mortification is intended , which ( to avail us ) must be born patiently . Therefore we are now to watch , that we may spend more hours then ordinary in our Prayers , rising earlier , and going later to bed in Lent , then at other times . Therefore Alms are accounted unfeigned Charity , because men are ever held to love their Neighbors more then Money , when they do relieve the poor .

3. Thus we see no one good work is perfected alone , without the help and company of others . Let therefore Mortification , Prayer , and Alms , accompany the holy Fast of Lent , so shall it feed , and purifie the feasting souls of fasting bodies .

According as we pray above it may .

The Gospel . Matth. 4. v. 1 , &c.

1 Then Jesus was led of the Spirit into the desert , to be tempted of the devil .

2 And when he had fasted forty dayes , and forty nights , afterward he was hungry .

3 And the Tempter approached , and said to him , If thou be the Son of God , command that these stones be made b●ead .

4 Who answered and said , It is written , Not in bread alone doth man live , but in every word that proceedeth from the mouth of God .

5 Then the devil took him up into the holy City , and set him upon the pinacle of the Temple ;

6 And said unto him , If thou be the Son of God , cast thy self down , for it is written , That he will give his Angels charge of thee , and in their hands they shall hold thee up , lest perhaps thou knock thy foot against a stone .

7 Jesus saith to him again , It is written , Thou shalt not tempt the Lord thy God .

8 Again the devil took him up into a very high mountain : and he shewed him all the kingdoms of the world , and the glory of them ;

9 And said unto him , All these will I give thee , if thou falling down wilt adore me .

10 Then Jesus saith to him , Avount Satan : for it is written , The Lord thy God shalt thou adore , and him onely shalt thou serve .

11 Then the devil left him : and behold Angels came , and ministred to him .

The Explication .

1. THen ] alludes to the time of his being by John Baptized , so that immediately after his Baptism he began his forty days Fast , by the conduct of the holy Spirit which had descended on him in the shape of a Dove when he was Baptized , to shew how immediately , and how efficaciously God works in those that ( by grace ) he doth descend upon . The force of this Spiritual impulse is intimated by his being led of the Spirit ( drawn as it were by the power thereof ) into the desert , where he might hear ( without interruption of , noise or company ) what God spake to his heart , as we reade Osee cap. 2. v. 14. The name of this Desert was Quarentana , near the River Jordan : But we are here to note , The Holy Ghost did not intend to thrust Christ upon this Temptation ( for God is Tempter of no man , Jam. 1. v. 13. ) but onely indirectly permitted it , to give Christ the honor of foyling the Devil , and to shew the good Spirit was a bane unto the evil one . But we may piously believe , Christ pleased to be tempted after Baptism , to give Christians an example , that we can no sooner receive the grace of God , whereby we are adopted and made his Children , then immediately the Devil is upon our backs ; as also to shew , the Devil cannot tempt us beyond our power of resistance , if we recur to Prayer , to Fast , to Reading Scriptures , or the like , as Christ did , who made himself our example of these defences ; and to declare besides , that those who will become Doctors abroad to others , must first go themselves Scholars into the School of a vertuous Solitude .

2. There is much difference between the forty dayes fast of Moses , of Elias , and this like Fast of our Saviour : for theirs were performed by the help of an extrinsecal assisting grace , this by intrinsical , flowing from the Deity . The causes of this Fast were many ; As , that thereby he might satisfie for Adams eating the forbidden Apple ; That his own humane Soul might be more apt to contemplation by this means ; That he might sanctifie the Lenten fast of forty days , which he knew his Apostles would erect and deliver over for the Church to follow until the worlds end , in imitation of this example he had given them . When it is said , That after forty dayes he was hungry , this argues not but he might sooner have felt the want of meat , however his divinity supplyed the defect thereof : and when he was sensible of hunger afterwards , it was not that he could no longer fast , but to have the merit of being tempted against his holy purpose , and of resisting that Temptation , for our future instructions in like occasions .

3. The Tempters approaching , argues , he came visibly in the shape of a man , which he had assumed ; for Christ had his internals so regulated ( as likewise Adam by Original Justice had ) that he could not be tempted by any inward Suggestion against Reason : nor was Adam ( what-ere he might have been ) so tempted , but by Eve , and she by a Serpent outwardly appearing . When the Devil said , If thou be the Son of God , it argues he was doubtful of it , for he had heard the voyce from heaven saying , This is my beloved Son , when Christ was Baptized ; as also he had heard how John the Baptist preached him to be the Messias , the Son of God ; and yet seeing him appear to be a man ; and finding he was hungry ( as men are ) he tempts him to break his fast , by the subtilty of telling him , it would shew him to be the Son of God , if he would turn stone into bread , to satisfie his hunger .

4. Excellent answer , giving no advantage to the aggressor , but repelling him rather by his own weapons turned upon him by holy Writ , saying , Man doth not onely live by bread , but by every word that proceedeth from the mouth of God , Deut. c. 8. v. 3. and what need he convert the stones to bread , to manifest his power , who with the least word of his mouth could feed the better part of man , his Soul ; intimating thereby Prayer and Meditation to be as fit a food for the refreshment of a Christian , as his daily bread ; the one enabling him to live eternally , the other helping out a momentary breathing onely .

5 , 6 , 7. The evil Spirit finding Gluttony to be no motive able to prevail with Deity , flies to the medium that had wrought upon himself , the Titillation of Ambition or Vain-glory , when he said he would be like the Highest , fondly thinking what prevailed with him in Heaven , would work upon our Lord on Earth , To be forsooth attended on by holy Angels , though in an act of diabolical presumption , Precipitation of himself from the pinacle of the Temple : Too short a cloak to hide so large a sin as the Revenge thou aymest at beneath it : Thou hadst thy self a Fall from Heaven down to Hell , which thou wouldst now repay , by giving Christ another from off the Temple ( where God is adored ) down to the ground , where thy High Altar is , when men adore low Creatures of the earth , before their high Creator . This , this , fond Serpent , is thine aym , to make thy God lye sprawling on the earth , as thou dost lye in everlasting flames ; and this thou wouldst have done before the doors of all the holy Priests whose houses were about the Temple , so to make them scorn and trample ore the God they had adored upon their holy Altars . Alas ! how short is thy Serpentine wisdom of his that is eternal ? of his that sees thy specious pretexts are all deceits , and tells thee so when he replies ; Thou shalt not tempt thy Lord , thy God , Deut. 6.16 . How canst thou hope to Tempt hereafter any man to evil under shew of good ? this thou hast got , to make poor man thy Master , by ayming at the Mastery upon thy God . To conclude , by the Hands of Angels in this Text , is understood their ayd , for Spirits have no hands , nor any other limbs or parts at all .

8 , 9 , 10. Alas how poor a thing is Avarice to tempt a God withall : say who is able first to give him any thing , and it shall be restored . Rom. 11. v. 35. Thus creatures seeme to uncreate their God in their foolish imaginations , thinking him to be imperfect as themselves , needy or indigent as they ; who yet hath made , and given to the universe a being out of nothing . But for the devill to presume God should adore him too , for that he could not give , this is a fondnesse not to be exprest , as passing all imagination and so was best returned with a scorn , of bidding the fond usurper know his distance , go ( like a Lacquey ) at the heeles of his creator ; and well he was not yet reduc't to his first principle , to nothing , by an immediate annihilation . It was indeed high time to tame his insolence , when nothing but an homage due to God , an Adoration would suffice him . No , devil , no , maugre thy pride , Thou must ador● thy Lord thy God , and he alone it is that thou , ( and we , and all the world ) must serve . His are the Heavens , and the earth is his ; and well it is thou art the Lacquey yet of him , thou wouldst have Lorded over if thou couldst . It is his greater glory to force thee to thy duty , maugre thy proud heart , then to deprive himselfe of what is good in thee , ( thy being ) how bad soever thou art thy selfe , and howsover despicablely miserable in that being too .

11. Some doe doubt , how Christ came backe to his desert of Quarentana , when the devill was gone , affirming the good Angels carryed him thither , as the bad Angel had brought him thence ; but probably himselfe gave his own Divinity leave to doe that office to his body , if yet we may not say it was the effect of his glorified soule and body too , for they were both as glorious then as now .

Sure enough as soon as he was there , the Angels , ( as to their Lord and God ) came offering their attendance : however , this is for our comfort , that after the devill hath tempted us ( if we resist ) we may hope , the Angels will come to comfort us , that need it , since they did so to Christ , who stood in no necessity thereof at all .

The Application .

1. WE had the honour to be called into the field to day by the Lieutenant Generall , the Priest of holy Church : but we are led up to the Battaile , by the Captaine Generall himselfe our Saviour Jesus Christ , who hath already vanquisht all our enemies , for as he dyed to conquer death , and purchase us eternall life by dying , so by his being tempted , he secur'd us of the victory in our Temptations , if we but resist the Temptor , and ( persisting in our holy purposes ) Crown the Fast , with our Perseverance therein : such as Jesus in his hunger gave us an example of , although not bound to Fast as we .

2. It is a common practise of the devill when he cannot tempt to open sin , to flatter by pretence of sanctity : and so to draw us into the trap of selfe-conceit , and dangerous vaine glory ; thus he ( in vaine ) attempted Jesus Christ ; thus he deludes the soules that he tempts to sin by telling them they are Predestinated to be sav'd , and cannot finally be damn'd , do what they will ; the least humility is remedy to this vaine glorious disease ; Thou shalt not tempt thy Lord thy God ; ( our Saviours way to kill that devill of vaine glory ) Saint Paul hath such another ; Hee that thinks he stands , let him beware he fall not . Religious feare and trembling is the firmest footing to hold us fast upon the highest Pinnacles of Grace .

3. The latter end of all Temptation shewes the Temptors aime , the ruine of the tempted soule . This is designed under faire pretexts , such as doe tickle natures appetite , Riches , pleasure , honour , and command ; but see the choaking Hooke arm'd with alluring baites , behold Idolatry coucht under Gratitude . It seemes a reasonable homage to adore the giver of so great a gift , as all the wealth and pleasure of the world ; but 't is a huge injustice , to receive them from the hands of an usurper , who hath as little power to give , as we to take the stolen gift . And mark how this usurper then pretends to give , when the right Owner takes away , by a command of Abstinence .

Christ came not here to raigne , but to bestow on us a Crown of glory ; to rob us then of heaven , the devill proffers us the scum thereof , the rubbige swept away from thence , and cast into the common shoare , the sinke of nature , Earth . O how sordid earth appeares , when I behold the beauty of the heavens ; thus holy David , thus we ought to say , and more , with Jesus , bid the fiend avant ; so shall we by religious adoration of Almighty God accompany'd with holy Poverty this time of Lent , forbear to covet riches ( and by them to Idolize unto the devill ) adde then these good workes to the Fast they will accomplish , So shall we render our selves , the Purified soules we pray to be by fasting .

On the second Sunday in Lent : The Antiphon . 2 Cor. 17. v. 9 , &c.

THe vision which thou hast seene , thou shalt tell to none , untill the Sonne of man doe rise from death .

Vers . To Angels God hath , &c.

Resp. That in all thy wayes , &c.

The Prayer .

O God , who doest behold us voyd of all strength , guard us , we beseech thee , exteriorly and interiorly , that we may be defended from all corporall adversities , and purified , from evill cogitations of our soules .

The Illustration .

THe last Sundayes Prayer laid our Lenten Fast for the chiefe ground of all the Prayers in Lent . This ( fixed on that ground ) lookes to the end of the aforesaid Fast , our purification of the whole creature which we are ; and so confessing here first , that we are void of all strength to guard our selves , we begge of Almighty God a guard both for the exterior and interior man ; that thus our bodies being outwardly defended from all corporall adversities ( particularly sicknesse , to tempt us from our Fast ) our soules may be purified from all inward evills of filthy cogitations ; and this with regard to what Saint Leo told us last Sunday , was required for the integrity of a Fast , namely to withdraw our minds from sinne , lest in vaine we did else take meat from our mouths : and hence we shall finde little excuse by what casuists tell us , the end of the precept is no precept to us , though the meanes to that end be of absolute command : for example in this present case , they say , t is no breach of our Lenten Fast to commit a sinne in Lent , though we are commanded to use the meanes of fasting , to the end we may avoid sinne , and so render our selves the purified creatures , which holy Church intends by this forty dayes Fast to make us : for truly casuists in this may seeme to favour us , but yet upon reflection it is no favour , because sinne being at all times prohibited under strict command , we never sinne mortally , but we breake some precept of Almighty God , greater then this of the Church , by any other kind of mortall sinning , which at all times is forbid us ; and then much more strictly , when we are actually under a wholesome cure for sinne , the holy Fast of Lent : so it will not be to render soules scrupulous , but religious , to tell them that sinnes are aggravated at least , when committed at that time , we are commanded to take Physick for preventing sinne ; as now , when holy Church injoynes a Fast expressely for that purpose : But to our maine designe , let us see how this dayes Prayer suits to the Epistle and Gospell of the day , as well as to the season of Lent ; why truly very well to the former , because this Lenten Fasting is one of the Apostolicall precepts mentioned here by Saint Paul to the Thessalonians ; and in regard Fasting is one of the best of remedies against that carnall sinne , which this dayes Epistle dehorteth from ; as also it is the best step to that walk , recommended to us from vertue to vertue , that we may by abounding more and more therein , please God , by the fulfilling of his holy will , which is ( as Saint Paul to day calls it ) our Sanctification , and that particularly by the gift of chastity , of purity both in body and soule , which altogether comes home even to the letter , and full sense of this dayes Prayer : nor is the Gospell of the Transfiguration read to day for any other end , then to mind us of being spiritually transfigured from Polluted to Chaste bodies , from Sinful to Sainted Soules ; for so shall we appeare to our Saviours eye , with faces shining like the Sunne , and bodies pure as the whitest Snow , as himselfe appeared on Mount-Tabor to his Apostles , and as the expositors conceive Moses and Elias did appear so too ; thus to shew we cannot by our vertuous lives approach neer to God , without being Transfigured to the world , and made mirrours of admiration to men and Angels , and such indeed ought to be our Lenten Fasters . How exactly then is this dayes Prayer set to the other service of the day , when by saying it in order to performe our Lenten Fasts , it brings forth in us the effect of Sanctification , which the Epistle aimes at , and that of our Transfiguration from Sinners to Saints , which the Gospell points unto .

The Epistle . 1 ad Thes. c. 4. v. 1 , &c.

1. For the rest therefore , Brethren , we desire and beseech you in our Lord Iesus , that as you have received of us how you ought to walk , and to please God , as also you do walk , that you abound more .

2. For you know what precepts I have given to you by our Lord Iesus .

3. For this is the will of God , your Sanctification : that you abstaine from Fornication .

4. That every one may know to possesse his vessell in Sanctification and honour .

5. Not in the Passion of lust , as also the Gentiles that know not God .

6. And that no man over-goe , nor circumvent his brother in businesse : because our Lord is revenger of all these things , as we have foretold you , and have testified .

7. For God hath not called us into uncleannesse , but into Sanctification .

The Explication .

1. THe Apostle fitly vseth the word walk insteed of live in this and most places , since it is not a posture suitable to the present life for Christians to stand still ; we remember our Saviour rebuked those that did it . Matth. 20. v. 6. Saying , why stand ye here the whole day idle ? as if to stand still were to be idle and loyter : so the posture of a good Christian is and ought to be walking , moving , going on from vertue to vertue , Psal. 38. untill at last he arrive to the rewarder and source of all vertues , God himselfe : for by bidding us to walk so , as thereby we may please God and abound more and more , we are bid to accumulate vertues upon vertues , so long as we live in this vicious world ; and that we may know how to doe this , the Apostle bids , that we follow his rule for this purpose framed to our hands , as it was to the Thessalonians ; since what he writ to them was with intention it should be handed over from age to age , even to us , and to those that should live in the very last of times .

2. His meaning is , that he gave them this rule of perfection by Authority , Commission , or inspiration from our Lord and Saviour Jesus Christ ; and this rule was not to tell them onely what he had observed in our Saviour to this purpose , making himselfe an example of perfection to us all , but also what by inspiration of the holy Ghost himselfe as an Apostle intrusted with the care and charge of soules , had upon occasion found expedient to prescribe unto them : and this Authority , as it was given to the Apostles , so it descendeth from them unto their successors , the Fathers and rulers of Soules , especially the governing party of the Church the Pope , and Bishops thereof .

3. By the will of God is not here understood that will which is commonly called the will of his Beneplacitum , or holy pleasure , to doe himselfe what he pleaseth , but the will of his signe , mark or token what he would have us to doe , and that not in generall , for so his will is , we should have perfect and universall Sanctity in all our actions ; but in particular , he points out here for us the Sanctification of chastity , ( so we may see by all the following verses ; ) as who should say , God was particularly pleased to point out his Signall will unto us , that the vertue , which is most suitable to his infinite simplicity and purity , ( namely chastity ) should be aimed at by all Christians , that even those who were marryed people should by tempering their carnall passions and desires , partake in some measure of this divine vertue ; and those who were not marryed , should have an expresse prohibition from the foule impurity of Fornication : since it seemes the Apostle forbids it here , not onely under the generall rule , ( the prohibition thereof in the commandements , ) but with a specially preamble , that he doth by name forbid this sinne , as having it specially declared unto him , that it was the signall will of God , he should doe so .

4. This place is commonly understood as prescribing a rule of moderation to marryed people , that they so use the lawfull bed of pleasure , as they forget not to Sanctifie themselves even by , and in the use thereof , remembring God hath elevated that corporal communication ( so much coveted and delighted in by Flesh and Bloud ) that he hath raised the wonted civill contract of marriage to be now a more holy thing , even a Sacrament or conduite-pipe of his holy grace into the Soules of such people , as make religious and not lustfull use thereof : for of the latter we see sad examples in the seven husbands of Sara , snatched from her bed , because they marryed her purely for lust , not for any limited or regulated love : and so againe by a pious abstinence upon fasts or feasts , from corporall knowledge of each other , specially when marryed Christians receive the Sacrament , they use their vessels in Sanctification of themselves , and honour of God thereby , for reverence to whose blessed Body and holy Sacraments they abstaine from their otherwise lawfull pleasures : yet there is a deeper and more universall application aimed at by the Apostle in this place , even to all Christians whatsoever married or single ; since though to marryed persons their mutually betrothed bodies to one another are their vessels properly here specified , yet to single persons by their vessels , are meant their single bodies , which containe their soules within them , as so many precious liquors in the sight , and to the Palat of Almighty God , who is jealous , lest any of that liquour should be drawne out , and given to creatures ; that is , lest by following the impulse of sense , they should poure out the affections of their soules upon their own corporall pleasures , or the delight of any other body whatsoever , for pure respect to the creature , and not so stand upon their guard , as not to part with the least drop of their soules affections , either to themselves or any others , which are all due to Almighty God ; for this is to possesse each one his owne vessell , as Rom. 6 v. 19. Saint Paul adviseth , and to possesse it in Sanctification of himselfe by acts of love to the divine Majesty , and in honour of Almighty God by so doing : and contrary to this counsell doe all those , who make their bodies possesse , that is to say , command their Soules , whereas the soul is to possesse her body in this sense of commanding it , as finally she shall doe in the kingdome of heaven , and as at first Adams soul did , even here on earth .

5. This verse prosecutes the sence of the former , by representing unto us the bestiality it is in Christians to proceed like Gentiles , who are called a people that is no people , because they are more like beasts then men ; and such the Apostle accounts Christians , who follow the passions of lust , the full swinge of their carnall desires , without any religious limit thereof , even when carnall pleasure is lawfull ; because to doe thus , is as if we knew no God , for whose sake we were to refraine our inordinate appetites , not onely in carnall pleasures , but in those meats , drinkes , or companies that propend us thereunto .

6. In this place the Apostles sense lyes lyable to a very easie mistake , and the words sound , as if he did leap from the Subject of lust , to that of fraud , deceipt or injury , but indeed he prosecutes his former sense in this whole Epistle : So he must here be understood by businesse to forbid Adultery as above he hath forbidden Fornication ; not to overgo is here meant literally , forbidding any man to goe over his neighbours marriage bed , and thereby defraud him of his due , which is to have his wife wholly and solely to his own single use ; and by businesse is not here understood traffique , bargaine , sale , law or the like , but properly that businesse which is betweene man and wife , their mutuall accompanying one another in the Act of wedlock , because our Lord will in a particular way revenge ( and commonly he doth it by some curse upon the children of Adulterous parents ) this wrong , for as much as it is a speciall abuse to God to violate the Faith of marriage bed , since by the Sacrament of marriage is represented the union betweene Christ and his spouse the holy Church ; and consequently , since for that reason men are bid to love their wives , as Christ doth love his Church , and wives their husbands , as the Church loves Christ , so to violate the signe of this holy union , is to attempt an adultery even betweene Christ and his holy spouse , since they who are disloyall to their marriage bed , can no more be , what they are appointed by God for , representers of Christ his fidelity to holy Church , and of the Churches loyalty to him .

7. See how the Apostle closeth this subject with a generall addresse to all Christians , that chastity is a vertue they all must practise more or lesse ; and since in particular the Gentiles were noted for huge licentiousnesse and liberty in their lustfull wayes , he requires of Christians a speciall study of the vertue contrary thereunto , namely of purity and chastity , as a distinctive signe from Gentilisme and a peculiar badge of Christianity ; whence it is , that as all Gentiles , in the primitive Church ( before they were reconciled ) had particular instructions to forgoe their former uncleannesse , and were made by Baptisme to renounce the world , the Flesh and the Devill , so we see it is still continued a rule in holy Church , that all who are new converted from Infidelity to the true faith of Christ , and all Infants , as soone as they are borne , are by the voices of their Godfathers and Godmothers to make the like renunciation , and to enter a solemne Covenant with Almighty God of purity and Sanctification , to shew they renounce the soule feind , their former parent , and adhere to Almighty God , the fountaine of Purity and Chastity ; and that peculiar vertue of Sanctification is it , the Apostle here sayes all Christians are called unto .

The Application .

1. THe grand designe of finishing by good works the Purification we aime at by this Lenten fast is closely carried on to day by the recommended work of chastity , from the very beginning to the end of this Epistle .

2 Now because we are not onely unable of our selves to compasse this vertue , but have further huge interiour and exteriour temptations against it ; and are for the most part more propense naturally to the sin of the flesh , then to any other vice whatsoever .

3. And lastly , because the breach of Chastity exposeth us more to corporal adversities , then the violating other v●●●ues do , which violation we are yet often tempted unto , by evil ( that is to say , by unclean ) cogitations . Therefore as least able of our selves to compass this Vertue of Chastity , necessary for rendring our Fast compleat , and our Souls purified thereby , We pray for it most properly as above , much as on S. Josephs day we pray , That what our Possibility cannot obtain ( namely Chastity ) may be granted us by his Intercession .

The Gospel . Matth. 17. v. 1 , &c.

1 And after six dayes Jesus taketh unto him Peter , and James , and John his brother , and bringeth them into a high mountain apart .

2 And he was transfigured before them . And his face did shine as the Sun : and his garments became white as snow .

3 And behold there appeared to them Moses and Elias , talking with him .

4 And Peter answering , said to Jesus , Lord , it is good for us to be here : if thou wilt , let us make here three Tabernales , one for thee , and one for Moses , and one for Elias .

5 And as he was yet speaking , behold a bright cloud overshadowed them : And lo a voyce out of the cloud , saying , This is my well-beloved Son , in whom I am well pleased ; hear ye him .

6 And the disciples hearing it , fell upon their face , and were sore afraid .

7 And Jesus came ond touched them : and he said to them , Arise , and fear not .

8 And they lifting up their eyes , saw no body , but onely Jesus .

9 And as they descended from the mount , Jesus commanded them , saying , Tell the vision to no body , till the Son of man be risen from the dead .

The Explieation .

1. IT was six dayes after Christ had told his Apostles and the people , that some of them who were then in his company , should not dye , before they had seen him in his Kingdom : Thus ended the sixteenth Chapter of S. Matthew ; yet S. Luke recounting the story of Christs Transfiguration , sayes , it was eight dayes after our Saviour foretelling his passion , told them , That some there present should see him in his Kingdom before they dyed : here seems a contradiction , where one sayes eight , the other six dayes after : but both are true in their several senses ; for S. Luke includes the day in which this was spoken , and that on which Christ was transfigured : S. Matthew speaks onely of the six dayes between , spent by Christ in teaching and preaching , as he went that twenty leagues between Caesarea Philippi ( the place where he spake this ) and Mount Tabor , whither he went to fulfil his saying : So that although many conceive diversly in the true sense of what Christ meant by his Kingdom , which some will have to be his Chur●h , others his Resurrection , others his Ascension ( whereof many then present were witnesses ) yet the most probable opinion is , that he meant by his Kingdom , this very mystery of his Transfiguration , wherein he shewed the Apostles in a transient passage a glimmering of that permanent glory he was to raign in for all Eternity in his Kingdom of Heaven ; for having before declared he was to dye , it was fit he should give them a testimony , he was nevertheless the Ever-living God ; and for this purpose he did in this glorious manner appear unto them , so that they seeing him , thought they were in heaven ; and consequently , having seen him thus glorious once , could not lose their Faith , but that he would assuredly rise again from death to life , which yet few could give credit unto , when once they see him dead and buried . The reason why he took these three Apostles onely , was to shew , he had special regard to each of them more then ordinary ; to Peter , as the head of all the rest ; to James , as honored with the Title of our Saviours Brother , for being like him in person , and so left his successor at Jerusalem , where James was the first Bishop after Christ his death , and first Martyr of the Apostles : to John , as his favourite , being known by the title of that Disciple whom Jesus loved : These three therefore Christ singles out , and carries them into a high Mountain , called Thabor , near to Nazareth , where Christ was bred up , and not far from Capernaum , where he wrought his most Miracles ; high , to shew heaven is hugely elevated from earth , and that , as in heaven the glory of God shall be , so in Thabor the glory of Christ was manifested to those , who were ( like the Elect , amongst many chosen ) singled out for eternal happiness , in the next , and for testimonies here of Christ his Deity , shining through the cloud of his humanity , as the next verse describeth .

2. His Transfiguration consisted not in the change of his humane shape , nor in his giving his body all the gifts of glorified bodies in heaven , impassibility , agility , subtility , clarity , but in shewing to the Apostles the last onely of these gifts , and that so far forth as their weak eyes were capable of , which clarity Christ was fain to suppress , whilest he lived here , that he might be seen and conversed with by all men ; for else it was at all times due to him , as all the other gifts of glorified bodies were , by reason of his Divinity united to his humanity . Note , though there be special mention made of a change in his face onely , shining like the Sun , and his garments become white as snow , yet this clarity , or glory was general , over all his blessed body ; and as the brightness of the Sun in his face was a type of his Deity , so the whiteness of his garments did represent the purity of his humanity ; and withal it shewed us how the grace and glory of God renders our Souls as white as snow , and by that means transfigures the Saints from their Aethiopian blackness of sin , into so many garments of whitest lillies , as it were , bedecking the body of our Lord and Saviour Jesus Christ .

3. These two were summoned as Witnesses to testifie that whatsoever the Law or Prophets said of Christ should be verified , Moses standing for the first , Elias for the second , as also to reward them for their forty days Fast , which each had undergone , the one to be worthy thereby to receive the Laws , the other to ascend the Mount Horeb ; and farther yet , because he would take away the doubt which people had , that he was Moses or Elias , or some other Prophet : and again , lest Moses should appear to have been injured when Christ did abrogate the ancient Law : as also , lest Elias should be valued equal to Almighty God in glory , which some conceived of him : fin●lly , to shew he had full power of life and death ; to call Moses dead thither , and to summon Elias alive from the place where he was kept till his second coming : To both of whom Christ communicated a splendor , something like indeed to that of his own garments white as snow ( that so they might be more worthy of the honour done them to confer and talk with him ) but far inferior to the whiteness of his own .

4. All Expositors say , this was a speech of a man half beside himself , drunk , as it were , with the present glut of contentment , and not forecasting future things ; besides that it was impertinent to build Tabernacles for those whom he saw in glory , as also it was to fix Christ upon earth , and in Thabor , who came to purchase heaven for all the world by his passion ( which by his remaining here had been prevented ) and to hope for heaven before himself had laboured to deserve it , or to think eternal Beatitude consisted in the glory of Christs humanity , and not in the beholding of his Deity , which here they did not see .

5. The interposition of this Cloud upon this speech , argues a check given to the speaker thereof , by depriving him of that alluring sight , which he knew not how to make right use of , but not separating them from a due distance both to see and hear , whence they fell ( as S. Luke sayes ) into a present fear ; yet this Cloud was clear , to shew the difference betwixt the Old Law and the New , That being delivered to Moses in a dark cloud , This avow'd to be delivered by Christ , before Moses , Elias , and these three Apostles , in a clear resplendent Cloud ; out of which was heard the voyce of God the Father , saying , This is my beloved Son , &c. Some think Moses and Elias were gone , before this voyce was heard , lest the Apostles might doubt , to which of the three it was spoken : but since they were to be both eye and ear-witnesses too , 't is probable , they might see to whom the address was made , and questionless God did make this testimony such , as could not be lyable to doubt , since he was pleased to have these Witnesses of the thing , as he made them , saying , Hear him , that is , Hear my beloved Son , for from his mouth , not from the mouth of Moses and Elias , shall proceed all Truth and Salvation to Mankind . The reason why this command of hearing him , was not added when he was stiled by the like voyce from heaven , to be Son to the same Father , at his Baptism , was because then he was onely shewed to be the Messias , whom men before conceived the Baptist to have been : But here he is in presence of Moses and Elias preferred in point of Doctrine before them , as if all they had said or done was but to prefigure him , but that what he sayes , reports to none beside himself , as having vigour in it , to make him known to be the Illuminator of all the former Prophets , and so of himself , the true Doctor of Nations , and Law-maker thereunto , whence he ( for his own sake ) is to be heard , others for respect onely to him , and there was reason to say , Hear him , that comes to abrogate the Old , and to make a New Law , to dye for the sins of his people , in such excess of ignominy , as he and Moses did but now talk of , to rise from the dead himself , and thereby to impower all men to rise again ( after they are dead ) to the Judgement Seat , where those , that till then believe it not , shall finde there is a Hell , and those who are believers shall know there is a Purgatory , and a Limbus Patrum , since Moses was from the latter summoned hither to this Mystery of Transfiguration , which was exhibited as an undoubted testimony of the Truths that were preached by him , whom we were then commanded to hear , and consequently to believe .

6. They feared at the shrilness of the voyce , though sweet , at the loss of the sight they had before of Moses and Elias , whom they might suspect were sent away , to fulminate vengeance from God upon the people , who had abused his beloved Son , and hence fearing , they fell upon their faces , to shew , they were themselves ready to adore him .

7. And Jesus pitying the fright they were in , came presently to comfort them , and raise them up again from the posture of their prostration , thereby to shew , we cannot sooner humble our selves to God , then he is ready to raise a comfort in us .

8. The reason why they then see none but Jesus , was , because now all things were given up to his cure , no more rigorous Law was to terrifie the people , the sweet Law of grace was to be their guide , he alone their comfort ; so that to him they were to stand firme in all distresses , of him to receive all reliefes , and by him to be brought finally to the eternity of that heavenly glory , which here the Apostles had but a transient glimmering of ; thereby to shew this is not a time or place for comforts , but rather for afflictions , and that lest we should be dejected by being alwayes in affliction we may hope for the intervening comfort now and then of mysticall Transfigurations , by which we shall ( for a short time ) take content in the service of God , but they passing away againe , are to leave us unto the trials of new afflictions , till by frequent conformities of our wills , to the pleasure of Almighty God , we be rewarded with eternall glory , for our patient enduring the many Eclypses we found here of heavenly comforts in our Soules , by the interposition of earthly tribulations .

9. By bidding them tell this vision to no body , he forbids their speaking of it not onely to the people , but even to the rest of the Apostles , lest it might trouble them , not to have been present at it ; and by his resurrection , all men would be easily made beleeve he was God , who , if they had been told it before , would have doubted thereof , especially when they see him dead and buried : so to speak of this Testimony of his Deity before his resurrection , were labour lost : but by this injoyning silence of his glory , and propalation of his death and passion , Christ gave us an admirable example to conceale our own praises , and to be content with publication of pressures and infirmities , since none can have any infamy so great to him , as was the ignominy of the Crosse to Christ , wherein we see he gloryed , whilest he suppressed the fame of his glory , till he had suffered the ignominy of his most opprobrious death : hence Saint Paul forbids himselfe all other glory , then in that of the Crosse of Christ : a good lesson for all good Christians to learne , and practice to be perfect in .

The Application .

1. SInce there is a day made specially sacred to the Mystery of the Transfiguration , the sixth of August , when that Feast is celebrated , we cannot expect to have this mystery looked on to day so directly , as that the Prayer should litterally relate to it ; suffice it then to find it mystically proper to the Prayer .

2. And thus , it will be proper enough , since we are taught the Transfiguration was at least a transient vision beatificall , such as Saint Peter held to be a kinde of Heaven , where he was content to build a Tabernacle of aboad : and look how unable we are to be chaste , so are we in our selves void of all strength to goe to Heaven ; and have need of a world of guards both interior and exterior , to preserve us from the corporall adversities ( or sins ) that keep us thence , or from the spirituall sins of evill thoughts that shut up Heaven Gates against us .

3. To conclude , since nothing makes our way securer into Heaven , then to carry a Pure Soule in a Chaste body , ( we being taught the cleane of heart , are therefore blessed because they shall see God , for this cause the Gospel of the transfiguration was very fitly joyned to the Epistle of chastity , because the Chaste Body is that Transient Heaven upon Earth , which is most delightfull to a pure Soule . And as Chastity Transfigures us into a similitude of God , whom we shall then live like unto when we see him , and therefore like unto him because we see him , that we may , ( by the vertue of chastity joyned to our holy Fast ) be Transfigured into a similitude of his Divine Majesty .

We pray with holy Church as above .

On the third Sunday in Lent : The Antiphon . Luke 11. v. 27.

A Certaine woman of the multitude , lifting up her voyce said , blessed is the wombe that bare thee , and the Paps that gave thee Suck : But Iesus saith to her , yea rather blessed are they that heare the word of God and keep it .

Vers . To his Angells , &c.

Resp. That in all , &c.

The Prayer .

WE beseech thee Almighty God , looke downe on the desires of thy humble people , and extend the right hand of thy Majesty in our defence .

The Illustration .

IF any be to seek here what is meant by the desires , we beseech God to looke downe upon , of his humble people , 't is but casting back an eye , to what was declared in the first Sundays Prayer of Lent , to be the end of this holy fast ; and finding it thereto be our purification , we shal soon conclude that selfe same end is still and ought ever to be our desires all the Lent long : because the continuation of the Fasting Medium , argues our constant desire of arriving at the end , to which it drives , our being Purified by that meanes . So thus we see the Torrent of our holy Fast runs never the lesse slowly on , because it makes not a noyse in our eares , rather it growes the deeper , by how much lesse we heare thereof : for shallow waters are those that tell us of the stones they fall upon , but deep ones silently goe by : nor is the stile of humble people any common place , but hugely proper to this time of Lent , which drawes the whole Christian world upon their knees , and not content to have them low as earth , while they Fasting watch and pray , did in a manner bury them below the earth , when on Ashwednesday , they were all Sprinkled o're with holy Ashes , as if they were not worthy longer to be the upper earth , that had so proudly rebelled against Almighty God , but must lye lower now , and hope by falling downe to rise againe : and truly if we reflect upon the words of this Prayer , they are exact termes of a most humble Soule , who dares not say , she hath a will to fast on still , and to be purified , but onely tels Almighty God , 't is her desire , and hopes this humble expression will make it be his holy will , she shall obtaine her desires , because his onely looking on it ( as she humbly prayes to day , he will ) is able to effect it : But lest we forget to shew the Prayer suits as well to the Epistle and Gospell , as to the time of Lent , we must remember no termes could more directly exhaust them both , then what this Prayer is couched in : For how can we be followers else of Almighty God , as Saint Paul exhorts us to be with the Ephesians , unlesse we shew our selves to have learned the lesson of the Son of God without book ; Learne of me , that am meeke and humble of heart ; which lesson this dayes Prayer repeats , when holy Church cals us the humble people of Almighty God , and meeknesse ever goes with humility hand in hand : so having set our first step right into the track of this Epistle , we need not fear the missing of our way ; for true humility hath root in love , and will not stumble at an enemy , unlesse it be to fall upon him with a kisse , desiring him to rise from dangers way , and leave us to run his hazard , whose sins are greater then any his can be : say now , beloved , which of you cannot goe on through all the counsels of Saint Paul in this Epistle , when with Christ your charity hath laid you humbly at the feet of your enemies , and made you now offer your selves an oblation to him , that before you hated . Blessed God! how small a Key opens a great doore into devotion , when diligent Soules will once vouchsafe to turn it : I dare say , there is not one syllable in all this whole Epistle , which this Prayer thus applyed unto it , will not correspond withall . And to the Gospell what more suitable , then to beg help of Gods right hand for those humble people in the valleys of the Church , where the devill playes his pranks , as soone as God Almighty turnes his face up to the mountaines , where his Speculative Saints abide : for thus we see it was literally with those in the vales below , when Christ upon Mount Thabor was Transfigured before Peter , James , and John , as if the devil had spyed his time , when Jesus face was turned up to heaven , and then the feind presumes to enter into those below : so to prevent the like being possessed in this our valley of misery , we are taught by holy Church to day , to pray that God will looke upon the desires of his humble people , and extend the right hand of his Majesty in our defence : nor is any hand indeed strong enough , to wrest us from the devils clutches , but the right hand of God himselfe .

And thus we see , how rightly understood , the Churches Prayers report to all the other service of the Church .

The Epistle . Ephes. 5. v. 1 , &c.

1 Be ye therefore followers of God , as most deere Children .

2 And walk in love , as Christ also loved us , and delivered himself for us an oblation and host to God in an odour of Sweetnesse .

3 But fornication and all uncleannesse , or avarice , let it not so much as be named among you , as it becommeth Saints .

4 Or filthinesse , or foolish talk , or scurrility being to no purpose : but rather giving of thankes .

5 For understanding know you this , that no fornicator , or uncleane , or covetous person ( which is the service of Idols ) hath inheritance in the Kingdome of Christ and of God .

6 Let no man seduce you with vaine words : For , for these things commeth the anger of God upon the Children of diffidence .

7 Become not therefore partakers with them .

8 For you were sometimes darknesse , but now light in our Lord ; walk as children of the light .

9 ( For the fruit of the light is in all goodnesse , and justice , and verity . )

The Explication .

1. HE had ended the last Chapter before this , in shewing them how mercifully and lovingly God in Christ had forgiven their offences , and so there he bid them likewise forgive each other ; whereupon he now proceeds saying , Be therefore followers of God in this example of remitting to each other your offences , as shewing therein you are most deare Children unto God , by letting the world see , you follow his example , and in following it give a testimony to the world , that you are indeed most deere unto him , whilest he gives you that grace , which above all others makes you deere , namely the grace to imitate and follow him , in a practise so much above flesh and bloud , as it demonstrates , there is more then man in those who can arrive to this perfection , that is , a likenesse unto God himselfe , whose speciall attribute is mercy , as transcending ( in our eyes ) all the rest of his workes .

2. And since this mercy is radicated in love ( for it must needs be love , that produceth this effect ) therefore the Apostle prosecutes his exhortation to this mercy , by bidding us , not onely once be mercifull , but walk , ( continually persist and live ) in acts of the same love , which produce mercy in us ; and this continuation of love is shewed to be meant by walking in it , when the next words in this verse import the same , else they would not bid us walk in love , as Christ did , who when once he loved us did love us to the end , as is even here proved , when it is said , he delivered himselfe up for us an oblation and host to God , to shew that as his love continued to his lifes end , so consequently it must continue to eternity , since by his death he gave himselfe ( and his affections to us both together ) up into the hands of his eternall Father , and in eternity there neither is , nor can be any change : so the Apostle might have added , hee loved us not onely unto the end , but even beyond it , that is to say , without end , since his life did end with an Act of such undoubted love , as never can have end . Blessed God! how this ought to animate us , that we see our selves made capable to imitate Almighty God , though not in his power , nor greatnesse , yet in his humility , meeknesse , and love , whilest his Sacred Son gave us examples thereof , thereby to dignifie us with the title , of not onely his , but even Gods own followers , since by doing what Christ did , who was God , as well as man , we unite , and , as it were , identifie our Soules to God , as Christ his humanity was united and made one person with his Sacred Deity ; not that our persons can be made one with God , but that our loves may be united to his love by being the same to our neighbours , as Christs was to us : and if we will instance in the best example of this imitation , it is when we are content to dye for our neighbors Soules , as Christ did dye for us ; for that was indeed an odour of sweetnesse to God , when his onely and beloved Son was Sacrificed unto him ; and the like odour of sweetnesse doe the martyrs of holy Church send up to God , when to confirme the Faith they have setled in Christian Soules , they are content to dye examples for them , to doe the like , rather then to desert their Faith .

3. And now the Apostle hath told them , what they most doe to imitate ( and thereby to please ) God in the highest degree , he proceeds to tell them what they must avoid and flye from , as they would flye from the face of a devill , namely Fornication , &c. which he will not allow so much as to be named , or be in the mouth of a Christian , lest it should be thought to come from his heart , since the mouth speaketh commonly out of the abundance of the hearts affections , but bids us flye such sins , as it becometh Saints to doe , those who by their Baptisme , vocation , and profession are truly consecrated Saints to God , and therefore must not give the lest suspicion , that they goe retrograde , back to the devill againe , by degenerating from that constant sanctity of heart , which ought to shine in every action , word or thought of a Christian : note we shall explicate Fornication and Vncleanesse in the Epistle on the fourteenth Sunday after Pentecost ; avarice shall be explicated anon in the fifth verse , of this Epistle , so we now proceed to the fourth verse as it here followes in order .

4. By Filthinesse is here understood obscaenity of words , for uncleannesse is properly that which is obscaenity in deeds or actions ; by foolish talk is understood wasting time in any impertinent discourse , that doth not tend to edification of our neighbour , by some report or other to Almighty God but busies the mind in idlenesse , as the foolish virgins were busied , who not so much for doing ill , as for not doing well , for fooling away their time , were shut out of heaven ; so all the discourse may be called foolish , that doth not tend to God more or lesse . By Scurrility is here properly understood rusticity or rudenesse in discourse , not onely where it is wanton or obscene ( to which onely sence some men ignorantly apply the word Scurrility ) but when it is redundant ( nauseating the hearer ) unproper to the Subject in hand , and to the company present , or indeed unmannerly , and so offensive to them , when too too ridiculous , as procuring laughter upon any ill chosen Subject , but principally and above all , when it is breaking Jests out of holy Scripture , or the Fathers , or Councels , and so making Sacred things the Subject of an idle end , which is to raise laughter and mirth , from that which should render us most sober and serious , whence is grounded that axiome , it is ill manners ( besides that thereof can come no good ) to jest and scoffe at Holy Things ; and of Scurrility in all these sences as above , the Apostles next sentence is , that it is nothing to the purpose , meaning nothing at all tending to the Salvation of our Soules , which is ( and ought to be ) alwayes the scope of all our words , of our thoughts and actions : not that by this the Apostle forbids civill mirth , such as relaxeth the fixed sobriety of our minds , meerly for honest recreation sake , for such mirth is lawfull , as offending neither God nor Man : but Scurrility is ever to be avoided ; and instead of that unlawfull way of mirth in our discourse , the Apostle exhorteth to giving God thanks , that is by praising his goodnesse , shewed either to our selves or others in his marvellous providence over all the world ; for this is a scope so ample , as will ever give abundant way to discourse , and so laudable , as no man can be offended at it .

5. In this verse the Apostle sums up what he had before forbidden , and tels us that no such persons as these can hope for heaven , his meaning is , by being such , not but that when they leave and repent , they may be saved : but here by the covetous person , he puts us in mind of what he meant in the third verse above by Avarice , namely Jdolatry of the minde , for as much as covetous persons make their money their Idol God : I say Jdolatry of minde , or rather Spirituall Jdolatry , because I would shew how impertinently Heretikes translate this place of Scripture , when thereby they understand the prohibition of Images , or pictures in the Churches , which is very far from the sence of this Text , where the Apostle forbids to make Riches our God ; for so he means by calling Avarice adoration of Jdols ; and such it might be in Catholikes , if they did set up their baggs of gold in Churches , and worship them ; but who ever heard , they were so fond , or how can they by worshipping pictures , in memory of the God or Saints they represent , be said to love the pictures , as the covetous man doth his Idoll , his Golden God .

But we are to note here by Avarice annexed to Fornication and Vncleannesse , the Apostle glaunceth at a huge excesse of lust , such as makes mens mindes long after carnality , as covetousnesse doth fix them wholly upon hoording up of riches , and as such covetous men care not to cozen others for lucre of sordid gaine , so men wholly addicted to lust , care not to cozen other men of their wives , and engrosse them to their own adulterous ends : and this kind of excesse in lust is properly called Carnall Avarice , because as the covetous man is never satisfied with gaine , so is this lustfull minde never satiated , though the body be rendred even unable to act the desires of a bestiall minde : whence the Apostle properly cals it Spirituall Jdolatry , because such a man is alwayes adoring this Idoll of his lust .

It is a pretty art the Apostle useth in the close of this verse , to put the Kingdome of Christ , and of God together , as one joynt thing ; meaning that those who with Christ here are humble , obedient , and holy , shall in heaven be exhalted , rewarded , and glorified with him .

6. The Apostles meaning here is , that whosoever tels you , it is needlesse to avoyd your swing of pleasures in this world , provided you but beleeve , doth seduce and cheat you , and therefore , be not , saith he , carryed away with their vaine words , who would pretend to make you good Christians by Faith alone , though you did not depose , or renounce the Sordid Gentilisme of your former corrupted manners , and lives ; these are indeed specious , but false allurements , so we must take heed , we be not cheated by them , because for Christians continuing their sinfull courses , by relying onely upon Faith alone , as sufficient to save them ; we often see the present effect of Gods anger upon them , by the punishments inflicted either on their persons , or on their Children and Family even in this life , and that is meant by the anger of God here mentioned to fall upon the children of diffidence , namely those who are not here confiding in God , that he will accept of our renouncing ill manners for his sake , as well as our infidelity ; for in the next life there can be no diffidence , when the truth of all things , shall be known to all in generall , and none can doubt , or distrust what they ought to doe , but shall either receive reward or punishment for what they have already done .

7. Here good Christians are forbidden the participation with lewd ones , not in their persons , but in their vices .

8. And that upon no lesse penalty then of falling back into the same darknesse they were in , before they were converted , when Gentilisme or Infidelity did not forbid them such lewd courses , but held them in the darke of beleeving , there was no sin in liberty of life , or rather in the licentiousnesse thereof ; and for this opinions sake , the Apostle calls the men that hold it , darknesse it selfe ; and contrary-wise those who depose such errors , and become true beleevers , he cals them light , because they following the light of grace , become light it selfe ; as therefore you are light , so walk like children thereof , in the light of vertue and sanctity of life .

9. For the fruit of the light is ( that is to say , consisteth ) in all goodnesse , meaning in benignity and bounty to others , and in justice , giving to each his due , not defrauding , as above the covetous men were said to doe , and in verity is opposite to hypocrisie and lying ; that so by these contrary vertues to the vices of Infidels , you may ( as by their fruits trees are knowne ) be distinguished from children of darknesse , while you bring forth the fruits of light .

The Application .

1. BY the Illustration of this dayes Prayer , we see how the aime of our Purification is prosecuted therein ; nor can there be a greater Purifier , then the Fire of perfect Love and Charity , the vertue recommended in the two first verses of this Epistle , as necessary to the accomplishment of our Lenten Fast .

2. And because Christian perfection , consists as well in declining evill as in doing good , therefore we are here exhorted to avoid two sorts of evills for the rendering our Holy Fast compleat . The first is the evill of our own Tongues : the next is the evill of lewd Company : both necessary to be avoided for perfecting the worke of Chastity recommended unto us on Sunday last .

3. Now in regard the Fire of Charity must be fetcht as far as Heaven , and handed to us by Almighty God himself , the chief Purifier of our Hearts ; and in regard these evils ( above mentioned ) are so weighty , and lie so heavy on us continually , that no humane arm is strong enough to lift them off , and ease us of their burthen : Therefore we pray as above , to have these things done for us , by extending the Right hand of God , first to give us this Charity , and next to defend us from these Evils , by taking them away from us , that so we may be bright shining purified Souls , as the close of the Epistle exhorts us to be .

The Gospel . Luk. 11. v. 14 , &c.

14 And he was casting out a devil , and that w●● dumb . And when he had cast out the devil , the dumb spake : and the multitudes marvelled .

15 And certain of them said , In Beelzebub the prince of devils be casteth out devils .

16 And other tempting , asked of him a sign from heaven .

17 But he seeing their cogitations , said to them , Every kingdom divided against it self , shall be made desolate ; and house upon house , shall fall .

18 And if Satan also be divided against himself , how shall his kingdom stand ? because you say , that in Beelzebub I do cast out devils .

19 And if I in Beelzebub cast out devils : your children , in whom do they cast out ? therefore they shall be your judges .

20 But if I in the finger of God do cast out devils : surely the Kingdom of God is come upon you .

21 When the strong man armed keepeth his Court : those things are in peace that he possesseth .

22 But if a stronger then he , come upon him , and overcome him , he will take away his whole armour wherein he trusted , and will distribute his spoils .

23 He that is not with me , is against me : and he that gathereth not with me , scattereth .

24 When the unclean Spirit departeth out of a man , he wandereth through places without water , seeking rest : and not finding , he saith , I will return into my house whence I departed .

25 And when he is come , he findeth it swept with a besome , and trimmed .

26 Then he goeth and taketh seven other Spirits worse then himself , and entring in , they dwell there .

27 And the last of that man be made worse then the first .

28 And it came to pass when he said these things , a certain woman lifting up her voyce out of the multitude , said ,

29 Blessed is the womb that bare thee , and the paps that thou didst suck .

30 But he said , Yea rather , Blessed are they that hear the word of God , and keep it .

The Explieation .

14. NOte , this possessed party was one and the same , of whom S. Matthew speaks , cap. 12. v. 22. that was both blinde and dumb , though S. Luke makes onely mention of his dumbness , which is not to contradict the other Evangelist , unless he had said , he was onely blinde and not dumb : whereas to speak of one effect of his being possessed , and let alone the other , is no contradiction at all , as some would have it to be . Note also , this dumbness is not understood to be natural , or rather a defect of Nature from the birth of the party , but onely accidental , and a meer effect of the Devils possessing him with a dumbness , but not any other defect in Nature : for such a dumbness is not cured by casting our a Devil , but by cutting out some string , that ties the Tongue up , and gives it not leave to play according to the exigence of speech or else by curing the deafness , if it be from the birth , for all such deafness consequently causeth dumbness , because speech is learnt by hearing the sound others make with speaking , or otherwise ; and thus imitating the same motion , which doth beget speech : So this cure was wrought by Christ taking away the impediment , which the Devil had by his power put in the parties speech ; and consequently that impediment being gone , by casting out the Devil who was cause thereof , the party spake immediately , without addition of any other Miracle at all : though what S. Hierome sayes Rhetorically of this passage is not false neither , but a pious ampliation of the Truth , by declaring the consequences of one thing when he said , Three Miracles together are wrought in one person : for the blinde man saw , the dumb man spake , and the possessed had his devil cast out . The close of this verse argues the possessed was not born dumb , for to that cure no devils being cast out was necessary , as we said before ; and therefote as soon as he was cast out , the party spake to the admiration of all the people , ( who could not then force him to speak ) though happily they had heard him do it often , before he was possessed .

15. See the malice of the wicked , to attribute Gods power to the devil , rather then glorifie God , by giving him the due praise of his own wonderful works : And while they tell him , he works in the name and power of Beelzebub , they vilifie him all they can , to shew the little they attribute to his own power , how little they think him God , or of God ; since Beelzebub , in the Hebrew Translation , signifies the god of Flies ; and they being the most abject and inconsiderable things in nature , therefore to attribute no more Power to Christ , then to a Fly , is to undervalue him all they can : nor doth it magnifie him , that Beelzebub is here called the Prince of Devils , more then it were to magnifie a man , to call him the Prince of Flyes , unless it be any kinde of honor to have a man called the best of Flyes , as Beelzebub is therefore Prince of those Devils , who rule over that contemptible Creature the Fly : not that the Devil hath any proper dominion over any Creatures , but that the Accaronites , when they were troubled with a Plague of Flyes , erected an Idol , which they called Beelzebub , that is , God of Flyes ; and to feed them in this Idolatry , upon such Adorations the Devil did many times ease them of these Plagues the Flyes caused amongst them ; though in the Greek Beelzebub signifies the god of Muck or Dung : and yet that is not inconsistent with the sense as above ; because where Dung is , there are alwayes Flyes ; and so the Devil is by this name called both God of Flyes and of Dung too : since the ordure of Sin is far more nasty , then that of any dung can be .

16. This Verse will in effect be explicated on the Seventeenth Sunday after Pentecost , where the Doctor of the Law tempting our Saviour , asked him , &c. so here needs no more to be said of it , then that it was an impertinent demand to ask a sign of his Deity , after such a Miracle as this .

17. Here he shews them he knew their mindes , by confounding them in what they thought , although they spake it not , with the applying this Simile unto them that follows : which is as clear , as that Civil Wars destroy a Kingdom , and Faction in particular Families ruines both parties of the Faction , for that is understood by house upon house , family against family .

8. For if I undertake to cast out a devil , in the devils name or power ( and so by your consequence am my self a devil ) do you not see , it were to make a faction against the devil , who had Seated himself there , from whence I cast him out ; and so I should rather make a new , then end the old strife ; therefore to end the matter I must use another power .

19. By the former Verse he had shewed them , his power was from another source , then from the devil , and consequently if they will yet hold that Doctrine , and say that one Devil is cast out by another , he leaves them as men so desperate , that are past all cure of reason ; and so to be left unto the guide of that Devil , who had so strangely blinded them . Thus the close of this Verse argues he concluded of them , whom he found so maliciously , so perversly obstinate in an Error : Or if we take it literally , that he casting out devils in the devils name , if their children would undertake to cast out the devil in another name ( since he that was God , knew they did it not in Gods Name ) he leaves them to be guided by their children , that is , he calls them fools , who would have children for their guides , and especially children of Infidelity , for such were all theirs .

20. By the finger of God , he in this place understands the Spirit or power of God : for so S. Matthew speaks , relating the same story , cap. 12. v. 28. by the Kingdom of God , he means the grace which doth here begin to reign , and shall perfectly rule in Glory , when it hath brought those to Heaven , whom it governed upon Earth . And certainly Grace deserves the Title of the Kingdom of God , when it is manifestly made appear to be destructive to the Kingdom of the Devil , as by overcoming Sin it is , and as here actually it was , by casting out the devil from that place where he had seated himself ; for though God be the principal , yet Grace is the instrumental agent in all Sanctity , and works that are above Nature .

21 , 22. These two Verses argue from Similitude , very strongly , and yet so clearly , that they need no other Exposition , then their own words literally understood : onely that we note , the Devil was meant by the strong man , his Court was this World , all wholly in his possession by the sin of Adam , and that as fully as a fortified Town is in that Governors hands , against whom none dares lay a Siege , but leave all in peace in and about the Town : not that the children of Adam were in peace by being the Devils Captives , but that no power was such as durst undertake to force them out of Captivity ; until that happened which Christ aymed at , namely , that God came , who alone is able to lead Captivity captive , to overthrow the Devil and all his works .

23. By this Verse our Saviour told the Pharisees , they were his enemies , because they took the Devils part against him , or which was all one , because they did not take his part against the Devil ; for as in a Town besieged , all that will not ( if call'd upon ) fight to keep out the Enemy scaling the Walls , are held as much friends to the Enemy , as if they did actually fight for them : so they , now that Christ came to take this City of the World ( these Pharisees ) who would not , being called upon by him , fight for him , were esteemed as if they did actually fight against him , since ( as God ) he was their lawful Commander , and might command them to fight for him , by believing in him , as one that had power to quell the Devil .

24. By the unclean Spirit , is here meant the Devil ; so called , because he is not onely defiled by the malice of his own rebellious Sin , but is like a Sow , ever wallowing in the mire of all sinful actions , as if his whole delight were to rowl in the filthy soul sink of sin : Christ here alludes to the former casting out this unclean Spirit from the Jews , when God chose that stiff necked people to be his Favorites above all the Nations of the earth : and in the persons of his holy Patriarchs and Prophets , declared he had cast the Devil out of all the Jews , who departing from them , wandereth up and down among the Gentiles , not unfitly called places without water , first as to God , affording no drop of penitential Tears to expiate their sins ; next as to the Devil , being people he could not rest in , because he had not content in the easie conquest he made of them , who were not worthy to be esteemed the Favorites of God : And therefore the Devil out of pride esteemed them even unworthy to be his accursed lacqueys , and so could not rest in such a conquest , but returned again to that earth , which had at least some wholesome water to compact it into a body of people worthy to be called a Nation , which the Gentiles were unworthy of , while God , angry with the Jews , said by the mouth of David , I will provoke them in a people , which is no Nation , meaning the Gentiles , that destroyed Jerusalem : The Devil therefore cast out of the Jews into the Gentiles , when God made the Jews his chosen people , sayes with himself , he will return again into his house whence he departed ; for indeed he was master of all mens Souls , till God snatched the Jews out of his hands .

25. The besome that had swept this house , was the Law of Moses , which did indeed purifie the house of clay , the body of the Jews , but brought no Grace into their Souls : So hither the Devil returns again , when he set all those people a murmuring in their way from Egypt to the land of Promise .

26 , 27. And remembring he was before cast out , when he had taken but single possession , he now comes armed in with many guurds , brings seven devils more along with him , that is to say , all the devils in Hell , or an indefinite number meant by this definite of seven , for so the malice of the Jews imports , when it grew more inraged against the Son of God , then all the devils of Hell alone could have expressed , had not the more hellish Jew concurred to encrease the same . Blessed God! how truly doth this Verse close , saying , These devils dwell there ; since we are told the refractory Jew shall never be dispossessed absolutely of this devil , till the day of Judgement , when Jew and Gentile shall both make up one Church of Christ , though but for a little time , yet sufficient to verifie the Oracle of Truth , There shall be one sold , and one shepherd . And thus literally we may expound these three Verses : mystically the recess and access of this foul Fiend is verified , when Baptismal Grace first cast a single devil out of our Souls , guilty onely of single Original sin , and he by our reiterated actual sins , returns again with his increased numbers , his sevensold Fiends , the seven deadly Sins , or some such graceless rabble , who made the last of this man worse then the first . God send he dwell not in us till the Day of our private Doom , as certainly he will , unless we cast the waters of Contrition on him , to quench the fire of his Malice both against God and us ; and so smoak him out of his Mansion house , by making it a Temple for the God he hates , when it is perfumed with the incense of Devotion , and adorned with all varieties of Vertues .

28 , 29. It seems there was a huge energy in Christ his delivering himself upon this subject , when a pious woman ravisht , as it were , with admiration of his Sanctity and solidity of discourse , cryed out , praising and magnifying not onely him , but even the womb that bare him , and the paps that gave him suck , not without special Providence of God , ordaining her speech to the praise of the Mother , not the Father , to shew he had no Father , as he was man .

30. This did not deny , but it was indeed a great blessing for the virgin Mary to have had her Saviour in her wombe , but yet it tels us , both she and others are more blessed to have him in their Souls ; and so to make their Soules Mothers to the Words-Spirit , or of Spirituall Words , is to be much more honourable then to have the word-flesh in their bodily wombe , or to be the Spirituall Parent of Christ , ( bringing forth the fruit of his Gospell ) then the corporall ( bringing forth his flesh and bloud ; ) so the word of God is valued above the body of Christ , his Spirit is better then his Flesh . And the reason is , that to bee Mother of God was a grace gratis given , not making gracefull , but to heare , and keep the word of God is an internall grace rendring one acceptable : againe , to be Gods Mother did not suffice to save her ; but to heare and keep Gods word doeth : the one proper to her , the other common to all Christians ,

The Application .

1. WE heard in the first Sundayes Epistle of Lent the Priests were bound to Preach unto us this holy time , ( as in Catholick Countries they do every day ) now we are particularly minded of our duty to heare them Preach as a work appertaining to the Integrity of our holy Fast . And lest we should thinke we had comply'd with our obligation in this particular by a bare hearing of Sermons in Lent ; see our Saviour adds another branch to integrate this duty , namely to keep the word we heare : that is , to conserve it in our hearts by meditating thereupon , and by doing as the Preacher tels us we are bound to do : for those only that so heare , as they also keep this holy word , are they our Saviour , proclaimes to be blessed Soules .

2. Now as this Active word of God cannot lye still in our hearts ; so it was fit to day to tell us of casting out a Dumb Devill , thereby to minde us , we are bound to speak forth the praises of Almighty God , this holy Time of Lent , as wel as to heare his sacred word delivered to us .

3. And because we are not silent only out of sloth to speak forth the praises of God , but sometimes out of shame are dumb , and will not speake the guilt of some foule sin that lies upon our soules , ( when yet we are bound in confession to discover it ) at which time we are truly possessed with a Dumbe Devill ( who by the story of this Gospell is not to be removed but by maine force ) therefore the most forcible of other words ( that we call divine ) and the mighty finger of God himselfe , are said to be the only meanes to cast this devil out : who lest he enter in , to the disturbance of our holy aimes .

We fitly pray as above , to keep him out , and so to be defended from him .

On the fourth Sunday in Lent : The Antiphon . John 6. v. 3.

IEsus therefore went up to the mountaine , and there he sate with his Disciples .

Vers . To his Angels , &c.

Resp. That in all , &c.

The Prayer .

GRant , we beseech thee Almighty God , that we who through the merit of our own actions are afflicted , by the consolation of thy grace may be comforted .

The Illustration .

SEe how the Lenten Letter of our Holy Fast is silently carryed down the mysticall streame thereof in this present Prayer ; for why doe we now afflict our bodies with abstinence , but because we have justly merited that punishment to be inflicted on us , through the merits , or demerits rather of our sinfull actions : more it is to be wondered , how we dare close this Prayer with a Petition of consolation ? how we can hope to be comforted by his holy grace , with whom we are so deeply in disgrace , as to lye actually under the lash of his correction ; but here is the difference betweene Almighty God and man , the latter never mixeth favors with his frownes ; of the former the royall prophet tels us , that even whilest he is angry , he is mindfull of mercy towards us ; so hence it is we begge this consolation of his grace to be our comfort , even while we are under the affliction due to the demerits of our actions : and this with reason , because every action that is absolutely ours is mixt with sin , and so merits punishment : but this obedientiall action of our Holy Fast , is rather an act of grace then of nature and thence it is , we presume to begge the comfort of that grace , which doth enable us to this act of pennance : But we have yet a harder taske in hand , what relation is there in this Prayer to the Epistle and Gospel of the day ? where is there here a word of Agar and Sarah , Abrah. Jsaac , or Jsmael , Sinai or Sion ? where a Syllable of a miracle , of the multiplication of five loaves and two fishes into food sufficient for above five thousand persons ? yet these are the Subjects of the Epistle and Gospel , and we must finde report to these , as well as to the time of Lent in the Prayer above , or we are else below our high designe of connecting all the parts of this days service each to other : and yet perhaps we are no further from the matter , then he is from twenty several shillings of silver , who hath in his pocket one onely single piece of gold ; for as in that is virtually all the silver he desires , so in this golden Prayer , are all the silver Sentences of the Epistle and Gospel of this day : The merited affliction we confess to lye upon us , as condigne punishment of our actions , exhausts the First : the consolatory Grace we beg to be our comfort , draws out each letter of the last : For what is the Action we merit affliction by , but that of our common Parent contracted by us in the guilt of original Sin ? and which makes our Mothers Agars , us all Ishmaels , by our first birth to nature , to this worlds Sinai or Jerusalem : what is Baptism but our second Birth , when holy Church becomes our Mother Sarah , and we her Isaacs , both children of the caelestial Abraham , and heirs to Sion , or the heavens Jerusalem ? and what our actual Sin , but a degenerating into our former bondage ( in this Prayer called the merited affliction of our sinful actions ? ) and what remedy for all this , but the last verse of the Epistle knitting up to the Gospel the consolatory grace of redemption , to be our petitioned comfort , as often as we do pennance for our reiterated sins ? And see this grace figuratively represented by the miracle mentioned in the Gospel ; for what better Embleme of the grace we beg then these Two natures of Food to our bodies , Fish and Bread , Types of the Humanity and Divinity of Christ in the blessed Sacrament , the very source of all Grace , Comfort , and Consolation ? And why this called the Sunday of Joy , but because God will have us comforted with the memory of a Spiritual Feast , in the very midst of our corporal Fast , for in very deed these five thousand people fed better on the feast of Faith , then on that of fish and bread , though they were full of both : and thus we break happily out of the cloud of doubt , into the cleer Sun of certainty , that this Prayer holds ( mystically at least ) a sweet and pious harmony with the other parts of this days service .

The Epistle , ad Gal. c. 4. v. 22. &c.

22 For it is written , that Abraham had two Sons : one of the bond-woman , and one of the free-woman .

23 But he that of the bond woman , was born according to the flesh : and he that of the free woman , by the promise .

24 Which things are said by an Allegory : For these are the two Testaments . The one from mount Sina , gendering unto bondage , which is Agar .

25 ( For Sina is a Mountain in Arabia , which hath affinity to that which now is Jerusalem , ) and serveth with her children .

26 But that Jerusalem which is above , is free : which is our Mother .

27 For it is written , Rejoyce thou barren that bearest not ; break forth and cry , that travailest not : because many are the children of the desolate , more then of her that hath a husband .

28 But we brethren , according to Isaac , are the children of promise .

29 But as then he that was born according to the Flesh , persecuted him that was after the Spirit : So now also .

30 But what saith the Scripture ? Cast out the bond-woman and her son ; for the son of the bond-woman shall not be heir with the son of the free-woman .

31 Therefore brethren , we are not the children of the bond-woman , but of the free : by the freedom wherewith Christ hath made us free .

The Explication .

22. NOte it was then lawful ( beside the wife ) to have concubines : so Abraham had for his wife Sara , for his concubine Agar ; Sara his wife was a Free-woman , and of her he begat Isaac : Agar his concubine was a Bond-woman , and of her he begat Ishmael .

23. That is to say , Agar the concubine was a young and fruitful woman : so no marvel ( though Abraham were an old man ) that he gat a childe by the force of nature upon a young woman , and she fertil too : hence Ishmael is said to have been begotten and born according to the flesh , that is by the due course of nature ; but Isaac was not begotten , nor born thus , but according to promise , that is miraculously , since God had promised Abraham that in his seed all the nations of the earth shall be Blessed , and so that this seed might be lawful heir to the promised Benediction , it was of necessity , it should be the son of Abrahams wife , not of his concubine ; since the concubine was a bond-woman , whose issue could not inherit the Fathers estate ; wherefore to make this promise good , God gave power to Sara ( a steril and aged woman ) to conceive and bring forth a son miraculously ; and this son is therefore called the son of the promise , not of nature , the son of grace , not of flesh and blood : and his name was Isaac .

24. Here the Apostle professeth to speak Allegorically , that is , mystically or figuratively , comparing these two women of Abraham to the two Testaments Old and New : by Agar he means the Old , by Sara the New Testament . So when in this verse he say● , which things are said , he means these things which he spake in the two verses before : and in the following verses we shall finde so much Allegory , as therein use will be made of all the several Senses , which in speech are used : so that upon the literal sense of Agars natural , and Sara's supernatural son , follows the Allegorical sense , that these two women signifie the two Testaments : hence follows the Tropological , v. 29. that as then the natural son did persecute the spiritual , so now also : and v. 26. we finde the Anagogical sense , that the Heavenly Ierusalem is the freeborn-woman , and our Mother . This premised we shall better understand what follows : As for the two Testaments , they are so called , because they contain the two Pacts or Covenants , which God made at several times with his people : The first with Moses and the children of Israel , which God made by the mediation of an Angel , upon the mount Sinai promis●ng him and the people of Israel , that he would give unto them the land of Canaan flowing with milk and honey , whence this is called the land of promise : and the people on the other side promised God , they would upon this consideration keep the Commandments or Law , which he by Moses did deliver to them : The second Pact or Covenant was that which God made with Christ and Christians in Ierusalem and Sion ; where God promised to Christians , he would conduct them into the kingdom of Heaven , and make them heirs thereof , whereupon they promised to keep the Commandments delivered to them by Christ himself , and such other precepts , as our Saviour should deliver unto them by the mouth of his Apostles and their Successours : and this Pact was on both sides ratified at the last Supper of our Lord immediately before his passion , as we read in Saint Matthew , Saint Mark , Saint Luke , and Saint Paul . Now the reason why Sinai is said to ingender unto bondage , is because the Law which Moses brought the people from Sinai , was a Law of terrour , punishment , and servitude , as menacing temporal punishments and corporal death to the infringers thereof , and giving onely temporal rewards to the observers of it , namely prosperity and plenty in the land of Canaan ; and this Law is therefore represented by Agar the woman of servitude and bondage , whose children could not hope for better condition , then that of their parent Agar . Hence we may figuratively say , that as Abraham , Noah , Moses , and the rest of the Prophets of the old Law were Christians , because they served God filially and freely in hope of Christs coming to redeem them , so all wicked Christians are Jews , serving God onely servilely , that is , for fear of Hell .

25. This vicinity , is of Similitude , not of Site or Place , for between Sinai and Jerusalem lyes a great distance , and that tedious by the interposition of the Idumean Mountains ; so that this vicinity consists in the sterility of Jerusalem , producing no fruits of vertue , but the meer ceremonial servitude of the Synagogue , as Sinai was a very barren ground ; again as in Sinai this steril law was given , so in Jerusalem it was principally kept , and as Sinai was out of the land of Promise , so this legal or earthly Jerusalem was out of the Church of Christ Militant and triumphant , which is the heavenly Jerusalem : but lastly , ( and perhaps most appositely to the Apostles Sense ) as the people who received the law in Sinai were Parents to the Jews of Ierusalem , which is a natural vicinity in blood , and consequently begets in the Jews the same dispositions of fear and servitude , as was in their parents , so Ierusalem with her children is by the Apostle called a servant here of fear , and not a childe of love .

26. whereas the heavenly Ierusalem the mother of Christians is free , and bringeth forth children of love , not of fear , according to that of the Apostle , &c. Love banisheth or shutteth fear out of doors , for in heaven there is no fear at all , but a continual and fervent love , which rules in that blessed kingdom . The Etymology of this word Ierusalem is worthy our remark , not that it is derived as Erasmus would have it , of Jebus and Salem , by both which names it was formerly called , but rather of the Hebrew Jire , which signifies videbit , or shall see , and of the old name it had Salem , alluding to the mystery which reports unto this change of the name : for example ; the passage between Abrabam and Isaac on the mount Sion , when Isaac seeing the fire burn asked his Father Abraham , where the victime was , that should be sacrificed , and Abraham answered , God will see to that , or provide it , whence the mount Sion is called Moria , that is to say visio Dei , the sight of God , as we read Gen. 22. or his provision , for that which shall please his Divine Majesty ; and hence the city which was neer this mountain was called Ierusalem , more exactly after the Hebrew written Ierusalem , beginning with Iod , then with He , though the other be as usual as this , thorough a common errour in Orthography : Now hence it is easie to apply the reason , why Heaven is called Ierusalem or Sion since , there God hath provided most abundantly for his own glory , where he hath made a glory , by vertue whereof , all the Saints and Angels see his most glorious face , and so the Prophets words are verified , saying , in thy light we shall see light , that is , in thy light of glory we shall see thy light of Deity , an inaccessible , however ( by thy mercy ) it is become a visible light of comfort to all the blessed court of heaven , whose bliss consisteth in the Majesty and Glory of that blissful Sight , and is therefore called the beatifical Vision , and it is most literally called Ierusalem , because as the old Law was given upon mount Sinai , so the new was given upon Sion , a mount neer to Ierusalem , though figuratively it hath this name , from being the place of blessed vision or provision , as above : It is called Free , for four respects it hath to freedom ; First , Civil , which is opposite to slavish , Second , Moral , which is opposite to the servitude of sin , Third Spiritual , which is opposite to temporal or corporal , and so serves in the freedom of the true Spirit , not in the servitude of the binding Letter ; Fourth , Heavenly , which is opposite to earthly or transitory : She is called fecund or fertil , because out of steril Souls ( bred up in Gentilism ) she bringeth forth fruitful Christians , such as abound in all vertues whatsoever .

27. Whence the next verse bids her rejoyce even for this cause of her fecundity joyned to her freedom : and though Isai. 54. v. 1. bid her rejoyce in her sterility , because out of it ( as out of nothing to be expected from her own barren Gentilism ) God by his holy Grace brought forth a plentiful Issue of the Church of Christ , when the Synagogue of the Jews was antiquated or taken quite away : so though she of her self be steril , yet she is to rejoyce that out of her sterility springs Christianity , as out of barren Sara sprung fruitful Isaac ; though she travail not with any Homogeneal fruit of her own barren womb , yet she is in travail with the Heterogeneal , the spiritual fruit of grace ; so her cry is to be of joy , not of sorrow ; and why ? because many more are the children of the Church , that was desolate when she did first fructifie , then were those of the Synagogue that had a husband , that was actually and long married unto God , but under the notion of a punisher , rather then of a rewarder ; whereas when Christ was espoused to this desolate Church of the Gentiles , then God became husband to his Spouse under the notion of a redeemer , a rewarder , and a Saviour of his people : again , more are the children of the desolate , than of her that hath an husband , might be understood comparatively spoken to the time of the primitive Church , unto that time of the Synagogue , as who should say , God hath more servants in the very first days of the primitive Church , then he had in all the time that the Synagogue of the Jews did last ; so fruitfull was the child of the Spirit , so barren that of the letter ; so abundant the child of grace , so sparing that of flesh and bloud ; the reason was , because Moses being but a man of flesh and blood , was the first-born of the Synagogue , but Christ who was both God and Man , was the first-born of the Church : not that therefore he was not the head and founder thereof , but that in the order of Gods decree , the first thought was to serve himselfe of his creatures , or people regulated in the old Law by a Synagogue , in the new , by a Church , and so by priority of nature , ( as the Schoolemen speake , ) the Jdaea's of Synagogue , and Church were first in Gods decree , though there were no priority of time , wherein the Synagogue was existent before Moses the first-borne thereof ; nor of the Church before Christ , the first-borne of her : So here we see , it is not inconsistent , that Christ be both the Father and the childe of the Church , the childe , as the first borne of it in the sight of God , the Father , as the first erector of it in the sight of man .

28. And from hence floweth the genuine sence of this next verse , wherein the Apostle doth not onely meane , that we Christians are Brothers to each other , but that we have yet an honour farre transcending this , namely to be even the Brethren of Christ Jesus , so that he is a child , as as well as we are the children of promise , and consequently he and we are brethren , being borne both of one promising parent Almighty God , out of the barren wombe of Sara , he only having this prerogative to be the first-borne of Sara , and so Abrahams heire , but we ( as being his brethren , ) by vertue of the same promise , are his coheires .

29. This verse alludes to what we read , Gen. 21. v. 8. of the jesting or playing of Jsmael so familiarly with Jsaac at the banquet which Abraham made , when Isaac the younger brother was weaned ; that Sara knowing it was her Sonne Jsaac , who must be heir to his Father Abraham , complained to him not onely of the boldnesse of Ismael , and of his sawcy familiarity with Jsaac , ( which was a figure of the Jewes mocking of Christ , and of false Churches scoffing at the true one ) but also of Agar his Mothers impudence , not to reprehend her Slave-borne Son for his boldnesse with his Free-borne Brother , whereupon Agar and Ismael were turned out of doores by Abraham , as the Synagogue and Jewes were out of Christs Church ; for by Son of the flesh is here meant Ismael , and by the Son of the Spirit , the Apostle in this place meanes Israel , as was said before : adding that this quarrel betweene those two brothers continues stil in us , so long as the flesh rebels , against the spirit in man , or so long as false Churches arise , and persecute the true one .

30. Then , ( and not tiil then ) shall the Son of the Bond-woman be cast out by Christians , as well as the Synagogue was by Christ himselfe , according to Saint Pauls meaning here , when there shall be in the worlds end , but one stock , and one shepheard ; though even now we that are children of the true Church must cast out of our communion in spirituals at least , those that are of false Churches , for they cannot with us inherit the kingdome of heaven , what claime soever they lay unto it by feigned Sanctity , or pretended legitimacy of birth unto that inheritance .

31. Note though here the Apostle tels us for our comfo●t , that we true Christians ( whereby is understood onely Catholikes , who are of the true Christian religion , ) are Sons of Sara the Free-woman , that is , of the remaining Church of Christ , and not of Agar , the abrogated Synagogue of the Jewes , yet withall he mindes , that we have not this Freedome , this honour , by right of inheritance , as from our earthly , or spirituall parents either , but meerly as from the gratuite gift of Jesus Christ ; since by his holy grace it is , we are adopted Children of Heaven , and not by our Fathers in nature , or in Spirit , the Priests of the Church ; for as the first are no way able to beget us unto God , so the last doe it but instrumentally , as they are Vicars of Christ , or dispensers of the mysteries of God , and of his holy grace by meanes of the Sacraments .

The Application .

1. THe Illustration upon this Sundayes Prayer , and the explication upon this Epistle are so full , and so home to the purpose of the Lenton Fast , and to the end thereof ( our Purification , ) that nothing will remaine now , but to finde what good works now are by this Epistle taught to adde unto the Holy Fast , which is not perfected without them .

2. Now in regard we see this Parabolicall Epistle windes off with an Application to the Catholike Christian , Redeemed ( from the Bondage of the Jewish Synagogue , and from the slavery of sin ) by the merits of Christ , and consequently giveth us cause of huge comfort for this redemption : therefore we shall do well to joyn an Alacrity of soule unto the Lenten Fast ( because God loves a merry giver ) as a proper integrative part thereof , especially on this Sunday , which is called the Sunday of joy ; and not unfitly , so when the whole Epistle runs upon the joyful Allegory , between the Church Militant , and the Church Triumphant , by the abolition of the Jewish Synagogue .

3. And yet because the motive of our joy is ever extrinsecal , coming from Heaven to us , out of the infinite mercy of God , and no way proceeding from our selves , whose every action ( so far forth as it is our own ) is demeriting and drawing punishment upon us , for the sin it is in us , unlesse by Gods assisting grace it be made vertuous , therefore we are justly bid in our greatest comforts , to acknowledge the punishments we deserve , if God should ever give us our own due , and consequently to mix with our Ioyes , our Tears , or rather never to look for any joy , that we doe not first beg with sorrow for our sins , to the end it may be with us as Holy David said , according to the multitude of my griefes , thy consolations have joy'd my soule ; whence it is we are taught to mix contrition with Alacrity , this holy time of Lent , to make our Fast compleat .

And that we may do this , we fitly pray ( when this is preached to us ) as above .

The Gospel . Joh. 6. v. 1 , &c.

1 After these things , Iesus went beyond the Sea of Galilee , which is of Tiberias .

2 And a great multitude followed , because they saw the signes , which he did upon those that were sick .

3 Iesus therefore went up into the mountaine , and there he sate with his Disciples .

4 And the Pasche was at hand , the Festivall day of the Iewes .

5 When Iesus therefore had lifted up his eyes , and saw , that a very great multitude cometh to him , he saith to Philip , whence shal we buy bread , that these may eat ?

6 And this he said , tempting him . For himselfe knew what he would doe .

7 Philip answered him , two hundred peny-worth of bread is not sufficient for them , that every man may take a little piece .

8 One of his disciples , Andrew the Brother of Simon Peter saith to him .

9 There is a boy here that hath five barley loaves , and two fishes : but what are these among so many ?

10 Jesus therefore saith , make the men sit down . And there was much grasse in the place . The men therefore sat downe , in number about five thousand .

11 Iesus therefore took the Loaves : and when he had given thanks , he distributed to them that sate , in like manner also of the fishes , as much as they would .

12 And after they were filled , he saith to his Disciples , gather the fragments that are remaining , lest they be lost .

13 They gathered therefore , and filled twelve Baskets with fragments of the five barley loaves , which remained to them that had eaten .

14 Those men therefore , when they had seen what a signe Iesus had done , said , this is the Prophet indeed , that is to come into the world .

15 Jesus therefore when he knew , they would come to take him , and make him King , he fled againe into the mountaine himselfe alone .

The Explication .

1. AFter these things , that is , immediately after Herod had cut off the Baptists head , and after Christ had cured the Paralytick , of whom the Evangelist makes mention in the two precedent Chapters . Then he passed , &c. but it was about a yeere after , that he did passe this Sea , for Christ did that cure a little before the Paschall time , in the yeer after . So Saint Iohn sayes nothing , what Christ did all this yeer , that intervened between these two miracles ; but one reason is , he undertakes not to tell all the story of Christ , so much as to supply in many places , what the other Evangelists had not spoken of : though much were done by Christ in that yeer , as namely his calling his twelve Apostles , Luke 6. His Sermon upon the mountaine recounted by Saint Matthew cap. 5.6 . & 7. the mission of the Apostles to preach and teach , &c. and though in this story , Saint John repeats cap. 6. what others had said , yet it is because he takes occasion thence , to fall upon the subject of the holy Eucharist , or Sacrament of the Altar , wherein he is more copious then ordinary , and wherein the rest were very sparing : He cals one and the same Sea , ( which our Saviour passed over ) the Sea of Galilee , and the Sea of Tiberias , because it was first called the Galilaean Sea , as lying upon the confines of Galilee , and afterward the Sea of Tiberias , in regard it was neer the City Tiberias , which Herod built , and called by that name in honour of Tiberius the Roman Emperor , under whom the Jewish Governors did rule , and by whose power they were made .

2. The multitude went footing it after him , as he did on foot goe round about the Townes , that lay neere the Meandrous windings of this Tiberian Sea ; and still as hee went , the fame of his conversation and miracles made the company increase , those being carryed on , who fitst set out with him , by the desire they had to enjoy him more , and those that met him with a zeale to see something of that much they had heard of him , who being many in number , could not all goe in boats , as he by boat went from one point of land to another , on the same side of the Country , so that still the same company met him sooner or later , as he stayed by the way doing miracles , while they went about .

3. This Mountain is that which stood in the desert neer Bethsaida , not far from the Tiberian Sea , to which place he went with designe , because resolving to feed the people ( as after he did ) and being in a desert where no provision was neer , their refection should be the more miraculous : and yet by this text it seems Christ and his Disciples were gotten up to this Mountain , before the following multitude could overtake them , when in the interim , he set with his disciples , teaching them in his accustomed manner .

4. What is to be said of this Paschal Feast , will be proper in the Lenten Tome , when that comes out : for I refer it thither .

5. St. John according to his wonted custom omits what St. Luke hath more in relation of this story , namely that Christ , after he had lifted up his eyes and saw a great multitude of people , said , I have compassion on this people , because he remembred what David had foretold , was his charge , Psalm 9. verse 14. The poor man is left unto Thee , and thou wilt be a help to the fatherless : O! how many eyes do we lift up to the Potentates of this world ? how few do we cast down upon the poor ? but Iesus remembers his affection to us , how negligent soever we are of our duty to him ; he looks upon the poor with eyes of mercy , of pitty , of compassion , and therefore sayes immediately to Philip , whence shall we buy bread , that these may eat ? where we are to observe the onely efficacious way to relieve the poor is to consult their exigencies with the pitiful , as it seems St. Philip was , of whom for that special reason Christ asks this question , rather then of the other Apostles ; again we must note , Christ was sollicitous to buy corporal bread for those that out of zeal had followed him to feed upon the spiritual Doctrine , or bread of his sacred Word .

6. Christ is here said to tempt or try Philip , because it is very fit men should first see their wants can be supplied by none , but God himself ; and this appeared by Philip a●king all the rest , what store of victuals they had among them ; whence it was cleer there could be no hope of supply from humane store in that place , unless God shewed a miracle , as indeed he intended to do . So thus Christ tempted man to shew himself God , by doing that which was above mans power to effect , or to hope for indeed ; again he tempted an Apostle to declare those are the men who by office are to have care of all the poor throughout the world , for their recommending mouthes must be ( when all is done ) the poor mens purses .

7. But see Philips answer to this Temptation : he onely told what slender store of money they had in all their company , but two hundred pence , and the bread which that could buy , would not be for each mouth there one morsel : so he despaired of their being fed upon that slender stock of money ; but in this account the Apostle was out , the purse of providence was full , though theirs of maintenance were empty ; and the more Philip proceeds like man , the more we see Christ appears like God .

8. 9. See how St. Andrew ( neerer allyed to Faith by his brother Peter ) renowned for that vertue more then Philip , was , findes out a boy with five loaves and two fishes at least ; but checks himself for the fondness of his first flash of hope , that this could be enough , by adding , what is this amongst so many ? yet still divine providence guids the process of this humane action , for by how much the more they all despair , by so much the miracle is still the greater ; and that Christ had no ambition in this action is evident , because he rather chose to let creatures share with him in contributing somthing at least to his miracle , then that he would Creatour-like , do it all himself out of nothing ; so for this reason he permits those inconsiderable numbers of fishes and of loaves , to enter into the reliefe of that prodigious multitude , he satisfied therewith .

10. This verse is onely narrative , that the five thousand were by Christ his command placed most probably as St. Mark tells us the story in companies , according to the custom at great dinners , men by men , and women apart with their children in their laps , both for modesty sake , and for the more easie distribution of each persons proportion .

11. Hence we learn while , Jesus gives thanks , the laudable custome of saying grace before and after meales , to shew all our sustenance , is Gods speciall blessing upon us ; but we are here to note Saint Matth. ca. 14. Sayes in this story , Christ looking up to Heaven Blessed , brake , and gave the Loaves to his Disciples , which they afterwards distributed to the people set round about on the ground : the like saith St. Mark cap. 6. v. 41. he blessed and break the bread : so hath St. Luke cap. 9. v. 36. all which is alledged to shew , how ill the hereticks decline the usual custom of Christ , who ever blessed bread , and lest they should be convinced , that this blessing of bread at any time was previous to his consecrating of it , into his blessed body , they always translate Blessing for Thanksgiving ; whereas to bless God , is indeed a thanksgiving to him , for the blessings we receive from him ; but yet blessing bread and meat is another thing , which Hereticks will never yield unto , for the reasons above . It remains here to reconcile St. Matthew and St. Iohn upon this place , the former saying , Mat. c. 14. v. 19. Christ gave the bread and fishes to his disciples to distribute ; The latter , Ioh. c. 6. v. 11. that he gave it to the people himself , whereas both being verifiable in a right sense , there can be no contradiction , for what the Disciples distributed to the people , Christ gave them , by the mediation of his Disciples hands ; and indeed it is more likely the Disciples did distribute the gift , because thus , it was sooner distributed by many hands to so many people . We will not stand here to discuss , how this bread was multiplyed , whether by creating new corn , or extending that little to infinite parts , certain it is which way soever we grant it done , the bread given was most substantial , and gave as wholesom nourishment , as it did abundant saturation to the hungry stomacks that did eat it ; for the works of God are perfect , and morally hence we learn , what we give to the poor , doth increase ( not any way diminish ) our wealth , since after all men were full , there remained of five loaves twelve baskets of surplus more then all could eat .

12. 13. These two Verses afford us this Doctrine , that the poor man is the richest rewarder of any curtesie in the world : lo here , how twelve baskets of gratitude are returned for five little loaves of bread onely . So this boy that had given little , received much , as a testimony that God never asks us for any thing , that himself hath need of it , but because he knows we have huge necessity of his infinite Blessings , for the trifles he asks at our hands , with no other end , then to put them out for our emolument , a hundred fold over and over , above what that is worth , we give him ; nor is it void of mystery , that being there were twelve Apostles , each should receive his multiplyed share in the distribution he made , to shew , that no Minister of God can in vain labour in his cause , since even Iudas whom Christ knew then to be hollow-hearted , was not excepted from the fruit of his labours too , because they fructifie from their root , Almighty God , not from the branch they grow upon .

14. By the Prophet they mean the Messias , of whom they expected wonders , and seeing these , they concluded Christ was he . See the difference between these devout people and the proud Pharisees ; these ask signes upon signes , and when they see more , then they can in reason ask for , yet they believe none at all to be the work of God ; for indeed the signs which they demanded were curiosities , meer Castles in the air ; but here are people , without asking can observe a signe given of Christs omnipotency , bestowed not in vain , but in a case of necessity upon the poor , and seeing but this one signe , they rest satisfied , and went away praising God for the wonderful works of his sacred Son , our Saviour Jesus Christ .

15. This intention which Jesus saw in these people of seizing on him to make him king , he did also see , was out of a Judaical Interest , that he might make them rich and great , for they served God in their way with regard to humane and temporal blessings , and as much for that reason as for his own disdain of humane honours , he fled from these promotions , that is , he slipt aside from the people , who were going to the Towns from whence they came , when first they did follow him .

The Application .

1. AS the Expositours of the Holy Text do interpret this , feeding many thousand people in the desert Mountain with five loaves of Bread and two Fishes onely , to be a mystery of the Blessed Sacrament , so the Holy Church having carried us now up to the high Mountain of corporal abstinence , which we have been climbing these three weeks together , following her Preachers daily , as these people did our Saviour , gives us this present Gospel as a spiritual Banquet to refresh us after a tedious journey ; to shew us that the end of our corporal Fast , is to make us worthy of a spiritual Feast , which is this day bestowed upon us in this mystery of the Blessed Sacrament . And hence we call this the Sunday of Ioy .

2. And because this is the last Sunday of Lent which carries us down the full Tyde of our Holy Fast ( the next two Sundays bringing in a new stream upon us of our Saviours Passion ) therefore ( having it under Precept to receive once a year at least , and that about Easter ) we shall now do well to look upon this Gospel as on the best Instructions for our complying with that holy Precept ; deviding our selves into our several Parishes , and repairing each to our own Pastours for performing this Precept , as these people were divided into several ranks , and each division served by the Apostle our Saviour appointed them , every Parish hath by a proper Pastor distributed unto her Parishioners the Holy Communion at or about the Feast of our Saviours Resurrection . Hence we are taught to add unto our Lenten Fast the vertue of Decency or Order in our religious Duties and Devotions , each one going to this commanded Communion in such sort and order , as is by Holy Church appointed .

3. Lastly because we see twelve Baskets of fragments left , and carried away ( after this refection given unto the people ) out of that little store of fishes and bread , we are minded thereby to carry with us from the Communion-Table , where we are fed with the Banquet of the two Natures in Jesus Christ , his sacred Deity , and his Blessed Humanity ( if not all the twelve Fruits of the Holy Ghost as the abundant effects of this heavenly Feast ) at least the Fruit of Joy which is proper to this Communion , in regard it is a Banquet mercifully bestowed upon us , whose guilty consciences tell us we deserve a famine in punishment of our sins , rather then such a Feast as joys our hungry souls . And as by this we see a joyful Communion is an accomplishment of our Lenten Fast ; so before that Communion we are fitly taught to premise such a Prayer , as may first strike into us an act of Contrition , and then compleat our Ioy .

Say then the Prayer above , and see if it be not most propper to this purpose . And say it also to force out of us further yet the vertue of Gratitude , such as these people shewed to Jesus , when they thought to make him presently their King . O let us make him the perfect Commander of our hearts-affections he will not fly from that Soveraignty ; because he doth affect it .

On Passion Sunday in Lent : The Antiphon . John 8. v. 56.

YOur Father Abraham rejoyced , that he might see the day , he did see it , and was glad .

Vers . Deliver me O Lord , from the evil man .

Resp .. From the wicked man deliver me .

The Prayer .

WE beseech thee , Almighty God , propitiously behold thy Family , that thou giving we may be governed in body , and thou reserving , we may be preserved in soul .

The Illustration .

IUst as your ebbing waters meet yong floods , so doth the Edde stream of Lenten fast fall to the banks to day , and leaves the Channel for the Churches Prayers to bring the red Sea of the Passion in upon us ; whence we cal this Passion Sunday . Yes , yes , beloved , This is very true , and yet I do believe few have observed this to be so . God grant , that all may see it , when 't is made appear out of the Prayer above : which I confess was to me as hard , as if I had been forc't to pick a lock , whereof the proper key was lost : and truly where to finde a mention of the Passion in a proper term , in all this Prayer I know not ; but yet this help remains , a common key will do as well , when proper keys are missing . Take therefore the propitious look of God upon us which to day we beg , and then believe the door is open to our Saviours Passion ; for what is that ? but a propitiation for our sins ? which we implore , when we beseech Almighty God to look propitiously upon his Family ; and though we use this phrase at other times , as well as now , yet that forbids not a common key to open a private door , nay rather this is indeed the particular key unto the Passion , and made common upon all other occasions , because that sacred Sea flows over all the other works , and mercies of Almighty God , gives force and value to all our actions , and so is here properly applyed , however it hath become a common stile in all our Prayers . Now by this key we shall open all the doors of this days Epistle and Gospel , for why is Christ his blood a more powerful Sacrifice then that of Oxen , Goats , and Heyfers in the old Law , as this Epistle tells us ? but because theirs availed onely to a nominal purity , This to a real propitiation for all our sins , that onely leads us into the Tabernacle of the Arke , this into the Tabernacle of glory : to conclude , this propitious look we begge to day unlocks the Cabinet of the Gospel also , and leads us ( after a long contest between Jesus and the Jewes , whether he or they were devils , whether he or Abraham were the greater person , ) unto the very first entrance into his Sacred Passion ; where we should finde them stoning him to death , but that he miraculously preserves himselfe for a more ignominious Sacrifice upon the Altar of the holy Crosse ; for whilest Jesus thus expostulated with the Jewes , certainly he did looke propitiously upon the Gentiles , in whose behalfe hee so much exasperated the Jewes , as they menaced his death , And this may suffice to bring our new floud in . See now how the Lenten edde meetes the Passion Tyde , in a way as strang as true , while we are bid begge our sparing meales out of Gods ample giving hand , and the preservation of our Soules , out of his reserving from us ; whereas fasting requires a hand which will take away rather then give food to the body , and our soules preservation depends upon Gods ever giving hand , his adding more and more to his former graces bestowed on us ; all this is true in one sence , and so is the contrary in another ; for we begge in this Prayer a rule , and government of our bodies , and that according to the time of Fast , whence it follows , our meat should be now given us with the same regulating hand of God , that knowes best , how to proportion food fit for a Fast , which we doe not know , nor doe we aske absolutely the full-giving hand of God , to be extended to us ; but that which may so give , as to reserve withal ; and hence we pray , that thou giving us little food for our bodies , they may be wel governed , and thou reserving the former plenty we may enjoy at other times , our Soules may be preserved from the guilt of those past excesses , and so prepared , as vessels empty of worldly trumpery , to be the more capable of those heavenly treasures , that are Sayling towards us , upon the red Sea of thy bitter Death and Passion ( O Blessed Saviour ) now flowing in upon us .

The Epistle Heb. 9. v. 11 , &c.

11 But Christ assisting an High Priest of the good things to come , by a more ample and more perfect Tabernacle , not made with hand , that is , not of this creation .

12 Neither by the blood of Goats , or of Calves , but by his own blood entred once into the Holies , eternall redemption being found .

13 For if the blood of Goats and of Oxen , and the ashes of an Heifer being sprinkled , sanctifieth the polluted , to the cleansing of the flesh .

14 How much more hath the blood of Christ , who by the Holy Ghost , offered himselfe unspotted unto God , cleansed your consciences from dead workes , to serve the living God .

15 And therefore he is the Mediator of the New Testament ; that death being a mean , unto the redemption of prevarications , which were under the former Testament , they that are called may receive the promise of the Eternall Inheritance .

The Explication .

11 , 12. HItherto the Apostle in this Chapter had described the manner of the High Priests officiating in the old Law , as also he described the ( Exod. c. 25. c. 26. ) Tabernacle , wherein were placed the Candlesticks , the Table , and the Bread of proposition , and this Tabernacle was called Sanctum , The Holy ; but behinde a Curtaine , at the back of this Sanctum , there was yet placed another Tabernacle , which was called Sanctum Sanctorum , or the Ho●y of Holies , unto which none but the High Priest could goe , who there was to offer Sacrifice , while the people remained all without , praying for themselves , as the Priest did for them all ; and here stood a golden Thurible , the Arke of the Testament , all guilded over , wherein was a golden Shrine , which had in it the Manna , the two Tables of the Law , and the Cherubins of Glory , above this , overshadowing the propitiatory : and the Apostle told them , this way of Sacrificing should last , till the time of correction , that is , untill the first comming of Christ into this world , who should correct this manner of proceeding , and take away those legall rites and ceremonies , by putting in their place a spiritual Sacrifice , and worshipping of God : not that it is to be understood , the old being corrected should stand , but be abrogated by command of Christ : as we say , ill manners are corrected in youth , not by remaining in the young man , but by being taken away by good behavior , and by vertue correcting his former vices ; so the Apostle having told the Hebrewes thus much of the old way of Sacrificing , begins in this verse to shew , how Christ assisting , ( taking upon him the office of High Priest of the new law , and of the good things to come ) thereby distinguished the fruits of his Sacrifice from those of the High Priest in the old Law , who by assisting , ( officiating at the Tabernacle ) obtained onely present and temporall benefits , but Christ was an High Priest , obtaining the good things to come , Spirituall and Heavenly things , as here remission of sins , graces and vertues , and in the next world glory , blisse , and everlasting life : and this by entering ( to keep the Analogy between the old way of officiating and the new ) first a more ample and perfect Tabernacle , that is , ( as some say ) by his Divinity entering our humanity ( as others , ) by his entering his Virgin Mothers wombe , but the most genuine sence is , by his entering into his Church Militant , & becoming the first member of it , as it was framed in the Idaea of his Heavenly Father : For so it was not a work of humane hands , of flesh and blood , or of this creation , ( of creatures making ) but was indeed the Tabernacle of God , the first Sanctum ( Holy ) through which he was to passe by the vale of the Crosse , into the second Tabernacle , Sancta Sanctorum ( the holy of Holies ) his Church triumphant , the Kingdome of Heaven ; nor was it necessary for Christ to prepare his way from his outward Tabernacle his Church Militant , to his inward , his Church triumphant . by the bloud of Goates , for his own sins , ( since he had none ) and the blood of a Calfe , for the sins of the people , as in the old Law the High Priests did once a yeare , that by Sprinkling the Sancta Sanctorum with this blood , they might render God more propitious to themselves and the people ; no , he shed once ( for all mankinde ) his own most sacred bloud , and dying on the Crosse , he entered the holy of holies , the kingdome of heaven , whereby he found for us eternal redemption , so copious an one indeed , as needed not be repeated by his dying any more for us then once , though in the old Law , the bloody Sacrifice of the High Priests were annuall , because the power of that bloud they shed , was weak , and could not plead for long mercy , whereas Christs blood prevaileth for eternall , and that by being shed but once .

13. It was the ceremony of the old Law , Num. 19. first to shed the blood of Goats , Oxen , and Heifers , and then burning the Beasts , to keep the ashes , and putting them into living ( so they called fountaine ) water , and Sprinkling the people with them , to declare they should , by that aspersion ( after Sun-set , not before ) be reputed sanctifyed , ( corporally cleane , ) and be admitted into the company of the faithfull , as formerly , which was a figure of the blood of Christ issuing out of his earthly body , to be a reall purgation of sin out of our Souls , and not onely of our corporal impurity ; it was also the ground , whence holy Church useth aspersion with holy water , wherin is mixed Salt insteed of those burnt-ashes . Note it is well said here , this ceremony was but to the cleansing of the fl●sh ; for it only did declare their bodies , who were thus sprinkled should be esteemed cleane and pure , though before polluted by the touch of a dead carcasse , a leper , or otherwise ; and this cleansing was then called sanctifying , as in this text it is .

14. It is indeed great reason the blood of Christ , who was God as well as man , inspired by the instinct of his own Deity , and by the speciall instigation of the Holy Ghost , to offer up his life , as an unspotted Sacrifice to God the Father for our sins , should have much more force to purge our Soules from sins , that is from dead works , then the blood of beasts had to cleanse mens bodies ; and Sin is not unfitly called a dead work , because it not onely defileth our Soule worse then the touch of a dead carcasse did their bodies of the old Law , but even kils them too ; and yet by the blood of Christ , they are both purged and revived so , as to be able to waite upon the living God , before whom no dead Soul , that is to say , no Soule in deadly Sin , can give any attendance at all , it being unfit that the Fountaine of life should be attended on by the ougly countenance of death .

15. He is therefore truly the Mediator , because he did partake of the nature of both extreames , that is , of God offended , and of man offending , and so death being a mean , which is to say , man dying in Christ , God was satisfied , not onely for the Sins of those , who live under the Law of grace , but as is specially noted here in this verse , for the Sins of those under the former Law of Moses , which was the former Testament here specified , and of those also under the Law of nature , ( quoniam copiosa erat apud eum redemptio , because redemption with him is plentifull , ) and since he took humane nature , it was not out of the Spheare of his activity to satisfie for all mankind , to whom that nature is common ; by those called : are understood here the elected , for those onely are effectually called , to the participation of the promise of eternal inheritance , of being eternally heirs of God and coheires of Christ ; and this inheritance is called a promise , because it was the pact of God the Father , with his Sacred Son , that if he would once dye to satisfie divine justice for mans Sins , those whom he should call , that is , effectually single out , or elect for eternall salvation should receive the same by vertue of promise from God the Father , to his Sacred Sonne , whence their salvation is called the promise of eternal inheritance ; and in this regard Saint Paul speaking of himselfe , as of one thus effectually called or elected , said , that he having done what was required of him , had reposed for him in heaven a Crown of Justice , not as due to his work , but as due to the promises , God the Father in Pauls behalfe , made to his Sacred Son our Lord and Saviour Jesus Christ ; and the like promise , we account is made in the behalfe of all those , whom Christ hath elected to his eternal inheritance ; not that it is a thing , man can claime of God in respect of his own merits , but in respect of the merits of Christ , elevating mans workes to a height of value , more then in themselves they have , or can have ; or to speake more plainly , not that man workes his own Salvation by his owne power , but that God workes that in man , which man alone cannot work in himselfe ; and which yet by cooperation with Gods holy Grace , he may claime , not as absolutely due to him , but as due to Christ working in him .

The Application .

1. WHilest St. Paul brings us in the very front of this Epistle , our Blessed Saviour himselfe , the High Priest officiating to day , no marvell that the Church erects the Altar of the bloody Crosse for Christ to celebrate upon , and this Passion Sunday , when the ensigne of the Passion is display'd alone , the holy , and the bloody Crosse of Christ .

2. As little marvel 't is we are to day depriv'd of all the suffrages of Saints in Publick Office of the Priest , such as we formerly made open intercession to , beseeching their assistance in the close of Lawds , and Even-song ; because we now are to suppose that time is flowing when there were no Saints at all , ( nor any Angels able to relieve us ) since we see the Saint of Saints , the Son of God begins to suffer , more , decreed to dye : hence are the usuall Ornaments removed to day , the Churches left with naked wals in Catholike Countries , where Rights and Ceremonies are observed , the Pictures of the Saints pull'd downe , and nothing left us , but the bloody Crosse , to minde us , that Almighty God nev'r look't propitiously on us , but when he frown'd upon his Sacred Son and made his Passion our Propitiation .

3 : Say then beloved , what 's our duty now ? is it to wave the Holy Fast or no ? is it to seek for dispensations , by corrupting our Physitians , by deluding Ghostly fathers , by flattering ( indeed by cheating ) of our selves under pretext of sicknesse or infirmity ? fie no , where these are reall , there 's no Fast commanded , where they are not , dispensation's Null , because the Fast obligeth maugre dispensation . Cease then O Christians , cease to pamper sinners , while God suffers for our sinnes ; looke for no favor but from Christ himselfe , take no reliefe , but what his sparing hand gives to your bodies now , reserving greater graces for your soules , as in the Illustration we have heard . Adde rather frequent Tears unto your , Fast , for the accomplishment thereof , adde your Compassion to our Saviours Passion , because there is no company acceptable to our bleeding Christ , but a weeping Christian .

Thus may we hope for the Propitious look we begge to day , when he beholds us the relenting , the resigned soules we ought to be , whilest holy Church prayes as above .

The Gospell , Io. 8. v. 46 , &c.

46 Which of you shall argue me of sinne ? If I say the veritie : why do you not beleeve me ?

47 He that is of God , heareth the words of God . Therefore you heare not , because you are not of God .

48 The Iewes therefore answered , and said to him , do not we say well , that thou art a Samaritan , and hast a devill ?

49 Iesus answered , I have no devil : but I doe honour my Father , and you have dishonoured me .

50 But I seeke not my own glory . There is that seeketh and judgeth .

51 Amen , Amen , I say to you , If any man keepe my word , he shall not see death for ever .

52 The Iewes therefore said , now we have known that thou hast a devill . Abraham is dead , and the Prophets : and thou sayest , if any man keepe my word , he shall not taste death for ever .

53 Why , art thou greater then our Father Abraham , who is dead ? and the Prophets are dead ; whom doest thou make thy selfe .

54 Iesus answered , If I doe glorifie my selfe , my glory is nothing ? it is my Father that glorifieth me , whom you say that he is your God .

55 And you have not known him , but I know him ; and if I shall say , that I know him not , I shall be like to you , a lyer . But I doe know him , and doe keep his word .

56 Abraham your Father rejoyced , that he might sete my day : and he saw , and was glad .

57 The Iewes therefore said to him , thou hast not yet fifty yeeres , and hast thou seen Abraham .

58 Iesus said to them , Amen , Amen , I say to you , before that Abraham was made , I am .

59 They tooke stones therefore to cast at him ; but Jesus hid himselfe , and went out of the Temple .

The Explication .

46. IT was in the presence of the High Priest ; as well as of divers Doctors and Pharisees , that Jesus used this art of proving , he might uncontrouleably reprove the people , because he knew they could not answer him by recrimination , nor put him to the blush of turpitude in a doctor reprehending others who is himselfe faulty in the same kind ; so Christ here reprehending the abominable sins of the Jews , takes the pri●iledge he cannot be denied of urging them to tax him , ( if they can ) with sinne ; and yet lest his immunity from sinne might not suffice in their esteeme , which yet was rooted both in his beatificall vision , and hypostaticall union , making God and man but one person , he futher tels them , it is pure verity that he preacheth to them ; so by these two titles of his veracity and sanctity he claimes beliefe of his doctrine , and authority of rebuking their sinnes ; and he doth not here meane onely a naked delivery of truth , but a demonstration of all hee tels them to be undoubted and absolute verity , rooted in his owne divine veracity , and so not to be any wayes disputed , but exacting their firme and constant beliefe , whence with great reason he sayes here , why doe you not believe me ?

47. It is here to be noted , that the Manichaean Heresie was ill grounded from this place , as if there had been some men born of a good , and others of a bad Spirit , and so they ( of necessity , not of choice ) were either good or bad ; since here Christ alludes not to the natural , but to the supernatural man : Hence when he says , he that is of God , his meaning is , he that is inspired by the Grace of God , and of his Spirit ; such it is that hears the word of God ; and therefore they heard it not , because they followed the inspiration of the evil , and not of the good Spirit : Now that he meant this as to them ill ( at that time ) inspired , not ill created , or naturally made ill , it is evident , for diverse of them were afterwards by his death , and by his Apostles preaching , converted and doubtless saved too ; whence it follows , that as they naturally were not made so bad , as no good could come of them , so they were by supernatural ( and not by natural ) means made the good people , which afterwards they became ; and thus those once good , become bad again , when leaving the inspiration of the good Spirit , they follow the dictamens of the bad one .

48. It seems by this manner of speech they were used frequently to call him Samaritane , so now they think they have reason , and do well in so reproaching of him , because first they had observed he did frequently converse with Samaritanes ; next that he was bred up in Nazareth a City in Galilee neer to Samaria , whence the Jews of that place were esteemed to be much like the Samaritanes : Lastly and most literally , that the Religion of the Samaritanes was mixed partly with Judaism , partly with Gentilism , since they did worship the god of the Assyrians ( from whom they were descended ) as well as keep the Rights of the Synagogue , and for this cause the Jews held them Schismaticks , and so detested their Sacrifices ; that to call Christ a Samaritane , was to shew they did detest him too , which appeared by their adding he was also poss●ssed by some Devil , and spake as mad men do that are in diabolical frenzies . But the truth is , they did really believe he was some Devil himself , because he laid claim to be the Messias , and to be the Son of God , which they looked upon him for , as if he had been Lucifer himself ; and Christ understood their meaning to be thus , when in the next Verse he tells them .

49. He neither is , nor hath in him any Devil , because in telling them he is the Son of God , he doth not boast his own descent so much , as that he gives the honour and glory of all he doth unto his heavenly Father ; and for this Act of his , they seek to disgrace , and to dishonour ( indeed to revile ) him . O unparalleld meekness , and deep reply in one word to both their calumnies ! for though he mention not Samaritane in this Reply , yet by saying he hath no Devil in him , he includes the other , since the Schism of the Samaritanes made them slaves of the Devil : wherefore he replies onely to the Slander cast upon his Father , by calling him Devil , to shew he regards not much the abuse they committed against himself , as he was man , but as he was the Son of God , whence he must needs vindicate his Fathers , if not his own cause .

50. How well might he say this , who had professed he came hither by command of his Father , that he preached his Fathers , not his own Doctrine , and the like : I do therefore ( said he ) not seek my own , but my Fathers honour and glory ; it sufficeth me , that I know , when the hour of his holy Pleasure is come , he will clarifie ( glorifie ) me , as afterwards he did , when Christ said unto him before his Transfiguration , the hour is come , clarifie thy Son , Joh. cap. 17. v. 1. and as then he did honour him by manifesting his glory , and avouching him to be his Son ; so the other part of this Verse will be verified , when he shall judge ( as God ) and punish those that revile his said Son ; not that in this place Christ reflected on the general Iudgement , which is referred to himself , but unto the private Judgement , that God makes either by punishing temporally the sins of the people ( as he did in the destruction of the Jews by Titus and the Romans , for having crucified Christ ) or eternally , if he reserve their punishment till the hour of their death ; for Christ is not properly said to come as Iudge to every Soul dying , but to all Souls at the latter day . So our private Iudgements are the Sentences of God rather then of Christ upon us , yet not to the exclusion of Christ neither .

51. Whereupon turning to his own veracity rather then regarding their falsehood , he says Amen , Amen , Truly , Truly ) or ( since I am God , and cannot lye ) be mens opinions what they will , yet really and truly be it so , that whosoever shall hear and keep my Word shall never dye eternally , for so he would taste eternal death , but though he dye temporally through the separation of his Body from his Soul , yet he shall not dy eternally , that is , he shall not sin mortally which can onely cause eternal death , and even that death of the body I shall take away too , when at the general Resurrection , I shall give both corporal and spiritual life everlasting to those Blessed , who have inviolably kept and observed my word , by living as I have given Law unto them .

52 , 53. By this Reply we may see they understood not the true Sence of Christs meaning , when they think to obtrude the lye , and the Devil upon him , by shewing he hath asserted a manifest lye , in saying , who believe in him should never dye , for say they , though thou were God , yet would it not follow , to hear thy word and keep it , were enough to render one immortal ; since Abraham and the Prophets did hear and keep Gods Word , and yet are dead ; whereas he never meant they should not dye temporally , but that they should not dye eternally , or which is all one , dye in deadly sin ; nor can indeed the other Sence be rationally inferred out of the Letter of the Text , which alludes onely to eternal death . No marvel they should wonder at his pretending to be greater then Abraham , whom they were content to make Head of the Synagogue , by reason he was the First Believer , for this proceeded not onely out of their affected , but indeed out of their reall ignorance , that Christ was God , as well as Man , and so they held it absurd , he should pretend to an immunity not granted to the best of them , as then , they ( to argue against him ) were content to admit Abraham to be , he being indeed the Father of all Beliefe , ( the first Believer of all the Synagogue ) for they went not to Adam , nor to the Faithful under the Law of Nature , though indeed Moses was the first Member of the Synagogue , framed into a Body ; for Abrahams Beliefe was Personal , onely Moses his was Legal .

54. The beginning of this Verse , is his Answer to the close of the last , as who should say , he did not make nor boast himself to be much ; ( though he might with modesty and truth enough have done it ) so he doth not desire any other , or more glory , then what his Father gives him ; and says , if he desire more , it proves null , alluding to the Judgements of Courts , that never take the Testimony of any Party in his own Cause ; and so now that he is in contrast with them , he pretends not to his own Testimony of himself , but remits all to his Father , whom they did confess to be their God , and consequently beyond all exception to be believed .

55. Observe he tells them , they do not know his Father , ( though they confess him to be their God ) when they heard him speak , and profess Christ was onely his beloved Son , and bid them hear ( that is , believe ) him , for then they did not ( or would not ) take notice this voyce came from heaven from God the Father , as it did indeed . But the literal sence of this place is , that though they knew there was but one God , and did believe in him , yet they did not know that God who was one in Essence , was Trine in Persons , and consequently did beget the word his eternal Son , and that from these Two ( loving each other ) did proceed the Holy Ghost , the third Person of the Blessed Trinity ; in this Sence he said they did not know him , and in this Sence he professeth he did know him , and that if he should say otherwise , he should be a lyer , as they were lyers who had called him Devil and Samaritane ; yet particularly that they did not thus know him to be as well Father of Christ Jesus , as to be one onely true God : But says Christ , I know him thus , and more then this , I ke●p his Word ( that is ) in the best literal Sence , I am his Word , though this place may bear the other Glosses too , that Christ ( as Man ) obeyed the Precepts of his Father , and that as the Jews did shew , they were not of God , because they did not give ear to his Word , meaning his Laws and Commandments ; therefore he said they were not of God , but rather of the Devil , whose suggestions they did adhere unto and follow ,

56. Abraham your Father ( from whom you glory to be descended in your Faith ) he himself was glad to see me , nay did long desire it , and when he had the happiness of my sight , he leapt for joy , and yet you that boast your selves to be his children , are so degenerate , as seeing me , and perpetually conversing with me , you rejoyce not , but reject and revile me most blasphemously . Many expound this Place diversly ; some will have the day of Christ ( which Abraham did long for , and exulted to behold ) to be the time of the eternal generation of the Word of God ; others , the day of his Living upon Earth ; others , the instant of the Incarnation of God in his Mothers Womb ; others , the Day of his Passion , which wrought all mankindes Redemption , and all these very well . And they differ as much in expounding the Time , when Abraham injoyed this desire by actually seeing this day ; some affirming that by Faith he see this day , when he obeyed God , in Sacrificing his Son , which was a Figure of Christ his being to dye for our Sins ; others , that he see it by Revelation , as Prophets do things to come ; others , that he knew it , and see it , when Simeon came to Limbus , and told Abraham he had held Jesus in his hands ; as also when Zachary , St. Anne the Blessed Virgins Mother , and St. John Baptist told him , they had seen him , and likewise by the Angels of God telling him thereof , as the like Angels do tell Souls in Purgatory , what doth daily comfort them ; but the best way of all is , that God for a reward of his Obedience , gave him the happiness , both by Revelation and Elevation of his Souls Faculties to see Christ Born , as the Saints in Heaven . Now see all we do ( if yet this may not be done as some conceive ) by the very natural Faculty of a Soul , able of her self to know all things naturally , as soon as she is out of the body ) or as St. Stephen , Act. cap. 7. v. 55. from Earth ( though clogged with his body ) did see Christ up as high as Heaven , by the like Elevation : nor doth this lessen the Joy Abraham had therein , to see and know no more , then an other separated Soul , since his joy was answerable to his expectation ( longer then that of any other ) and if we say more earnest , perhaps we shall not do others wrong , because as the promise of all our happiness was made to Abraham in his Seed , so questionless , his share of joy was greater , because he had thereby the fulfilling of the promise made to him above two thousand years before ; and although all who receive a benefit equally divided , are equally happy , yet if among these any one had the happiness to be able to say , this benefit was derived to them by vertue of a promise made to him in all their behalfs , sure he hath somwhat more of Joy even in his equal share ( admit he had no more ) then others have . This then was Abrahams Case , though if this were not , the Text doth not deny , all the rest that see the day of Christ with Abraham , did exult thereat with him ; but here it was enough to the purpose , that Christ told them , how careless soever they were of the honour , yet their Father Abraham rejoyced at it .

57. It is not hence to be inferred , that Christ did live , as some have pretended , almost fifty years , for the reason they said , he was not yet fifty , was to be sure they would not fall short of the years he had ; lest our Saviour might have intrapt them , as they desired to do him , so they named a time much beyond what he had lived , and therefore he could not ( as they conceived ) possibly have seen Abraham , whence they would infer , he did lye , and was not to be believed , not reflecting ( nor indeed knowing ) he ( as God ) was elder then Abraham , how much younger soever he were as man .

58. And by this Answer of Christ , it is evident he spake of knowing Abraham , not as man ( for so he was Abrahams Junior ) but as God , who ( as such ) created Abraham and all the world besides , and therefore he doth not say of himself , I was before Abraham , but I am before him ; thereby to shew , that in God there is no difference of the time , no not any time at all , but all that is in him is eternal , and so cannot be said to have been , or that it shall be , but that it is ; whence we see , God giving himself a name , Exod. 3. says , I am who I am , so now Christ speaking of himself as God ( not as man ) says , before Abraham was , I am , which was as high an expression of his Deity , as he could use , and for that cause , the Jews not believing but even hating him , run and

59. Took up stones to pelt him immediately to death , as the highest blasphemer in their opinions that possibly could be ; For it was according to the Law , Blasphemers should be stoned to death , Levit. 24. v. 16. though indeed they were so doting on their Father Abraham , that even for Christ to have preferred himself before him onely , was enough for them to have stoned him to death if he had not declared also that he was God , and the Creator of Abraham ( for so his words imported ) and so it was indeed ; by our Saviours hiding himself is here understood his hindering the Faculty or Power of their optick Nerves , or withdrawing his concurse ( as God ) from their Faculty of seeing him , though he left them power at the same time to see all things else besides himself , as perfecttly as ever : if yet we may not more rationally say this was done by hindering his body from reflecting any species to their eyes , for this , every glorified Body shall be able to do . So it is not hence to be conceived Christ did hide himself by running into any corner or covert ( for thither their malice would have pursued him ) but that he did by his omnipotency work a miracle , that they seeing , should yet not see him , who stood in the midst of them , when he had spoken to them , and anger'd them as above .

The Application .

1. SAint Paul to day hath been the Sacristan , and made the Altar ready for the Priest , lo here he enters in , who is the Sactifice and the Sacrificant , our Saviour Jesus Christ , the lamb of God that takes away the sins of the world . And therefore enters reprehending sin as you hear in this days Gospel , because he came to dye for sins . And who can better reprehend then he that is himself irreprehensible ? as Jesus shewed he was that asks the Jews , who amongst you all can accuse me of sin ?

2. Thus by his Lamb like Innocency is he brought bleating into Holy Church to day , as was the Legal Lamb , Exod. 12. v. 11. just fifteen days before the Pascal Feast , that by his bleating day and night , so many days together , he might minde the Jews how the blood of the Lamb upon their doors did cause the Angel to shew mercy there , where he had found that blood . Now in regard the Blood of Christ is that which is the Safegard of the World , from the not onely killing but damning sword of the Angel of Darkness ; therefore is this Lamb of God brought in to Holy Church to day bleating and minding Christians ( by the justifying of himself from sin ) that he is indeed the lamb of God who takes away the sins of the world , and that brings salvation unto those who by Integrity and Innocency of Life shall accomplish the Holy Fast of Lent , and so make up that happy Fold of Lambs and Sheep , who know their Shepherds Voyce , and who are known by him for their Compassion on him now they hear the Tydings of his bitter Death and Passion .

3. And in regard the Jews should not pretend they were excus'd from having his Innocency so far , as therefore to believe him God , because he was an Innocent Man ; See how all this Gospel runs upon a pregnant Proof of his Divinity , where he not onely tells them , Before Abraham was , I am ( that is to say ) I am , who am , I am Almighty God , whose best Definition is his Eternal Being . Nor did he say this gratis , for see the stones they sting ( pretending this was Blasphemy ) can no way hurt him , nor can the Flingers see whom they intend to hurt , though just before their eyes , because his Deity was not pleas'd they should then see his Human Person whom they thought to stone to death ; yet from this malicious Intention we may fitly call this Passion Sunday .

And therefore fitly pray as above expressing in the begg'd Propitiation , all his Passion , and so conclude by casting all our care upon him both for Soul and Body .

On Palme Sunday in Lent . The Antiphon . Matth. 26. v. 31.

FOr it is written , I will strike the Pastor , and the Sheep of the Flock shall be dispersed : but after I shall rise again , I will go before you into Galilee ; There you shall see me , saith our Lord .

Vers . Deliver me O Lord , from the evil man .

Resp .. From the wicked man deliver me .

The Prayer .

OMnipotent everlasting God , who hast caused our Saviour to take humane Flesh upon him , and be crucified , for mankinde to imitate the example of his humility , grant propitiously , that we may deserve to have both the Instructions of his patience , and the fellowship of his Resurrection .

The Illustration .

YOu will have heard in the preface to this Book , why the Antiphon above is not taken out of this dayes Gospell of the Masse , but of the Gospell read at Blessing of Palmes . Suffice it here to say , they are both waters of one and the same red Sea , and therefore suteable to the designe in hand ; and I think it will be sufficient , to cast your eyes onely upon the Epistle and Gospel here below , to satisfie you , how this Prayer above and they agree , since in them both we have the greatest examples of humility that can be given : in the one Christ humbled to the very ignominy of the Crosse , in the other his humble entrance , that he made into Jerusalem upon an Asse , to the triumph of his ignominious Death and Passion ; for he was pleased onely to accept the acclamations of his being King , to make greater unto us , that example of his humility , which he desired we should imitate , and which he gave us for that very end , as we see this Prayer avoucheth , professing , that God caused our Saviour to take humane flesh , and be crucified , for mankinde to imitate the example of his h●mility ; whence we begge as followeth That he will grant propitio●sly we may deserve to have both the Instructions of his patience , and the fellowship of his Resurrection . Stay blessed Jesu ; how can we deserve this ? to have thee our eternall God become our Temporall Master in the Schoole of patience , and which is more ( if more can be ) to deserve , that we may have the fellowship of this Resurrection ? what fellowship can there be betwixt God and man ? the creator and the creature ? ( setting that aside , which is betwixt the Sacred Deity , and the humanity of Christ , where man may in a kinde be bold to say , Haile , fellow well met ? ) But for us , that are as much removed from Christ in dignity , as nothing is from all things in the world , for us not onely to hope for our resurrection out of the infinite mercy of God , but to begge we may deserve it too , nay , deserve the fellowship thereof with Jesus Christ himselfe , this I confesse seems very strange , and sounds like a bold presumption , rather then a modest Prayer : and yet because the Holy Ghost inspires the Church to make this Prayer to day , we must not feare to say it with a confidence , it will be gratefull in the eare● of God , and for that reason gratefull to him , because feasible by us ; yet no way feasible , unlesse he grant us his propitious glaunce againe , by looking on us through the blooshed eyes of his Sacred Sonne ; then indeed we may hope for propitiation by his passion ; and that propitious looke being afforded us , we may like Peter weep most bitterly , when the like aspect was cast upon him by our Blessed Lord . Luc. 22.61 . But why doe we so timorously come to that , which Saint Paul so confidently leads us up unto ? did not he vaunt to the Colossians cap. 1. v. 24. His sufferings to have been an accomplishment of those things , that are wanting of Christs Passion , according as we heard in the first Lenten Sundayes Epistle ? See there v. 1. for in consequence to the Doctrine there delivered , we pray to day , that wee may deserve to have had Christ our Master of Patience , and to be his fellowes in his Resurrection , since then we shall deserve such a Master , when we become such Scholers , as Saint Paul was , and as he taught us ( in the Colossians ) to be , Imitators of his patience in our passions ) which then become the accomplishment of his , when we bear them , as patiently , as he bore his Crosse , Coloss. c. 3. v. 12. and being his , at least they must have merit in them , and that merit is to make us to have deserved such a master ; then let us confidently say this Prayer to day , and all this holy week : for as it is the last of the Lenten Sundayes Prayers , so we may see it Steers the ships of our Bodies and Soules downe the very gulfe of our Saviours Passion , where to suffer shipwracke is to be saved , since the greatest mercy in this Sea , is to be cast away upon the waves thereof , as our Pilot Jesus was himselfe ; heare his own words out of the royall Prophets mouth , Psal. 68. v. 3. I came into the depth of the Sea , and was drowned in the Tempest of it . This Sea was that of his Passion , which we are now all sayling on , nor can we hope for greater mercy then to be used , as heavenly Ionas was , our Lord and Saviour Jesus Christ , to be swallowed up by the whale of death , to dye to this wicked world , that so we may with Ionas-Jesus be cast upon the shore of Resurrection , according as the Prayer above purports : But lest we forget the Edde of our Lenten Fast , running by the shoares of this Red Sea , see how admirably the holy Ghost hath contrived this Prayer , with due regard to all circumstances of persons , time and place ; for what more eminent effects of a religious Fast , then patience and humility ? and to what more apparent end are these vertues recommended unto us in this dayes service , then that thereby we may obtaine a propitious looke from heaven , and to deserve a fellowship in the resurrection with Christ , after we have learn't without book these lessons of humility and patience , which God sent his Sacred Son to teach us ?

The Epistle , Philip. 2. v. 5. &c.

5 For this thinke in your selves , which also in Christ Iesus .

6 Who when he was in the forme of God , thought it no robbery , himselfe to be equall to God .

7 But he exinanited himselfe , taking the forme of a Servant , made into the similitude of men , and in shape found as man .

8 He humbled himselfe , made obedient unto death ; even the death of the Crosse .

9 For the which thing God also hath exalted him , and hath given him a name , which is above all names :

10 That in the name of Jesus every knee bow , of the celestials , terrestrials , and infernals .

11 And every tongue confesse , that our Lord Iesus Christ is in the glory of God the Father .

The Explication .

5. THe Apostle had in the foregoing verses of this Chapter exhorted to humility in superiority ; and now in this verse he takes for a rule of our humility that of Christ , who ( though God ) disdained not to fall below the repute of man , and called himselfe even a worme , and not a man , so low he had stooped for our instruction and example : And Saint Paul by this expression doth not onely wish us to thinke humbly of our selves , but even to feele by a practicall humiliation , the same subjection within us , which Christ felt , when he became the scorne of men , and the out-cast ( or offals ) of the people : This is the genuine sense of the Apostle , though even to thinke ( to reflect on Christs humility ) and by reflecting thereon to humble our selves , is not an ill exposition of this place neither ; and thereby to comfort our selves , that as Christ his humility was the cause of his exaltation , so will our humility prove to us , if we embrace it for our Saviours sake .

6. But to imprint this Doctrine deeper in us , the Apostle amplifies , how farre Christ did debase himselfe for our example , saying , that though he were in the forme of God &c. Where we are to note , this word forme is here taken perversely by the Arrians , when they thence infer , Christ was not really and truly God , but had onely a shape or forme divine , better then other men ever had ; yet this is a grosse corruption of the Text ; for Saint Paul meanes here Physicall , not Artificiall , naturall and not fictitious forme , such forme as gives being to the thing in which it is ; as the forme of wood gives an essentiall distinct being to wood , differing from all other substances that are not wood ; and so in this place the Apostle sayes , Christ being in the forme of God , ( being really God himselfe ) who neither is nor can be multiplyed into many Gods , by the forme of God being communicated to many persons , as the forme of man is multiplyed into many men , though all those men have but one forme specificall , one humane forme . This shewes , the nature or forme of God is infinitely more perfect , and more simple , then any other nature can be , which may be numerically multiplyed , though specifically it still remaine one , as humane nature is , when many men contract it , but the divine nature is not so multiplyed , though contracted by three distinct persons : for we cannot say , there are many Gods , though it is most true , there are many men : so the Apostle here speaks literally , and rigorously of the form ( of the nature divine ) and sayes , Christ , being coequall God with his Father ( in regard of his divine nature ) held it not robberie to say he was equal to God , held it no prejudice to his Father to say , he was truly one and the same God with him .

7. And yet this notwithstanding , though he were in the forme of God , who is Lord and Master of all the world , he would exinanite himselfe , debase and lessen himselfe , into the forme of a servant , made into the similitude of man , and in shape found as man , who is by all the Titles of the world , a vassall , Servant , and creature of Almighty God ; though indeed exinanire is not to be truly rendered into English ; for it is in effect to say Annihi●a●e : not that he was in truth annihilated , onely this word imports thus much , that Christ , who , as God , was all things , had in a manner annihilated himselfe to become man , who in the sight of God was , and is , as much as nothing , because pure man , hath no being , but from God , and if God could take away that gift or rather loane of Being which he affords to man , instantly man would returne into his first principle which was nothing , before Being was lent unto him ; I say , if God could , because as to give Being argues perfection , so to take it away , some Divines thinke would argue imperfection in God , as if he would or could destroy himself by Annihilation of any thing , since to take Being from a thing is to take his own perfection away , which God cannot doe , though he may punish those , who use their Being to the dishonor of God , by making them Be eternally miserable , whom he created with power to have Bin eternally happy . By the forme of Servant is here understood the humane nature , which Christ assumed , for that was truly a Servant even to his own Divine nature , which did assume it ; and this , for as much as that nature was a creature , and so a Servant to the creator thereof ; but not that Christ was a Servant , by any legall servitude imposed on man , as punishment of his sins against God , for this servitude tooke hold on the Individuals of humane nature , not of the nature it sel●e ; and since our Saviours Individuall person was one with that of God , the second person of the Blessed Trinity , he was not a Servant , by any legall servitude falling on his person ; and so even his humane nature , though servile , as a creature , was not yet servile as a sinfull man , because he had not the least guilt of sinne in him ; and thus we see in captives , humane nature is no slave , though the man that is taken , be made so : when then we say humane nature was corrupted in Adam , we doe mean every childe of Adam received a contagion , or corruption from him , and yet humane nature in the line of a creature to God was not corrupted , so as to be a less perfect creature then it was before , for that had been to corrupt the Essence , not the Persons of mankinde ; whereas sin onely corrupted his State , and not his Essence , the Persons contracting Humane Nature , and not the Nature of man it self : for if so , Christ being man made of that Humane Nature must have been corrupted ( in that nature at least ) which yet he was not . By the Similitude of man in this verse , we are to understand literally the external shape of man , not the accidental or phantastical ( as the Hereticks said ) but the substantial and real shape : though St. Augustine takes it here as for the predicament of habit , which consists in Garments or Clothing , and likens Christs Humanity to be as a Garment covering his Divinity , or as Iron is made fiery , or as Gold is made a Statue ; and even in that Sence the thing is as true , as it is ingeniously expressed by St. Augustine . By being made as man is not to say onely like man , and not to be truly such , but like here signifies to be so like as it is the very same ; as if a Statue should from a dead Stone be made move , as a man moveth , eat , as a man eateth , speak , as a man speaketh ; why still by every one of these gradations the Statue becomes more like a man then it was before , and when at last it had all the Faculties of a man , it became as man indeed , that is to say , not onely like , but really and truly man : In this Sence our Saviour was said to be as man , as if we said , though he were truly God , yet he did not appear to be so , but appeared onely to be as man , which truly he was , as well as he was God .

8. This humility was not an Act of God the Son to God the Father , for so there is no commanding Power in the one over the other , but of his Humanity , both to his own Divine Person , and to his heavenly Father too ; by dying on the Cross in vertue of this command , Christ did humble himself as low as could be , in regard no death was so vile and contemptible , as that on the Cross was in the esteem of man in those days , though since even for reverence no man is executed in that kinde ; so Christs Humility made this contempt become reverentiall .

9. For the which ( Act of Humility and Obedience ) God hath exalted him , ( his Humanity for his Deity could not be exalted ) and given him a name : Here we are to note Calvins pervisity , who took such a hatred against the Church for the Doctrine of merit , that he hence denied Christ the honour of meriting this Exaltation by his Humiliation , but says , that for which is to be taken consecutively or consequently , not causally , as who should say , after his Humility God rewarded him by exalting of him , but not for his Humility , or for the merit thereof , which yet is an abominable Impiety and Heresie : whereas we allow Christ by his Death not onely to have merited for mankind redemption ( whereof himself had no need , who was from his first Conception Blessed by his Hypostatical Union ) but even for himself the Glory of his Body , and the endowments of a glorious Body , the highest place in Heaven above Saints and Angels , nay , the very setting at the right hand of God , the Power to Judge all the world , and the dominion over Heaven and Earth , which were not onely due to him , as united to his Deity , but as merited by his Passion ; further he merited to have a name that is above all names , and such a name it was when Christ was called God , and the Son of God , the name of the Messias so famous in this world ; lastly the name of Jesus , and Redeemer of all mankinde , which name though it were given him in circumcision , yet it was not divulged to all the world , till he was crucified : so then , he was truly said to have merited that name of Saviour ; and many times names are given to foretell what such men will merit before they dye ; thus was the Blessed Name of Jesus given to Christ , foretelling how richly he would deserve to be called Saviour of the world .

10 In the name of Jesus every knee shall bow , because this name is greater then ever any other was ; for Jehovah ( which signified God creating , and was the greatest that ever had before been heard of ) is not so great as God redeeming , and that is meant by the name of Jesus ; whence the Church boldly says , it had nothing availed us to be born , unless to have been redeemed had made our birth availing to us ; So it is a greater abuse to blaspheme the name of Jesus , then the name of God , because God gave us more Grace and Benefit by our Redemption , then he did by our Creation ; and Jesus includes both God and Saviour , which God alone doth not : whence the very Angels , who were not redeemed , bow their knees to the name of Iesus , as convertible with that of God ; and therefore all mankinde hath much more reason so to do ; for the Devils , they would refrain to honour it perhaps , if they could , but as it is , they cannot ; since ( if no otherwise ) they must adore Man in the Person of God , ever since Iesus took Humane Nature upon him .

11. And every tongue , not onely all Nations upon the Earth first or last , shall confess that our Lord Iesus is in the Glory of his Father , but every tongue of Angels and Devils , as well as of Men : and by saying he is in the glory of God the Father , is understood more then that he s●tteth at his right hand , namely , that he is equal in Glory to God the Father , since Iesus is not onely Man , but joyntly God withal . So that the summity or highest pitch of Iesus his praise is indeed this , that the Man Iesus being God as well as Man , is , ( though as man much inferiour ) yet ( as God ) even equal to the Heavenly Father in Glory , Power , Majesty , Goodness , and all the other Attributes Divine , which are given to Almighty God .

The Application .

1. MOrtification , Prayer , and Alms-Deeds : Perseverance in good Purposes , The Fear of God , and Holy Poverty , were the good works that help to Sanctifie the First weeks Fast of Lent .

Chastity of Body , and Purity of Soul , The Second .

The Love of Enemies , Declining evil Talk , and evil Company . Hearing the Word of God , keeping it in our Hearts , and Speaking forth the Praises of our Lord , The Third .

Alacrity of Soul joyn'd with Contrition : Decency and Order in the Rights of Holy Church , and the Fruit of Joy ( if not all the other twelve Fruits of the Holy Ghost ( after Communion ) the Fourth .

Compassion and a perfect Resignation to our Saviours Passion : Integrity and Innocency of Life , The Passion Week .

Adde now to these this Holy Week ( to make the Fast Compleat ) Patience , Humility , and Obedience ( besides the Contempt of the World , recommended in the following Gospel ) so shall we do as we are taught this holy Time of Lent , and as we Pray we may , to share in the Joyful Resurrection , according as we ( Fasting thus ) condole with Jesus in his Sacred Passion .

2. Let not the first Verse of this Epistle stagger us , beloved , seeming to require not onely these three Vertues from us for the accomplishing our Holy Fast , but those in some degree of perfection answerable to the like Vertues in our Blessed Saviour ; so that it is his Invincible Patience , his Profoundest Humility , and his most Prompt Obedience we are to imitate . His Patience St. Paul 2 Thes. 3. presumes to bid us pray for , saying , Our Lord direct our Hearts in the Charity of God and in the Patience of Christ . His Humility himself bids us imitate Matth. 11. v. 29. Learn of me because I am meek and humble of heart . His Obedience we come neerest to , at greatest ease , in loving one another : since he says , Joh. 15. ver. 12. This is my Precept , That you love each other , as I lov'd you ; and this obedience we bring neerest home to his , when ( as he dy'd for us all , in obedience to his heavenly Father ) we dye for one another in Testimony of our obedience to this his Precept , as all Martyrs do , or when we rather choose to dye to Nature ( by not sinning ) then to Grace , by breaking our obedience to his least Commands .

3. Thus shall we with a general view see what we ought to have been at this time of Lent , and with a particular regard behold our present duty proper to this Holy Week , that being dead to sin , we may live to Grace , that being buried with Christ , we may rise with him to Glory , since onely they deserve to share with him in the Joy of his Resurrection , who by imitating of his Vertues , are partakers with him in his bitter Death and Passion .

According as we pray above we may .

The Gospel . Matth. 21. v. 1 , &c.

1 And when they drew nigh to Jerusalem , and were come to Bethphage unto Mount Olivet , then Jesus sent two disciples ,

2 Saying to them , Go ye into the town that is against you , and immediately you shall finde an Ass tyed and a Colt with her : loose them and bring them to me .

3 And if any man shall say ought unto you , say ye , that our Lord hath need of them : and forthwith he will let them go .

4 And this was done , that it might be fulfilled , which was spoken by the Prophet , saying ,

5 Say ye to the daughter of Sion , Behold thy King cometh to thee , meek , and sitting upon an Ass , and a Colt , the fole of her that is used to the yoke .

6 And the Disciples going , did as Jesus commanded them .

7 And they brought the Ass and the Colt : and laid their garments upon them , and made him sit thereon .

8 And a very great multitude spread their Garments in the way : and others did cut boughes from the trees , and strewed them in the way .

9 And the multitudes that went before , and that followed , cryed , saying , Hosanna to the Son of David , Blessed is he that cometh in the name of our Lord . Hosanna in the highest .

The Explication .

1. NOte that St. Mark , Mark 11. ver. 2. and St. Luke , Luke 19. ver. 29. relating this Passage , mention Bethania , which yet is here omitted : the reason they speak of it was , for that Bethania , Bethphage , and Ierusalem are all three neer together ; and St. Iohn Cha. 12. v. 1. makes mention of our Saviours Supping the night before in Bethania ; so they name the place whence he came , as well as those he passed by , and went unto Jerusalem ; whereas St. Matth. mentions onely those places he passed by , which were Bethphage and Mount Olivet , before he came unto the valley of Josaphat , which lay just in view of the City , through which valley runs the river Cedron . As for Bethphage , it is so called , as signifying the Mouth of the valley , because it is placed just at the entrance into Iosaphat , and is as it were the mouth thereof ; so it is called the House of the Mouth in the Hebrew Tongue , because through a little narrow passage out of Bethphage close by the Mount Olivet they go into the valley of Iosaphat , and then ( at a Golden gate ) in to the Temple , which stands without the City of Jerusalem : Hence Bethphage is thought to be the place , where the Priests of the Temple living , all provisions for Sacrifices were made ready , Lambs , Goats , Oxen , Pigeons , Turtles , and the like ; and therefore Christ was pleased to pass this way ( through the Golden gate ) into Jerusalem , to shew , he was the lamb of God , who came to be sacrificed for the sins of the people ; and that it was his sacred Person , whom the Paschal Lamb did prefigure : As also for this cause he came from Bethania , when he had a little before raised Lazarus from his grave , and passed now triumphantly through the valley of Josaphat , into the earthly Jerusalem ; to declare that in the same valley he was to come much more triumphantly , as Judge over all the dead , who should at the latter day be raised , and ( carrying the Blessed onely with him into the heavenly City of Jerusalem ) would leave the wicked to eternal confusion ; as those ( who now conspired his death after this Triumph ) were to be left over to utter destruction , both ●●ey and their famous City ; what two Disciples were sent , is not certain , some say Philip and Peter , some Peter and John ; it boots little who they were , though the two latter are more likely , because they were those for certain that went afterward to provide the Pascal Lamb , which Christ did eat with his Disciples .

2. Whether Christ spake these words between Bethania and Bethphage , or after he came past Bethphage , is uncertain ; if before , then probably he meant by the Town against you , Bethphage ; if after , then he meant some little village by it , for certainly all agree , it was not meant of Jerusalem , because in the Latine it is called a little Castle .

3. In this verse is shewed both the Deity of God , and his Dominion , or power over all things ; the first , that he could see things absent : the second , that he could command them to be presently brought unto him without any contradiction ; onely this , that if any durst oppose , it should suffice to answer , our Lord hath need of them , he who is not onely Lord of those Animals , but of their Masters , and of all the creatures in the world , and then when you shall tel them this , they will let them goe ; see the humility of Christ , he did not say this shal command them away , but they will let them goe , to shew Gods commands doe not force , but court our wils into consent , for , those who he wil have doe any thing , he moves their consents , and doth not wrest it from them , whether they will or no ; the like humility he shewed in choosing so comtemptible a Beast for his Triumphant Steed , but yet a creature patient and able to labour , thereby to declare he was to beare a great burden , not of our Saviours weight , but of all the sinnes of the world lay'd upon our Saviours shoulders ; yet lest men mistake , it is here to be observed , the Asses of Iudaea were large , strong , and stately beasts , much like unto the Mules of other Countries , whence we read Iud. 12. v. 14. where seventy Sonnes , and Nephews of Abdon , the Prince of Israel , were all mounted upon such like Asses ; and by this it appeareth , they were beasts of esteeme , as well as of strength ; so Christ resolving to make a kinde of Triumph , chose though a contemptible , yet not an unapt beast for his purpose , who was resolved to shew , he esteemed not the pomp of this world , though he was content to be once acknowledged to deserve the stile and title of King .

4. 5. As by these two following verses doth appeare , it was necessary that he should take this title to verifie all the predictions , that were of him by the Prophets , as namely this of his Triumph into Jerusalem was by the Prophet Isaias , Chap. 62. v. 11. though others conceive this place is but cited as coincident with that of Zacharie , Chap. 9. v. 9. to the same purpose ; and so Cornelius à Lapide explicates this Text upon that of Zacharie ; see him for more of this subject in that Tome ; by the Yoke is here understood , the burthen laid upon the Asses back , not that Asses did then use to draw with Yokes upon their necks , as Oxen doe .

6. This Verse onely shews the promptitude wherewith the Disciples obeyed our Lords commands , as no way doubting to finde what he bad them seek , or to have been bid to bring what they should not finde : and by this we are instructed not to dispute God Almighties commands , nor doubt of our Powers to keep them , if we go about them , as he bids us , and confide in his assistance for the performance on our parts .

7. The reason why both the Ass and her Colt were brought , was , that Christ rode on them both ; on the Ass , the longer and mountainous way of Mount Olivet , on the Colt , into the City , but principally for the mystery couched underneath , namely that Christ was to command not onely the Jews , who had been used to the bridle of the Law , represented by the Ass made to the Saddle , but also the unback't and unbridled Gentiles , meant by the Colt as the ruder people , before the Law of Moses , who never were bridled , broken , nor made fit for ●he Commands of God , by any Precept or Law upon them : Now the Reasons why Christ was pleased to come in this Triumph , were to give a Pledge of his absolute Regal Power over all the world , by coming like a King into the most famous City of the Earth ; to let the Jews , their Scribes , Pharisees , Doctors and Priests see , he was the Messias , foretold thus coming among them by the Prophecy of Zachary above cited ; to shew again that he was indeed the Lamb of God taking away the sins of the world , while he came , not onely from Bethphage , as they do , but in the manner they use to come ( in Pompe and Solemnity ) into the City , some days before the Feast of the Pascal Lamb , as the Legal Lamb was wont so to be brought in to deride the Pompe and Glory of this World , by seeming to accept of it to day , and resolving to renounce it as contemptible immediately , when he rather chose to dye a Sacrifice for the people , then to live their King ; Lastly , to shew that his kingdom truly consisted here of Suffering , however in the next world it was to be glorious , and therefore even to his Suffering he went Triumphantly , as giving his Holy Martyrs example to do the like in their persecutions , and in going towards their Executions with Alacrity and Joy , to take possession of the Crown of Sorrow , before they come to their Crown of Glory .

8. This was to shew , they did in earnest look upon him and treat him as their King ; for when Kings did passe by , it was usuall to strew the streets and deck them , as well as could be , thereby to shew their affections and loyalties to their Soveraigne : by their garments we are here to understand those onely that hang loose , as Coates , Cloakes , Scarfes , and the like . These boughs they had from the Mount Olivet , a place full of all sorts of Flory Plants and Trees : This ceremony mystically bids us , cut off the luxuriant branches of our inordinate desires , pluck up the flowers of our wanton sensualities , and cast them at our Saviours feet , as the spoiles of his grace for him to trample over ; and thereby to shew they shall no longer have roote in us ; if any soule be so happy , as to have no sinnes , let him cast downe then the better branches of his good works , the flowers of his vertues , and so bedeck the way for Christ our Lord to passe .

9. Hosanna is a word compounded , and signifying an apprecation of health or happinesse , not much unlike to that we use to say , long live the King , or God blesse the King , so by this word they both acknowledged him to be the Messias , and the new King , that had been so many thousand yeeres expected for the comfort and redemption of the people ; for that was imported in the words Sonne of David , because the Messias was to come by promise out of Davids loynes , who had raigned gloriously in Jerusalem , and who came descended lineally from Abraham ; so the best sense of this acclamation was , to wish health first to Christ their King , and next to themselves , as knowing the good of the people depends upon the Kings prosperity ; by blessing him comming in the name of the Lord , they mean as the promise of our Lord God made to Abraham , and in him to the people ; Hosanna in the highest imports , thou God on high , save this our Messias , and in him save also us .

The Application .

1. WHat may be added here more then was said in the Illustration of the Prayer , in the Epistles Application , or in the Explication of this Gospels Text , is , that as Jesus came to dye for all the world , so he was pleased by all sorts of people to be attended on in this his Triumph into Hierusalem ( the whole worlds Metropolis or Head-City . ) by Saints , and Sinners , his Apostles , Jewes and Gentiles : by all Sects and Ages , Men , women , and Children ; that so he might give an example of his humility to all the world , and unto all mankind .

2. But especially to great ones , Nobles , Princes , Monarches : that these may learn , Pal. 61. v. 11. If Riches slow , not to set their hearts upon them . Nor if honored by their subjects , Psal. 48. v. 13. to lose their understandings , and to become like foolish Beasts , by taking Pride in Popular Applause ; but rather with the wise to say ; So passeth by the Glory of the world , this day cry'd up a King , and in three dayes decry'd to dye , an ignominious death .

3. As therefore Princes you are those whom Jesus represented last of all , and made the least demur upon your Pompous State , so learne of him to set the world at naught , by a contempt thereof , and thereto fix your thoughts where true joyes are , live humbly , dye patiently with Jesus here , that you may rise and reign gloriously with him in the world to come .

See how to all these purposes we fitly pray as above .

On Easter Sunday . The Antiphon , Mark 16. v. 4.

ANd looking they saw the stone rowled backe , for it was a very great one . Alleluja .

Vers . This is the day which our Lord hath made .

Resp. Let us exalt and rejoyce therein .

The Prayer .

O God , who this day by thine onely begotten Sonne , hast opened to us the doore of eternity by the destruction of death ; prosecute , we beseech thee , in us those good desires , which thou preventing hast afforded us .

The Illustration .

LOoke how the Salt Sea waters ( strained through the loose and Sandy grounds ) breake into Springs , that head the greatest and the freshest Rivers ; thus doth the red Sea of our Saviours Passion , breake from his Sepulchre into the Chrystall streames of his glorious resurrection ; so that all the Churches Prayers will now a while taste of those living waters that doe spring from death , ( from the Sepulchre of our Blessed Lord ) in such sort as if death were content to dye , that we may live . For we see by this Prayer holy Church esteemes Christs resurrection to be the destruction of death ( since he hath no otherwise then by rising againe this day from his grave , opened unto us the door of eternity ( of eternall and blissefull life ) whereupon she prayes the zeale we are now supposed to have of living eternally may be perfected , by God his prosecuting in us our good desires thereof , which are first afforded us by his preventing grace , without which indeed wee cannot have ( as of our selves ) one good thought , much lesse can we doe any the least good deed . Now as there can be no tidings of any greater joy unto us ( who even naturally desire eternall life ) then for holy Church to tel us , it is this day bestowed upon us by Christ his rising from his grave , and by his raising us to everlasting life from the eternal death of deadly same , which before had swallowed up all mankinde ; so we ought to rejoyce to day , as a dead man would to find himselfe revived , and brought from the brink of eternal damnation , unto a promise of eternal life and blisse . O could we say this Prayer with a lively apprehension of this to be our present condition , with what fervour should we say it ? with what joy should we repeat it over and over again ? and how infinitely should we profit our selves thereby ? nay , how home should we Preach unto our Souls by praying thus ? Since thereby we should exhaust not onely the whole Epistle and Gospel of the day , but even the Introite of holy Mass , wherein the Royal Prophet , Psalme 138. speaks in the Person of Christ , saying , I am risen , and yet I am with thee . He was indeed with Ierusalem many a day after he had risen from his grave , to shew her whom she had crucified , her Iesus , ( if shee pleased , ) if not , her Iudge : and againe in the graduall at Masse , ( which Holy Church makes stand to day for a versicle to the Antiphon above ) the same Prophet , Psal. 117. Speakes in our persons saying , This is the day which our Lord hath made , let us exult and rejoyce in it : hence we see how gladsome a day , our Holy Mother would have this to be unto us ? how cheerfully she would have us say the Prayer aforesaid ? and withall how suiteably to the Epistle , which ( if observed ) is no other then a ground-work of our Prayer , in the very sense above , of our holy desires given us by Gods preventing grace , and prosecuted by his grace continually helping us to enter in at the doore of a new life , by going out of the old gate of sinfull death : for that indeed is the true meaning of this dayes Epistle , exhorting us to purge away the old leaven , the sinne , that makes our actions not only sowre , but deadly in the esteem of God Almighty , who having set his teeth on edge , by the leavened bread of our sins , desired now to make us unleavened loaves , seasoned with vertues , not with vices ; for though Saint Paul , as the Rhemists interpret this place , alludeth here to our Communion at Easter , ( according as by precept we are bound , ) and in that sense , cals the blessed Sacrament Christ our immolated Pasch , whereon he bids us Feast , when by the Sacrament of pennance , we have purged away the old leaven of malice and wickednesse out of our Soules ; yet in very truth , both the beginning and ending of this Epistle tels us , that while we thus Feast on Christ , he feeds on us , who have made our selves Azymes , or unleaven'd loaves of sincerity , and verity , which is to say , pure Manchet for his heavenly Table ; since thus we become the new paste and Azymes of Sanctity , as the Apostle cals us under the termes of sincerity and verity ; as to the Gospel , ( which is Saint Mark his story of the Resurrection ) it is all wide open unto us , even in the first clause of the Prayer above , saying , Christ opened this day the door of eternity , by the destruction of death ; though it be all abstracted too , even in these closing words of the Prayer , thou preventing ; for in every deed , as Christ prevented the early Maries in his rising , so doth his holy Grace prevent even the first thoughts of our rising from the lazinesse of sinne , into the sedulity of serving God Almighty : And thus we see the whole service of Easterday abstracted in this little Prayer , and consequently , we have hitherto made good our hard designe thereof .

The Epistle 1 Cor. 5.7 , &c.

7 Purge the old leaven , that you may be a new paste , as you are Azymes . For our Pasche , Christ , is immolated .

8 Therefore let us Feast , not in the old leaven , not in the leaven of malice and wickednesse , but in the Azymes of sincerity and verity .

The Explication .

7. BY the old leaven , Saint Paul meanes that notorious kinde of Fornication , which was practized amongst the Corinthians , worse then any among Gentiles , as in the first verse of this Chapter , the Apostle sayes of it in termes , namely to lye with their Mother in Law , or Fathers wife , which , it seemes , some one or more among the Corinthians did so openly practise , that they even defended the fact , or at least would not be reclaimed from it ; whence the Apostle orders them to be excommunicated and given , ( as he saith v. 5. ) corporally over to Satan , that so by this punishment their Soules may be reclaimed from that filthy sinne and saved . Wherefore it is of this notorious vice by name , ( and of all other whatsoever sort of sinnes ) the Apostle speakes here under the name of leaven , which he would have the Corinthians to purge , ( to cast out from amongst them ) for he had told them in the immediate Verse before , how the least of Leaven would spoil a whole Batch of bread , giving it a disrelishing taste ; and for this cause it was commanded in the old Law , that when the Pascal Lamb was killed , it should be eaten with bread purer and sweeter then ordinary , such as was made without any leaven in it at all , to give it the least disrelish to the taste : and this Bread was by a special and proper name called Azymes , which signifies unleavened bread ; and to this the Apostle alludes , when he exhorts the Corinthians to purge out of their consciences all sin whatsoever , as he insinuated , when he wished them to cast out of their society ( by excommunication ) any one that should be scandalous in his life , as it seems , this , both Adulterer and Fornicator was , that kept his Mother in Law for his Concubine , a sin the very Gentiles did abominate . The literal Sence therefore of the Verse is exhorting the Corinthians ( and in them all us Christians ) that since our Pascal Lamb Christ Jesus is immolated ( sacrificed upon the Altar of the Cross for the sins of the people ) they ( and we also ) should remember , as the Legal Pasche was to be eaten with pure and unleavened bread , so the Spiritual Pasche Christ Iesus was at this Feast of Easter to be received with pure consciences , clean Souls , such as by Contrition , Confession , and Satisfaction had been purged from the old leaven of sin , and more , made a Spiritual Azyme or unleavened bread , fit to be eaten with this Pascal Lamb , this Blessed Sacrament , that was now by special command of Holy Church to be received , with a Christian Piety exceeding in all degrees that of the Ceremonial Law , upon the onely Umbratil or Figurative Exhibition , of this real Substance and Truth , Besides it is worthy our remark in this place , that all the Neophytes of the Primitive Church were brought in White Garments on the first Saturday after Easter to be Baptized , and at the putting off their White Garments were to receive an Agnus Dei from the Bishop , which was to hang about their necks , down upon their Breasts , in Testimony of an inward Purity of Conscience put upon their Souls at the casting off their outward Garments , which were onely Figures of this Internal Candor of Conscience : to this also alludes the Chrysome put upon the heads of those that are Baptized , and the Candle given into their hands , representing the Light of Grace to be their guides to Heaven , whose Souls are pure and clean from sin : Note , that what we now call Pasche was originally called the Passover , because it was a legal Lamb yearly commanded to be killed and eaten in memory of their preservations , who had their Posts and Thresholds of their Doors , sprinkled with the Blood of a Lamb , as we read Exod. 12. v. 11. for a mark to shew the Angel whose houses he was to pass by , or over , without killing the First-born therein , whereas else he was to spare none that had not the Blood of a Lamb upon their doors : so by Allegory we now call Christ our Pascal Lamb , because his Blood was shed to preserve from the Angel of darkness his Ireful Sword , the First-born of Grace , that is the Christians , or the true Believers in Jesus Christ .

8. And hence the Apostle in this next Verse exhorts the Corinthians ( and in them all Christians ) to make a Solemn Feast of Joy all this Paschal time , that is , all their life time ( for the seven Days of this Feast signifie all the days of our life ) and to feed now , not upon old Leaven , that is , ( not upon pristin Infidelity : ) And least hence it should be thought , Faith alone were enough for a Christian to be saved by , the Apostle addes , we must not onely believe right ( which is to cast off the old Leaven of Infidelity ) but further we must do good Works , and so cast off the Leaven of malice and wickedness , also by taking in their places the Azymes ( the unleavened bread of good Works ) of Sincerity in our Actions , of verity in our Words , as the Badges of upright Christians , that neither we dissemble with God nor with our Neighbour , in thought , word , or deed ; but as we have vowed in Holy Baptism , we shall make it good all the days of our life , that so we renounce the World , Flesh , and the Devil , and will be Loyal to our Lord and Saviour Jesus Christ , loving him above all things , as our heavenly Spouse , and loving our Neighbour ( with all other Creatures ) but for his sake , and in order to heavenly Conversation with Almighty God , both in this world , and in the next .

The Application .

1. THe Expositors upon this Holy Text tell us , it pointeth at our present Obligation to Celebrate the Feast of Easter by now Confessing , and receiving the Blessed Sacrament , that beeing purged thus from the old Leaven ( from the sinful Creatures ) we were formerly , we may become the Saints we ought to be hence forward . For though before our Saviour suffered for our sins , he did converse with sinners , yet now that he is risen from his Grave , he hath not taken any sinner with him from the dead , how then can living sinners hope to keep him company ? and how without him can we hope to live ?

2. O happy Christians in our Rising Christ ! who hath destroyed Death , and given us a double Life by his once onely dying ; a Life of Grace to that we had of Nature , so though we cannot hope to keep him company by living , as to Nature , which propends to sin , and so to death ; yet we may hope by living as to Grace , which leads to Vertue , and so to everlasting Life , to keep him company for all Eternity : yes , this may be our hope if with St. Paul each one of us can say , I live now , not I , but Christ he lives in me .

3. And thus no doubt it will be too , if we can either keep what we have got in Lent , ( the Magazine of Vertues requisite to Sanctifie that Fast , and make us fitting for the present Feast ) or if we can but wish we had those Vertues , and that we were able yet to make amends ( as yet we may ) for not acquiring them when they were easier to be had then now , by reason of that Season more acceptable . So good , so gracious is Almighty God , that where there wants a will , a wish sufficeth : Say then beloved can you wish at least ability to rise from Death of Sin , into the Life of Grace ? O wish it then for shame , and wishing

Pray as above with Holy Church , that having had from God the grace of such a wish , he will vouchsafe to prosecute it in you , till you come thereby to such a Glory , as you cannot wish to have a Greater .

The Gospel , Mark 16. v. 1 , &c.

1 And when the Sabbath was past , Mary Magdalene and Mary of James and Salome bought Spices , that coming they might anoynt Jesus .

2 And very early the first of the Sabbaths , they come to the Monument , the Sun being now risen .

3 And they said one to another , who shall role us back the stone from the door of the Monument ?

4 And looking , they saw the stone rolled back ; For it was very great .

5 And entring into the Monument , they saw a yong man sitting on the right hand , covered with a White Robe : and they were astonied .

6 Who saith to them , Be not dismayed : you seek Iesus of Nazareth , that was crucified : he is risen , he is not here , behold the place where they laid him .

7 But go , tell his Disciples and Peter , that he goeth before you into Galilee : There you shall see him , as he told you .

The Explication .

1. THat is , when Saturday night was past ( for Saturday was the Sabbath of the Jews ) then ( and not till then ) lest they should be said to violate the Sabbath , they bought Spices to anoint Jesus . Here is to be noted the Sedulity and Diligence to be used by Christian Souls , to take hold of the first minute of time allowed for devotion , and not to loyter any instant thereof away , since these pious women watched purposely all night to lay hold of the first stroake of the clock , which strook twelve , that then they might freely call up the Shop keepers to sell them oyntments , when the last minute of the Sabbath was past . Note , these three women , were Mary Magdalene the sister to Martha and Lazarus , Mary of James , that is , the Mother of James the lesser , so called for distinction from the other Iames the greater , who was also an Apostle : and Salome , wife to Zebedeus , Mother to James the greater , and to John the Evangelist , the favourite of Jesus : and whether or no Salome be her Christian name here or her surname , is not cleer by the Text ; For she may have been Mary Salome wife to Zebedeus above , which is not unsuitable to the common Tradition of the three Maries that visited the Sepulcher of Christ , and to whom in recompence he after appeared : by this action we see the ancient custom of Pilgrimage to Holy Places , and reverencing of Reliques , however those who deny that to be lawful , distinguish between the Reliques of Christ , and others , because Christ was God : and it was besides an ancient custom of the Jews to embalm dead bodies , to make them odoriferous and sweet ; so this was not done by them to Christ as God , for indeed they did not then firmly believe in his Deity , but were passionate Lovers of his Holy Person ; and as they esteemed him a man of Blessed Life , so to shew their devotion to him , they went as it were , to embalm his Body and his Tombe , which they revered as Reliques of man , not of God : and as this gives a literal avowment to Pilgrimages and worship of Reliques , so it is a Tropical Example for all Christians to carry the oyntments of their Vertues and good Works about them , as shewing they desire therewith to embalm the Memory of Christs Death and Passion ; and those who shall be diligent in this Art of Piety , may hope with the first to see Christ in Heaven , for the reward of their attending so Religiously on the Grave of his Death and Passion in this life .

2. It seems they had been stayed in their journey to the Sepulchre , either in the buying their oyntments , or upon other accommodations for their holy purpose , that it was Sun-rising ere they came to the Monument , how ever they were going thither from midnight to that time of the day , and had assuredly the merit of a more speedy arrival , though ( by Divine providence ) it was appointed , Christ should be out of his Grave , sooner then any the most faithful Soul could get thither , to see whether he was risen ( or not ) according to his promise ; if yet they were not retarded by the same Providence , for a punishment of their want of Faith , that came with intent to finde him there , and as man to embalm him , whom as God they ought to have believed was risen , and needed not those pious expressions towards his humanity , which this Resolution and Action in these holy Women did represent .

3. Here again they betraied the weakness of their Faith , as if God could not remove all obstacles in the way to his own Service ; as it seems really he did by the hands of his holy Angels , who St. Matth. cap. 28. v. 3. sayes , had rol●ed this stone away before they came , which yet the Angel did not by any his Corporal Touch , but by making an Earth-quake purposely to do it , and joyntly to shew the terrour all the Earth was in , for having covered the glorious Body of our Lord and Saviour Jesus Christ : and by this we see the Power that Angels have over all Corporal Things , when they can ( even by the Touch of their Vertues or Powers ) make the whole Earth to quake : not that there was need for the Angel to remove this stone , that Christ might rise , for he did rise before the Stone was gone , by the same Power wherewith he came out of his Mothers Wombe , without the least violation of her Virginity , but meerly that by the stones removal the coming Maries ( and others to follow ) might see Christ was risen : and why may not Christs Body be as well all under the Little Wafer of the Consecrated Hoste , as it was able to pass through the Virgins Wombe , a Childe , and through the Stone , a Man , without any Division in either Quantities or Bodies through which it passed ? Note , though these Maries were solicitous who should help them to role away the stone , yet they went on with their Holy Resolutions , to shew us we are not to desist from doing good , though we finde huge Difficulties in our way , but to proceed and put our trust in God , that to those who Love him , even every thing in Nature will co-operate towards the expression of their Loves .

4. This Verse gives an excellent Proof of what was said last ; for see , they no sooner look to have the stone removed , but they finde it done to their hands , by the Angel as above , though they knew not who did it ; and therefore here is mention , this Stone was very Great , because we should not despair of overcoming any the greatest Difficulties in the way of a willing Soul to serve Almighty God .

5. See , they lose no time to ask , or wonder how the stone was gone , their mindes were wholly bent on the end of their journey , and they minded not so much the rubs in the way , as to stop , and say , here we expected a rub , but go on courageously to the end , as placing their happiness in that , not in the mediums thereto , which they pass over , as good Christians ought to do , with a zeal , that carries them still on unto the end of their Aims : Observe they are again punished for want of Faith , by missing Christ , and finding onely a young man ( that is , an Angel ) sitting upon his Tombe , which was all open , and had no Body in it ; And probably this Angel was Gabriel , whose name imports fortitude , and therefore he was the witness of this last Act of Gods Power , shewed in the redemption of Man , as he was the first that brought to the Virgin Mary tidings of the same Christ his Incarnation , when upon the news thereof she did conceive : but this Angel appears for many other respects ; to shew unto the Maries it was he , that had removed the stone out of their way ( as our good Angels ever do all temptations out of ours ) to shew , that as the Jews exteriorly kept the Sepulchre , so Angels did wait upon it within ; Lastly to let the armed Jews see , the unarmed Servants of Christ were too hard for them , when he pleased to assist his naked Servants , against the most strongly armed Men or Devils in Hell : But there is yet further mystery in this Angels sitting , when another Evangelist ( St. Luke ) says he was standing , for that imports as much as sitting too , in the Hebrew Phrase : so this Evangelist says , Cap 7. ver. 37. that Mary Magdalene stood behinde the feet of Jesus , washing them with her Tears , and wiping them with her Hair , which yet imported , she did either kneel or lye down ; so standing there imports she was present when Christ sat at the Table , and did as above : besides , by the position of sitting , is here signified the firm and fixed Faith , wherewith Christians ought to believe the mystery of the resurrection ; and again by sitting on the stone of his monument is mystically told us Christs Faith was placed upon the stone of his Church , or of the head thereof ; or that as stones are heavy and press hard upon us , so by this stone was signified how heavily death lyes upon all mankinde , and yet while the Angel sets upon it , he declares that Christ hath crushed and pressed down death , as this Holy Spirit doth the stone of his Tombe : again , his sitting on the right hand of the monument shews Christ is to set in Heaven at the right hand of his Father , and from thence shall come to judge the quick and the dead : he is covered with a white robe to betoken both his own Angelical Purity , and the Purity of Christs Sacred Humanity ; for St. Matth. says , the Angels face was bright as lightning , to shew Christs Deity , and his Garments white as snow , to shew the Purity of Christ , which had taken away all the Stains and Ordures of our Sins , and rendered us white as snow in the sight of his heavenly Father . It is no wonder that they were astonished to see this young man there , and to miss the Body of our Saviour , which they sought ; for assuredly they either found there ( or met ) the souldiers running away all in a fright , since the Angel did appear even unto the souldiers to fright them : and the women not knowing any other intention in the Angel then to do the like to all that came to this place ( then delivered into the custody of Angels ) they with reason fell also into a mighty fear , which yet was mixed with a kinde of hope , whilest they did not run away as the souldiers , but rather stood in a middle state between hope and fear , astonished indeed , but not frighted at the sight , wondered at it , but did not wander from it , nor can a good Spirit appear so affrighting , but withal he brings a kinde of Comfort to all that see him , if they be Gods Servants .

6. And hence it was , this Angel said immediately to these Holy Women , be not you dismayed ( you who have had no hand in Christs death ) my terrour is to those onely , to you I come a Comforter , as knowing you come to seek , not to slay ; to Embalm , not to Kill ; to Adore , not to Scorn ; as those that crucified him , and that guarded his Sepulchre did : Hence we that truly seek Jesus crucified , must cast away all fear in the pursuit of him , as these Maries were bid to do , and if we finde him not in one place or action , we must seek him out in some other , but never cease our religious inquest , till we finde him : the Angel here boldly names Jesus crucified to shew he was his Servant , though others had lately Butchered him , and Reviled him , yet that some durst have his name in their mouth to revere him : he is risen , as who should say , Christ his rising from the Grave was as our waking out of sleep onely , or as the Spring that shews the Winter Tree , is still alive , though esteemed to be dead ; not but that he was truly dead and buried , but that his resurrection is to him as easie , as our awaking is to us , by the least noyse , when we are asleep : he is not here , imports he is not now dead , as you thought here to have found him , when you brought your oyntments to anoynt his Blessed Body , and that you may be sure I tell you truth , behold the empty place , which lately his Sacred Body filled , here indeed it was , he did lye , but here he lyes no more , be your own eyes witness , that I tell you Truth .

7. Go therefore , lose no longer time in looking here , tell the Disciples , see how woman now is made the Messenger of Life to the Apostles , that were afterwards to preach it over all the world , whereas woman before brought the tidings of Death to all mankinde , that so the same who had deceived Adam , by Death , lurking in the Apple of Life , should undeceive us again by bringing news of Life rising from the Grave of Death : So Good is God , he makes the Instruments of Wo become the Messengers of Bliss : But it is worthy our remark , why the Angels first said , tell the Disciples , and then by name should say , tell Peter too ; This was spoken indeed like an Angel , who had known Peters Soul so humbled at his having denied his Lord and Master , that he durst not now repute himself worthy of the honour any longer to be reckoned amongst the Disciples of our Saviour ; whence St. Gregory says , he is called again to that Dignity by name , lest he had despaired upon his Negation ever to be reputed a Disciple again ; though others ( and not perhaps without reason ) read this place as spoken thus , tell the Disciples in general , and particularly the chief of them Peter , for though he were permitted to fall , ( being the Head of the rest ) yet it was , that he and his Successors should learn to have compassion upon others , having seen the Example of Humane Frailty in the chief Pastour of Gods Church , that since the Sword of spiritual Power was put into their hands , they might also have reason to shew mercy , and not to retain other mens sins being penitent , fi●ding their own were remitted upon Repentance ; and it was not without Reason that Christ foretold his Apostles , he would rise again , and appear to them in Galilee , because he knew after his Death the Apostles and all the rest of his Disciples , or Friends , would be both afraid to meet together in Judea , and that the Jews were so malicious against Christ , as they would not suffer so great a number of his Disciples as Christ had above the eleven Apostles , to appear amongst them , much less to make assemblies : Again , the Apostles were most of them Galileans , and so Christ knew , they would be retreating to their own homes , when he was gone , or soon after , if he rose not presently ; Lastly he had himself done many miracles in Galilee , and therefore chose to get belief of them all at once , by this one above all the rest , his rising from the dead to Life again ; besides , Galilee imports as much as transmigration , and Christ passing from Death to life , chose to do it in a place proper to the mystery , which was yet redoubled by his appearing to multitudes at once in Galilee , to shew he found the Jews no longer worthy his aboad among them ; and so he passed from them to the Gentiles , where he had left many Disciples besides those Twelve he chose Apostles , and whereof Judas was turned Apostata , and dyed despairing ; so when the Angel said to the Maries , Go tell his Disciples , he meant , tell all his Friends ( who are many ) in Galilee , and St. Paul , 1 Cor. 15. v. 6. seems to say , that at the first apparition of Christ in Galilee , there were more then five hundred of his Disciples or Friends , and such as believed religiously of him , whom therefore he rewarded by making them undoubted witnesses of this ( most doubtful and much controverted ) Truth , his rising from the dead .

The Application .

1. THe scope of all this Gospel is to prove the real Resurrection of our Blessed Lord , ( and by that means the Immortality of Humane Souls ) so to wean them from their Temporal desires , and plant their Loves upon Eternity , the doubt ( if not the ignorance ) whereof , made them embrace the Transitory Pleasures of the World , and laugh at those for fools who thought of any happiness or misery to come , when this life had an end , by Death :

2. Hence when the Apostles preach't our Saviours Resurrection , it was held a scandal to the Jews and a folly to the Gentiles , because it brought the tidings of Eternity to men that knew not any thing before , but fleeting time , and so for want of hoping in eternal Happiness , by leading holy Lives , fell headlong in a trice to everlasting Misery , by living viciously , according as the Royal Prophet said , They lead their days in Jollity , and in an instant they descend to Hell .

3. As therefore when our Saviour died , good men began to think it folly to be good , because their Vertue was not able to maintain them living still : So when he rose again , bad men began to fear they might as well revive to misery , as happiness ; and consequently were more easily reclaimed from Vice , and brought in Love with Vertue : so that Eternity , we see , is made a special Root of Christianity , when even a desire to live eternal●y is held a motive strong enough to work a Sanctity into our Souls .

Since Holy Church makes it her rule to day , that as by Christ his Resurrection the door was open to a blest Eternity , so our desires thereof , may be preserved in us , by him that gave them to us , by his prevenient Grace .

On White , or Low Sunday . The Antiphon . Joh. 20. v. 26.

AFter eight days , the doors being shut , our Lord entring in said unto them ; Peace be to you , Alleluja , Alleluja .

Vers . Tarry with us , O Lord , Alleluja .

Resp. For night draweth on , Alleluja .

The Prayer .

GRant , we beseech thee Almighty God , that we who have accomplished the Pascal Feasts , may retain the same in our Manners and Lives , by thy bounty inabling us so to do .

The Illustration .

WE heard last Sunday the Churches Prayers were now to run in a peculiar Channel of Life-giving Waters , those of the Resurrection of our Lord : See therefore this days Service sliding sweetly down that stream ; but in this Prayer I finde a Phrase so strange , as needs a gloss to make it understood , though it speak plain English too : for how can we retain a thing that s past ? ( as is the Paschal Feast ) and yet this is it we pray for to day ; and not onely to retain this feast in our memories , but in our manners and our lives : sure then the meaning is , we must retain those good desires , which we besought God to prosecute in us in our last Sundays Prayer , and which , as by his preventing grace they were afforded us , so by his continued bounty we now beg ability to continue , or retain them in our manners and lives . Now albeit this makes the Prayer above to be , as it were , a recapitulation of the last Sundays Prayer ( since the Octave Day is a closing up , one and the self same Feast that began seven days before ) yet we must finde a deeper sence in this days Prayer , such as petitioneth , we should retain the Vertues , which did occur to the accomplishment of the Paschal Feast , as the good desires to those Vertues : and if we look back to what those Vertues were , we shall finde them to be sincerity and verity , or rather in a word , perfect Sanctity , such as might make the old Leaven in us of sin , to be White Manchet of Sanctity , as if it were nothing for us to make yearly Memory of Christ his Death and Passion , and of his Resurrection ( for in these two Mysteries consist the Paschal Feast ) unless our selves did remain ever dead unto sin , and ever alive to God , by vertue of our resurrection in his holy grace ; assuredly this must be the sence of our Prayer to day , for this is truly to retaine in our manners and lives the Feasts of Pasche that are past , when we make our selves Paschall Lambes , by the Sincerity , and Sanctity of our lives , and manners . For thus we shall first by our Faith overcome the world , and next by our good works give the testimony of Gods Holy Spirit being in us , which this dayes Epistle so much insisteth on , as the effect of our [ Faith , ] and of our [ Victory ] over the world by the same [ Faith . ] And to the Gospell this Prayer is literall ; whilst it beggs we may retaine in us that Paschall Feast , which is the whole scope of this dayes Gospell , telling us how our Saviour appeared in confirmation of his Resurrection to his Apostles , and in the narration of Saint Thomas his infidelity , exhorting us to a firmer [ Faith ] in that , and in all the other mysteries of our Redemption . To conclude , this day is called White , or Low ●unday , because in the Primitive Church , those Neophytes that on Easter Eve were Baptized , and Clad in white Garments , did to day put them off ; with this admonition that they were to keep within them a perpetuall candor of Spirit , signified by the Agnus Dei hung about their necks , which falling downe upon their breasts , put them in minde , what Innocent Lambes they must be , now , that of sinfull , high and haughty men they were by Baptisme made Low and little children of Almighty God , such as ought to retaine in their manners and lives the Paschall Feasts which they had accomplished . * And thus we see an ample performance of our designe , taking this Prayer in the true sence it hath .

The Epistle , Ep. 1 Joan. cap. 5 : v. 4 , &c.

4 Because all that is borne of God , overcommeth the world . And this is the victory which overcommeth the world , our Faith .

5 Who is he that overcommeth the world , but he that beleeveth , that Iesus is the Sonne of God .

6 This is he that came by water and bloud Iesus Christ : not in water only , but in water and bloud . And it is the Spirit which testifieth , that Christ is the Truth .

7 For there be three which give Testimony in heaven , the Father , the word , and the Holy Ghost . And these Three be One.

8 And there be Three which give Testimony in earth : The Spirit , Water , and Bloud . And these Three be one .

9 If we receive the Testimony of men , the Testimony of God is greater ; because this is the Testimony of God which is greater , that he hath testified of his Son .

10 He that beleeveth in the Sonne of God , hath the Testimony of God in himselfe .

The Explication .

4. THe Evangelist had in this Epistle , ( and in the immediate verse before told us , ) The love of God consisted in keeping his commands , and that his commands are not heavy , and this for divers reasons , because compared to the grievous weighty precepts of the old ceremoniall Law they are nothing in a manner difficult at all ; For there were ( as Rabbi Moses did reckon them in his third Book , ) two hundred and eighteen affirmative , and three hundred sixty five negative precepts of the old Law ; which in the Law of Grace are reduced unto ten , and those no other , then even any reasonable man would exact of a creature towards God , and of one man towards another , for a quiet civill and honest neighbourhood ; and though to corrupted nature , mortification may seeme hard , yet to sound nature it is sweet and appetible , at least as medicine is unto the sick person : and as grace is the balsame , that renders our corrupted nature sound againe , so taking grace into the consideration as a help , more powerfull then any impediment , it is most true the Commandements are easie , to a gratious soule , to any one that hath in him the fear or love of God ; whence the Evangelist inferres , that as by grace we are borne a new , to , in , and of God , so by this regeneration our feeble nature is made able enough to overcome all the world , all the enemies and obstacles man hath betweene him and heaven , which is the inheritance of Gods children ; whence Saint Bernard saith excellently well in his first Sermon upon this day , it is an argument of our heavenly regeneration , or new birth , when we overcome temptations ; as therefore we are first borne children of God by Baptisme , wherein we receive the infused vertues of Faith , Hope , and Charity , so by contrition and confession after actuall sinne , we are as it were new borne to God by his holy grace conferred on us againe , and bringing back with it all those vertues and graces we had lost by reiterated sinnes . But we are specially to note , that this Text saith , every thing that is borne of God overcommeth the world , not every man , because it is not by any naturall thing in man , that he doth overcome sinne , but by that which is supernaturall , to wit , Grace , Faith , Hope , Charity , and whence the Apostle saith immediately , and this is the victory which overcomes the world , our Faith ; by the victory he meanes the cause of our victory , or the overcommer it selfe of the world ; whereupon Saint Leo , Saint Cyprian , and others said oftentimes , a faithfull soule is farre greater then the world , and one who is in heaven , looks upon the earth as on a contemptible point : so that it was most truly said of Saint Marke cap. 9. verse . 23. All things are possible to him that beleeveth ; nay we see a strong and lively Faith hath in it a kinde of omnipotency , when it commands , as it were , that to be done , which none but God can do . And what was it that brought the Infidell world , and all the Monarchs thereof to the subjection of the yoke of Christ , but Faith ? how then every way wa● it true , that Faith is the Victory , or the Victrix rather , that overcomes the whole world ; for by Faith we captivate our stubborne wils to reason , and so quell , as well the inward , as the outward enemies to Christ : and how doe Martyrs else by dying conquer death , as Christ did on the Crosse ? but by dying for the Faith , and in the Faith of Christ .

5. None else indeed can doe it ; for in beleeving this we are forced to oppose all other that deny it , and if in that opposition we lose our lives , rather then our Faith , we get the Victory of all the world , that persecutes us for it , and of death it selfe : for he that beleeves this , hopes in Iesus , and hoping cals upon him , and calling him to aide loves him , and loving him takes courage to defie all his Enemies , which are the world , the flesh , and the devill , and in scorning them gets force to resist them , and in resisting obtaines grace to overcome them .

6. This is the Messias , that Ezechiel cap. 36. v. 25. and Zachary cap. 13. v. 1. foretold should come in water and bloud alluding to the water of holy Baptisme , and to the bloud he shed upon the Crosse ; ( and to verifie this , both bloud and water , issued out of his pierced side , as he hung upon the Crosse ) as also of teares and bloud in his circumcision , in his Prayer in the garden , and in his whipping at the Pillory , in memory of all which , in the sacrifice of the Masse , water is mixed with the wine that is to be consecrated . By the Spirit testifying Christ to be verity , is understood the holy Ghost descending , and confirming the Apostles in grace , and in beliefe of all that Christ had said unto them , as if not onely a true man , but God and man had told them , and consequently verity it selfe , for God is no lesse then very verity . So Saint John rests not content to have given us the double Testimony of bloud and water , without he had added also the sumnity or height of all Testimony , the pure Spirit of Almighty God . Nor are they out of the way , that understand this place to be meant also of the testimony of the inward spirit , or inspiration of the holy Ghost , revealing , as it were , to man internally this truth , by a speciall favour of holy unction , of whom it is said , 2 Ep. Ioan. cap. c. 2. v. 20. 27. He shall teach all truth , and that his unction teacheth us in all things .

7. This for is a proper illative , he having said before , the Spirit bore testimony , that Christ was verity , since the Spirit is one of the three in heaven , that give testimony beyond all exceptions , namely Father , Son and Holy Ghost , which is the very spirit that is mentioned , testifying as above in Christ his behalfe ; so the scope of this verse is , that all the three persons of the Blessed Trinity give testimony to man and Angels , of Christ his being the Messias , the Son of God , sent to redeeme the world : The Father in his Baptisme and Transfiguration , the Holy Ghost by comming downe upon him in the shape of a Dove , and by comming ( as sent from heaven by him ) after his Ascension , to confirme his Apostles in grace on Whitsunday , the Feast of Pentecost , and the word , or second person abundantly in all the mysteries of his life and death : and all these three are one , not in essence and divine nature onely , but even in their Testimonies of him , they all concurre in one and the same Truth .

8. Saint Iohn having cited three divine , or increated testimonies of Christ his Deity , addes also three created testimonies of the same Truth , the spirit , water , and bloud , which three , ( to make a perfect Analogy between this double Trinity ) he sayes , are all one , meaning they have all one root , the Sacred Deity , in which they are sanctified . The water represents the Father , the Bloud , the Son , the Spirit , the Holy Ghost : for as water was the first principle of all sublunary things as in the first of Genesis , the creation declared , so is the Father the creator of all the world , and as Christ by his own bloud saved us , so his Holy Martyrs by their bloud , give testimony of him ; as the Holy Ghost taught all truth to the Apostles , and their successors , so that Spirit of Truth in the Holy Church , beares testimony of his infallible veracity , by whose holy Spirit she remaines infallible . Take then this created Trinity thus , by Water Baptisme , by Bloud Martyrdome , by the Spirit the charity of God diffused in our hearts ; and these three are one ; ( in way of Testimony ) or testifying all one thing , the Deity of Christ , that he was true God , as well as man . So they are not one in nature , ( as the increated Trinity is ) but in office or Testimony they are all one and the same , yet may we say , they are even in nature all one too , if wee make the division thus ; that these three human testimonies were all one in Christ , as he was man , that is , the water and bloud out of his side , and the spirit his human soule , which he dying gave up to testifie he was a true man ; and all these three may be said one , as being severall parts that integrated one whole Christ .

9. This verse begins with an argument of similitude , importing if we beleeve men , much more ought we to beleeve God , not that it implyeth , as if the Testimony that holy Church gives of truth were a humane Testimony onely , but yet creditable ( even upon that account , ) and undoubted ( upon an other ) that though men speak , yet God dictates the Truth unto them , and so the Doctrine of the Church is not onely the Doctrine , nor Testimony of men , but also of God assisting them , and thence it makes human-Divines , or Divine-Men : so in short the sence of this verse is , whither the created or increated Trinity bear testimony of Christ his Deity , it is the testimony of God himselfe , either being , or working infallible Truth , whence Saint Peter 2 Epist. cap. 1. v. 21. Sayes well . The holy men of God spake , inspired with the holy Ghost . * So were those signes , when Christ suffered , in the Sun , Moone , Rocks , &c. Signes of the creator speaking in the creatures .

10. For many reasons this is true , first because he hath a thing testified by God , secondly the testimony of God about that thing for none but God could reveale , that truth of Christ being the Sonne of God , ( This was told Saint Peter , and thence he was called by Christ Blessed ? Matth. c. 16. v. 17. ) thirdly because this testimony is faith it selfe , the greatest gift of God , lastly because by this gift of Faith a man is regenerate , and made of the devils Son , to be the Son of God . The Priest asking first the baptized if he do beleeve Christ , and that professed , then baptizeth immediately .

The Application .

1. THe Illustration upon this Prayer , gives a great help to the present Application of this Text , unto our best advantage according to intention of the Holy Church : for seeing by the Paschal Feast we understand the vertues that were proper thereunto , we must not exclude the magazine of vertues which men have been hoarding up since Advent , ( but especially those in Lent ) towards making us more capable of the benefit of our Saviours Resurrection : because it is no lesse vertue to conserve what we have gotten , then it was to get the thing acquired : and wee shall then best conserve those vertues , when by frequent Acts thereof ( as occasion is administred ) we make them perfect in us , and when our selves are perfected by them .

2. Now to shew the Church observes a method in her services , as the three Theologicall vertues , Faith , Hope , and Charity , are the maine roots of all Christianity , and of all other vertues whatsoever : therefore from this time till we come againe to Advent , where we first began the Rules of Christianity , there are three seasons set a part for these Three Theologicall vertues , which are the three last misteries of humane Redemption , the resurrection , whereby we are to perfect our Faith , the Ascension whereby we are to perfect our Hope , and the comming of the Holy Ghost , whereby we are to perfect our charity ; as shall be said at large of each when they occurr .

3. Suffice it for the present that this Epistle in the front thereof and quite throughout commends unto us the exercise of our Faith , as the most proper vertue now required at our hands , since we see the mystery of the Resurrection was a thing so hard to be believed , that it cost our Saviour forty dayes paines to make it good by frequent apparitians in divers places unto divers persons , for he had else ascended up to heaven as soone as ever he arose from his grave , had it not been matter of huge difficulty to make the world from thence beleeve that he was God , as well as man , because he was risen from the dead ; and that as he being man did rise againe , so they should doe that were men too ; the good to everlasting Joy , the bad to everlasting paine ; no marvell then our Faith in the Resurrection be call'd the victory which over comes the world in the sence of the expositors as above , because it was a thing unheard of , that the dead should rise againe ; so that Faith is here recommended to us , for the vertue which the Scribes and Pharises were too blame not to allow of at all , but conceived good workes without faith , were enough to save their soules , as in like manner the Heretickes of this Time are equally too blame , to think that faith alone is sufficient without good works , whereas Catholikes are taught , both are absolutely necessary , and therefore , Pray as above , that we may retaine in our lives and manners , ( that is to say , in our good workes ) the faith we have in the Resurrection of our Lord .

The Gospel , St. Iohn c. 20. v. 19. &c.

19 Therefore when it was late that day , the first of the Sabbaths , and the doores were shut , where the Disciples were gathered together for fear of the Jewes , Jesus came and stood in the midst , and saith to them , Peace be to you .

20 And when he had said this , he shewed them his hands and side . The Disciples therefore were glad , when they saw our Lord .

21 He said therefore to them againe , Peace be to you . As my Father hath sent me , I doe also send you .

22 When he said this , he breathed upon them : and he saith to them , receive ye the Holy Ghost .

23 Whose sins you shall forgive , they are forgiven them : and whose you shall retaine , they are retained .

24 But Thomas one of the twelve , who is called Didymus , was not with them , when Jesus came .

25 The other Disciples therefore said to him , we have seene our Lord . But he said to them , unlesse I see in his hands the print of the nailes , and put my Finger into the place of the nailes , and put my hand into his side ; I will not beleeve .

26 And after eight dayes , againe his Disciples were within : and Thomas with them . Iesus commeth , the doores being shut , and stood in the midst , and said , peace be to you .

27 Then saith he to Thomas , put in thy finger hither and see my hands , and bring hither thy hand , and put it into my side : and be not incredulous but faithfull .

28 Thomas answered and said unto him , my Lord and my God .

29 Jesus saith to him , because thou hast seen me , Thomas , thou hast beleeved : Blessed are they , that have not seene , and have beleeved .

30 Many other signes did Jesus in the sight of his Diseiples , which are not written in this Book .

31 And these are written , that you may beleeve that Iesus Christ is the Son of God : and that beleeving you may have life in his name .

The Explication .

19. That this apparition of Christ was his first to his Apostles , and to them ( for fear ) assembled , ( all , but Thomas ) together in a Chamber in Hierusalem , is most undoubted by this Text ; which yet may seeme to clash , with what the Angels said to the Maries , as Saint Mark cap. 16. v. 7. reports in the close of last Sundayes Gospel : For by that verse it seemes , the Maries were to goe after the Apostles into Galilee , as if they had been fled for feare from Hierusalem ; and as if Christ had promised his first apparition , after his resurrection should be in Galilee : but upon deliberate examine , it will be found the Angell spake of that apparition in Galilee as the most celebrated , because it was before so great a number , as well of Disciples , of Christ his friends ) as before his Apostles , who were not onely his chosen servants , and his friends also , designed to be imployed in a higher service , namely that of Apostolate . So this considered , there is no scruple of contradiction in the Evangelists , if here we finde Saint Iohn say this apparition of Christ to his Apostles assembled ( ten of them ) together in Hierusalem was his first of all , though afterwards they fled for fear into Galilee , and had againe the honour to be present , when Christ did there appeare to above five hundred at once , as Saint Paul avoucheth 1 Cor. 15. v. 6. besides it is evident by the Text of this verse , that this was Christ his first apparition to his Apostles , because it was late that day , namely on Easter day on Sunday the first of the Sabbath , so called from the dignity it had to be made ( ever after ) the first day of the Christian week , and so their Sabbath day , as bringing them newes of the eternall rest , which Christ his resurrection ( upon that day ) had purchased unto them : and if we observe the story , as Saint Iohn relates it , there was reason why it should be late that day , for first , the Maries were to goe from the Tombe to the City ; then Mary Magdalene runing away before the rest seemes first to have met Peter and Iohn onely , and comming back with ( or after ) them , ( who run to the Tombe to see if it were true , that Mary had told them ) and returning afterwards to get together their whole number of Apostles if they could , ( though with seare of the Iewes , ) to consult what was to be done by them , and in the meane time Mary comming back to the Sepulchre , and weeping there , had the honour to have our Saviour appeare unto her , and then to goe open mouth to the Apostles , and to tell them , she was not now to seek , but had found her Lord , and that he had told her he was to ascend to his heavenly Father ; so before all this was done , the day must needs passe a pace away , and therefore no marvell , it was late , when our Saviour appeared , the doores being shut , where the Disciples were gathered together , probably in the same roome where Christ ( with them ) made his last Supper . This place argues Christ may be in the Sacrament without extension of Parts , as well as he could with his whole Body enter into the room where his Apostles were , and had the doors close shut upon them , for fear of the Jews , whatsoever the Hereticks pretend to the contrary ; this being as strange a Penetration , as the other is a Transubstantiation , and a Celation or Covering the Order of his Corporeal Parts , not amassed nor confounded one with another , how ever , not requiring such extension as is naturally requisite to their dimensions ; since it is as easie for God to keep his real Body under the Sacramental Species without commensuration to place , as it was for him to pass with his whole Body thorough the walls without division made by his miraculous Penetration of their Parts : being therefore they must grant this , because his Apostle says it , how can they ( with modesty ) deny the other , which himselfe avouched , when he said , Take and eat , this is my Body Mark cap. 14. v. 22. Luk. cap. 22. v. 19. and which his Apostles took and believed in the Sense that now the Roman Churches believes and defends it , against all the opposers of that most sacred Truth . But observe the first salute of our Saviour , saying peace be to you , which is to say , all good betide you ; fear no more , I have fought your battailes , and bring you the tidings of a victorious peace , as who should say , his coming hither was not upon his own account , but ours ; So he tells them , now his business is done , their peace is made in Heaven and Earth .

20. He shewed how they still remained perforated , boared thorough , as with the Nayles and Spear that had pierced them , while he hung upon the Cross ; what more powerful Argument of the Truth of his resurrection ? what more convincing proof that it is a Piety for Christians to revere the memory of his Sacred wounds , when the first thing he shewed to oblige us to love him after his resurrection , were the Wounds he received for us in his bitter Death and Passion . The joy which followed in the Disciples upon seeing these wounds , was not that he had received them , but that those notwithstanding ( and his Death to boot for the sins of mankinde ) they saw him propitious , merciful , sweet , benigne unto them , that they did not see him come to reproach their flight from him , nor Peters denying of him , but to comfort them , to consolidate their Faith , and in them the Faith of all Christians in this now undoubted Truth , that as he became man , was crucified , dead and buried for satisfaction of our sins , so now he arose from Death to Life , to give all mankinde an assurance , that the work of their redemption was finished , and their salvation secured ( if they would themselves ) hence it was the Apostles were glad to see our Lord risen and alive , to confirm all his former Doctrine , maugre the Jews malice against him , and their belief that they had put him to such a death , as he was past all power of reviving .

21. While he repeats peace to them again , he shews the abundance of his goodness flowing still from himself , and falling upon those he loves ; and further in testimony that these his Apostles were all in the rank of those he loved most , behold he gives his own most ample commission , which he had from his heavenly Father unto every one of them ; while he sends them ( in vertue of the same Commission ) to convert the whole world , as he himself was sent first to redeem it , and by vertue of his Passion to convert it also , which yet he would not do , to have the whole honour of it to himself , but gives to his Apostles the happiness to be his instruments , his cooperators thereunto ; as himself was the instrument of his heavenly Father to the same purpose ; and if we observe the force of our Saviours words , in giving his commission of Apostolate to these his chosen Servants , we shall finde he doth not onely give them the title and honour of being his Apostles , but of being even so many Sons of God ( by commission , not by nature ) while he sends them even as his Father sent him , to supply what was wanting of his Passion , as we have heard already explicated once or twice .

22. And least being but men ( not God as he was ) they should fear to fail in the execution of this high Commission . Lo , by his breathing on them he seems to convert them into holy Spirits , and ( if we may so say ) even to so many Ho●y Ghosts ( by Commission or Office , not by Nature ) in giving the Holy Ghost unto them ; For as by Spiration of the Father and Son the Holy Ghost proceeded equal to both in Nature , so by this Spiration of Christ upon his Apostles , they became equal in Spirit to him , ( sent , as he was by his heavenly Father , in similitude of office , in-similitude of power ) because he was God , as well as his Father in similitude of end , to save the souls of men ; in similitude of works , of miracles , and lastly in similitude of Spirit of Love and of affection , while their commission is given by way of his Holy and Divine Insufflation or Inspiration , whence they were impowered even to dye for him , as he was by the force of his own holy Spirit to dye for us , and by this inspiration he shews , that as God ( by breathing on Adam ) gave him natural Life , so he by breathing on his Apostles gives them a supernatural one , a life of Grace : but we must note here the holy Ghost was not given them as they had it before in Baptism , when they received justifying Grace , and Grace rendring them grateful , nor as it was afterward to be given them by way of plenitude containing the fulness when they were so confirmed in Grace , as that probably they never sinned afterwards , but as a thing here gratis given , and limited to one special effect , namely to that of remission of sins , as is made evident by the words in the following Verse : so here we may see gratuite grace may consist with the state of sin , or power to absolve others sins , may be in a Priest , who is actually himself in sin : Note also by this inspiration the same power of remitting sins was given to St. Thomas , though absent , as well as to those Apostles present ( as Numb. 11. v. 26. we read the Spirit of Prophesie was given in like absence by Moses to Eldad and Medad ) for we do not see it repeated after , when St. Thomas came in among them , though some think it was then he received that power and not before : Note also , that by this ceremony of our Saviours breathing upon the Apostles holy Church is grounded in sufficient warrant , to use such ceremonies , as to her shall seem fit in Administration or Collation of Sacraments .

23. How absurdly doth Calvin wrest this place to power of preaching , rather then he will allow man power of remitting sins , though it be given him by God himself : This very corruption of so plain a place of Scripture argues , how dangerous a thing it is , for men to read and wrest it to their own sense ; since the Act of Preaching is Teaching and Exhorting ; the Act of forgiving sins is the Act of a judging Power ; besides , all men may at all times be lawfully preacht unto , be they in sin or out of sin ; but all cannot at all times be absolved from sin , nor any indeed , at any time but by Contrition , Confession , and Satisfaction , either Actual or in Vote , if opportunity be given . It is therefore an Article of Faith , that by these words our Saviour gave to the Apostles power to forgive sins ; however it may be disputed , whether he had not before ( at his last Supper ) made them Priests , when he said unto them , as often as you shall do this ( that is , as often as you shall Consecrate my Body and Blood , or Eat and Drink them ) do it in remembrance of me , Luk. 22. v. 19. because now whensoever Priests are Ordained , it is done by their joynt prolation of the words of Consecration with the Bishop at Mass , after he hath said unto them , " Receive ye power to offer Sacrifice ; and though here were given by Christ the Faculties of Absolving to the Apostles , yet it doth not follow Priesthood was then given , since to this day we see many Priests that have power to Sacrifice , and yet have not leave to Administer the Sacrament of Pennance ( though even when they are made Priests , they receive Power to Absolve , the Bishop , saying , Receive ye power to remit sins , unless it be in case of necessity , as in the hour of Death , or that they are sure the penitent be not in mortal sin , though it be also strongly argued that the very jurisdiction of remitting sins is essential to the Order of Priesthood , as his power of Consecration or Sacrificing is , and may validly ( as before God ) though not lawfully ( as to men ) be executed without special faculty for that purpose : hence also it is matter of Faith , that the Sacrament of Confession was at the same time instituted by Christ ; for the Priest cannot forgive sins , unless he know them , and know them he cannot , unless they be confessed unto him , nor can he tell , what to remit , what to retaine , unless by the confession of the Penitent , he finde cause for his so doing ; nor is the power of retaining sins , a meer negation of absolution thereof , but it is a positive Declaration , that they doe not deserve pardon , and more , that if they repent not , they deserve damnation , which is too positive a thing to consist in a pure negation of absolution .

24. Some will have St. Thomas called Didymus , as signifying that he was a Twin-born joyntly with some other Brother or Sister , as Esau and Jacob were , and for this purpose the Expositours upon the Eleventh chap. of Saint John v. 16. say he argued himself to be a Twin , of Grace with Christ and the rest of his Apostles , when he said , Let us all go and dye with our master , because it is noted to be usual in Twins to love each other most dearly , though sometimes it happen otherwise , yet very rarely , as in Jacob and Esau it did : But others will have him in this place called Didymus , as this word signifies various , wavering , or inconstant , because he did now declare himself to doubt of the resurrection , though he were told it by the Apostles for certain , after that Christ had , as above , appeared to ten of them ; if he had not also before heard it from the Maries , who , some say , brought news of it to all the eleven Apostles assembled together in the room where they last supped with Christ , and where they in a kinde of faint hope expected his rising again according to his promise ; though it seems onely two of them Peter and John ran immediately to his Sepulchre with the Maries , leaving the other nine behinde in expectation of the Truth , and Thomas in the interim more diffident of this Truth ( then the rest that remained ) went out from amongst them , Whether to take his flight for fear of the Jews , or whether to ask testimony of Christs enemies , the souldiers watching at the Sepulchre , rather then to trust the relation of his friends : be these reasons real or conjectural onely , certain it is he was absent when Christ came first , and as certain that after the Apostles had seen him , he would as little believe them as the Maries , who first brought news he was risen again ; and for this cause he may be here stiled Didymus , as it imports various , or doubting .

25. See in this Act of St. Thomas four several sins , Incredulity , Pertinacy , Pride , Irreverence ; the first in preferring the test of Sense before that of Authority , for point of Faith ; the second , requiring so many Particulars and Proofs by diverse Senses ; the third presuming he deserved more condescending of Christ to him , then had been to the rest of his Brethren ; the last in daring to make his own Finger the Judge , whether Christ were God or not , which is a work of the Finger of God , of the Holy Ghost , not of Man , or of Flesh and Blood ; for if he might touch his wounds , it seems , he would then ( and not till then ) believe he was risen , and consequently that he was God : so from First to Last we see here a Proof of all these several sins in this one Act of the incredulous Apostle .

26. 27. But behold Christ , who dyed to redeem us from sin and from the penalty thereof , did not after his death disdain to condescend much unto sinners , when for this Apostles sake ( sinning as he did ) he not onely appears , but gives the very redundant Proofs , that this incredulous Apostle had required , Note , that by after eight days is not here understood the ninth day after Easter , but the Octave day thereof ; this very Sunday , for it seems Christ by his rising upon Sunday ( not on the Jewish Sabbath ) declared he was resolved to make the Christian Sabbath differing from that of the Jews ; and so the Apostles being again on the next Sunday after Easter assembled to shew they were ready to practice what Christ was pleased to ordain , the celebrating a new Christian Sabbath , by joynt and publique assembly in Prayer , since here they were assembled on that new Sabbath for that end , and since Christ by his second apparition upon the new Sabbath , confirms his former purpose of altering the Old . See the manner of his Second appearing like the First in all points , even in the pledge of peace to sinful Thomas among the rest , to shew his indefatigability in reclaiming men from sin by all sweet means : though withal he did this favour to St. Thomas with regard to the confirmation of all the world in this mystery of his resurrection : By this offering , nay making Thomas touch his sacred Wounds he cured the Wound of Infidelity in the Apostles soul , and shewed him he was God , as well as Man : that , was proved in the Corporal touch of Thomas , this , in the Spiritual of Christ , touching the Apostles soul , while he told him ( for Christ knew his thoughts ) how they had suggested to his tongue those sinful expressions of his infidelity : and though some doubt , whether the Apostle did really touch Christ , first , because Christ said not unto him touch , but see my hands and feet , as also because Christs Body was then Glorious , and as impalpable , as it was impassible , yet it is out of all doubt , he did really touch his sacred Wounds , because Christ said , bring hither thy finger , and see my hands , that is , by touching of them see they are flesh and blood , no phantasm , and again , put thy whole hand into my side ; so it is more consonant unto Christian Piety and Truth , to think Christ dispensed with the impassibility of his glorious Body , making it palpable without being possible ( for proof of this mystery ) then that the Apostle did not , nor could not touch Christ his Glorious Body : again , for this very touch the hand of Saint Thomas is kept , to this day , in Rome , together with the Holy Cross of Christ , with the Title over his Cross , with the Nail and Crown of Thorns , to shew there is more reverence due unto his hand , upon the Title of this Sacred touch , then to other Reliques of Saints .

28. And upon this touch it was , that the Apostle cryed out , my Lord , my God , I see now , and ( to my confusion too late , yet by thy mercy soon enough ) believe that thou art risen , and that thou art indeed my Lord my God , who didst upon the Cross receive these wounds for mine and all mankindes redemption ; and though the Apostle knew Christ dyed for all , yet he calls him here Emphatically his Lord his God , as who should say , this grace and favour was to him alone , to have so convincing a Proof made unto him , of that Truth he onely among all the Apostles then doubted of .

29. And lest the Apostle should Glory , that by this he might seem more in favour then the rest , Christ tells him plainly no , That others who without the help of Sense believed , were more happy then those , who for Sense-sake onely gave consent unto Faith : Besides , formally Saint Thomas did Believe more then he did see or feel , that is , he believed Christ to be God , by feeling him to be man , and not a Phantasm : So if we shall allow him to have had onely humane Faith of the resurrection by this sight ; yet he had thence Divine Faith of all the rest of his Doctrines , and especially of his Deity , whereunto he Attributed the Power of his resurrection .

30. The reason why Saint John writ no more ( on purpose to confirm this Doctrine of the Resurrection ) was because he thought the other Evangelists had been large enough in that point , and because this was so pregnant a Proof , as it alone was sufficient ; so what he adds in his last Chapter , is rather to shew the effect thereof , by the multitude that were converted by it , then for any other reason .

31. Here the Evangelist tells his Reason , why he writ this , viz. to render Christ received , and believed to be the Messias that was promised , and so God as well as man : and when he says , we shall have life by believing in his name , he means in his Person , in his merits , in his Passion ; so that first we are to believe him to be our Saviour , Secondly , the Messias , Thirdly , God , and the onely Son of his eternal Father , And lastly , that he will give to all that thus believe ( and do as he hath commanded ) life everlasting , eternal happiness .

The Application .

1. THe whole designe of this Gospel being onely to prove the Resurrection , and by the reality thereof the Truth of Jesus Christ , his being God as well as Man ; we have hence to gather that the exercise of our Faith is here chiefly required , and that so often as we reade this Gospel , each one cry out with the convinc't Apostle , my Lord , my God , confirm in me that happiest Act of Faith which believes ( without the help of touch or eyes ) that thou art my Leige Lord as thou art Man , and hast all Power given thee both in Heaven and Earth ; That thou art my God who hast created me out of nothing , and redeemed me from worse then nothing ( my grievous sinful state ) to make me more then all things under Heaven , a saved soul .

2. Yet lest we should pay the duty of such a Faith without our reason leading thereunto , see here apparent Proofs of the same real Body risen , which was dead and buried , while the wounds are just the same that were received on the Cross : see that this humane Person is withall Divine , whilest he gives power to pardon sins , and to retain them if occasion be : see how he proves what the Epistle taught , that by our Faith we overcame the world , when himself brings to his believers the Fruit and End of Victory a happy Peace , and gives it his Apostles as a Testimony , that it is the same Gods gift ( now rising from the dead ) who brought it with him hither , at his Birth ; onely the Angels then delivered it , and now we have it from his mouth Divine who well may give it us , now he hath vanquish't all our Enemies , the World , the Flesh , the Devil , Sin and Death , and gives this Peace both as Recompence and Fruit of Faith .

3. O happy Faith that brings forth such a Peace as sets us right to God , our neighbors , and our selves ; for if with any of the Three we be at odds , we can have peace with neither of the other . O happy Faith ! again that works in us by Charity , and brings forth all the twelve Fruits of the Holy Ghost , with all the other Vertues that accomplish Christianity , and integrate the Paschal Feast in us which now we Celebrate , And consequently pray as above with holy Church that we may keep these Vertues in our Lives and Manners .

On the second Sunday after Easter . The Antiphon . Joh. 10. v. 11.

I Am a good Shepherd , who do feed my sheep , and for my sheep yield my life . Alleluja .

Vers . Tarry with us , O Lord , Alleluja .

Resp. For night draweth on , Alleluja .

The Prayer .

O God , who by the humble abasement of thine own Son hast raised up the prostrate world , grant we beseech thee , unto thy Faithful people everlasting Joy , that they , whom thou hast taken out of the danger of Eternal Death , may enjoy perpetual Felicity .

The Illustration .

AS we finde in this Prayer the streame of the resurrection run strongly down the Channell of the Church her service thus humbly praying , so we are minded that the Paschall Feast , ( which we must retaine in our manners , and lives ) is here commemorated in one of the chiefe accomplishments thereof , the death of Christ , since it was by his abasement unto death , that we are raised up to life , and are imboldened to begge our joy may be perpetuall , who ( by his temporall resurrection ) are taken out of the danger of eternall death , to the end we may not onely joy therein for ever , but even injoy perpetuall felicity thereby : But stay beloved ! why doe we now eclipse the glory of this Festivall , by mixing with it the memory of our Blessed Lords inglorious death ? because the Holy Ghost will have it so : first to shew us that it was an abasement for the Son of God to remaine one minute out of the Kingdome of his eternall Father ( though he were never so much triumphant over death ) upon death ; as also to indeer us the more unto Almighty God , who was content to give us glory by the infamy of his Sacred Sonne , but was not satisfied to give us , being out of the nothing we were , before he shewed his omnipotency by creating us , unless he had made his own Son by death , as it were , not to be , that so he might give us a second being in grace , better then our first in nature ; and unless our Saviours temporall death might give us life eternall , free from all danger , and injoying perpetuall felicity : yes , yes , the little Prayer above imports all this , and infinitely more then all we can imagine , who are not able to reach the depth of sence , that lies under the dictates of the holy Ghost ; and such we know are holy Churches Prayers ; nor is there want of admirable sweet connexion between this Prayer , and the Epistle and Gospel of the day ; for what doth all the former say , but that our Saviours abasement was our exaltation , when Saint Peter in his Epistle tels us , we that are Christians , are called to [ suffer with Christ , ] who gave us [ example ] by his sufferings to [ follow his steps , ] even unto death for him , who did vouchsafe to dye for us . And is not this the full sence of the Prayer ? As for the Gospell , if we look with a regardfull eye upon it , 't is but the same sence in other words ; ) for while it runs upon the nature of a Shepheard , it never comes unto the hight of his commends , untill it layes him low as death to save his sheep ; so still it drives to that abasement , which is our exaltation , and drawes us sweetly on to dye for him , while it gives us an example of confidence , that admits no fear ; because there is no security but in Trust ; and who can we trust more safely , then him that knowes no [ guile ] our Saviour Jesus Christ , who rather dyes in us , then we can dye for him ; and if he dye , it is that we may live , and joy eternally with him , that by his resurrection conquered death . Thus do the sparkes of spirit flye from every letter of the Holy Text , when they are strook against the steele of this dayes Prayer ; and thus the high dignity of Pastorate acquires a glory from the lowest stoop the Pastor makes even that to death ; so in a word our highest sanctity , consists in our lowest humility , as this dayes Prayer , Epistle and Gospel do all avouch .

The Epistle 1 Pet. 2. v. 21 , &c.

21 For unto this are you called : because Christ also suffered for us , leaving you an example , that you may follow his steps .

32 Who did no sinne , neither was guile found in his mouth .

23 Who when he was reviled , did not revile ; when he suffered , he threatned not , but delivered himselfe to him that Iudged him unjustly .

24 Who himselfe bare our sinnes in his body upon the Tree : that dead to sins we may live to justice ; by whose stripes you are healed .

25 For you were as sheep straying : but you are converted now to the Pastor , and Bishop of your soules .

The Explication .

21. SAint Peter had before advised to bear patiently not onely just punishments inflicted on the faithfull , to whom he writ ( dispersed as they were some here , some there , of Pontus , Galatia , Cappadocia , Asia , and Bithynia , ) but also to bear injuries with the like patience ; saying , that to this Christians were called , because Christ did suffer for us most unjustly , leaving us example to doe the like , if need were : and as there were three causes , which moved God to become man , this last is one of them . The first was by his death to redeeme us , the second by his preaching to teach us ; the third by his example to draw us to imitate his sanctity of life : And to this last the Apostle now chiefely exhorts in this place , as we see by the following verse , contrary to the Hereticks Doctrine who hold it needless , Christ having dyed for our sinnes , that man himselfe use any mortification , or doe any penance at all .

22. Nor could he do any , because he was God as well as man , and hence Calvins Doctrine teaching Christ was a reall sinner , and that he was ( in regard of his sins ) afraid to dye , and did sweat bloud for fear thereof , were all most abominable blasphemies ; because though in Christ there were two natures , humane and divine , yet there was in him but one person , so had that person sinned , God had sinned , as well as man ; since the actions are attributed to the suppositum , or person , not to the natures contracted by the person : but see the Apostle mindes us , that Christ was not onely free from sin of fact , but also of word , and consequently of thought , which is by word expressed : nor is this marvell ; since [ out of the abundance of the heart the mouth speaketh ] Matt. c. 12. v. 34. but certainly God was the most abounding in Jesus his heart , and so his words were all holy , he being the very word of the eternall Father , to whom as nothing is more proper then veracity , so nothing is more improper then falsity or dissimulation , fraud or guile .

23 : As indeed he was reviled , when they called him drunkard , raiser of seditions , blasphemer , nay , conjurer or devill , as casting out devils in the devils name , yet did not he revile those who used him so ill , nor did he recriminate as commonly men doe , that excuse their own sins , by casting other mens faults in their dish ; though in pure charity we read in Saint Matthew cap. 23. How roundly he did rebuke the Jewes , to see if by a temporall check he could preserve them from eternall paines of hell ; which is a far other aime then those use , who excuse themselves by way of recrimination of others ; for their end is not charity but passion or revenge : and when he might have terrified the Judges , that unjustly did condemne him , he did not give them the least threat , but gave himselfe up to the hands of Pilate his unjust judge ; how farre short are we of following this example , whose whole indeavors are in all our actions ( even in those that are unjust ) to justifie our selves ; whereas if we would follow Saint Bernards counsell , we should finde a remedy for all evils , and injuries done unto us in the passion of our Lord and Saviour Jesus Christ .

24. The Apostle here assimilates Christ to the Emissary Goat in Levit. cap. 16. v. 21. Sent out into the desert , loaden with all the sinnes of the people , and so Christ came into the desert of this world , out of his Eternall Fathers heavenly Pallace , carrying all our sinnes upon his shoulders : ( though by sins here is not understood the fact or guilt thereof , but the punishment due unto them ) by the tree , is meant the Crosse of Christ ; whereon while he dies , hee represents us to his heavenly Father , as dead to sinne , because he dyes for us , and for our sins : whereupon Saint Ambrose sayes divinely well , &c. It was not our Life , but our Sinne which dyed , when Christ our Saviour dyed upon the Crosse . So we being dead by that meanes to sinne , may live to justice , ( that is ) in the sight of the just Judge may deserve Eternall life in heaven , for living justly here on earth : O Soveraigne Stripes ! which bruising Christs body , do cure our Soules ! more ulcerated with sinne , then his body was with stripes .

25. Straying we were indeed from God , from vertue , from Salvation , from heaven , and running to the devill , to vice , to damnation , to hell , had not Christ our Shepheard ●●duced us to his fold againe , by converting us to an amendment of our lives , and winning us to follow the Footsteps of our heavenly Pastor , and Bishop of our Soules : See Bishops are metaphorically called Pastors , because as shepheards feed their sheep , so do Bishops by Doctrine and example feed the soules of men , but Christ is eminentially called both , as feeding soules not onely by grace here , but with glory in the next world .

The Application .

1. HOw sweetly Holy Church to day mixeth the Lay mans duty with that of the Priest , to shew us that what in an eminent degree Christ taught his Apostles ( and consequently their successors , the Pastors of Gods Church who by office have care of soules ) in some sort at least the layty was to imitate ; namely that heroicall , or rather that divine Act of Faith which is required to Martyrdom . For albeit the Priest be bound to many duties , which do not oblige Lay people , yet there is no man or woman whatsoever , that is not rigorously bound to lay down life it selfe ( the deerest thing they have ) rather then deny their faith in Jesus Christ .

2. Againe however the Lay-man is not bound to that perfection of charity and Justice which the Priest ought to have , nor to excell in many other vertues essentially proper to the Priest as zeale of soules especially ) yet this dayes Epistle tels us , that every Christian whatsoever , stands obliged thus far to imitate the perfection of Jesus Christ himselfe , as to preserve the proper vertues of the Paschall Feast sincerity and verity , which is as much as to say , some degree of saintity as was declared in the exposition of the Epistle upon Easter day , and consequently if all be bound to saintity , none are priviledg'd to sinne , but every one is to avoid it , as is told us in the second verse of this Epistle ; none is priviledg'd to beguile , or defraud his neighbour , for that is contrary to the Paschall sincerity and verity , which all the Lambs of Christ are obliged unto .

3. To conclude , as all Christians are rigorously bound to a profession of the Faith of Christ with hazard of their lives , so this Epistle instructs them all in that particular duty of suffering for Justice in testimony of their Faith , and for that purpose layes before their eyes , in what manner they are to suffer , just as Jesus did , following his steps therein , Not reviling those that revile them , not straying away for fear , but like believing Lambs to follow their Pastor the Bishop of their soules ; their Jesus , and their God to whom they are converted by their faith in him , for whom they are to dye ( if need be ) as he hath dy'd for them , and by his humble death , hath raised them to the hopes of an eternall life , and of everlasting joyes therein .

Which ever living comfort they Petition for to day , emboldened thereunto by a pious memory of our Saviours death and Passion ; since from his Sepulchre ( as was said before ) flow all the hopefull streames of our eternall happinesse , for the head and spring of Faith is our Saviours Resurrection from his grave .

The Gospel , John 10. v. 11 , &c.

11 I am the good Pastor . The good Pastor giveth his life for his sheep .

12 But the hireling , and he that is not the Pastor , whose own the sheep are not , seeth the wolfe comming , and leaveth the sheep , and flyeth : and the wolfe raveneth , and disperseth the sheep .

13 And the hireling flyeth , because he is an hireling ; And he hath no care of the sheep .

14 I am the good Pastor : and I know mine , and mine know me .

15 As the Father knoweth me , and I know the Father : and I yeeld my life for the sheep .

16 And other sheep I have , which are not of this fold : them also I must bring , and they shall heare my voyce , and there shall be made one fold and one Pastor .

The Explication .

11. GOod Pastor is here taken for most excellent prime , or indeed onely Pastor , as from whom all others derive that name ; because his death is reall life to his sheep , whereas the death of other Pastors is 〈◊〉 a due sacrifice for the dyet , and an example for the liver to follow , rather then to flye from faith : so that Christs life was not onely given us , as an example , but as a satisfaction for our sinnes .

12. By Hireling here mystically understand those Priests , who serve their Flock more for love of their Fleece then of the Sheep , more for base gain , then for souls salvation : as who should say , this very Act renders a man no true Pastour , though by his place he be so : yet literally by hireling is understood , those that are not really true Pastours , but usurpe the places of them , Namely , Hereticks , who neither have Orders nor Mission , and yet live upon Tythes , as if they were truly intituled thereto ; for to such the souls of men do not truly belong , however they take an usurped charge over them , and those men commonly in time of persecution flinch , steal themselves away , and leave their sheep ( the souls they pretended right over ) unto the tyranny of the devouring wolfe , the persecutor of Gods holy Church . Note the true Pastour is said also to flye when he is silent , and doth not rebuke his erring Flock : by the Wolfe is understood Heresie , or the Devil the father thereof , ravening and snatching this man to luxury , t'other to gluttony , a third to murther , and so disperseth them from the Flock and Fold of orderly Sheep , making them wander , till they fall into the pit that cryes Vae soli , wo to the lonely .

13. " St. Gregory says , the Name shews the Nature , and so gives the cause by giving the Name ; for to be a hireling , is cause enough to flye from danger ; since it argues he loves his hire better then his cure , his profit better then his Office ; nor is he truly said to have care of his Sheep , but of himself , and therefore by his flying from his sheep , he shews he had indeed no care of them .

14. See the mark of a good Shepherd , is to know his sheep and to have his sheep know him ; he knows their vertues to incourage them to more ; he knows their Vices , to dehort them from the same ; and they know his Love and Doctrine to follow both ; since as his Love leads them freely , so his Doctrine leads them safely ; again , as a Pastour leads his sheep to new Pastures , so must the Priest feed them with new Exhortations : as the Pastour keeps the Wolfe from his Sheep , so must the Priest his Souls from the temptation of sin and the Devil : as the Pastour cherisheth his Lambs more then ordinarily , so must the Priest cherish his children with frequent Catechisms , and his new converts , even as children : as the Pastour cures the Diseases of his Sheep , so must the Priest the Infirmities of his Souls : Lastly , as the true Shepherd will fight to Death , rather then be beaten from his Flock ; so must the Priest ( in persecution ) dye rather then flye from his Parish ; and in case of Plague , the Pastour is rather to run the hazard of it , then to leave the people unprovided of Priests ; and in this case particularly the Pastours are bound ex officio , by office to stay , when Regulars , that onely help ex charitate ( out of charity , as it were ) may flye in point of danger , if they please , and that without sin .

15. See how he follows this mutual knowledge , comparing it to that wherewith God the Father knows his Son , and that wherewith the Son again knows the Father ; as my Father knows me to be his natural Son , so he desires the Pastours to know souls to be their spiritual children ; and the souls again to know the Priests for their spiritual Fathers : Note , the Similitude here shews Analogy , but not Equality ; since the Father knows not us to be other then his adopted Children , as Christ hath by his Grace regenerated us , and made us the adopted Sons of his heavenly Father , while he says , he yields his Life , he means he lays it freely down , not that it was , or could be by his persecutors taken from him , as the lives of his Sub-Pastours , his Holy Priests may be ; for though they may dye willingly , when persecuted , yet they cannot be said to lay down their lives as Christ did ; for he came purposely to dye , and Priests may not seek death , though they are not bound to flye it neither , when there is just cause of standing to it for others good : again he is truly said to lay down life , as being Author of it , so is not the Priest .

16. This verse alludes to the calling of the Gentiles , ( besides the Jewes , ) to the Faith of Christ , and indeed to the plenary conversion of all the Nations in the world , to that Faith before the day of latter judgement ; when all Nations shall be of one religion , and unite themselves to the one visible head of Christ * upon earth , namely the Pope Saint Peters successor , not so as to say every man of every Nation shall be converted then , for certainely Antichrist will have corrupted many that shall dye in their errors , but so that some of all Nations shall be converted : And if we say , this hath been already verified in the Apostles converting all the world , of whom it is said , Psal. 18. v. 5. Into all the earth hath the sound of them gone forth : and unto the ends of the whole world the words of them , perhaps we shall speake more literally to the meaning of Christ in this place ; for indeed in the time of Constantine the great , by his conversion , ( who was Emperor in a manner of all Nations ) there might be truly said to be one sold and one Pastor , namely the then Pope of Rome , as by the whole second Chapter of Saint Pauls Epistle to the Ephesians may appeare , where three or foure times he repeateth making you both one , that i● , you Jewes and Gentiles , both one Church of Christ , built upon the foundation of the Apostles and Prophets , viz. Christ Jesus .

The Application .

1. LAst Sunday we heard our Saviour gave his Apostles Commission to pardon and detaine sinnes : now he tels them what manner of men they must be who are thus impowred namely Pastors of soules , such as must feed and defend their sheep with the same fatherly love as hee the head Pastor did , even with the loss of life if need be , which though it be an act of the highest charity in the world , yet is it rooted in the unshaken Faith of the Pastor , and hath for the primary end the preservation of the like Faith in the sheep ; according to that of our Lord unto Saint Peter , Luc. 22. v. 32. That thou once converted , do confirme thy brethren in Faith .

2. It is further worthy our remarke , that a good Pastors care ought to be ( as we see in the close of this Gospel ) as well to gaine other soules to believe in Jesus Christ , as to confirme those who are already true beleevers ; for it is by his sub-pastors preaching and suffering that our Saviour sayes , he must have one shepheard and one fold , that is to say , all the world at last converted from their infidelity , and made right beleevers . This still maintaines the Doctrine , that the end of Martyrdome is the Propagation of the Christian Faith ; since by the death of Martyrs , even Infidels are brought to the fold of Christ .

3. And since in the Epistle of this day , Priests are bid to follow the example and steps of Christ in suffering , in this a Pastor is most like our Saviour , that his humiliation ( for we cannot come so farre as to exinanition ) to a naturall death for the good of his sheep , is the raising of soules from their death of Infidelity to a supernaturall life , to that of Faith in Jesus Christ . When therefore our Pastors are invited to dye for their sheep , it is to minde us , how by our Saviours temporall death ( which brought him to the lowest humiliation ) the whole world was raised to the greatest and highest hope of an eternall life .

And therefore Holy Church most fitly Prayes to day as above .

On the third Sunday after Easter . The Antiphon , John 16. v. 20.

AMen I say unto you , that you shall waile and weepe , but the world shall rejoyce , and you shall be made sorrowfull , but your sorrow shall be turned into joy . Alleluja .

Vers . Tarry with us , O Lord , Alleluja .

Resp. For night draweth on , Alleluja .

The Prayer .

O God , who unto those that goe astray ( to the end they may returne to the way of Justice , ) doest shew them the light of thy verity , grant unto all those , who by profession are esteemed Christians , that they may both eschue those things which are contrary to this name , and pursue those which are agreeable to the same .

The Illustration .

IT is admirable to see how many regards the Prayers of Holy Church have at once , as in this ( besides that of the Resurrection which transcends * all the Prayers of the Church between Easter and the Ascension , and besides that which is unto the Epistle and Gospel of the day , as shall appear anon ) we see here a speciall regard unto the faint-hearted Christians , who seeing Christ was dead and buryed , tottered in their Faith of his Deity , and went astray into a thousand Meandrous doubts in point of Faith ; for whose sakes , ( that they might returne to the way of Iustice by a right beliefe ) Christ was pleased for forty dayes together to dwell upon earth , meerly to confirme the truth of his Resurrection , not onely infinitely doubted of , but even held impossible ; and by his dwelling here so long , to shew them the light of his verity ; which indeed was never so brightly seen , as when it was made appear by his Resurrection , confirming all the Truths he had taught the world before his death : now that this Prayer reflects upon those tottering Christians , who lived then , when Christ arose , as well as upon all us that succeed them , see the following words point out such , when the Prayer beggs , that those who by profession are esteemed Christians ( as many were that yet doubted of the Resurrection ) may both eschue those things , that are contrary to this name ( and nothing more contrary , then to doubt of Christs veracity , as these men did , who would not beleeve he was truly risen , from death to life ) and pursue those , which are agreeable to the same , that is to say , may beleeve , and professe their Faith in this particular , or else they must disagree from all he said and taught besides , if they did not agree to this so important a truth , and article of our Christian beliefe . But now to our maine designe ; see how this Prayer ( like an Invisible Soule ) gives life to all the body of the Churches Service on this day , whilest it tels us in generall termes the duty of good Christians , which more particularly is summed up in the Epistle and Gospel following : For what is that which Saint Peter in the former sayes , more then this Prayer containes , while he bids us walk here like [ Strangers and Pilgrimes , and refraine carnal desires ; ] then that when we remember Christ his resurrection , we should follow the light of that verity , to prevent our going astray after [ carnall desires : ] what meanes the so much inculcated ] good conversation among Gentiles ] in rhe Epistle , but that we who are Catholikes , ( and therefore by profession esteemed the best of Christians ) should give example of good life to all other sorts of Christians , to all Gentiles , Turkes , Jewes , and Infidels , and should by the example of Christ his obedience to his Parents , and to the powers of his time , learn [ to be subject to every humane creature , ] 1 Pet. c. 2. v. 13. though thereby we suffer even unjust oppressions , as our Saviour did ; this is to be the good Christians , that by profession we are esteemed . This is to eschue things contrary to that most honourable name , and to pursue what is most agreeable thereunto , according as the Epistle exhorteth us . To conclude , this is also to beare patiently the vicissitudes of [ joyes ] and [ sorrowes , ] mentioned in the Gospel , if [ a while ] we [ See ] comfort , and if [ a while ] after we [ See it not , ] This is to be content , Christ shall depart from us , so the Holy Ghost come amongst us in his roome ; This is to be like teeming women , groaning here , and in [ Travell ] with the children of persecution , paine , torments and death it selfe for Jesus Christ : and [ rejoycing ] when we are delivered of the manly and heroick acts of vertue ( the babes of grace ) which will bring us a comfort , that [ no man can take from us ] a peace of conscience here , and a crowne of glory in the world to come : So we see how home this Prayer comes to all the whole Service of the day besides .

The Epistle , 1 Pet. c. 2. v. 11 , &c.

11 My deerest , I beseech you as strangers and pilgrimes , to refraine your slves from carnal desires which war against the soule .

12 Having your conversation good among the Gentiles : that in that wherein they misreport of you , as of Malefactors , by the good works considering you , they may glorifie God in the day of visitation .

13 Be subject therefore to every humane creature for God : whether it be to King , as excelling ;

14 Or to Rulers , as sent by him to the revenge of malefactors , but to the praise of the good .

15 For so is the will of God , that doing well , you may make the ignorance of unwise men to be dumb .

16 As free , and not as having the freedome for a cloak of malice , but as the servants of God .

17 Honour all men . Love the Fraternity . Feare God , Honour the King .

18 Servants be subject in all Feare to your Masters , not onely to the good and modest , but also to the wayward .

19 For this is thank , if for conscience of God a man sustaine sorrowes , suffering unjustly .

The Explication .

11. IT seemes there were in those dayes faigned devotes of women , who under a pretence of piety intruded themselves very officiously into the company of Church-men , but oftentimes it appeared their pretended piety was but carnality , covered under a vizard of devotion ; and it is with speciall regard to such singularities , and dangerous conversation with women , that the Apostle here speakes both to Church-men , to those women , and to all good Christians in generall , beseeching ( out of his humility ) though he might have commanded them , that they never let fall the memory of their being but strangers● pilgrimes , meere passengers upon this earth , since they are members of Christ , who as a stranger came into the world , when at his first birth he was ( stranger-like ) cast out of doores , and not allowed a place in any house to lay his head in ; so he was content to be borne in a manger , that by this meanes he might shew us , he came to looke us out , who were stragled from Paradise ( banished thence indeed ) and made ( like strangers ) wander over all the world . And seriously it is a deep word , if well reflected on , for Christians here to call themselves strangers , since they have here , no dwelling place , but are Citizens of the heavenly Jerusalem , and all their life time being as a pilgrimage , through the desert of this wicked world . The Apostle strongly perswades , when he bids them take heed of setting their affections upon creatures here , for how absurd were it , if a pilgrim or passenger , ( whose life lay at stake , to be at such a place , by such a time where he was promised a preferment ) should yet doat upon some miserable bondslave in the road , and thereby not onely lose his way home , but his preferment too ; and binde himselfe Prentice to an eternal bondage or slavery ? And the Apostle speakes all this very pathetically , very briefely under the notion of carnall desires , which are indeed the greatest enemies the soule hath , and doe clap the Irons of captivity soonest and fastest upon her , no vice so surely , so speedily inthralling souls , as carnality doth . See therefore how strongly the Apostles charms under this notion of Pilgrim ; since the very name shews the nature of the man , one that hath no right at all to any thing he sees ; one that even to ease his own labour , makes it his study to keep his right road , that longs for nothing more but to get home ; that for this purpose is content to toyl and moyl continually , and never to take long rest ; that dares offend none he meets , lest as a stranger , all the natives rise against him , to revenge the injury he did to any one of them . That looks on all he meets as strangers to him , since he knows himself so to them ; that gets ready tacklings for his tedious journey , and casts off all things else as cumbersom ; that finding himself laught at by most he meets with , especially all youth , for the Exotick habit , which he wears , regards not their flouts nor scorn , , but bears them patiently . Thus , thus the Apostle exhorts all Christians to walk through the wilderness of this World : Note , by carnal desires ( which above all he bids them refrain ) he means all the works of the flesh , all vice indeed , gluttony , as overloading , venery , as over-wasting , anger , as retarding , while others in revenge stop his journey : and so of all the other fleshly works , as St. Paul enumerates them , Gal. 5.19 . which shall be explicated on the fourteenth Sunday after Pentecost .

12. Since by Gentiles here are understood all the Nations of the World , the Apostle tyes up Christians to a very good and a close guard , when he allows him not to use the least miscomportment before any one man or woman whatsoever ; that so whom they cannot edifie by their words , at least they may by their example : by misreports he alludes here to the censure which the Gentiles made of all Christians for wicked and lewd men , because they found a Sect of Christians called the Gnosticks , who were originally descended from Christians , that did indeed live wickedly , and defended their errors with obstinacy : again , they held Christians to be Cannibals and eaters of mans flesh , because in the Sacrament they received the Body and Blood of Christ , and upon which gross mistake Christians were persecuted almost three hundred years , by those who hearing of the thing , did not understand the mystery : Now there is nothing indeed that so beats down ill reports of men , as to see their good works , for when those are considered , God is presently glorified , because those works proclaime God to be within the men that do them . By the day of visitation , is here understood literally the examine of those false reports before Judges , as then Plinius ( a Gentile ) was a Judge in those days ; mystically when by comparing your good deeds with the bad ones of your Detractors , that day of such examine may glorifie God by the conversion of the wicked ; lastly , when notwithstanding you suffer upon false accusations even death it self , that the wicked finding how strong God is in the just , may be converted upon this day of visitation to the just , who dyes temporally himself , that others may live to God eternally .

13. This Illative therefore is aptly taken up after the precedent Exhortation : For it was a calumny then laid upon the Christians by the Infidels , that they as Subjects and Children of God , were exempt from all obedience to man . And the Apostle brings in this subjection here , as one part of perfect conversation and good life in Christians ; and to shew how little this misreport against Christians was the Apostolical Doctrine ; see here , the head of the Apostles commands a subjection so large , that he will have it extend to all , from all men , as part of the Christian Doctrine , that is , to all Superiours over all men of what Religion soever ; to shew that none are , and ought to be more truly obedient and humble , then Christians , who obey not onely Superiours , but Equals and Inferiours too , as St. Paul , Galat. 5.13 . exhorts by charity of the Spirit , serving one another . Note by humane creature , is here understood men , as it were , made by men , or created by men , Superiours , who were before but Equals ; For as creation strictly taken gives being out of nothing , so in a large sence ( and here it is thus meant ) creation of a king makes him to have a moral Being , which before he had not . The like is of all Superiority Political : and to make this subjection the more acceptable , he bids it be for Gods sake , because though men choose men for Governours , yet God so ordains , that man by man shall be governed ; and therefore it is an act of Religion , to be obedient to man in power , as to Gods appointed vicegerent ; and hence it was that Lycurgus fained , he had his Laws dictated to him by the Gods : next we are to look upon Princes , as Gods Images , by St. Pauls advise , saying , who resisteth power , resisteth the ordination of God , and for resisting acquires to himself damnation , Rom. 13.2 . Again , it is by God , Kings ( and other Magistrates ) rule , Prov. 8.15 . as who should say , the obedience we pay to man ought to be in testimony of our obedience to God , setting man over us , and requiring testimonies of our Love to him by obedience to his vicegerents ; that Christians obeying Infidels may gain them to an obedience unto Gods commands . Finally , that Princes so command , as they remember themselves to be Gods Subjects , however mens Superiours ; and this is to obey for Gods sake .

14. See here obedience to Captains , or any other Magistrates , is commanded as to men sent by the Kings or States to govern ; by punishing the bad , and praising the good ; for hence the Good receive praise , when Malefactors are punished for offending them , and when they will rather suffer unjustly the oppressing of the wicked , then do unjustly , or become themselves unjust .

15. This Verse encourageth all men to be good , when the wicked have nothing left to say for their excuse , why they are not good , because they see other men good before their eyes , and that God hath given grace to the good for a confusion to the bad , in not following the like grace which God gives sufficient to make all men good , that will follow the instinct thereof : by unwise men are here understood wicked men ; by ignorance is here meant affected , rather then real ignorance , such as men pretend , when they seek excuses for their sins .

16. As free , that is to say , being truly free , not onely being like free men : and by freedom , is here understood immunity from any subjection to sin , not from subjection to men , who are lawful Superiors : for to claim exemption from such subjection , were to make malice a cloak of Vertue , by pretending more liberty then God allows his Servants , who are never more their own masters , then when they serve him best : for to serve God is truly to raign over all iniquity , that would inslave mankinde .

17. This alludes to that of St. Paul , Rom. 12.10 . with honour preventing one another ; though by honour is here understood all good offices of Charity , which while we do to Christians , we shew that in them we do truly love and honour Christ ; by fraternity is meant the men , who are all true brothers in one faith to God , who were in those dayes distinguished by their fraternities , and living as children of one God all together in one brotherhood . By the fear of God , he means here filial , not servile fear , such fear as consists with freedom , and doth not make men slaves . By honouring the king understand not onely external , but internal honour , such as is best paid by Prayer for the Kings prosperity , as who should say , it cannot be happy to the people , if it be unhappy with the King or State , under whom they live .

18. In this Verse the Apostle descends to the obedience which Servants ought to pay their Masters , as well as that which Subjects pay their Princes , to shew he meant to recommend all kinde of subjection , as well as duty to Princes . By all fear , is understood fear of fault , fear of punishments , fear of scandal , in fine all kinde of fear of all offence whatsoever , as knowing we cannot offend our masters without offending God ; be our masters what they will , good or bad men , we are not subject to their Vices , but to their power ; here is also meant , though they be of ferent Religions , as well as of different Dispositions .

19. By thank , is here understood thank-worthy , or doing a thing that is so notable an effect of grace , as shews it can have no other root to spring from ; so by Grace , is here truly meant Glory or Praise , as who should say , we deserve true Praise , if for conscience of God , ( towards God ) for Religion sake , we sustain that sorrow which falls upon those who are unjustly molested ; for commonly this breeds affliction to most men , yet Christians ought to make this their comfort or their glory and grace in the sight of God and men : For saith the Apostle in the next Verse , What glory is it if sinning you suffer ; for conscience to God may be understood , that God is conscious or knowing of our unjust sufferings , and so in his justice will one day do us right : Again , for conscience to God , is that by so doing we be cleer in our conscience before Almighty God ; or lastly , and best of all , if need be , to dye for vertues sake , rather then be beaten out of it by any threats whatsoever ; and to this the Apostle alludes : for many slaves that in those days became Christians , were by their masters beaten some of them to death , and yet indured patiently the tyranny of their earthly masters , rather then they would gall their consciences towards God their heavenly master , by receding from that vertue which he gave them , the grace to conserve even unto death .

The Application .

1. UPon what other account then that of the Christian Faith , can St. Peter hope to make us believe ? we that are made of the Elements of this World , are Strangers and Pilgrims here , and are to refrain from the Pleasures of the World ; is it not because we believe that Jesus Christ hath by his bitter Death and Passion purchast us a better inheritance ? is it not because at our Baptism we make a profession of this our Faith , and renounce the World , the Flesh , and the Devil ? assuredly it is .

2. Again , from what other Root then that of our Christian Faith are we ty'd up to so strickt a conversation amongst Gentiles , ( amongst the mis-believers ) but because we that believe rightly are bound to do uprightly , and religiously , when he is onely counted a just man , who is a true believer , as we reade , Rom. 1.17 . He is just who lives according to Faith ( he means the Christian Faith ) where note the word Live● imports outward Actions , for we do not otherwise know whether a man be dead or alive , but by outward operations .

3. To conclude , whence is it else that the true children of God are obliged to obey , even mis-believing Superiors ? but because all Power being from God , those that are his children must obey it , and are by the Principals of their Faith ( and of Christian Doctrine ) obliged thereunto ; for since the Ruler of our Souls St. Peter the Vicar of Christ himself , doth teach us this Doctrine , assuredly he had it from that spirit who teacheth all verity : and since the first Light of Truth is that of Faith which brings all erring souls in to the right way to Heaven ( the way of Justice grounded in Faith . )

Therefore we most fitly pray as above , that all who bear the names of Christians may reject unchristian deportments , and do Christian actions , such as the Light of Faith leads them to .

The Gospel , Iohn c. 16. v. 16. &c.

16 A little while , and now you shall not see me : and again a little while , and you shall see me : because I go to the Father .

17 Some therefore of his Disciples said one to another , what is this that he saith to us : A little while and you shall not see me : and again a little while , and you shall see me , and because I go to the Father .

18 They said therefore , what is this that he saith , A little while ? we know not what he speaketh .

19 And Jesus knew that they would ask him : and he said to them , Of this do you question among your selves , because I said to you , A little while , and you shall not see me , and again , a little while , and ye shall see me .

20 Amen , Amen , I say to you , that you shall weep , and lament , but the world shall rejoyce : and you shall be sorrowful , but your sorrow shall be turned into joy .

21 A woman when she travaileth , hath sorrow , because her hour is come : but when she hath brought forth the childe , now she remembreth not the anguish for joy , that a man is born into the world .

22 And therefore you , now indeed you have sorrow ; but I will see you again , and your heart shall rejoyce : And your joy no man shall take from you .

The Explication .

16. THis place is diversly understood , by some , of the day of Judgement , which Christ calls a little while , because to God all time is but a moment ; yet in regard he had immediately before comforted the Apostles , that though he was to leave them , he would send unto them the Holy Ghost , another Comforter , who should teach them all truth , and that what ere he taught them , he should receive it of him ; therefore it is most probable our Saviour here alluded to his Passion , Resurrection , and Ascension , which being at hand , when he spake these words , and consequently he being by his Death to disappear a while , and a little afterwards ( namely three days ) he was to rise again , when they should see him a while again , that was , for fourty days , after which he was to ascend unto his Father ; probably I say , this was the most literal Sence of the Words , a little , &c.

17. 18. No marvel if they understood not this Riddle , and so brok out into these two Verses following , full of doubt , what his meaning might be .

19. He knew indeed they desired to ask him , being grieved and sad at the news of his departure , yet were loath to be so bold ; so he knowing their meaning , not by any outward actions of theirs , but by his Deity , which did see the secrets of their hearts , was pleased to satisfie them ; and yet he did this by sweetning their sorrow , with diverting them from one Riddle to another , opening the first by the last , as appears in the next Verse .

20. Wherein he tells them , as in the two Sences above , Verse 16. That his Disciples and all good men should here weep , while the bad men of the world did rejoyce , but that as the temporal sorrow of the just should be turned into eternal joy , so the temporal joy of the unjust should be turned into eternal grief ; or rather that you who are my friends , shall weep to see me suffer and dye , while my enemies the Jews shall rejoyce thereat , you being sad in the mean time , but as by my resurrection your sorrow shall be turned into joy , so their joy shall be turned into sorrow and confusion ; not for love to me , but for shame of themselves .

21. For divers reasons the sorrow of the Disciples at Christs death was compared to the pains of a woman with childe , and their joy at his Resurrection , to the joy of a woman delivered of a Son , after a hard labour : First , because both these Griefs were very Bitter , Secondly , both Short , Thirdly , both full of Danger , Fourthly , both converted into after Joy , suitable to their Sorrows , Fifthly , because as the same childe was first cause of pain , so he is cause of comfort , the like of Christ dying and rising again , Sixthly , both joys are excessive Great , whereas they take away all sense of Sorrow . So here the Passion of Christ is in this Parable , supposed to be the labour or travail of the Apostles , dolorous as a womans in childe-bearing , and his Resurrection is supposed to be as the Birth of a Son to them , after so hard a labour as they were in , whilest all the world jeered and scorned them , for hoping after so impossible a comfort , as it was thought , when the Apostle calls it a scandal to the Jews , and to the Gentiles a folly . St. Augustine is so acute upon this place , as to say Christ compared the Apostles sorrow for his Passion , to the pains of a woman in labour of a Boy , and not of a Girl , because those are the greatest labours of women : and again , he makes a special remark , that the Text saith here , the Mother forgets her pains , not because a Boy is born , but a man , one that is to be the Support and Prop of her house , when her self can no longer live ; for saith St. Augustine , Christ was , as it were , born by his Resurrection to the World , not as a Childe , but as a Man ; conquering Death , winning eternal Glory to himself and to all his Posterity , to all Saints of Heaven , who are the Children of his Grace .

22. This Verse applies all the rest by way of Repetition to the Senses as above , while it tells the Apostles , this shall be their Case about him , this their Grief at his Death , this their Joy at his Resurrection , like the travail and comfort of a woman first in labour , then delivered of a Son : But when he adds this Close , That their joy no man shall take from them , he means neither in this world , nor in the next ; for such shall be their joy to see Christ risen , who was dead , that even the menace of Death to themselvcs shall be comfortable , out of their assurance , to share with Christ in the joy of his Resurrection , if they partake with him in the pains of Death , by dying for his sake . Whence St. Paul boasting said , who shall part us from the Love of God ? Nakedness , the Sword , Persecution ? Rom. 8.35 . No , no , the love of Christ , and hope of Heaven are comforts above all afflictions whatsoever : whence we reade of the Apostles that they went rejoycing from the bench of the Iudges , because they were held worthy to suffer contumely for the name of Iesus , Act. 5.41 . And this to shew , that no man could tak● away that joy which God gave them , as the Text above hath told us .

The Application .

1. IT is worthy our observation , that amongst so many passages as were between Christ and his Apostles after his Resurrection , this days Gospel is taken out of Saint Iohn Evangelist , his Story of our Saviours Actions reporting what he said to his Apostles immediately before his Death . For we see the Expositors upon the first Verse of this Gospel tell us all that is here said , alludes to the Death , Passion , and Resurrection of our Lord , as well as to his Ascension and to the coming of the Holy Ghost . Then certainly our Mother Church reads us this Lesson to day , with intention to draw from us such like Acts of Faith , as our Saviour desired the Apostles should make when he told them he was shortly to dye , and shortly to rise again .

2. And since this Parable aims at raising consolation in the Apostles hearts , out of the disconsolate Death and Passion of their Lord and Master , by vertue of the Faith they had in his future Resurrection after his Death . Assuredly it is now our parts that are Christians to make the Cross of Christ our chief content , the Death of our Saviour the onely hope we have to live , and his Resurrection the ground of our Faith , that by vertue of his Blessed and Incorrupted Body risen from his Grave , our corrupted flesh and blood shall rise again , and be made partakers of those heavenly Joys which he hath prepared for all that do firmly believe , in him , and live according to the Rules of Christian belief .

3. Note , that amongst those Rules , a Principal one is read unto us this day , of believing firmly that all the sorrows this world can afford us , are not able to rob us of the future joys prepared for us in Heaven ; if from erring Infidels we become right believing Christians , and live according to the light of Truth : The Faith of Jesus Christ , that is , if we do such Actions in Vertue of that Faith , as We pray to day we may do : say then the Prayer , and see how pat it is to this Doctrine of the Church .

On the fourth Sunday after Easter . The Antiphon . Joh. 16. v. 5.

I Go to him that sent me ; but because I have spoken these things unto you , sorrow hath filled your hearts . Alleluja .

Vers . Tarry with us , O Lord , Alleluja .

Resp. For night draweth on , Alleluja .

The Prayer .

O God , who makest the mindes of thy faithful to be of one accord , grant unto thy people , that they may love what thou commandest , and desire what thou doest promise ; that amongst worldly varieties there we may fix our hearts , where are true joys .

The Illustration .

O Beloved , what a Prayer is here ! what an elevated language doth the holy Ghost speak in to day ! behold hold a whole Sermon in a few lines ; what preacher needeth other Text then this Prayer , to dilate upon even till the day of Judgement ? shall I speak a big word upon this Prayer ? be it but with us , as this day we pray , and we are even with God himself ; at our journeys end : and why should we despair thereof ? since in vain we are bid to pray for this , if it were not ( by Prayer ) to be obtained . beg it then , beloved , on your often bended knees , beg it earnestly , fervently , heartily , and doubt not but it will be granted , for God doth not feed us with fond hopes , of what he will not grant , if we so a k it , as we ought . But stay , how comes it , that with so much plenty of Spirit we finde to day so little seeming connexion with the Epistle and Gospel , which yet I am confident will prove both as it were eminentially contained in this admirable Prayer ? And first observe how suitable it is for holy Church to pray thus , when we are now in the time , that Jesus Christ prepared his Apostles to be content to leave him , or at least , that he should leave them . How often did he command them resignation on all occasions to the will of Almighty God ? was not this the very form of his Prayer ? Thy will be done in earth , as it is in heaven , Matth. 6.10 . Hence the Church begs to day , that we who believe in Christ , may live all of one minde : and since it is morally impossible , so many men should be consenting all in one ; therefore we see the prayer gives that to God , saying , it is he must make that to be , which we beg ; he must gives us grace , since we are all one in Faith , to be all of one minde in the operations of that belief , which works by charity , that knows not [ thine ] and [ mine ] but gives all to God , and takes onely from his Holy Hand , what he pleaseth to give back again . Next we pray , that we may love what God commands , which in this case was ( to the Apostles ) that they might love to leave our Blessed Lord , for so God had commanded , That they might desire what he promised , which was the coming of the holy Ghost . That amongst worldly varieties , there they might fix their hearts , where onely true joys are to be had . O! what a taking off their mindes was this even from himself ? whose departure was one of the worldly varieties he would not have to trouble them , but that they should upon the loss of the happiness they had in his society , fix their hearts on a greater happiness ( who but the holy Ghost could make this good ) upon the joys of heaven , which are true joys indeed ; and this also shews we are still sliding down the Channel of the Resurrection too in this Prayer , as hath been said . Blessed God! how good art thou to man , who hast made him a happiness greater then the company of thy sacred Son , whom yet we know is God and man too ? the reason was his Humanity here did shade his Divinity ; but in heaven his Deity shall outshine his Humanity , and so make us love man in him for Gods sake , whereas here the Apostles did love God but for Christs sake , as he was man ; and therefore this Prayer ( as it speaks the Apostles parts ) bids them fix their hearts upon true joys indeed , those onely that are in heaven , being greater then any they could have in the society of Jesus Christ himself , so long as he was upon earth : not that his Glory was less here then in heaven , but that man is less capable to see God on earth , then he shall be to see and enjoy him too , when he comes to heaven ; and therefore hee ought not to fix his heart upon any content whatsoever upon earth , but still to keep it moving towards a greater and a truer Joy . And thus having made way for the Application of this Prayer unto our selves ( by seeing how in the Apostles sence we ought to say it ; ) let us close with our accustomed Application of it , to the Epistle and Gospel of the day , or rather of them both unto it , which are , as it were , eminentially contained therein . And first there is nothing so cleer , as that it is [ a gift ] of God to make us thus resigned ; hence the Epistle breaks out into that acknowledgement , saying , [ every good and perfect gift is from above descending from the Father of Lights , with whom there is no transmutation , nor shadowing of alteration ; and who by his own sacred word hath ingrafted in us a filiation , that makes us be a beginning of his creature ] that is , willing by our resignation , to be made through his holy Grace , his better [ creature ] then by nature we are . And so in brief to be those Saints , which St. Iames in his Epistle sets before our eyes , and consequently those which the Apostles were , when our Saviour had prepared them for his departure from them , and told them , they were not inquisitive enough after the heavenly joys , whilest they doted too much upon his Humane presence , after he had made them believe , it was expedient ( even for themselves ) that he left them , and that the holy Ghost came to them , in his stead , to all those purposes that are recited in the Gospel following ; and to all which purposes we shall finde this Prayer availing us , if in this sence we say it often , and thereby take ( as in a little Cordial ) the whole substance of the Epistle and Gospel of this day .

The Epistle , Iac. 1. v. 17 , &c.

17 Every best gift , and every perfect gift , is from above , descending from the Father of Lights , with whom is no transmutation , nor shadowing of alteration .

18 Voluntarily he bath begotten us by the word of Truth , that we may be some beginning of his creature .

19 You know my deerest Brethren ; And let every man be swift to hear , but slow to speak , and slow to anger .

20 For the anger of man worketh not the justice of God .

21 For the which thing casting away all uncleanness , and abundance of malice , in meekness receive the engraffed Word , which is able to save your Souls .

The Explication .

17. IT is prodigiously strange to see how much the Apostle here speaks in Little , under these two terms of best gift , and perfect gift ; for though the simple and literal meaning be , that all which is good amongst men , is given them from God , and all which is bad amongst them comes from the Devil , and from their own concupiscence , yet there is a far deeper sence couched also here ; and first , under best gift , is understood not onely the goodness of the thing given , but the excellent good will of the giver , and even that , being as good as the gift , adds much to the value thereof ; for indeed as man hath nothing of his own to give , so he hath no will of his own , nor desire to give any thing that is good , but even that good will is Gods , and comes from God inspiring man to do good unto his neighbour ; but the sence is yet deeper by the reduplication of perfection upon the goodness of the donation or giving , and of the gift given ; as who should say , Gods gifts are not onely goodness in themselves , ( by being communications of his infinite goodness to us ) but they are also most perfect , both as their intrinsecal goodness makes them so , and as their extrinsecal operations and effects do make us so likewise unto whom they are given ; since the end for which they are given , is , that man ( by means thereof ) may be perfect as Christ was perfect : again , many men give oftentimes that , which obligeth others , and yet is not either perfect in it self , or properly their own to give ; neither of which can be wanting , when God is the donation , the gift , the perfection , and all that can be imaginable to render a gift , or the donation of it good and perfect , best indeed and most absolutely accomplished . Again , by all gifts are here understood those of Nature , Grace , and Glory , whereof each is from God so immediately , as none of them can flow from any other fountain : since he is Natura naturans , as Divines call him , and we Natura naturata , he is the Fountain , Origin , and first Principle of all Natures , he is a simple and perfect Nature , in , and of himself , so fecund or fertil , as he is able to branch himself out into an infinity of other Natures , which yet shall all be as distinct from his own Divine Nature , as Creatures are from their Creator , and from one another too . But the very truth is the Apostle here reports , to the two latter sorts of gifts , namely those of Grace and Glory ; for he had before spoken much of Faith , Grace , Wisdom , and Patience , all of them seeds planted in the souls of the Faithful , purposely to render them the fruits of Glory in the next World . To conclude , Saint Thomas of Aquin will have the word Datum , that is , the thing given , to mean the gift of Glory in the next world ; as who should say , all God gives here is to make us good , all he gives in Heaven is to make us perfect ; others ( and they not unproperly ) say , by the best and most perfect gift here mentioned , is meant our Saviour Jesus Christ himself , who is indeed all goodness , all perfection ; and so it is well said , that when God gave us his onely Son , how is it possible he must not with him have given us all things ? but we may also conceive the Apostle here gives all Christians a general rule to ask of God nothing , but what is good and perfect , because he can give nothing else , being himself all goodness and all perfection . And since Christ was the best pledge of this goodness , and of this perfection , that ever man was witness off , he coming from his heavenly Father , it is by consequence true , that all the good we can hope for , must come from the same Fountain , the same heavenly Father ; who is therefore called the Father of Light , because he is the Fountain of in accessible Light : and indeed by the Father of Light , is here understood the whole sacred Trinity ; First , because God is ad intra , as Divines speak , meaning in himself , Majesty , Glory , and Light , inaccessible , as was said above : again , as in this Trinity there are three Divine Persons , so every one of them is properly called a light ; as of the Son we are told by the Nicene Council , that he is Light of light , or the Light of the eternal Father , and consequently the holy Ghost is Light of lights , proceeding both from the Father , and from the Son , whence holy Church calls the holy Ghost lumen cordium , the Light of hearts ; and St. Dennis explicates the mystery of the sacred Trinity by light , in which are three Properties , Light , Splendor , and Heat ; for as light without its own loss produceth the other two , so the Father without his own loss begets his Son , who is called Splendor patris , the Splendor of the Father ; and from them proceed the holy Ghost , called Love , which is not onely a Heat , but a Fire of Charity burning eternally bright between the three sacred Persons , Father , Son , and holy Ghost : Secondly , because God ad extra , that is to say , without himself , is the Origen of light , as he created Angels , the chief of whom being for his excessive brightness called Lucifer ; and the rest having power , each Superiour of them to illuminate his Inferiour Angel . Also as he created man endowed with the excellent light of reason , by which he was able to enlighten the souls of those that are ignorant in the knowledge of Truth : Thirdly , as he created the Sun , Moon , and Stars , all gallant lights useful to creatures in this world : Fourthly , as he is the Author of all Supernatural lights , namely , of Faith , Hope , and Charity , Wisdom , Understanding , Counsel , and all other Vertues whatsoever , and Graces , that are the lights guiding our souls to eternal Bliss amidst the mysty darkness of death and sin : Fifthly , as he is the Author of all prophetical Spirits , foreseeing by the light of Revelation things to come . Lastly , as he is the Author of the light of Glory , a creature so perfect , that St. Thomas saith , God cannot make it perfecter ; his reason is , because it is the medium to shew us perfection it self , his own sacred Deity , and without the help of this Glory elevating the powers of Angels and blessed Souls of men , neither of them could behold this inaccessible light , which is God himself ; but whether this light of Glory may not be answerable to the more or less Grace in Saints or Angels , and consequently an accident more or less intense or perfect accord , to the exigence of every individual subject in which it is ; we shall rather leave to Schools to dispute with St. Thom. then presume here to determine ; with whom , that is with which Father of Light , with which sacred Trinity , there is no Transmutation , no going from place to place , as all other lights do , especially the Sun from East to West ; nor no vicissitude of over-shadowing , no Eclypse or Darkness by the Interposition of any thing between God and his creatures , or by his recess from them , as the Sun goes from us , and so makes night , called vicissitudinal darkness , and comes to us , and so makes day , called vicissitudinal light ; because it comes and goes by fits , by turns , by changes , by alterations , whereas in God there is none of these to be found ; for his light doth not come and go , he is not now Author of Grace , now of sin , but all that comes from him is Grace , and if sin interpose , it is from us that interposition comes : nor doth his Glory to the Blessed fade at any time , grow dark or dim , but keeps still the same fulness of lustre , it hath at first : but God is so far from mutability , that he is from five remarkable Heads immutable ; First , by nature Immortal ; Secondly , by quality ( as we call it ) Vnalterable ; Thirdly , by place Immoveable , because immense and filling all place ; Fourthly , by Will constant , ever the same in Resolution ; Lastly , by Operation , ever here with Grace , ever in Heaven with Glory working upon his Creatures ; and all these four last flow as from their origin out of his Immortal and Eternal Nature ; nay that which is most remarkable is to think , how in all the vicissitudes and changes that Christ Jesus felt in himself for us ( as man ) he was not the least altered as he was God , but therefore became man , that he might incourage us to beare patiently , the changings and turnings of corrupted nature , when he that was God exposed himselfe to the like , lest we should despaire of ever coming to an unalterable eternity of bliss from amidst so great a privation of rest , as this perpetually altering world produced in us .

18. This verse proves God is not the Author of temptation or sin in us ; since he hath freely begotten us to be his children , children of his own inaccessible light : and this generation also is that best and perfect gift , which in the verse above we heard came from God ; but this word voluntarily is of deep sense , and alludes to the difference wherewith God begot his own naturall and eternall Son , namely naturally and necessarily , so that he could not choose but beget him from all eternity , coequall to himselfe ; but our generation was gratuit , free , voluntary , whereby we were in time begotten , and so , as God might have chosen , whether he would or not , have gotten us to be his children of grace , and not of nature , infinitely inferiour , no wayes coequall to him : againe , by voluntarily is understood not only gratis , but also by designe , as it is distinguished from hazard , fortune , chance ; besides we are three severall times begotten ; first by nature or creation , secondly by grace and regeneration in Baptisme remitting originall sinne , thirdly by grace and pennance remitting actual sin , though the Apostle here alludes only to the two last ways of our regeneration , as is cleer by what followes , saying we are thus begotten by the word of truth , which is first understood , by the second person of the Trinity , becoming man to save us , who were before Gods creatures , but the devils children by the guilt of sinne : and he is truly called the word of truth , who is truth it selfe ; secondly , the word of truth alludes to the promise of redemption made by God to Abraham through one of his seed Jesus Christ ; Thirdly , the word of truth may allude to the Sacramentall words , that are most true , I Baptize , I absolve thee ; fourthly and most literally , by the word of truth is understood the word of the Gospel , which is called properly the word of truth , as first taught for such by Christ , and afterwards confirmed for such by the Holy Ghost : lastly by the word is understood the good life and doctrine of the faithfull corresponding to the word of God , or Gospel of Truth , for thus we are begotten also as by the word ; so that we may see in this generation God is our Father , his grace the seed , our Mother is a conformed will to the will of God , her seed the consent to what our Holy Father cals unto , and lastly the childe thus begotten of these Parents is our inward or supernaturall man , so called from our better Parent God Almighty ; and yet even thus happily brought forth , you see the Apostle cals us , but some kinde of beginning to be creatures of Almighty God , that is , so his creatures , as we are also his children , though by this word beginning is best understood the chief , principall , or first fruits among men , such as are to share in glory with the first created Spirits the Holy Angels : as if other men , that are not true Christians , could not hope for this happiness : and of this sort the Apostle accounts these to whom hee writes this Epistle ; by his creature therefore is understood onely those faithful soules , who shall finally live and raigne with him in glory ; for all other creatures , though his , are not yet so excellently his as these ; for these are by speciall grace new creatures , that is , twice or thrice borne , or made over such by nature or creation , by grace or Baptisme , by pennance and by glory .

19. Know you , that is to say , you know enough by what I have said to you upon this subject of Christianity , as above , in generall termes : now let me give you a lesson or two in particular , let every one of you be swift , or nimble to heare , ( For as the wise man saith , Prov. c. 1. v. 5. a wise man will heare and be more wise ) for he had observed many of them were so transported with finding they had some gifts of grace , that they were alwayes boasting of them , though even to the interruption of others , that first had undertaken to speake of Godly things to them , whence often they fell into passion and anger one with another ; and to all these the Apostle speakes particularly , exhorting them with humility , rather to heare others teach them , then to undertake teaching others , and not onely to heare , but to follow the rules of their teachers ; for he onely perfectly heares the word of God , who lives a life according to the doctrine he heares ; whence Saint Paul sayes , Rom. 2. v. 13. not the hearers of the Law are just with God , but the doers of the Law shall be justified ; we note here , the Apostle relates in all this exhortation to the attaining of those vertues , which he had first recommended to them in the beginning of this Epistle , and in particular to wisdome which he mentioned in the fifth verse thereof ; so that , as the property of wisedome , he commends attention to what others can say ; slowness to speake our selves and slowness to anger ; and here he seemes by slowness of speech , to recommend unto Preachers that quality , and that they affect not loquacity , but rather tardity of speech in their Sermons , as more proper to imprint what they say , and to edifie in the hearer ; for it was excellently said of Publius Mimus , he knowes not how to speak , that cannot hold his peace , but much better of Saint Augustine , Epist. 132. & in Psalm . 139. in vaine doth he Preach the word of God to the eare , who doth not himselfe heare it in his heart ; his meaning is , let no man preach the word , that hath not first heard what the Holy Ghost dictates to him upon it , by way of meditation , or contemplation ; besides Christ himselfe gave us this rule , of whom we read , Act , 5.1 . Iesus began to do and to teach , to be silently a good man , before he did openly Preach to perswade others to be good . To conclude , slowness to anger is advised , as the best guard we have to stand upon , because nothing so much loseth a wise man in the repute of others as choler , passion , and anger , especially when it is frequent ; and therefore the Apostle not presuming it likely to be able to cut off that vice by the rootes , adviseth at least that we be wary of it , and not to fall unprovoked thereinto .

20. By the anger of man is here understood , that as God , when he doth most justice , ( in the latter day of judgement ) passeth that finall sentence without anger ; so to be here a just man , one must be free from anger too : but there are divers senses of this place among the expositors ; some will have it to meane , that God , to doe justice , made not private mens anger the measure , but the sentence of the impartiall Judge amongst men ; others will have it , as if anger did not love but hate justice ; but the most genuine sense ( and to the Authors minde ) is , that anger generally hinders all justice , as if anger and passion did obstruct all the wayes to make a just man ; note Saint Thomas gives an excellent mark , to know how we may be angry , and not sinne , when our anger followes reason , and contrarywise whensoever reason followes anger , there must needs be sin , because anger is the chiefe agent , reason but the instrument , whereas in the former way anger is the instrumentall , and reason the principall worker ; so by the anger of man is here understood the anger of the naturall man , for if it be of the supernaturall , it may be such as Christ and his Holy Saints had , when they were angry at sinne , and yet meeke to the sinners .

21. Many refer this verse onely to the last thing spoken of , anger , as who should say , since anger doth not produce justice , it must needs worke the contrary effect , namely all injustice , amongst which is uncleanness and malice ; but yet this verse shall be much better referred to all that was said before verse , v. 18. of our being by the word of truth begotten , since the Apostle doth close this verse , with telling us how to make our selves more apt to receive the word of truth into our soules ; or as who should say , since wee are begotten voluntarily by the word of truth , let us endeavor by all meanes to preserve in us this regeneration , this inborne word in us , this filiation to God , this adoption to glory ; and by the name of uncleanness the Apostle here alludes to concupiscence , drawing us from the life of this word unto the death of sinne ; by the name of malice hee alludes to the sinne of anger before inculcated , as hindering our justice , such as by meekness we produce in our selves , and so preserve the inbred word , ( our filiation to God , ) which must be our finall salvation of our soules ; by taking in , or receiving the ingraffed word is here meant keeping it ; for this was spoken to those who were already Christians ; and the allusion is pretty , which is here made to a graft ; for as by ingrafting on the body of an Apple-tree , the gardiner ( if he please ) brings forth a Plum or Peare , so the word of God ingrafted into our soules brings forth the fruits of grace , which are the Seeds of better fruit , of glory : if any aske what is this ingrafted word ? we may say , it is God incarnate ; for his incarnation is as it were , an ingrafting , or inoculating God into the hearts or soules of men ; since as the graft is alwayes of a better kinde , then the Stock it is ingrafted on , so the Divinity is much more sweet and fertil , then our sowre Crab of humane nature ; whereas by the Hypostaticall union , God and man in Christ became one person , as the Tree and the graft become one body , when the Sap unites and cements them together ; againe , as all grafts are first cut from their own homogeneall Stock , before they be ingrafted into another , so the second person of the Trinity was taken ( as it were ) out of the hosome of his eternal Father , to be ingrafted in the wombe of the Blessed Virgin Mary , and so was brought out of his heavenly , to be planted in our earthly Paradise , or rather wilderness indeed , for such it was , when he came downe to earth ; and as from the sowre Stock of a Crab-tree , we must first cut a branch , before we can ingraft a better fruit upon it ; so was there cut off from Christ , his humane hypostasis , and he made to subsist by the hypostasis divine : besides as the graft , and the Stock are bound together , till they fasten into one another , so by the hypostaticall union was the divine graft bound to our stock of humane nature , that thereby God and man might grow into one person , consisting of two natures ; others will have this ingrafted word to be the Blessed Sacrament united to our Soules : others understand it to be Christ crucified on the Cross ; others contend it is the word of God ingrafted by the Preachers into the hearts of the Faithfull .

The Application .

1. THe two first verses of this Epistle , point directly at the gift of Faith , which is indeed the Best and most perfect gift , eminentially called the gift of God : and is such a Light to our Reason , as can come from none but the Father of Lights in it selfe , the Blessed Trinity , but as to us , we may say it comes from the Father of our Light , ( that is of our Faith ) our Saviour Jesus Christ : who hath indeed voluntarily begotten us by the word of Truth , the Holy Writ , the Record of our Faith ) whereby we have our first beginnings of being God Almighties creatures .

2. The two next verses tell us with what Alacrity and Promptitude we should hear this Sacred word of God : as also with what Patience we should bear the Rebukes and Checks it gives our Consciences , when it reprehends our vices . In plaine termes we are told that to be Angry at any holy reprehension , is an evident signe of our not being Right beleevers ; since by our operative Faith we are made just , as we have often been taught ; and nothing is less consistent with justice then Anger .

3. The last verse tels us what effects Faith ought to work in us , namely Purity , Love , and Meekness , for without these we are not capable of saving our soules by the ingafted word of God in us , which yet of it self , is sufficient to save us , if received with that Purity which renounceth all mixture of Heresie , Schisme , or Infidelity ; for these are the Obstructions to the unity of minds which Faith worketh in the soules of true beleevers , making them therefore all of one minde , because they are all of one pure and impermixed Faith , ( such as is only in the Catholicke Church ) and the effect whereof is to make them therefore love even the hardest commands of that good God they do beleeve in , and to covet ardently what he promiseth unto them in requitall of their love , who amongst all the allurements in this world fix their hearts only upon heavenly joyes , which are promised in the next world , not on such shadowes of joyes as we possess here ; in a word not to fix their hearts upon our present loanes , but upon our future promises , for God here doth not properly give us any thing , how ever he lends us all we have , his gifts are for eternall enjoyment , not for temporary uses onely , Now that we may doe this , see how fitly Holy Church Prayes as above .

The Gospel , John 16. v. 5 , &c.

5 But I told you not these things from the beginning , because I was with you . And now I goe to him that sent me ; and none of you asketh me , whither goest thou ?

6 But because J have spoken these things to you , sorrow hath filled your hearts .

7 But J tell you the truth , it is expedient for you that I goe ; for if I goe not , the Paraclete shall not come to you . but if I goe , J will send him to you .

8 And when he is come , he shall argue the world of sinne , and of Iustice , and of Iudgement .

9 Of sinne ; because they beleeve not in me .

10 But of Justice ; because I goe to my Father : and now you shall not see me .

11 And of judgement : because the Prince of this world is now judged .

12 Yet many things I have to say to you : but you cannot bear them now .

13 But when hee , the spirit of truth , commeth , hee shall teach you all truth ; for hee shall not speake of himselfe : but what things soever he shall heare , he shal speake : and the things that are to come , he shall shew .

14 He shall glorifie me : because he shall receive of mine , and shall shew to you .

The Explication .

5. TO understand what the Apostle meanes in this verse , we must know the meaning of the foregoing words ; and though many wil have these things to report unto what went before , namely our Saviours having told them they should be persecuted and punished to death for his sake after he was gone ; which he told them of , that when it happened , the Apostles should not say , he had cheated them by his vocation , or calling them to be his Disciples , and had not told them , what would follow ; so some wil have these things now report to our Saviours prediction of his Disciples persecution ; but indeed they refer to what followes , as is cleer , by his saying , he told them not those things at first , whereas he had long before told them of their persecutions , as we read Matth. 10.17 . Luc. 12. v. 12. But now he meanes these things that follow , namely his leaving them , and his resolving to send them in his roome the Holy Ghost , which he did not so particularly tell them of , as now he doth , being he is to part with them , and so had need leave them the comfort of another comforter to come to them in his place ; for at first ( meaning , ) as long as himself was with them , they had comfort enough ; but now that he goes , he tels them these things , which shall be comforts to them , ( though persecutions ) when he is gone : and the following verses will cleer it to be thus meant of these things , &c. though this may also be understood , partly of their persecutions , and partly of their comforts , because he now at parting , added some particulars of their troubles , which before his presence took from them , as namely their being cast out of the Synagogue , and that their persecutors should thinke they did God good service by ill offices to them ; for these , ( while Christ was with them ) fell all upon him ; so it was needless then to tell them of it : Thus others not unaptly upon these things . And now J goe to him that sent me ; by now is understood ( shortly I shall goe ; ) for these words were spoken a little before Christs passion ; so he speakes , as if that were over ; when he sayes , now ( that I have suffered for you ) I goe ( by the way of that death , of my resurrection and ascension ) to him that sent me ; to my heavenly Father ; and none of you are inquisitive , or curiously diligent enough to aske me questions about the place I goe to , about heaven and eternal glory , which is the end of all mine and your pains : see here , our Saviour seemes to chide them , that they doe not interrogate him something more particularly about the Court of heaven , and the endless joyes thereof : since he knew this would be of huge concerne unto them , and give them exceeding comfort in their present afflictions : For Saint Thomas had in the fourteenth Chapter , v. 5. Glanced at some such questions , but not it seemes enough , so here Christ tels them , they do not ask him , ( meaning they ask him not zealously enough ) as who should say , wee must not huddle over good things to halfes , for that is , as not done , towards God , and our salvation , which is not done enough to purchase them unto us .

6. But instead of asking me ( what may comfort you yet to hear ) you are sad , for what you have already heard , that I am to leave you .

7. Be sad as you will , I tell you the truth , it is fit I goe nay , it is fit for you , as well as for me ; thus some : but others better , who say , be not sad , since it is truth , that my going , ( which you make the cause of your sorrow ) is and shall be the greatest cause of your comfort , for unless J goe , the comforter ( the Holy Ghost , who is Consolator optimus , the best comforter ) shall not come unto you ; whereas , if I goe , I will send him you : and the very truth was , the Apostles were so carryed away with an affection to the humanity of Christ , that though they did ( after his resurrection ) beleeve and love his Deity , yet it was with too much dotage upon his humanity ; an excellent lesson therefore was his abstracting the presence of his own person from them , that their loves might be righter set , namely upon his Sacred Spirit , rather then upon his blessed body : and by this let fondlings leave to doate too much upon the persons of their Ghostly Fathers , lest they love them better then they should , rather let them bear a mind of indifferency to the person of the Priest , and love him more for his spirituall power , then for his humane person , since we see , Christ weaned the Apostles from their humane affections to his outward person . Againe it was expedient for them that he went , to send them the Holy Ghost , that so they might see the third person of the blessed Trinity was perfect God , though not God and man , as Christ was ; and this proofe was made by his own comforting them , even more then Christ had done ; because without mixture of creature : Lastly , the reall distinction of the three divine persons was by this mission proved ; for mission in God , imports as much as generation and procession ; so the Sons mission ( as to us ) was the notion of his generation by his heavenly Father , and the mission of the Holy Ghost was ( to us ) the notion of his procession from them both , namely from the Father , and from the Sonne : all which , as it was expedient , ( indeed necessary ) for us to know , so for these reasons was it necessary for Christ to go ; necessary I mean , towards the accomplisht comfort of the Apostles .

8. By the world in this place is understood properly the Jewes and unconverted Gentiles , for these shall be particularly accused by the Holy Ghost ; telling them , while they refuse to become Christians and true beleevers , they shall have the guilt of conscience here to gnaw them in peeces , as it were and to render them divide from themselves , while their reason shall be convinced by the works of the holy Ghost in good men , that they ought to beleeve as the right beleevers doe , and teach , though their obstinate will resists this reason , and makes them either pertinacious in Judaisme , or peremptory in heresie and choice of their religions , rather according to their own dictamens , then to the Doctrine of the Church ; assisted in the delivery of truth by the Holy Ghost , so far that hell Gates shall never prevaile against it . Matt. c. 16. v. 18.

9. See here how Judaisme , Infidelity , or Heresie are called sinne , by speciall title to that ougly name , as who should say , these are the sinnes of sinnes , these are the sinnes which the Holy Ghost shall fitst and chiefely lay to the charge of all consciences , into which he comes , while the Text saith , he shall argue them of sinne , for nor beleeving aright in Jesus Christ : which shall be exteriourly by the Apostles and their successors Preachings and Miracles , interiourly by the Sanctity of life in good Christians so evidently proved , as it shall be without all excuse laid to them for a huge sin , not to beleeve all that the Church teacheth of our Blessed Saviour , not to beleeve indeed what Saint Peter said ; ( as we read , Actor . 4. v. 12. ) There is no other name under heaven given unto men , in which wee ought to be saved , but that of Jesus Christ ; no sinne therefore like that of infidelity , as alone damning without redemption ; for he that beleeveth not shall be condemned . Mar. c. 16. v. 16.

10. Againe he shall argue them of Iustice , ( that is hee shall accuse them of injustice ) shewing to the Jewes , all their ceremoniall rites and Lawes did not render them just : nor would all the morall vertues of the Gentiles ( that were infidels ) justifie them in the sight of God ; because none could render them just there , but Jesus Christ , who for that purpose went to his Father , to tell him , these onely shalt thou justifie , who beleeve aright in me , who renounce the ceremoniall Law of the Jewes , the humane Law of the Gentiles , and follow the divine Law that I have left them , who alone have redeemed them , and can alone save those that keep my Law , that can make them truly just , in the sight of men and Angels , and of God himselfe : it is very pretty what Saint Bernard saith of these words , Ser. 12. The Holy Ghost doth argue the world of sinne , because it dissembles , of Justice , which it doth not rightly order , while it attributes the same to man , not to God , of Judgement , which it usurpes , while it judgeth rashly , not onely of it selfe , but of others too .

11. Lastly , he shal argue the world of Judgement is diversely understood ; by some , that the Holy Ghost shal shew the world made a false judgement of Christ his Miracles , holding them to be witchcrafts , or workes of the devil , by others , that he shal argue men of sloath , to be overcome by the wounded and conquered devil , for want of diligence to resist him , by others of cousenage , to put their hopes in the devil , who himselfe is damned , and can save no man : by others ( and those best of all , ) that the Holy Ghost shal argue men of Judgement , in shewing them how justly they deserve damnation , who follow ( for their guides ) the damned devil , and all his wayes and workes : and this when he shal make the Apostles cast out devils out of the visible Temples , where they were , as Idols , adored for God ; and out of the invisible Temples ( the soules of men ) whom they had possessed , both by their foule persons presence , and by the guilt of enormious sinne , cast out by Sacramental grace of holy pennance .

12. Christ here alludes to the mysteries of Faith , the conversion of the Gentiles , the foundation of the Churches , and Government thereof by his Vicar , by the Bishops and Priests in a Hierarchical way ; all which he left to be the product of the holy Ghost , and things deeper , then for novices to be able at first to dive into , in whose eyes the carnal and ceremonial Rights of the Jewish Churches ( or Synagogues rather ) were too fresh as yet : and their souls were not sufficiently illuminated to attend to higher matters , and those altogether spiritual ; whence we may gather that even the Apostles had ( by the coming of the holy Ghost ) new lights , and did daily increase in the knowledge of the mysteries of Faith and Religion , according to that of the Proverbs Cap. 4. v. 18. The ways of the just are like light , shining and increasing to high noon day : whence the Primitive Church is compared to be , quasi aurora consurgens , like the dawning of the day , Cant. 6.9 . and proceeding brighter and brighter daily , till she come to the brightness of the latter day , when all her Saints shall enter like so many noon-time Suns into the kingdom of Heaven .

13. When ( for the reasons above ) he shall come , who is the spirit of Truth , he shall teach you all Truth , that you are capable off , and that is fit you should know , to guide your own and others souls to Heaven : For he shall not speak of himself , but what he shall hear , since t is not what he alone says , but what my Father and I say too , that he shall tell you ; so all he says , shall be as we all three determine , nor shall he speak ( as men do ) out of their fancy , no , but just as I have taught you before , and as my Father and I will have him tell you hereafter , not as fables , but as undoubted Truths , which are of eternal Verity : so look how Christ said , [ his doctrine was not his own , but his Fathers that sent him ; ] in like manner the truth which the holy Ghost shall teach , is not his own onely , but joyntly the Fathers and the Sons , from whom he doth proceed , and from whom he was sent: And he shall tell you things to come , by this is understood the Apostles were to have the Spirit of Prophesie ( as Actor . 11. v. 18 , 20. v. 19 , 21. v. 11. we may read ) nor is St. Johns Apocalypse other then a continued Prophesie from one end to the other . Nor was it requisite , Christ his Apostles should be inferiourly gifted to any of the Ministers of God in the old Law ; and this gave great comfort and encouragement to the Apostles , since naturally men desire to know future things : by future things also venerable Bede understandeth things of Heaven , of Grace and of Glory , as who should say , the Apostles shall not be onely able to guide you here , but to set you safe into a blessed Eternity , and future Kingdom , that shall never end .

14. He shall glorifie me , when he shall confirm the world in the belief of my being the Messias expected , God and man , the Saviour of the World : He shall receive of mine , for he shall proceed from my Father and me , and receive the Divine Essence ( one and the same in all the three Persons of the Trinity ) and consequently his Will shall be mine , his Science mine , his Doctrine mine : where note the Text doth not say , he shall receive me , but of mine , because he is a distinct Person from the Son ; and though he receive not the filiation by his procession , he receives the Essence of the Son , so that is to receive of him , and yet not him , nor to be him : And thus he gave compleat content to the Apostles , seeing they did passionately love him , to tell them the Comforter he was to send them , should supply his absence by teaching them , as he had done by loving them as he did , since he received his doctrine from him , and his affection too .

The Application .

1. THe whole scource of this Gospel is to beget belief in the Apostles , that our Saviours departure from them was for their good , and that the Primary effect of the coming of the holy Ghost , was to beat down the sin of Infidelity , as who should say it were the sin of sins , not to believe in Jesus Christ , and not to obey all his commands in vertue of that belief .

2. What should then be the Practice of us Christians at this time , but to use all means possible to fortifie our Faith , as the greatest Bulwork against all sin whatsoever , and indeed what is it else but a kinde of Infidelity not to do according as we are taught by the rules of Faith ? that is , not to make all our actions tend to the sole will and pleasure of Almighty God ? since if we did firmly believe he would not forbid us any pleasure ; but as knowing it were hurtful to us , certainly we should refrain all forbidden things , and embrace all that were commanded by him .

3. As when our Saviour would have a Proof of Saint Peters love , he bid him prove it by keeping his commands : so if Christians will make it appear they are all of one Faith , they must be consequently all of one minde , they must all do as that one Faith teacheth them .

And what that is , no tongue of men or Angels can better express , then is declared in the Prayer above : let us say it then ( beloved ) fervently , and practice it faithfully , so that we be right Believers , true Lovers , and happy Saints .

On the fifth Sunday after Easter . The Antiphon , John 16. v. 24.

ASke and you shall have , that your joy may be full ; For my Father loveth you , because you have loved me , and have beleeved . Alleluja .

Vers . Tarry with us , O Lord , Alleluja .

Resp. For night draweth on , Alleluja .

The Prayer .

O God , from whom all good things doe proceed , grant unto thy humble supplyants , that we may thinke on those things which are Right ( thou inspiring us ) and ( thou governing us ) we may put the same in execution .

The Illustration .

WHat a home Prayer is here ? that rectifies at once all our Thoughts and Actions too ( at least beggs a rectitude in them all ? ) and no marvel , for t is now Rogation week we enter into , asking week , in which the Holy Church appoints this Prayer : it is that week , when our Saviour bid his Apostles ( and in them us too ) ask , what they could wish , before he left them , to work out that salvation , which he is going to secure them of in Heaven , according to their working . And 't is a Petition large enough to all purposes , for if we always think and do rightly , we cannot fail of being saved ; nor will it clog our Saviour in his ascending up to Heaven , that by this Petition all the world tye themselves fast about him , since we know his own words , When I shall be exalted from the earth I will draw all things to my self , Joh. 12.32 . Again , it is no marvel , since here we ask of God to inspire us to think on those things which are good , that we first confess all good things proceed from him ; for indeed from our selves we know , there cannot come any one good thought : as little marvel it is , that we begg , he will govern us , in putting our good thoughts in execution , in doing the good , which by his Grace we think to do ; for so little are the good deeds we do our own , that it is both from God we are inspired to think of doing good , and to put our good thoughts in execution . And yet so good God is , that he accepts ( as our works ) what he alone inables us to do . When will man do this ? what master is there that doth not look for the profit ( and honour too ) of all the pains his servant takes ? whereas God gives us not onely the honour of our own labours , but the profit also of his own pains taken in our behalfs , whilest Heaven is given to man in consideration of the Death of Christ . But we must see how this Prayer suits with the other parts of this days service : and first with the Epistle of St. Iames , truly it is so suitable , that it exhausts it entirely , while we pray , we may not onely think well , but do well also , as St. James in the first verse of this Epistle bids us , saying , [ Be doers of the word of God , not hearers onely ] and the like is of all the other Counsels given in this Epistle , for as they are the inspirations of the holy Ghost , so we pray to day , we may be governed in the execution thereof . As for the Gospel , which is all of asking , truly the Prayer is very pat to it , which asks no less , then all that can be wisht to save a soul , namely , always to think , always to do well ; and surely this Petition is ( as the Gospel bids it should be ) in Christ his name , when we ask it , as professing Christ to be the very God from whom all good proceeds , 1 Cor. 11.12 . and when in that profession ( most pleasing to his heavenly Father ) we secure our selves of the grant that we demand , since when the Apostles understood and believed Christ was God , they rested satisfied , that his recess from them to his heavenly Father was for their good , and that by sending God the holy Ghost unto them , they should be well repayed for the absence of God the Son ; since God , who is every where , cannot be absent any where : and thus ends the Feast of Resurrection , when the last Prayer proper thereunto is a leave taking of Christ risen from his Grave , and a preparation to his ascending up to Heaven , while we ask before he goes , all we can want or wish when he is gone .

The Epistle , Iac. 1. v. 22 , &c.

22 But be doers of the word , and not hearers onely , deceiving your selves .

23 For if a man be a hearer of the word , and not a doer : he shall be compared to a man beholding the countenance of his Nativity in a Glass .

24 For he considered himself , and went his way , and by and by forgat what an one he was .

25 But hee that hath looked in the Law of perfect liberty , and hath remained in it , not made aforgetfull bearer , hut a doer of the worke : this man shall be Blessed in his deed .

26 And if any man thinke himselfe to be religious , not bridling his tongue , but seducing his heart : this mans religion is vaine .

27 Religion cleane and unspotted with God and the Father , is this , to visite pupils and widdowes in their tribulation : and to keepe himselfe unspotted from this world .

The Explication .

22. HE alludes here to the ingrafted word , mentioned in the verse before ; and by doers understands workers , according to the exigence of the said word , as working sanctity and perfection into your soules ; for that is the end of hearing Gods word , to make it the motive and meanes of our perfection , since Christ did not know better then he did doe ; nor did he teach more then himselfe did practise ; deceiving your selves , that is , saying Christ hath done enough for us , we need onely now to hearken unto him , to beleeve in him , and be baptized by him ; for it is written , such shal be he saved , yes , if they performe in deeds what they beleeve in their soules ; but to frequent the Churches meerely to heare Sermons , and not to put in practice the Doctrine there delivered , that is , to seduce our selves : for our Saviour gave nor his blessing to those onely that heard , but to those that hearing kept his holy word , obeyed his commands , followed the counsel given them by their good Angels , their ghostly Fathers , or spiritual advisers : These ( and onely these ) make the hearing of Gods word a blessing to them .

23. By this comparison , Saint Iames makes the word of God to be as a glass to a man , shewing him the features and deformities of his soule , according as he is truly in himselfe , good or bad ; for that is the property of a glass , to represent truly the object which is set before it ; and the Apostle in effect here says , those that run to Churches or to their ghostly Fathers , to hear onely what they say , and do not put in execution their Counsels , are like a man ( note , t is not said a woman too too frequently looking there ) seeing his native ( his natural ) countenance ( not then his painted face ) in a gla●s ; for what indeed follows of this meer sight ? nothing , but ( what is said in the next Verse ) forgetfulness , which cannot tend to perfection ; and such an introspection men make into their souls , by reading or hearing the word of God , if there they persist , and do not study to perfect themselves thereby ; and truly the Law or Word of God is rightly called a Glass , because it represents to us that image of perfect creatures , which God would have us to be ; it tells us what reward our Vertues shall have , what punishment our Vices .

24. The reason why a man sooner forgets his own face then anothers , is , because he never sees his own but by reflected Species in a Glass , which are therefore weaker and less vigorous , then if they came directly to his eye as those of another mans countenance do , both directly , and more frequently seen by any man , then his own . So no wonder , if a man see and consider himself never so exactly for a time , that he soon forgets himself , and covets to see himself again , whereas he much more perfectly remembers the Face and Features of anothers person , then his own . Now though it be needless for a man to look much into a material Glass , which can onely shew him the outward man , yet it is very recommendable for him to look into the spiritual Glass of Gods Word , to read or hear that often , thereby to see what is wanting to that ornament of Grace or Vertue , which should render him a perfect image of our Saviour Jesus Christ : but besides this often looking on himself , he must be doing and practising upon himself , namely , adding this Vertue , taking away that Vice , or else he onely looks and forgets what he see , or what he should make himself to be . Note , there are three kindes of hearers of Gods word ; the lazy , the active the contemplative ; the first heare onely , and forget ( indeed contemne ) the next heare and obey ; the third heare , and dye imbracing it with all the powers of their soules , and never let goe their imbracement again ; many are the Analogies betweene a glass , and the word of God ; for first , as in a glass is seene , not a picture of a thing , but the thing it selfe by a reflected species , though not by a direct one ; soe by the word is seene the wil of God , nay , God himself ; ( since the word of the minde is seene by the word of the mouth ) as in a glass . Againe as flat or plaine glasses represent the species equall to the object , but convex or round glasses represent them less then they are , and both the further off , the weaker they represent them ; so the word of God plainly , sincerely , and without any crooked intention hearkened unto , or read , represents truly the will of God unto us ; but if we make this word a convex glass . ( one swollen up with a bulk of pride or ambition to wrest it to our crooked senses ) then it represents the wil of God abridged , shortned or lessened , not entirely and plainely , as it is in it selfe : whence preachers must learne to be sincere and faithfull in the exposition of holy writ : Againe as concave or hollow glasses placed against the Sun are apt to cast a heat and burne whatsoever combustible matter is neere them ; so the word of God looked on with an humble eye , a dinted heart , ( wherein it makes the hollow of a sweet impression ) sets on fire all the inordinate appetites to sinne , burns up all the stubble of vicious inclinations , and renders a soule burning bright in flames of love to Almighty God .

25. By this verse it is cleer , that the word of God is the glass here alluded unto ; because the Law of perfect liberty is that word of God , the Law and life of Jesus Christ , whereby we are made children of God , not slaves to empty ceremonies onely , as they under the slavish Law of Moses were , he that hath looked fixedly , not slightly into the glass of perfect liberty , and hath remained in it , not made a forgetfull hearer , this man shall be blessed in his deed , because his deed shal deserve a blessing by being such , as this glass represents it should be ; note by perfect liberty is not here understood liberty to doe what we list , so we beleeve aright , ( as Luther hence pretended ) but first , by liberty is here understood that which freeth us from the servility of the Mosaical Law , next that which freeth us from the slavery to sinne and the devil , thirdly , that which freeth us from compulsion or feare , but leaves us free to doe wel out of pure love to God , not for fear of hel ; fourthly that liberty which by resurrection we shal have from death , when we arise to life everlasting : further by the close of this verse saying , that man shall be blessed in his deed , is meant he shal have the blessing here of grace , in the next world of glory ; and that his blessing shal be given to his doing , not to his contemplating what is to be done .

26. By this place Saint James alludes to what he said in the nineteenth verse of this Epistle , of being quick to heare , and slow to speak , and not to be angry , for by the laxity of the tongue the hands are , as it were , tyed up from action , and those men seldom do wel , that are alwayes talking or vaunting in many words the little good they doe in deeds , so that one kinde of doing the Law is a religious silence , ( for religion imports as much , as a binding up of the Law ) which consisteth in observing or doing it , not in talking of it : by the word , bridling our tongues is insinuated , as if the tongue were an unruly beast , alwayes running away from reason , unless bridled in ; thereby ; by seducing his heart , is understood making it erre ; for a talking man seldome deceives others , but often himselfe , since they see the sin of petulance in his heart , and so regard as little what he saith , as himself doth what he speaks , who is never doing wel , whilest he speaketh too much , ( or ill : ) and such a mans religion is truly vaine ; by religion is here understood either that vertue of religion , which makes a man render all his actions good towards God and his neighbor , ( and is the first of moral vertues , as charity is the first of divine ones ; ) or true Christianity , profession of the true faith : for even that is vaine , if it be not , made avayling by good workes annexed thereunto ; though here the Apostle his genuine sense is , that garrulity taints and spoyles all religion whatsoever , and powreth a mans heart out in vanity of words , unless he put the bridle of reason , and modesty upon his lips , to keep his tongue in order . Religion therefore is diversely taken , either for the worship of God , and so the first step to it is faith , for He that cometh to God must first beleeve , Hebr. c. 11. v. 6. Next religion extends it selfe to the observance of the Law , and so it addes good workes to Faith : Thirdly , it is called the profession of Faith , as Christianity is the profession of the Law of Christ , lastly by religion is understood taking vowes to such a particular rule of a religious order , as Saint Benedicts , Saint Francis , Saint Bernards , or the like : now loquacity is contrary to all these senses ; first as daring to speak idly , rather then to heare the word of God and his worship wel inculcated unto us ; next because oftentimes great talkers are violators of the Law of God , by detraction from others or from their own integrity , speaking sometimes contrary to their own thoughts , and so truly seducing their owne hearts : Thirdly , because Christians in the primitive Church were noted , by refraining from the garrulity of the Gentiles : Lastly , because garrulity is diametrically opposite to religious silence , a perfection much aymed at by all religious orders ; so in these senses , Saint Iames inveighs against much talking , or loquacity .

27. The Apostle here makes a very fit allusion to the Jewish , impure , Ceremonial , and the Gentiles sordid and multifarious religion of adoring many Gods , when speaking of Christian religion , he cals it a cleane or pure one , in respect of the former , that were indeed , the one , vaine and uncleane , the other superstitious and injurious : nay , further he seemes prophetically to allude unto the impure and prophane religion of the Gnosticks , and Carpocratians , who by their incestuous cohabitations , defiled the name of the pure Christian Religion ( forbidding such abominable commixtures ) under the pretext of love and charity to one another , not much unlike the family of love now extant , and that such there were in those dayes Eusebius witnesseth , Lib. 4. Cap. 7. And who can tell , whether the Apostle his foreseeing eye ( being the successor of Christ Jesus in his Episcopall Sea at Ierusalem ) did not also allude unto the Heresie of Luther professing that vowes of chasti●y were unlawful , as contrary to the instinct of nature , that propends to increase and multiply individuals of mankinde or the humane species ; which is a meere impure pretext of nature , against the rule of grace , setting apart some Ministers of God , from the uncleane commixture of creatures , ( whose primary end is multiplication ) whereas these of Gods Ministers are unity , and simplicity of adoring one only God , by the pure and one onely true religion , which taketh root in one onely God , and his one only Sacred Son Christ Jesus , who consequently could be authour but of one onely truth or religion , serving that one onely God , whose onely Sonne he was , and consisting neither in the impurity of the Jewish ceremoniall rites or Law , nor in the multiplicity of the Pagans Sacrifices to their many gods , nor in the sordid fictions of of lustful Heretikes , nor in the Saracen or Turkish adoration , now of Lucifer , now of Mahomet , for their guide or god , but in the pure , simple , chaste and divine religion of Christ Jesus radicated in the workes of charity and mercy , in the love of one onely God , and of all the people in the world , whom we are to esteeme our neighbors , and them to love , as we doe our selves , being according to their better part ( their soules ) Images of God , as well as we our selves : which religion the Apostle contracts into these few markes , of visiting Orphans , and Widdowes , and of keeping our consciences cleane from the ordure of this world ; or filth of humane conversation , by conversing altogether with Almighty God , or his holy Ministers , ( set apart from ordinary humane commerce ) and these workes he cals cleane and pure , because they are not mixed with any corrupt ends of sordid lucre or gaine , since no man can expect preferment or profit from such desolate creatures as commonly Orphans and Widdowes are ; so that the care of them must usually proceed from pure charity and mercy : and this the Apostle cals pure religion , as shewing we love man purely for Gods sake , not for our own which was then more necessary to be inculcated , as being indeed a new distinctive signe of Acts proceeding from the instinct of God himselfe , since they were unheard of before among men , who aimed onely at selfe-interest in all their proceedings , whence many were converted by seeing the mutual charity that was among Christians , and in them , to all other persons of what profession or religion soever : so the Apostle here insisteth rather upon the external then the internal Acts of Religion , the works of mercy to man , rather then those of direct duty to God ; and yet from hence Heretikes take occasion to blame religious vowes , and inclosure , as if they were acts of a false religion , because not extending to take outward care of Orphans and Widdowes temporal fortunes , not regarding what followes for the compleating our Religion , namely to keep our selves unspotted from the world , untainted by the contagion thereof , according to the mark Saint John gives of Saints , Apocal. 14. v. 5. They are without spot before the throne of God ; whence this Apostle seeing it hard to be without spot in this contaminating world , incites us at least to endeavor by the purity of our intentions to render our religion pure from all spot of this bespattering world : and for this reason mans heart is made broad and open upward , close and narrow downward , to shew all the touch we have of earthly or worldly things , must be but as in a point , ( where there is allowed no latitude ) but that our affections to God , and heavenly things , may open wide , and be large , as we please , or can open our hearts thereunto .

The Application .

1. SAint Iames in this Epistle makes three divisions of his speech unto us . The first is to tell us that our Faith must be Operative not Idle ; and he spends the foure first verses of this Epistle in shewing the futility of Faith alone without good workes ; now because the workes of Faith , are full of difficulties , and in regard men usually undertake not hard attempts but for hope of reward , therefore the Apostle closeth his recommends of working Faith , with the Hope of Beatitude attending it ; saying , this man ( meaning the working believer ) shall be blessed in his Deed. Nor is this link of Hope fixt now to our Faith without designe of Holy Church , in regard this being Regation week , wherein we are to aske of our Saviour all we can desire at his farewel from us upon Thursday next when he is to ascend to heaven : the service of this Sunday ( which flames through all the serial dayes between this and Ascension ) must point us out what we are to be at all that interim , between our Saviour Ascending , and the coming of the Holy Ghost : namely a strong Hope in the coming of that Holy spirit , and in all the promises made by our Saviour of the Heavenly fruits he should bring with him when he comes . Now since Regation weeke imports as much as Aske and Have , and since we never Aske but what we Hope to obtaine , therefore it was necessary to fasten this day the first linke of Hope unto the last linke of our Faith , that which tels us how to perfect our beliefe , in good and saving workes as above .

2. The following verse of this Epistle tels us the first work of our Faith is Religion , and lest the Lay men should thinke themselves Masters in point of Religion , see how presently Saint James prevents that mischiefe by bridling up their tongues ; as who should say Religion ought to be such as Faith begets , and Faith being a thing the Lay-men must heare , and learne , not teach ; consequently in point of Religion , Lay people must be silent hearers and no Preachers ; least Heresie seducing their hearts , their Religion prove vaine ; for want of Rectitude according to the Rule of Faith , so that it is not every believer who can lay claime to the True Rel●gion , but such onely as believing Right , make profession of the true and right Religion , which is onely that of the Catholick Church .

3. The last verse of this Epistle gives us two summary markes of that which is the true Religion , and consequently of those that are the right believers . Such as are charitable to their Neighbor , and unspotted in their own lives , no way contaminated with the ordure of this sinful world , not that sinne makes men therefore of a false religion , but that Sainctity declares they are of the true one . O happy Christianity that is accomplished in Sanctity !

See then how the Prayer above keepes a due regard to all these three divisions of Saint James his Epistle . To Hope linck't unto operative Faith ; believing all the good wee pray for comes from God . To Religion ( regulated by Faith ) when we begge we may not thinke erroneously , much lesse profess an error , but that we may have God our Sanctifying Governor in our Faith and Religion , who was our caller thereunto by his Holy Inspiration .

The Gospel , John 16. v. 23 , &c.

23 And in that day , me shall you not aske any thing . Amen , Amen J say to you , if you aske the Father any thing in my name , he will give it you .

24 Vntill now you have not asked any thing in my name . Aske and you shall receive : that your joy may be full .

25 These things in Proverbs I have spoken to you : the houre cometh , when in Proverbs J will no more speake to you , but plainely of the Father I wil shew you .

26 In that day you shall aske in my name : and I say not to you , that I will aske the Father for you .

27 For the Father himselfe loveth you , because you have loved me , and have beleeved that I came forth from God .

28 I came forth from the Father , and came into the world , againe I leave the world , and goe to the Father .

29 His Disciples say to him , behold now thou speakest plainly , and sayest no Proverb .

30 Now we know that thou knowest all things , and thou needest not that any man aske thee ; in this wee beleeve , that thou camest forth from God .

The Explication .

23. WHat that day is , may be doubted ; for some understand it to be the day of resurrection or of Pentecost , others the day of glory : those that are of the former sense take asking here for interrogating by way of doubt , as those did , that asked him Lord whither goest thou ? Io. c. 13. v. 35. or of Prayer to him , as when hee said to them , whatever you aske my Father in my name he will give it you ; but those of the latter opinion concerning the day , say it shal then be needless to ask any thing , when they abound in glory ; and in this sense Saint Augustine understands these words . But in the words following it is cleere the Apostle meanes Prayer by asking ; and brings in Christ comforting his Apostles against the horror of his departure , by telling them , it shal be no loss to them , that he leaves them , Since whatsoever they shall aske his Father in his name shal be given unto them ; and elsewhere he sayes , whatsoever you aske praying , beleeve you shal receive it , to shew it is not his meaning , they shal be satisfied to all curious interrogations , but to all supplicatory Prayers ; Saint Augustine wil have this reduplicative Amen to import as much as an oath in our Saviour , as if he had not onely promised but sworne , they should have whatsoever they asked his Father in his name : but every word in this verse is worthy of a speciall remarke : so that first his promise of this was to the Apostles persons , to whom he then spake , as who should say , be ye of good comfort , for I esteeme so deerly of you ( above all others ) that whatsoever you aske , shal be given you ; though with this primary promise to them may stand a Secondary promise to all good Christians , that they also asking so , shall obtain as much . Againe the word any thing or whatsoever imports first , that it must be honourable for God , saving to them , and that it must be something , for they must not aske nothing in his name , who is all things : ) and whatsoever is not honourable to God , nor conducing to their salvation is as nothing in Gods sight , who regards not any thing else : then our asking or praying must be first humbly , next reverently , then confidently , besides ardently , and last of all constantly , that is with perseverance : And he bids this be done to his Father , to shew us the hope we may have to speed , asking his Father in his name , who can deny his beloved Sonne nothing at all , and so for his , ( if not for our ) sake , he will grant us all we aske in his Sonnes name . And here indeed needs most explanation what is meant by asking the Father in Christs , name , first , the power of his sole name , in his Fathers eares , as who should say , what need you my person longer with you , I leave you my name to supply my presence , take therefore this name into your mouthes , use it reverently upon all good accasions to my Father , it shall availe you as much , as if I were with you to intercede for you ; next by his name we may understand his merits , his death , his passion , as if putting them before his Fathers eyes , we need not the comfort of his presence in our own sight ; or wee may understand by his name he meanes his mediatorship ; for , as he is God , he joyntly gives with his Father and the Holy Ghost all that we can receive ; ) but as he is our Mediator , so he joyntly askes with us , whilest we aske the Father in the name of his mediating Sonne ; we also may be said to ask in his name while we demand any thing in our own names , that is as good Christians ; for that name we take of Christ ; nor doe we aske otherwise then in his name , if we goe to our Prayers and tell the heavenly Father , we come as from his Sacred Sonne to prefer such a request as he bid us make ; much like the Embassage that is made by the Embassadors person , but understood to be the business of the King that sends him : so by this way of asking we can desire nothing , but what Christ himselfe doth wish we had , and consequently we aske it very properly in his name , it being answerable to his will : But the most genuine of all these , is the second way , by that of Christ his merits , for what we aske thus , is not given to us onely by way of grace , but it is granted by way of Justice , since it was merited unto us by Christ dying for us , and wishing it unto us : and for this reason we end all our Prayers with the close through our Lord Iesus Christ : Amen . The last remark we are to make is upon those words , he shall grant unto you , that is to say , what e're we ask as above , shall be granted , how comes it then to pass , we ask so often , and so many things , and goe without them for all this asking ? the reason is , that affirmative promises are commonly conditionall : so if we aske , without performing the conditions required , on our part , we cannot wonder that we faile ; and the conditions requisite to Prayer ( on our part ) must be those five above enumerated , humility , reverence , confidence , fervour and perseverance , whereunto if we adde resignation , we doe but secure our Petition the more by making Gods will ours , when ours is his ; where these are exactly performed , and the name of Christ rightly used , there we cannot feare to faile : while it is said he shall give you what ere you thus ask imports as well , he shall give it a third person , for whom you ask it , as if you did ask it for your selfe ; and indeed if the defect be not on the third persons part , we shall sooner obtaine what we aske for others , then what we aske for our selves ; because it is a greater charity to pray for others , ( and especially for our enemies ) then for our selves , since they may want our help but we can never lose our owne reward by helping them .

24. Because hitherto you have relyed wholly upon me , and have not asked any thing of my Father in my name , and indeed having asked of me ●ather as of man then of God , you have in a manner asked nothing , because you asked not of him , who was all things : but when I am gone , ask , as above , and you shall receive what ere you so do ask ; and ask , that your joy may be compleat ; As who should say , you will begin to be glad , when I shall be risen , but if you ask my Father any thing in my name , after I am gone , then you shall receive all things that you want , and have your joys compleated ; here by Grace , and in Heaven by Glory , both which I have purchased for you .

25. This Verse shews , what he spake now was before his Passion , and so it was Proverbial , Parabolical , or Enigmatical unto them , but the time would come , after his resurrection , when he for fourty days together would speak plainly , what now they heard of but obscurely , and that when he was Ascended , the Holy Ghost should come , and by a purer language ( by the tongues of fire ) should speak all Love , all Light , all Clarity , all Truth unto them , and then they should be capable of much more then now they are : yet there want not , who think Christ by this place alludes to his displaying of his Fathers Glory in the kingdom of Heaven , where they shall see all things cleerly as they are , even God himself , and shall therefore become like God , because they shall see him face to face , as he is .

26. The day he means here , is when he shall be gone from them , and ascended up to Heaven , and then , saith he , I do not tell you , that I will pray to my Father in your behalf , first , because the holy Ghost shall come , and by his Inspirations and holy Grace , you shall make your own petitions so effectually in my name , that I shall need no more to intercede for you ; or because I shall not need ask as I did , when I was upon the Earth , by way of suffering for you , but by way of exhibition of what I have suffered . Thus one of the Fathers will have it , that Christ did onely pray for us on Earth , and that now in Heaven he prays no more , but onely shews his sacred Wounds to his heavenly Father , though Cornelius a Lapide here concludes the better opinion is , that really and truly he doth there pray for us ( as was explicated Rom. 8. v. 34. by the said Cornelius ) but after another manner then here he did , where he both prayed and suffered too , and there he praies without suffering . So the true Sence of this place is , that he doth not tell them , he will pray for them , though he means to do it , and actually doth it too , as often as desired , but that , if he did not pray , they should not need his prayer , both because he had sufficiently purchased to them the love of his heavenly Father for his voluntary vouchsafing towards them , and because the holy Gbost was to finish the remainder of our salvation by his Supplies and Magazines of Holy Graces ; and in truth what Christ once obtained for us by his Passion , we ( losing the benefit of it by our sin ) are to attribute the recovery thereof to the special act of the holy Ghost , not coming once onely down ( as to the Apostles to confirm them in grace ) but millions of times descending upon us , by the influence of his holy Gifts , and so as often saving us ( by the recovery of grace ) as we make our selves guilty of damnation , by relapse of sinne .

27 See how this Verse in terms tells them , his Father needs not now be prayed unto by him for them , since he hath already purchased unto them abundantly his Fathers love , and so made him soft to all they can desire by their own prayer ; and the reason why he so loves them , is , because they loved Jesus Christ , and believed he was his heavenly Fathers Son , and come out from him to them ; but if any ask , why God loving us ? ( as here it is said , he doth ) for his Sons sake ? doth not give us all we want without our asking ? but requires our humble and frequent Prayer . The Reasons are many ; first , because it is suitable to the Majesty of God , that all his Creatures do adore him , ( and Prayer is the best kinde of adoration ) next because it acknowledgeth our totall and necessary dependance on him , and our Indigence and his Liberality ; Thirdly , the Dignity of the things we ask , requires ( on our parts ) a frequent expression of our esteem thereof , namely , Grace and Glory , not so cheap as to be given gratis , however purchased once by Christ for us , but we losing our right to them by sin , cannot too often petition for their recovery : Lastly , because by Prayer we exercise the noblest Acts of Vertue , Faith , Hope , and Charity ; the first believing God can do all things , the next , hoping he will do all we can desire ; the last loving him as a Father , of whom we ask all supplyes both for our selves and others , as to his own adopted sons .

28. Here our Saviour alludes not onely to his temporal generation , by his heavenly Fathers commanding him into the Womb of the Blessed Virgin Mary , but to his eternal Generation also , whereby he was from the beginning , begotten , coeternal , and coequal God to his heavenly Father ; so that as his coming into this world was his going ( as we may say ) out of his Fathers bosom to seek lost man , in the Wilderness of our Earth ; in like manner his leaving this world , was his return with man found ( in his sacred Person ) into the same paternal bosom which he came out of .

29. This argues he had answered now home to all their doubts and interrogatories , by telling them he was the Son of God who came from him to them , and was to return from them to him again ; this was cleer , naked and simple Truth , no Proverb , no Riddle , no Parable at all unto them .

30. Now that thou hast by this Answer told us cleerly what thy meaning was , by a while we should see thee , and again a while after and we should not see thee again : and this not as asked by us , but as onely revolved in our thoughts , whereunto thou hast now answered compleatly , and while thou doest answer to the thought , thou doest convince us thou art from God , and comest out from him , since he onely can come into , and search all the corners of our hearts , where thou hast been , and found , we would , but durst not , at first ask thee , what thy meaning was by that Riddle , of a while you shall , and after a while you shall not see me , because I go to my Father ; in this therefore we believe thou art God , that thou needest not be asked , to tell us what we think , what we wish or would have , since without asking , thou canst tell us all , and give us more then we can receive ; this alone ( were there no other ) would suffice for argument sufficient to prove thou comest so from God , as thou art also God thy self .

The Application .

1. NO marvel this Gospel insists so much upon ordering the Apostles whom to pray unto , and how to pray , since it is pointed out for Rogation , that is to say , for Praying week , and since it is also appointed for concluding the Doctrine of Faith in the Resurrection and Deity of Jesus Christ , by beginning the practice of our Hope , which is best exercised in our Prayer . For however all the forty days between the Resurrection and Ascension were dedicated by our Saviour to settle the Apostles ( and others ) in a right belief of Christian Doctrine , yet we never till now did hear the Apostles declare the work was done , and that they were satisfied and settled in their Faith of Christ his being truly the Son of God , which yet they now profess in plain tearms , saying , Now thou speakest plainly , this we believe that thou camest forth from God , and art his eternal Son that did become man , wert born , hast suffered , and dyed for our sins , art risen from the dead , art to ascend too unto thy heavenly Father , and art thence to send us the holy Ghost to be our continual Comforter , Teacher , and Governour .

2. Say then beloved since the work of Faith is finished by their own confession who were so hard of belief , what remain , but that we proceed to the next thing required of a Christian , which is to Hope for the promises made by Jesus Christ in whom we have so much reason now fitmly to believe ? and since Hope ( as was said above ) is best exercised by Prayer , let us now make it our whole imployment from this day forward until the coming of the holy Ghost to pray in such sort as by our best Master we are here directed , that is to say , to pray in his Name : and how we shall do that , the Expositors above have told us excellently well , and that at large , so t is but looking back to know it .

3. To conclude , since all our Prayer must be accompanied with Faith , as Saint James hath taught us , Cap. 1. saying , If any man want ( for example ) wisdom ( and the like is of all other exigences ) let him ask it of God ; but let him ask in Faith , not any ways faultering , since I say this Gospel mentions Faith with Prayer .

See now beloved whether the Church to day do not most properly begg this Faith concomitant to her Hope ( or Prayer ) when calling upon God as the Fountain whence all good proceeds , she prays as above , That first her understanding may be rectified , ( which is the work of Faith , residing there ) and that next her Will may be ready to do what Faith and Reason dictate to be done , and this by the gift of Hope infused for perfection of the Will , by captivating it to Reason , elevated by the gift of Faith as our Christian Doctrine tels us .

On Sunday within the Octaves of Ascension . The Antiphon , Joh. 16. v. 4.

I Have spoken these things unto you , that when the hour shall come , you may remember them , for that I spake them unto you . Alleluja .

Vers . Our Lord in Heaven . Alleluja .

Resp. Hath prepared his Seat . Alleluja .

The Prayer .

OMnipotent Eternal God , grant us ever to have our wills devoted , and our hearts sincerely bent unto the service of thy Divine Majesty .

The Illustration .

NO marvel , if the river of the Resurrection end in the speer of a Fountain rising upward through the Conduite pipe of our Blessed Lords Ascension , and follow him to Heavens gates ; since we see , waters how low soever they fall , will mount again as high , as their first Fountain is ; thus Jesus being the Head-spring of all Devotion , carries our lumpish souls along with him , as high as Heaven , now he is seated there ; Hence Holy Church to day requires , that though our Saviour hath left us , we do not yet leave him , but follow him , how high soever he goes ; and how follow him ? with a forcible speer of Piety , such as may shew , his will and ours are one , whilest our hearts are sincerely bent unto his service , even as the Blessed Spirits are that sing perpetual Hymns of Praise to his heavenly Majesty ; and lest we fail of doing this , see how to day we pray that we may do it , beseeching God to grant , our wills may be devoted , and our hea●ts sincerely bent to the service of his Divine Majesty . O! could we but reflect upon the Obligations we have indeed to serve him with sincere hearts , we should never swerve from doing this , under a thousand fond presumptions of our serving God , whilest yet we seek nothing but our own wills , and not his service ; nor is there any heart so hidden from others , that lyes not open to the owner of it , who can justly accuse himself of often making his seeming good actions , causes of his own damnation , whilest he even persecutes Almighty God under a pretext of serving him : O sincerity of heart ! where art thou ? far from the lip that beggs it Matth. 14. v. 8. ( as now all Christians ought , with the mother Church to do ) And in this case it fares with us , as it did with those of whom we reade , Esay . 25.13 . This people honours me with their lips , while their heart is far off from me ; But could we by this hearty Prayer so convert our hearts to God as to obtain these two Vertues onely , Devotion in our Wills , and Sincerity in our Hearts , we should need no other Ceremony to Saint us , what ere were requisite besides to Canonize us ; nor is this Prayer lesse proper to the service of the day , then to the mystery of our Lords Ascension ; though I confess the root of their connexions lies too deep for every one to finde it out at first , but while Saint Peter bids us in his Epistle , [ above all things love one another ] he sweetly tells us the non - sincerity of our hearts is rooted there , and that we cannot sincerely love God ( whom we do not see ) unless we do sincerely love each other , with whom we daily do converse . Again he tells us , [ Charity covers a multitude of sins , 1 Pet. 1. v. 22. ] as who should say , whilest we pray for sincerity of heart , we pray for charity , and having that Vertue , we not onely cover all our Vices , but rise up with it as high as Heaven , and then [ we speak , as if we spake the words of God , ] then [ we honour and serve God in all thing● ] ( with perfect devotion of our wills and sincerity of our hearts ) when we serve each other with such subjection , as if in every Christian , we had Christ to serve , and this ( which is a more neer serving him ) even at the gates of Heaven ; where now he is , and where we must always attend him , for our happy entrance , so soon as our will● are truly devoted , and our hearts sincerely bent unto his service ; which then the Gospel of this day tells us , they will be , when taking them off from all terrene contents we set them upon an expectation of higher comforts , of heavenly consolations , from the Paraclete ( the Holy Ghost ) who is comming down upon us , to give us all content indeed , to testifie the truth of all our Saviours Doctrine , and to give us grace , not onely to bear patiently all severest persecutions , but even to take content to dye for Jesus Christ , who pleased to dye for us ; and not to be scandailzed when the wicked persecute the just under pretence of serving God therein , since our Saviour did Apologize for them saying , They knew not what they did , when they butchered him upon the Altar of the Cross : and since he further tells us by St. John to day , the wicked will do the same to us , we must ( remembring what he ●aid ) seek to conform our will to his , and to serve him by our patient suffering greatest persecutions with all sincerity of heart ; which that we may perform we pray to day , as above , suitably to what our Pastors preach ; and can we ( by so praying ) do so too , then are we risen high as heaven-gates , with Jesus Christ .

The Epistle on Sunday within the Octaves of the Ascension , 1 Pet. 4. v. 7 , &c.

7 And the end of all things shall approach . Be wise therefore : and watch in Prayers .

8 But before all things , having mutuall charity continuall among your selves : because charity covereth the multitude of sins .

9 Vsing hospitality one toward another without murmuring .

10 Every one as he hath received grace , ministring the same one toward another : as good dispensers of the manifold grace of God .

11 If any man speak , as the words of God ; if any man minister : as of the power , which God admistreth . That in all thingt God may be honoured by Jesus Christ .

The Explication .

7 THe end of all shall come . This doth not report to judgement , but rather to the end of all those unlawfull pleasures , which the Apostle found the Gentiles prone unto , as beleeving that after death , there was no more remaining , to be said or done , and consequently since they must have a total end by death both of body and soule , they were resolved here to indulge unto themselves all they could , and not to lose any pleasure they were able to purchase , while they lived : To these he sayes the end of all shall come , meaning , of all you can here delight in , and yet you will finde , there is not an end of your being , by your death ; but as your actions while you live , are lyable to the judgement and scanning of men ; so shall your souls , when your bodies are dead , be lyable to another manner of judgement ; so he bids them be wise and take onely lawful pleasures , for they shall be called to an account of their unlawful ones , when they least thinke of it ; who dyed in that heresie of Gentilisme , believing the soule to be mortal as the body was . But indeed the end which the Apostle here meanes is most properly that which is now actually come , namely the last age of the world , which is that of Christ and Christians , as who should say , the world hath stood now six ages compleat , and is entered into the seventh , which is the last : The first age was from Adam to Noe , and his flood . The second from Noe to Abraham , the third from Abraham to Moses , the fourth from Moses to David , the fifth from David to the captivity of Babylon , the sixth from that captivity to Christs coming , the seventh and last from Christ to the latter day of judgement ; whence Saint John 1. Epist. C. 1. v. 15. Sayes , Beloved , this is the last houre ; and Saint Paul 1. ad Cor. 10. v. 11. These things are written for our correction in whom the worlds ends are found ; meaning six ages of the world are past in us , and now the seventh age flowes away apace . Be therefore saith Saint Peter ( alluding to this sense ) wise , or , prudent , and so live every one of you now , as if you were to close the actions of all the ages gone before you , and to carry away a blessed Crown of glory with you , if you make your selves secure of your happy end , by leading a holy life so long as here you live ; For in every one of you the whole world hath an end , since this is the last age of it ; and since it is the end that Crowns the worke , he bids us be wise , and watching pray , that our end may be here holy to make our happiness endless in the life to come which is to have no end ; and here the Apostle mindful of his own error bids us take heed we fall not into the same , who remembers he fell asleep , when Jesus prayed in the garden ; and to that sleeping he imputes his revolting from his Master in his passion ; so lest we by surprizing sloath ; or by sleeping in Prayer be overtaken in our other actions , he puts a watchfulness before our eyes , especially in Prayer ; as the best remedy to help us to stand upon a close guard in all our other actions ; and indeed the life of man , ( especially of Christians ) ought to be a perpetuall watchfulness ; because our adversary the devil is alwayes going the round , about the wals of this world , like a ravenous Lyon , [ to seeke whom he may devour ] asleep , 1 Pet. c. 5. v 8 , or ( which is all one ) not standing the sentinel of a watchfull guard against him , which guard is then best when , we are found upon it , Praying ; nor is there indeed any armour more of proofe against all temptations , then a watchfull Prayer .

8. Yet to shew the divine vertues transcend the morall ones , Saint Peter in this verse sayes , but above all , conserve among your selves mutuall charity , by which it is evident the Apostle here speakes of charity as it imports a love to our neighbor , which then is in the height , when we are content to dye , to doe him good : Saint Bernard explicates this well in saying , we are all Cosins , allyed in blood , ( meaning the blood of Christ our Father ) equally shed for all of us , that are his children and allyes ; and it seemes Saint Paul ad Coloss. 3. v 14. Concurres with Saint Peter in this Doctrine , even in the same termes in a manner , saying , but above all things , I have recommended , be sure to have charity , which is the chaine or band of perfection ; which our Saviour sets out in life-colours , saying , love one another , as I have loved you ; and to incourage us the more to this mutuall charity the Apostle tels us , it covers the multitude of sins , meaning all our sins whatsoever ; for as Christ was said to dye for many ( importing all ) and as many shall rise in the day of Judgement , ( intending all that then rise , ) so by the multitude of sins is here meant all sin whatsoever , since an act of perfect charity taking away affection to any one sin , doth even by that meanes blot all sin out of the soule : yet some will have no charity able to this effect , but onely the charity of God , which not onely covers , but takes away all sinne , from those soules , whom he hath predestinated to salvation ; others contend it is the charity of Christ which covers in his fight the sinnes of his elected Servants , by applying his passion to them , and his holy grace , so efficaciously , as they shall ( by this means ) cease to sin , but certainely neither of these senses can be that of the Apostle , in this place , who expresseth himself to meane mutuall charity , and that is properly betweene man and man , declared in Acts of mercy and goodness towards one another : and this charity doth not onely cover the proper sins of them that love their neighbor , but even the common sins of all their neighbors , whom they love : our own , as we cannot love man for Gods sake , but wee must love God much more , and who ever loves God truly , not onely covers , but flyes and hates all sinne : our neighbors , because as hatred detects , so charity hides the sinns of our neighbors , as we read , Hatred stirreth up strifes , but charity covereth all sins ; Proverb . 10.12 . it onely remaines to tell how many wayes sinne is hidden by charity ; first by being quite blotted out , as Saint Mary Magdalenes were , to whom , much , ( all ) were forgiven , because she loved much , Luk. c. 7. v. 47. Next by palliating , when we out of charity excuse and make the best of mens actions . Thirdly , when we doe not onely excuse them , but actually binde them up , as Chirurgeons doe soares to cure them , so we doe , when besides the excuse we make for our neighbors sins , we further oblige them by doing good unto them , for the ill they have done to us : and this is an efficacious way indeed to cure their soares of sinne , as well as to cover them , and by binding them to us , we do , as it were , our selves take upon us their sins , and so God looking on our good , sees not their bad , whom we have rendered grateful to him for our sakes , as Christ did render us all grateful to his heavenly Father , when he took our sins upon him , and thus covered us from his wrath and fury : Lastly , then we perfectly cover our neighbors sinne , when we doe not onely heale the wound thereof , but heale it so close , so perfectly , that no scar remaines , no memory is in us of the wrong he did us , nor is suffered , ( if we can help it ) to be in any other , of like wrongs done to them .

9. By being hospitable without murmuring he meanes we should be so loving to all , as we doe not murmur that wee are oppressed with the number of the needy , or poore that want our help : and the Apostle here reflects particularly on the niggardly mindes of the Inhabitants of Pontus , who were extreame narrow in their almes , and would extend the little they gave to very few , whereas he would have charity large , and extended to all .

10. This verse shewes how large our charity should be , when we are bid to give almes , or doe good to others , according to the proportion of grace that we receive from God ; and by grace is here understood , not that which justifies the single man to God , but that which is gratis given to us , and so must be gratis communicated to others good , and profit , not to our own end , for it is avarice so to give , as we aime at receiving more from others , then we part with from our selves : and the very words of the Text are against self ends , while they bid us administer to one another , which is quite opposite to taking for our selves : againe as Gods graces to us are manifold , so must our administration of them to others be , else we cannot give as we receive , which yet was the first rule of this verse , telling us how to give .

11. Here the Apostle summes up all the kindes of charity under two , the one in words , the other in deeds , or the one preaching , teaching , exhorting , the other giving almes , visiting the sick , or doing all other workes of mercy corporal ; and here we see the rule that preachers are tyed unto , of speaking not their own but the word of God , or what the holy Ghost shal dictate , not what humane fansie shal suggest ; and we see in the primitive Church the Holy Ghost inspired some to exhort , others to sing hymnes of praise , others to prophecy , and each one this to doe , with humility and meekness , not with pride and ostentation , with zeale and fervour , not tepidly or dully , according to that of David , Thy word , O Lord , is very hot even as fire : and what ( by office ) the preacher is to doe , ( out of charity ) the people are to imitate , and as they heare nothing from , the Priest , but what belongs to God ; so all their conversation should be of God and of heavenly things , thereby to inflame one another to acts of Love and praise of God . The rule of Ministery , we see , must be the same with that of preaching ; if we give , it must be as from God , not from our selves , because by giving we intend to do good to others , and since all goodness comes from God , we must be sure , to give rather in his , then in our own , or any other name : for all gifts are originally from God the authour of them all , and if we have any thing to give , it is not our own , but is lent us purposely to share part thereof to others , be it a gift of nature or of grace : That in all things , ( which we say or doe ) God may be honoured and glorified , not wee our selves magnified , and how honoured ? by Jesus Christ . who first taught us this perfection of referring all we say or do to Gods honour and glory ; for before Christ came , all was vanity and pride ; nothing was done , but for humane ends , for selfe respects or the like ; whereas Christianity teacheth a quite contrary Doctrine , to referre all to God , and to arrogate nothing at all unto our selves ; Hence observe how besides Faith , good works are necessary to salvation , which yet the Libertines and Sectaries will not allow of .

The Application .

1. LAst Sunday we were taught it was the proper duty of a Christian to exercise continuall Acts of Hope betweene the Ascension and the coming of the Holy Ghost See consequently now , how the very first words of this dayes Epistle set us upon the two prime Acts of Hope , Prudence , and watchfull Prayer . The first to shew we are not to be foolishly beaten off our Principles of Faith teaching us by practicall Prudence to worke out our salvation , in Hope we shal not labour it in vaine . The second to declare that Prayer without watchfulness is of small or no account at all ; since therefore , our senses ought to be shut up in time of Prayer that the foule ( free from distraction of all sense ) may be like to her selfe in the state of separation from the body , still fixt upon Almighty God , as the blessed spirits of Saints and Angels are in Heaven .

2. Nor is it without some Reason , the method of this Booke allows but ten dayes onely for the speciall inculcation & exercise of Hope . First because Hope stil goes on hand in hand with Faith and Charity and cannot fail if those two be continued , since it is impossible firmely to believe in God , and ardently to love him , without a constant Hope of enjoying him . And secondly , because it seemes mystically done of Holy Church to shorten the time of Hope , thereby to make us see , God cannot be long from those that long to be with him , and are in constant expectation of his coming ; for we see that after onely ten dayes watchfull Prayer ( or exercise of Hope ) our Saviour sent the Holy Ghost to his Apostles ; not that he had promis'd it so soone , but that he could not finde in his heart to defer it any longer . And beloved if after the longest day of Time we enjoy a blissfull eternity , how speedy a reward shall we esteeme it to be of our Hope and expectation ? in regard the abundance of the gain will recompence the longest delay thereof ; much after that sort , as our Saviours first coming did recompence the four thousand years expectation of his Birth and Death for the Redemption of the World : when we here the Prophet Habacuc c. 2. v. 3. say in his name , I will come and I will not stay ; nay though I delay my coming , yet I will not tarry . Why ? because when I come , I will reward beyond all expectation .

3. Lastly we must not omit to mark that so soon as ere we Hope in God , we ought to fasten Acts of Love unto that Hope , for so the second Verse of this Epistle teacheth us ; hanging many links of Charity to that onely one of Hope presented to us here , as we may see whilest the whole Epistle ( all but the first Verse thereof which is of Hope ) runs upon nothing else but ranking Charity into her several Acts , that so the Holy Ghost ( now every hour expected ) may finde he comes where he 's as well beloved , as hoped for : nor can we indeed expect that he will enter into souls who love him not , who have not their Wills devoted to him , who have not their hearts sincerely set upon his Service , according to the Rule of Christian Doctrine . And for this purpose Holy Church as having our Reasons now illuminated and regulated by faith

Praies , as above that our Wills ( by the gift of Hope ) may be devoted , and our hearts ( by Charity ) sincerely bent unto the service of his heavenly Majesty , Hope and Charity residing in the Will , as Faith doth in the understanding .

The Gospel , Iohn 15. v. 26 , 27. & Cap. 16. v. 1. &c.

26 But when the Paraclete cometh , whom I will send you from the Father , the Spirit of Truth , which proceedeth from the Father , he shall give Testimony of me .

27 And you shall give Testimony , because you are with me from the beginning .

Chap. 16.1 . These things have I spoken to you , that you be not scandalized .

2 Out of the Synagogues they will cast you : but the hour cometh , that every one which killeth you , shall think , that he doeth service to God .

3 And these things they will do to you : because they have not known the Father , nor me .

4 But these things I have spoken to you : that when the hour shall come , you may remember them , that I told you .

The Explication .

26. NOte here though the Greek Hereticks take hold from hence , to say the Holy Ghost doth not proceed from the Son , but onely from the Father , because Christ saith the latter in express terms ; yet the very truth is , that procession and mission in the Divine Persons import all one thing , and therefore the Father is never said to be sent at all , wherefore Christ saying he will send the Holy Ghost , it argues his procession is equally from both , as his mission was . The Paraclete is as much as to say the Comforter , whose coming is both to comfort all Christians , and to give testimony to all the world of that Doctrine which Christ had preached ; he is called the Spirit of Truth , First , because he proceedeth from the Son , who is called the wisdom of his heavenly Father , as also the Way , the Truth , and the Life ; Secondly , because his coming made manifest the Truth of Christ his Doctrine , of his being the Messias , the Son of God , the Saviour of the World ; Thirdly , because he is the truest and most excellent Spirit , in respect of whom the Angels , the Souls of men , and the Winds , are but Analogical Spirits , as being such onely by participation , whereas the holy Ghost is so by Essence ; Fourthly , because for this third Reason , he is worthy of all Faith and Credit ; Fifthly , because he gives Testimony of the New Testament , which was brought us by a Spirit of Liberty and Truth , whereas the Old was brought by a Spirit of Servitude and Fear , being onely a shadow of that Truth , which was to come after it ; Lastly , and most properly , because he is the Author of all Truth , whence Christ said of him , Cap. 16. he shall teacb you all truth .

27. See the infinite Dignity of the Apostolate , and of their Successors , the Prelates of Gods Church , that they are joyned in testimony of Christ his Deity , and of all the other mysteries of Faith , even with the holy Ghost himself ; and yet the Hereticks so undervalue Church Authority , as if it were onely Humane and Fallible , whereas indeed it is Divine , because supported by Divine Power , promising it should be Infallible ; and it is as little derogatory to God his veracity , to say that failing man ( supported by God ) cannot erre , as it is to say , God cannot erre in that he undertaketh , so the Infallibility is radicated in God , however ( by his gracious vouchsafing ) it is also attributed to man , as exercising the ministery of God , not otherwise .

C. 16. 1. Many take scandal here in diverse Sences , but the best and genuine is , that they be not offended at their persecutors , when they shall finde them to oppose Gods holy Ordinances , and Ministers ; and that for this reason , they do not slacken in their Faith or Zeal , as expecting God should ( being Good and Goodness it self ) defend them from evil , while ( for his sake and for his Name ) they were doing well , and executing his commands ; but should rather remember , he had foretold them these things would happen , and that if his heavenly Father permitted him ( who was actually God ) to be in his own sacred Person abused and persecuted to Death , they should not ( being but men ) expect to have more regard shewed them by Gods enemies , then was shewed to God himself ; but should rather conclude , he suffered for them , to give them example to suffer for him , and for their own and others sins besides .

2. The Synagogue imports either the Congregation of the Jewish people , or the place wherein they were to observe their ceremonial Rites in serving God ; as now the word Church signifies the believers in Christ , and the place where Christians assemble to attend the Divine Service so by being cast out of the Synagogue , imports excommunicated , as cast out of the Place or Society of men serving God ; for so odious were the Apostles to the Jews upon the account of Christ Jesus their Master , that they were not esteemed worthy of the name or company of Gods people : and Christ comforts them against this disgrace , by making them the Heads of hi● Church , who were not held worthy to be members of the Jewish Synagogue : Further he tells them they shall have the honour to be ( as he was ) offered up a Sacrifice for the sins of the people by the Jews , who are so obstinately blinde , as to esteem , they offer sacrifice to God for their own sins , while they persecute the servants of Christ Jesus the Son of God ; nor doth our Saviour here onely foretel the personal persecution of the Apostles , but that also of all Christians , which was to continue till the worlds end : and the causes of this persecution are many , The first , the Devils and his Ministers malice , to see Saints prefer Gods Service before the respect even to the proud Princes amongst men ; the second , the destruction of Idols , by the erecting a worship to one onely God ; The third , because it was presumed as false as it was new , to preach a crucified man to be eternal God ; The fourth , because Christians do not onely beat down the false Religions of the Jews and Gentiles , but even reprehend the manners and proceedings of those , who profess such false worship of God , as the Jewes and Gentiles did exhibite ; The last , because the Devil and his adherents perswaded the world , that all the miseries of Famine , Plague , Warre and Death which befell mankinde , were just punishments of God inflicted on them , for letting Christian Religion be professed ; and this , saith he , they will do to you , because

3. They neither know my Father nor me , that is , they will not know either of us ; for this is not an excusing , but an accusing phrase of Christ : so this ignorance was not alledged as extenuating , but as aggravating their fault : and our Saviour animates the Apostles to suffer these temporal Scorns with as much neglect , as a Prince would do , who coming singly to Town without any visible attendance or retinue after him , should be refused entrance and kept out as a private person ; for instead of being angry , he would comfort himself , with the redouble honour it would be to him , to have these people let him in with their excuses and apologies for the affront , as soon as his train appeared to testifie what he was ; and such a Train of holy Saints every Christian ought to believe will follow him , to make the world ( with shame ) cry him mercy , for affronting him , whom God himself esteems and loves .

4. The reason why I tell you ( or foretel you rather ) these things , is not to disanimate , but to hearten you to suffer them with alacrity , because I shall , as surely , help you out of these bryars , as I have told you , that you should fall into them for my sake : and if you remember , I foretold you this , you shall need no other comfort in your afflictions , for you know sufficiently who I am , your Jesus , your God , and when I tell you , I shall give you the honour of suffering for me , be confident , I shall not fail to attend you with a Crown of Glory for your Martyrdoms .

The Application .

1. THe two first Verses of this Gospel run wholly upon the Hope our Saviour put his Apostles in for the coming of the holy Ghost : and so do fitly now exhort us to the practice of that Vertue , according as we have been taught we must , between Ascension and Whitsuntide . And what more comfortable exercise can we desire , then to expect the holy Ghost to come , and take possession of our hearts on Earth , while Jesus is gone to take possession of our Mansion House in Heaven . A happy and a hopeful parting from our Ascending Saviour , when we are left in expectation of our Descending Saintifier .

2. In the three next Verses our Blessed Lord tyes the strongest link of Charity ( that of dying for the Faith ) to this above of Hope : so is the Gospel suitable to the Epistle of the day . Just in this sort he welcom'd St. Paul to his conversion , promising to shew him what he was to suffer for his holy Name . O admirable spirit of Almighty God! making that to his Saints a ground of Hope , which were to sinners the greatest Motive of despair ! How comes this to pass ? but onely as the Royal Prophet sayes , Because thou ( eternal God ) hast singularly placed me in Hope , that is to say , hast made thy servants contemn this tempting world , and life it self , the sweetest thing on earth , in expectation of an everlasting life , or ( to use thy words divine ) meerly for the Hope of Israel .

3. The last Verse of the Gospel is Preparative to the Apostles both to Love and Hope , That as he dy'd for love to them , so they should be content to dye for love of him , and for the Hope of Heaven : Especially when they remember , he that foretold their Sorrows , told them of the Joyes they should beget ; such as no man should deprive them of , such as no time should ever waste . O how apt an exercise is it for Christians now to Hope and Love ?

Which that they may do ; they are fitly taught to pray present as above .

FINIS .

THE END Of the Second PART .

On the first Sunday in Lent .

The Prayer .

O God , who dost purifie thy Church with an annuall observation of Lent , grant unto thy family that what it endeavoureth to obtaine of thee by fasting , it may finish the same by good workes .

The Secret .

WE solemnely immolate the sacrifice of our Lenten beginnings beseeching thee O Lord , that together with the restraint of our fleshly feastings , we may temper also our harmefull pleasures .

The Post-Communion .

MAy O Lord the holy tasting of thy Sacrament restore us , & purged of the old creature , make us pass into the fellowship of this saving mystery .

On the second Sunday in Lent .

The Prayer .

O God who doest behold us voyd of all strength , guard us we beseech thee exteriourly and interiourly , that we may be defended from all corporal Adversity , and purified from the evil contagions of our souls .

The Secret .

APpeased we beseech thee , O Lord , to intend unto these present sacrifices , that they may both further our Devotion and our Salvation too .

The Post-Communion .

WE humbly beseech thee Almighty God that whom thou hast refreshed with thy Sacraments , those thou wilt gracious grant to serve thee with their good behaviours .

On the third Sunday of Lent .

The Prayer .

WE beseech thee Almighty God look down on the desires of thy humble people , and extend the right hand of thy Majesty in our defence .

The Secret .

MAy this Hoste , O Lord , cleanse we beseech thee our offences , and sanctifie the Bodies and Souls of thy Subjects , for the offering this Sacrifice unto thee .

The Post-Communion .

WE pray thee , O Lord , mercifully to absolve us from all our guilts and dangers , since thou hast made us partakers of so great a Mystery .

On the fourth Sunday of Lent .

The Prayer .

GRant we beseech thee Almighty God , that we who through the merit of our own actions are afflicted by the Consolation of thy Grace may be comforted .

The Secret .

WE beseech thee , O Lord , vouchsafe ( appeased ) to be intent unto our present Sacrifices , to the end they may advance both our Devotion and our Salvation too .

The Post-Communion .

GRant unto us we beseech thee , O merciful God that we may Celebrate with sincere Duty and always with faithful Souls receive thy Sacraments wherewith we are incessantly replenished .

On Passion Sunday .

The Prayer .

WE beseech thee Almighty God , propitiously behold thy Family , that thou giving we may be governed in Body , and thou reserving we may be preserved in Soul .

The Secret .

WE beseech thee O Lord that these thy Gifts may unloose the fetters of our Iniquity , and restore us to the Gifts of thy mercy .

The Post-Communion .

O Lord our God be present with us , and whom thou hast recreated with thy Mysteries , defend with thy perpetual Supplies .

On Palme Sunday .

The Prayer .

OMnipotent everlasting God , who hast caused our Saviour to take humane Flesh upon him , and be crucified , for mankinde to imitate the example of his Humility , grant propitiously that we may deserve to have both the instructions of his Patience , and the fellowship of his Resurrection .

The Secret .

GRant we beseech thee , O Lord , that the offering we have made in the eyes of thy Majesty , may obtain us the favour of Devotion , and acquire unto us the effect of a blessed Eternity .

The Post-Communion .

BY the operation , O Lord , of this Mystery may our sins be purged away , and our just desires be accomplished .

On Easter day .

The Prayer .

O God who this day by thy onely begotten Sonne , hast opened unto us the doore of eternity by the destruction of death ; prosecute , we beseech thee , in us these good desires , which thou preventing hast afforded us .

The Secret .

REceive we beseech thee O Lord the Prayers of thy people , with the oblations of their Hosts , that the entrance into these Paschall mysteries ( by thy contrivance ) may availe us for a help to our eternity .

The Post-Communion .

POure into us O Lord the Spirit of thy love that whom thou hast filled with Paschall Sacraments , thou maist make them by thy Piety unanimous .

On Low Sunday .

The Prayer .

GRant , we beseech thee Almighty God , that we who have accomplished the Paschall Feasts , may retaine the same in our manners and lives , by thy bounty inabling us so to doe .

The Secret .

ACcept we beseech thee O Lord the offerings of thy exulting Church , and to whom thou hast given cause of so great joy , grant the fruit of perpetuall mirth .

The Post-Communion .

WE beseech thee O Lord God that these sacred mysteries which for the security of our reparation thou hast bestowed upon us , may be made both a present and a future help unto us .

On the second Sunday after Easter .

The Prayer .

O God who by the humble abasement of thine own Son , hast raised up the prostrate world , grant , we beseech thee , unto thy faithfull people perpetuall joy , that they whom thou hast taken out of the danger of eternall death , may injoy perpetuall felicity .

The Secret .

MAy this ever sacred oblation confer upon us a wholsome benediction , that what it doth in mystery it may perfect in power .

The Post-Communion .

GRant unto us wee beseech thee Almighty God that receiving the favour of thy inlivening we may alwayes boast of thy bounty .

On the third Sunday after Easter .

The Prayer .

O God , who unto those that goe astray ( to the end they may returne into the way of Justice ) dost shew them the light of thy verity , grant unto all those , who by profession are esteemed Christians , that they may both eschew those things which are contrary to this name , and pursue those , which are agreeable unto the same .

The Secret .

BE it granted unto us O Lord , by these mysteries , that mitigating terrene desires , wee may learne to love heavenly things .

The Post-Communion .

THe Sacraments which we have received , wee beseech thee O Lord , that they may repaire us with spirituall food , and defend us with corporall helps .

On the fourth Sunday after Easter .

The Prayer .

O God , who makest the mindes of the faithfull to be of one accord , grant unto thy people , that they may love what thou commandest , and desire what thou doest promise : that amongst worldly varieties , there we may fix our hearts , where are true Joyes .

The Secret .

O God who hast made us partakers of the highest Deity by the commerce of this revered sacrifice , grant we beseech thee , that as we know thy verity , so we may with meet behaviour follow the same .

The Post-Communion .

VOuchsafe us O Lord God thy presence , that by these mysteries which we have faithfully received we may be purged from sinne , and delivered from all dangers .

On the fifth Sunday after Easter .

The Prayer .

O God from whom all good things do proceed , grant unto thy humble supliants , that we may thinke on those things which are good , ( thou inspiring us ) and ( thou governing us ) we may put the same in execution .

The Secret .

REceive O Lord the Prayers of the faithfull with the oblations of their sacrifices , that by these offices of pious devotion we may passe into eternall glory .

The Post-Communion .

GRant unto us O Lord who are filled with the vertue of the heavenly Table , that wee may desire those things which are right and receive what we desire .

On Sunday within the Octaves of Ascension .

The Prayer .

OMnipotent Eternal God , grant us ever to have our wills devoted , and our hearts sincerely bent unto the service of thy Divine Majesty .

The Secret .

MAy the Immaculate Sacrifices purifie us , O Lord , and afford unto our souls the Vigor of supernal Grace .

The Post-Communion .

BEing replenished with thy holy Gifts , grant unto us we beseech thee , that we may always remain in thanksgiving .

FINIS .

THE THIRD PART Of the first TOME .

On the Feast of Pentecost , OR , On WHIT-SUNDAY . The Antiphon . ACTS 2. v. 1.

ON this day are compleat all the dayes of Pentecost . Allelujah . This day the holy Ghost did appear to the Disciples in fire , and gave unto them gifts of graces , sent them over all the world to preach and testifie , that he which shall believe , and be baptized shall be saved . Alleluja .

Vers . The Apostles did speak with divers tongues . Alleluja .

Resp. The wonderfull works of God . Alleluja .

The Prayer .

O God who on this day hast taught the hearts of the Faithfull , by the Illumination of the holy Ghost , grant unto us in the same Spirit , to relish those things that are right , and ever to rejoyce in his consolation .

The Illustration .

IF we look back to the three last Sundayes-prayers , we shall find them all , as it were , preparatives to this , which we now make to day , of relishing those things that are right , and rejoycing in the consolation of the holy Ghost . And indeed our B. Saviours whole life and death had no other aim , then by making God man , to winn man into an affection of deity , and of being content to become God , and when by the last mystery of humane redemption ( as far as lay on our Saviours part ) his glorious Ascension , we were brought to devote our wills , and our hearts affections sincerely to the service of Almighty God ; now we are led into that holy School , and unto that heavenly Master , where we shall be taught , how to set our hearts right to his heavenly Majestie ; and this by the Illumination of the holy Ghost : which that we may do the better , see how to day we pray , that in the same Spirit we may relish those things which are right , and rejoyce in the consolation thereof : as if in this School flesh and bloud were to have no place , which had so far , ( and so long ) mis-led us ; and indeed the very Apostles themselves , so long as they looked upon Jesus Christ , as man , they did not relish the pure service of Almighty God , they were not set right in their hearts affections , they doted upon flesh and bloud , and so fell into the errours thereof : S. Peter of denying Christ in his afflictions , S. Thomas of doubting of his Resurrection ; but we never heard , that after the coming of the holy Ghost , any of the Apostles fell into those or any other errours in the rectitude of their service towards Almighty God ; but were alwayes in the right , and took content in nothing that was wrong , or swarving from the doctrine of their Master our Saviour Jesus Christ : And why this ? Because the holy Ghost , who was the Spirit of Truth , had possessed them , and taught them all truth , and made them not onely relish it , but disrelish all things that were contrary thereunto .

Nor is it without reason , that erring man in his most solemn prayer should beg the grace of God , to relish what is right ; for we never please our selves with what we do not relish , nor do we ever relish what displeaseth us ; whereas to relish what is right , is to relish at least what is pleasing unto God , however it doth oftentimes nor please our selves : and therefore in this grand day , when we are to be weaned from the nurse of flesh and bloud , and brought into the school of Spirit , and are to ask our Master a boon , now we see his hands full of bounty and benevolence , we are taught to beg that we may relish and take content in whatsoever is right towards God , be it never so averse to our selves ; because our teeth being set on edge with flesh and bloud , and our mouths quite out of taste with Spirituall food , nothing is of more import to us , then that we may relish such meat , as we must hereafter live and nourish by ; Spirituall consolations , not earthly delectations any more , for the first , set us ( and our hearts affections ) right to God , the last , draws us headlong to death . Now it will be the least of our cares to day , to adjust this prayer unto the Epistle , since this is altogether of the coming down of the holy Ghost into the school of spirituall comfort , where he is to reade his lessons to mens hearts , as this prayer tells us , and as we read Jerem. 31.33 . I will write my law in their hearts ; whence it is , holy Church to day takes the Antiphon out of the Epistle , rather then out of the Gospel ; and yet rather makes it , then takes it , for though the sense be the same , neverthelesse the letter is not so : which perhaps was mysteriously contrived , to shew , that as soon as the holy Ghost came down to teach , the Church was able of her self to reade a lesson to her children ; and immediately we see S. Peter preached : but indeed as the Gospels ever tell us the stories of our Saviour's life , so the Acts of the Apostles tell us the history of the holy Ghost , first that of the fact , when , and how he came , next that of the effect , how prodigiously he wrought in the hearts of those he did descend upon : so the Epistle being to day out of the Acts of the Apostles , is ( as the gospel of the holy Ghost ) made the place whence Preachers take their texts , or whereunto at least they drive the design of all their Sermons . And to this the prayer is apparently suited , yet it is not therefore unsuitable to the Gospel also of the day : wherein S. John tells us ( in our Saviours name ) he that loveth me observes my words , which is in effect to say , doth relish my words , doth relish that which is right ; for nothing more right , then the word of God ; since we may take that for verity and rectitude it self , especially being taught us by the holy Ghost , who , this Gospel tells , was to come purposely to teach us truth , the truth of that word , by the Illumination of his holy Spirit , and was to make the often dead letter of that word to be the life of our Souls : for so it must needs be , when it brings us that peace which it promiseth , namely another manner of peace then the world giveth , which is alwayes mixed with war ; for whoever relisheth what is right , hath a true peace within his conscience , and so is at no variance or war at all . In a word , the Gospel being out of the story of our Saviours Life , tells us the effect of this fact , the fruit we shall receive by the coming of the Holy Ghost , by relishing those things that are right , and by rejoycing in the consolation of this holy Spirit , that comes to read lessons of Divine Love unto our hearts , and to wean us from the humane affections we have unto creatures , and consequently this Gospel wants no adjusting to the Epistle and Prayer of this solemn day , but makes good still our main design in this book .

The Epistle . Acts 2.1 , &c.

1 And when the dayes of Pentecost were accomplished , they were all together in one place .

2 And suddenly there was made a sound from heaven , as of a vehement wind coming , and it filled the whole house , where they were sitting .

3 And there appeared to them parted tongues , as it were , of fire , and it sate upon every one of them :

4 And they were all replenished with the Holy Ghost , and they began to speak with divers tongues , according as the holy Ghost gave them to speak .

5 And there were dwelling at Jerusalem Jewes , devout men of every nation under heaven .

6 And when this voyce was made , the multitude came together , and was astonied in mind , because every man heard them speak in his own Tongue .

7 And they were all amazed , and marvelled , saying , Are not , loe , all these that speak , Galilaeans ?

8 And how have we heard each man our own tongue , wherein we were born ?

9 Parthians , and Medians , and Elamites , and that inhabite Mesopotamia , Jewrie , and Cappadocia , Pontus and Asia .

10 Phrygia , and Pamphylia , Aegypt , and the parts of Lybia that is about Cyrenee , and strangers of Rome .

11 Jewes also , and Proselytes , Cretensians and Arabians : we have heard them speak in our own tongues , the great works of God .

The Explication .

1. THat is to say , Fifty dayes after the Resurrection ; for as the Christian Pasche is a fulfilling that Feast of the Jews , which was a figure thereof ; so likewise the Christian Pentecost is a fulfilling of the like figure of the Jewish Pentecost , or of the delivery of the Law upon Mount Sinai , by the like confirmation of the Christian Law , upon the Mount Sion , when the holy Ghost descended purposely for that end : But as the Jewish Pasche was on Saturday , ( which was their Sabbath ) so was the seventh Saturday after , their Pentecost , and the Christian Pasche being the day after ( which was Sunday ) makes the seventh Sunday following to be the Christian Pentecost , both to shew Christ did abrogate the Jewish Sabbath , by rising on Sunday , and the Jewish Pentecost , by sending the holy Ghost the seventh Sunday after , which proves that the Christian Religion , as it was successive to the Jewish , so it did abrogate the same . By those that were here , ( in the place of the last Supper ) assembled , we are not to understand onely the Twelve Apostles but also the Blessed Virgin Mary , and all the rest of the Disciples and friends of Christ , then in Jerusalem , to the number of about one hundred and twenty , as S. Luke recounts , and S. Augustine gives a very pious reason for this number , saying , What Christ did promise onely to his twelve Apostles , he performs into a ten-fold multiplyed number ; for ten times twelve make just one hundred and twenty ; so Christ to shew his liberality made his promise good ten times over ; and indeed it is usuall in Almighty God to better the expectation of his creatures .

2. The mystery of this noise or sound was , that thereby the Jews might come together out of curiosity to see what the matter was , when they heard a sudden clap like thunder , just over the place where the Apostles were assembled ; and likewise to raise up the hearts of those within the place , to heaven , expecting hereupon something of consequence to follow : it was sudden for two reasons , First to shew it to be a voluntary and free gift of grace , such as could not be merited by any our previous preparation thereunto : Secondly , to shew the efficacy of that holy grace , working to all purposes in an instant , as we see it did in S. Paul , and S. Mary Magdalene , both instantaneously converted from notorious sinners , and made eminent Saints : whence S. Ambrose sayes truly , commenting upon the first of S. Luke , The grace of the holy Ghost brooks no delayings : This sudden sound came from heaven , to shew that as Gods throne was there , so he came by his holy grace to call and to carry the Apostles , and all good Christians thither : it came like a huge high wind , to shew the effects it was to have , when the voices of those it sell upon were heard all the world over , from one end to the other , as was prophetically foretold by holy David , Psal . 18. Now we are to note , the holy Ghost hath appeared severall times in severall wayes , as first like a Pigeon or Dove upon Christ baptized , to shew the columbine simplicity of grace and good works : next like a Cloud in the Transfiguration , to shew the fertility of Christian Doctrine , falling like a fruitfull rain upon the barren souls of men , and covering them from the nocive sinne of lustfull desires . Thirdly like a Breath , to shew the manner of Christian conversion was to be by aspiration , or breathing of the holy Ghost upon our hearts , and giving us thence a spirituall life ; and this was when at the last Supper Christ breathing upon his Apostles said , Receive ye the holy Ghost , to remission of sinnes : Joh. 20.22 . Fourthly ( as here ) both like fire and wind ; the first to shew the holy Ghost did inflame the hearts of men to the love of God , and burn up in them all the stubble of their terrene affections ; the last , to shew the efficacy that the Apostles preaching should have to convert all the world ; and like a whirl-wind blow down the resistance of Princes and Potentates , as so many Towers standing in their way , and also blow all infidelity , all heresie , all sects and schisms quite away as so much chaff and drosse in respect of solid doctrine : not that there was a reall wind , but yet a reall sound , or rather an effect as of a reall wind , for had the wind been reall , ( being so great ) it had overthrown the house , and done mischief to those within ; and indeed the Text saith , it was a noise , like the coming of a high winde : nor was it marvell , God could produce a sound without a winde for as the fiery tongues were not reall tongues . but onely similitudes thereof , so was this noise no reall wind , but onely a likenesse of it . The whole house was filled with this noise , to shew all their hearts who were within , should be filled with the Holy Ghost ; for thus the Text affirms immediately , saying , vers. 4. and they were all filled with the Holy Ghost . Note ; it is said they were Sitting ; both to shew the rest and quiet Gods holy Spirit bringeth with it , and to shew that prayer of expectation ( and such this was ) is perhaps best , when it is performed sitting : thus S. Bernard ( a great Saint ) was noted to proceed in his deepest meditations .

3. By parted tongues is here understood tongues divided amongst many , not in themselues , as commonly Painters make them , thinking thereby to expresse the activity of fire , rising up in many-pointed flames : but the reasons why the Holy Ghost would have the forme of a tongue to declare his coming , are many : First , because the Apostles were by this coming confirmed to be the Preachers of the Gospel ; and the proper instrument of a Preacher is his tongue . So the gift of tongues was first expressed by the species of a tongue : ( where we are to note , this gift includes three properties , the first the knowledge of languages ; the next , the true signification of the words of different languages ; the third , a volubility of tongue adapted to the several articulations requisite to several Languages , and consequently a prudence to use all these in a right way ) The second reason is , because a tongue hath a great affinity with a word ; as therefore the Holy Ghost was the Spirit of the Word , so he came in the species of a Tongue : and as by the word of the mind is produced the voyce of the tongue ; so from the Divine word did proceed the Holy Ghost : whence the Apostle 1 Cor. 12. vers. 3. sayes , no man can say Jesus , but in the Holy Ghost . The third , as the tongue distinguisheth tastes , so doth the Holy Ghost truths from falshoods , heavenly from earthly things ; insomuch , that St Paul tells us , The Animal man doth not perceive the things of the Spirit , 1 Cor. 4. Lastly , because the tongue is both the best and worst instrument of man , Proverb . 12. Death and life are in the hand of the Tongue : & Prov. 16. It is in man to prepare his heart , but the government of the tongue is from our Lord ; wherefore there was great reason to have the gift of the Holy Ghost , to tame , rule , and sanctifie the tongues of men . As for the tongues themselves , whether they were true fire , or true tongues , is questioned ; yet resolved best , that they were not truly fire but only fiery forms , like unto tongues ; as some ayr condensed and made into that form , and illuminated so as to seem fire , but not to burn , because it was to set upon the heads of those it fell upon . Of their pyramidal form we give many reasons : First , to shew the Spirit of God only penetrates all deep and hard mysteries . Secondly , to shew it penetrated the very hearts of those it fell upon , and made them cordially love Almighty God . Thirdly , it made them aspire from earth as high as heaven . Fourthly , that the very tongues of those who had this gift should penetrate the hearts of men to their conversion . Lastly , to shew it should give them the discretion of spirits , that had this gift , to distinguish betwixt good and bad inspirations in themselves , or in those they were to direct spiritually . And these tongues were rather fiery , then of any other kind , to shew , God is all a flame of Love , as Deut. 4.24 . Thy God , O Israel , is a consuming fire . And therefore as the Law of Moyses ( shewing Gods Will ) was given with the Circumstances of Thunder and Lightening ; so the Law of Christ now was to be confirmed by the holy Ghost with like signes , to shew it was the Will of the same God , abrogating the former , and constituting this new Law . Secondly , as all the old Prophets were authorized by circumstance of fire : Isaias his lips being touched with a coal of fire , became as we read , Chap. 6 ver. 6. like fire ; and his words seemed all fiery too : and Elias being carried up in a fiery Chariot into heaven , 4 Reg. 2.11 . and of Hieremias it is said , from above he sent fire into mens bones , and thereby instructed them , Thren. 2. v. 13. and Ezechiel foretelling of Christ his Chariot supported by four Cherubims , of whom he sayes , Chap. 1. v. 13. Their looks were like fire coales : all which were but types of the more univocal fire , that did accompany the election , confirmation , and conversation of the Apostles , true Prophets of the new law , & foretellers of heavenly things . Thirdly , to shew Christ his law was a law of love , of charity , of coelestiall fire : Fourthly , to shew the effect of this love was to produce the fire of love divine in all Christian souls : Fifthly , to shew the spirit of God was searching as fire , the most subtle worker , and penetratour that is in nature . The reason why these fiery tongues were said to sit in the singular number , not plurall , upon the Apostles , was to shew that though the tongues were ( and must be ) many , for each to have one , yet the Spirit giving them was one , and not many , namely one onely God . And this Spirit was rather expressed setting then otherwise , to shew the constancy of Gods holy grace and gifts in those he pleaseth to bestow his speciall favours on , and their ease and rest in the possession of that Spirit : as also , that the holy Ghost was to rest in the hearts of the Faithfull to the worlds end .

4. They were all replenished ; whereas before they had received the grace of God , now they had the plenitude thereof , not all alike , but some more , some lesse , according as was requisite to their callings : No marvell then , if the Apostles being full of grace and the gift of tongues , they could not contain themselves , but say The Things which we have seen and heard , we cannot but speak : nay , so much they spake , that some believed they were drunk with new wine ; and so it was indeed with the wine of the heavenly grape , the holy Ghost , not otherwise ; and as they were inforced to speak the praises of God by the irrefragable impulse of this holy Spirit , so they spake to all purposes , that is , to the capacity and understandings of all hearers , of what nation soever , for they spake all kind of languages or tongues : which some will understand , as if each Apostle speaking a severall language , among them all they had all languages : others conceive that they speaking onely in their own Syro-Hebraean tongue , all the several nations understood them , as if their languages had been various , ( as in this manner S. Vincentius Ferrerius preaching in Spanish was understood by severall nations , as Italians , French , Flemish , English , &c. each conceiving they heard him in their native tongue , ) grounded in these words following , v. 11. We hear them speaking in our tongues . But the true sense is , they did really and truly speak ( upon occasion ) all languages , by the gift of Tongues bestowed on them : first , because so sayes the text , they spake in divers tongues . Secondly , because the miracle had been else wrought in the hearers , not in the speakers . Thirdly , the gift or reall diversity of tongues was prophesied by Isaias chap. 28. In other tongues , and in other lips will I speak unto this people : therefore it must be fulfilled , as was affirmed so to be by S. Paul , 1 Cor. 14.21 . I give my God thanks , that I speak with the tongue of you all . Besides Christ in S. Mark cap. 16. v. 17. did promise this gift , saying , They shall speak with new tongues . Fourthly , because so the Church hath ever taught us . Fifthly , else many miracles must concurre to one work , as in the speaker and the hearer too . Though this doth not deny , but the Apostles might as well by one language speak intelligibly to all hearers of severall nations , as S. Vincentius did : To conclude , as they were sent to all nations , so assuredly they had the gift of all languages , as also the B. Virgin , S. Mary Magdalene , and all the one hundred and twenty then present had the same gift : yet so as they did not use it , but as the holy Ghost inspired them to speak upon just occasions ; and then in such manner as was most excellent , and best suiting to all purposes , because the works of God are ever perfect , Deut. 3● . 4 . and this was such : so that it is credible , they never made use of this gift , but to Gods honour and glory , at least they ever surely aimed thereat , how be it as humane creatures they might erre in some circumstantials of their actions , as S. Paul reprehended some excesses in that kind , especially in women speaking in Churches by this gift of tongues .

5. This diversity of nations was there , upon occasion of the legall Feast of the Jewish Pentecost , as above , whereunto great conflux of nations was usuall , as Exod. 23.17 . it was commanded ; but more then ordinary in Jerusalem , it being the Metropolis or head City of the Jews , and the seat of their chief Synagogue : so by dwelling is here understood making some stay for a time onely , not being constant Inhabitants . By religious , is understood only devout men , not such as now ( by vowes ) receive that denomination : though with all this confluxe of people was credibly now more then ordinary , because God had so ordained it , to celebrate the better this Christian Pentecost , by the avowment of all nations , witnessing the prodigious truth of this unparalleld miracle , of the descent , or coming of the Holy Ghost in way of fiery tongues .

6. By the voyce , is understood that of the sudden lowd wind drawing many to the place , and that wherewith the Apostles spake , which argued there was a grace more then ordinary , accompanying their speech , after this gift of tongues was bestowed on them : so as the multitude of Nations ( representing the whole world in little ) assembled suddenly at this place , and was strucken with admiration and indeed confusion of mind , some thinking one thing , some another ; some trembling to see Christ so glorified now in his Apostles and Friends , who had by them been persecuted to death ; others not knowing what was the reason , but inquiring ; in fine all severally strucken upon several conceits they made of the prodigy , every one hearing ignorant men and strangers speak in their own language , or tongue .

7. This Verse shewes , that was the main cause of their amazement , seeing the Apostles who were Galilaeans , ( men given more to study the Sword , then the Word ) speak the different Languages of all other several Nations in the World .

8. As by this Verse appeares they did .

9. 10. 11. There were two Elams , one in Persia , the other in Media , and probably Elamites of both were here . There is little to be said of this enumeration of so many nations and people here assembled , onely to observe many are specified , to shew more ( indeed all ) were present ; that is to say , some out of every Nation : and though those of Jewry be named in the ninth verse , and Jewes again in the eleventh , yet it is to be understood the latter were the Jewes dispersed over all the world , as well as those living in Judea , and the Gentiles by nation , Jews by profession , who were therefore by another name called Proselytes , ( Adventitious Jews . ) But we are here to observe , these Nations did not hear the Apostles speak ( as some said of them ) like drunkards , nor any vain or idle things , but onely the wonders of Almighty God : such as the Prophets had foretold , Christ taught , and were never till now understood nor believed : And probably they began here to preach the Incarnation , the Nativity , the Life and Death , the Resurrection , the Ascension of our Saviour , the reason of this prodigious coming of the Holy Ghost , as sent by Christ , the mystery of the Blessed Trinity , and all things else , that were the main heads of Christian doctrine , and otherwise appertaining to the splendour of the Church of Christ , and to the abrogation of the Synagogue or Jewish Church .

The Application .

1. THe Illustration upon the Prayer , and the Explication of the Text render this Epistle so cleer , that little more needs to be said , then to mind the Christian Reader , that as by our Saviours first coming to us God was really made Man , so the coming of the Holy Ghost is with a desire to make man become in a manner God : but with this difference amongst others , that God so assumed humane Nature , as he did no way desert , nor lessen his own which was Divine● whereas Man to be Deified , must relinquish and devest himself of his humanity , at least of his humane addictions and affections , and must call upon the Holy Ghost to create in him a new breast , a new heart , if not a new soul too .

2. And really it seems to have been the chief aym of Jesus Christ to work upon the soules of men but in part onely , that is to elevate their Reasons , and to illuminate their Understandings by the gift and light of Faith ▪ leaving it to the Holy Ghost to perfect the same soules Wills , by Charing● by adding the heat , the Fire of Love to the Light of Fa●● 〈◊〉 hence it is our Saviour said ; he came to send Fire into the world , and what would he else thereby , but that this fire should burn ? burn up he meant the old man with all his stubble of sin , and consume even his affections unto vice , by setting his heart wholly upon virtue , upon goodnesse , upon heaven , upon glory , upon blisful eternity , upon Almighty God ; as amiable objects indeed , whereas all things else are but like Foyles to the beauty and lovelinesse of these : such as never satiate a soul ; which the Royal Prophet doth confesse , saying ; I shall then ( and surely not till then ) be satiated , when thy Glory shall appear .

3. Hence it is we see the Apostles turn immediately from Leverets to Lyons , from persons afraid of the Jews , to look Princes in the Face ( maugre all their persecution ) from ignorant and illiterate Fishermen , knowing and learned Doctours , Teachers in fine to all the World , convincers and confounders of all humane Learning that stood in opposition to their doctrine Divine : and all this in an instant without learning any other Lesson , then to dilate , to open the affections of their Hearts unto the Holy Ghost ; where ( by the Illustration of his holy Grace ) he reads unto them in a moment all Divinity , by onely teaching them the Art of Divine Love ; by onely giving them indeed the grace to love God only , and what is lovely in the eyes of his heavenly Majesty . Stay beloved , if this be all , why may not we hope once a year at least to learn as good a lesson ? 'T is but renewing every year ( as on this blessed Day ) the solemn vowes we made in Holy Baptisme ; 't is but reiterating now those good purposes we make some times of the amendment of our lives ; 't is but dilating and opening our hearts to this holy Spirit , and begging of him that he will there work in us what we cannot work our selves , the new creation of a new Will in us , by our renunciation of the old , and this by the Illustration of his holy Grace , which alone is able to light and lead us up to heaven , which alone is able to teach us all Truth , and afford us all the comfort that our Hearts can wish .

The Holy Church would otherwise surely pray to day for some thing else , which yet she doth not , in the Prayer above .

The Gospel , JOHN 14. v. 23 , &c.

23 Jesus answered and said unto them , If any love me , he will keep my word , and my Father will love him , and we will come to him and will make abode with him .

24 He that loveth me not , keepeth not my words . And the word which you heard is not mine : but his that sent me , the Fathers .

25 These things have I spoken to you , abiding with you .

26 But the Paraclete the holy Ghost , whom the Father will send in my name , he shall teach you all things , and suggest unto you all things , whatsoever I shall say unto you .

27 Peace I leave to you , my peace I give to you : not as the world giveth , do I give to you . Let not your heart be troubled , nor fear .

28 You have heard that I said to you , I go , and I come to you . If you loved me , you would be glad verily , that I go to the Father : because the Father is greater then I.

29 And now I have told you before it come to passe : that when it shall come to passe , you may believe .

30 Now I will not speak many things to you . For the Prince of this world cometh , and in me he hath not any thing .

31 But that the world may know , that I love the Father ; and as the Father hath given me commandement so do I. Arise let us go hence .

The Explication .

23. THis answer of our Saviour was to the interrogatory of the Apostle Judas Thaddaeus , the brother to St. James the lesser , demanding ver. 22. why Christ was pleased to manifest himself to the Apostles onely , and not to the whole world ; because he said to them , The world doth not see me , but ye see me ; which though spoken in the present tense , was meant in the future , alluding to what the Apostles did after see in him , namely his Passion , Death , Resurrection and Ascension : And the reason why he did manifest himself to them and not to the world , was as St. Austin observes , because they did love him , but the world did not so : and this I premise to shew , that what followes here , alludes to this , as to the effects which the love of God procures in those that do truly love him : as this Gospel begins to day with an effect of love , keeping Gods commandements , which taken as here it lyes in this Gospel , is rather an absolute assertion , then a relative answer to a question ; and yet in truth it was the answer that Christ gave to the question of St. Jude , as above in the immediate verse before , whereunto Jesus answers , saying , If any love me , he will keep my word ; as who should say , as I loving my Father , keep his command , of coming into this world to manifest his glory to you that love him , ( and by you to all the world ) though not immediately to them all , as I mean to do to you : So do not think that after my Resurrection , when the Holy Ghost shall come down and inflame the hearts of many Infidels and Gentiles with the love of God , that then I shall onely manifest my self to you alone that are my Apostles , and now are onely those that love me ; no , no , then I shall be so manifested to others , that they will love me as you do ; and this shall be the testimony that I give you thereof , that their love shall be such , as by vertue thereof they will keep my Commands , my words will be to them dear , as now they are to you : and as you receiving the holy Ghost , receive with him both my Self and my Father , ( for we three are all one inseparable Substance or Essence however distinct and several Persons ) just so shall the whole Blessed and undivided Trinity , Father , Son , and Holy Ghost , enter into the hearts of all that love me , and keep my Commandments or my word : and consequently to them as well as to you shall I be then manifested . And in this sense you see this verse is an exact answer to the question of S. Jude , which otherwise seems a meer disparate , or an incongruous reply to that interrogatory . And from hence we may perceive how hard it is to understand the true sense of almost any part of holy Writ , unlesse we see clearly the connexion it hath to precedent or consequent parts thereof : so what S. Jude meant of his personal or visible manifestation to these few onely that were eye-witnesses of his Actions , he means of his spiritual or invisible beeing made known to all the world by his Faith , and doctrine received and embraced amongst them through the preaching of the Apostles and their Successours . But we must note , that coming or going of God ( who is at all times in all places by reason of his immensity ) is not to be understood , as if he did come or go from one place to another ; but he therefore is said to come or go , because he operates , or operates not , at all times , or in all places alike : for his operation is his coming , and so every new inspiration of grace we have , is as if God made a new visite unto us , within the temple of our soules , where he delights to be : and though he be never separated from us locally , ( since he fills all place ) yet he is said to come a new into our hearts , every time we produce or exercise a new act of love unto him ; and if we continue one Act all our lives , then he doth all that time operate within us , and so consequently is said not only to come unto us , but even to live with us , to dwell indeed within us : which happinesse we cannot receive from any one single Person of the Blessed Trinity , but we must own it to them All three , since where one Person is , of necessity there all the three Divine Persons are also , be it by presence , or by operation .

24. Here we see clearly the cause of our well doing or keeping Gods commands , is our loving God , and consequently the cause of our not doing well , is our not loving him ; to which purpose St. Gregory hom. 30. sayes excellently well : To know whether we love God or not , ask our Tongues if they speak well of him , ask our souls if they imploy their thoughts upon him , ask our lives if our actions be directed to his honour and glory , if they be doing what he hath commanded , or avoiding what he hath forbidden . When he sayes , The word he speaks is not his , the meaning is , 't is not onely his , but also his Fathers , because himself is the word of his Father , and consequently as his nature is common with him and his Father , so is his operation too ; wherefore what he sayes to us , his Father sayes to him , because all he is himself , is to be his Fathers word .

25. These things have I spoken to you , abiding with you : while I was with you , I told you these things ; not that they abide by you , or that you understand them , but it sufficeth for the present I tell them to you , though you understand them not ; you will penetrate these , and much more , when the holy Ghost shall ( telling you the same ) confirm you , that he and I are both one God , one Spirit , one Goodnesse , one Truth .

26. It may seem strange here that Christ sayes , his Father shall send the Holy Ghost to them in his name , whereas Chap. 15. the same Evangelist tells us that he said , he would send them the same holy Spirit himself in his Fathers name : but the very truth is , these two seeming several speeches are both to one and the same purpose : for as the Holy Ghost doth proceed both from the Father and the Son , one coequal Spirit and God with them both , so is he equally sent by them both ; whence these are not contradicting but cohering Truths , telling at several times , what is most certain true . But there are divers senses of these words , in my name ; as first , the Father is said to send the Holy Ghost in his Sons name , as by the Sons means , whose spiration as it is joyntly concurring with the Fathers to the procession of the Holy Ghost , so by him ( joyntly with him ) the Father sends the Holy Ghost unto us . Secondly , in his name imports in vertue of his merits deserving for us the happinesse of this comfortable mission , or missive comforter . Thirdly , in his name is as much as to say , in his place , to supply his visible presence by an invisible comfort equal thereunto , that he may finish the work of humane salvation , which Christ began : and hence it followes , he shall teach you all things , namely to understand what Jesus told you , and what he will have you further to know , for establishing his Church over all the world ; and he shall suggest and prompt to you all things whatsoever I shall say . This place is liable to several senses ; as whether the holy Spirit shall suggest more unto them ( for government of the Church ) then Christ told them , because he spake much , which they could not then understand ; or whether his suggestion shall onely be an exposition of what they heard before , and were not able to penetrate the bottome of it : but truly the last sense seemes most genuine , because of that which followes , namely his suggesting what Christ shall say ; ( what he hath unintelligibly already said , and shall afterwards intelligibly by the Holy Ghost say unto them ; ) yet this sense may be verified , though we do not take suggestion to be as a help to understanding , but to memory , as generally the Expositours conceive of it ; as if the suggestion of the holy Ghost were a renewing the memory of the Apostles towards calling to mind , and ( upon recalling ) better understanding the meaning of what Christ had said , then they did when they heard him speak , what was now revived in their memory by the prompting or suggestion of the Holy Ghost : But since in other places the Expositours have declared , Christ did not tell the Apostles all that , which he meant they should do by the instinct of the Holy Gbost , especially for framing and maintaining the Hierarchy of the Church , nor for expounding the mysteries of Faith ; therefore if we take here this suggestion in a larger sense then generally Expositours do , we shall not erre ; as , if we extend it to the holy Ghost prompting unto them , what our Saviour shall say to him , and by him to them , now that he is in heaven : for as Christ sayes his doctrine is not his own , but his heavenly Fathers , so it is certain the suggestions of the holy Ghost are not his own , but Christ his doctrine , whether delivered before by himself , and so renewed in the memory of the Apostles by the holy Ghost , ( as all Expositours allow ) or whether now onely spoken immediately to the Holy Ghost by Christ , and by mediation of that holy Spirit to us : for assuredly there are many things especially concerning government of the holy Church suggested by the Holy Ghost to the now present Governours thereof , which were not spoken by Christ to his Apostles .

27. By Christ his peace , is here meant that which St. Paul Philip. 4. told us , did exceed all humane sense ; and this he calls his , so peculiarly , as indeed it can be properly no bodies else , but his own ; since he hath purchased it for us , by his having ended all our war with sin , death , and the devil , all such war , as can indanger us ; ( if our selves be not cowards and cease to fight ) for this assurance we have , as long as we fight we conquer , and in conquering possesse that peace , which by the Battel of temptation , the devill sought to wrest away from us ; that sweetnesse , that tranquillity of soul , which a good conscience bringeth with it at all times , and to all persons whatsoever . This is the peace Christ gave , and this he gives not as the world gives peace , which is rather perturbation ; for the more we have of worldly peace and ease , the lesse we have of true tranquillity of mind , which is then most perfect , when we are most at strife with the world , and other enemies to Christian peace . St. Augustine hath an excellent saying to this purpose : He cannot be at peace with Christ , who hath any contention with a Christian who is a member of him . But the most genuine sense of this place is , that he gave the Apostles his own peace , immunity from all sin , which onely can be the breach of peace with God ; And therefore he closed this verse with these words , let not your heart be troubled at my going from you , the presence of my peace shall supply for the absence of my person .

28. You have heard I say to you , I go , ( when I dye ) and come , ( when I rise again ) and when I am so come back ( to take away your grief for my departure by death ) if then you did love me , you would rejoyce at my leaving you again , because I then am to go , ( not to dye any more , but ) to live eternally with my Father in glory , and to share out part of that glory to you also : But he gives another , and a deeper reason , why they should ( if they did love him ) rejoyce at his going to his Father , namely , because his Father is greater then he , can protect him and his friends from all those persecutions , which the Jews raised against him and them ; not but that he could have protected them himself from these , but this he sayes , as accommodating his speech to them , to make it an argument which they themselves should yeeld unto , as convincing to those that did love him . And though from these very words the Arrian heresie took fastest root , denying the Deity of Christ , because he said , his Father is greater then he ; yet without all reason , for no such thing followes ; since his meaning was in this place , that his Father , as God , was greater then he , as man , ( for so he was even lesse then Angels ) being it was onely as man that he went to his Father , who , as God , was never from him , nor could be : And so Christ as God , was greater then himself as man ; much more then was his Father greater then he in that true sense he spake this in : though according to humane sense and reason , the Father , as God , is also greater then the Son as God , because he is the origin of the Son , or his beginning , how ever the Son be equall to him in essence and power ; so it is a majority in our understanding at least , though not in the thing understood . But the Arrian heresie was grounded on a mistake of the Analogy between divine and humane generation : for though amongst men the Father is many wayes better and greater then the Son , as for example , because he is older then the Son , and was in beeing before him ; again , because he ( a tall Father ) begetteth at first , a little son ; besides , his Son is a thing numerically , nay substantially distinct from the father ; lastly , because the Father had liberty and could have chosen , whether or no he would have begotten a Son : yet in God all is quite otherwise ; for there is no priority nor posteriority , no majority nor minority , no numerical nor substantial difference in Deity between the Father and the Son , though there be a numerical difference in their personalities ; neither is there any liberty , but an absolute necessity of the Sons generation , and of his being coaeval , coequal , and ab●olutely one and the same essential , numerical , and necessary God with his eternal Father .

29. The belief he here ayms to gain is that of his Deity , and of his voluntary ( not coacted , or inforced ) death , for the sins of the people : so that which he foretold here was his Death , his Resurrection , his Ascension , and his sending the holy Ghost unto them after he was ascended , that when they see all things happen , ( as he had told them ) they might undoubtedly believe he was the Messias , the God-man that came to redeem and save the world .

30. So after he had thus prepared them for all events , he told them , he would not say much more unto them , because the devil ( whom he calls the prince of this world ) cometh , ( was at hand in his ministers the Jews ) to persecute him to death : and he therefore calls him prince of the world , because by sin the world inslaves it self unto him ; he is come to take me , and yet he hath no power in me , because I have no sin to give him the least right over me ; but I freely give my self up to his tyranny over me , that I may redeem the world from his usurpation and Tyranny over them ; nay the very injustice he doth to me , shall confiscate all the right he hath over others .

31. That is , to shew the world that I love my Father , and do as he commanded me , therefore I dye , and give my self into the hands of my enemies . Hence it is asked , how it can be true which is said of him by Isaias 53. he was offered ( for sin ) because himself was so pleased ; since it was not by his choice , but by his Fathers command , that he did suffer , insomuch that if he had not suffered , he had sinned in an act of disobedience ? and though pure man may choose to do or not to do as he is bid , and so truly doth either , yet Christ who was God as well as man , could not choose , and so seems inforced : for if man in him had sinned ( by reason his two Natures made but one Person , and actions are of persons not of natures ) then God had sinned as well as man , because God and man were in Christ but one person . But we must conceive in one person of Christ there were two states or conditions , the one of a viatour , or passenger ; the other of a comprehensour , of one impatriated , or in glory : that is to say , the one of a traveller , of a man banished from home , or in his journey homewards ; the other of one possessed of his own , restored from banishment , arrived at his journies end , and beeing at his rest : So Christ , as a viatour or traveller had liberty of choise to suffer or not to suffer ; though as he was ( by his hypostatical union to the word , and by his Beatifical Vision consequent to that union rendring him in glory ) in the state of those who are finally blessed , he had no choyce , but did all things as necessarily as the Blessed do in heaven , who cannot choose to do otherwise , then love and obey God in all things that they do : and yet even so they may be said to love God freely too , because they are understanding creatures , and free will is radicated in the understanding , for nothing that hath not reason hath will , and the root of willing is the understanding ; therefore though the will be necessitated , upon supposition that the soul is at home or in glory , and cannot choose but love God as long as she sees him , yet that love is radically free , because it was a free act of the soul departing from the state of a viatour , and so retains the nature of freedome , as being rather a continued then a new act of free-will . And in this sense Christ ( even as in his state of blisse ) might be said here freely to suffer , because as he was at the same time a viatour , he did suffer freely , and uncoacted ; for the necessary continuation is rather a reward of the former act , then any new act at all : besides this necessity is rather extrinsecal to the act , as being radicated in the immutability of the object , and of the glory representing to the sight that object , then intrinsecal thereunto , otherwise then as continuation of an act is intrinsecal unto it self . For as the Act of separated souls is necessarily unalterable , ( like those of Angels ) so the last Act they had , when they were united to their bodies remains eternally , and is not unproperly said to be the same Act continued for all eternity ; and therefore free for ever , because at first freely produced , when the soul was in state of a viatour , and out of that issued into the better state of an impatriated spirit : nay though Purgatory intervene , yet that remora alters not the nature or freedome of the Act , because soules there retain their love to God , wherewith they dyed , however they suffer for former infirmities of their life past .

The Application .

1. WHat may be to our special and present use in this Gospel is , to observe that Holy Church culls it out as the most proper to the now flowing Feast of Pentecost , though spoken by our Saviour to his Disciples before his Passion , ( as appears ver. 29. above ) but with intention they should then make memory and use thereof , when they had received the holy Ghost ; as consequently we must do at the celebrating this Festivity . The main scope of this Gospel is exhorting us to believe , and love ; and telling us the sign of true love is to keep the word of God , and that the effect of this love will be to draw down into our soules the Holy Trinity , Father , Son , and holy Ghost , as delighting to live in the hearts of those who love the Son of God , and shew their love by keeping his holy word .

2. But here is a special stile observable in this Gospel , very profitable to be reflected on ; which is that our Saviour seems here only to relate , or speak , ( as v. 25. & 26. ) and to leave it to the Holy Ghost to suggest and teach the true meaning of what he said ; as if it were a speech too profound for his Disciples to dive into , without the help of the holy Ghost . If then our B. Lord , the wisdome of his eternal Father , and consequently the best spokes-man in the world , would not ( what ere he could ) speak so plain to his Apostles themselves , as to be understood by them before the coming of the holy Ghost to explicate his meaning , how absurdly shall it be done in those that are ignorant Lay-men , to dare to understand or interpret holy writ ?

3. Hence we must infer that we are bound , in the first place , to believe the holy Ghost to be coequal God with the Father , and the Son who sent him since none but God can be of Gods counsel , and tell men the meaning of Gods holy word . Again , we must infer that it is the love of God , who now must teach ●s the meaning of Gods holy word ; and that they are our Wills , our Hearts which now must be instructed , more then our understandings , for these the wisdome of God , our Saviour taught by the sight of Faith ; those the love of God ( the holy Ghost ) now teacheth by the fire of charity : so that however Faith Rectifies , yet it is charity must saintifie the soul ; how ever Christ Redeemed us , yet he was pleased to send the holy Ghost to save us , by his sayntifying grace : and alas what had it availed us once to have been by God the Father Created , once to have been by God the Son Redeemed , if we were not more then once by God the holy Ghost sayntified ; as oft indeed as by sin we are made uncapable of the benefits of our Creation or Redemption ? Come therefore Holy Ghost , come teaching , come inamouring , come comforting , come sayntifying , come saving Spirit into the open hearts thou hast of Christians ready to receive thee , ready to be inkindled with the flames of thy most holy Love .

And Praying to day as above most fitly to the sense of this Holy Text.

On Trinity Sunday . THis Sunday is both the Octave of Pentecost , and also the First Sunday after it ; therefore this week we have the Epistles , Gospels and Prayers of two Sundayes for our entertainment , and these both ( if I mistake not ) the most delightfull of any in the whole year . The Antiphon . Matth. 28. v. 19.

THee God the Father unbegotten , thee onely begotten Son , thee Holy Ghost , Comforter , thee holy and undivided Trinity with all our heart and mouth we Confesse , we Praise thee , we Blesse thee , to thee be Glory world without end .

Vers . Blessed art thou , O Lord , in the firmament of heaven .

Resp. Both praise-worthy and glorious for ever .

The Prayer .

ALmighty Everlasting God , who hast granted to thy servants , in confession of the true Faith , to acknowledge the glory of the Eternal Trinity , and in the power of Majesty to adore unity , we beseech thee heartily , that in the firmnesse of the same Faith we may ever be defended from all adversity .

The Illustration .

NOw the mysteries of our Redemption are compleat , by the contribution of all the Three divine persons of the Blessed Trinity thereunto ; as of the Father sending his only Son to dye for us ; of the Son coming and actually dying for our sins ; and of the holy Ghost descending and sanctifying us with his holy grace , to make us sin no more ; it is most necessary , we should close up the said mysteries with a peculiar feast of the same Blessed Trinity , and so put a glorious crown upon the work of our Redemption ; while we begin to work out our salvation from the first root thereof , which is our Faith in the most Blessed and undivided Trinity : a mystery so unheard of before Christ had taught it to the world , that even to this day it is the hardest thing which can be told to men , and the thing which the blessed Angels that behold it , do not comprehend ; how the Divine Nature can be personally Trine , which neverthelesse is essentially but One. In admiration whereof St. Paul , in this dayes Epistle , breaks out into a Triple Trinity of his expressing this Triunity , saying , O depth of the Riches ! of the wisdome ! and of the knowledge of God! Loe the first : Who ever knew the sense of our Lord ? or who was ever of his Counsel ? or who gave first unto him , and it shall be restored again ? Loe the second ; For of God , by God , and in God are all things : Loe the last of his Triple expressions ; alluding all of them to the Blessed Trinity , as by the Expositours of this Epistle we shall find , and consequently must acknowledge it to be included in the Prayer above ; As also the Gospel is , expressing how our B. Lord sent his mission of Apostles with commission to Baptize , and teach all the world the mystery of this Blessed Trinity , Father , Son , and Holy Ghost . So we have this day the best of harmonies in the mystical musick of this book , while we find all three parts of holy Churches service to day so neatly woven into one ; the Epistle , Gospel , and Prayer all singing forth the praises of the most Blessed and undivided Trinity , Father , Son , and holy Ghost , three Divine Persons , and one onely God . Hitherto the mysteries of our Redemption were all upon Gods transient works about his creatures ; now we come to the immanent actions of the Sacred Deity within its own Essence : and these are operations so hidden from created knowledge , as our best comportment will be with St. Paul rather to admire then search into them : suffice it , Christ who hath revealed this mystery , hath proved himself to be God by his works amongst men ; and being God must needs be essential verity , and so can neither be deceived , nor deceive , even when we take him upon greatest trust . We must therefore follow him , as Schollers do their masters , before they understand them ; and we shall find ( as children do ) our understandings bettered by giving trust unto this heavenly Master ; and at the latter day we shall with the Blessed in heaven see , as we have heard of this prodigious mystery ; that is , we shall with our intellectual eyes behold the Triunity thereof , which yet while we behold we cannot comprehend . And indeed it is admirable to see how in the dark of this profound mystery we find light to illuminate the whole world , whilest the light of Faith breakes out of this blessed cloud ; since in believing this one thing , which we know not , we are taught to know almost all things else that we believe : as the Apostles in vertue of this belief were bid immediately to Go and teach all nations , that is , they were to go in the light of this Faith , and teach all the world both it and all things else belonging to their soules salvation . And how to teach them ? by first Baptizing them in the name of the Father , and of the Son , and of the Holy Ghost : By the name we have the unity , by the persons the Trinity of God taught unto us ; and that teacheth us all the rest , which we are implicitely told in the close of this dayes prayer , when we beg a firmnesse in the Faith of this mystery , as the shield that must defend us against all adversity whatsoever , by teaching us to bear off all the blowes of Infidelity , after we see Faith to be an elevated reason which secures us : Points of Religion are not therefore against reason , because they are sometimes above it . O what a seeing blindnesse is this , when we believe of God what we do not know ! I can liken it to nothing more , then to the means wherewith our Saviour cured the blind mans sight , by putting dirt into his eyes : just such is the darknesse of knowledge in this mystery to the light of Faith it brings into our souls . To conclude , since the report between the prayer and other parts of this dayes service is even literal , we need no labour to make it appear suiting with our main design of this book , shewing a harmony between them all .

The Epistle . Rom. 11.33 , &c.

33 O the depth of the riches , of the wisdome , and of the knowledge of God! how incomprehensible are his judgements , and his wayes unsearchable !

34 For who hath known the mind of our Lord ? or who hath been his counsellour ?

35 Or who hath first given to him , and retribution shall be made him ?

36 For of him , and by him , and in him are all things : to him be glory for ever . Amen .

The Explication .

33. HEere we are first to note , that height and depth how ever seeming to differ even in their natures , as well as in their names , are oftentimes taken both for one and the same notion ; as for example , that which we in our climate call depth or profundity , ( as relating to things below us ) to the Antipodes that same thing is height or altitude above them , namely the Hemisphere or arch of the heavens under the earth to us , which is over the earth to them ; and the arch of the heavens over our heads is , as it were , under the earth to them : again , if any of the Antipodes should from the footing he hath upon the earth fall with his head from us downward , he would seem indeed to fall , and yet that fall would be his rising up towards heaven ; and the like fall to them , would our rising seem to be , if from our footing we departed hence up towards heaven : in like manner we call a deep Well high , and a high Well deep . So by depth of the riches of God is here understood the height thereof ; though for him that is all in all there is neither depth nor height , however for want of better expression we use such terms ; wherefore the Apostle here under one terme expresseth both depth and height of Gods riches ; as who should say , O deep height , O high depth of the riches of Almighty God! And though St. Ambrose . and S. Augustine so point this verse , as they joyn the depth both to the wisdome and knowledge of God , and in them make up the depth of his riches ; yet St. Chrysostome , Origen , and others ( following the Greek and Syriack pointings of this sentence ) seem to attinge the sense of this place more home , distinguishing the sense , and meaning it to be tripartite , not single , that is to say , attributing the depth equally to the riches , the wisdome , and knowledge of God , as it were three things equally high , and equally deep beyond humane or Angelical understandings : for first , the riches here mentioned report to the infinite mercies of God insisted on by the Apostle , saying in the two and twentieth verse , God hath concluded all in incredulity , that thence he might shew his mercy unto all ; by making the incredulity of the Jewes the cause of his mercy turning to the Gentiles , and so converting them to the right Faith ; as also some Jews shall be converted by the exemplarity of the Gentiles becoming good Christians : Secondly , the three after questions in this Epistle shew these three are to be read distinct , and so understood ; namely , who knew the mind of God ? who was of his Counsel ? who first gave to him , and it shall be restored ? And we are to note by riches the Apostle understands the mercies of God , whereby he makes us rich , in all gifts of grace and glory , as appears Ephes. 1. v. 7. where the Apostle sayes we receive mercy according to the riches of his grace . The true and genuine meaning therefore of this place is , O profound depth of the mercies , wisdome , and knowledge of God! of his mercy , extended to all Nations ; of his wisdome , making even the incredulity of the Infidels to be the motive to convert Nations ; of his knowledge , penetrating all future , present , past and contingent things at once . And indeed these three points are the scope of all the Apostle aymes at from the ninth to this eleventh Chapter to the Romans ; for it was a special design of God to send his Sacred Son poor and abject amongst the Jews , who had he come in a splendid way , would have been undoubtedly received by them : but if we ask the reason , why God would do this , there is no better can be given , then in brief , O the depth of Gods riches and mercies , of his wisdome , and of his knowledge ! This is the Abysse that calls upon the Abysse ; in fine this is a reason above all reason , but that , which being increate it self , creates the reasons of men and Angels as short of it self , as finite things are short of infinite , as creatures are short of their Creatour . The Apostle ends this verse with an extatical admiration of Gods incomprehensible Judgments , and investigable wayes ; that is to say , the counsels , means , works , and reasons of his providence , who alone can cull Good out of evil ; as he doth , convincing all Nations of incredulity , that thence he may make one the motive for his mercy towards the other , as was said above .

34. How are we lost in our judgments , when we see the wicked prosper , and the just afflicted ? when we value humane abilities , which in sight of God are follies ? because we do not know the sense , the mind of God in these his permissions , nor how contemptible a thing the wisest man under the cope of heaven is in the sight of God ; of whom Zeno said well , " that the pastime or sport of God was man : as if God made but a Tennis ball of man , or of the wisdome of men , tossing him up and down at pleasure to the wonderment of us poor mortalls ; Whence the Abysse of humane misery calls upon the Abysse of Divine mercy , and , as S. Augustine saith , the Abyss of humane ignorance calls upon the Abyss of the Divine knowledge or science . How well then doth the Apostle say , who knowes the mind of God ? or who was ever of his Counsel ? that is , as Isaias said Chap. 40. v. 13. who ever gave him counsel , or who did he ever make acquainted with such counsel as he gave himself , in all internall and external operations ? whence no man must dare to ask , why leaving the Jewes , he turned to the Gentiles , or the like .

35. This place is remarkable ; for it is not asked who ever gave God any thing ? but , who hath first given him any thing , which before he had not received from him ? that so he might be able to make God his debtour ? truly no man ; and for this reason S. Paul sayes well , what have you , that you have not received ? and if you have received it , why do you glory , as if it had not been received by you , but were your own ? Yet such is God Almighty his mercy to mankind , that even this impossibility in man to make God his debtour , by giving him any thing ( that was not his own before , ) doth not hinder man of the honour to have God a debtour to him : But then we must understand this saying safely , and take heed we make not God our debtour for any gift or loan of ours to him , but meerly for his own promises to us ; and those his promises , though he were graciously pleased to make them voluntarily unto us , yet he binds himself by vertue of his own promise to be our debtour , for the performance of his words unto us : to which purpose St. Augustine spake home in these words , upon this place of the Apostle Serm. 16. Pay unto us , what thou doest owe us , because we have done what thou hast bid us to do ; though even what we have done were thy deed too , because thou didst help us to do it .

36. And for further proof of this doctrine the Apostle proceeds , saying , of him , by him , in him are all things ; that is to say , not onely the essence or beeing of every thing , but also the operations thereof , since the operations of creatures are likewise creatures too , as well as the things themselves that do operate , and so both have equal dependance on Almighty God : so that all things are of him , as of their first maker ; by him , as by their directour , disposer , and perfectour ; in him , as in vertue of his assistance they are made , do operate , and are conserved . But St. Augustine , and with him the torrent of Fathers observe , that what is said to be of God is appropriated to the Father , what by God is attributed to the Son , and what in God is reporting to the holy Ghost ; that so to the whole sacred and undivided Trinity we may refer the honour and glory of all beeing and operation of creatures : insomuch that even from the Apostles time , the close of prayer was made in this sort , Glory be to the Father , Son , and Holy Ghost ; and by the Councill of Nice was added thereunto , as it was in the beginning , and now , and ever world without end , Amen . For though here be ground of distinguishing Persons , yet there is none of dividing essences or natures ; and therefore the Apostle telling us here of our obligation to the Blessed Trinity , concludes saying , not to them but to him be glory for ever ; that is , to the one only undivided God , who is neverthelesse distinguished into three several Persons , Father , Son , and Holy Ghost : A very apt close for the Epistle on Trinity Sunday .

The Application .

1. WE have hinted in the Illustration above at the deep design of holy Church in closing up the grand work of humane Redemption , ( and the Octave of the holy Ghost ) with a Feast made sacred to the B. Trinity ; wherein our Faith seems to be chiefly and wholly exercised , because there is nothing so hard in Christian doctrine as to believe the Trinity of the sacred Triunity : Now we may presume to affirm further , that albeit from Pentecost to Advent , the main aym of Christian duty be the exercise of charity , in producing frequent acts thereof ; neverthelesse it was fitting to begin the practice of charity with an act of Faith , to shew the difference between our love of God on Earth , and our love of him in Heaven : for there , Faith shall cease , that Love may increase , and be alone the Totall duty of the Blessed ; but here , Faith must increase , least Love decrease in us : Hence it was not onely fit that this our first act of charity to day should be to God , but that it should be also accompanied with the strongest act of Faith imaginable , which is this we now produce in making profession we believe God to be Trine and One.

2. Now not to break the order of the service , that I mean of charity , ( the main imploy of every Christian between this and the holy time of Advent ) see how ( by way of commemoration at least , of the first Sunday after Pentecost , ) we have regard to such another Prayer , and such another Gospel ( whereunto I have added here the Epistle also , though not read in open service ) as do mainly point at charity ; so shall we see in their perusal anon , when these ( proper to the day ) are done .

3. And lastly , least this Act of Charity we are now to exercise should be defective , ( being an act of love to God alone without relation to our neighbour ) see how we are taught to perfect it as well with an act of hope , as with an act of Faith : since the main scope of holy Churches prayer to day is to declare so strong a Hope in her believing , and in her loving God , that she puts it as a hopeful shield before her against all Adversity whatsoever , to be firm in her belief of the most Blessed and undivided Trinity .

Say then the Prayer above , and see how well it suits unto this doctrine thereupon .

The Gospel . Matth. 28. v. 18. &c.

18 And Jesus coming neer spake to them , saying ; All power is given to me in heaven and earth .

19 Going therefore , teach ye all nations , Baptizing them in the name of the Father , and of the Son , and of the holy Ghost .

20 Teaching them to observe all things whatsoever I have commanded you , and behold I am with you all dayes , even to the consummation of the world .

The Explication .

18. THe Evangelist in this Chapter recounts the apparition of Jesus in Galilee to a great number of Disciples and friends , as well as unto the Apostles amongst them , who were now so far fled from Jerusalem , where formerly they had seen him , after he arose from his grave : and so confirmed them in the truth of this mystery , that though in the precedent verse St. Matthew sayes , some of them doubted of this truth , that Christ was risen , yet the meaning is not , that any of the Apostles doubted thereof , but some others , to whom Christ had never appeared before , as now he did , to confirm the truth of his resurrection . And Jesus coming neer , not to those doubting persons , but to his Apostles ; saying , as this dayes Gospel begins , All power , &c. But we are to observe , though S. Matthew seems in this chapter to conjoyn the power of Mission given by Christ to his Apostles unto this story of his Apparition to them and above three thousand more in Galilee , since he resolved to end his Gospel in this eight and twentieth chapter and write no more ; yet the very truth is , those words were not spoken by Christ consequently to this apparition , but afterwards upon the Mount Olivet , when at his Ascension he gave the Apostles Mission over all the world for his valediction or last farewell unto them : and in testimony that this was an Act of high Jurisdiction , he tells them at the same time , All power is given unto him both in heaven and earth ; so they need not doubt , but he that gave them this Mission to all Nations , this commission to preach unto them , and to Baptize them , had ample authority for his so doing , and would by his grace from heaven second their labours over all the earth , and make them fruitful to the final salvation of all Nations , which was a convincing testimony of his being plenipotentiary between God and man , or having plenitude of power both in heaven and earth . But we are further here to note , that this plenitude of power was not now so given to Christ , as if he had not had it before ; for the Word was no sooner Incarnate , then this power was begun in him , though he was not pleased to mention the accomplishment or perfection thereof , untill by his death and passion he had merited the same , and therefore suiting to him , not onely as he was God , but as he was man , the Messias , or Saviour of the world , and to him alone ; for to no man else was the amplitude of this power competent ; nay the very participation thereof is above all merit of any pure humane creature : however to Christ the fulnesse of it was but due , by reason of his being one person with God , who as Creatour of heaven and earth had consequently full power over them both ; so as he could by the Ministery of his Apostles preaching , subject unto himself all the Nations of the earth , as stooping to the power of his Faith and Doctrine ; and afterwards in heaven reward this their Faith , this their subjection to Christian discipline with crowns of eternal glory , to shew he was chief commandant in heaven also , having purchased the same by his bitter death and passion , and so being able to make eternally happy in this his glorious Kingdom whosoever he pleased .

19. We are here to observe , when Christ bids go , it is not ( nay it cannot be ) in the power of any mortal man to forbid the Ministers of Christ from going to convert nations : So this Mission is Divine , not humane , and gives Commission to execute Gods Lawes , maugre all mens prohibitions . Go , saith he , to shew us , labour , pains , travel , diligence are the marks of those who preach the word of God : nor is this labour limited to any one time or place , but extends it self to all times , to all nations . Go , sayes our Saviour , teach all nations , nay he adds , therefore go , that is to say , Go , because I send you , that have all power both in heaven and earth , go , teach ye all nations , as I have taught you : Whence it followes , the command of learning was imposed upon the people , while the precept of teaching was laid upon the Apostles and their successours ; for in these latter it is indeed that Christ after said , he would be with them unto the end of the world ; that is , in assisting their Successours he would be with them . And very great reason it is that an obligation of hearing should fall upon the people , when a command of preaching was imposed on the Priest : for a Schollar is acorrelative to a Master , as a Son is to a Father ; since no man can be an actual master unless he have an actual Schollar , nor can any man be a father , that hath not a child . And that it was a command given with an obligation to be put in present execution , see how Christ tyes himself to an actual assistance thereof even to the worlds end . And as he bids them go and teach all nations the principles of Christian doctrine , namely those of the Catholick Church ; so he bids them Baptize all those whom they instruct and teach , in the name of the Father , and of the Son , and of the Holy Ghost : to shew them the true mark of a Christian is his belief in the Blessed Trinity , which is one onely God , and three Divine Persons distinct each from other , called Father , Son , and holy Ghost . Nor can there be indeed a more succinct method of this deep mystery , then is here expressed , when the command of Baptizing in the name , and not in the names shewes the unity of God , and denyes the plurality of Divine nature or essence ; and yet the specifying of the Father , Son , and Holy Ghost shewes the Blessed Trinity , which is in that sacred unity : Whence we see the word Trinity doth import a Triunity , or an Unity of nature in a Trinity of persons ; whence our Saviour saying by the mouth of his Apostle , 1 Epist. Joh. c. 5. There are three that bear testimony in heaven , the Father , the Son , and Holy Ghost , adds immediately , and these Three are all one ; that is to say , these distinct persons are one indistinct and undivided nature , essence , deity ; so as , though there be three divine persons , yet is there but one onely God . And no marvel if upon Trinity Sunday both the Epistle and Gospel report unto this sacred mystery ; for it is indeed the highest article of our Faith , the first and main principle of Christian Religion . But to conclude this doctrine

20. See how the beginning of this verse tells ( besides this mystery ) what the Apostles were commanded to teach the world , namely to do all whatsoever Christ commanded them to deliver , as the Will of God ; that is to say , as well to do good works , as to believe aright , and to professe that Faith which was preached unto them : and how ever Luther and Calvin pretend , the Church of Christ and the right administration of the Sacraments thereof , and of the divine Services had failed for many hundred of years together , before they arrogated to themselves a kind of new Apostolate forsooth ; yet it is from hence confidently asserted by the unanimous consent of all Catholick Doctours and Divines , that there neither hath been hitherto , nor ever shall be hereafter , till the day of doom , which is the consummation or end of the world , any failure in the Church of Christ , nor in Christ his perpetual assistance and presence with his ever visible Church : insomuch that he is ever visibly present in his perpetual visible rulers of the Church , and invisibly in his continual-assisting grace ; and hence it is evidently proved , that albeit no successours of the Apostles had those ample prerogatives which they enjoyed , yet their Ministery is so the same that the Apostles was , as Christ is said even to perpetuate the Apostles in their successours , and his presence with them in his presence with their followers ; and in his assisting them as constantly as he did assist their predecessours , though perhaps not as amply , nor as efficaciously at all times : For how else can it be true , that Christ said to his Apostles , he would send them another Comforter , that should assist them eternally , not in their persons , but in their successours to the worlds end ? For the same are the gifts of Christ and of the Holy Ghost , as far forth , as they are both one and the same God . Nay more , Christ is even visibly remaining with the Ministers of his Church in the holy Eucharist or B. Sacrament of the Altar , his blessed body and bloud being exposed perpetually to the receiving and adoration of the people : more , he is visibly with us in his Priests , who are his visible instruments to administer the Sacraments , and offer sacrifice unto the sacred Deity ; for though the Priest be the instrumental , yet Christ is the chief and principal Priest himself ; it being proper to him to be both Sacrifice and Sacrificant : so as in seeing the accidents of bodies , we are said consequently to see the things whose accidents we see ; in like manner by seeing the Sacramental species , we may be said to see the Sacrament , the body and bloud of Christ , whose accidents they are after consecration , though the same species before were the accidents of bread and wine . To conclude , we may as truly say , Christ is visibly with his Church to the worlds end ; as we may say a mans soul is visibly in his body , that is to say , perceptibly , so long as a man lives and hath motion : for look what the soul is to the body , the same Christ is to his Church ; so that as the soul is the bodies natural life , Christ is the supernatural life of the soul believing in him , and making her self ( by that belief ) a member of his Church : for as the soul makes the body move , so Christ makes his Church to do , according to that of S. Paul , Philipp. 2. he worketh all in all according to the purpose of his own holy will ; and again , he it is that gives a will to do good , and a power to put that will in execution , and to perfect by him , what was undertaken for him , as being to his honour and glory .

The Application .

1. IT is no marvel that to day we hear inculcated to us an explicite act of Faith in the Front and body of this Gospel , while Hope and Charity are onely recommended to us in the close thereof , and that but implicitely neither ; notwithstanding ( as our design of piety is laid in this work ) Charity is the chief vertue to be practis'd from this day untill Advent . This is I say no marvel , the very name of the day requiring this preference to Faith , and the nature of the Feast inforcing it besides ; for since the proper object of Love is Goodnesse , ( seen or understood ) and since the Blessed Trinity is not here seen at all , but by the light of Faith ; therefore all the understanding we can have of it on Earth , is first to believe , and next to love it ; according as the Gospel intimates , where Jesus by the vertue of Plenipotentiality given him both in heaven and earth , sends his Apostles first to Teach the whole world , the mystery of the B. Trinity , by Baptizing all Nations in the name of the Father , Son , and holy Ghost , and thereby obliging them to believe explicitely these Three distinct Persons are all but one simple and single God ; whereas he bids the said Apostles , ( here at least ) but implicitely to hope in , and to love the sacred Trinity , in as much as he commands their Teaching all Nations to observe all his Commandments whatsoever , which yet are not observeable but for pure love of the commander , and for pure hope of his recompencing our obedience unto his commands . Who so reads the Gospel , will soon see this to be the whole scope thereof .

2. What then remaines for further application but that by an actual confessing this true Faith , we actually glorifie the eternal Trinity ? and that in the Power of each Divine Persons sacred Majesty , ( namely in the Power of the Father creating us , in the Power of the Son redeeming us , in the Power of the Holy Ghost sayntifying of us ) we adore the Unity of these Three Persons Deity , since none but God can create , none but God can redeem , and none but God can sayntifie a soul ?

3. O Happy Christians , who by firmly believing this to be their obligation to the sacred Trinity , can neither want motive enough for Love of God , nor ground enough for Hope , that by this Act of Faith they shall be defended from all Adversity ! since the true victrix over all our enemies is as St. John tells us , 1 Ep. c. 5. our Faith , which overcomes the world , and consequently all Adversity .

Say now the Prayer above , and see how patt it is to what we here are taught .

On the first Sunday after Pentecost . The Antiphon . Luk. 6.37 .

JVdge not , that you be not judged ; for in what Judgement you Judge , you shall be Judged , saith our Lord .

Vers . Let my prayer , O Lord , be directed

Resp. Even as Incense before thee .

The Prayer .

O God the strength of those that hope in thee , be propitiously present to our prayers ; and because without thee mortal infirmity is of no ability , grant the assistance of thy grace , that in doing what thou dost command , we may please thee both in will and work .

The Illustration .

ALbeit this Sunday is never served , but with a commemoration made thereof upon Trinity Sunday , ( which it alwayes falls upon , and whereunto with great reason it gives place in the publick Solemnity of holy Churches service ; ) neverthelesse we are not forbidden in our private devotions to make use of the comfort , which this prayer ( adjusted to the Epistle and Gospel proper thereunto ) will afford us ; since the Gospel and the Prayer are both read to day by way of Commemoration of this first Sunday , as above ; and since the whole Masse of this Sunday is said at the pleasure of the Priest , ( no double feasts occurring ) between this and Thursday next , which is the Feast of Corpus Christi : and in regard there is a world of sweet devotion in the exposition both of this Epistle and Gospel , I hope it will encourage all good Christians to read , both what is written upon the Blessed Trinity , and this Sunday too , before next Sunday come : since it is but this week of all the year , that they will have so much to read , and which ( if I mistake not , ) will seem but little neither , 't is all so sweet . But because the task of reading will be double , I shall abridge the glosse of the Prayer , and suffice my self to shew the constant connexion between this and the other parts of holy Churches Service to day , by summing up the Epistle and Gospel , as both teaching perfect charity , while they extend it to the love of our enemies ; and as being both abstracted in this prayer , which after an humble acknowledgment of our own weaknesse , confessing all our strength is from Almighty God , without whom our mortall infirmity is of no ability , petitions the assistance of his grace , that in doing his commands , we may please him both in will and work . And truly all his commands are included in these two precepts of charity , so much insisted on both in the Epistle and Gospel ; namely that of loving God above all things , and our neighbours as our selves ; which then we shall do perfectly , when we love our enemies ; because this love will make us indeed have no enemies at all , and so be as little troubled at what injury other men can do us , as we should be at our selves , if by chance we were causes of our own mischiefs ; for though we might be disturbed a little thereat , yet never so much , as to loose our charity , or to hate our selves ; nor consequently can we hate our enemies , if we once arrive at the perfection of that commandment , which bids us love our neighbours as our selves . Which that we may do , this is very aptly made the Churches Prayer to day , begging Gods assisting grace , that in doing his commands , we may please him both in work and will : in work , by executing his commands compleatly and perfectly ; in will , by doing them readily and cheerfully . And it is worthy our remark , that on the same Trinity Sunday , where we have the deepest mystery of Faith recommended by holy Church , we should have also the highest act of Charity inculcated unto us , that so we might see the firmnesse of our Faith to day petitioned , consisted in the operation of our Love according to the same Faith ; and that Christian perfection is never attained , till we arrive unto perfect Charity , which is the nerve that links together the members of the Churches mystical body , and unites them all unto their head Christ Jesus , as the sinewes of natural bodies knit together the members thereof . So still we see our design of connexion between all the parts of Churches Service made good .

The Epistle . 1 Joh. 4.8 , &c.

8 He that loveth not , knoweth not God : for God is Charity .

9 In this hath the charity of God appeared in us , because God hath sent his only-begotten Son into the world ▪ that we may live by him .

10 In this is charity ; not as though we have loved him , but because he hath loved us , and sent his Son a propitiation for our sins .

11 My dearest , if God hath so loved us ; we also ought to love one another .

12 God no man hath seen at any time . If we love one another , God abideth in us , and his charity in us is perfected .

13 In this we know that we abide in him , and he in us ; because he of his Spirit hath given us .

14 And we have seen and do testifie , that the Father hath sent his Son the Saviour of the world .

15 Whosoever shall confesse that Jesus is the Son of God , God abideth in him , and he in God .

16 And we have known and have believed the charity , which God hath in us . God is charity : and he that abideth in charity , abideth in God , and God in him .

17 In this is charity perfected with us , that we may have confidence in the day of Judgment ; because as he is , we also are in the world .

18 Fear is not in charity : but perfect charity casteth out fear , because fear hath painfulnesse . And he that feareth , is not perfect in charity .

19 Let us therefore love God , because God first hath loved us .

20 If any man shall say that I love God , and hateth his brother , he is a lyer . For he that loveth not his brother whom he seeth ; God whom he seeth not , how can he love ?

21 And this Commandment we have from God : that he which loveth God , loveth also his Brother .

The Explication .

8. St. John in this Epistle ver. 7. had said , every one that loveth is born of God , and knoweth God ; now he gives the reason thereof in this eighth verse , proving the same à contrario as School-men say , by an argument from the contrary assertion : he that loveth not , knoweth not God , because God is charity or love : not but that we may speculatively know God without loving him , but practically or experimentally we cannot know him , unlesse we actually love him : For example , all men know speculatively that honey is sweet , but they know it practically only when they taste it : And though the same argument holds in all Gods attributes , as in his power , in his wisdome , &c. ( since he is omnipotency and omniscience ) yet St. John argues thus onely upon his charity , because the subject he now undertakes is the commends of Charity . Again between lovers , love is the main thing they delight in ; and much more is it so betwixt God and us , for he doth not onely love us , ( and so is our lover ) but is himself love , nay if we say , he is the love , by which we love him too , perhaps we shall not say amisse ; and S. John being wholly inamoured with the love of God , breaks into the recommends of charity , as the vertue himself was most excellent in , and wherein he would have us most to excell . So for the ground-work of what this Epistle is to dilate upon , we see it begins thus , God is charity , both Essential and Notional : Essential , as it is the nature of the Deity ; Notional , as it is distinguishing the persons , and so signifies personally the holy Ghost , who by love proceeding from the Father and the Son , is called the love of them both , uniting them and him all in one indistinct essence , distinguished into three distinct persons : now the true reason why God is called charity is , because he is goodnesse it self , which is charity communicative and diffusive of it self .

9. But this next shews clearly why St. John calls God Charity ; because he appeared so to be , by sending his onely begotten Son into the world , that we may live by him , ( alluding to the like in his Gospel , chap. 3. v. 19. ) who by Adam were all dead . And this love he shewed us , as an example for us to give our selves to him by again .

10. For in this , that is to say , in our re-dilection or retaliation of love for love , consisteth charity , which can never be in us to God but reciprocal between God and us , though in us to others it may be not mutual , and de facto , in very deed , in God to us it was so , when he loved us before we loved him ; for it was impossible we should have loved him before he loved us ; and therefore we are inabled to re-love him , because his previous love to us inkindled our subsequent love to him . Whence the Apostle sayes , our charity doth not so much consist in that we love God ; as in that God loves us , and makes us thereby able to re-love him , because he sent his Son a propitiation for our sins . St. Augustine sayes briefly ( and excellently well ) upon this place , tract. 9. God loved the impious to make them pious , the unjust to make them just , the sick to make them whole ; and why may not we adde he loved them that hated him , to make them love him , for sending his Son a Sacrifice for his utter enemies ? O how contrary is this to the course of the world , which is to revenge our selves on those that love us not ! O how truly is it said of God , Esay 55.8 , 9. My wayes are not like your wayes , but exalted from them , as high as heaven from earth ! yet S. Paul shews us , we may follow God marching above us , as high as heaven is from earth , when Rom. 9. v. 2 he desired to be Anathema , accursed to save the Jewes his persecutours , and consequently his utter enemies .

11. If is here a causal , not a doubting or conditional particle ; as who should say , because God hath thus loved us , we must therefore love one another . In like manner And was taken causally , when Christ said to his disciples , as in his Gospel , Joh. 13. v. 14. I have washed your feet , being your Lord and Master ; And you must wash one anothers feet ; that is to say , because you must , &c. Hence learn to humble your selves to your fellow servants , since I your Lord your God have humbled my self to you . And we may note the deep art of this phrase in St. John , who rather sayes admiring , If God hath thus loved us , then , because God hath thus loved us , &c. to shew it doth not follow , we can render equally to God , we can love him , as well as he can love us ; So it is not said therefore love him again ; but rather if God hath loved us , and we must love one another ; as who should say , since we cannot retaliate love for love to God , let us at least love one another , let us for his sake , love our neighbours as our selves , since he dyed equally for them as for us : for as S. Matthew tells us Chap. 25. v. 40. what you did to the least of my brethren , you did to me . And indeed since God cannot personally want any thing , that we are able to give him , he hath afforded us this means to relieve him ( as wanting ) , when we relieve the necessities of our neighbours . So the sense of this verse is strong , and even inforcing us to love one another : Since God so unlike to us , so much above us in perfection hath stooped so low as to love us ; how much more ought we , that are all one like another , to love each other ; since like naturally runs to like , and naturally loves what is like unto it ?

12. This verse corroborates the explications of the former , as saying , though God be in himself Invisible , yet if we love our neighbour , God is by his Divine and indivisible vertue of charity united to us , and made , as it were , one in , and with us ; whereby our charity is rendered perfect : nay even the Invisible God becomes as it were visible , both in us , by the visible charity we shew to others , and in our neighbour whom we love , as the visible image of the invisible Deity . But we shall do well to see upon this occasion , how these words are safely expounded , God no man ever saw : For which purpose turn to the exposition upon 2 Cor. 12.4 . on Septuagesima Sunday , declaring what S. Paul saw in his rapture : but for present let us take it with the common sense of Expositours ; that no pure man ever in this world or in heaven can with corporal eyes see God his essence or divine nature ; though Cornelius à Lapide presumes to say , Christ being both God and Man did see his own divinity : whence neither Moyses nor St. Paul did thus see him ; and that sight the Blessed have of him in heaven is more by way of grace , then of nature , and this indeed more with the soules understanding , then with the bodies eyes . To conclude this verse , a thing is then perfect , when it consists intirely of all its parts ; and charity we know to be tripartite , consisting of our love to God , which alone is not perfect , unlesse we love our neighbour also as we do our selves ; for these are both integral , and essential parts of perfect charity : And while we have charity thus perfected , then though we see not God , yet he both regards , and abides in us , by reason of this divine vertue of charity , uniting God to all , and all to God again . Besides we perfect even the charity we love God with all , when we extend it to our neighbour too ; since we cannot love one another for Gods sake , but we must love God more then we did before . Lastly , when the text sayes his charity , we may understand it , as if truly the charity of God to us were perfected by our loving each other ; since while we do so , God abideth in us , and his charity is thereby perfected ; not so , as to make it more in it self , but to make it more in us , and to appear also more to others , which is a kind of perfection too : and in particular charity is perfected by loving our enemies , which being a love none but God hath taught us , God in this hath appeared more perfect to us , then in any thing else he ever did ; because he became a propitiation even for us that were all his enemies , before his charity ( perfected in us ) made us his friends , and him our Saviour , and so finally gave him an opportunity , who was in himself all perfection , to receive ( in our esteems at least ) an addition to his innate perfection , if not a new perfection by our imperfection ; which is another way of verifying , what St. Paul saith 2 Cor. 12.9 . of vertue being perfected in infirmity , then was shewed when that text was expounded 1 Cor. 12.9 . upon Sexagesima Sunday . St. Austin upon this text , tract. 7. shewes a fine progresse of Charity in perfection : The fire of our charity first seizeth upon our neighbour , and afterward extends it self more abroad : it first helps our Brother , or our kindred , or friends , next some stranger , but at last our enemy . And tract . 8. Love him , who is now come to dwell within you , that by his more perfect possessing you , he may render you also perfect .

13. And this next verse shewes us a sign , how to know when he is within us ; namely , when he gives us of his Spirit of loving one another , even our enemies ; for by this it is evident he is in us , who only taught us that which onely himself could do : and it followes evidently , that whensoever God is in us , we are in him , because wheresoever God is , he unites the place so to himself by his immensity , as the place or subject he is in , rather is said to be in him , then he in it . And consequently if we feel his Spirit in us , that is , if we love each other , especially our enemies , we may boldly conclude that not onely God is in us , but that we also are , and remain in him , so long as by such dilection his Divine Spirit aboades in us . 1 Cor. 6.17 . he that adheres to God is one Spirit with him .

14. 15. Which doctrine the Evangelist finds both so solid , and so sweet , that in these two verses he proves it to be as really intended by him , as it is pretended , taught , and professed by the Catholick Church : for , saith he , we that have seen can , and do testifie that God sent his Son to save the world ; and by confessing Jesus to be his Son , we remain in God , and he in us ; we in him by Faith ; and he in us by the gift of that Divine vertue , which can slow from no other source , but his infinite goodnesse and bounty ; as St. Paul sayes , Phil. 3.17 . Christ by Faith dwelleth in our hearts . This S. John inculcates with special regard to Ebion , Cerinthus , and others , who at that time denyed the Divinity of Christ : so for proof hereof he exposeth himself , and all the Colledge of Christ his Apostles and disciples , who as ear and eye-witnesses were ready to testifie the same to all the world , as they all did by their glorious Martyrdomes .

16. In this verse the Evangelist gives the same testimony for the charity of God being in us , as he did in the fourteenth verse for Christ the Son of God being in the world ; that so we may be fully possessed of that Truth , and inamoured on that vertue which he himself is even transported with , and cannot speak but in commendations of , being , as it were , all on fire therewith . For if we mark him , his words fall from him all circular , like balls of fire : From God he comes to Christ , from Christ to charity , from charity to love of our neighbours , thence back to Christ again , now to his charity ; and all to shew he moves onely in the circle or orbe of Love , and cannot wheel himself out of it , but windes all his speech into pleasing Meanders of that subject , wherein to be lost is to be sound , because who is not found in the labyrinth of charity is a lost soul : and therefore St. John having gone into this Maze by the clew that leads through all the Meanders of it , God himself , ( as this Epistle began , God is charity ) must needs come out with the same clew again , which is charity both to God and man ; wherewith he closeth this Epistle , to shew us , he hath been through all the turnings and windings of love , or else he could never have come out the same way he went into this re-selfing circle of charity , which this verse delightfully winds us into , and brings us out again : for if God be charity , who remains in it remains in God , and God in him , as a circle remains in a ring , and a ring in a circle ; but with this difference , we in him , as in our increated , he in us as in his created Temple , where he most delights to be ; we rings in him , as in the circle of his Immensity , he circled in us , as his Immensity is capable of being in a ring of creatures .

17. The amorous Evangelist having told us much before , how even the increated charity is perfected ( in our esteems ) by juxtaposition to our imperfections ; now he tells us , how our created charity is perfected in us , by our trust , and confidence in God , even when creatures may pretend most to diffide in him , at the day of Judgement ; and he gives a strange reason for this confidence , because as he is ( meaning as God and Christ is ) we also are in the world : So here In this , &c. imports either that to this end charity was given us , not to fear him our Judge , who had given us the grace to love him ; or that really this is the perfection of charity in us , that as he loved us , without fear to take upon him our infirmities or imperfections , and gave himself wholly into our hands to be even his Judges ; so we must love him , by assuming as many of his perfections as we can , and by freely making him our Judge , without fear of receiving any hard measure at his hands , if we can truly say , we love him with all our hearts , as he loved us when he was adjudged to death by us : Or as St. Augustine sayes , In this signifies , it is a true signe that our charity is perfect , if as the Just and Saints in heaven covet the day of Judgment , so we also do , that God may thereby be glorified before all the world , what ere become of us , because we in that case are in the world , as God , as Christ was in it , perfectly loving , and so not fearing us , though he see cause enough of fear amongst so many Traytours , if he had been capable of harm ; so if we can arrive to love God thus perfectly , we may truly say we are as he was in the world , without fear , even of Judgment , because we have no cause to fear corruption in him , as he mought have had in us ; and therefore may come with more confidence to his tribunal , then he did to ours , that is , may be in this world as he was , without fear , because we are in love : for the Evangelist here proves two effects of perfect love , the first is confidence in God , both living and dying ; the second is casting away all fear .

18. As in termes this verse avoucheth the second , having declared the first immediately before ; so that as charity produceth confidence in us , this confidence expelleth fear out of us , and thus becomes , as Aristotle sayes , cause of the effect , in being cause of the cause thereof . But we shall do well to examine what fear it is , that charity expells , least by not fearing Judgment , we fall into the errour of hereti●ks , who presume they are certain of their salvation . By fear therefore is here meant despair , such as dejected consciences use to have , whereas none such enters into those that have perfect charity : Secondly , he alludes to that fear which in Eccles. 5 v. 5. we read of , even for remitted sins be not without fear , which yet a perfect lover needs not fear , but this is said to imperfect lovers of God : Thirdly , he means servile fear , such as makes us serve God meerly for fear of hell ; not filial fear , for that is compatible with ( nay essential unto ) perfect love , as we read Eccles. 1.28 . who is without fear ( namely filial ) cannot be justified ; because who ever truly loves , is ever afraid to offend his beloved : Fourthly , this fear is worldly or humane , such as men have to loose their estates , or friends affections , when to preserve these temporal trifles they hazard the losse of eternal blessings : Fifthly , this fear is scruple , whereas perfect charity abandons all scruples , and proceeds freely and frankly in her Actions according to that of St. Paul , Rom. 8.15 . You have not received the spirit of servitude again in fear , but the spirit of adoption of sons , wherein we cry Abba , Father : Lastly , Charity banisheth all fear of punishment , although it allowes fear of the fault , that may deserve punishment ; for the soules in Purgatory are not troubled at their pains so much , as they are to have deserved them by their faults , which they are even willing to expiate : so when he concludes this verse , saying , fear hath pain , he means fear in these senses as above ; such as is said of war , that the fear of war , is worse then war it self ; and all fear which brings pain is opposite to charity , that brings ease and content along with it , not solicitude , nor anxiety , which shuts up mens hearts , whereas perfect charity opens and dilates them .

19. 20. 21. These three last verses are as it were recapitulatory and winding up the clew or threed of this amorous discourse , which lead us into the delightful maze of love , and hath brought us out again , according as we heard in the exposition of the sixteenth verse ; adding here , it is not only a counsel , but a command from God , that we love one another , that we love our neighbour , lest men should pretend it were enough to love God onely : whereas indeed all the scope of St. John in this Epistle hath been to draw us to a love of one another , by shewing how God hath loved us all without respect of persons , and taught us to love even our enemies , lest we should excuse our selves from that complement of perfect dilection , which is a friendly loving of our enemies , to shew we have no enemies at all , but our own sins ; the onely things ( if we may so call them ) that we are , or can be allowed not to love , and indeed may perfectly hate them , nay the more we do hate them , the more we shall love our neighbours , as finding we have no enemies of any , but of our selves . Note , the Evangelist tells us we are lyers , to say we love God , if we love not our Brother , because love is a passion leading us by the eye , to the embracements of the objects that we see before our eyes : if therefore a man looking upon God Almighties picture , which himself hath made ( as he confesseth ) like himself , and do not love that picture which he sees ; how can he love the prototype or original thereof , God himself whom he sees not ? And truly the Logick of this discourse is convincing , because love is first rooted in the object seen ; if therefore we do not love that object of God , which we do see , how can we without a blush be so impudent , so irrational , as to say , we love the object which we do not see at all ? as well a blind man might tell us , he sees and loves darknesse , which is nothing but a privation of sight and light .

The Application .

1. HAving now given ( for respect to the B. Trinity ) the religious preference this day to our first Act of Faith , when according to the order of holy Churches services charity is held forth unto us as the chief vertue we are to exercise ( without intermission ) from hence forward untill Advent Sunday ; see now with how strong a flame of love the beloved disciple of our Lord opens his loving heart to day , whilest his whole Epistle to us , from the very first verse to the last , is nothing else but a continual eruption of the burning charity within his loving breast . O how necessary is it then for us to strike out of our flinty hearts some sparks of love at least to day ! who knowes but in time with frequent lesser acts we may at last produce the greatest , that of love unto our enemies ? see how the eleventh verse above doth animate to this ; bidding us love each other , as Christ hath loved us . Alas what was there in us but enmity to him , when he began to love us ? were we not all at that time children of wrath ? Search then beloved out to day the man , or men you least affect , nay those ( if any be ) that bear you hatred , and so are brothers of wrath , shew but a smiling countenance to them , in testimony that you look upon them , as Jesus lookt on you , when least you loved him , when most you hated him indeed ; then shall you best apply the present Text to your emolument .

2. Do not say you hate dissimulation , that you cannot smile on him you love not , or on him that hateth you , lest you seem base and abject minded , lest you make your enemy insult the more to see you fawn upon him : Fie fie , beloved , these are but the subtle arts of him that is our common enemy : by these devices he deludes us into hell , and robs us of our best inheritance ; this is to do as holy David sayes , To search excuses for our sins .

3. Say rather with St. Paul , I can do all things in him that strengthens me : say , though this be against thy own corrupted nature , yet it is most sutable to his , who took upon him thy infirmity , that he might help thee with his fortitude . Hope then in heavens helping hand , hope in the Holy Ghost , hope in his holy Grace : he came but lately with a magazin of Love to leave thee store enough to love thine enemies ; if thou canst not at the first both smile , and love , do thee but that , and hope he will do this , who can do more , the holy Ghost I mean ; shew by the deed thou hast a wish at least to do it willingly , that he may by his holy grace give thee a will to execute this hard command of his , to love thine enemies , as he hath loved thee , frankly , freely , willingly . Let no man say this is a good , but not a proper counsel now : When is it more proper .

Then when we pray as above , that we may do it ? Then we best apply the Text to us , when we apply our selves to do as it commands , as holy Church by reading it commends .

The Gospel . Luk. 6. v. 36. &c.

36 Be ye therefore merciful , as also your Father is merciful .

37 Judge not , and you shall not be judged : Condemn not , and you shall not be condemned : Forgive , and you shall be forgiven .

38 Give , and there shall be given to you good measure , and pressed down , and shaken together , and running over shall they give into your bosome . For with the same measure that you do mete , it shall be measured to you again .

39 And he said to them a similitude also : Can the blind lead the blind ? doth not both fall into the ditch ?

40 The disciple is not above his master : but every one shall be perfect , if he be as his master .

41 And why seest thou the mote in thy brothers eye ; but the beam that is in thine own eye thou considerest not ?

42 Or how canst thou say to thy Brother ; Brother , let me cast out the moat out of thine eye ; thy self not seeing the beam in thine own eye ? Hypocrite , cast first the beam out of thine own eye ; and then shalt thou see clearly to take forth the moat out of thy brothers eye .

The Explication .

36. WE have seen how perfect charity was inculcated by St. John in this dayes Epistle ; now St. Luke begins his Gospel in a stile suitable thereunto , when he recommends the love of our enemies , under the notion of mercy : And indeed when he bids us be merciful to one another , as our heavenly Father is merciful ; what else can he point out unto us , then the dilection of our enemies ? since God the Father his first mercy was shewn to none else , but those that were his utter enemies , mankind , for whose redemption yet he sent his sacred Son , a sacrifice and a propitiation for the whole masse of humane nature , to shew the height of his perfection in this his act of mercy ; which was indeed so great , that hence it is , his mercy is said to have surpassed all his other works , Psal. 44.9 . And that we do not mistake in expounding mercy here for love of our enemies , we may avouch St. Matthew , Chap. 5.43 . who speaking to the same sense as St. Luke doth here , ( though not in the same words ) brings in our Saviour saying ; You have heard , that it is said , thou shalt love thy neighbour , and shalt hate thine enemie ; & v. 44. But I say unto you , Love your enemies , do good to them that hate you , and pray for your persecutours and those that calumniate you ; and v. 48. he concludes this subject thus , Be ye perfect , as your heavenly Father is perfect : as who should say , St. Lukes mercy here recommended , is the dilection of our enemies , and who so loves them , is not onely merciful , as God is mercifull , but by that means is perfect also , as God is perfect ; in such sense as the Expositours interpret St. Matthewes perfection , and S. Lukes mercy , which are here all one , because love or mercy to our enemies is indeed the very height of perfection in us ; and so it is the greatest , that ever did ( to us ) appear to be in God , if yet any of his attributes can be one greater then another . When therefore we are bid be mercifull , or perfect , as God is , we are to understand it thus , that Christians are to proceed further in perfection , then all other people , who though they received the precept of loving their enemies in the very law of Nature , as we read Exod. 23.4 , 5. if thou meet thine enemies Oxe or Asse astray , bring it home ; yet were so blind as not to practise ( indeed not to see ) it , as appeared , when the Scribes and Doctours of the Law delivered a Tradition quite opposite to this , teaching , ( as our Saviour sayes above ) Hate your enemies : and for this reason to undeceive them , and to shew the world their errour , that had antiquated the law of nature in this particular , God himself makes it a signal mark of his perfection , and recommends it to us , as the height of perfection in us , above which he requires no more at our hands , and for which he likens ( if not equalls ) us unto himself in perfection . I say , likens us , because that is the true sense of this Text , bidding us love our enemies perfectly , and not slightly , but with all our hearts , as God loveth us , who dyed for our sakes , that were all his enemies : and this perfection therefore is divine , not humane in us ; because we may bear a kind of civill respect of love to our enemies , and yet not love them perfectly , as God loveth us ; whereby we onely attain to this divine perfection of mercy and love , which likens us to God himself : And though by the first , 't is true , we become Gods children in nature , by the last we become his children in grace ; and so of regulated nature , make our nature sayntified too , which gives it the finishing and life-colour of perfection or similitude to God : though when we are greatest Saints here , our perfection is but initiated , or begun ; since here we can at most but curb , but tame concupiscence , whereas in heaven it shall be extirpated quite and clean , and then we shall be perfectly perfect , as God is , while our here beginnings , shall be there finished by the burnish of Glory , polishing the works of Grace wrought in our unpolisht natures .

37. How excellently well doth this follow , since we are alwayes apt to fall upon judging and condemning our enemies ! Yet it is not Judiciary , but rash Judgment , that is here forbidden ; since the former is the main vertue that supporteth government over all the world , but the latter is a vice as much destroying order , as it were to see the delinquent leap from the bar to the bench , and in stead of standing to receive his own sentence from the mouth of Justice , pronounce a peremptory sentence on his Judge : for so shall all those be to us at the latter day , whom we by our rash Judgements here condemn of any fault , wherein they are not guilty . Now the reason is , because Judgment is an act of Jurisdiction , not onely declaring , but punishing of crimes ; and therefore restrained to some Magistrates onely , not allowed to any that are meer subjects , such as we all are to Almighty God , and consequently none of us can lawfully sit as Judge over the actions of our neigbours ; no not the Priest himself out of his Confessionary or Tribunal Seat , where the Penitent must be his own accuser too , or else cannot be judged by the Priest . The like is of condemning , as of Judgement , which seem to differ onely as the Judges declaration of the crime doth from the condemnation of the Criminal , by the prolation of the sentence against him , and assignation of him over to the punishment of the Law , answerable to the Fact for which he is condemned . But why it is said , Judge not , and you shall not be judged , Condemn not , and you shall not be condemned , will not easily be understood ; for by this meanes no delinquent would ever suffer , unlesse he were so insolent , as to condemn his Judge , ( or another body guilty as himself : ) We must not therefore take it in this sense , but rather thus ; Judge not falsly of another , and you shall not be condemned of such false judgement ; Condemn not your neighbour falsly , and God will not condemn you for that particular guilt of false condemnation ; or , make the best interpretation of other mens actions , and God will make the best of yours also , when he comes your Judge . Yet we have an excellent example in the Adulteresse , escaping even the just sentence of the old law , by our Saviours bidding those that were without sin , to cast the first stone at her , whereby every man slunk away , and none was left to execute that severe law upon her : and sure , it is to this example the Evangelist alludes , when he forbids rash Judgement in us , under the notion of our own being to come to Judgement also , and of our hope to escape well at the dread Tribunal of Almighty God , if we endeavour to clear our own seen consciences , rather then passe a Judgement upon the unseen sins of others . But the close of this verse puts a period to this difficulty : Admit others do offend God , or you , yet judge them not , condemn them not , forgive rather on your parts , and by this means you shall obtain from God forgivenesse of your offences to his Divine Majesty . O who would not forgive a trivial fault in hope to gain thereby a pardon for his own haynous offences ?

38. Give you temporal almes , and you shall have given to you spiritual treasures ; not onely according to the small proportion of your gift , but according to the good measure of God , whose hand is alwayes full , and who never gives his gifts to halfes , but doth presse down his graces upon us , and shakes a world of his favours together , even untill they run over ; and inables us to spare others part of his holy gifts to us , whilest his Divine Majesty pleaseth to make sinful men , instruments of sanctity in others . And that for temporall Almes we receive spiritual treasures , the following words of this verse declare ; saying , those abundant proportions shall he given into your own bosomes , ( which are the Vessels of spiritual gifts and graces , as other mens hands are the receptacles of our temporal Almes : ) and what followes tells us , that according to the measure of our Almes we shall receive a measure of graces ; for little almes a little grace ; though in comparison of temporal gifts with those that are spiritual , the least grace is a pressed , shaken , running over measure in respect of a little almes : if therefore our almes be great , by this account the graces proportionable thereunto , will be infinite , which is in part declared , when we are told , charity covers a multitude of sinnes . So the sum of this verse is to exhort us to giving almes , according as we will hope for our own sins to be forgiven , and for the grace of God ( covering our sins ) to make us able to sanctifie others , whilest we adde to our temporal almes an addition of spiritual instruction , both by the exemplarity of our lives , and by our teaching the ignorant ( if need be ) their duty towards Almighty God ; as this lesson we shall alwayes teach when we give Almes , that 't is God who gives , while our purses are open to the relieving of the poore , since God hath placed the portion of the poore in the rich mans hands .

39. This similitude was here aptly introduced , because it is alluding to that which went before of rash Judgement one against an other ; since it is the part of a Judge to be himself clear of all the faults he condemns others of ; to be indeed the eye of the people , ( or rather ever in the peoples eyes ) so they will never run in danger of the Law , but follow the conduct of their leading Judge in the part of Innocence and Justice : But if they will take upon them to be Judges of other mens actions , then they put out , as it were , their own eyes , and become blind guides of others , and consequently both fall into the ditch of danger , if not into the bottomlesse pit of hell fire .

40. This simile followes fitly upon the former , for as a guide is a kind of master , ( in the way he guideth others , ) so if the guide be blind , the guided who follows not so much in vertue of his own eyes , as in belief of his guides knowledge , must needs perish in that trust reposed in his guide , if the guide doe perish missing his way , by his own blindnesse . So a master in that art he undertakes to teach , must needs be supposed better versed then any of his schollars are in the same Art ; for so long as he is able to teach , he is a master , and so long as others learn they are schollars ; and consequently in this sense , no schollar ( as he is a schollar , or a learner ) can know more then his master ; all which notwithstanding absolutely speaking , the man that is at first but a schollar in an Art , may arrive at last to a perfection in that Art much above his master , but this must be by his own better industry , or by some other greater helps , then any his master was able to afford him ; and then he is no schollar ( as to that particular wherein he excells his master ) but rather his master may ( in that ) become his schollar : So when it is said every one shall be perfect , if he be as his master , it is understood , in that which the master can teach , and wherein the schollar was to learn , not in any other particular . And truly this place is a good incitement towards humility , in those who think themselves grand masters and knowing men , for even such may stoop to learn some speciall truths or experiments of far lesse knowing , or lesse experienced men then themselves ; and in these smaller acquisitions the greater men must be content , not onely to learn , but even to esteem they acquire a kind of perfection , by what they have thus learned , from those who in other matters are hugely their inferiours .

41. Here the Apostle lookes back to the rash judgement he had before forbidden ; as who should say , why dost thou censure , judge , or condemn little faults in thy neighbour , being thy self guilty of farre greater ? Is this mercy ? is this perfection ? is this to love thine enemies ? no , it is to tyrannize over thy friends , who give thee better example then thou followest , though they are not themselves free from fault : For by the more and beam are here understood the faults on both sides ; the mote being the little fault in one mans eye , rashly judged of by him that hath a beam , a greater mote , or fault in his own eye . And this example was well made in the eye , which never sees it self , but is alwayes looking upon other objects , and censuring them for deformed or beautifull , according as they please the eye : just so do those who judge rashly of others , and never cast an eye into their own consciences . And since we are aptest still to be thus rash over enemies ; therefore the perfection of charity was under the notion of mercy premised , before this subject of rash judgement was fallen upon by the Evangelist .

42. The Evangelist neatly winds up all the bottome of doctrine ( this day intended to us ) upon the button of mercy , which then lieth smoothest , when it is shewed towards our enemies ; and then indeed we shew both mercy to them , and discretion towards our selves , when we spare censuring their little faults , by introspection into our own much greater : besides we run upon impossibilities , when we pretend to see moats in other mens eyes , that have beams in our own , which take away all our sight from us ; and therefore in this verse the Evangelist askes how we can with any front or confidence go to looke moats in our neighbours eyes , that have beames in our own ? The intent of this question is to make us absolutely forbear all rash judgement , since we see the sight of our own reason is quite taken from us , by our irrationall trespasses against the Law of God ; for upon the matter , every sinne is an act against nature , because it propends to the nothing , out of which our nature was educed , when we were created to be alwayes doing something in honour and glory of our Creatour . And least we should not apprehend the Evangelist to be in earnest , when he beats down this common errour of the world , this correcting others in things we are our selves more faulty in then they , this tyrannizing over our enemies by taking advantage of their small faults ; he calls it plain hypocrisie in us to go about censuring any body else , untill we have purged our selves of all faults , especially of all that are greater then those , we hypocritically reprehend in others ; as if we were free from any such , who yet abound in many far greater then they are which we rebuke our neighbour for . To conclude , by this Art the Evangelist cuts off all rash judgement for ever , since he forbids it till we have lesse faults then those we find in others ; which no pious soul will ever judge of it self , and consequently she will forbear all rash judgement , which being commonly practised upon our enemies ( under the mask of hypocrisie , to rectifie their errours ) then we shall hope we may begin to love them , when we see we must not reprehend them rashly , as for the most part men are prone to do . So adding these instructions of perfect dilection which the Gospel affords , to the former given us in the Epistle , the doctrin proves compleat ; and we ( if perfect in it ) shall hope to be perfect , as God is perfect , who sent us his sacred Son to perfect us in such heavenly doctrine , as this is .

The Application .

1. WE have seen sufficiently the drift of the Expositours upon this present Text , how they all conclude under the notion of mercy to recommend unto us the love of enemies : and that no doubt because the strongest act of Faith , should be accompanied with the most perfect act of charity , as in the Illustration above was observed : but the rather , because as this day closeth up the Feast of Pentecost , by making the Octave thereof sacred to the B. Trinity ; so we being supposed to have received newly the Holy Ghost into our Hearts , should at this time especially give demonstration of it by producing the best act of charity , thereby to shew how strongly his holy peace doth operate on our rebellious wills .

2. And then assuredly we shall be able to work by the holy Ghost most strongly , when we put all our Hope in his assistance , when we acknowledge our own impotency , and have recourse to his Omnipotency ; and when we humbly beseech his goodnesse to give us his holy grace , that our first act of love after his departure from us may be such as aymes at least at the highest charity , which is the love of enemies .

3. It is St. Austins special counsel ( and that which commonly all ghostly Fathers give their Penitents ) that we set upon the amendment of our lives by proposing to our selves some one vertue , which we will endeavour to perfect in us , and by that meanes to conquer the opposite vice thereunto ; no way doubting , if we can arrive to the perfection of any one vertue , ( though we spend our whole life therein ) but that we shall dye Saints , and get the victory of all sin whatsoever , by being perfect masters of any one vertue . If we will give holy Church leave to choose for us , ( and surely she is best able to make the best choyce ) behold to day she chooseth charity for the vertue she would recommend , and the best act of charity , the love of enemies : why should we be faint-hearted ? be it that beloved ; what if we begin imperfectly to do as we are bid ? even against our wills ? we shall in time be willing doers of God Almighties will herein ;

If with holy Church we now begin to practise that for which we pray to day ; to perfect our actions by the perfection of our wills , by doing good willingly for the love we bear to God and his Commandements .

On Sunday within the Octaves OF Corpus Christi . The Antiphon . Luk. 14.21 .

GO out quickly into the high wayes and streets of the city , and compell the poor and feeble , blind and lame to come in , that my house may be filled . Alleluja . Alleluja .

Vers . He hath fed them with the fat of wheat , Alleluja .

Resp. And hath filled them with honey out of the rock . Alleluja .

The Prayer .

MAke us , O Lord , equally to have both a continual fear and love of thy Holy name , because thou doest never leave them destitute of thy government , whom thou doest instruct in the solidity of thy Law .

The Illustration .

WIth great reason this Prayer begs that we may equally fear and love the name of God , since it is a Prayer as well adapted to the day of our Lord , ( being the second Sunday after Pentecost ) as unto the now flowing Feast of the Blessed Sacrament , in the Octaves whereof we are at present : And since all Sundayes are dayes set apart for the service of God , we do most properly on this day pray , that we may ever sayntifie his holy name with equal fear and love unto the same : which is as much as to say , we should never receive the Blessed Sacrament ( now exposed in all Churches where Catholick Religion is freely practised ) but that we should as well have a regard to the fear we ought to have of Christ our Judge , as to the love we ought to bear to the name of Jesus our Lord and Saviour ; who is most properly so called now , because in the Blessed Sacrament , we are in a manner actually saved , by having heaven come down to us , even before we are able or fit to go up to heaven : And therefore this prayer beggs , we may as equally at least , love God under his best of names , ( that of Jesus ) by which he is now exposed unto us in the B. Sacrament ; as we must fear him under his severer name of our Judge , if we now fail of such equall love unto him . O happy Christians ! who at the same time when they are bid to fear Christ , are taught to love Jesus ; and consequently their love and fear must be as equal , as Christ Jesus is to Jesus Christ . But the reason why we beg this equality of fear and love is , because Christ doth never leave destitute of his government , those whom he instructs in the solidity of his love , that is , Christ our Judge will sweetly rule us , if he find we do solidly love him : and we were last Sunday taught the solidity of that love did consist in loving God above all things , and not only our neighbour , but also our enemies as our selves : which lesson was then given as a preparative to this Feast now flowing in the Octaves thereof ; and alluded unto in this prayer , teaching us in brief , what the Epistle and Gospel tell us more at large : The first , that who loves not , ought to stand in fear of that death which he abides in by not loving : Nay more , so confident must our Love be , that we must rather not fear to dye for our neighbour , then we must dare not to love him : and to this we are incited by the example of Christ , whose love made him dye for us , that were his enemies : Again , we are told this love must be real and true , not verbal onely ; and that it cannot be so , if we relieve not our neighbour in his necessity , when we are able so to do : This argues indeed , that we are not left destitute by our Governour Christ Jesus , who instructs us in this solidity of love from one end of the Epistle to the other . And since it is the general consent of all Expositours , that the Supper mentioned in this dayes Gospel is a figure of the Blessed Sacrament ; sure that is a mystery as full of solid love , as is expressed in the Prayer above , teaching us never to go unto this Supper without equal fear and love : and so the Prayer stands excellently well adapted both to the Sunday , to the Feast , to the Epistle , and to the Gospel of the day : For if we can , by saying this prayer fervently , obtain the equal fear and love which it petitioneth ; assuredly in recompense thereof , Almighty God will so govern us , as we shall not for humane ends excuse our selves from our duties to his Divine Majesty ; but shall come so religiously to the Supper of the Sacrament here , as we need not fear being shut out at the last Supper of eternall rest in glory , which again the Expositours will have the Sacramentall Supper to be a signe of . And thus as well every sense , as every letter of this Gospel is included in this most admirable prayer of holy Church .

The Epistle . 1 Joh. 3.13 , &c.

13 Marvell not Brethren , if the world hate you .

14 We know that we are translated from death to life , because we love the Brethren : He that loveth not abideth in death .

15 Whosoever hateth his brother , is a murderer ; and you know that no murderer hath life everlasting abiding in himself .

16 In this we have known the charity of God , because he hath yielded his life for us : and we ought to yield our lives for the Brethren .

17 He that shall have the substance of the world , and shall see his Brother hath need , and shall shut his bowels from him ; how doth the charity of God abide in him ?

18 My little children , let us not love in word , nor in tongue , but in deed and truth .

The Explication .

13. THe Evangelist had in the precedent verses told us the difference between the children of God , and those of the devil ; and how there was mortal enmity between the one and the other , instancing in Cain killing his Brother Abel , for no other cause then envy to him , seeing the sacrifice of Abel was acceptable to God , and his was not ; in regard Abel was a child of God , and Cain a child of the devil , and so no marvel if his offerings were not acceptable to God Almighty : But the Apostle proceeds further , and bids Christians not wonder , if the world hate them because of their good deeds , since , for that reason Cain ( representing the malignancy of the world ) hated Abel , who was a figure of a good Christian , offering grateful sacrifice to God : besides , the Apostle here alludes to what he had said in his Gospel , Chap. 15.18 . If the world hate you , know it hated me before it hated you ; and therefore here he concludes , they should rather expect , then wonder at it , if they found the world did hate them , since no Son can hope for love from him who hates his Father ; and the foregoing Verses of this Epistle were all upon our happy filiation with God . But we may observe the causes remarkable , why the wicked ( for those are understood by the world , so called from the greater part thereof , that are wicked indeed ) do hate those who are good : The first is , the dissimilitude betwixt vice and vertue , which begets a hatred , as similitude begets love and affection : for we see all worldlings puffed up with pride and ambition ; contrariwise all good Christians are meek and humble . The second is Envy ; for wicked men seeing they cannot arrive at purity and sanctity , envy those who do attain thereunto . The third , because the good men do further reprehend the vices of the wicked , as the holy Ghost doth inspire them , in imitation of his example , whose coming shall argue the world of sin , as we heard , John 15.8 . The fourth , because the world sees good men flye the company of the wicked . The last , because their affections are contrary , one doating upon the world altogether , the other wholly inamoured on Almighty God ; so they must needs be as opposite , as two Contraries are , as heat to cold , as dry to moist , and labour to overcome each other ; but with this difference , that the good man labours the conversion of the bad , the bad man indeavours the perversion of the good .

14. The Apostle doth not here say we know by any divine Faith , or certain knowledge , as hereticks will needs interpret this place ; but onely by moral certitude , we know , that if we love one another for Gods sake , we must needs love God much more ; and , as by sin against him we dye , so by love of him we detest sin , and are by that meanes translated from the death of sin , to the life of grace in this world , and to the life of glory in the next . So that all the certitude we have of this , is the testimony of our own consciences , telling us we are not guilty of any defect either in our love to God , or to our neighbour : Yet because St. Paul , 1 Cor. 4. v. 4. no sooner said he was not guilty , then he added yet in this I am not justified ; the Catholick Church teacheth our assurance of our being in the state of grace is onely moral , not divine . And three signes there are of Justifying grace inhabiting within us : The first , if we perfectly hate sin ; The second , if we mortifie the flesh ; The third , if we have zeal to our neighbours good , such as St. Paul had , saying , Who is sick , and I am not distempered with him also ? 2 Cor. 11. insomuch , that here St. John presumes to say , he that loves not , remaines in death ; that is , if when he is bound to shew his love either to God , or his neighbour , he doth it not , he remaines in death , in the guilt at least of that past sin which he committed , by omitting to do his duty when he was bound to do it ; out of which guilt since there is no going but by the help of grace , therefore he is said to remain in death , untill by an Act of love he revives from the death of that guilt , which he remained in by not loving , when he was bound to do it ; Nay , the death of our body is but a shadow of death , to that of our soules ; so the Apostle needs not scruple to say , men living in sin remain in death , because they are truly dead to grace and glory , as long as they continue in their sin , be they never so vigorousl● alive in body .

15. He is a murderer of his own soul , because ( as was said above ) he that loves not , remains in death : Where note , not to love is esteemed to be as bad as to hate ; and consequently , who hates his neighbour , actually kills himself , and in effect his neighbour too , though not in Act : not unlike him that coveting his neighours wife is an Adulterer in will , though not in fact . Yet others will have this hatred to be onely murder in disposition , not reduced into act ; but who so loves danger shall perish in it ; and therefore to dally in such dispositions is to indanger at least perishing in them . Let no man wonder the Apostle should say , he that murdereth hath not life everlasting in him , when he that is in this world freest from all sinne , hath not here everlasting life abiding in him : whence it follows , by life everlasting is here understood that life of grace , whereunto everlasting life and glory is due ; whereof none can have so much as a hope , so long as he remains in hatred or murder as above .

16. Not content to instance in lesse then the highest perfection , the Apostle here tells us , what is perfect charity , perfect dilection ; to lay down our lives for our neighbours souls , as Christ did his for ours : But not so as we can loose our spirituall life , to gain the like life to our neighbour ; no this is against the rule of charity , which ever regards it self : but reserving our spirituall , we may loose our temporall lives to gain our neighbours souls . And not onely may , but are here exhorted thereunto , if we say commanded , the text will bear it , in case we see our neighbours soul in danger , unlesse we venture our lives . And in some cases men may , and are bound to hazzard at least their own , to save anothers life : as first , a souldier may rather choose to die in the place , then yield to his enemy the advantage of that ground his commander trusted him to defend ; the like is of a citizen in defense of the whole city , ( for the part is not of equall regard with the whole ) so Samson did , as we reade , Judg. 16. who oppressed himself with the ruine of a house , thereby to oppresse the Philistines also , and to save the people of God from their captivity : and though they are not many examples of obligation , yet we have many of election , shewing divers have died to save the life of their friend , divers have rendered themselves captive to redeem others from bondage , divers have lost their lives to preserve the chastity of others , as esteeming the life of grace in their neighbour more pretious , then that of nature in themselves .

17. Having shewed in the precedent verse , that we are bound in some cases to poure out our blouds for our neighbours ; no marvell if here it be concluded , he cannot have charity who seeing his neighbour in necessity , shuts up the bowels of his mercy from him , and will not allow him any relief . And yet because this is so usuall a thing , therefore to confound those who have such stony hearts , the Text compells them to the necessity of doing the lesser , upon all occasions , by shewing before , they were obliged to a much greater act of charity , upon some particular emergencies : as who should say , though it be hard to lay down your life for another , yet it must be easie to lay down your purse , or some equivalent relief , if you will merit the name of a Christian , and give proof by your acts of mercy , that the authour of mercy is within you , and that your self do live spiritually , by relieving your neighbour corporally : Whence most Divines hold , a man is bound in conscience to give alms more or lesse , and that not onely in extream , but even in common reall necessities ; as of meat , drink , clothing , housing , or the like , grounded in that of Eccles. chap. 4. v. 1. Child , defraud not the poor man of that Alms , which is due unto him from thee : for indeed the portion of the poor is in the rich mans hands , and God gives riches , to the end rich men may have the merit of poverty by giving their goods away , and poor men the benefit of riches , by what they receive out of the surplus of others . And because it is too long for my present purpose to inlarge upon this point , I referre the reader to the fourth book of Salvianus dedicated to the Catholick Church ; wherein he shews how great a sinne it is for Church-men to inrich their kindred with the Churches treasure ; and for rich persons of the world to starve Christ in the persons of the poor , while they feast the devil in the excesses of the rich , by leaving their estates to such , as will not make at least pious uses thereof . I do heartily therefore recommend this Authour to all those rich persons , who find flesh and bloud prevail more in them , then pietie to the poor ; for if I be not much mistaken , they will thank me to have done this charity to them , who thought perhaps they did not stand in need thereof , but their minds may be other after reading the solid pietie of this learned Authour Salvianus upon this particular subject .

18. Lo here the word is opposed to the work , the tongue to truth , as if we did want charity , that onely gave good words to the poor without alms ; or as if they wanted truth , who fed the poor with words of comfort onely , when they were able truely to satisfie their hunger , and would not . Not but that he is truely charitable , who instructing feeds the soul at least , when he cannot feed his body ; but that to do both is the duty of a Christian , when both may be done , and where both are wanting . So the meaning of this text is , that our charity ought to be reall , and not verball onely , to be operative , not idle or lazy : for here the tongue is opposed to truth , as dissimulation to sincerity ; and the word to the work , as empty air to a purse full of money , or as froth is to beer or wine . To conclude , hence we are taught further , that we must not onely be effectually charitable , but also we are bound to be affectionately so ; for it little avails to give alms , unlesse we also love the poor whom we relieve , and therefore love them , because we relieve Christ in them : and unlesse we give thus , we sell our selves for popular applause , by giving away our substance to purchase the empty air , the shadows of vain commends , and so lose a divine blessing , ( as to the children of God ) to get a morall one , as to be esteemed humane fathers of the world .

The Application .

1. HItherto it hath appeared how exactly holy Church recommends unto us the practise of charity ; and truely this dayes Epistle confirms us in the same practise , while it runnes wholly upon the subject of love , so high , that it seems to exceed even the last sundayes act of charity commanding then to love our enemies , because now it exhorts us to do more then love them , when v. 16. it invites to die for them also , if need be , ( which yet a true love of enemies involves ) as our Saviour did for us to shew his love unto us .

2. And least we should pretend to love , and not do it really , see how the master of this Art S. John Evangelist , in the last verse of this Epistle bids us take heed we do not feign the part we ought to act in earnest ; for he tells us , 't is not enough to say we love , unlesse we do it too ; no , he obligeth us to love in deed , to love in truth , lest we seem to mock Almighty God , by giving out we mean to act the best part of his sacred sonne his loving unto death , those he pretended once to love ; according to that of the Evangelist , Christ when he loved his people , he loved them to his end , that is , he died for love of them .

3. Hence we may safely say , those are unworthy of the gift of love , who have not in their hearts and eyes , the holy fear of God ; as truely those can never have , who dare to mock his sacred sonne by their dissembling love , that is not reall . No Christians , no , we are not yet in heaven where we cannot erre ; here we must carry fear before our eyes , lest losing it , we lose our labours too ; for without this holy fear we cannot work out our salvation , nor can we hope to please his heavenly majesty , unlesse we fear his power , who is as well our Governour , as our God : and as we must love his Deity , so we must fear his Government .

Whence it is holy Church most properly prayes to day as above .

The Gospel . Luke 14. v. 16. &c.

16. But he said to him , A certain man made a great supper , and called many .

17. And he sent his servant at the houre of supper to say to the invited , That they should come , because now all things are ready .

18. And they began all at once to make excuse . The first said to him , I have bought a farm , and I must need● go forth and see it ; I pray thee hold me excused .

19. And another said , I have bought five yoke of Oxen , and I go to prove them ; I pray thee hold me excused .

20. And another said , I have married a wife , and therefore I cannot come .

21. And the servant returning told these things unto his Lord . Then the master of the house being angry , said to his servant , Go forth quickly into the streets and lanes of the city , and the poor , and feeble , and blind , and lame bring in hither .

22. And the servant said , Lord it is done as thou didst command , and yet there is place .

23. And the Lord said to the servant , Go forth into the wayes and hedges , and compell them to enter , that my house may be filled .

24. But I say to you , that none of those men that were called , shall taste of my supper .

The Explication .

16. THis parable is almost the same that was mentioned , Mat. 22.2 . only there in a different way , time , and place , as under the name of a dinner ; and here it is brought in under the name of a supper . And there are divers senses made upon this supper . Some call it a parable of the Incarnation , life , and death of Christ ; and thus S. Matthew seems to take it , calling it a dinner as to the Church militant , and a supper to the Church triumphant . Others apply this parable unto the Blessed Sacrament ; and those make God the Father , master of this feast , his sacred Sonne the feast it self , made of his blessed body and bloud ; and in favour of this opinion the holy Church at this time reads this Gospel , as alluding to the flowing feast of Corpus Christi : But yet for all that the literall sense of this Gospel alludes to the last supper of heavenly glory ; for that is the true supper , which ends the laborious day time , and begins eternall rest that never shall have end : so , though many may be cast out of doors after the dinner of the Church militant , yet none can be cast out , after they once enter to this triumphant supper . And for that cause the most genuine sense of this place alludes , as S. Gregory saith , hom. 36. to the society of eternall sweetnesse and glory . Where note that great signifies here all the degrees of greatnesse , such a supper as none could be greater , either for the rarity of the dainties , and banquets thereof , or for the splendour and duration of it : whereof S. Paul 1. Cor. 2. v. 9. sayes , Eye hath not seen , nor hath ear heard , neither hath it ascended into the heart of man , what things God hath prepared for them that love him . And to this supper he called many : by many are here understood no lesse then even all the Jews , who were the true Church , and people of God , and were called by the Patriarchs and Prophets , by John the Baptist , by Christ himself , while he lived amongst them .

17. But by his servants whom he sent , are properly meant the Apostles , left by him to convert these Jews as well as other nations : And by the bower of supper here mentioned , is understood the resurrection of our Saviour ; for then ( and not till then ) were all things ready for this great supper of glory , because then he brought with him from his grave a multitude of blessed souls , who therefore were in Paradise ( as he promised the thief to be that very day he died ) because they were in his impassible presence , that is to say , when he was pleased to allow his body the benefit of all the gifts due to glorious bodies ; so though they were not in the finall place of eternall rest , untill they did ascend with him to heaven , yet they were set at the table of glory with him , and were carried up sitting at this feast , into the great presence-chamber of the sacred Trinity , the Empyreall heaven : and after his Ascension , his servants the Apostles went round about the world to invite more , and to tell them the great supper of glory was now ready for all , that would go to it such way as th●se inviters would lead them , namely in the high rode of professing and observing the faith and law of Christ .

18. By all excusing themselves is here literally understood the Jewish nation , whose eye was no further bent upon religion , then as they expected a Messias , that should make them all rich ; so grosly they understood the heavenly riches promised by the Messias , as they believed them to be temporall estates : And therefore here the first excuse is made by plea of necessity , to looke after worldly wealth , represented by the purchased village , which was said to be newly bought by him , that was content to sell the kingdom of heaven for a patch of earth . But Saint Gregory hom. 36. in Evang. notes the ill manners of this civility , when the excusant sayes , I pray thee have me excused ; for he calls it pride in the action , though it seems humility in the voyce , because he disdained heaven , and preferred earth .

19. The second excuse insists upon an other notable addiction of the Jewes to worldly wealth , namely their huge great stocks they gloried in upon their grounds ; which we read Abraham , Isaack , Jacob , and Job abounded in , and which were looked on as the greatest blessings God could give : so , in regard of earthly stocks of Cattle , they contemned the greater stock of Glory in the next world . But St. Gregory , in the place last cited , will have these five yoak of oxen allude to our five senses distracting us from all heavenly objects .

20. St. Gregory , cited as above , understands this place of carnall sinne , the greatest impediment between a soul and glory of all others ; for here the excuser askes no pardon , but boldly sayes , he cannot come : it seems he that could not wish he were able , was wholly unable , as well as he was absolutely unwilling , while he did not say , he would come another time , as the former excuses might import , but absolutely professed , he could not come ; he had , sure , as little will as power , and therefore he might have added he neither could nor would . Though others more favourably say , this place alludes onely to the excessive use of the lawfull marriage-bed , which then is used in excesse , when it is made a pretence to hinder us from the service of Almighty God : And S. Ambrose expresseth much to this sense in few words , saying , The love of earthly things is like a birdlime upon the spirituall wings of our souls , hindring her flight up to heaven . But S. Augustine applies these three excuses to the three things , that include all sorts of worldly pelf , concupiscence of the flesh , concupiscence of the eye , and pride of life : The first excuse reports to the pride that man had to see himself Lord of a Mannour ; The second to concupiscence of the eye , to see a rich stock of cattell cover his grounds ; The third to concupiscence of the flesh , that made this his excuse from going to heaven , as if he did not hope for greater pleasure there : and indeed riches and pleasure are the chief impediments mortalls have between them and eternall blisse .

21. This place of the Parable alludes to Christ speaking of himself , as servant to his heavenly Father , and telling him , the Rich men of the Jewes were all so transported with the love of the world , as they gave no ear to the invitation of the eternal word , calling them to everlasting rest and glory ; and that then his Father bid him apply himself to the poorer sort of Jewes , which to effect was done , when S. Matthew Chap. 21. 31. sayes to the Pharisees , Scribes , Doctours and high Priests rejecting Christ , The Publicanes and whores shall go before you in the Kingdome of God ; as also the last shall be first , and the first the last . Others think this verified in the choyce Christ made of Fisher-men for his Apostles , and of other poor Mechanicks , rather then of Scribes and Pharisees , as 1 Cor. 1.27 . God chose the infirm things of this world , to confound all the strength thereof , and fooles to confound wise men ; and this to encourage the most contemptible creatures on the earth , to aym at as great riches , as heaven can afford , if they live according to the rule and law of Christ .

22. And here our Saviour urgeth his heavenly Father , since all the poor people amongst the Jewes are not able to fill up the Court of heaven , that as yet there may be more invited : and then he went aside from the Jewes to the Samaritans and Gentiles , converting them , and so inviting of them to his heavenly Glory , which is the Supper here spoken of .

23. But we are here to note , that Christ looked upon these Gentiles , in respect of his beloved people the Jewes , as he would do upon men that have no poor beeings in Townes or Villages , but are forced to shelter themselves under the banks on high wayes , and to covet the loane of hedges for their shelter from winds and weather : and therefore being himself after his resurrection to ascend to heaven , he sent his Apostles over all the world to find out such poor Gentiles as these , who in respect of the Jewes were not held worthy ( in Gods sight ) to be esteemed as Masters of Townes , Villages , or houses , but were like vagabonds ; yet these not filling heaven neither , see how he makes provision for relapsed Christians also , as men equally miserable with such vagabonds ; and those he will have by Ecclesiastical censures , nay by penal lawes to be even compelled or forced to return to their belief again : which yet is not a course used to any but revolted Christians , such as once were in the lap of the true Church by holy Baptisme ; and they indeed , as having once been children and Subjects of the mother Church of Christ , may ( upon revolt ) be compelled back again , whereas Pagans , Jewes , or Infidels cannot be thus forced by penal lawes , but must ( in a sweet way ) be gained to a right belief through perswasion , not compulsion .

24. This verse is onely the excluding those from eternal glory , who being invited to it , will not leave temporal riches , and pleasures to purchase the Kingdome of heaven , but willingly wallow in the mire of worldly wealth , rather then they will leave that , to enjoy eternal felicity and glory .

The Application .

1. AS this Gospel in the sense of the Expositours alludes to the Blessed Sacrament ; ( whose Feast is now flowing , ) so is it fit we should observe therein such lessons as we are bound to learn and put in execution for our more worthy receiving : which we may for brevity sake reduce to two ; the one a reverential awe , or holy fear of unworthinesse ; the other a fervent act of love and charity ; because in this Sacrament is not onely the body and bloud of our Saviour Jesus Christ , but the Majesty and power of Almighty God , indeed all the three persons of the B. Trinity : so that to requite the love of him who made his Body be our food , we are bound to come unto this Sacrament with acts of charity ; and to avoid the danger of unworthy receivers , we are obliged to come unto it with all the fear and trembling we can ; that is to say , by going first to confession , and purging our conscience , not onely from such sins as we are guilty of , but even from inordinate affections to things that are not sin , since we see in this Gospel , those who had onely such affections were excluded from the Supper that was a Type of this holy Sacrament .

2. Again , since it was an act of the highest wisdome ( the second Person of the B. Trinity ) to contrive himself a Tabernacle in the soules of men , wherein his infinite glory might take delight to dwell in hearts that had but a care to keep themselves in his good grace ; as the Priest sayes to day in holy office , Wisdome hath built her self a House , meaning ( amongst other senses ) Jesus Christ hath made himself a Tabernacle in humane soules that worthily receive the B. Sacrament ; it is but requisite we shew some zeal to his wisdome , as well as to his Love ; namely , that we bring with us to this heavenly banquet such a holy fear , as may give testimony we aym at a reverence to his infinite wisdome , while we shew a sign that we begin at least our selves to be wise , by the best argument of humane wisdome , holy fear , according to that of Eccles. 1. The beginning of wisdome is the fear of our Lord .

3. Nor will it be against the main scope of Christianity , ( which is now continually to perfect charity in us ) while we joyn other vertues with our acts of love : because though love must ever be included in all we say or do , yet there is no vertue therefore to be excluded , but any one ( or more ) may well go hand in hand with charity ; nay , she indeed should never go alone , being the Queen and Soveraign of all other vertues ; so they do but usher her where ere they go in her company , as to day we are taught to lead our charity into the Church with a holy feare of our Lord .

For which purpose we pray to day that we may come unto this holy Sacrament , with equal fear , with equal love : and that for the reasons alledged in the Prayer , as was said in the application of this dayes Epistle .

On the third Sunday after Pentecost . The Antiphon . Luk. 15.8 .

WHat woman if she have Ten groates , if she have lost one groat , doth she not light a Candle , and sweep the house , and search diligently , untill she hath found it ?

Vers . Let my prayer , O Lord , be directed

Resp. Even as Incense before thee .

The Prayer .

O God who art the Protectour of those that hope in thee , without whom nothing is valid , nothing holy , multiply , we beseech thee , over us thy mercy , that thou being our ruler , thou our guide , we may so passe by the temporal goods of this world , as not to loose the eternall of the next .

The Illustration .

SEe how in this excellent Prayer are summed up the contents of the Epistle and Gospel of the day ! how exactly do we in the beginning of this prayer observe the counsel given us in the Epistle , humbling our selves under the mighty hand of God , when we implore his protection over us , confessing that without him nothing is valid nor holy in us ; and that we have no other title to his protection neither , then his multiplyed mercies towards us , upon which mercy we cast all our care , all our hope ; and in confidence thereby to have him our ruler , him our guide , we commit our selves to the combat against all our enemies , which we are to encounter in our passage through this alluring world ; beseeching his Divine Majesty , that by our sober vigilancy over our own actions day and night , accompanying his never failing conduct , we may ( maugre opposition ) obtain the victory , and receive the crown of Glory , which this prayer petitions ! Behold it also as well adjusted to the Gospel . For who doth not clearly see , that whilest he shall not with the Publican hang upon our Saviours lips to hear his counsels and commands , but runs his own wayes with the murmuring Pharisee , he is presently a lost sheep , and falls into sin , if not to heresie , as this parable imports ; and so in stead of onely passing by the pleasures of this world , ( as the Prayer above adviseth ) he contrariwise dwelling on them , in the swing of his own inordinate desires , indangers his loosing heaven , unlesse the good shepherd leave his flock in the desert , by his being content for a time to see them want the comfort of his pres●nce and consolation , whilest he runs after his lost sheep , and with much care finding him out , brings him with joy back again to the Catholike Church , if he were gone quite out of it ; or to Sacramental pennance , if he were plunged into the mire of other grievous sins , not schisme , nor heresie ? But to come more home to our purpose , when●e is all this trouble to our Pastour , but because the sheep do not with zeal and fervour say this prayer above ; do not hope in God , but in themselves ; do not flye the roaring and the ranging lyon , but run into his Jawes ; do not content themselves to feed in the pleasant pastures of holy conversation , but run a hunting after the food of vain and worldly pleasures ; and consequently plunge themselves headlong into hell , unlesse by the mercy of this heavenly shepherd , they be reduced to an amendment of their lives , and at last rewarded with eternal glory ? Whereunto it will hugely conduce to repeat this prayer often , with such relation as we see it hath to the other parts of this dayes Service , that so the sheep may do , as the Pastour sayes : This is the end of all preaching ; This the end of all prayer .

The Epistle . 1 Pet. 5.6 , &c.

6 Be ye humbled therefore under the mighty hand of God , that he may exalt you in the time of visitation .

7 Casting all your carefulnesse upon him , because he careth for you .

8 Be sober and watch : because your adversary the devill as a roaring lyon goeth about , seeking whom he may devour .

9 Whom resist ye , strong in Faith : knowing that the self same affliction is made to that your fraternity which is now in the world .

10 But the God of all grace , which hath called us unto his eternal glory in Christ Jesus , he will perfect you having suffered a little , and confirm , and establish you .

11 To him be Glory and Empire for ever and ever , Amen .

The Explication .

6. THis verse exhorts to resignation unto the Divine Will in all occasions , especially of adversity . No marvel , the hand of God is here called migh●y , when it is omnipotent . See how we are wooed into our own felicity , when we are exhorted to humility and resignation , as a meanes to our exaltation in the time of visitation ; which is to be understood , when God shall think fit to look upon us with the eye of mercy .

7. It were an injury to Gods goodnesse for us to cast about for that which God himself takes care for , that is , our soules good ; the care of that is his , and our rule of that is by him laid unto us ; so in that affayre we have rather to do what is commanded already , then to be solicitous about it , as if it were not done : And to be solicitous of Temporals is an unchristian care , and therefore often forbidden in point of perfection ; however tolerated in regard of humane infirmity : but moderate care is alwayes allowed Christians in order to Temporals , when anxious solicitude is forbidden them , by many texts of holy writ .

8. Sobriety is the best companion of watchfulnesse , and therefore both are recommended : And because our watchfulnesse is to be perpetual , therefore our sobriety must be so too ; but especially towards night , when our hearts onely are to keep the watch , whilest our senses are asleep ; and this because the devil is then most busie in temptations , when men are least able to resist , having , as it were , but their wish awake , and their will asleep : hence all spiritual men recommend temperance towards bed-time both in meat and drink : hence the Completory begins alwayes with this very verse , to put us in mind with what purity we ought to go to bed ; having our profest enemy alwayes awake , and ready to devour us , if he find us off our sober guard .

9. Happy we that by the least resistance are sure of victory against this ravenous devil ; for maugre all his malice , and all his power , he cannot hurt us , unlesse we yeeld our consents to his Temptations . Here is added , that we must stoutly resist him , and believing too , because so we get compleat victory ; for by resistance we overcome him , by fortitude we bind him captive , by Faith we take away all his armes and power , that is , by firm , stout , and constant Faith . And again , our resistance will have the more force , because of what followes in this verse : we never are left alone , but have alwayes our fellow Souldiers to help us in this Fight against our enemy , who never tempts us alone , but all other good men at the same time , and we have share in their greater resistance , by adding what our weaknesse is able to do .

10. This next verse comes yet more home to our comfort and assistance , telling us , besides the help of our fellow creatures , we have the help of our omnipotent Creatour against this enemy of mankind ; the God of all grace , who having called us to everlasting glory , will not ( if we help our selves ) permit the devill to snatch us away into his kingdom of darknesse ; so that being designed for glory , we cannot fear the want of grace , for that is the seed , and glory the fruit of Gods goodnesse in us . O who seeing how much Christ suffered to purchase us patience , would not gladly suffer this little we are told must be indured , if we will hope for victory ? Let us therefore with the same zeal begin to suffer , as we would desire the happy end of it , which is assured victory and glory .

11. This last verse minds us that the victory is Gods , and the honour of it his , though the reward ( by his mercy ) be our eternall glory too .

The Application .

WE have had hitherto the holy Ghost , the sacred Trinity , and the blessed Sacrament to help us on in our long journey between Pentecost and Advent , which we are to march all upon the feet of Charity : but now we must expect no more such speciall helps ; suffice it we have had last Sunday the corroborating repast , whereof Elias his refreshment under the Tree in the desert was but a type or figure , when yet he was told that little bread should inable him to his journeyes end , although he had a great w●y to go , after that , before he came to the mount Horeb : so beloved must our charity from this day forward march upon the late refreshment of the blessed Sacrament , till we come in our annuall journey to the mount of Advent , the mount of expectation , the mount that leaves us on the top of the highest mystery of our redemption , the Incarnation of our Lord God ; where his first stoop to earth , was our first step to heaven .

2. Now for as much as we shall in this march find charity sometimes handed on by other vertues , ( as last Sunday most properly by holy fear , sutable to her in so long a journey , and through the many dangers which she was to meet withall in the desert of this world ) and because at other times she will be in a manner out of sight , and carried on with the crowd of other vertues thronging , about her to secure themselves by her , and to be her guard , ( as they are bound ) she being sovereign to them all ; we must not therefore think our design is ill laid , and that our obligation ceaseth as to the practise of charity , when in the holy Text other vertues are more visible then she ; for there want not good Divines , who ( grounded on S. Paul his definition or description at least of this majestick vertue ) affirm there is indeed no other vertue but charity , both because God himself is called charity , and because in heaven all other vertues are refunded into her ; so that in these Divines opinions even Faith , Hope , Humility , Patience , Obedience , and all other vertues whatsoever , are but charity believing , hoping , submitting , suffering , obeying or the like , as one and the self same man by the severall faculties of his soul , by his severall senses and members of his body , is doing those exercises that such faculties , such senses , and such members are necessary for . Be these Divines right or wrong , it boots not to our purpose , more then thus , to let us see all our actions are good or bad , according as they partake or want of charity , to give them life , or to declare them dead .

3. This premised , see how humility , resignation to Gods holy will , sobriety , vigilance , and a strong faith bring charity along this first-dayes journey after the repast she had last Sunday as above . And though the Text tell her she is to carry us through the ravenous Lions walk ; yet we see the close of this Epistle is , that the God of all Grace , the God of charity will secure us through these dangers for his own glory , if we but love him , and will cast our cares on him , and will rely upon his multiplied mercies , whereof we have dayly and hourely huge experience ; if we will make him our Ruler , him our Guide , and if we do not loose our charity to him our Creatour , by wasting it away upon creatures unworthy of our love , because we cannot grasp temporall felicities without hazard of loosing eternall happinesse : Yes , yes assuredly this ought to be our duty now ,

Whilest to this very purpose holy Church prayes to day as above .

The Gospel . Luk. 15. v. 1. &c.

1 And there approached Publicans and sinners unto him for to hear him .

2 And the Pharisees and the Scribes murmured , saying , that this man receiveth sinners , and eateth with them .

3 And he spake to them this parable , saying ;

4 What man of you having an hundred sheep ; and if he hath lost one of them , doth he not leave the ninetie and nine in the desert , and goeth after that which is lost untill he find it ?

5 And when he hath found it , layeth it upon his shoulders rejoycing .

6 And coming home calleth together his friends and neighbours , saying to them , Rejoyce with me , because I have found my sheep that was lost .

7 I say to you , that even so there shall be joy in heaven upon one sinner that doth pennance , then upon ninety nine just persons that need not pennance .

8 Or what woman having ten groates ; if shee loose one groat , doth she not light a candle , and sweepe the house , and seeke diligently , untill she finde ?

9 And when she hath found , calleth together her friends and neighbours , saying , Rejoyce with me , because I have found the groat which I had lost .

10 So , I say to you there shall be joy before the Angels of God , upon one sinner that doth pennance .

The Explication .

1. O That we sinners would approach also to hear him in his preachers , and teachers , who declare his will and word unto us .

2. Note the pride of these people , who having a law , not to touch any foul beast , ( much lesse to eat it ) disdain also to come near foul souls to cleanse them , and murmure at our Saviour for it .

3 , 4 , 5 , 6 , 7. See how our Saviour reprehends this Pharisaicall pride and false devotion in these 3 , 4 , 5 , 6 , 7th verses following , by the first parable of a shepheard having lost one sheep out of an hundred , &c. Where first we must note the Rhemists expound , that Christ meanes himselfe to be the shepheard he speaks of ; the lost sheep to be a sinnefull soul , who straying from the safe pastures of Gods Lawes , and seeking food to her own fancie , runnes headlong to hell , unlesse our Saviour goe after her to bring her backe again ; having left in the mean time the ninetie nine in the desert , that is , seeming to goe with all his zeale away from them to reduce the lost sheep , and leaving of them in the desert of their usuall assistance onely , which he never takes away , and which in comparison of that extraordinary help he gives towards converting of soules , or finding out any lost sheep , seems but a desert or barren help : But having found the lost sheep , ( having converted the soul again ) comes back to his flocke , and brings them the increase of his assistance , not onely in their fellow convert , but even in them to behold his conversion . Note , our Saviour having found the sheep , doth not drive , but bring it home upon his shoulders . Alas ! he will not tyre him ; O tender Go● that he is unto us ! This may minde us , that all mankind was once this lost sheep , brought home upon Christs shoulders when he carried his Crosse upon them , and was crucified besides , leaving the nine quires of Angels ( representing the ninetie nine just ) in the desert of admiration , to see their God so lost , ( in their conceipts ) to finde out us that were indeed truely lost , and strayed into the very jawes of hell and damnation ; and having brought us home , desires all his Angells to joy and congratulate with him : Note that , as if his joy consisted in our salvation . O high expression of his love to mankinde ! And when he sayes , that in heaven there shall be more joy at the conversion of this sinner , ( the salvation of a man doing penance ) then at the perseverance of ninetie nine just , he insinuates , the angels have a new actuall content in the penance and saintity of man , which being new seems greater then what they had before for all good men : one reason is , because in every man that is by penance saved , they find their own losses repaired , and the places of the fallen angels filled : But the main reason is , because they see the will of God in this fulfilled , and they are in perfect conformity to his sacred will .

8 , 9 , 10. By the second parable , the Rhemists say is meant holy Church , lighting up her candle of new Missionaries and Preachers to find out the lost soul , that heresie hath perverted , and having regained , found the soul again , invites her Priests to a congratulation with her . But S. Gregory hom. 34. thus explicates both the parables , saying ; Christ is as well meant by the woman , as by the Pastour ; For as he was God , he was the wisdome of God ; and because upon money there is printed an image , the woman , saith he , lost her groat , when man who was created to the image of God , by sinne left to be like his Creatour ; but the woman lighted her lanthorn , because the wisedome of God appeared in humane nature , for a lanthorn signifies a candle lighted in it , and the light signifies the divinity in mans nature : The lanthorn being lighted , the woman swept her house , for straight as the divinity shined through flesh , mans conscience was then strooken ; and the house is swept , when by reflexion the guilt of any mans conscience is troubled , in regard an evill mind ( if it be not before by fear altered ) is never purged from accustomary vices : The house then being swept the groat is found , since whilest mans conscience is troubled , the image of God is repaired in him : And who are the friends and neighbors , but those celestiall powers above mentioned , that are so much nearer the supream wisdome , by how much more they approximate unto it through the grace of their perpetuall vision of it ? The woman therefore had ten groats , because there are nine orders of Angels ; and that the number of the elect might be filled , the tenth , man , was created , who was not quite lost from his Creatour by his sin , because the eternall wisdome shining through humane flesh , found him out by the light in the socket of his lanthorn . Thus he . What more patheticall ! what more rare !

The Application .

1 AS it is evident the Scribes and Pharisees here mentioned , wanted charitie whilest they grumbled at our Saviours conversation with Publicans and sinners ; so is it manifest that it was an act of highest charity in our Saviour to seek the conversion of those sinners by his conversation with them ; and consequently , while our Lord goes before us with the flame of charity , we are taught to light all our works this day , at that heavenly fire .

2. In the second place , these following Parables of the lost sheep , and of the lost groat , tell us we are to bring up in the rere of charity ( as we march along the desert of this world ) the zeal of souls : for though this be a vertue principally proper to Pastors & missionary Priests , yet in regard there is no state of life in this world so desolate wherein men are not bound to have some care of others , as well as of themselves , ( if it be but to edifie and lead them on by their exemplarity of life ) therefore every lay-man ought more or lesse to zeal his neighbours soul , and to contribute towards the saving of it , in some sort or other ; though with intermission of his own devotions , if the neighbour require his charitable assistance , at that time when he would else be at his prayers .

3. To conclude , least even in the conversion of others souls pride or vain glory run away with ours , we are still to keep the lamp of charity light at home , burning within our hearts , for fear it be as S. Paul said a vain labour to us though we gain all the soules in the world to heaven , if we loose our own for want of regulating all our actions by the rule of love and charity , to God first , ( whereby we are secured ) and to our neighbour next , that we may help him too . Whence it is holy Church concludes her prayer to day , petitioning that even in the best of Temporall goods , which is the searching after other mens fooles , ( a work of Time , though a fruit of Eternitie ) we may be protected by the God of Love , and may be ruled and guided by his charity , which will carry us securely through all the allurements of Temporalitie , into a safe and blissefull Eternitie .

Say now the prayer above and see how home it is unto this Application .

On the fourth Sunday after Pentecost . The Antiphon . Luk. 5. v. 5.

MAster , we labouring all night have taken nothing , but in thy word we will cast our net .

Vers . Let my prayer , O Lord , &c.

Resp. Even as Incense , &c.

The Prayer .

GRant us O Lord , we beseech thee , that by thy order our course in this world may be peaceably directed , and that thy Church may injoy a quiet devotion .

The Illustration .

TWo things , beloved , we aske in this prayer ; a peaceable flowing of the course of this world , and an unperturbed devotion in the Church . O that we all had our desires in this ! or rather that we did all truely desire and pray for it ! doubtlesse we should then have it ; since holy Church we see unfeinedly petitions it , while by this dayes service she exhorts us to do the like . And truly one main reason why we apply not our selves to a still devotion in the Church , is because we are neither at peace with one another in the world , nor are content to let things flow in that channell , which God hath ordered them to glide in ; but are ever striving to have all things go , as we our selves desire : For what Christian lives that hath not some grudge or other with his neighbour ? to say nothing of all the Christian Princes now at warres among themselves , leaving the Turk and other Infidels to incroach upon them , to perturb the quiet devotion of the Church , and laugh us all to scorn besides . But it remains to shew how this prayer exhausts the Epistle and Gospel of the Masse to day . The Epistle tells us , what order Almighty God hath set the world in ; and this prayer beggs , the same course may flow peaceably , according as God hath ordered it ; that is to say , neither one man should jarre with another , nor those other creatures , which God hath subjected to man should repine at their subjection . And I would to God man kept his course as peaceably as all other creatures under him do theirs : I would to God , he did as resignedly undergo those little sufferings he is here subjected unto , as they deserve to be undergone , in hope of the huge reward they are to have , if patiently and peaceably endured : see how to day we pray , that we may do this . What prayer then more suitable to this Epistle ? The Gospel tells us , how sweetly Jesus Christ founded his Church to day upon the persons of the Apostles , whom he calls to be the pillars thereof : It tells us with what devotion S. Peter followed the first call of our Saviour ; it shews what miracles accompanied the Apostles being called to this ministery ; it declares with what peaceable piety they followed our Saviour , and left all they had in the world to dedicate themselves to his devotion : What else doth the prayer to day close withall , then a petition , that the same miraculous Institution of the Church may be continued by a like miraculous preservation of it , in the self same quiet and peace of piety , as it was instituted with ? ( for it is indeed a miracle to see it so preserved ; nor is the goodnesse of God lesse seen in this , then in the other ) and thereby shews that this is not a prayer of one day ; but ought to continue and be the incessant prayer of holy Church unto the worlds end , that so it may appear to be the same sweet Spouse of Christ in the end , which it was in the beginning of the foundation thereof : and for this purpose holy Church we see makes it her annuall prayer , so must we make it our annuall practise , to pray in this conformity to the preaching and prayer of our holy mother .

The Epistle . Rom. 8. v. 18. &c.

18 For I think that the passions of this time are not condigne to the glory to come , that shall be revealed in us .

19 For the expectation of the creature , expecteth the revelation of the Sonnes of God .

20 For the creature is made subject unto vanity , not willing , but for him that made it subject in hope :

21 Because the creature also it self shal be delivered from the servitude of corruption , into the liberty of the glory of the children of God .

22 For we know that every creature groaneth and travelleth even till now .

23 And not onely it , but we also , having the first fruits of the Spirit , groan within our selves , expecting the adoption of the sons of God , the redemption of our body .

The Explication .

18. HEnce hereticks take their rise to deny merit of good works , but in vain ; for the Apostle onely means , that humane actions , as humane , are not proportionable to the glory , to that reward we purchase by them ; and in that sense onely denies our sufferings to be able to merit heaven . But this notwithstanding , our humane actions as they are elevated by the grace of God , in vertue whereof they became good and meritorious , and are by that means dipt in the passion of our Saviour Jesus Christ , so they are in some manner proportionable to the reward they purchase ; in as much as they are so , the effects of grace and not of nature , and consequently may merit , to be rewarded with eternall blisse or glory ; because grace is , as it were , the seed of glory , and so what grace produceth , is capable of glory : Thus finite actions become capable of infinite reward ; thus one hours martyrdome is capable of eternall glory : the like of other good works .

19. This verse shews the greatnesse of the longing that creatures have after heaven ; when it seems to make the creature , expectation it self , whilest it saith , the expectation of the creature expecteth , rather then the creature expecteth . Again , by creature in this place is understood not onely all mankind , but even all other creatures below man ; for in man , as in the abstract of all their perfections , they are , as it were , made happy , when he is rewarded by having God revealed to him face to face , and by his injoying him for all eternity : as who should say , All corruptible nature hath then the full of their expectation , when corrupted man is invested with incorruptible glory : And then they are truly the sons of God , when they are in glory ; an honour which the glorious Angels have not , because their nature was never assumed by the nature divine , and so though they are creatures of glory , in nature more perfect then we , yet are they not children of God so properly as men are .

20. This verse shews that angels are not understood by the word creature , since as they are in fruition and not in expectation , so they cannot be liable to the vanity , which here men ( and all creatures under them ) are subject unto in them , who are God knows too too vain : By vanity therefore understand here mutability , labour , corruption of all those creatures that God hath made subject unto man ( and therefore the text adds not willingly , of their own accord ) for the time of his being in this world ; but in hope to be freed from that subjection , when man is made immutable , and stands no more in need of this vanity or mutability in other creatures . Or we may understand this vanity to be that which is in man himself , whereunto he is made subject not willingly , but by being guilty of the sinnes of his first Father , punished with his own mortality or corruption in all his progeny , who yet have hope in Christ , to be made free from it , and to become immortall .

21. In this verse is understood , that not onely man , but in him all other creatures under him ( that is the creature it self ) shall not by the gift of nature or grace , but by that of glory be freed from all mutability and subjection , and rendered sharing in glory with the children of God , that is , with men who become his children by their eternall glory .

22. This verse rather shews the pain that other creatures are in under man , then that which he is in himself ; as who should say , they did cry out in continuall labour , till in mans glory they were delivered .

23. By this verse S. Paul means , that not onely himself and the other Apostles , who are the first fruits of all Christians , but even all Christians themselves groan within themselves , expecting as well the perfected adoption of glory in them , as that of imperfect adoption which they have already of Baptismall Grace ; because ( this notwithstanding ) they may ( nay often do ) perish , but the other coming , then they have the full of their expectations , and not till then . For the desire of man is never satisfied , untill the glory of God appear in him .

The Application .

1. IT may seem a strange piece of divinity in S. Paul ( or a mistake of his sense in me ) to dissuade men from sin by the Rhetorick or voice of inanimate creatures ; as if either they could speak at all , or yet speak more pathetically then holy men and blessed Angels , for we see how often those do speak in vain to sinners to amend their lives ; But who so shall have read the Expositours above upon this present Text , will see they do incline to this divinity , that our sinnes are so weighty as they make the whole world groan beneath the burden of them , ready to split indeed , and unable to keep the course of Nature , being so often interrupted in that course by our unnaturall proceedings ; every sinne being more or lesse an act against the law of Nature it self , as well as against the law of God , because all Naturall operations of the creatures are glorious to the Creatour , whereas every sinne is inglorious , and thence offensive to the Divine Majesty .

2. Hence it is S. Paul begins this Epistle first , to those whose charity and love to God gives them a sense of sin , and to those who are willing to amend their lives by taking patiently the present punishments of sin ; such as are indeed but the naturall effects thereof neither , as sicknesse , sorrow , persecution , death it self , Not condigne to the glory that shall be revealed in those who bear with patience the present Passions of Time ; so S. Paul stiles those effects of finne , and animates the just to bear them patiently in hope of Heaven , a reward so great , as will render all those heavy burdens light .

3. But the Apostle speaks in other language here to sinners , such as wanting charity , have no sense of God , or of future happinesse ; these he makes the dumbe world speak unto , in the 20. verse especially of this epistle , bewailing the unwilling subjection the whole creature is in to sinfull mans vanity , and looking on her hope to be freed from this generall subjection by the particular salvation of some few saints of men , though not untill their corrupted bodies be made as incorruptible by glory at the latter day , as their souls are already by that glory blessed . Yes beloved , this is the genuine sense of holy Text to day ; it tells us all the Fabrick of the world is like to split , it tells us how dumbe creatures cry out shame of man to force them so against their nature to concurre to sinne , it shews the bestiality of sinne when beasts themselves that never do commit it are ashamed of beastly man , are sick and weary of him , are tyred in beeing forc'd to serve him in his sinfull wayes , and beg their own salvation in the just at least , ( in which sense holy David said , Thou O Lord wilt save both men and beasts ) to confound the sinner , who pursues his own damnation , even to the Torment of the creatures that are not capable of sinne and yet detest it , out of an innate desire of honouring Almighty God in all their operations ; and so detest it too , as they are ready to rebell against the man of sinne : in so much that holy Church in her charity makes her petition proper to the sense above ; as if she were afraid least mans unnaturall wayes of sinne should force nature out of that order God hath set it in , of serving man , and pluck a warre of all the other creatures in the world on all man kind , to the disturbance of the Church in her devotion and piety , which at least she begs may be quiet and unperturb'd .

Say but the prayer above and see how patt it is to this purpose .

The Gospel . Luke 5. v. 1. &c.

1 And it came to passe when the multitudes pressed upon him to hear the word of God , and himself stood beside the lake of Genesareth .

2 And he saw two ships standing by the lake ; and the fishers were gone down , and washed their nets .

3 And he going up into one ship that was Simons , desired him to bring it back a little from the land : and sitting , he taught the multitudes out of the ship .

4 And as he ceased to speak he said to Simon , Launch forth into the deep , and let loose your nets to make a draught .

5 And Simon answering said unto him , Master , labouring all the night , we have taken nothing ; but in thy word I will let loose the net .

6 And when they had done this , they inclosed a very great multitude of fishes , and their net was broken .

7 And they beckened to their fellows that were in in the other ship , that they should come and help them : And they came and filled both ships , so that they did sink .

8 Which when Simon Peter did see , he fell down at Jesus knees , saying , Go forth from me , for I am a sinfull man , O Lord .

9 For he was wholly astonished , and all that were with him at the draught of fishes which they had taken .

10 In like manner also James and John the Sonnes of Zebedee , who were Simons fellows . And Jesus said to Simon , Fear not , from this time now thou shalt be taking men .

11 And having brought their ships to land , leaving all things they followed him .

The Explication .

1. THis Verse shewes the power of our Saviours preaching , which drew after him multitudes of people : it shewes also the sweetnesse of his doctrine , and exhorts us Christians to flock in like manner after the preachers of his word , the Priests of holy Church , to presse upon them , as these did upon Christ , with zeal , not curiosity . By the lake of Genesareth is understood the world ; for as that lake was ever infested with huge winds and tempests , so is the world continually filled with the noises of huge distractions , huge troubles , huge temptations , huge dangers of eternal wrack ; against which it is a good safeguard to run after the preachers of holy Church , and by their exhortations to have these tempests layd .

2. By the two Ships may be understood the two sorts of Missioners , those who are such by office , and those who of charity are coadjutours to the former . By the Fishers being gone down to wash their nets , is intimated unto us that we cannot expect to catch soules to God , in the muddy and foul nets of humane Invention , but in the washed and clean net of the divine word ; as also , that those who will hope to gain others to God , must have themselves pure soules : this is intimated by the story that tells us here , when Christ came with intention to call these Fishermen to be his Apostles , he took them in the best outward preparation to make them good spirituall Fishers , that is , when their nets were clean .

3. His going into Simons ship argues , that he made S. Peters chayr his Pulpit , out of which himself preached , when he converted S. Peter ; and by him and his fellow Apostles the whole world . By his desiring Simon to go off a little from the shoar , ( when he that was Lord and master of heaven and earth might have commanded it ) is insinuated , that he did not desire his Vicar S. Peter , nor his Successours should dominear over their flocks ; but by sweet entreaty draw them to what is fit to be done . By drawing off from the land is intimated , that a preacher should be in his pulpit , as in another element from the world , that is , not so much as near the filth of it , but in the clearer element of a better state of life and manners then the people : and yet the preacher must not stand at too much distance neither from the people , but be near , that they may hear him , and that he may come upon all occasions to help them . Christs sitting and the peoples standing to hear him preach argues the authority of the master , and the reverence the schollar ought to bear unto the word of God . Many great Princes have formerly used this piety ; now every ordinary lay-man looks for a chayr to sit even when the preacher stands .

4. As soon as he had done preaching he sets Peter a fishing ; to shew , that after the Word of God is delivered unto us , we ought to labour the putting it in execution according as we are taught . By going into the deep to fish he intimates , that preachers after their Sermon ought to fall into deep meditations and praises of Almighty God , and beg that he will inable them to return to the like work again , after that in the deep of contemplation they have prepared themselves for it : But then the end of this verse tells the preachers , they must cast out their nets for fish , that is , they must so preach and converse with the people of the world , as to gain them , like Fishes into the net of Gods service ; and it is a huge honour for the people to be thus caught or taken , drawn out of the waters of confusion and sin , into the net of order , discipline , and grace .

5. S. Peters reply argues his huge Faith , which overcame his diffidence after his whole nights lost labour : And this nightly vain labour argues the fruitlesse preaching of those Priests , who go to that office out of self conceipt or vain glory ; ( as all do that have no true vocation ) But then to go when Christ , not onely bids us , ( as here ) but accompanies too , that is to obey as S. Peter did , and to have like hope , as he had , rather in the assistance of the commander , then in the own abilities of the preacher .

6. See the effect of this Faith and obedience , what a multitude of Fish it brings in : whereof some are permanently content to be so happily brought in to Gods Church ; others ( as Hereticks , Schismaticks , Apostates ) break the net , will keep within no law of God or holy Church , but give law to themselves , or rather take liberty to live without all law : So by this net we see is understood the bounds of the Catholike Church .

7. By their beckning to their fellowes in the other ship is signified their exclamation , and noise of admiration ( to see so huge and unexpected a draught ) was so great that they could not hope to be heard , but by signes made means to be understood to desire help . And by this their desire of help we , that succeed them , are taught never to presume , that we alone are able to comply with the great calling of Apostolical Missionaries , but shall do well to require help of any devout neighbours or fellow Missioners . By these that came to help them we may piously understand , that not onely our fellow Fishermen of the Clergy , but also the religious orders of Gods Church were prefigured , who are indeed excellent fellow-Missioners , or Fishers to help to catch soules to God , and come when they are called as coadjutours to those who by office have care of soules , which were both hinted in the second verse of this chapter : see the glosse thereon , as above . O that we could once see this happy , this brotherly concurrence in Gods service ! then would the ship of Christ his holy Church almost sink , that is , be full fraighted , as she could possibly sail , and then we might hope she would enter safe into the harbour of eternal rest , when the labours of her militant state would be converted into the repose of her state Triumphant .

8. 9. 10. Onely Peter of all the rest ( astonished as they were at the miracle ) expressed himself more then others did thereat ; fell immediately at our Saviours feet to adore that power which had wrought this miracle : and for this his singular Faith and humiliation , see him exalted and made head of all the Church ; to shew , we cannot out do Almighty God in goodnesse ; his rewards are never short , but alwayes above our works . And 't is worth observing , that S. Peter here desires Jesus to go from him , because he is a sinner , and doeth not deserve the honour of his presence : A high expression of humility in him , and of his reverence to the person of his Lord ; as if he had rather lose the honour of Christ his presence , then so great a Majesty should be dishonoured by so unworthy company , as his , and all the rest that were , as the ninth verse sayes , all astonished at the greatnesse of the miracle , in such an unexpected draught of Fish ; whom our Saviour comforts up in the tenth verse , and bids Peter cast off his fear , because he should be from that time a fisher of men , of soules , which he should bring in as great shoales to heaven , as these fishes came to his net .

11. What marvel they left all to follow so good , so great a Master , who did not alter but exalt their trade , by innobling their draught , which was formerly food onely for mens tables , but henceforward they should take Fish that should be served up to the table of the King of heaven , of God himself ?

The Application .

1. THe sum of this Gospel is the demonstration of our Saviours charity to his Apostles , and of his like love to all the world by their Ministry , whom he professeth here to make Fishers of men , converters of soules , by their teaching and preaching , according as himself instructed them in that art by his own Sermon to them , and to the multitude that followed him . So we are not here to seek for charity , where so high an act of love is exercised , that of saving soules by preaching to them the word of God .

2. But what we are to observe here is , that the Apostles left all they had in the world to follow Christ , and to seek after souls ; so that hence we see Church men , especially Pastours and missionary Priests , who by office have the care of soules lye upon them , are to renounce all other cares or thoughts whatsoever , are to divest themselves of all worldly cloggs or interest , and to dedicate themselves wholly and solely to their Pastoral Functions .

3. Neverthelesse they are not to rob the world of their suffrages , prayers , and sacrifices ; for in them , they are still to have a memory of the whole world , and to beseech God that he will blesse and prosper every private condition , every peculiar state , and all the general ranks and orders of the Universe , that it may be in each , with every one , and through the whole , as God in his Goodnesse and Wisdome hath ordained ; with Kings as best is for their Majesties , with States as most conducing to their safety , with subjects as befits them best ; and that so Temporalities may be ordered by Almighty God himself , as the Spirituality be not interrupted nor molested , but that all Church-men may be free to pray , to preach , to sacrifice , and give the Sacraments to all ; as though the world would never be in order if the Church-men were disordered , or not allowed peace and tranquillity in their devotions .

Sure this must be the meaning of the Text , when it is the petition of the Prayer to day .

On the fifth Sunday after Pentecost . The Antiphon . Matth. 5.24 .

IF thou offer thy gift at the Altar , and shalt remember that thy Brother hath ought against thee ; leave there thy gift before the Altar , and go first to be reconciled to thy Brother , and then coming thou shalt offer thy gift .

Vers . Let my prayer , O Lord , &c.

Resp. Even as Incense , &c.

The Prayer .

O God who hast prepared invisible good things for them that love thee , infuse into our hearts the desire of thy love : that loving thee in all things and above them all , we may attain unto thy promises which surpasse even all our own desires .

The Illustration .

SEe , see beloved , how little those that professe to love God ought to set their affections on creatures ; when by this Prayer they are told , the good they ought to aym at , is as invisible to them here , as God himself is to our corporal eyes , though in that God are contained all things that are good and worthy of our love : See , how because we cannot naturally love that which we see not , we are bid to beg it as a boon of God , that we may at least desire to love him , and that this desire may be by him infused into our hearts ; so that loving God in all we do see , and above all we can imagine , we may thereby hope to attain unto the fruition of that Invisible good we see not , which yet we are created to enjoy , and which is so great , as it surmounteth all our own most vaste desires . A gallant and an easie way to heaven , by onely loving what is onely worthy of our love , the Invisible God , who is the Authour and giver of all that can be good , visible or invisible . And since we may easily loose the hopes we have of attaining our spiritual good , we are by this Prayer taught to love nothing visible , that may indanger us to loose the invisible treasure which is hoarded up for us ; that is , not to love any thing visible , but as it relates to what is invisible , namely to Almighty God , and as thereby we may honour and glorifie God by loving it : which rule can never be observed by loving creatures , but even equally to their Creatour ; and yet commonly we love them , and dote upon them much more , God help us : whereas if we follow the rule of this Prayer , we shall not onely cure that disease in us , but further , attain to the height of perfection and sanctity ; which consisteth in loving God above all things , and all things else for his sake , not for their own respects ; since we cannot lawfully so much as love our selves , but onely in order to God . O admirable solidity of devotion ! O admirable profundity of spirit in the prayers of holy Church ! Let us now see , how this Prayer is adapted to the Epistle and Gospel . Excellently well to both : For what is the Epistle else but a rule of perfection , which this Prayer begs we may observe ? what else is the Gospel but a rule of more perfection in us Christians , then ever God required at the hands of his chosen people the Jewes ? and what is this Prayer but a petition of the highest perfection and sanctity , that any Christian can hope to arrive unto ? so sweetly doth holy Church adapt her Prayer unto the doctrine of her preachers ; that so the layity may in little carry away , what the preachers deliver to them at large .

The Epistle . 1 Pet. 3.8 .

8 Be ye all unanimous in Prayer , having compassion , lovers of the fraternity , merciful , modest , humble .

9 Not rendring evil , for evil , nor curse for curse ; but contrariwise , blessing : for unto this are you called , that you may by inheritance possesse a Benediction .

10 For he that will love life , and see good dayes ; let him refrain his tongue from evil , and his lips that they speak not guile .

11 Let him decline from evil , and do good : let him enquire peace , and follow it .

12 Because the eyes of the Lord are upon the just , and his eares are open unto their prayers : but the countenance of the Lord upon them that do evill things .

13 And who is he that can hurt you , if you be emulatours of good ?

14 But and if you suffer for justice , Blessed are ye . And the fear of them fear ye not , and be not troubled .

15 But sanctifie our Lord Christ in your hearts .

The Explication .

8. St. Peter here recapitulates some of the chief vertues , which make a perfect Christian . No marvel he begins with unanimity , be it in prayer , or otherwise in all common Actions , because this vertue is radicated in the B. Trinity , the ground of all Christianity ; for there the three distinct Persons are not onely all of one mind , but of one essence too : in imitation whereof Christians are taught to be all of one mind , all ayming still in every action at the honour and glory of one onely God , as the Angels do . The Apostle puts compassion next , to shew that each Christian should be as sensible of his neighbours sufferings , as his own soul is sensible of the pain in any member of his own body . This vertue flowes indeed from the former unanimity , for where there is but one mind or soul , as it were , there must be one and the same sense or compassion . And this vertue of compassion extends as well towards our being sensible of each good in our neighbour , ( and zealous to imitate it ) as of any evil we see in him , out of a zeal to remedy or cure the same . So excellent is the unity of Christianity . Hence also flowes the next vertue , lovers of the fraternity ; to shew that the grace of our Religion teacheth us to imitate the perfection of nature ; so to love one another , being Brothers in grace , as we do that are Brothers in nature . When we are bid Be merciful , it is as if we were told our compassion must be even from the Bowels of our hearts . Modesty and humility are well joyntly recommended together , because they are indeed inseparable companions , as it were ; and so in this exteriour vertue modesty , ( rendring the whole person exteriourly gratefull ) and in her inseparable companion humility , S. Peter closeth up his enumeration of vertues ; ending with humility , because that is indeed both the basis and summity of all others ; for as it must be the first , ( as captivating mans proud reason unto Faith ) so if it go not hand in hand up to the top of perfection with other vertues , even with charity the Queen of them all , that great Queen cannot stand fast in her throne , but upon the feet of humility .

9. S. Peter here forbids not the flowing of Justice , or execution of just revenge , when it is legal ; but onely private retaliation of evil for evil ; and exhorts that each private person blesse and not curse those which do him mischief : because as the end of all our temporal evils is eternal Blisse ; so we must ( in hope of that for our selves ) Blesse those that do us evil . O rare perfection of Christianity !

10. By these three next verses taken out of Davids mouth , S. Peter proveth , that to repay evil for evil is our natures propension , but bids us forbear , as we will hope to have our own evil deeds towards God forgiven , and the little good we do rewarded with eternal life : called here seeing good dayes ; for those are chiefly good which shine with glory over our heads ; though the dayes of grace here are not deprived of that Epitheton too . We are therefore bid refrain our tongues , because when they be loose and unbridled , that alone begets bad dayes unto us ; every one judging him to have a bad heart , that hath a bad or an unbridled tongue : and how can the lips of an ill tongue speak other then guilt , when they betray the guiltinesse of their own heart ?

11. The declining evil and doing good is an abstract of all Christian duty , and a perfect rule of Christian perfection . 'T is reason to bid us seek peace and follow it , as being the special gift of our Saviour , which he brought with him from heaven at his birth ; and then the Angels bestowed it amongst us ; the holy Ghost did the like at his coming too , and Christ at his going , left it as his Farewel , as hath been said before , yet is not here unseasonably repeated .

12. By the eye of our Lord understand the piercing knowledge of Almighty God , whereby he sees into the secrets of all hearts , and seeing them lovers of Justice , heares all the prayers they make unto him , and grants them all they ask : By his Countenance , understand here that displeasure he shews at the latter day unto the wicked , when he pronounceth the sentence of damnation against them ; for how ever he doth not damne every man in his actual sin , but differrs his justice till the latter day , yet he looks on their iniquity that do sin , with the same displeasing countenance , as at the day of Judgement ; when it will be a greater torment to behold the displeasure of that countenance , then to suffer hell fire . O that we could in all Temptations to sin reflect on this Truth , so should we avoid the fact , that will merit this effect !

13. A happy shield against evil to emulate vertue and goodnesse . Emulation here imports a vehement zeal and fervour of soul towards vertue ; not a faint velleity or wish of it , but a strong will and action too ; and so makes a strong shield not onely against all vice , but even against all mischief : for S. Austin sayes well , no body is hurt , but by himself ; by his own sin ; therefore if all men be emulatours of vertue , they are sheltred from all evil or hurt from others : And this one of the Churches prayers in Lent assures us of , that no adversity shall hurt us , if no iniquity dominear over us .

14. Doubtlesse those are Blessed that suffer for justice , since Jesus Christ who is verity it self , hath numbered those among the Blessed , nay among those who actually are possessed of heaven ; as if a patient suffering an unjust persecution here , were a heaven to the sufferer , even whilest he is in durance ; and as if God were not content to reward that kind of suffering with future Blisse , but with a present Beatitude . After which followes well the end of the verse , that we should nor fear , nor be troubled at our unjust persecutours ; because by our patience we are , as it were , out of their power , which aymes onely at our affliction and vexation ; and failing thereof , leaves us free from fear of any mischief they can do us . S. Laurence on the Gridiron was a good proof of this .

15. It followes , we do then sanctifie Christ in our hearts , when they are wholly set upon him , and regard not any mischief hell it self can do us , when our hearts are inflamed with the love of God , and of Jesus Christ our Lord .

The Application .

1. THe Illustration upon this Prayer tells us at how great a height of perfection S. Peter aymes in the Text of this Epistle , when no lesse then an absolute sayntity , is the rule he gives for Christianity . And this is evident , whilest we see the Apostle exhort not onely to all manner of positive , but even to negative sayntity withall ; not onely to have us do all sort of good , but to have us decline all kind of evill whatsoever ; not onely alwayes to do well , but also never to do ill ; not onely finally to be Saints , but never to be sinners , after we have once the happinesse to be Christians .

2. And to this purpose he lights up all the lamps of vertues which you see him recommend to day unto us : advising that our charity march alwayes through the wildernesse of this wicked world as men do rest by night in deserts , when to secure themselves from the ravenous beasts that hunt their prey by night , they make a ring of fire round about them , and so sleep securely : now in regard we have a Noon-day devil hunts our souls by day , as well as night , therefore S. Peter circles us about not onely in the never dying fire of brightest charity , ( which the devil hates and flies ) but with the lamps and torches of a many other virtues burning bright about us , so to prevent us from the Fiends mid-day incursions , as well as from his seizures in the night , because the least light of virtue , the least glimmering of saintity dazels the eyes of this foul fiends iniquity , and makes him run away .

3. Now in regard all men are apt to dwell upon their present objects with delight , and to delude themselves that every sinne they do commit , hath an apparent goodnesse in it at the least , of pleasure , or of profit ; therefore to day , lest we should be deceived with semblances of that which is not true , lest we should run after the folly-fires of the devil as after virtues , or follow his flying light of seeming saintity , and so lose the society of reall virtues in the desert of this world ; holy Church makes her prayer particular against allurements of all appearing good , whilest she draws our thoughts and eyes to things invisible ; as if nothing we see were worthy our beholding , nothing that we have worth our possessing ; and so perswades us altogether to covet what we have not yet , to wish for what we see not , to hope for what is promised , as being far above what ever is , or can be here possest .

And that we may do this she begs in the prayer above ( as a speciall gift ) of God , to give us a desire of loving him unseen , and the Invisibles that he hath promised us , surpassing all our own desires , as farre as they do our possessions .

The Gospel . Matth. 5. v. 21. &c.

21 For I tell you , that unlesse your justice abound more then that of the Scribes and Pharisees , you shall not enter into the kingdome of heaven .

22 You have heard that it was said to them of old , Thou shalt not kill : and who so killeth , shall be in danger of judgement .

23 But I say to you , that whosoever is angry with his brother , shall be in danger of judgement : And whosoever shall say to his brother , Raca ; shall be in danger of a Councill : And whosoever shall say , Thou fool ; shall be guilty of the hell of fire .

24 If therefore thou offer thy gift at the Altar , and there thou remember that thy brother hath ought against thee :

25 Leave there thy offering before the Altar , and go first to be reconciled to thy brother ; and then coming thou shalt offer thy gift .

The Explication .

21. THeir justice was onely an outward shew of virtue ; a ceremonious observance of their own , rather then a religious keeping the Law of God ; whereby they became servile to one another , rather then children of God : and therefore Christ tells us , that unlesse we become more just then they were , we cannot be saved ; unlesse our internall eye look directly at Gods honour , rather then at mans will and pleasure , we cannot enter into heaven , which is the kingdome of God , and not of man : so our justice must be internall and reall , not onely externally apparent , as theirs was . This our Saviour proves by examples out of the letter of the law , ( as they took it ) without regard to the spirit thereof , as we observe it , or as we should at the least .

22. This is clear by what follows , for the Pharisees never expounded the law forbidding murder , further then as to expose the murderer to the sentence of a temporall Judgement , and death : but in the Christian sense not onely the murtherer is 〈◊〉 guilty of eternall damnation , but even he that shall without murthering , as follows ,

23. Be passionately angry with his brother , meaning so angry , as to seek unjust revenge upon him in any way of violence at all , much lesse of murther ; he shall be guilty of the severe judgement of God , and not onely of man : for , if his anger be a mortall sinne , it shall suffice to damn his soul ; ( if he die unrepentant of the sinne ) if but a veniall sinne , yet it shall suffice to make him guilty of Gods adjudging him for it , at least to the temporary hell of Purgatory fire ; a far greater punishment then to die by sentence of the law of man . But if he shall in his anger call him Raca , ( expresse any outward contempt or scorn of him ) he shall be guilty of a Councill . This alludes to the order of justice among the Hebrews , who punished faults of injustice by three severall sentences , according to the quality of the fault , and by three severall benches of Judges : The first fault was call'd pecuniary , or injury in money matters ; the Judges of that were but three : The second was murder , whereupon three and twenty Judges sate : The third was heresie , idolatry , blasphemy or the like , whereupon seventy two Judges sat : Our Saviour , who waves the first , alludes to the second and third , to shew the perfection of his law ; and compares the excesse of a contemptible expression to our neighbour , besides our anger against him , ( for so is understood by Raca ) to the severest of all the three judgement seats of the Hebrews , which was that they called Councill , when they were to consult , how severely they should punish the offender for this heynous fault ; as if God did esteem himself contemned , when any that bore his image was vilified by us . So that in the balance of Christian perfection , any the least sinne of anger is veniall ; the expression of it in ill terms ( as Raca ) is doubtfull , and worthy of Councill , whether veniall or mortall ; any notable expression ( as fool ) is doubtlesse mortall , and so damnable , if it be so expressed as that thereby we really desire to exasperate and provoke our neighbour to indignation against us : for if in jest 't is otherwise ; if it be to such persons as we may jest withall ; but if to our betters , there such jests are odious , and not to be used by any means .

24 , 25. These verses close up the difference of perfection between the Pharisaicall and Christian Laws : the former taught that by sacrifice , and oblations at the Altar into the hands of the Priest , all their sinnes were expiated , whether they made satisfaction to the parties offended , and injured by them , or not . This our Saviour beats down , and forbids us to hope for pardon from him , by any our sacrifices or approchings to the Altar , and to Priests , unlesse we make our selves worthy to partake of our own offerings to God , by a previous justice done unto the world ; unlesse , having abused thy brother by Raca , or fool , ( as above ) thou first ask him pardon ; much more must we do justice , if the injustice hath been yet greater . The reason of this is , that justice is alwayes of necessity , sacrifice many times of devotion onely : Where note , this doctrine of our Saviour is not onely ( as some pretend ) a counsell , but indeed a precept , because reconciliation is necessary by way of precept , sacrifice not alwayes so ; and because God is never reconciled to us , whilest our neighbour is justly offended at us . Note , this precept obligeth onely , when with discretion it can be fulfilled , when without scandall , ( amongst other obstacles ; ) so that you may receive , though you have given a private offence to one absent , without going from the Altar to ask pardon , provided you resolve to do it , when you meet the offended , and be actually then sorry for it ; yes , you may in such case receive , and are not bound to discover your guilt to others : but without this internall sorrow , and purpose of a reall externall satisfaction , ( in time and place convenient ) there is no offering sacrifice to God , at lesse danger then of sacriledge , in pretending a pledge of peace , ( for such is a sacrifice ) where God sees there is no peace at all .

The Application .

1. BY the drift of this Gospel it will appear I made no streined application of the prayer above unto the genuine sense of the Epistle ; for what else is the whole scope of this Gospel ( which must ever be the same with the Epistle ) but a putting out of the Ignis fatuus , of the feigned saintity of Judaisme by the true fire of Christian charity ? much as the sun-beams falling on the dimmer light of brightest fire , seem to extinguish it , and make the flames thereof invisible .

2. The Scribes and Pharisees forbidding murder under the servile fear of humane judgement unto death , was ( in regard of true Religion ) like the dimme light of fire placed in the beams of the Meridian sun : The Sonne of justice Jesus Christ forbidding murder , not so much for fear of death , as , for fear of putting out the fire of charity to God , and to our neighbour , and of taking in our hands the Glow-worm of wrath and anger , a passion that seems to have a flame indeed , but 't is a flame of hypocrisie , of Ignis fatuus , of folly-fire onely , not of reall virtue .

3. To conclude , see how the Gospel strikes it yet more home , when even the seeming flame of sacrifice and offering at the Altar is a cheat to charity , is a Pharisaicall but not a Christian duty of Religion , unlesse we light the lamp of brotherly love withall ; unlesse we be at peace with one another , we cannot hope to have a peace with God . O beloved , who so short-sighted now as not to see appearing saintity is nothing worth unlesse it be as reall as it seems to be ? Philosophy teacheth us this lesson of Christianity ; A thing is good when it is made so by the integrity of its cause , good every way : so is it with a Christian , he is good to God , when he is made so , by beeing also good unto his neighbour ; but he cannot be so , while he offers sacrifice to God with his hand , and to the devil with his heart , at the same time : such is our receiving the blessed Sacrament before we are perfectly reconciled to all the world ; it is not the visible good action of receiving that makes a good Christian , unlesse his invisible good intention make him so , that is , unlesse he privately forgive all the world ; and resolve at least , publickly to do it when first he meets with any man that he hath odds withall . So still we see the reality of our goodnesse consists more in the invisibility , then in the outward apparence of it , and for this cause

Holy Church , in her prayer upon this dayes Gospel , begs an affection to the Invisible God , to the yet unseen good things which he hath promised , as if all we see were nothing worth in comparison of things invisible which we are promised .

On the sixth Sunday after Pentecost . The Antiphon . Mark 8. v. 2.

I Have pitty on the multitude , for that behold they have now attended me three dayes , neither have they what to eat , and if I shall dismisse them fasting , they will faint in the way .

Vers . Let my prayer , O Lord , &c.

Resp. Even as Incense , &c.

The Prayer .

O God of virtues , to whom all belongs that is best , ingraft in our breasts the love of thy holy name , and grant in us the increase of Religion , that thou mayest nourish those things which are good , and being so nourished maintain them by the practice of piety .

The Illustration .

HOw properly do we to day petition that the love of Gods holy name , may be ingrafted in us ; who are ( as the Epistle tells us ) baptized in that holy name , and in virtue of the said Baptisme , are not onely dead , but even buried with Christ to sinne , and raised to a newnesse of life , by a new resurrection with him into a state of grace ! How singularly home doth the next petition of the prayer come to all the rest of the Epistle ; when we beg in the second place the increase of Religion in us , whereby we do truely live to God in Christ Jesus , as in the close of the Epistle we are said to do ! How excellently also doth the third petition of the prayer exhaust the whole Gospel of this day ; whilest it begs a nourishment in us of those things that are good , when the said Gospel runnes all upon miraculous food and nourishment , which our Saviour gave to day unto four thousand persons that had constantly followed him , for three dayes together in the wildernesse ! This nourishment ( beloved ) is dully given us in the Blessed Sacrament , whereof this Gospel was but a figure according to the exposition of the best Expositours of Holy Writ : For look how to day four thousand persons were corporally fed with multiplied loaves ; so are millions of soules dayly fed with the body of Christ , multiplied under millions of consecrated hoasts : and as by this food is chiefly nourished in us all that is good ; so by the practice of Piety ( as the prayer petitions in the close ) is maintained in us what by the aforesaid blessed Sacrament is nourished : as who should say , in vain we take this spirituall nutriment , if after it we do not maintain the grace it gives us , by the continuall study and practice of Piety : wherefore to make this Prayer accomplished , we beg in the close thereof , that God will maintain in us ( by our practice of Piety ) the good nutriment we receive by the blessed Sacrament . Thus wee see how admirably the Prayer is adapted to the other parts of this dayes service ; and withall we are taught , that the perfection of a Christian life consists in the continuall practice of Piety and devotion .

The Epistle . Rom. 6. v. 3. &c.

3 Are you ignorant that all we which are baptized in Christ Jesus , in his death we are baptized ?

4 For we are buried together with him by Baptisme into death : that as Christ is risen from the dead by the glory of the Father , so we also may walk in newnesse of life .

5 For if we become complanted to the similitude of his death , we shall be also of his resurrection .

6 Knowing this , that our old man is crucified with him , that the body of sinne may be destroyed , to the end that we may serve sin no longer .

7 For he that is dead , is justified from sin .

8 And if we be dead with Christ , we believe that we shall also live together with Christ .

9 Knowing , that Christ rising again from the dead , now dieth no more , death shall no more have dominion over him .

10 For that he died , to sin he died once ; but that he liveth , he liveth to God .

11 So think you also , that you are dead to sin , but alive to God in Christ Jesus our Lord .

The Explication .

3. TO be baptized in Christ , is to be christned according as Christ hath commanded , in the name of the Father , Sonne , and holy Ghost ; to be baptized in his death , is as much as to say , in representation of his death , and that our Baptisme hath force and vertue from the merits of his death and passion ; and signifies , that as Christ died on the Crosse to this naturall life , so the baptized die to sinne , and live to Christ , which is a life opposite to that of a sinner .

4. This verse adds more to the Analogie , saying , we are not onely dead to sinne in Baptisme , but thereby also buried with him , in proof of our death to sinne . So that the Trine Immersion used in Baptisme alludes to the three dayes that Christ lay buried in his grave , as our sinnes in Baptisme lie drowned under the water thereof : And for this cause holy Church makes a solemn Baptisme yearly on Easter eve ; to shew , that thereby those who died & were buried with Christ , do also rise with him , by the glory of his heavenly Father , ( that is , to glorifie him ) to a new life in him : in testimony , whereof the baptized have a white garment cast over them , called the Chrisome , to shew the purity of their souls ; and are advised to carry the same inward purity with them to the tribunall of Christ , as a proofe of their fidelity to their vow in holy Baptisme of renouncing the world , the flesh , and the devill , so to conserve their puritie or newnesse of life ; to the which the Fathers exhort earnestly , when they inculcate the frequent memory of our baptismall vow ; which they ground in these words , so we also may walk , importing , so we may persevere in that purity .

5. See how this verse insists further upon the consequence of our spirituall resurrection even in this life , by our spirituall death and buriall as above ; shewing that our newnesse of life by Baptism , is like the ingrafting us into the stock or tree of Christ , whence we are to receive all our future sap or nutriment : so that as his death ( to naturall life ) was the way to his resurrection ; in like manner our death ( to sinne ) is the way to our resurrection with him : and as we see graft● following the changes of the tree they are ingrafted in , seem in the winter to die with it , in the spring to revive with it ; so do we by Baptisme in Christ seem to die with him in the winter of his passion , but revive in the spring of his resurrection .

6. Then we know indeed our old man to be crucified with Christ ; when the new man lives in him . By the old Man understand custome of sinning renounced by Baptisme ; by the body of sinne understand here the whole masse of our sinnes ; by the destruction of it understand , not the palliation of it onely , by imputative Justice , as heretikes do , but the absolute death thereof by inherent justice , infused by baptismall grace into our souls .

7. And this sense is confirmed by the next verse , saying , he that is dead ( meaning to sinne ) is justified from sinne ; lives by the infused Justice , which hath killed , and not onely covered sinnes in the baptized .

8. This verse imports our future life eternall , which we firmly believe we shall injoy with Christ , if here we die with him to sinne .

9. The sense of the precedent verse is confirmed by this following , that tells us , death shall as little reign over us in the next life , ( if we truely die to sinne in this ) as it did over Christ once risen from his grave : and yet withall alludes to the constancie we ought to have in good works , even in this life ; that having once had the happinesse to live spiritually here , we should disdain to die again by relapse into sinne , and so to let death dominear ever us , whom once we had slain by grace . Note here the strange goodnesse of our Saviour , who being God , was content to let death once dominear over him on the Crosse , that we might for ever after triumph with him over death .

10. Here Christ is not to be understood to die to sinne , as we doe , but to die for sinne , not his own , but ours ; and that once , for all our sinnes . Where he is said here to live to God , understand with God , a blessed and immortall life ; as also , that by so living he may perpetually praise and glorifie Almightie God ; since as he died for sinnes abolition , so he lives for Gods glorification .

11. 'T is reason we should think our selves dead to sinne , when by Baptisme we renounce it ; and living to God , when by the same Baptisme we live in him . But it is a high expression of the alteration which the Apostle exhorts unto , in advising us to think we are dead to sinne : for as dead men have no motion at all ; so we ought not to move the least step towards sinne , when once we are by Baptisme dead unto it : and therefore it followes well , that all our vitall motion should be towards God , towards his honour and glory in Christ Jesus ; lest we fall back from the life of grace , to the death of sinne ; which we can never do , if in imitation of Christs life we square ours . For that is understood by living to God in Christ , glorifying God , by following the footsteps of his Sonne our Saviour Jesus Christ ; who so lived after his resurrection that he never died more , and desires we may so live in grace , as never to die in sinne again , being once freed from it by holy Baptisme .

The Application .

1. IT stands with all the reason in the world , that where the increase of Religion , and Practise of Piety are petitioned , there should be laid the ground-work of Religion to build an increase upon : see how this whole Epistle is ( for that purpose ) nothing else but the very basis and foundation of Christian Religion ; our death to sinne , by holy Baptisme ; and our resurrection to the life of Grace , by the practice of Piety ; which practice will increase Religion in us , according as we do petition .

2. If any aske what is the best practice of Pietie , whereby we shall most advance and increase Religion in our souls ; I shall conclude confidently out of this holy Text , that the greatest men and saints of Gods holy Church must be made such by becoming Infants and children again , by going backward , ( if we may so call it ) and down the hill of Humility , by retreating to the holy Font where first they received life to God ; since it was of such that our Saviour said , Let the little ones come to me : and so important he made their comming , as Matth. 8. v. 5. we see he excludes from Heaven all that do not make themselves as holy Infants in his sight ; saying , Unlesse ye become like these little ones , you shall not enter into the Kingdome of Heaven .

3. To conclude then , This Text exhorteth all good Christians to become as new born Infants , coveting the milk of their mothers breast : 1. Pet. 2. v. 2. desiring rather to live babies of grace , then men of sinne : indeavouring a dayly growth of that love to Gods holy Name , which was ingrafted in their breasts in holy Baptisme , by that God of vertues , to whom all belongs that is best ; from whom all those best graces , vertues , and gifts proceeded which were bestowed upon us at the holy Font ; Namely , Originall Justice ; ( for the primary effect thereof a rectitude to God , when we were adopted his children , who before were slaves of the devill ) The three Theologicall vertues , Faith , Hope , and Charity ; The four Cardinall vertues , Prudence , Justice , Fortitude , and Temperance ; The seven gifts of the Holy Ghost , Wisedome , Understanding , Counsell , Fortitude , Knowledge , Piety , and the Feare of God ; As also Pennance , Religion , and all such other vertues as being supernaturall like these , are not acqui●able by any humane indeavours and ther●fo●e ●he habits of them are held ( probably ) to be all infused in holy Baptisme . So that it is by the work of Charity , properly called the practice of Piety , by the exercise of these vertues in the frequent Acts thereof , that we increase our Religion , and nourish what is good in us ; and rightly called Best in God , from whom all goodness flowes , all vertue springs as from the proper fountain thereof .

Say now , beloved , doth not holy Text beeing all upon Baptisme , and the effects thereof , give a fit occasion for holy Church to pray to day as above ?

The Gospel . Mark 8. v. 1. &c.

1 IN those dayes again , when there was a great multitude and had not what to eat , calling his Disciples together , he saith to them ;

2 I have compassion upon the multitude ; because loe three dayes they now indure with me , neither have they what to eat .

3 And if I dismisse them fasting into their home , they will faint in the way : for some of them came afar off .

4 And his Disciples answered him , whence may a man fill them here with bread in the wildernesse ?

5 And he asked them , how many loaves have yee ? who said , seven .

6 And he commanded the multitude to sit down upon the ground . And taking the seven loaves , giving thanks he brake , and gave to his Disciples for to set before them , and they did set them before the multitude .

7 And they had few little fishes : and he blessed them , and commanded them to be set before them .

8 And they did eat , and were filled : and they tooke up that which was left of the fragments , seven maundes .

9 And they that had eaten were about foure thousand : and he dismissed them .

The Explication .

1. IN those dayes , signifies here about that time , and doth not determine exactly any day ; For what was now done , was not the work of one onely day , but of divers , wherein many people had flocked together to behold our Saviour and his prodigious works ; as also to hear him speak , and preach unto them ; so attractive was all he said or did : as we see here , they were even carelesse how to subsist ; when our Saviour himself was the first that proved solicitous about them ▪ And by calling his disciples , he shewes us example to consult with our Brethren , and not to rely onely upon our selves in difficulties .

2. In this second verse he tells his Disciples , he had compassion of the multitude , that had row indured with him three dayes , and had not what to eat . Blessed God! how tender is thy heart to those that suffer purely for thy sake ! as these did ; if yet their suffering were not rather a content to them , then otherwise : For 't is not , saith S. Chrysostome , that they had fasted three dayes without refection , but that they had now nothing left to eat ; yet happily some amongst them had nothing at all , and did really in zeal fast three dayes , and therefore .

3. As in the third verse is said , if they had been dismissed fasting they might have fainted , having some of them far to go home . See here the reward of perseverance in good works : how our Saviour requites but three dayes susteining , with a miraculous banquet . And indeed his aym was more at feeding their soules by the miracle , then their bodies by meat ; however his disciples understood him to mean onely a corporal repast unto the people , when they replyed , as followeth ,

4. In order to the corporal food , that it was not to be hoped for in the desert or wildernesse . This incredulity our Saviour permitted in his disciples , both for their own and the peoples greater satisfaction afterwards , when beyond all humane hope he had provided a feast in the desert for his servants , as God had done for the Jewes , when even Moyses their leader despaired of it , as the disciples now did .

5. The Interrogatory in this verse argues not any his ignorance of the number of loaves that were amongst them ; but he asks the question , that by the answer thereunto , those who before knew not the number of them , should ( by knowing how slender it was ) admire the miracle the more that followed ; when out of the mystical number of seven loaves , four thousand persons were fed : For mystical they were , as having relation to the seven Sacraments , which are so many several conduit-pipes of Gods grace into our soules , whereby they are spiritually fed , as those four thousand men were temporally with seven loaves : they Were figures also of the seven-fold grace of the Holy Ghost , giving to us seven special vertues ; three Theological , four Cardinal in holy Baptisme : as also of the seven gifts beside of the same holy Spirit .

6. That the ground was the Table whereon our Saviour made his feast is no marvell ; for so in the law of nature men sate at meals , to shew the superfluity of costly tables was as little agreeable to God , as the excesse of their dishes also were : and therefore here is onely bread and fish to feast upon ; since nature being content with little , grace will not make her any meanes of excesse . That he brake , and blessed the bread before it multiplyed , argues the vertue of his Benediction to have caused the multiplication : so in the beginning of the world , he blessed the creatures , which he bid encrease and multiply , to shew their multiplication was the fruit or effect of his Benediction . That he gave not the bread himself to the people , but to his disciples to distribute , argues his breaking to the world the bread of his holy word , not immediately by himself , but by his Apostles and their Successours .

7. The addition of fishes to the bread of this banquet , argues that Priests must alwayes adde unto the word of God , the pulpe or pap of good life ; that so our food may be in all kinds nourishing to soules .

8. That hungry people did eat their fill no marvel , when God allowed plenty . That they took up the scraps , was to instruct us never to permit the least of Gods Blessings to be wasted or lost , ( much lesse the least of Gods words , here signified by the crums falling from the Preachers mouth . ) That there were seven basquets full of fragments no marvel neither , since there were seven loaves at first ; and so it was fitting the Blessing of multiplication should appear in each , by the reliques of every one of them ; as also to shew , that all Almes to the poor are rewarded with abundance remaining to the giver ,

9. This verse onely recounts the number of those who were present at the feast , and shared in the miracle ; who were not dismissed , till each of them were satisfied and had their fill , to shew that God leaves none of his servants unrewarded , for their paines of loving and following him wheresoever he goes .

The Application .

1. IT is admirable to see the fecundity of Gods holy Spirit : how aptly the Prayer above corresponds to these two Texts that seem far differing from one another , yet are both driving at all the same ends of increasing Religion in us , and of nourishing the good things it bestowes upon us by the practise of Piety . Which Piety we see was a special gift of the Holy Ghost , infused into us in holy Baptisme , and for the which we can no wayes be answerable to Almighty God , but by the continual study or practise of it : and doubtlesse this Piety is then very well practised in one particular thereof , when men frequent the Blessed Sacrament , which is the truest nourishment of goodnesse in us that can be imagined .

2. Nor is this other then a genuine sense of the present Texts , both of the Gospel and of the Prayer to day : For all Expositours agree , that this miracle alludes to the Blessed Sacrament , whereby not onely many thousands but infinite millions of soules are fed , and thereby nourished in the perfection of that Religion , which by holy Baptisme ( as above ) they made profession of . So that here by the practise of Piety we are to understand the frequent Communion .

3. True it is , we were told upon Sunday within the Octaves of Corpus Christi , that this Communion was then given us ( as the figure thereof was given under the Juniper Tree to Elias ) for a food sufficient to carry us through the long way we had then to go , before we came to Advent , but that notwithstanding , we may receive it as frequently as holy Piety moves us thereunto : For this advantage the substance hath above the shadow , the thing figured above the figure of it ; that what was once done to suffice for the nature of a figure , may be often exercised in the thing figured , because the love of grace is perfected by the frequent exercises of those acts that do confer grace ; whence it is , that holy Church obligeth us once a year at least ( and that about Easter ) to receive this Sacrament as a viaticum unto us , for the journey we are to make in the long way of vertue all the year after . Neverthelesse , by way of practising Piety , our pious Mother allowes the frequent Communion besides , permits us to eat of this heavenly food , ( this bread of Angels ) as often as our devotion moves us thereunto , by permission of our Ghostly Fathers ; ( not otherwise ) which to those that have many worldly businesses may be every moneth or three weeks , it being now thereabouts since the Octaves ended of the Blessed Sacrament , that now we have a memory of that holy mystery again , and may be a good ground for Priests to regulate this devotion by : yet this may be more or lesse frequent , as the discretion of the ghostly Fathers shall order ; according to the progresse their penitents make in vertue by this , and other Practises of Piety : For to permit more frequent communion to those that do not daily advance in vertue , were rather to give way to a dangerous singularity , then to the practise of a profitable Piety ; since more regard must be had to a worthy receiving , then to the frequency thereof .

Say now the Prayer above , and see if both it , and the Gospel be not exactly exhausted by this special Practise of Piety , called frequent Communion .

On the seventh Sunday after Pentecost . The Antiphon . Matth. 7.18 .

A Good tree cannot bring forth evil fruit , nor an evill tree good fruit : Every tree which yieldeth not good fruit , shall be cut down and cast into the fire .

Vers . Let my prayer , O Lord , &c.

Resp. Even as Incense , &c.

The Prayer .

O God whose providence is so disposed as it never can be frustrated , remove we humbly beseech thee , all things that are hurtfull , and grant whatsoever may be beneficiall unto us .

The Illustration .

This prayer doubtlesse is very well suited to the present calamitous times we live in , when we have no other helm to steer us out of the sea of troubles we are in , but that Providence we now call upon ; which is so disposed , as ( however we seem tossed in the waves of destruction ) it will infallibly bring us to the safe port of salvation , if we sail or hold our course according to that Providence : since it is most certain , that God Almighty never intends our ruine by the miseries he permits to fall upon us , but rather our salvation , if we bear them with conformity to his holy will . But we must find the prayer adapted to this present Epistle and Gospel too , else we fail of our design . You will have anon the literall sense of both expounded ; but we must now prosecute our further aim of making it appear , this prayer is , as it were , an abstract of them both . In which holy Church would teach us how to cast our selves upon the providence of God with a perfect resignation to his divine will : as who should say , O God , we know thou hast environed mankind with a world of internall and externall evils , yet thou that art omnipotent canst remove those evils , or things which are hurtfull , out of our way , and canst afford us all that is good and beneficiall to us , since we doubt not but thy goodnesse hath a desire to save each of us ; and consequently hast so disposed of us in thy saving Providence , as ( notwithstanding all the evils that environ us ) thy will of saving us shall not be frustrated . No , not maugre all the internall evils mentioned in the Epistle , of our own flesh and bloud propending us to perpetuall sinne ; nor all the externall evils mentioned in the Gospel , of ravenous wolves , of false prophets , who under colour of saving our souls seek to swallow them up into the mouth of hell . For as against our internall evils , we find helps in the Epistle , domestick , easie helps , such as S. Paul is almost ashamed to name , our own flesh and bloud captivated onely to the rule of reason and grace : in like manner we find helps in the Gospel against our externall evils , false prophets or teachers , when we are in the Gospel taught how to distinguish them from true and safe guides , by looking into their lives and works , which are compared there to fruits of trees ; that is , if their lives be good , we may safely follow them ; if bad , we must avoid them . And certainly , as we have no internall enemy greater then our own flesh and bloud ill regulated , so we have no externall greater then false prophets , ill teachers , since the Lay-mens lives ought to be squared unto the lives of their spirituall leaders ; and when any of these are false guides , it is like the corruption of the best thing , which alwayes is the worst corruption . O how fitly then doth holy Church to day ( reflecting on these internall and externall enemies or evils ) mind Almighty God in this prayer of that his never-failing providence , when to secure us that it be not frustrated in us , she bids us deprecate all those evils that may indanger it , and beg all those helps that may conduce unto it ! Say then , beloved , this prayer with this relation to the Epistle and Gospel , both which it sweetly summes up unto you ; and say it with such a fervour of spirit , as it self imports ; that is , beseeching God to looke upon us as lost souls amidst so many dangers as he hath placed us in , unlesse he use his own omnipotent power , to make good in us his saving Providence : For then God hears best , when we pray with most earnestnesse ; and when we cast our selves wholly upon his care and Providence which can never be frustrated .

The Epistle . Rom. 6. v. 19. &c.

19 I speak a humane thing , because of the infirmity of your flesh . For as you have exhibited your members to serve uncleannesse and iniquity , unto iniquitie : So now exhibit your members to serve justice , unto sanctification .

20 For when you were servants of sinne , you were free to justice .

21 What fruit therefore had you then in those things , for which now you are ashamed ? for the end of them is death .

22 But now being made free from sinne , and become servants to God , you have your fruit unto sanctification , but the end life everlasting .

23 For the stipends of sin , death : But the grace of God , life everlasting in Christ Jesus our Lord .

The Explication .

19. St. Paul calls it well a humane thing or motive , when he moves us to piety by the argument of requiring no more care in us to serve God , then we used to serve our selves . And as by iniquity he understands all sinne , so by justice he understands all virtue , which doth sanctifie us .

20. That is to say , by making sinne your master , you had cast off all the yoke of duty you ow to justice ( the mistresse under whom you ought to serve God . ) So free to justice , means slavery to injustice in this place , which is a very ill freedome indeed .

21. 'T is clear enough , we reap no fruit from sinne , but shame and death .

22. As clear it is , that when we renounce the bondage we were in to sinne , we then become servants to God ; and have for the present fruit of our service sanctity , and for the future an eternall and blissfull life .

23. That is to say , the naturall and due reward of sin is death ; but life eternall is not so due to Saints , because it is a huge grace of God that they obtain heaven , when they have done all they can to gain it : And in this place the Apostle calls it grace , or a reward given to virtue by the singular favour and mercy of God : And he calls this grace life everlasting , because , under the notion of life he includes all that is good and happy ; and because he will confront it with death , which is the reward of sinne , to make it more gratefull by being compared to so ungratefull an opposite as death is unto life .

The Application .

1. IT is evident , S. Paul in this place speaks to the Lay-people amongst the Romans , not to the Church-men ; for he requires a farre greater perfection of them then of the Layity , to whom he indulgeth here as much as humane frailty can expect , when he makes the Infirmity of their flesh , the strength of his argument to perswade them to the fruits of the spirit ( their sanctification ) by the works of charity . For without charity there can be no saintity .

2. As therefore all sins whatsoever are reduced to the works of the flesh , so all virtues are reduced to the works of charity , which is the spirit of God , working in us counter to the flesh ; that still producing slavery , shame , death , and damnation ; this , freedome , confidence , life everlasting , and salvation .

3. Now in regard Almighty God hath made no flesh at all of his spirituall counsels , and in regard we see his wisdome hath so ordained that the life of man is a perpetuall warfare between the spirit and the flesh , ( as this Epistle tells us from the first to the last of it ) and lastly , in regard he hath provided us one sole Chieftain sufficient to quell all the enemies of the flesh , his holy grace , his love , his charity , which alone is able to secure souls from all the assaults of their triple enemies the world , the flesh , and the devil ; therefore holy Church , as strucken with an admiration at the wonder of it , to see souls saved upon so huge an odds , as three such enemies to one poor man , ( or three millions to one rather , considering every one of these three principall enemies have millions of instruments to damn a soul by ) and not knowing what else to attribute this unto , then to the admirable Providence of Almighty God , who hath so contrived , that those whom he hath chosen to be his amongst the multitudes of men , shall make their very dangers their security , their very sinfull flesh the instrument of their saintity , and salvation by the sole helping hand of charity ; Therefore , I say , it is the Churches prayer gives this prodigious work to the sole Providence of Almighty God , and begs that by this never-failing Providence all lets to our salvation may be taken away , and all helps possible afforded thereunto .

The Gospel . Matt. 7. v. 15. &c.

15 Take ye great heed of false prophets , which come to you in the clothing of sheep , but inwardly are ravening wolves .

16 By their fruits you shall know them . Do men gather grapes of thorns , or figs of thistles ?

17 Even so every good tree yieldeth good fruits , and the evil tree yieldeth evil fruits .

18. A good tree cannot yield evil fruits , neither an evil tree yield good fruits .

19 Every tree that yieldeth not good fruit , shall be cut down , and shall be cast into fire .

20 Therefore by their fruits you shall know them .

21 Not every one that saith unto me , Lord , Lord , shall enter into the Kingdome of heaven : but he that doth the will of my Father which is in heaven , he shall enter into the Kingdome of heaven .

The Explication .

15. BY false prophets are here understood any that undertake to teach or preach false doctrine : By their coming unto us is understood they are not sent lawfully , but pretend mission : By the clothing of sheep is meant their false pretence of sanctity , liberty of conscience , expounding Scripture , and the like ; whereas they inwardly are wolves that devour souls under pretext of saving them .

16. Their fruits are commonly licentiousnesse of life , obstinate heresie , schisme from the true Church : These the thorns of their pretended vines , the thistles of their pretended fig-trees .

17. That is to say , a true prophet or teacher teacheth good doctrine , and leads a good life ; a false teacheth bad lessons , and liveth lewdly too .

18. This is parabolically spoken in order to the will of man , and so holds not ever , but for the most part , unlesse taken in the compounded sense ; that is , a good will , whilest it remains good , cannot produce evil fruit , though it may cease to be good , and then produce evil .

19. What is here said in the future tense , is in the third chapter of S. Matthew spoken by the Greek Text in the Present tense , as who should say , every tree that yields not good fruit , is presently cut down and cast into the fire ; as if it had cut it selfe downe , and cast it selfe into the guilt of hell fire by mortall sinne . And it is onely Gods infinite mercy , that whilest we yield bad fruit , ( whilest we sinne mortally ) we are not presently damned ; for so we deserve to be . And in the same third chapter the hatchet is said to be placed at the root of the tree , to cut it instantly down ; meaning , Christ is come , whose Law is ready to passe upon us , whose sentence is ready to be pronounced upon every mortall sinne , ( for then we are spiritually dead ) and after death judgement is instantly ready ; nay our own guilty consciences do even immediately pronounce our sentence of damnation , unlesse God give us grace to repent and amend , by producing good fruits again .

20. If they live well , and do good workes you may know they are true teachers ; if not , they are false ones .

21. See the modesty of our Saviour Christ , who rather names his Fathers will then his own , although they are alwayes both one and the same God , and both equally produce the same effect of salvation , if equally observed and obeyed . But to the first part of this verse ; 't is not every one that calls upon God , or undertakes to preach his word , that is saved ; no , he must bring forth the good fruit above required : and what is that good fruit ? the will of God ; he must square himself and his actions thereunto , and then he shall be saved , by crying onely or knocking at heaven gates : nay wee need not cry , nor knock at all , if we bring a key to open the doore , if we have cast our own inordinate wills into the form of the will of God , and so made unto our selves a key to open heaven gates withall , to enter whensoever we die .

The Application .

1. AS in the Epistle above Saint Paul bid the Laymen beware of their greatest internall enemies or evils , ( their own flesh ) so in this Gospell Saint Matthew bids the same Lay-people take great heed of their most dangerous externall enemies , the false Prophets , meaning false Teachers and Preachers of Gods holy Word . We are therefore ( as in the Illustration was observed ) by this dayes doctrine , armed against all enemies whatsoever , internall or externall , by the prudence of holy Church , collecting at once all the motives that may be to increase our love and charity to Almighty God , in shewing us how his infinite Providence hath secured our way to Heaven , by pointing out every danger that we can encounter in the way .

2. And as the Lay-man hath no better guides to heaven , then those that preach and teach the Word of God unto him , that catechise and instruct him in the Principles of Christian Doctrine , that offer sacrifice to God for him , and administer the Sacraments of God unto him ; ( because with these guides it is he trusts his very soul ) so in regard there are that doe usurp this office of Prophets , of Teachers and Preachers to the very bane , poyson , perdition and damnation of souls , it was hugely necessary the divine Providence should arme us against this worst of evils , by giving us a rule to know these impudent usurpers by , these false Prophets from the true ones : which knowledge we shall have by looking on the fruits of one and the other : them that bring good fruit we are to follow , them that bring forth bad to flie .

3. Now because holy Church hath not made the Lay-man absolutely Judge in this particular , therefore while her Doctours ( preaching on this Text ) give all the signes of true and false Prophets , she contents her selfe the Lay-men have recourse to God Almighties Providence herein ; and that they onely follow those who make their works answerable to their Doctrine , who doe as well as teach the will of God : For as they onely are true lovers of him who keep his Commandements , so such onely are to be the Lay-mens guides . And to the end they may have such , and may be freed from others , They pray to day this may be an act of God Almighties speciall Providence over them , to take away all hurtfull things , and grant them all availing ones to their salvation : but especially this most availing of all the rest , to send them true Prophets , good and holy Priests , such as may teach them as well by the exemplarity of their lives , as by the veritie and soliditie of their Doctrine ; for as the Text commands us to beware of others , so the Prayer ( by consequence ) must beg for these .

On the eighth Sunday after Pentecost . The Antiphon . Luk. 16. v. 3.

WHat shall I doe , for that my Lord taketh from me the Bailiff-ship ? To dig I am not able , to beg I am ashamed : I know what I will do ; that when I shall be removed from the Bailiff-ship , they may receive me into their houses .

Vers . Let my Prayer , O Lord , &c.

Resp. Even as Incense , &c.

The Prayer .

GRant us O Lord , we beseech thee propitiously , the spirit of thinking alwayes , and of doing what is right ; that as we cannot be without thee , so we may live unto thee .

The Illustration .

O Beloved , what an excellent Prayer is this ! How deep ! how sweet ! how alone able to save us , if said with the same spirit that taught it ; and if performed as well as ●aid ! For if we neither think , nor do amisse , how can we ever sin ? and consequently how fail of being saved ? Again , if we onely subsist by the preservation of Almighty God , ( as is most true ) how can we presume to live unto our selves , and not unto him ? As therefore our beeing is purely and onely by him , so ought our living to be purely and onely to him , not ( as it is , God help us ) to our selves , as if we had been our own makers , or could ( for the least minute ) preserve our selves ; how daring so ever our comportment is , as though we were our own and not God Almighties creatures , Idolizing dayly to our selves , sinning hourely , and provoking God to undo his own handy work , by damning ( not annihilating ) of us , were not his mercy above our malice , which malice onely can attempt our annihilation . I need say no more of the excellency of this Prayer ; for whilest I strive to amplifie it by other words , I do contract it rather , then inlarge it ; which is more patheticall and significant in the short method it observes , then any ampliation ( even by the tongues or pens of Angels ) can make it : and shewes us , That as God is but one simple essence in himself , yet contains within him all the variety that is possible in infinite millions of creatures ; ( or worlds indeed ) so he can , if he please , contract into one word , the sense and meaning of all the languages of the world : and truly much is contracted in this Prayer above . I shall therefore say no more in commends of it , but onely shew how rarely well it suites with the Epistle and Gospell following ; how as it were eminentially it contains them both : the former , in begging first the spirit of alwayes thinking and doing right , that so we may be and live to God , as the Epistle advi●eth ; which you see quits us of all obligation to our selves , and ties us up to the duty of a spirituall life , and of a corporall death , both which are petitioned in the Prayer : the latter , in shewing us how to prevent the danger of such like cheats to our Lord and Master , which the Gospell mentions , by prepossessing our thoughts with a right addresse of them to our masters pleasure and profit , and consequently by preventing our actions towards him to be unjust , when we acknowledge we cannot be at all , but such creatures as he makes us ; and thence we can have no hope to be preserved by him in a wicked being , which he never gave us , nor can we expect he should preserve us in it : so the Prayer concludes , begging we may live onely to him , who onely is the authour of our being .

The Epistle . Rom. 8. v. 12. &c.

12 Therefore , Brethren , we are debtours ; not to the flesh , to live according to the flesh .

13 For if you live according to the flesh , you shall die : but if by the spirit , you mortifie the deeds of the flesh , you shall live .

14 For whosoever are led by the Spirit of God , they are the sons of God .

15 For you have not received the spirit of servitude again in fear : but you have received the spirit of adoption of sonnes , wherein we cry , Abba , ( Father . )

16 For the Spirit himself giveth testimony to our spirit , that we are the sonnes of God .

17 And if sonnes , heirs also : heirs truly of God , and coheirs of Christ .

The Explication .

12. THis therefore is S. Paul's inference or conclusion upon the premises ; wherein he had said we were by Baptisme regenerate , born again , not of flesh , and bloud , but of Christ ; in whom the Baptized must live as he did in spirit , not in flesh , and so consequently are no longer debtours to flesh , but to spirit , and must no longer live to the flesh , but to the spirit .

13. By the spirit is here understood Christ and his grace , not our own soules : for though our bodies live by our souls , yet our soules must live by Christ , who is their life ; and we must by conformity to his will mortifie both our own bodies and soules too , if we will live spiritually in and by him ; we must dye to concupiscence and inordinate desires , for till then they are not mortified , but live in us , and we by them live fleshly , not spiritually .

14. To be led by the Spirit signifies , that Christ should act in us , not onely we in our selves ; and then we are true Sons of God , when we are led by him , by his holy Spirit , who is our life , as he was S. Paul's , when the Apostle said Gal. 2.20 . he lived , now not he but Christ in him . But here S. Austin playes prettily upon the word acting : We must , saith he , act our selves , and yet let our action be from him rather then from us ; for then we act well , when he makes us act , when our action is radicated in him , and squared to his holy will : So here to be led , argues the impulse of his holy Spirit , and the voluntary cooperation of our action too ; for then , saith S. Austin , we are led by his Spirit , when we do as we ought to do .

15. The spirit of servitude or servile fear was that which God led the Jewes withal , fear of temporal punishments ; but we are led by a better spirit , that of love , and so must serve God for love of him , rather then for fear of hell , and as his adopted children rather then servants ; so much nobler is our condition , then that of the Jewes . And this spirit of adoption is no lesse then the holy Ghost himself communicated unto us , as v. 6. was said on Sunday within the Octaves of Nativity . For as God gave his own Deity to Christ , when he made Christ the Son of God ; so the holy Ghost gives us himself , to make us also the Sons of God by adoption , in virtue of our Saviours Passion : whence we have the priviledge to cry out to God , as children do to their Parents , Abba . ( that is to say Father ) O high dignity ! able to raise any loyal soul high towards so good a God .

16. By the Spirit himself is here understood both Christ , in whom alone we are said to live ; and also the holy Ghost : whence the Greek text saith , The Spirit giveth joynt testimony , not onely testifies , as the Latine Text hath ; to shew , that however the Word and the Spirit make two persons of the B. Trinity , yet they both are but one God with the eternal Father . O how excellently are we assured of this happy filiation , when both the heavenly Father looks on us as such , and his eternal Son together with the holy Ghost testifie and avouch us so to be !

17. This last verse tells us , we are not onely sons of God , but his heires also , and not onely his heires , but his coheires with Christ : and indeed it is fitting , Gods children should have a better birth right then the children of the world ; whereof commonly one onely is heire , but here all are coheires of Christ at least .

The Application .

1. THe Expositours upon the first word of this Epistle tell us , it is by the tye of our Faith plighted , of our promise and covenant made to God in holy Baptisme that , Therefore we are debtours onely to the Spirit : And with great reason , since every man remaines a debtour onely for such bonds as he hath tyed and bound himself by to his creditours . Now because God Almighty did foresee , how apt a man would be to flatter himself , that he was bound by the Law of Nature to pamper that flesh which he had received from his Natural Parents , and consequently might loose his soul by so pampering of his body ; therefore he was mercifully pleased , by making man enter into better bonds , ( those of holy baptisme ) to cancell all his former debts to any creature whatsoever , and to make him become new debtour , only to that holy Spirit which was both his Creatour , ( and so had more right in him then his fleshly Parents had ) and also his Regeneratour , and so begot him to a spiritual life , or being , which his first begetters were not able to confer upon him .

2. But S. Paul , not content to tell us in this Epistle that we are onely debtours to the Spirit , and the reason why , ( because of the bond we entered into at holy baptisme of loving God above all things , and of living wholly unto him ) proceeds to animate us towards the performance of this debt , by shewing us the gallant effect thereof , namely , that it makes us as well the heires as sons of God , and not heires onely , but co-heires of Christ .

3. Now in regard the Preachers office is to tell us how to pay this debt , how to live spiritually , and by so living to secure ourselves of this ineffable co-heiretage ; ( which office the Expositours upon this holy Text have at least in part supplyed ) therefore it remained onely that our holy Mother the Church should make us such a Prayer , as might be most suitable to this doctrine ; and none so suiting it as that , which begs our thoughts may be rightly such as suggest to operations answerable to our beeing , spiritual altogether : That so , as it was a pure act of love in God to adopt us here his children in Grace , we , by re-loving him ( that is by living according to our better being ) may be yet further adopted his children in Glory , and thus may be made the co-heires of Christ indeed .

Say now the Prayer above , and see beloved , if it be not most apposite to this holy purpose .

The Gospel . Luk. 16.1 , &c.

1 And he said to his disciples , There was a certain rich man that had a Bailiffe ; and he was ill-reported unto him , as he that had wasted his goods .

2 And he called him , and said to him , what hear I this of thee ? render account of thy Baili-ship ; for thou canst no more be Bailiffe .

3 And the Bailiffe said within himself , what shall I do , because my Lord taketh away from me the Baili-ship ? digge I am not able ; to beg I am ashamed .

4 I know what I will do , that when I shall be removed from the Baili-ship , they may receive me into their houses .

5 Therefore calling together every one of his Lords debtours , he said to the first , how much doest thou owe my Lord ?

6 But he saith , An hundred pipes of oyl : And he said to him , take thy bill , and sit down , quickly write fifty .

7 After he said to another , But thou , how much dost thou owe ? who said , An hundred quarters of wheat : He said to him , take thy bill , and write eighty .

8 And the Lord praised the Bailiffe of iniquity , because he had done wisely : For the children of this world are wiser then the children of light in their generation .

9 And I say to you , Make you friends of the Mammon of iniquity ; that when you fail , they may receive you into the eternal Tabernacles .

The Explication .

1. THis parable shewes , that all Christians bear office of Trust in Gods Church , and are onely to administer his goods , not to waste , or use them as their own ; and this is meant , whether they have goods of nature , or of grace , they are to account for all to him : And our accuser here mentioned is the devil , who justly layes waste to our charge , as well when we use not Gods gifts well , as when we use them ill . So still Christians must do good , and not onely decline evil , else they lye liable to the devils accusations .

2. O how clement a Master do we serve ! how gently he rebukes , when even in Justice he is bound to take an account of our perfidiousnesse ! Where he sayes , now thou must not be longer Bailiffe , is understood , I cannot in justice let thee be longer in trust of my goods , then whilest thou doest administer them faithfully . An excellent lesson to keep us close to our duties .

3. We see here the accusation is not false , the Bailiffe pretends not that , he confesseth his guilt when he asks what shall I do ? since he cannot hope for longer trust from his master . This puts us in mind of our miserable condition at the latter account , in respect whereof it followes , there is no ability in us to labour amends by further service ; for then the time , as well as the power of further labour is past : and to beg relief of any other master is a shame to man , that had so good a master of Almighty God , whose favour he hath lost for ever .

4. This verse shewes the Bailiffe had resolved with himself to cheat his master ; so to provide for himself by their means , whom he had favoured to his masters prejudice .

5. 6. 7. These verses need not explanation , as shewing only how much he cheated his master of .

8. Note , the word Lord here is taken for the Bailiffes master , not for our Saviour , as some mistake it : and truly the context proves as much ; for our Saviour undertakes to tell this story , as in the person of another man ; so he cannot mean himself , when he sayes the Lord , but must needs mean the Bailiffes real master did praise his own Bailiffe of iniquity , that is , did commend the invention or manner of the cheat , not the cheat it self ; and said that the children of this world used more wisdome and prudence in their worldly wayes , then the children of light . This may put us in mind , how ill it is that we study more to damne , then to save our soules .

9. This verse cleares the sense of the former to be spoken in the name of the master to the Bailiffe ; for here Christ , having told us that masters sense , now makes profession to speak in his own name in these words , I say unto you give almes , do good deeds unto the poor with your Mammon of iniquity , ( your treasures ) for by vertue of these almes the poor may plead your admittance into heaven , and obtain ( by their intercession ) that your almes may cover a multitude of your sins . So this is a parable speaking properly to rich men of this world , who are not true Lords of their own estates , but owe them to God , and have the portions of the poor in their hands ; and own all their treasure , but as Lords of iniquity , as heapers up of wealth , which they have cheated the poor of ; and when they pay them not by Almes , they lye lyable to the like censure of this Bailiffe , ( to render account ) for they are such to God .

The Application .

1. THis Gospel being wholly Parabolical , we are at the greater liberty to make our applications thereof , according as we can best avail our selves by it , further then what by the Illustration and Explication above is already done . First therefore , albeit this Parable aymes directly at rectifying the inordinate excesses of Rich men , who abuse the trust God hath reposed in them of relieving the poor , when they lavish away their estates vainly , and do not ( by their charities ) pay the poor mens Portions , which are included in the rich mens revenues : yet we may very properly here mind the Priests of Gods holy Church , that as they are indeed the chief Bailiffes of their heavenly Master , trusted with more of his Estate and Treasure then all the world besides , namely , the receiving and distributing his holy graces ; ( the livelyhoods of their own and other mens soules ) so when they waste these Treasures , either by their own idle mispending them , or by their undue dispensing them to others , especially by palliating the sins of the people , and flattering them with needlesse dispensations from their Christian duties , ( never valid but when really necessary ) then are they most properly such ill Bailiffes as this Gospel specifies .

2. Secondly , in regard there is no Lay-man free from the Bailifship of a huge ( though lesser ) trust also reposed in him by Almighty God , of all those rich graces , vertues , and gifts which are bestowed upon us in holy Baptisme ; therefore every Lay-man ( as well as the Priest ) may piously fear he playes this ill Bailiffes part ; and that chiefly out of this root , his giving way to unjust thoughts , such as propend him to unrighteous actions , by not being rejected , but disputed with , untill the temptation of sordid gain or pleasure overcome him , and make him unjustly act that , which at first was but unrightly thought .

3. Now this evil holy Church hopes to amend in us by prayer adapted to the Bailifship we are intrusted with , absolutely of our own soules , and partly of our neighbours too , ( in point of edification to him at least ) whereby we are charitably to contribute also to his salvation : which we shall then perform in act , if our thoughts be first set upon the doing it . Thus we see , how the debt we owe of charity to our neighbour , puts us in mind of the greater debt we owe thereof unto our selves , and to Almighty God . And by this charity it is we are best able to perform what we this day

Pray for , with holy Church ; that by alwayes thinking thus charitably right we may do uprightly , we may live spiritually to that good God , without whom we have neither spiritual , nor yet corporal Beeing .

On the ninth Sunday after Pentecost . The Antiphon . Luk. 19.46 .

FOr it is written that my house is the house of prayer , to all Nations ; but you have made it a den of theeves . And he was daily teaching in the Temple .

Vers . Let my prayer , O Lord , &c.

Resp. Even as Incense , &c.

The Prayer .

LEt the eares of thy mercy , O Lord , be open to the prayers of thy suppliants ; and to the end thou mayst grant the things desired to those that ask , make them ask such things as to thee are pleasing .

The Illustration .

BLessed Jesu ! that the holy Ghost should teach us perfection of prayer , in a language arguing imperfection in Almighty God ; mutation from his not bearing , to the opening of his mercifull ears to the prayers of his Suppliants ! Whereas his eyes being alwayes open to see our actions , his cars cannot be shut from our petitions ; since we can as little speak , what he doth not hear , as we can do , what he doth not see . It is not therefore because he at any time hears us not , but that we deserve not to be heard sometimes , ( even when we pretend to pray ) that we are taught to beg his open ears to our petitions ; and that , if we will hope to be heard , we must ask such things as are pleasing to his Divine Majestie , rather then what is desired by us : wherefore we were taught by our Saviour himself to pray , that the will of God might be done in earth , as it is in heaven ; which in effect ( though in other terms ) we pray to day , when we begg , that to the end God may grant what we desire , he will make us ask such things as are pleasing to his Divine Majestie . Yes beloved , this is the full scope and sense of the prayer above ; and by this we see , 't is one and the same spirit , that now dictates the form of prayer to holy Church , which our blessed Saviour had , when in the garden he gave us the most excellent method of praying , called to this very day our Lords prayer : onely this we find peculiar now , that all prayers of holy Church are so set after the stile of our Lords prayer , ( which alone includes all the requests we are able to make ) that they are adapted to peculiar emergencies , and do specially relate unto the present service of the day : As for example , the prayer above now doth unto the Epistle and Gospel of the Masse , in regard they both mind us of the severe punishments inflicted both upon the Gentiles , and the Jews , who in their prayers runne after their own inventions , and made their sacrifices ( which should appease the wrath of God ) to be the highest provocations of his fury ; as the Idolaters , fornicatours , and murmurers did : whereof S. Paul here minds the Christian Corinthians , who it seems were also inclined to make idols of their own desires , rather then to adore ( in true spirit ) the living God , or seek his holy will : as also S. Luke in the Gospel tells us , the whole city of Jerusalem was ill addicted ; wherein were not onely slain twenty three thousand persons at the sacking thereof by the Romans , but even in the destruction of that city , the whole nation of the Jews was dispersed and overthrown , for persecuting Jesus Christ , because he came not to them according to their own desire , according as they had fancied to themselves the Messias should come , in power and glory , in riches and abundance ; the very thought of which iniquity in the Jews made Jesus weep , as S. Luke tells us , so soon as he saw the most splendid and opulent city of the whole universe near to her destruction , for want of following such instruction , as we have in this dayes prayer ; for want of conformity to the will of God ; for want of desiring and asking those things , that were pleasing to the Divine Majesty . And to shew how short they were of using this form of prayer , we see he went immediately to the Temple , and chased out those from thence , who made the house of prayer a den of thieves ; of such as under colour to sell necessaries for the sacrifices of the Temple , sold their God himself for hope of sordid gain ; who therefore were called thieves , as robbing God of his honour , even in that place which was sacred to his service , by seeking more their own profit then his glory in that place . Say now , beloved , was it not fit the Church should make her prayer to day , in the stile above , when all the service of the day runnes upon examples of severest punishments upon those , whose prayer was of another tenour ? and is it not most behooffull we should pray in this sort , since these figures are professedly made mention of for our examples , that whilest we hear of them , we may beware their case become not ours ? Assuredly it is . And this being declared , I make account our souls are well armed , because well warned , resolved heartily to pray in this manner ; least for not so praying , we be punished , as those formerly ( in this kind ) defective were .

The Epistle 1 Cor. 10. v. 6. &c.

6 And these things were done in a figure of us ; that we be not coveting evil things , as they also coveted .

7 Neither become ye idolaters , as certain of them ; as it is written , The people sate down to eat and drink , and rose up to play .

8 Neither let us fornicate , as certain of them did fornicate , and there fell in one day three and twenty thousand .

9 Neither let us tempt Christ ; as some of them tempted , and perished by the serpents .

10 Neither do you murmure ; as certain of them murmured , and perished by the destroyer .

11 And all these things chanced to them in figure : but they are written to our correction , upon whom the end ; of the world are come .

12 Therefore he that thinketh himself to stand , let him take heed , lest he fall .

13 Let not tentation apprehend you , but humane : and God is faithful who will not suffer you to be tempted above that which you are able ; but will make also with tentation issue , that you may be able to sustain .

The Explication .

6. O How much are Christians obliged to Almighty God , who hath laid before them the punishments of his own elect people , ( the children of Israel ) not onely for a figure , but an example also unto them ; that by the punishments inflicted on the Hebrews , we Christians might beware , and avoid such sinnes , as we see God did not pardon in his own chosen people , but punished them severely !

7. When they erected themselves an idol of a golden calf , and adored it , and afterwards like the Egyptians and Gentiles made great feasts , wherein they wanted not excesses at their tables , and then rose to their wanton sports and dancings , as if they would thereby honour their Idoll . Which profanenesse was punished by Moyses , commanding his Levites to kill at once three and twenty thousand of them . And this S. Paul inculcates to the Corinthians , and to all dissolute Christians to day : For as the Corinthians had certain dedications of thousands of virgins to Venus , who were defloured under pretended honour to her ; so this was a fit example of S. Paul to them , and may be to all our wanton youth , God help them .

8. Here S. Paul alludes to the abomirable idolatry that was committted to Bel-phcor , that is , unto Priapus , with the daughters of Moab , abused in honour of this horrid Idol-god ; which was punished as above is noted in the glosse upon the former verse : where the like punishment was inflicted upon the idolaters to the calf , as is here mentioned upon the fornicatours ; onely that there were mentioned twenty four thousand , Numb. 25. v. 5. here onely twenty three thousand ; So the Apostle speaks with the least ; not that he contradicts the other place of Scripture , since the greater number includes the lesser , though the lesser doth not exclude the greater .

9. Here the Apostle calls tempting distrusting in Christ ; as it seems some of the Corinthians did , who doubted of his resurrection : for where in the Old Testament we read Num. 25.5 . the children of Israel are said to murmure against the Lord ; S. Paul here applies this to Christ , and calls it tempting of him in the Corinthians , as in that figure the Israelites did , who perished by fiery serpents , Num. 21. v. 6. not that they were fiery , but because the effect of their sting was as hot as fire , and seemd to burn the people that were stung or bitten by them

10. Their perishing was partly being swallowed up alive by the earth , partly being burned with fire from heaven , or smitten with the sword of the Angel , called in this verse the destroyer , and conceived by the best Interpreters to be S. Michael , the leader of the people , and the giver of the Law unto them in the mount Sinai , and in that the figure of our Saviour Jesus Christ . And indeed Gods punishments were frequent , and very severe upon the sinne of murmure against his Divine Majesty .

11. That is , all things here specified , not absolutely all that are written in the whole ancient law : for however many things were there figurative , yet there were also many things not figurative , but had their own end in themselves , without relation to any thing that was to follow . And here the word figure is not taken strictly , so as to mean allegory or mystery , but rather indeed for example ; since in that sense S. Paul applies it to us in the Corinthians , as appears by his following words , that they were written for our correction , reprehension , or admonition . By the ends of the world in this place is understood the coming of the Messias , whose time is often called the last hour , both in the Old and the New Testament ; this hour is to be measured from the birth of our Saviour till his coming to judgement , because to millions of souls it hath been already their last hour , and will be to many more , since there is no more time to work salvation in , then that between his birth and his coming to judgement .

12. This verse seems added lest any should conceive , the former menaces did not belong to him in particular ; for such is the condition of humane frailty , that who to day is a Saint , may tomorrow be a sinner ; and therefore the Apostle bids us all stand upon our guard .

13. This Greek phrase of the imperative moode , Let not &c. is to be understood in the Latine and English , as if it were in the preterperfect tense of the indicative , and would say hath not ; that is , the temptations you have had , were but mere humane , namely to contention , to lust , to liberty , and the like , such as are common to all mankind , but are easily avoyded by the help of grace bestowed on us , by our faithfull God , who , as the following words assure us , will not desert us in our temptations , nor let us be tempted above our strength : much lesse doth God ( as Calvin sayes ) thrust us on , or tempt us himself ; nor doth he ( as Luther will have it ) impose things impossible on us , to whom his grace ( as to Saint Paul it was ) is all sufficient , and from whom he never takes the said grace , till we reject it , or by our consent to sin expell it . Contrary , God permits us not to be tempted , but that we may thereby gain greater force to endure yet further assaults ; as who should say , the issue of our temptation is ( if we will ) our victory , and inabling us to a new , ( if need be ) to a greater combat ; for thus much import the last words of the verse , that we may be able to sustain these , and yet greater onsets , if we will our selves use the grace which God gives us to resist them with .

The Application .

1. THe summe of this Epistle is to tell us Christians , that what punishments were inflicted on the little children of Almighty God , the Jewes , who had onely the Alphabet , the Elements of religion bestowed upon them , will ( if we commit the like sins ) befall us too , that a e the Men , the Combatants , the Champions of Jesus Christ , honoured by him so far as to have the perfection of religion taught us by himself : not onely in the delivery of his holy word unto us ; but in the example of his sacred person , doing before our eyes much more then he expects from us , because we should have no excuse from doing our endeavours , in some sort at least to follow his saving footsteps .

2. It will therefore behove us , that are now marching our long journey through the desert of this world to the kingdome of heaven upon the feet of Christian charity , to behave our selves as we were passing some narrow and loose bridge standing o're a precipice of deepest waters , full of rocks sure to pash us in peices , or to drown us if we fall : for to this reflection the 1●th verse and close of this Epistle lead us . And by this means we shall be sure to beg both faith and hope to lead our charity over this dangerous passage , lest while she thinks she stands , she fall upon the sharpest rock of all before our eyes to day , Idolatry , by idolizing to her own inventions in seeking of her self , not looking after Jesus Christ in her devotions ; or upon the splitting rock of Fornication , by pouring out her affections on the alluring creatures of the world , which she hath made ( by her baptismal vow ) solemnly sacred to Almighty God alone ; or into the deepest pit of Tempting Christ in her prayers , by praying to God for things she should renounce , and not enjoy , ( her own inordinate desires ) and so indeavouring to give God law , instead of begging favour at his hands , to make her self God , instead of captivating her rebellious will to his holy pleasure ; or lastly , into the desperate swallowing gulf of Murmur , by repining at God Almighties bounties when she sees any prosper whom she loves not , especially when this murmuring arrives to the malice of envying her neighbours spirituall good .

3. O beloved , if this be the frequent practise of Christians ( who pretend charity to be their guide ) how ought the reflection of it to strike us into a religious awe , into a holy fear , into a dread indeed lest while we make a shew to men of saintity , we practise iniquity ! And therefore holy Church to day hath made a prayer so excellently suiting to this purpose , that it alone , said with a heart which beats according to the lip that saies it , will suffice to cure us of those evils , and to secure our charity she shall hold her footing o're the narrow bridge of danger ; If while she prayes she perfectly renounce her own desires , and beg of God Almighty only that which is agreable unto his holy will and pleasure .

The Gospel . Luke . 19. v. 41. &c.

41 And as he drew near , seeing the city , he wept upon it , saying ,

42 Because if thou hadst known , and that in this thy day , the things that pertain to thy peace ; but now they are hid from thine eyes .

43 For the dayes shall come upon thee and thy enemies shall compasse thee with a trench , and inclose thee about , and straiten thee on every side ;

44 And beat thee flat to the ground and thy children that are in thee : And they shall not leave in thee a stone upon a stone ; because thou hast not known the time of thy visitation .

45 And entring into the Temple , he began to cast out the sellers therein and the buyers .

46 Saying to them , It is written , That my house is the house of Prayer ; but you have made it a den of thieves .

47 And he was teaching daily in the Temple .

The Explication .

41. HEre our Saviour shewed the tender bowels of his humane nature , when drawing near Jerusalem , ( the head city of his own chosen people , whither he was sent by his heavenly Father to redeem them , and all the world besides ) & seeing ( by his al-seeing eye ) that maugre the exclamations of the children and people , who shewed his way into the City , yet he should by the chief commanders there be crucified in requital of his love ; he fell a weeping , mixing the wine of his triumph with the water of his tears , to shew us how to temper our pleasures here . Three causes there were of our Saviours tears upon this city ; The first , the blindnesse , obduracy , and ingratitude of his chosen people , that would not receive their Messias and Saviour : The second , the revenge of God upon them by Titus , who was to be their destruction by this ingratitude : The third , the losse , as it were , of all his own labours upon his best beloved children , most of the sons of that city .

42. That is , if thou ( o my beloved city ) didst know , as I do , and that in this thy day , ( when I come to give thee a kisse of peace from heaven , being sent unto thee by my eternall Father ) when I enter thy gates to redeem and save thee , which is indeed a thing appertaining to thy eternall peace : And here , to shew the excesse of his grief , he stops , and sayes not what should follow , to wit , thou wouldest weep thy selfe , as I doe now for thee , thou wouldest weep to see what pains I have taken in my three years preaching of pennance to thee , what more I am to take for thee , whilest I die to save thee , who wilt not be saved : Yes , all this sense runs through our Saviours soul , and is genuinely taken out of this abrupt speech ; which because I see , and thou dost not , ( wilt not indeed ) therefore I weeep for thee , O wretched city .

43. This was to a title verified , when Titus and the Romans laying seidge to Jerusalem after our Saviours death , in three dayes space ( as Josephus writes ) built not onely Trenches , but walls about them , so as none could stirre out at any rate for relief ; whence mothers were fain to eat their own children . So Josephus .

44. So sensibly our Saviour speaks of this cities destruction , that here he seems to exaggerate ; for it is not credible the Romans were either so curious , or so idle as not to leave a stone upon a stone , since there is now in that new city the old mount Calvary , where many stones lay one upon the other . So the meaning of this place is , that the destruction of this city should be so great , as if there had not been a stone left upon a stone within it , whilest those that were left , should be of no use nor profit . By the time of the visitation understand this very time , when our Saviour came a loving Messias to save this city , and she would not receive him , but plotted his death in requitall .

45. See whither our Saviour goes , as soon as he is entered the citie . Into the Temple first , to rectifie that which was out of order there : So he first enters into our Temples , ( into our souls ) when he adopts us to be his children . It was not amisse to begin visibly to reform the visible abuses in the Temple , especially since he see the hearts and souls of the high Priests would not be reformed by him .

46. This was so palpable an abuse of the written word , that none could question it ; and besides it was necessary to abolish open Sacriledge , where there was to be established open Sanctity .

47. To shew , that thus Priests were to employ their times and their talents , and not in secular companies or imployments , at least not in merely secular , but such as were mixed with Church duties .

The Application .

1. HOw excellently wel doth holy Church follow her design in this Gospel , which we perceive she had in the Epistle above ! For what else is meant by Jesus weeping over Jerusalem , and foretelling her destruction , but because she did to him while he marcht before her eyes , as we have heard her children did to God while he mercifully led them through the red Sea , ( and many other dangers ) out of Egypt into the land of promise . What was their buying and selling in the Temple other then Idolatry to Mammon , other then robbing God of that honour which they paid ( even in his own house ) unto his greatest enemy the devill ? For which you see our Saviour whipt them out of the Temple , as was said in the Illustration above , and not unnecessarily repeated here .

2. O Catholick Christians ! how do we act this Jewish part ! how do we do our best to make our Jesus weep in Heaven , ( if it were possible ) to see us Catholickes degenerate into the sordid actions of the Jewes ! What is it else to hear us murmure against our Lord , for commanding us to he meeke and humble , who have nothing in us but passion and pride ; who are with the Jewes ashamed of holy poverty , while we clad our selves in nothing but gauderies , more vainly farr then those whose Religion binds them not so strictly from such braveries as ours ? While instead of renouncing the vanity of the world , we sell even God himself for hope of onely popular applause , by frequenting the Church for vain respects , to see , and to be seen , under pretence of praying there , or of hearing the word of God ; which is to make Gods holy House , a denne of thieves , to rob him of his honour in that very place appointed onely for honouring , and adoring of his holy Name .

3. O how rarely well doth holy Church rebuke the Priests and Lay-men too in the Prayer she makes to day , as an abstract of all the doctrine on those holy Texts , when what so ever we do at other times , she bids us , while we pray at least , refrain ( as is our duty ) to commit Idolatry , to Fornicate , to Tempt our Lord , to murmure , to swell with Pride , to dissemble , and to Simonize in holy Church !

For this were but to shut those sacred eares we praying doe pretend to open : This were to aske unpleasing things to God , not such as we are bid petition in the Prayer above , pleasing to his heavenly Majesty .

On the tenth Sunday after Pentecost . The Antiphon . Matth. 18. v. 14.

THis man went down to his house justified more then he : for that every one who shall exalt himself , shall be humbled , and he who humbleth himself , shall be exalted .

Vers . Let my prayer , O Lord , &c.

Resp. Even as Incense , &c.

The Prayer .

O God , who doest manifest thy omnipotency most of all by pardoning and taking pittie , multiply on us thy mercy , that we running unto thy promises , thou maist make us partakers of thy heavenly treasures .

The Illustration .

STrange that holy Church should teach us in this Prayer , the omnipotency of God is most manifested by his pardoning and pittying of us . True , his goodnesse and his love is thereby most of all made manifest : but his power , or his omnipotency seems manifested more in his creating all things out of nothing ; in his governing the world created , so as to make contrary natures combine all in one to the fulfilling of his holy will and pleasure ; and in his punishing offenders , who if they could resist his power , would never indure eternall damnation , as all the devils , and accursed souls in hell are forc'd to do . But if we look more narrowly into the businesse , we shall find Gods power most manifested in his pardoning and pit●ying offenders : For as by their sinnes they relapse into a far worser nothing then that they were created out of first of all ; so to be recreated , as often as they sinne , is to keep in exercise Gods omnipotency every minute in a manner , since they hardly passe a minute without a sinne ; and if this be mortall , they as often disannull themselves , as they sinne mortally : and since in this case they cannot be re-made again , but by the omnipotency of him , who can make all things out of nothing this omnipotency being manifested by the pardon and pitty God Almighty doth afford a sinner thus relapsing ; it followes evidently , that the said omnipotency is made most manifest by such pardon and pitty as God affords to sinfull souls . Which pitty being an Act of mercy , we had need petition that mercy may be multiplied upon us , more often then w● do multiply our sinnes , because it is by the multiplication of that mercy we obtain first grace to repent , and then capacity to be pardoned and pittied too : as if pardon alone were not enough , without God also took pitty on us , and did as well by his pitty ●xcuse as by his pardon forgive our sins : For certainly , should not God pitty our frailty , he could never so often pardon our iniquity , nor multiply ( as he doth ) his mercy upon us , to prevent our sinning , as if yet our ill natures could be overcome by his goodnesse , and made to offend so great , so good a God no more : whereunto there is nothing so much conducing , as the multiplied mercy that we beg to day : to the end we may at last leave to grasp after the shadowes of comfort we aim at , by following our own dictamens , and may learn to run after the substance of God Almighties promises , and thereby may deserve to be made partakers of his heavenly treasures ; which are promised to all that will for love of them renounce the empty shadowes of riches , which this world affords . But it remaines , this prayer must suite as well to the other se●vice of the day , as this glosse is suitable to the Prayer : In brief therefore see the Epistle all upon graces gratis given , while the prayer begs that pardon and pitty , which we could never hope for , did not God give them gratis , and multiply his mercies upon us by the gratuite gift thereof . See again the Gospel making the pardon and pitty extended to the Publicane more ultroneous and free by Gods having multiplyed his mercy on him , least he should with the proud Pharisee boast his virtues , who was full of nothing else but vice : And consequently , see an excellent report between the Prayer and both the other parts of holy Churches service , teaching us by these examples to detest the shadowes of worldly pelfe , and to run unto the promises of Almighty God , thereby to be made partakers of his heavenly treasures .

The Epistle . 1 Cor. 12.2 , &c.

2 You know that when you were heathen , you went to dumb Idols , according as you were led .

3 Therefore I do you to understand , that no man speaking in the Spirit of God , saith Anathema to Jesus . And no man can say Our Lord Jesus , but in the holy Ghost .

4 And there are divisions of graces , but one Spirit .

5 And there are divisions of ministrations , but one Lord .

6 And there are divisions of operations , but one God , who worketh all in all .

7 And the manifestation of the Spirit is given to every one to profit .

8 To one certes by the Spirit is given the word of wisdome , and to another the word of knowledge according to the same Spirit .

9 To another Faith , in the same Spirit : to another the grace of doing cures in one Spirit .

10 To another the working of miracles : to another prophecy : to another discerning of spirits : to another kinds of Tongues : to another Interpretation of languages .

11 And all these worketh one and the same Spirit , dividing to every one according as he will .

The Explication .

2. THat is to say , like so many slaves to sense , led on by the evil custome of your Idolatrous Ancestours , and of the devil , or rather indeed misled by them , you went on in a kind of fond zeal to serve dumb Idols , that could neither hear , nor see , much lesse give you any requital of the service you did them : but now that you are Christians , serving a true , a living , a liberal God , give that great God thanks for this conversion , O Corinthians .

3. This word therefore is used as a link to tye this and the following verses in sense together ; as who should say , therefore I put you in mind of your conversion from Gentilisme to Christianity , that your zeal in the service of the true God may as much transcend what you used to false gods , as life transcends death , as all things transcend nothing , as the shadow the substance , for so much a perfect Christian transcends a Gentile . And therefore it is impossible that a Christian ( speaking according to the true spirit of such ) should say Anathema to Jesus , ( should curse Jesus ) as the Gentiles perhap● did curse their Idols , when they had not what they expected from them : but contrariwise are to blesse , praise , and magnifie Jesus Christ , as the authour of all grace in this life , and of glory in the next . But the Apostle inculcates this , because even the Jewes did curse Jesus , ( as also did the Gentiles , amongst whom the Corinthians lived ) and their Judges ( to try who were Christians ) made them do this ; so least they should follow this ill example , the Apostle useth this exhortation to the contrary , holding it sufficient obligation not to curse Jesus , that one was a Christian . See how handsomely the Apostle makes these two opposite , to curse Jesus , and to call upon the name of Jesus ; as who should say , since the holy Ghost gives you the grace to call upon Jesus , you cannot speak in the Spirit of the holy Ghost , if you curse Jesus . Where note , that by calling upon Jesus is not meant the meer prolation of the name or word Jesus , but the religious Invocation of that holy name , in order to a supernatural end ; and this none can do , but as assisted by the holy Ghost ; much lesse can you from any other fountain then this , vaunt your selves , O Corinthians , of any other gifts or graces , then this ( I say ) of the holy Ghost .

4. One Spirit ( One onely holy Ghost , ) giving diversely his several graces to several persons , as he pleaseth .

5. One Lord , ( Christ Jesus God and man , ) to whom all orders in the Church pay the tribute of their respective services , as if from Christ they had their several offices , and orders appointed them .

6. Note , the Apostle here refers grace to the holy Ghost , as the fountain thereof ; ministration , service or duty to Christ , as Lord of heaven and earth ; and operation or working to God the Father , as the origin and fountain of all things , and of their operations . And we may not unfitly say the same thing is meant by grace , ministration , and operation with several respects unto the several persons in the sacred Trinity , who ( as one God ) is the undivided fountain of all the holy divisions abovesaid : and so all things that are done out of God , ( or as Divines say ad extra ) are equally attributed to the whole Trinity ; how ever we do piously attribute them also , as it were , severally to the several persons thereof . By God's working all in all is here understood his mutuall concourse to all natural causes and effects ; and his sole working whatsoever is supernatural in us , by means of graces given gratis : and of such onely the Apostle here speaks ; not of graces rendring grateful , nor preventing our operation , but of such as God gives meerly gratis .

7. By manifestation of the Spirit is here understood the gift of the holy Ghost , whereby the said holy Ghost is made manifest , who is the Authour of all supernatural gifts . The profit whereunto these gifts are given , is rather to the Church , then to him that receives them ; for gratuite graces ever avail the Church , but not so him who receives them ; as miracles may be wrought by a sinner , who doth not profit by them perhaps at all , yet the Church doth .

8. By the word of wisdome , is understood the power to explicate deep mysteries of Faith , as of the B. Trinity , Incarnation , praedestination , or the like : By the word of knowledge or science , is understood the power to direct mens actions or manners , that they be rational at least . Thus S. Augustine lib. 12. Trinit. cap. 14. & 15. distinguisheth between wisdome , and science or knowledge .

9. By Faith here is not understood that act of Theological vertue which is common to all Christians , but an act of particular confidence in God , whereby it is believed he will ( by vertue of that our confidence ) work a miracle , being asked so to do , by such a Faith as is able to remove mountains . Others understand by Faith here , a deep understanding inabling to contemplate and explicate the mysteries of Faith .

10. By miracles here are understood those which are extraordinary , and are exercised not onely upon the body but even on the soules of men ; such as was that of S. Peter upon Ananias and Saphyra , commanding them to dye . By discretion of spirits is meant , when God gives one man the grace to see into the very thoughts and intentions of others , to know when an action is done by a good or evil spirit , by God or the devil ; a gift to be begged by ghostly Fathers , and conducing to their conduct of soules : These gifts S. Hilarion was noted to have . By interpretation of languages is understood , a special gift frequent in the primitive Church , whereby men illuminated for that end , did give the true sense of Scripture ; and of those who being ignorant , yet had the gift of Tongues , and to spake more then themselves well understood , but were by Interpret●rs expounded .

11. Namely , as that Spirit ( as the holy Ghost ) pleaseth .

The Application .

1. St. Paul in this Epistle first puts the Corinthians ( and ●n them all other Christians ) in mind of the horrid Nothing that they were before their conversion from Gentilisme to Christianity . And his aym in this is , that as nothing was more abominable to the Gentiles then the name of Jesus Christ , so nothing ought to be more reverential to Christians , then that most sacred and most saving name : insomuch as S. Paul concludes , it is an Apostacy from God , a relapse to Gentilisme , not onely to use irreverence to the name of Jesus , but to conceive we have any other life or being then what is purchac'd in that sweetest name .

2. Notwithstanding true it is , we have life often given us by the holy Ghost , the special giver indeed of holy grace which is the ●ife and being of a Christian ; and hence it is S. Paul had no sooner inamoured the Corinthians on the Name of Jesus , then he falls instantly upon the gifts of the holy Ghost , sent from his heavenly Father , and from his sacred Son our Lord and Saviour Jesus Christ , to multiply on us the mercies of Almighty God ; as if to have been once redeemed by Christ had not satisfied his infinite goodnesse , without he had also made this Redemption copious by sending his holy Spirit to re-redeem us by his graces from the relapses into sinne , that render our first redemption fruitlesse , unlesse it had been more copious yet by the multiplyed mercies of the holy Ghost , applying the Passion of our Saviour to us by some new gift of grace bestowed upon us , as often as we take religious breath into our bodies by calling on the Name of Jesus with an aweful reverence thereunto , as befits all Christians to do : and for this purpose it is S. Paul falls into the enumeration of the gratuite gifts of God , the graces that are meerly gratis given , not such as are usual , and absolutely necessary for our sayntification , or justification , but such as rather serve to shew the multiplication of Gods holy Power and Mercies over us .

3. Blessed God! how art thou perpetually out-doing thine own goodnesse , by thy continual effusion of thy self upon our iniquity ! how art thou giving daily more and more manifestation ( and consequently much more admiration ) to the blessed Angels and Saints in heaven , by multiplying thy mercies on us sinners here in earth , whom all those happy spirits may give a thousand thousand times for lost , when they see how we run after nothing but the sordid gain and pleasure of the world , the sweets that poyson , the contents that damne our soules ! and yet by the multiplication of thy mercies we are sweetly forc'd ( maugre the impulse of devil , flesh , and bloud ) to let go all our hold on the possessed shadowes of this world , and to run after the promised substances of the next . But how my God are we forc't to this ? by the manifestation of thy Power , in the multiplication of thy mercies ; according as was said before in the Illustration .

Say now , beloved , the Prayer above , and see if it be not excellently well adapted to this holy Text , and to this application of the same unto our best improvement .

The Gospel . Luke 18. v. 9.

9 And he said also to certain that trusted in themselves as just , and despised others , this parable :

10 Two men went up into the Temple to pray : the one a Pharisee , and the other a Publicane .

11 The Pharisee standing , prayed thus with himself : God , I give thee thanks , that I am not as the rest of men , extortioners , unjust , advouterers , as also this Publicane .

12 I fast twice in a week : I give Tythes of all that I possesse .

13 And the Publicane standing afar off , would not so much as lift up his eyes towards heaven ; but he knocked his breast , saying , God be merciful to me a sinner .

14 I say to you , this man went down to his house justified more then he : because every one that exalteth himself , shall be humbled ; and he that humbleth himself , shall be exalted .

The Explication .

9. 10. By a Pharisee is understood a proud ; by a Publicane , an humble man in this place .

11. By the word standing the pride of the Pharisee is insinuated . With himself ; 't is true , for he prayed neither with , nor to God ; for his prayer is rather a vaunting of his own , then a seeking of Gods glory : And his insolence is great , whilest he sayes , he is not as other men , as who should say , all besides himself are sinners : had he said , as some other men , there had been lesse arrogancy , yet too much ; and out of this arrogancy he passeth a rash Judgement upon the Publicane , whom he points out for a notorious sinner , and insinuates himself to be just .

12. By twice a Sabbath is understood twice a week , as naming the principal day for the whole week . By Tythes of all he possesseth he meanes not onely ordinary , but ultroneous Tythes of things he needed not to pay Ty●hes for . This relates to what went before , as vaunting himself to be the only chast , the onely just man living : chast , as fasting , which is the mother of chastity ; just , as giving Tythes of all he had .

13. The Publicane ( a true Type of humility ) standing his reverential distance from the Altar , confessing him elf unworthy to come nearer to the place where the Pharisee proudly stood ; not daring to lift up his eyes to heaven , where he had offended the whole Court , the Saints , and Angels , whose inspirations he had contemned , whose prayers defrauded , God , whose commands he had broken : he knocks his breast , ( his heart ) in token of sorrow and repentance for his sinnes . By saying , he is a sinner , he confesseth his habit of sin : by saying , have mercy on me , he doth not blame either fortune , the world , or the devil , but himself meerly , and layes all the load on his own shoulders , as true penitents ought to do .

14. More then he , is as much as to say , not absolutely , but in respect of the Pharisee he was justified ; because the one humbled himself , the other exalted himself . Whence Optatus Milevitanus sayes well , lib. 2. against the Donatists ; Better ( in some sort ) are the sinnes of an humble spirit , then the ( pretended or boasted ) Innocency of an arrogant person .

The Application .

1. THis whole Gospel is summ'd up in these few words of the Publican , God be merciful to me a sinner . For we see there is nothing else aym'd at in the whole Text but a condemnation of the Pharisees pride , and a commendation of the Publicans humility ; or rather of his humble charity : That is such a love as renounceth all proper merit , and hath recourse to nothing but the mercy of Almighty God ; such a love as likes , but dares not look to heaven ; such a love as hates all sin , but hath no other hope of sayntity then from the mercy of God Almighty ; such a love as believes God hath power to save a soul , but that he cannot manifest this Power without his mercy first appear , because he cannot save a sinner , unlesse he mercifully give him first leave to repent his sins .

2. Thus we see , beloved , how charity goes shod with humility , when in her journey she is handed on by Faith and Hope . But that which to me is most admirable in this dayes service , is to see the little end , for which Almighty God is manifesting his power most of all by his mercy , and how he is besought to multiply that mercy for the ma●ifestation of his power both to men and Angels , upon so small an account as making us pursue our own felicity onely , that is to say , the Promises he hath made unto us of much better gifts in the dayes of glory , then he hath yet bestowed upon us in these our dayes of grace .

3. Yes , yes beloved , our good God hath much to do with wicked sinners . We may say ( with much more reason ) of mans salvation , as the Romans did of erecting their Empire , Tantae molis erat — O what a huge attempt it was to set up the Roman Nation , and to make them Monarchs of this world ! So if we look upon the final end of God Almighties exercised power , and multiplyed mercies over us , it is meerly to save his Christian people , meerly to make them Monarchs of the next world , eternal Emperours , everlasting Triumphers over death , sin , devil and damnation , after they had been slaves to them four thousand years together . Nay , so fond Almighty God is of his darling man , that he is even content to bestow his utmost Power , his extended omnipotency , his multiplyed mercies on him to beget but a desire in him onely of his own felicity , which consists in the promises of the next world , not in the possessions of this .

Say then the Prayer above , and see how it petitions onely this desire here , to make us capable of all the joyes in heaven , and of all the Treasures there .

On the eleventh Sunday after Pentecost . The Antiphon . Mark 7. v. 37.

HE hath done all things well , he hath caused the deaf to hear , and the dumb to speak .

Vers . Let my prayer ▪ &c.

Resp. Even as Incense , &c.

The Prayer .

ALmighty , everlasting God , who out of the abundance of thy pitty , dost exceed as well the merits of thy suppliants , as their desires , pour out thy mercy upon us , that thou mayst forgive what our conscience is afraid of , and adde even what our prayer dares not presume to ask .

The Illustration .

HOw apposite is this admirable Prayer unto the Epistle and Gospel of this day ; which are nothing else but meer relations to the abundance of that pity , whereby God doth exceed as well the merits , as the desires of his suppliants ; and whereby he did pour out his mercy upon his people , forgiving them what their own conscience was afraid of , and adding what their prayer durst not presume to ask ! Say beloved , was it not an abundance of pity that Christ gave us S. Paul , and other Apostles to preach unto us the story of his life , passion , death , and resurrection ? were not these works of his pity exceeding as well the merits , as the desires of his suppliants , when no mortal durst have desired so much misery to Christ , because no man was able to deserve his God should suffer so much for him ? were not then the mercies of Heaven poured out upon us , when our redemption was purchased at so deare a rate to Jesus Christ ? and was not St. Paul justly afraid something might lurk in his conscience unforgiven , when he ends this dayes Epistle saying , his having persecuted the Church of God made him unworthy to be called an Apostle , and that since he was what he was by the grace of God , he durst not presume to ask so great a favour ? O , how literally is this whole Epistle exhausted in this excellent Prayer ! And what are the cures done upon the deaf , and dumb related in the Gospel , but an abundance of like pity in Jesus Christ ? but like excesse of his mercy poured out upon these diseased people ? what the amazement in the beholders of these miracles closing up the said Gospel , but an acknowledgment that the guilt of their consciences made them afraid to be in the presence of so good a God , and that the grant of the cure was a thing added freely by Christ , as done in more ample manner then they durst presume to aske though with a faint desire , and a fainter faith they had presented those diseased people to our Saviour to be cured ? Say now , beloved , was I rash in falling upon this bold attempt , to shew a sympathy between the Prayers of holy Church , and the preaching part of her Services ? Rather I am to ask God pardon that I did often doubt it was not true , because I was many times too lazy to beat it out by way of meditation : but now that I see the thing is certainly true , I shall not be troubled if I fail at any time in so clear a demonstration of it as deeper souls may make , encouraged by these beginnings of my shallow understanding . Mean while I shall beseech our whole sodality to say these Prayers with all devotion possible , as being such indeed that rightly understood do ravish any tender soul , and will make them see the fondnesse of a single-soled devotion , in comparison of this which is the Universall Churches Prayer . Let me conclude with this one question onely ; tell me , beloved , what we may not da●e to aske of God Almighty , who in this dayes prayer are bid demand more then we dare presume to aske . And why ? because no guilt of conscience is so great , but he that is the searcher of our hearts can see the depth thereof , and seeing , mercifully pardon it through the abundance of his pitty towards us : nay then he commonly gives a more ample pardon when we acknowledge his mercy exceeds as much our desires , as it doth our merits ; when we rely upon him for prevenient grace to ask him pardon for our sinnes , and that done , with a soul contrite , then build upon his goodnesse for the rest ; when we leave it to him what proportion of mercy he will show us , since he being God cannot give so little , but it is much more then we his creatures can deserve , and since his goodnesse is such as he cannot chuse but give more then he bids us aske , since we must alwayes ask as wanting creatures , he alwayes gives as an abounding Creatour , giving all things to nothing rather then want a subject to bestow his bounties on ; and we are lesse then nothing when he gives repentance to our sinfull souls . O! this , beloved , is the pouring out of his mercy , this is the out-doing goodnesse of Almighty God , which in the prayer above we so much magnifie , and in so doing glorifie his blessed name ; whence we may one day hope to see our blisse , our glory flowing also , since therefore God is glorified here in time , that he may render us in heaven glorious for all eternity .

The Epistle . 1. Cor. 15.1 . &c.

1 Brethren , I give you to understand the Gospel which I have preached to you , which also you received , in which also you stand .

2 By the which also you are saved after what manner I preached unto you , if you keep it , unlesse you have believed in vain .

3 For I delivered unto you first of all , ( which I also received ) that Christ died for our sins , according to the Scriptures .

4 And that he was buried , and that he rose again the third day according to the Scriptures .

5 And that he was seen of Cephas , and after that of the eleven .

6 Then was he seen of more then five hundred brethren together , of which many remain untill this present , and some are asleep .

7 Moreover he was seen of James , then of all the Apostles .

8 And last of all , of an abortive he was seen also of me .

9 For I am the least of the Apostles , who am not worthy to be called an Apostle because I persecuted the Church of God .

10 But by the grace of God I am that which I am , and his grace in me hath not been void , but I have laboured more aboundantly then all they ; yet not I , but the grace of God with me .

The Explication .

1. THat is , I call again here to your mind : ( So runs the Greek Text , where the Vulgar sayes , we are given to understand . )

2. Meaning , if you work according to your belief : so here faith without works was preached by Saint Paul to be vain ; as who should say , no faith were saving but that which by charitie is operative .

3. Hence it is clear , the Apostle did first deliver by word of mouth the doctrine which he after writ : so by tradition we come first ( and chiefly ) to Christianitie ; by preaching , not by writing , for faith is by hearing : Rom. 10.17 . And whereas here we read of delivery , the Greeks write tradition , and that according to the Scriptures .

4. That is , as was literally foretold by the figure of Jonas three dayes in the Whales belly ; allegorically of Isaac delivered safe to his mother three dayes after he had been preserved from death , though offered up thereunto by Abraham .

5. By Cephas understand Peter , who was the first man Christ appeared to , though he had before appeared to Mary Magdalene , as we read Mark the last , v. 9. Then to the eleven Apostles : That was in the Octave of Easter , when Saint Thomas was also present ; for at first he appeared onely to the other ten ; though the Greeks read to twelve , meaning to the whole Colledge of Apostles ; which may stand good though one , or two were absent , as an act is said to be the whole Councills act , when it is past by the greater number .

6. He was seen to those five hundred as in the aire , or from some high place that all might see him at once , to shew them rather then to tell them he was risen ; for it is not said in this Text that he spoke to any of these five hundred persons . And it is most probable this apparition was in the mountain of Galilee , which was by our Saviour foretold , so that this company probably went thither purposely , and as foretold what would happen . This apparition was before the Ascension , for this mountain was in Galilee , not in Judaea as was the mount Olivet whence our Saviour did ascend .

7. This was an apparition of speciall favour to Saint James of Alphaeus , called the brother of Christ , and succeeding him in his sea at Hierusalem . So our Saviour was not content once onely ( and that in common ) to appear unto Saint James with the rest of the Apostles , ( and peradventure with the five hundred in the verse above ) but he was pleased specially to grace his brother , ( so called because he was like our Saviour ) by a private appearing to him after these publick apparitions to him , and others .

8. Saint Paul calls himself abortive , because he was born to the Apostolate after the time of Christ his choosing his Apostles , by a speciall calling even from heaven , after Christ had ascended to his heavenly Father : So S. Ambrose , and S. Chrysostome expound it . Yet there want not other pious expositions of this word by other Fathers ; as if by this S. Paul would render himself lesse considerable ; So the next verse clearly saies , and needs no further exposition .

9 , 10. By the grace of God I am an Apostle , and the Doctour of the Gentiles ; and this grace hath not been void , idle or lazie in me , but operative according to the diligence of a soul inflamed with the love of God , and making his free will a servant to grace , by acting freely what by holy inspirations he was called unto .

The Epistle ends at void , but the verse goes on as above .

He saies more aboundantly then all they ; this may seem an ill arrogancy after so much humiliation of himself ; but it is not so ; for by more aboundantly he means onely by overcoming more vice ; ( not that he professed more virtue ) namely the vice of a persecuter which was in none but himself ; though more may be attributed to his doing as much in a lesse time as the rest did in longer space , being he was last called . With me , that is , laboureth with me , and not as the Heretickes translate , the grace which is with me , or , in me , I not laboring my self , but relying on the past labours of Christ : thus vainly they ; but the holy Church understands the Apostle to mean his joynt labour with the grace of God .

The Application .

1. St. Paul in this Epistle recapitulates the arguments by which he brought the Corinthians to believe the hardest point of Faith that then was agitated ; the resurrection of our Saviour ; for it was upon preaching that doctrine this Apostle was chiefly persecuted , and for defence whereof he suffered martyrdome .

2. But as we see this Epistle in the beginning requires that charity accompany the faith of this great mystery , so in the close thereof humility attends on charity , while S. Paul first calls himself an abortive , and the least of the Apostles , more , one not worthy of that celebrated Name , nor daring to ascribe unto himself the fruits of any his greatest labours , but attributing all to the grace of God effectually operating in him all those things , whereunto he thought himself did very poorly cooperate . Thus must faith and humility accompany our charity in her now long march to Advent , in all her way to Judgement it self .

3. What can be the result of this mystery , other then that which naturally followes the unexpected proof of the least expected , and most unbelieved thing in all the world , the Resurrection of our Saviour ? A joy no doubt ineffable in those that were his friends , and had no hand in any of his sufferings : and a confusion on the other side in all that had contributed unto his death ; a sorrow and a fear , if not a deep despair indeed that their sinne of Deicide was sure enough unpardonable . So should it be with us , beloved , who although we cannot kill our Christ again , yet do attempt to crucifie him , by the very least of many mortall sinnes that we commit against his heavenly Majesty ; notwithstanding our own conscience tells us , we doe therein worse then ever did the Jewes , for they pretended zeal in all they did , whereas we know we sinne for want of zeal , for want of love to him , who died for love of us . What remedy , but that which holy Church to day hath found ? when we hear the Preachers tell us of the frights and feares , the sadnesse , and confusion of the Jewes in such a case , that then We pray not onely , as we did on Sunday last , to have Gods mercy multiplyed , but even powred out upon us , as his precious bloud was powred upon the Jewes ; that by such a showre of mercy the sinnes our conscience fears may be pardoned , and the favours we dare not aske may be granted , for the reasons given in the preamble of the Prayer , and in the end of the Illustration above .

The Gospel . Mark , c. 7. v. 31.

31 And again going out of the coasts of Tyre , he came by Sidon to the sea of Galilee , through the middest of the coast of Decapolis .

32 And they bring to him one deaf , and dumb , and they besought him that he would impose his hands upon him .

33 And taking him from the multitude apart , he put his fingers into his eares , and spitting touched his tongue .

34 And looking up unto heaven he groaned , and said to him Epheta , which is be opened .

35 And immediately his ears were opened ▪ and the string of his tongue was loosened , and he spake right .

36 And he commanded them not to tell any body : but how much he commanded them so much the more a great deal did they publish it .

37 And so much the more did they wonder , saying , He hath done all things well ; he hath made both the deaf to hear , and the dumb to speak .

The Explication .

31. THis literall narration of Christ going from coast to coast , and by the Sea side , alludeth to the change which grace maketh in those who follow the calling of Almighty God , that they must leave their former customes , and go by new coasts , even rough and dangerous seas of persecution , up mountains of dangers , and difficulties to enjoy the quiet of a good conscience .

32. By deaf understand mystically those who will not obey the commands of God , and holy Church : by dumbe , those who will not praise Almighty God in their actions , nor in their thoughts , but like mutes spend their time in silencing Gods praises . They ask him to lay his hands on them , because they had experience he did use to cure the diseased by that means .

33. He tooke him apart , because this corporall cure alludes to the conversion of the soul ; and the best means of conversion to God is an aversion from the world , a retyring from evill company . By his fingers put into the deaf mans eares , understand the holy Ghost opening the infidels understanding , and making him believe the word of God when he hears it . Besides , the holy Ghost is often intimated by the finger of God , as Ex. 8.19 . & alibi . By spitting here is meant Christ his wetting his own finger with his own spittle , so notes the Greek Text , not that he did spit into the dumb mans mouth . And Christ his spittle is not an unfit cure of dumbnesse , since by the moisture of the tongue speech is much perfected , and aridity is an impediment to speech . Thus even God works miracles by the aptest instruments in nature for them .

34. By his looking to heaven , we are minded that from thence comes all the power we have to heare the word of God , and to speak his praise . By his groaning he showes how God seems to lament the miseries of those souls which are infected with the contagion of sin . By his saying Epheta ( be thou open ) to the deaf ear , he shewes himself to be God , as curing by command .

35. No marvel God commanding the cure was done , but by his speaking right we are told the cure was perfectly done , and not palliated . And indeed then it is most evident Gods operation is perfect in us , when it brings us from wrong to right , from sick to sound ; but mystically , when from sinners we are brought to be right perfected Saints : and surely needs must he speak right whom God had cured of his dumbnesse . Though some will have it hence , that this man was not quite dumb , but had onely a stammering in his speech , or a weaknesse in that organ , not suffering him to speak plain , but to babble as children do that first learn to speak . Yet by right speaking may here be well understood , the cured mans speaking perfectly the praises of God , and rightly glorifying his Divine Majesty thereby .

36. The word command here is not to be taken strictly , or arguing a precept , but rather a request : so there was no sin in breaking it , but rather , as S. Augustine insinuates , a virtue , and that obedience too ; for he admires the art of Christs command to speak here , under the precept of silence : these are S. Augustines words lib. de consens . Evang : Our Lord by prohibiting would teach and inform us , with how great fervour they upon whom he imposeth his commands ought to preach him , when as those that were forbidden could not hold their peace . No marvel then if the more they are thus forbid , the more they preach his praises . His commanding them to tell no body , was rather for instruction , then to have any reall force of a command upon the parties healed ; because the intent of this commanding silence was , that when by Gods peculiar grace we are enabled to do any good , or laudable action , we should rather suppresse , then spread it abroad , lest thereby we be vaingloriously moved to arrogate unto our selves the praise of the action , which is due to Almighty God as the principal agent , while we are onely instrumental thereunto .

37. They had indeed reason to wonder at his modesty who forbad it , and at their gratitude who could not forbear to speak his praises that had done all things so well which he undertook , as himself could not afterwards hinder them in a manner from well doing to publish his wondrous works . It is a sign Christ did not effectively command them to silence , since the more he bade them hold their peace , the more they published his praises : For indeed had it been his pleasure they should have been silent , they would as little have spoken against his will , ( even after the tongue was by him untyed , ) as they could speak before he had untyed the same : but to shew us even Gods temporal blessings have spiritual influences upon us ; therefore after their corporal cures these men became advanced in spirit , in faith , in hope , in love of Almighty God , as appeared by their frank uttering of his praises unto all the world , and shewing in their doing well towards God , that God had done all things well in them , as this text expresseth , when he had cured their infidelity of soules together with the diseases of their bodies .

The Application .

1. SInce the Expositours upon this holy Text conclude the literal story of it mystically doth report to us , and that the natural deafnesse in this man signifies the unnaturall deafnesse in us Christians to the Word of God , to the whispers of the holy Ghost into our understandings , to the knocks he gives ( of holy inspirations ) at our hearts whilest we deny to let him in ; we may very well fear it is worse with us Christians then it was with this deaf and dumb Infidel or Jew : for he no sooner received his natural speech and hearing then he ( and all that did behold the miracle ) broke out into the praising God , into the commending of our Saviour , saying , He hath done all things well , he hath made the deaf to hear , and the dumb to speak .

2. O beloved , how often is it ( for want if not of Faith , at least of active charity ) quite otherwise with too too many Christians , who instead of praising and glorifying God become like stocks and stones ; of whom the Royal Prophet sayes , They have mouthes and speak not , they have cares and hear not ! Such indeed are those who in confession will pretend sincerity , and commit a sacriledge , by revealing many sins , and yet concealing one or other which renders all the rest unpardoned as well as that concealed , how ere they seem to go away with absolution . Such again they are who hearing the Name of God revil'd by some blaspheming miscreant , will either seem not to have heard the blasphemy , or else not dare to reprehend it , as they should , for every Christian is a champion of our blessed Lord , and ought to bid defiance unto all that dare abuse his holy name .

3. Since therefore it is by the abundance of pity on us that God hath called us to be not onely Christians but Catholicks , ( which was an act of highest Grace ) we have reason ( so long as we are in this his high esteem ) to beseech him to pour out his farther mercy on us ; and to forgive us this our wilfull deafnesse , this our stubborn dumbnesse which our conscience hath cause indeed to be afraid of , and that he will adde besides more favour to us then we dare presume to ask , considering how often and how grievously we have offended his heavenly Majesty . Yes beloved , sure enough it was for some at least thus deaf , thus dumb amongst us , that holy Church ( to teach us the practise of charity ) makes all her children Pray to day as above , in consequence to what the Preachers are to say upon this holy Text , by way of application to us all .

On the twelfth Sunday after Pentecost . The Antiphon . Luk. 10.30 .

A Certain man went down from Hierusalem to Jericho , and fell among thieves who also spoyled him , and giving him wounds went away leaving him half dead .

Vers . Let my prayer , &c.

Resp. Even as Incense , &c.

The Prayer .

OMnipotent , and most merciful God , from whose bounty it proceedeth that of thy faithful people thou art worthily , and laudably served , grant unto us we beseech thee that we may run unto thy promises without offence .

The Illustration .

WHo doth not feel this Prayer to ravish with delight , when we therein are minded that it is a far greater preferment to serve Almighty God , then it can be to have the title of the best , and greatest Masters in the world ? If for no other respect , at least for this alone , that whomsoever God doth entertain into his service , himself indeed becomes a servant unto him , and payes him so bountiful wages as if he were rather ambitious to purchase , then to accept of his service ; and further , seems even to contract with him to do the work himself , in case the servant be not able to perform it , although besides the bounty of this present stipend that he gives , he also adds vast promises of further , indeed of eternal , and infinite reward . Nor do I say this gratis here , for every title of it is avouched in the prayer above , when we acknowledge it proceedeth from the bounty of our most merciful God that he is worthily , and laudably served of his faithful people ; and when in lieu thereof we beg , that we may run unto his further promises ( besides his bounteous wages here ) without offence , by so worthily , so laudably serving of him in this world , as not to loose the future promises of an infinite reward in heaven . And what is that ? to be no more his servants , but his heires . O gallant servitude indeed ! O Princely Master ! Stay here a while beloved , do not overslip this advantageous pause I shall beseech you make ere you go on : Be it on this ; That it proceedeth from the bounty of our heavenly Master we earthly creatures do worthily , and laudably serve him , and are faithful to his service . What bounty else is this but his abundant grace , first to enable us to endeavour , next ( if we fail of performance ) to make the service worthy though , and laudable to boot ; by his acceptance of our endeavours , as if we had been able to perform our duty , when it is himself that doth the work , and yet affords the praise thereof to us , because we did but set our hands to the burthen that he lifted up ? And hence it is our willingnesse is lookt upon by him as if it were a perfect will , our desires as if they were performances ; because what we wish he wills , what we but desire to do he perfects , and so esteems us his faithfull people , because he is as well our faithful servant , as our noble Master ; ( himself avoucheth this , I came not to be served , but to serve ; ) and so looks upon his own worth , his own praise as though they were radicated in us unworthy creatures ; and thus is pleased in us even while we are displeased with our selves , to see how little we do in earnest of that all which he accepteth at our hands , as if it all had been by us well done . O convincing goodnesse ! But we must further find this prayer adapted to the other service of the day . And in one onely verse of the Epistle we shall see it done . Not that we are sufficient to think any thing of our selves , but our sufficiency is of God , if not to think , much lesse to do . What so patt as this unto the Prayer ? And yet S. Paul rests not here ; he shewes Gods bounty stops not untill he brings his servants to the top of all preferment , as he did when he honoured simple men with the title of Apostolate , when he made them Ministers of salvation unto all the world . When could this be more aptly made the subject of the Epistle , then now that the Prayer so magnifies the bounty of Almighty God unto his servants ? Or when could the Gospel better begin with the happinesse it was to those that see our Saviour Jesus Christ with their own eyes , whom Princes had in vain desired to see , and could not have the honour of that view ; which yet he was so lavish of unto his chosen servants , to his Apostles , Disciples , and several devotes of both sexes ? And when could the double-dealing Doctour be better reprehended for his boasted zeal of knowing how to gain eternal life , then in this Gospel we do read he was , by being told , God was no way better served then when men did mutually love each other , and shew this love to be sincere by helping one another in their need ? For then we serve God faithfully , worthily , and laudably , when we love our neighbour as our selves ; then we run without offence unto the promises of Almighty God , when we do that which Jesus told the Doctour of the Law he should by doing secure himself of everlasting life ; that is , by loving one another . O sweet ! O easie way to heaven ! O Prayer exactly well adapted to the other service of the day !

The Epistle . 2 Cor. c. 3.

4 And such confidence we have by Christ to God .

5 Not that we are sufficient to think any thing of our selves , but our sufficiency is of God .

6 Who also made us meet Ministers of the New Testament , not in the letter , but in the Spirit ; for the letter killeth , but the Spirit quickeneth .

7 And if the ministration of death with letters figured in stones was in glory , so that the children of Israel could not behold the face of Moyses for the glory of his countenance that is made ;

8 How shall not the ministration of the Spirit be more in glory ?

9 For if the ministration of damnation be in glory , much more the ministry of justice aboundeth in glory .

The Explication .

4. BY confidence here is understood an assured trust , such as Saints have when they undertake by Gods assistance to work miracles : And this confidence S. Paul had , that by his preaching he had written the word of God in the hearts of the Corinthians , and that they were now in a manner a living Epistle , or letters of Gods truth , that is , of Christ his doctrine or Evangelicall instructions .

5. By any thing here is meant any thing appertaining or ordained to faith , grace , merit , or salvation ; as who should say , S. Paul did not arrogate to himself that he was able to be a minister to his own , or any others salvation of himself , but attributes all this to the speciall assistance of Almighty God . So Catholicks teach out of this place against hereticks , that our own free will is not able to will our own salvation as an act purely our own ; but it must proceed from God that we will any thing in order to a supernaturall end , and such is our salvation . Yet hence it follows not , that desire of our salvation is not an act of our free will , but that free will alone is not able or sufficient thereunto without Gods grace , and speciall assistance : so we allow two causes necessary to concurre unto humane salvation ; grace , as the supernaturall , and our cooperation ( thereby ) with an act of freewill , as the naturall ; this last being elevated , as it were , by the first to do more with it concurring , then it could have done alone .

6. By a meet minister here understand a sufficient one : and S. Paul confesseth he is not such of himself , but is made so by virtue of grace , as in the verse above . Not in the letter but in the spirit , is as much as to say , not by the written Law , but by the inward spirit , and grace of God ; not so as Moyses was , who cited the letter onely of the Law for his promotion , the tables of the Commandments , &c. No , the commission of the Apostles was by way of mission , their part was to preach according to the spirit infused to them by Christ , and to deliver by word of mouth his doctrine not by writing ; so their tradition was the first rule of Christian Religion to the world after Christ , and that they writ the Gospel was an after inspiration of the holy Ghost , not any speciall command left them so to do by Christ . Hence they writ it not for a rule , or necessary square to measure out our wayes ; but as a spirituall help much conducing to piety , if rightly understood , and squaring with their sense who by tradition had delivered much more then they writ . And hence it follows , that the letter may kill if misunderstood , but the spirit , or sense of the Apostle is that which quickeneth or giveth spirituall life to our souls , as being a true expression of the spirit , or sense of Jesus Christ . By the letter killing is truely meant the letter of the old Law , which was written to terrifie rather then to save , and was but a type of a new Law that should save rather by the spirit , or sense thereof then by the letter : and the spirit is said to quicken , because it gives life to the soul , as being the spirit of grace , and charitie , the Holy Ghost indeed , teaching us all truth of the letter of the Law ; whence we say , Come holy Ghost , visit the minds of thy people , fill with supernall grace the breasts that thou hast created .

7. This verse clears all we said in the precedent , and averres that the law of Moyses was rather a law of death then life , a law of figure not of substance ; for that law did rather threaten death and damnation , then truely contribute to life , or salvation . That it was in glory is understood by the ceremony it was delivered with , of thunder , lightning , tempests , earthquakes , and the shining of Moyses face coming down from the mountain of Sinai . By being figured with letters is understood , literally written in the tables of stone .

8 , 9. By the ministration of spirit is meant , in these two verses , the promulgation of the new law , the law of grace , of Christ , which leads us indeed by the spirit of it into a spirituall life of glory , and salvation . This ministration is said to be glorious by the promulgation of it by Christ the sonne of God , next by the coming of the Holy Ghost like a whirlwind in fiery tongues , confirming the Apostles in grace , teaching them all truth , giving them the gift of prophecie , of severall tongues ; as also the two last were given visibly to Christians in baptisme in the primitive Church , as 1 Cor. 14.26 . we may see ; and even now graces , gifts , and virtues are in baptisme given invisibly to all Christians .

The Application .

1. THe Apostle , in this Epistle , teacheth three principall things : the first , how frail men are of themselves , and that they can do nothing at all by their own power which is able to merit grace here , much lesse glory in the next world . The second , how by degrees of the two Laws God brought these unapt men laudibly to serve his Divine Majesty . The third , how these two laws differ both in their manner of delivery , and in their finall ends which they were to bring frail man unto .

2. Stay then beloved , this abstract of the Text premised , and set before the eyes of our marching charity through the desert of this world ; what is her office now , but that first she do walk warily , not onely in regard of her own frailty , but of the multitude of ambuscadoes laid in her way by the common enemy : next , that she give God thanks he hath betterr'd her condition now , from what it was in our forefathers dayes : and lastly , that she do remember , 't is not onely present grace she is to beg , but future glory ; as if God had not made this world beautifull , nor rich enough for his beloved , but valued her alone above all the treasure of the earth , and beauty of the universe , to the end she might prize his promises unto her ( yet to come ) above all that he had here bestowed upon her already , and consequently cast her eyes off all the vanity of present objects , and fix both them , and all her hopes upon the better expectation she is in .

3. Thus farre assuredly we hit the Churches aim in giving us the present Text to square our actions by . It remains that we conclude , These greater promises require a present vigilance to keep this law of grace , that is but as 〈◊〉 little key to open heavens widest gates put in our hands ; which key , if it be broken , will not let us in ; nor can we break it if we keep it close with in our hearts , or hang it as a jewell in our ears , and hearken unto nothing else but what this law commands ; or if we fix it still before our eyes , as the lantern that must light us through the darksome wayes we are to passe , lest losing sight thereof , we do not onely lose our way , but lose our selves indeed , by falling into such offences as the law forbids , not slightly neither , but under pain of forfeiture of all we can expect to make us ever happy .

Which mischief that we may prevent , we fitly pray as above .

The Gospel . Luke 10. v. 23. &c.

23 And turning to his disciples he said , blessed are the eyes that see the things which you see .

24 For I say unto you that many Prophets , and Kings desired to see things that you see , and saw them not ; and to hear the things that you hear , and heard them not .

25 And behold a certain Lawyer stood up tempting him , and saying , Master , what shall I do to possesse eternall life ?

26 But he said to him , in the Law what is written ? how readest thou ?

27 He answering said ; Thou shalt love the Lord thy God with thy whole heart , and with thy whole soul ▪ and with all thy strength , and with all thy mind , and thy neighbour as thy self .

28 And he said to him , thou hast answered right , Do this and thou shalt live .

29 But he , desirous to justifie himself , said to Jesus , and who is my neighbour ?

30 And Jesus taking it said ; A certain man went down from Jerusalem into Jericho , and fell among thieves , who also spoiled him , and giving him many wounds , went away leaving him half dead .

31 And it chanced that a certain Priest went down the same way , and seeing him passed by .

32 In like manner also a Levite when he was near the place , and saw him , passed by .

33 But a certain Samaritan going his journey came near unto him , and seeing him was moved with mercy .

34 And going unto him bound his wounds , pouring in oil , and w●ne , and setting him upon his own beast , brought him into an Inn , and took care of him .

35 And the next day he took forth two pence , and gave to the host , and said ; have care of him , and whatsoever thou shalt supererogate I at my return will repay thee .

36 Which of those three in thy opinion was neighbour to him that fell among thieves ?

37 But he said he that had mercy upon him : and Jesus said to him , go , and do thou in like manner .

The Explication .

23. 24. That is the works , and person of the living God , of the Messias , so long being foretold , so longed for to be seen , so hoped in : and this is the sense of these two first verses .

25. This Lawyer is therefore said to tempt him , because he did not ask with a sincere desire to know what to do for gaining heaven ; but rather to entrap him , if he had said any thing contrary to the Law of Moyses , by venting or abetting a new doctrine of his own .

26. See how in this verse Christ frustrates the Lawyers plot , referring him to the written Law , contrary to the Doctours expectation .

27. In this verse is grounded the Catholick doctrine that the Law is observeable , against Hereticks who say it is impossible to be kept . Not that the love here commanded is either to be extensive , or intensive , but onely comparative , final , and appretiative , that is , nothing ought by us to be loved better then God , more finally then God , nor more dearly , or appretiatively . By the heart , soul , and mind is here explicated the whole Will of man applyed to the love of God . By strength is explicated here his endeavours , and forces used to shew this love in all his actions . By loving our neighbour as our selves , is not understood as well as our selves , for a man may lawfully love himself better then his neighbour , but yet so as withal he is bound to love his neighbour too ; and self-love is not so much commanded , as presumed , because it is natural , but the love of our neighbour is an absolute command , because our neighbour is as dear to God as we , and was created by him as we are , redeemed by him as we are , and so must be beloved by us because he is as well beloved of God as we , if not better , and if he be a better Christian sure enough he is better beloved .

28. Here our Saviour caught the Doctour , who thought to have entrapped him , by telling him the keeping of this Law is the way to live everlastingly ; but the Doctour expected Christ would have contradicted the Law , and not have confirmed , or bound him to keep it ; which therefore he did bind him to , because it was a Law of love , not of ceremony , as those other lawes were which Christ abrogated .

29. By justifying himself is here understood a huge pride in this Doctour , as who should say , he was so just a keeper of the Law , and so just thereby , that he did not think he had his fellow in justice , or any neighbour like to himself ; and so he demanded of Christ to know who was his neighbour , who so just as he , who to be compared with him .

30. By these words Jesus taking it , is intimated Jesus understood the latent pride of the man ; and so in the following parable undertook to confound him , and make him answer himself , by finding that no man in misery is to be rejected by those who are in prosperity ; but that the way to make a man in prosperity as good as another in misery , is to commiserate his case , and to relieve his wants who is in need , not to neglect , or scorn him , as it seems the Lawyer did all others besides himself , whilest he thought no man so just as he was . True , by the word tempting , ( as above ) it is evident this was first the sense of the Lawyer , till afterwards ( as some say ) he found by his conversation with our Saviour , that his own heart was changed from malicious to religious . If so , the sense is sound that sayes really the Lawyer desired to become just ; and did not then ( as formerly ) think he was so , but with a real desire of becoming so ask Christ who was his neighbour , that he might love him as he did himself . And this stands with reason , because the Jewes held none for their neighbours but vertuous people of their own Nation , so they thought it a vertue to hate a sinful Jew , or a Gentile ; but our Saviour reduced them from this errour by the following parable , wherein he made the Jewish Lawyer see the Samaritan was the Jewes neighbour , if he did love him , and relieve him in his wants , and that Christian perfection extended even to the love of enemies . Where note , that our Saviour takes hold of the dangerous passage that was between Jerusalem and Jericho , because none could passe almost without danger of being rob'd , stript , wounded , and many times slain . By this man half-slain is understood the state of man corrupted by the fall of Adam , whose understanding , and free will remain , but so as a man half dead is said to live in respect of another in full health , and vigour of body .

31. 32. This is understood a chance to man , but a true providence in respect of God , who therefore ordained those passengers should go by , that some of them might relieve the wounded man . But by this act of the Priest , and Levite , we are instructed how little inward vertue was in the Ministers of the Church under the old Law , all their sanctity consisting in outward ceremony , and having no acquaintance with internal sincerity , or charity , so as disdaining they went off from him whom they found in misery , in the way they were to passe .

33. By the Samaritan is here figured Christ the perfect Priest of the perfect new Law , and light of the Gospel . He therefore goes not off , blancheth not from the man in misery , but comes near him , and hath pity on him .

34. By the oyl , and wine , understand the Sacraments of the new Law made as salves to cure the sore of sin : which yet literally may be taken for the Samaritans provision in his journey . By his own beast may here be understood the humanity of Christ , taking upon his back all our sins to ease us of the burthen .

35. By the two pence given the hoste may be understood the Sacrament of the Eucharist , consisting of two natures in Christ , Divine , and humane . The hoste may signifie the Deacon , or the Priest of the new Law , or the Priest assisting the Bishop in administration of the holy Eucharist . By what he should supererogate is here understood what he should spend in cure of this man above the two pence held sufficient , he would repay : and here is grounded the Catholick doctrine of works of supererogation , which Hereticks allow not of . And by this Parable is insinuated , that what the old Law had not power to do for recovery of the wounds in corrupted nature , the new Law , by way of the Priests , and Sacraments thereof is sufficient for , and so can save even all the corrupted seed of Adam by the virtue they have from the passion of our Saviour Jesus Christ .

36. Christ doth not intend to ask which of these was neighbour to the wounded man ; for all men are truly neighbours each to other ; but onely which behaved himself like a neighbour .

37. Here you see Christ by a question makes the Doctour be his own instructer ; commends his answer , and tells him , if he will be saved he must not onely know , but do the law of charity ; and this whilest he bids him do to all men as the Samaritan did to the Jew ; to enemy as well as friend , to bad as well as good Christians , if the bad one be in misery . Thus Christ hath made curiosity the cause of sincerity , and dissimulation the cause of truth in this entrapping Lawyer ; and no marvail , since he alone is able to cull good out of bad .

The Application .

1. THis dayes Epistle taught us a due regard to the Law of God , least breaking it we loose the hopes of heaven , and all the expectation of the happy promises God made to those who keep his holy Law . This Gospel tells us now how to keep that Law : By loving our neighbour as we love our selves : by loving him for that dear Jesus sake to whom he is probably much more dear then we , as happily offending God lesse , however most displeasing us , who are still lesse pleased with others , when we our selves do most displease the heavenly Majesty . So 't is not indeed what others do to us that ought to trouble us , but our omitting that we ought to do to please Almighty God , and purchase heaven by keeping of his holy Lawes : which then our Saviour sayes are kept , when we are loving and charitable to our neighbours , for the love we bear to God : so the Gospel ends ; Do this and live : Live eternally , live in the happy fruition of all the vaste promises God made to those that love him thus .

2. But we have yet a better pattern of our duty then what Jesus bid the Doctour of the Law take to secure him of this happinesse , the charitable Samaritan . We have our dearest Lord , our Blessed Saviour Jesus here , not onely the giver , but the keeper of this his Law ; least we should argue our impossibility to keep the same ; when we see at how dear a rate he kept it , how he so loved us , as he laid his life down for a testimony of his love , and gave us grace to do the like , as the onely means of doing it . Nor had the end ( our glory ) been otherwayes atchieveable , then by the meanes unto it , ( his holy grace : ) so he that would our happy end , must will us the meanes to compasse it ; this followes naturally , and is therefore in the rule of grace undeniable , nature being ever perfected by grace . Hear how he sayes himself , Blessed are the eyes that see the things you see , &c. and to the rest of those things ( which the Explication enumerates ) we may avowably here adde this for one , their seeing Jesus give his life for an example to us , of valuing his love at as dear a rate as he did our loves when he dy'd to gain them .

3. Yes , yes beloved , this is the full scope of the Gospel , and ought to be the aym of our actions while we read it ; so we may hope that he whose bounty gives us Faith to believe him , charity to love him , and hope to enjoy him , will mercifully give us grace so to fulfill the condition of his Lawes ( whereunto his promises are annexed ) that we need not fear to obtain What to day we beg in the Prayer above , the running without offence in to the possession of those promises , which they that do offend cannot obtain , and those that love , can never loose by offending , whilest they love . So that onely love is the easie rule we are to be happy by for ever : as was hinted before in the Illustration .

On the thirteenth Sunday after Pentecost . The Antiphon . Luk. 7.15 .

BVt one of them , when he saw that he was made clean , returned again with a loud voyce , magnifying God .

Vers . Let my prayer , &c.

Resp. Even as Incense , &c.

The Prayer .

ALmighty , and everlasting God , give unto us the encrease of faith , hope , and charity ; and that we may deserve to obtain what thou doest promise , make us love what thou doest command .

The Illustration .

HEere 's a Prayer that in one word of it richly containes all the doctrine of this day , and indeed all the main point of the differential doctrine between the Roman Catholick Church , and her antagonists , especially the Hereticks of this time ; who deny good works to be necessary to mans salvation , and will have no more then faith alone required on our parts , pretending , the work of our salvation is already finished by the passion of our Lord , if we do but believe as much . It is otherwise with us : for here we pray not onely for other acts of virtue , namely , hope , and charitie ; but even for our own increase of faith , as well as for increase in other good works , which as they are all rooted in these three Theologicall virtues , so are they contained in them as the tree is contained in the root thereof , or rather in the seed that runs to root the better to support the tree . That then we may pray as well to the bettering of our understandings , as to the perfecting our wills in the service of Almighty God , know , beloved , holy Church to day instructs us in this Prayer to beg increase of all good works , eminentially included in the three Theologicall virtues above mentioned ; and doth further declare , that by this increase it is , we may deserve to obtain as much as God Almightie hath pleased to promise us , ( which is no lesse then his heavenly glory ) especially if we can by our increase in virtue arrive as well to love , as to do what God commands ; that is to say in other termes , if we so love God , as for his sake we can also love the things commanded though never so contrary to our liking ; for then we Saint our selves indeed when thus we love . And why ? because where sinne is not in man , sanctitie will be undoubtedly ; as it was in S. Marie Magdalene , who then was even canonized by our Lord himself when he declared , Many sinnes were forgiven her because she loved much , Luke 7.47 . And by many we understand all , for God never doth his works to halses but leaves them ever perfectly compleat . And having thus evinced the veritie of this glosse out of the letter of the Prayer , let us further see how the Canon of the Churches service is harmonious , by the musicke of her Prayer to day , which is therefore best because it is throughout three parts in one . Nay , if I said the whole Epistle , Gospel , and the Prayer to boot were all contained in the word increase , perhaps I should not erre ; for if we but apply that word unto the things wherein we beg increase , the work is done , the cabinet of rich connection by that key is open to the view of the world . But lest some dimmer sighted souls do not perceive as much , it will not be amisse to show the whole Epistle of the day doth run upon the ground-work of the Prayer , while from the first unto the last , it beats upon the faith of Abraham , joyned with the hope of a reward for his obedience , performed with an act of charitie , wherewith he shewed he did deserve the promise of Almighty God because he loved his commandement better then he did his onely sonne Isaack , whom he was ready to sacricrifice , to show how truely he did love the said command . Compare this now unto the Prayer , and see what can be more desired to make the harmony compleat . Yet further look upon the Fathers expositions of the last verse in this Epistle as you see below , and then say if the glosse I made above be other then Expositours allow . As for the Gospell , t is alike concording with the Prayer , if we believe the Fathers of the Church expound the saving faith aright , wherewith it ends , when they declare , this faith was saving to the cured Samaritan , because it was accompanied with his good works , namely , with his hope of cure ; when in that hope he paid obedience unto Christ saying , go shew your selves unto the Priest , for the Text sayes after , and it came to passe as they went they were made clean ; and lastly , by his gratitude , returning to give thanks for the cure : which acts of other virtues , obedience , and gratitude made manifest his charitie , since they were good works growing out of that root ; and since by this action of gratitude we see the Samaritan shewed an increase of Faith , Hope , and Charity in him , upon his spirituall conversion wrought together with his corporall cure , the Church with all the reason in the world prayes to day for increase of the like virtues , and thus adapts the Prayer unto the preaching parts of this dayes service so exactly well , as we may freely say the spirit of the Epistle , and Gospel is as it were eminentially contained in the Prayer above .

The Epistle . Galat. 3. v. 16. &c.

16 Brethren , to Abraham were the said promises , and to his seed : he saith not and to seeds , as in many , but as in one , and to thy seed which is Christ .

17 And this I say , the Testament being confirmed of God , the Law which was made after foure hundred and thirty years , maketh not void to frustrate the promise .

18 For if the inheritance be of the Law , now not of promise , but God gave it to Abraham by promise .

19 Why was the Law then ? It was put for transgressours untill the seed came to whom he had promised ; ordained by Angels in the hand of a Mediatour .

20 And a Mediatour is not of one , but God is one .

21 Was the Law then against the promises of God ? God forbid . For if there had been a Law given that could justifie , undoubtedly justice should be of the Law .

22 But the Scripture hath concluded all things under sinne , that the promise by the faith of Jesus Christ might be given to them that believe .

The Explication .

16. IN recompense of his faith were these promises made to Abraham , which are read Gen. 22. &c. Nay even of Isaac himself , whom his Father Abraham obediently sacrificed , would Christ descend , that so in Abrahams seed the promises might be made good . Yet this seed is not to be understood Isaac , but Christ of Abraham by Isaac lineally descending . Note , these promises were not made so to Abraham as to fall upon his person , but upon the person of his seed , Christ Jesus ; for in him indeed were all the promises truly performed which were made to Abraham , since by believing in Christ we are all saved , not by any merits of Abraham . So Abrahams seed or posteritie is not here taken collectively , as importing many , but as importing one onely branch of the said posterity , namely , Jesus Christ .

17. Since it was said before v. 15. mans will , and testament is not to be broken , much lesse that Testament which is confirmed by God himself , which were these promises to Abraham ; no , they are not violable by any Law , lesse by a Law subsequent thereunto , as by the Law of Moses which was 430 years after these promises to Abraham .

18. Hence it is evident , Abrahams seed did not inherit these benedictions by virtue of the Law , which was delivered to Moyses on the mount Sinai 430 years after God had made the promise of these benedictions , as if that Law were giving life , or saving souls ; but by virtue of the promise made before the Law of Moyses was written . So that our salvation flowes out of the faith we have in Christ to whom the promises were made that by his person , being the seed of Abraham , all men should be made happy . For this promise involves the faith of Christ as the means to save us , so doth not the Law of Moyses , rehearsing onely the said promise .

19. This question is of difficulty , the premises in the precedent verses considered : yet it is evident the Law here mentioned was not saving , but rather to terrifie the transgressours , and to declare their transgressions , then to save them ; for neither was there time yet or place for a saving Law , since the Saviour of the world was not come ; so this was at most but a middle Law between that of nature before it , and this of grace following of it , which we now enjoy , and so it was adapted as to a middle use , to civilize rather then to save men , who even in the time of this law were not savd by virtue of it , but by virtue of Faith , & Hope in Christ who was to come after this law , and who was prefigured by it . So S. Paul speaks plainly when he sayes in this vers , this law was made but for transgressors untill the seed of promise , that is , untill Christ should come . In the following words , ordained by Angels , is insinuated the Catholick Doctrine , telling us this Law was written ▪ and delivered by Angels , or Gods Embassadours , not by God immediately ; and so like Embassadours they use his name , and speak in his person whom they personate , that is in Gods Name ; whence it is , that part of this Law which was confirmed by Jesus Christ , comes elevated or dignified unto us by the dignitie of the deliverer , the Sonne of God himself , not onely an Angel . By the hand of a Mediatour is understood the person of him that did then mediate between God , and the People of Israel , namely Moyses , into whose hand the Law was given . For since a Mediatour must be a party placed between two , and partaking of both sides , here Mediatour must not be understood of Christ , who was not then in being as man , but onely his Deitie had being , his Humanitie had it not . Nor is Christ called our mediatour as God onely , but as God , and man : for as God he partakes of the dignitie , and authoritie of his Mediatourship ; as Man he exerciseth the works , and merits of a Mediatour . Besides , the Angel is said here , to use the hand of the Mediatour to deliver the Law by , but that was Moyses hand , so in this place he must be understood to be the Mediatour .

20. This verse again confirms what was said in the former , that Moyses is spoken of for Mediatour , as distinguished from God , whilest the Apostle sayes , a Mediatour is not of one ; so Moyses was not of one side onely , but of Gods , and the Jews , or rather Gods chosen people the children of Israel . So Mediatour is not taken here for Christ as mediating between God , and Christians , or all Nations , but as Moyses mediating between God , and the Jews onely , a particular nation ; for this mediation was not to salvation , since that was Christs , and could be none others , because he could both plead as man , and forgive as God . This is yet cleared more by the following words , saying , God is one , and so could not be the Mediatour here mentioned which was Moyses , for God had not then put on humane nature to render him of a double consideration , or concern , but onely was one creating , not mediating God which must be man too . So that the true sense of this place is , God , who is one , then made Moyses Mediatour between him , and the Jews , and since made Christ Mediatour between him , and all the Nations of the world . Wherefore that law of Moyses was rather an usher to Christ his law , then a fulfiller of the promises made to Abraham , for they were onely fulfilled by Christ , and his holy Gospel , being the means as well to save , as to govern men ; whereas Moyses his law could onely govern them , but their salvation had root in the following law of Christ , who had power as God to abrogate what he pleased of Moyses law , and to confirm what he pleased thereof , and to make what new law best liked himself , as he did when he made our saving law of the Gospel . To conclude , these words , God is one , import the Saviour of the Jews was not Moyses , but even that one God who also saveth all other Nations ; and therefore he is emphatically called here one God , that is to say one Saviour .

21. This verse onely reduplicates the former senses , and sayes that neither the law of Moyses was against the promises of God made to Abraham , nor yet was it that law which did , or could justifie the people , but that it was as it were a stay or prop ( a pedagogue indeed as follows v. 24. of this chapter ) unto them to keep them in aw , and order untill Christ came , in whom the promises made to Abraham were to be performed , and he coming the pedagogue of Moses law was to cease at his pleasure .

22. By the Scripture concluding all things under sin , is here understood Moyses his written law , which then was , and still is called the Scripture even to this day : yet by this concluding is not understood the Scripture orders sinne to be , but onely , that ( this Scripture notwithstanding ) all men then living lay under the yoke of sinne , and were not by virtue of that Scripture freed from this yoke , but by Jesus Christ , in whose person ( and not in Moyses law ) did consist our justification , promised to Abrahams seed , that was to Christ Jesus . Note here , the promises said to be given to those that believe , do not exempt from good works , nor make faith alone ( even in Jesus Christ ) without works to be saving ; but such a faith onely saves which works by charity .

The Application .

1. THe scope of this Epistle is , to tell us with how ample a reward Almighty God did recompence the obedience of Abraham , in being ready to sacrifice his onely sonne Isaac according as he was commanded by the Authour of life : Namely , with such a blessing upon his seed , as should bring a benediction upon the whole seed of Adam , all mankind : So that since the first root of all mans misery was Adams disobedience in a triviall thing , an apple , therefore God was pleased to take an occasion of making Abrahams obedience in a weighty thing the apple of his eye , his onely Joy , the rise of all mans happinesse ; not that Abrahams obedience , did satisfie God for Adams disobedience , but that the sonne of God who was to satisfie the Divine Justice for this sinne , did please to take that first mans flesh upon him , who first by his obedience taught man the way to keep the law of God , by doing his commands .

2. And certainly it was with deep designe Almighty God delayed his promise unto Abraham four hundred and thirty years before he was pleased to make a beginning of performance , in giving by Moyses a Law to lawlesse man ; and by that Law to try the children of Abraham the Jews , before he gave a better Law to them , and all the world besides , by Jesus Christ . The design we may both piously and profitably presume was as well to prove the faith and hope of Abraham , as his obedience and his love were proved in the sacrificing little Isaac . For probably there passed not one minute of time over Abrahams head , nor over the heads of his posterity , wherein they did not give themselves an infinite content in thinking on the goodnesse , and on the veracity of God , that surely he would not fail to verifie his promises which he had graciously made unto them : the frequent memory we find in holy Writ , and the gladsomenesse wherewith the mention is made of these promises testifie as much ; and consequently prove Abrahams whole life time was in a manner one continued act of faith , and hope , in the Messias to come .

3. O beloved ! how can we read this Text , and not be animated to an imitation of like acts of virtue , of like obedience to so sweet a Law as we enjoy , when all the end thereof is felicity without an end ! Or if we cannot think our selves so much concerned as Abraham , who had as we the comfort of having concurr'd to the salvation of all mankind , as of himself ; at least let us not come short of Abrahams posterity , of the Jews ; see how they boast here , how they vaunt themselves thence the sole people of Almighty God , because they were descended but from Abraham : When did the cease to glory in the promises made of Jesus but to come ; and that ( as they thought ) to make them onely rich , onely honourable here on earth , onely temporally happy ? whereas we Christians know he is actually come , hath left us rich here in grace , and made us sure of heavenly honour , of eternall felicity , and of greater riches yet in glory , if we be not defective to our selves . O how should our whole lives be one act of faith , one act of hope , one act of charity , one continuall indeavour to prove all this , by a perpetuall obedience to the Law of Christ , from whom we are extracted in a righter line then the Jews yet were descended from Abraham , since their naturall conception was in sinne our supernaturall adoption is in grace !

What need we more ? say but the Churches prayer upon this holy Text , and see by that what Christians should be at , according to the will of holy Church , and that 's the will of God no doubt . Say then that prayer , beloved , and do as you pray , so shall you be the Christians Christ desires .

The Gospel . Luke 17. v. 11.

11 And it came to passe as he went unto Jerusalem he passed through the midst of Samaria , and Galilee .

12 And when he entred into a certain town there met him ten men that were lepers who stood afarre off .

13 And they lifted up their voice , saying ; Jesus , master , have mercy upon us .

14 Whom as he saw , he said go , shew your selves to the Priests , and it came to passe as they went they were made clean .

15 And one of them as he saw that he was made clean , went back with a loud voice magnifying God .

16 And he fell on his face before his feet giving thanks ; and this was a Samaritan .

17 And Jesus answering said , were not ten made clean ? and where are the nine ?

18 There was not found that returned , and gave glory to God but this stranger .

19 And he said to him , arise , go thy wayes , because thy faith hath made thee safe .

The Explication .

11. HE was then going from Cesarea to Jerusalem , to the feast of the Tabernacles , and was willing to passe by Samaria , and Galilee : ( the right way indeed he was to go , yet ) he went that way with speciall zeal to requite the discourtesie he received in being cast out of a village in that countrey , and ill used after a cure he did upon one of that countrey men , a Samaritan ; shewing us by this , an example to requite evil turns with good offices .

12. When he entred : ( as he was entring ) for lepers use to sit without the gates of towns , and castles still , as infected people not admitted to mix with the sound ; and it was a noted penaltie inflicted on the people that the legall infirmity should be catching , and infecting by the touch of a leper : besides leprosie is a type of sinne , especially of concupiscence , heresie , and other notorious vices . They stood afarre off , ( as the custome was ) that passengers might go by without danger of their contagious breaths : And the reason why among nine Jewish lepers one Samaritan stood admitted , was because the common contagion of the disease made those two Nations ( otherwise refusing each others companies ) to cohabit together .

13. They must speak aloud to be heard at a distance . By the word voice understand their common , and unanimous consent to beg cure of Christ : And note , they call him here rather Master , then Doctour , to argue they sought not so much his doctrine , as his power , for in that they confided what ere they thought of the other ; they took him to be as powerfull almost as God , and so besought him to command away their leprosie by his power , and by his command to shew his mercy to them .

14. Whom as he saw , This shows Gods promptitude to do us good as soon as he but sees our necessities : he bid them go show themselves to the Priests , because no cured leper could be restored to the society of other men unlesse he had the testimony of the Priests to declare that he was cured ; so though Christ sent them to the Priests for this cause to observe the Law as Levit. 24. was prescribed , yet withall he did it to let the Priests see the miracle was done by him , because they were cured before they came at the Priests , even indeed as soon as they obeyed his voice , saying , go show your selves , &c. Now mystically they were bid go to the Priests , to declare that in the new law there is no cure from the leprosie of sinne , but by confessing it to the Priests ; and though contrition be never so great , able to save without confession , yet by this place we ground that there must be at least a desire , or an indeavour to confesse if it be possible .

15. That of ten there went but one back to give Christ thanks , argues the generality of men to be ingratefull unto God , though he be never so beneficiall to them .

16. That this one came in so humble a manner , as to fall at Christ his feet , being a Samaritan , and so abhorring all Jews , made the miracle the greater ; when thereby it appeared how much the grace of God shined in this man , who by Nation a Samaritan , hating Jesus that was a Jew , yet by obligation became his captive , and laid himself at his feet . Again , it argues the conversion of Gentiles is more perfect then that of Jews , since nine Jewish lepers shewed no gratitude to Christ their own countrey-man , whilst a mere stranger , a Samaritan expressed a most gratefull heart for the favour of his corporall cure , and of his mysticall conversion .

17. This verse argues Christ was sensible of the Jewish ingratitude , which act of theirs made the gratitude of the Samaritan more pleasing to him , and more remarkable to the world ; but these that came not back declared they were transported with self-interest , at the joy they had to be restored to the commerce of men , and so neglected their religious repair to God .

18. It had indeed been a glory to God to give thanks to Christ who was God , and man : and as it was Gods miracle wrought by Christ , so the glory was due to God , and not arrogated by Christ to himself ; whose wonder was not that they forbore to give him thanks , but that they neglected to glorifie God by returning to him , as the forreiner , the Samaritan did .

19. Jesus did not say unto him , arise , and go hence out of the company of the Jews being a Samaritan ; but go and be , for thy gratitude to me , gratefull unto my people , converse with them as a native ; ( forreiner though thou art ) to show that union of faith makes amitie amongst all Nations , for by admitting him into the company of the Jews he declared his faith , and theirs were one . And when he told him his faith had saved him , that is , had not onely cured his corporall leprosie , but his spirituall infidelity , he meant that his faith had cooperated towards his cure , and salvation , namely by his going ( as he was bid ) to the Priests , in hope of cure by that obedience . So though the miracle were indeed wrought by God , yet it was ( as we may say ) merited by an obedient faith ; and so Christ lessening his own power , to teach us humility , exalts the Samaritans virtue , to wit , his faith , whilst he proclaims it saving to him as being accompanied with good works , to wit the acts of obedience , and gratitude . See still faith and works go hand in hand to render each other saving to our souls .

The Application .

1. THe Illustration and Explication above may ease us in part of amplifying on the Application here , further then to let us know the gratitude that should accompany our Christian faith , our hope , our charity , when we see how specially it is by Christ observed in this Samaritan ; how in that observation recommended unto all that read the story of it , and in reading see the root of all Religion to be faith , since unto that our Saviour attributes the cure of this Samaritan , and of the other nine ungratefull Jews , for they were cured by Faith as well as he , though for want of charity they were not so gratefull as he was , to come and render thanks for being cured .

2. Hence we see , no single virtue is enough to Saint a soul , nor lesse indeed then the three roots of all the other virtues whatsoever , Faith , Hope , and Charitie . For how soever these extensively taken are what virtue else so ere we can imagine , yet they alone intensively produced are sufficient ( absolutely speaking ) to save a soul : that is to say , if on our death bed , when we come to die , we should be troubled what to do , in that no further doing period of our time , it were sufficient then to exercise an act of Faith , an act of Hope , an act of Love to God . Neverthelesse we , whilest we live , ( and can do more ) are also bound to an extensive Faith , and Hope , and Charitie ; that is , to do those other acts of virtue whereunto these three extend themselves ; and that we may do this the better , we are intensively to use these three , which then is done , when we produce them often , and give them an increase intensive , making them stronger every one by being frequently produced .

3. As for the times when these acts ought to flow from Christian souls , ( which are essential unto christian duty ) as there is no time when they are unseasonable , so there are many times when they are of obligation , especially when holy Church obligeth us to saintifie our time by doing homage to Almighty God . So by this account all Sundayes , & Holy dayes require an exercise of these three virtues Theologicall : and consequently all the time of private prayer is to be spent in actual exercise of these , because that prayer is an addresse to God ; as all the time of persecution , that being suffered for Gods sake ; all the time of troubles , for those are caused by sinne against Almighty God , and must have end by saintitie ; so by this account all our life time must be a practice of these virtues , an increase of them indeed , as the onely means to make us saints , to make us capable of God Almighties promises by loving these his easie , his sweet , his saving commandements , which are the continual exercise of these Theologicall virtues whereby we are made capable of his heavenly promises . And least it should be with us as with these nine ungratefull Lepers cured from their Leprosy , which is a type of all sinne whatsoever , but especially of the foulest of all others , Infidelity , Therefore holy Church to day to prevent all sin in her Christian children , and above all the sin of ungratefull infidelitie ) commends unto us the Prayer above , that by often saying this Prayer we may exercise the noblest and most essentiall virtues that belong to Christianitie , and by their increase , make our selves worthie of our Saviours promises to all good Christians .

On the fourteenth Sunday after Pentecost . The Antiphon . Matth. 6. v. 33.

SEek first the Kingdome of God , and his righteousnesse , and all things shall be given you besides .

Vers . Let my prayer , O Lord , &c.

Resp. Even as Incense , &c.

The Prayer .

KEep we beseech thee , O Lord , thy Church with perpetuall propitiation ; and since without thee humane mortalitie faileth , let it alwayes by thy helps be withdrawn from such things as are hurtfull , and directed to those that are saving .

The Illustration .

HOw excellently well is the much of the Epistle , and Gospel contained in the little of this Prayer ! wherein we confesse it is by the perpetuall propitiation of our Saviours passion , ( without which our humane mortality would be alwaies failing ) as the onely help conducing to support us , that we can be withdrawn from the works of the flesh , and directed to walk in the Spirit ; that is to say , taken off from those things which are hurtfull , and directed to those that are saving . And what else is the whole Epistle but an exhortation to leave off the works of the flesh , and to pursue the fruits of the Spirit ? Again , what are the two masters which the Gospel saies we cannot serve at once , but the flesh , and the spirit ? what the drift of all the Gospel , but to dehort from one , and exhort unto the other ? So here Epistle , Prayer , and Gospel speak all one thing , how severall soever the language be of each : and no marvell , because the spirit of Almighty God is able to animate all the creatures of the world ; Act. 17.28 . For it is he in whom we live , are moved , and have being . Now having thus made good our main affair of this work , ( the mutuall connexion of parts in holy Churches service ) it rests onely to elucidate a word or two in the Prayer above , to render the same ( in it self ) perfectly understood . The first is , the perpetuall propitiation wherewith we beg the Church may be kept ; for though above we called that propitiation an effect of our Saviors passion , yet here we must further give a reason why we did so call it , and also why we in the Prayer affirm the same to be a perpetuall effect thereof . Know therefore , it is the effect of his passion , because it is not onely a satisfaction for sinne , but also a pacification of Gods wrath against mankind , who by sinne had provoked Almightie God to a high indignation against the whole race of men : And therefore we call this propitiation perpetuall , because it is infinite in duration , as well as in power of appeasing ; for though it be now above 1651. years since our Saviour did actually suffer , yet the virtue of his suffering is still vigorous , and shall be to the worlds end , because it was the suffering of God as well as of man , and therefore must needs have an eternall operation , that is , be able for all eternity to appease the wrath divine : and in this sense we say the preservation of the world in being , is the continuation of the act whereby it was created , so the preservation of mens souls from the wrath of the heavenly Father , is the continuation of the passion of his sacred Sonne . The next phrase of this Prayer which we are to clear is that , wherein we say without our perpetually propitious Lord Humane mortalitie would fail ; as if there were any other mortalitie then humane that were capable of the benefit of our Saviours passion , of his perpetuall propitiation . Truely no , there is not ; for since it was onely Humane nature that he assumed , ( and by assuming it was pleased to redeem the same ) we say rightly well no other mortalitie was capable of the benefit of this redemption ; not but that other natures are mortall , as all terrestriall creatures are in the very rigour of death , or mortalitie , because they all die by way of corruption ; and if we say the celestiall spirits are mortall too because they may be held to die when they fell from heaven to hell , from the state of grace , to the state of damnation , we shall not speak improperly : and truly the phrase of this Prayer seems to allude to that mortality of the blessed spirits , when therein we are taught to affirm , that our Saviours passion was a propitiation peculiarly provided for the subsistence onely of humane mortalitie , since it was a remedy provided onely to recover ( so often as they chance to fall ) mortall men , and not any other mortall creature besides , either terrestriall , or celestiall : And thus the stile of humane mortalitie is most apposite , because man onely had the happinesse of mercy to be shewed him for his sins , which was a favour never done to any Angel whatsoever ; and this mercy is just the same which this present Prayer avoucheth , begging that our humane mortalitie ( which needs must fail without it ) may have the benefit of our blessed Saviours perpetuall propitiation by the application thereunto of his bitter death , and passion , which will afford it helps to avoid what is hurtfull , and to follow what is saving .

The Epistle . Galat. 5. v. 16. &c.

16 Brethren , I say walk in the spirit , and the lusts of the flesh you shall not accomplish .

17 For the flesh lusteth against the spirit , and the spirit against the flesh , for they are adversaries one to another , that not what things soever you will , these you do .

18 But if you be led by the spirit , you are not under the Law .

19 And the works of the flesh be manifest , which are fornication , uncleannesse , impudicitie , lecherie ,

20 Serving of Idols , witchcrafts , enmities , contentions , emulations , anger , brawles , dissentions , sects ,

21 Envies , murthers , ebrieties , commessations , and such like : as I have foretold , that they who do such things shall not obtaine the Kingdome of Heaven .

22 But the fruit of the spirit is Charitie , Joy , Peace , Patience , Benignitie , Goodnesse , Longanimitie ,

23 Mildnesse , Faith , Modestie , Continence , Chastitie , against such there is no Law .

24 And they that be Christs have crucified their flesh with the vices , and concupiscences .

The Explication .

16. THe summe of all he aimes at in this Epistle is , to advise the Galatians to walk in the spirit , after the dictamen of grace , and not of nature , after the instinct of the holy Ghost , and not of their own corrupted judgements ; and by this mean● he tells them they shall avoid the accomplishment of fleshly desires , how ever they may be tempted therewith .

17. Hence the Manicheans , and some Philosophers held there were two souls in man , one spirituall , the other carnall , this of God , that of the devil . But the Catholick doctrine is otherwise , that by one onely rationall soul in man are performed the operations of vegetative , sensitive , and reasonable souls . Hence we see the reason why some good men sinne , because they do not what they would , what their spirit desires , but what their flesh prevaileth for by a greater desire : And indeed man is made up of these two contraries , to show his life is a perpetuall warfare upon earth between the flesh and the spirit .

18 This verse hath diverse senses ; but the genuine is , if we be so led by the spirit of God , as we doe what the same spirit dictates , then we are not under the Law , ( subject unto it , or guiltie of the breach thereof . ) Not that the Law ceaseth to oblige us , but that we forbear to offend the Law , and so are as it were rather above , then under it , whilest we walke under the Law of the spirit , and in so doing , rather trample it under us , then break the Law ; which is onely made against transgressours , not against the Just , for against those there is no law , ( saith the Apostle by and by ) against those who walk according to the dictamen of the Spirit .

19. By the flesh we are here to understand the concupiscence thereof which leads to the vices afterwards enumerated : namely , fornication , which is properly simple carnal knowledge between man and woman without other circumstances of adultery , rape , incest , or the like . Uncleannesse is properly that mollities , or softnesse ( rather easinesse indeed ) to carnal delight , which causeth single pollution without commixture of two bodies . Impudicity is properly immodest kisses , or touches between two persons . Le●hery is properly any unlawful carnal delight which is extraordinary , and so mortal . This may be called also Lasciviousnesse , which for the excesse transcends and passerh over all the special kinds of lust that are above named , or can be indeed imagined ; and this excesse may be committed even between man , and wife by undue knowledge of one another , or by intemperance even in the due wayes of their mutual knowledge .

20. By this verse enumerating acts of the soul amongst the works of the flesh we are taught , that concupiscence resides as well in the soul , as in the body of man , and was left as a perpetual punishment of Adams sin in b●th parts of humane nature , thereby to shew the whole masse of pure man was corrupted ; not onely every individual of mankind , but every essential part of man , as well his form , as his matter , his soul as his body : ( from which Christ was free , being God as well as Man ) and this punishment may not be unproperly called concupiscence , which is indeed the fewel to the fire of all sort of sins burning perpetually in mankind , and being by concupiscence perpetually fed ; so that concupiscence leades not onely to corporal , but even to spiritual vices , and therefore as well these as others are called works of the flesh , and are here numbred by the Apostle among them ; namely , Idolatry , which is serving false Gods ; Witchcraft , which is working by help of the devil ; Enmity , which is a permanent , and professed breach of friendship ; Contention , which is perverse opposing one another in words , or opinions out of a spirit of contradiction ; Emulation , which is a repining at others well doing ; Anger , which is a height of passion seeking revenge , and this is mortal , or venial , according as it is greater or lesser ; Brawles , which is breach of brotherly charity by giving provoking language ; Dissention , which leades to strife , or war ; Sects , which are all Heretical opinions , or choyce of religions by the conduct of private sense , or spirit , contrary to the known and common doctrine of holy Church .

21. The three first vices mentioned here speak themselves plain enough in their names . Commessations are all riots , or gluttonous excesses in eating or drinking , feasts or banquets ; hereunto are reduced all excesses of wantonnesse at such feasts , as idle songs , and light womens company , or unchaste talk . The close of this verse prohibiting from heaven these who do those works of the flesh above enumerated , is to be understood onely when mortal habit is contracted in all or any of these works , or when any dies in a mortal act of any of these vices .

22. See how contrary the works of the Spirit are to those of the flesh ; and note that the Apostle speaks not here in the same stile as formerly , for he calls corporal deeds works of the flesh , but spiritual acts he calls the fruits of the Spirit ; and why ? because they are more indeed the fruits of the holy Ghost , then of man , and therefore are called fruits rather then works ; though they are the works , or acts of our soul , yet in regard they are done by the vertue of grace , not of nature , hence they are imputed to be rather fruits of the holy Ghost , then acts of our soul , whilest that holy Spirit operates more towards them , then our own soules do , which since Adams fall are still more propense to evil , then to good works . Note , here are principally understood the acts , not the habits of those vertues ; for an act is properly a fruit of the agent , and the chief agent in these being the holy Ghost , they ( though produced by us ) are called the fruits of the Spirit , that is of the Holy Ghost in us . And the first of these is called Charity , as the prime , and principal fruit of the Holy Ghost in us , because it is indeed the highest of all other virtues , insomuch that it partakes in a manner of the Deity it self , since God is called Charity , 1 Joh. 4 8. and therefore this is indeed the main , and special fruit of the Spirit , and all other virtues are not improperly called the fruits of this , because it is this gives life to the soul , and to all her virtues whatsoever : And by this are produced in us these following ; namely . Joy , the fruit indeed of a serene conscience guilty of no adulterate affection to creatures , but ravisht wholly with the pure love of God : Peace , the tranquillity of mind upon the serenity of a conscience not troubled with any horrour of sin , or the least affection thereunto ; which peace of conscience the Apostle magnifies so , that he sayes it surpasseth all sense , and cannot be sufficiently expressed , Philip. 4.7 . so great a fruit this is of charity : and these are the chief internal fruits . Now the external are , Patience , whereby we bear with the provocations of others that attempt to disturb the tranquillity of our minds , by which we neither loose our own , nor disquiet others . Benignity goes further , whilest it not onely bears patiently all external attempts against our internal quiet , but even endeavours to sweeten their asperity who are harsh unto us , to oblige others who would disoblige us , as well as to requite the courtesies we receive from them ; this consists chiefly in a sweetnesse of language , in an evennesse of actions towards all men , and is such as very good men may want unlesse they have the special gift thereof ; and this is the main vertue by which we gain from others the reputation of being Saints . Goodnesse rests not satisfied in doing well for all men , and in all we do , but in declining offence to any , either God , or men : this consists chiefly in ayming to profit our selves , or others , and is therefore esteemed the fountain of utility . Longanimity hath a great share of patience , as if it were a continuation thereof ; yet hath this speciall difference from it , th●t this reports rather to time then persons , and useth the exercise of patience properly upon all diversity , or difference of time past , present , and future ; for that every minute of our lives ought by this virtue to be a patient expecting the good hour of Gods holy will to be done in us , whilest we live , by our sanctification , when we dye , by our salvation .

23. Mildnesse is here understood to be diametrically opposite to anger , or revenge of injuries , and differs by that notion from patience , as also by rendring a man tractable , and flexible to all that is desired , and good to be done . Faith is of two considerations , first , as it is opposite to heresie , and so assenteth to whatsoever is proposed by God , or holy Church to be believed , though never so much above nature ; and this faith is not so properly called a fruit of charity , or of the holy Ghost , as it is indeed the root or first principle of religion : Secondly , as it imports fidelity , or veracity in point of promise , and as it is opposite to fraud , or lying ; and thus it is properly a fruit of the holy Ghost , or of charity , or as it is said here by the Apostle , of the Spirit ; and of this Faith S. Paul sayes , Charity believes all things , 1 Cor. 13. so it consists in a kind of genuine simplicity , by confiding in the veracity of all men , and believing rather then distrusting what they say . Modesty imports an equal temper in all words , and actions , and renders a man well composed , ( for the exteriour of him ) grateful , and acceptable to all men , being an effect of his inward rectitude , or composition . Continency is as it were a militant chastity , and consisteth in the act of resistance to temptation ; so it is rather an imitation , or inchoation of chastity , then chastity it self , which may be perfect when , and where there is no opposition or temptations ; as a man is said to live chaste so long as he sins not carnally , but continent whilest he actua●ly resists temptation to carnality : though this vertue is a kind of transcendent perfection over all mens actions , and thus it is as well a temperance from excesse of meats , as from all other vices : Hence married people may be said to be continent , though not chaste , when they forbear all carnal pleasure but that which is the moderate use of the marriage bed : Chastity consists in an absolute forbearing all carnal pleasure whatsoever , as well that of marriage as not of marriage , and is highly commendable as labouring to bring the body to the simplicity or purity of a spirit , by declining all corporeal commixtion , or impurity . And against these fruits , or the producers of them , there is no law ; that is , they are not forbidden any way , nor punishable by any law at all , but may freely be practised . Which doctrine of the Catholick Church is against that of Sectaries forbidding vowes of chastity , as if they were vowes against the law of nature .

24. This last verse ends the forementioned war between the flesh , and the spirit ; telling us , that those who are truly Christs have by the grace of the Spirit , by the help of the holy Ghost , not onely overcome the flesh , but crucified it too , allayed even all the desires , and concupiscences thereof by works of penance , and mortification ; which is called a spiritual crucifixion , because it imitates the death of our Saviour , who dyed that we might live in spirit , and never dye to him . There are five noted wayes of this crucifying our concupiscences , by feare of hell , by conformity of our will to Gods holy will , by guarding of our senses , by prayer , and by fasting , watching , and almes deeds , or any other mortifications either of mind , or body .

The Application .

1. IT is no marvel if after so deep a root as our Faith took last Sunday , we see to day the same Faith rise with a mighty stemm , a stock of Hope , topt with a gallant Head of charity , and become a dainty Tree , laden with several fruits of all sorts of vertues whatsoeuer ; for the many numbred here in this Epistle are an epitome of all the rest : and indeed however Charity be the best and highest of all vertues , yet she must have the staffe of Hope to rest upon , and the root of Faith to suck the triple breast of the single Deity , the milky mystery of the B. Trinity , or else she is not ripe enough to gather , and be served in as fruit sit for the heavenly Table .

2. But that we may know when she is ripe indeed , see here how she is set against her opposite the flesh , which is a love to sense , but not to soules , to creatures , but not to the Creatour : so the Apostle playes at once the husbandman , the painter , and the Philosopher , whilest he to day gives charity to us full ●ipe , and with her best life colour made by the shadow of the flesh that sets her off , as foyles do beauties , and as two contraries set forth one another : see them both in their several effects in the Explication of the Text above .

3. But because fruits do wither where the grounds are dry , and have not sapp to feed the Roots , therefore S. Paul doth close up his Epistle to day with the Aqueduct of life giving waters to all Christian vertues , our Saviour , and his sacred Passion ; for when he sayes , Those that are of Christ have crucified their flesh with the vices and concupiscence , he must needs conclude , that Christ first overcame this flesh by his Spirit , and that it is by the application of his Passion we are inabled also to do the like , and that without the application of this passion to us perpetually our humane mortality would fail in all her works of charity .

Whence it is holy Church , to ripen her charity and to preserve it for eternity , begs in the Prayer above , that it may by the perpetual propitiation of Christ , ( that is to say , by the continual application of his Passion to us in the sacrifices and Sacraments of holy Church ) be withdrawn from hurtful things , and directed to those which are saving .

The Gospel . Matt. 6. v. 24.

24 No man can serve two Masters : for either he will hate the one , and love the other ; or he will sustain the one , and contemn the other . You cannot serve God , and Mammon .

25 Therefore I say unto you , be not careful for your life , what you shall eat , neither for your body , what rayment you shall put on : is not the life more then the meat , and the body more then the rayment ?

26 Behold the fowles in the ayr , that they sowe not , neither reap they , nor gather into barns , and your heavenly Father feedeth them ; are not you much more of price then they ?

27 And which of you by his caring can adde to his stature one cubit ?

28 And for rayment why are you careful ? consider the Lillies of the field how they grow , they labour not , neither do they spin ;

29 But I say unto you that neither Solomon in all his glory was arrayed as one of these .

30 And if the grasse of the field which to day is and to morrow is cast into the oven ▪ God doth so clothe ; how much more you ? O ye of very small faith !

31 Be not careful therefore , saying , what shall we eat ? or what shall we drink ? or wherewith shall we be covered ?

32 For all these things the heathen doth seek after : for your Father knoweth that you need all these things .

33 Seek therefore first the Kingdome of Heaven , and all these things shall be given you besides .

The Explication .

24. BY serving is here understood loving , and obeying out of love , not serving for hire , since so we may serve many masters . By can is meant can easily : So the text intimates onely a huge difficulty , not an absolute impossibility . That this is the sense the following words prove of hate , and love . Now the next words of sustaining at least argue a possibility , ( though with difficulty ) for to sustain or bear argues a power thereof . The last words of this verse , you cannot serve God , and Mammon , are taken strictly for loving , and obeying ; so thus the Apostle sayes , God and riches are incompatible masters .

25. By careful is here understood anxious , or solicitous : for your life is understood your soul , because by that we live : and we are not to be anxious for our soules sake what we eat , because it doth not eat to keep it self alive , but onely the body . The like anxiety is forbidden even for the body too , how it shall be attired . The following words are Christ his argument from the lesse to the greater ; as who should say , I who have created your souls out of nothing will not fail to give you meat to conserve them and the body in union , and health ; which is to shew us , we shall not want his lesse favour that have had his greater ; so if he give our bodies life , and health , it is not likely he will deny us clothing for our bodies , unlesse we fall to be anxiously solicitous how to clothe our selves , which anxiety is here forbidden , and we are counselled to rely upon Gods providence herein .

26. The same naturall argument flows in all the six following verses : But it is here worthy observation that Christ rather instances in birds then beasts , to shew us , that as they live in the air , off from the earth for most part , so man should have his thoughts in heaven and not in earth , and should expect his food rather from heavenly providence then from earthly solicitude .

27. And as such solicitude were vain , so is it to care what we eat , or how long we protract our lives by curiosity of diet . And this example of a cubit is not improperly brought in , to shew us , that as the due proportion of a man is to be as square or broad , ( when his arms are stretched out ) as he is long from head to foot ; so a soul well proportioned must be solid in virtue , and constant in the pursuit thereof .

28 , 29. As the former verses argued to cast off care of meats , so these two next argue in like manner against anxiety in clothing ; exemplyfying in the delicate attire of Lillies , and of Solomon who by art ( the ape of nature ) had made his attire to be decked with Lillies of most curious needlework , to shew the robes of grace , or nuptiall garments of our souls should be as fragrant , and as pure in Gods sight as Lillies are in ours ; and if they be but so it imports not how our bodies are attired .

30. By adding the low similitude of the grasses beauty after that high , and rich one of the Lillie , and Solomons garments , Christ augments the reason we have to confide in Gods providence towards the meanest of persons , since he is not wanting to adorn the grasse as he doth . By grasse is here understood all plants , at least such as make fuell for ovens , for else in vain had he spoken of putting grasse into the oven , if it had not been that after these fine green plants of the field were cut down , and lost the splendour of their growing state , and served now for nothing but fuell to fire , he had not intended to shew us that if God were so carefull for so small a thing as grasse , and little green plants growing , to adorn them , as he doth ; he would be much more carefull to cloth us with attire sufficient for this life , whom he intends to invest in robes of glory for all eternity . By the close of this verse rebuking our very small faith , is not understood our want of belief in God , but our want of trust , or confidence rather , that he whom we believe to be so infinitely great , and good , can , and will have care of our least necessities .

31. He well subsumes to close his argument , that after all these examples of his solicitude for the meanest creatures , he will not be carelesse of us if we confide in him as we ought to do , for our due supplies both in meat and clothing .

32. This is an excellent argument against the anxiety above , that it is common to heathens ; and therefore no way proper to Christians , who since they know God sees their wants , they ought to referre the supply thereof to his omniscience as God , to his love as father , to his power as King of heaven and earth ; so if he see , and supply not , he is pleased we shall suffer want , and therefore in vain we seek to have that else where which God pleaseth to abridge us of : rather in this case we must be content as the grasse to lose our lustre , then covet to enjoy it when it is designed for feuell to the fire ; so we must live rather content to die poor , then seek to live rich after God will have us die beggars . Note , it is onely excesse of care , or anxious solicitude that we are forbidden , not ordinary diligence in our occasions .

33. By first is here understood chiefly , or principally ; so that we are allowed a secondary care of our temporals , though our main imploy and study must be to get heaven , for that is the Kingdome of God . By Gods justice is here understood those virtues , and good deeds that render us just in the sight of God , and so capable of that heaven we are in the first place to seek , since it was the end for which we were first created . By those things which shall be given us besides are understood things of lesse moment , and consequently which ought to take up lesse of our care , such as are meat , clothes , and other temporalls .

The Application .

1. GOd and Mammon are not so here declared to be the two masters meant who cannot be both served at once , but that we may also take the spirit and the flesh for these two masters : and this the rather , because so the Gospel is more literally suting the Epistle ; and besides , S. Matthew in the following verses of this present Text doth aim directly at the service we pretend unto the flesh , when we neglect our souls to provide for our bodies .

2. And see how , to prevent this poor pretext , our charity is led to day by Providence to shew us , that we cannot any way pretend to corporall duty for excusing us from our spirituall obligations ; since God Almighties Providence is here brought in to furnish us with all things necessary for the body , and so to ease us of that care , and to send us about our main and onely businesse our seeking in the first place the kingdome of heaven , and the justice thereof by the works of charity , ( such as in the Epistle above are enumerated ) and assuring us all things wanting else shall be provided us by his Providence , who never relinquisheth the just man , nor permits his seed to seek their bread ; so if neither for our selves nor for our posterity we need to interrupt our spiritual duties , or to renounce our service to our souls , for any tie we have to serve our bodies , we have no pretence then left at all for our so doing .

3. Yet least we be withdrawn from the saving works of charity , by the hurtfull ones of the flesh which humane frailty would easily incline us to , therefore we are taught upon the reading of this holy Text , To pray as above , alwayes for the help of Christ his perpetuall propitiation ( by the cordiall of his passion ) to relieve our fainting charity withall , in her march to heaven .

On the fifteenth Sunday after Pentecost . The Antiphon . Luk. 7. v. 16.

A Great Prophet is risen amongst us , and because God hath visited his people , &c.

Vers . Let my Prayer , O Lord , &c.

Resp. Even as Incense , &c.

The Prayer .

LEt thy continued mercy , O Lord , both cleanse , and defend thy Church ; and because without thee it cannot stand securely , be it alwayes governed by thy bounty .

The Illustration .

WE heard in the exposition of the last Sundayes prayer , that the perpetuall propitiation ( there begged ) was the continuation of our Saviours passion to be our continuall help in all occasions ; and now that to day we beg to have the mercy of our Lord continued to his Church , we seem but to repeat the same prayer again in a varied phrase . But if we cast our eyes upon the Epistle , and Gospel here below , and observe how the Expositours upon them apply the same , as declaring all the office of Priestly function , and telling us what should be the duty of the people thereupon , we shall soon perceive as well a difference in the substance , as in the phrase , or language of these two prayers : That alluding to the immediate influence of the passion into us , by the personall help which our Saviour affords in the grace he gives us to repent us of our sinnes ; which relating to himself is fitly called his perpetuall propitiation , but reporting to the mediate helps we have from our Saviour by the mediation of his Ministers , the Doctours , Teachers , Preachers , and Priests of holy Church , it is rather stiled his continued mercy towards us ; because it was his mercy that moved him to supply his own personall presence amongst us by the mediation of the Priests , whom in his place he left ( by means of catechising , preaching , and administration of the Sacraments ) to continue his mercy towards us , and by the continuation thereof to cleanse , and defend his holy Church ; cleansed indeed by participation of the Sacraments , defended by the communication of the Priests their functions , sacrifices , and prayers in her behalf ; and yet our holy mother closeth up this Sundayes prayer with an immediate addresse again unto the fountain it self , when she concludes affirming , it is as well his bounty , as his mercy that she subsisteth by , when she professeth she cannot stand securely unlesse she be alwayes governed by his bounty , that is to say , by his holy grace derived unto us through the hands of his Ministers the Priests of holy Church : so that this prayer instructs us whence our helps do flow , and by what hands they are conveyed to us . And requisite it is that we do pray in this sort to day , when the Epistle runs all upon the Priests office to the people , and their putting in practice the Christian doctrine taught them by the Priest ; all which is neatly couched under the spirituality , wherewith the Epistle tells us both are rendred compleat , as signifying , neither the Master , nor the Schollar must sow fleshly seeds , since both must live by spirituall fruits . And for the Gospel we hear the Fathers of the Church avouch it to be a parable alluding to the death of sinne , and life of grace , which is coincident with what the Epistle taught us of sowing spirituall seeds , that might bring forth fruits of grace , of Christ , not fleshly , which produce nothing at all but corruption and death . Since then we have this prayer adjusted to the sense of the Expositours upon the other parts of this dayes service , we make good our designe , as hitherto we did in some one of the latitudes , in the preface of this work , allowable unto this mysticall Theologie .

The Epistle . Galat. 5. and 6. Chap.

Chap. 5. v. 26. If we live in the spirit , in the spirit also let us walk ; let us not be made desirous of vain-glory , provoking one another , envying one another .

Chap. 6. v. 1. Brethren , if a man be preoccupied in any fault , you that are spirituall instruct such a one in the spirit of lenitie , considering thine own self , lest thou also be tempted .

2 Bear ye one anothers burthens , and so you shall fulfill the Law of Christ .

3 For if any man esteem himself to be something where as he is nothing , he seduceth himself .

4 But let every one prove his own work , and so in himself onely shall he have the glory , not in another .

5 And every one shall bear his own burthen .

6 And let him that is catechized in the word communicate to him that catechizeth him , in all goods .

7 Be not deceived , God is not mocked ; for what things a man shall sow those also shall he reap .

8 For any that soweth in his flesh , of the flesh also shall reap corruption ; but he that soweth in the spirit , of the spirit shall reap life everlasting .

9 And doing good let us not fail , for in due time we shall reap not failing .

10 Therefore whilst we have time let us work good to all , but especially to the domesticalls of faith .

The Explication .

26. IF we have internall life of grace , and justice , let us walk justly according to the conduct of that grace , and by no means look back to the wayes of Judaisme , being ( as we are ) Christians ; but let us so farre decline from being vain-glorious , ( as the Jews were ) that we even forbear the desire as well as the act thereof ; much lesse let us vaunt our selves to be better then others , provoking them thereby to anger , or envying , if in any gift they excell us .

1. Note , S. Paul means here such faults as are casually ( and by frailty ) committed , not those that are habituall , or accustomary ; besides , he glanceth here specially at frail relapses to Judaisme ; and such he commands the Galatians to instruct , that is , to reprehend gently , and with lenitie , not rigidly , or severely as obstinate offenders ought to be reprehended ; so besides , he makes not every one a reprehender of his brethren , but those onely that are spirituall , meaning Priests , or Churchmen ; and such reprehension he will have to be in spirit also , not in any vain way . Note , he falls from the plurall to the singular number , left he had else seemed to accuse a whole community of frailty , and of danger to be tempted ; which is indeed incident to single persons , and not handsomely imputed to many .

2. Here he comes to the plurall number again , exhorting us to bear each others burthens , whether they be of naturall disposition , ( not agreeing with our own ) or whether they be diseases , or afflictions laid upon our neighbour , or lastly , and chiefly , even their sinnes we must bear , indeed pardon , conceal , excuse , and ( if we wil perfectly obey this counsell ) even do penance for them by our prayers , fastings , or alms ; and in so doing we shall fulfill the Law of Christ , his command of loving one another ; This is my precept , that you love one another as I have loved you : Joh. 15.12 . but he so loved us as he bore all our sinnes upon his back , and therefore we must be content to help bear those of our neighbours , to imitate the example of our Master .

3. By something is here understood , good , virtuous , or spiritual ; as who should say , if any man doth not follow the precept above of bearing his brothers burthen , let him never think he is , or can be any thing in the sight of God . Observe , the text is so far from esteeming him for some body who is not sweet , and gentle to his brother , as he is not accounted so much as any thing in the sight of God , but is truly as nothing in his eye , and absolutely seduceth , or cheateth himself if he conceiveth otherwise .

4. In this verse we are exhorted to valew our selves onely as we can deserve to be esteemed by Almighty God , where we all know we merit little , or nothing , and not as we may seem to be compared to others . For what availes it a man to see another commit greater sins then himself , if he commit sinne enough to damne him , or at least to render him ungrateful to Almighty God ? And yet nothing more common then for us to flatter our selves that all is well at home , if we see any greater evil in others then in our selves . To seek our glory out of others ignominy is folly : We shall never arrive to eternal glory in the next world , if we do not contrive to be such here within our selves as may deserve the reward of eternal glory , rather for our own good works , then because others have greater bad ones to answer for then we .

5. Note , in the second verse above , the Apostle meant the burthens of the living brethren ; in this , he reports to those of the dead : and in that sense we should each one carry his own burthen before the Tribunal of Christ at the later day , as if our sins were then laid in a knapsack , on our own backs , and each man there to answer onely for his own , unlesse he had made himself also guilty of others sins too , and in such case they become his also . The Reformers mis-understand this place when they alleadge it against purgatory , and will therefore have it needlesse to ease our brethren in purgatory of their burthens by our prayers . Alas ! they are chiefly then objects of our compassions , and may yet find ease by the communion with the Church in prayer , by partaking of the suffrages which the Saints afford them ; but at the later day it will not be so , then is a time for justice , not for mercy .

6. Observe here the practise of catechizing , or teaching Christian doctrine to be as ancient as from the primitive Church in the Apostles dayes . Note , that then also , they who had the happinesse to receive the benefit of being catechized , were exhorted to repend the spiritual courtesie , by temporal rewards of relief to the Apostles . Note lastly , that catechizing was by word of mouth , not by writing performed ; for it was indeed prohibited in those times to commit to writing the mysteries of faith , lest the Infidels should profane them as they came to their view : and yet now what huge force the Reformers put in the Scripture , as if it alone availed , and tradition were nothing worth , whereas both together make up one perfect Record of Christian doctrine .

7. This verse may either be refer'd to that immediate before , or to the fourth above ; as who should say , deceive not your selves by pretending excuses from relieving their temporal wants , who afford you the spiritual helps of Christian doctrine ; so S. Augustine , Theophylactus , and S. Hierome expound this place : or as more generally others expound it , delude not your selves , for you cannot cousen God by shaking off your burthens upon other mens shoulders , you shall bear your own , for God knowes which are yours , and you cannot cousen him ; and thus it reports to the fifth verse as above , let each one bear his own burthen . So the metaphor imports that this life is a husbandry , a time of sowing ; the next is that of reaping , according as we have sowed here , if good works then good reward , if bad then punishment .

8. This verse S. Hierome , and the rest above interpret as they did that of the catechized ; as who should say , if you sow the seed of almes to those that instruct you , you shall reap the reward , the Spirit , that is heaven ; if you sow penury , and relieve them not , you shall receive , or reap corruption . But the common sense is that the fruit of carnality is disease , corruption , death , damnation ; that of spirit , vertue , life everlasting , glory , and salvation .

9. The Apostle here exhorts to a perseverance in doing good , the Priest constantly continuing to teach , the Lay to learn , to relieve his teacher , and to work according as he is taught ; as if incessant reward were not otherwise to be hoped , but for incessant labour . So as we may understand this in two sorts , we shall reap in due time ( in the next world ) if we do not cease our labours in this ; or we shall even in this world reap incessant reward in due time , for our labours here , if we labour constantly , and slack not our zeales , since it is the end that crownes the work either with grace in due time here , or glory in due time in the next world .

10. That is , whilest we have time to sow the seeds of good works , let us do good to all people , Christians , or Heathens ; not onely to those we catechize , though principally to Christians , as being domesticals , and of one house with us , fellow servants in the Church of Christ , the true house of God .

The Application .

1. THe last Sundayes service and this do seem to be almost the same , onely that was a more general Application to all mankind , this to the chosen sort of men , who make up the mystical body of Christ his holy Church . Wherefore S. Paul in this Epistle makes his addresse particularly to the Priests , and Pastours of our soules , from the first verse to the end of the fifth ; at the sixth he begins to tell the sheep their duty to the shepherd , and so continues to the end of the eighth verse ; in the two last verses he concludes with an exhortation to them of perseverance in their Christian duties , bidding them do good to all men whatsoever , but especially to one another , to the domesticals of Faith , to those who have not onely Christ their Father , but do professe his holy Spouse ( the Church ) to be their Mother .

2. We see by the Illustration above that the Priests office to us is double ; the one to cleanse us , by administring the holy Sacraments unto us ; the other to defend us , by preaching , praying , and offering up their daily sacrifices for us . Hence we must conclude , our duty consists in preparing our selves worthily for receiving those Sacraments from the hands of the Priests , lest we incurr the censures of unworthy receivers , no lesse then our own damnation if it be the Sacrament of the holy Altar that we do receive ; and if any other of them , there hangs a curse at least upon all who perform the work of God negligently ; as all unworthy receivers of any Sacraments do , or the negligent hearers of any Sermons , or of Masse , which is the sacrifice as well of the people , as of the Priest : and these are peculiarly indeed the works of God , as being instituted by his sacred Son ; nay more , they are the works of his continued mercy towards us , and so surpasse all other his works whatsoever , because we are told his mercy is above all his works .

3. Hence the Priest is put in mind ( further then in the Explication above ) with what a holy intention , attention , reverence , and zeal of soules he ought to administer any Sacrament ; and also how with the like regards he ought to preach , or offer up his sacrifices , thereby to comply with the trust of Sayntity which both God and man have put into his hands , lest he incurr the odious brand of becoming like the people , so the Priest : for how ever both are sinners to God , yet the Priests are set apart as Saints to the eyes of men , and they peculiarly were those he bade be holy as himself was holy who made them dispensers of the mysteries of God unto the people . Lastly , hence the Lay-men are minded with what humility , reverence , fear , and trembling ; yet with what confidence , comfort , obedience , with what Faith , what hope , what love , with what adoration , with what zeal to God Almighties honour and glory they ought to receive the holy Sacraments , to hear the Word of God , to assist at the sacrifice of Masse , which is not onely a commemoration , but even a renovation , a repetition ( in a mysterious way ) of our Saviours death and passion ; so they are to look upon the Priest going to the Altar with the same devotion as if they did behold our Saviour going to be crucified .

Now that both may do this our holy Mother prayes to day , as above , for that special gift of God , that bounty whereby it is performable , that ardent charity which sets on fire the world of flesh , and makes it flye out into flames of holy love unto his heavenly Majesty ; for by this love it is that the Church militant is govern'd , and by the same love God is glorified for all eternity in his Church Triumphant .

The Gospel . Luk. 7.11 .

11 And it came to passe afterwards he went into a City that is called Naim , and there went with him his disciples , and a very great multitude .

12 And when he came nigh to the gate of the City behold a dead man was carried forth , the onely son of his mother , and she was a widow , and a great multitude of the City with her .

13 Whom when our Lord had seen , being moved with mercy upon her , he said to her , Weep not .

14 And he came near , and touched the Coffin , and they that carried it stood still , and he said , young man , I say to thee , arise .

15 And he that was dead sate up , and began to speak , and he gave him to his mother .

16 And fear took them all , and they magnified God , saying , that a great Prophet is risen among us , and that God hath visited his people .

The Explication .

11. THis was a fair Citie in Galilee within two miles of mount Thabor ; and so had the name of Faire , for Naim imports as much . This made the sadder funerall , and the more gladsome miracle being in so vast , so famous a City , into which so great a multitude , such a train of people followed our Saviour .

12. This seeming chance to man of two such multitudes meeting ( those within , and those without the City ) at the funerall , was designed by God , to render more authenticall the miracle , God thereby more glorified , and Christ the more beloved : though it is to be noted , that the Jews , and Romans too had their burials alwayes out of the Cities , unlesse ( rarely ) for Kings , who were buried in the Citie of Sion , David building a place for that purpose . Note , this onely sonne was also her onely child ; hence the mothers sorrow was greater to lose in him all the whole hopes of her house , being a widdow of note , and so past hopes of more of that family .

13. By saying to her weep not , he shewed his compassion of her sorrow was such , that he meant to take away the cause of her tears by restoring her son to life again ; and so doubtlesse she believed when he bade her weep no more .

14. See how soon the promised comforts of God arrive : immediately as he said to her weep not , he stopt the hearse , and bade the dead corps arise . Elias , Eliseus , and others did pray to raise the dead ; Christ , to shew he was God , raised this young man by command , and not by prayer . Yet observe , he touched the hearse ; no marvel upon the touch of Christ , who was life everlasting , ( as being God ) that temporall life should be restored to the dead body that he touched ; this he did as naturally as a red hot iron burneth straw . So did his flesh ( united to the Word ) give life to a carcasse by virtue of that hypostaticall union .

15. His sitting up , and beginning to speak were indeed true signes of his reviving ; yet Christ was pleased to take him by the hand , and thereby lift him from the hearse , and lead him to his mother , to shew that he was so humble as he would not onely oblige , but even serve his servants : Nor is it any wonder that Christ the King of Heaven and Earth should perform the office of a Courtier by his civility to the noble person of this sad widdow , whom he had graced and comforted by that act of his power .

16. Note , this miracle was a kind of Parable , importing the spirituall death of souls by sinne , and the reviving of the soul again by grace ; though here the widdowes tears were the motive for Christ to reward her , by the restoring her son to life , and withall many souls doubtlesse from the death of infidelitie to the life of Christianitie upon the sight of so celebrated a miracle . That they were all struck with fear , what wonder ? for their guiltie conscience might make them doubt , he who could raise the dead could kill the living as easily if he list ; but seeing he did not so , ( or rather lest he should do so ) they blessed God , and said ( for magnifying here importeth glorifying of him ) he had pleased to visit his people by sending them a great Prophet , for as yet they understood Christ to be no more , and that he was such this very act made them believe , and some doubtlesse concluded he was the long expected Messias , whom they called by the name of the great Prophet for distinction sake . Note , the glosse observes three resuscitations from death to be made by Christ ; the first , that of the daughter of the Archi-synagogue , and that by private prayer in her fathers house none being by : the second , this of the onely sonne of the widdow , whom he raised in publick by a word of command , and by a touch of his hand : the third was that of Lazarus , whom with a perplexitie of prayer and tears he raised , and with loud crying out , Lazarus come forth , as if he were undone if he had him not alive again . The first of these signifies souls dead by mortall sinne of thought , and those therefore were more easily raised , by private prayer ; the second signifies those dead by mortall sin of words , those are yet with more difficultie raised , by command ; the third yet more hardly , by importune prayer , tears , and cries to heaven , as signifying those souls which are dead by mortall sinne of deed , and that reiterated , or habituall unto them .

The Application .

1. ALl Expositours agree , this miracle of raising the dead by a touch of our Saviours holy hand , is a mere figure of his raising souls from the death of mortall sinne to the life of grace by the finger of the holy Ghost , by the gift of his holy grace , his holy Law , which cannot touch a soul , but it must needs enliven it . See the explication of the last verse in the Gospel for more to this purpose .

2. And who can now forbid us piously to thinke this onely sonne of the distressed widdow represents the soul of some one faithfull believer , dead yet for want of charitie , and revived by the tears and prayers of his tender mother the holy Catholick Church ; at whose intercession ( and in contemplation of her tears ) our Saviour Jesus Christ sends down the holy Ghost , to touch the Coffin of this sinners heart with the finger of his grace , with the gift , the flame of Love , and so reviving him first internally , then gives him by the hands of the Priest ( who is Christs Vicar in point of absolution ) into the lap of his mother , externally to live again , that is to say , admitted to the Sacraments , and declared to be a living member , as before his death of mortall sinne , during which time he was not capable of any Sacrament at all , as to the effect , the grace thereof ?

3. To conclude , as reason teaches every man to beware of his own danger by seeing another perish in going such a way before him ; thus holy Church , knowing her Priests , and people are many wayes liable to the snares of the common enemy , and perceiving it is often by the prayers of those that stand , they are raised again who fall , and that this raising is a continuall mercy of Almighty God gratis given , ( even when most earnestly implored ) and that the continuation of this gratuite gift is the onely means by which even all the children of the Church do not fall , all at once into the death of deadly sinne , but are many of them ( while others fall ) inabled to stand securely on their living legs of charitie , and are governed thereby , in every step they make to glory ; Therefore , I say , we are to day bid pray as above , that this charitie , this bountie of our Lord may govern us in all our wayes , and that we may have the cleansing and the defending mercy of God continued over us , lest that failing us , we here fall out of grace , and thereby faile of glory in the world to come .

On the sixteenth Sunday after Pentecost . The Antiphon . Luk. 14.10 .

WHen thou shalt be called to a marriage sit in the lowest place , that he who did invite thee may say unto thee , friend , ascend up higher , and so it shall be a glory unto thee before them that sit there .

Vers . Let my prayer , &c.

Resp. Even as Incense , &c.

The Prayer .

LEt thy grace we beseech thee , O Lord , alwaies go before , and follow us , and make us continually intent unto good works .

The Illustration .

WHat may seem as common in this Prayer to all persons , times , and places , must not hinder it to be a very particular and apposite petition to this present time wherein it is by holy Church put up unto Almighty God ;

purity cannot approach . Tell me , beloved , now what single-souled devotion can compare with this , that being common , is peculiar unto each particular in such a sort , as it there were no more but one man left in all the world , even into his particular necessity would run the whole contents of all these common prayers ; which are not therefore lesse adapted unto every one , because they are the prayers of all the world besides , but rather we are sure our selves had need to say them , when every man alive doth find himself concerned therein . Just thus it is with holy Churches preaching ; admit a million of people be assembled to one sole Preacher in the pulpit , is his Sermon ever the worse because it dynts the soul of every hearer there ? and moves him so , as if the Preacher knew the heart of every auditour he had ? ( whom yet he never saw in all his life , nor knowes him now he sees him ) would any man condemn this Preacher ? No , admire him rather , and in him adore Almighty God , who with one speech could touch the quick of every soul alive . And so it is with holy Churches prayers ; the commoner they are , the more peculiarly they touch each pious persons soul ; if rightly understood , they seem to reach as far as all the preachers of the Church can scrue into a soul , and farther too ; for who so sayes them with a zeal suitable to the Spirit whence they flow , he like a river runs into the sea whence all the waters have their spring , and is not lost although he be● not found , but rather swells to be a sea of spirit , while he falls out of his private devotions into the Ocean of the Churches prayer , and sayes to himself , Matt. 23.23 . These things ought to be done , and those things ought not to be omitted . O Christians ! what a sovereign cure have we to day against the worst contagion in the Church , the spirit of division , of faction ? Say but this prayer devoutly , read but the lessons of the other services of holy Church to day agreeable to this prayer , and I shall hope to hear no more of faction in the Church , of division in the house of the Holy Ghost , of dissention among Roman Catholicks , much lesse amongst the Priests of holy Church , for in them it were a contagion worse then diabolical ; who as they are all Ministers of one onely God , so should they all agree in one , to guide the souls they are to govern in the spirit of peace , and unity , of love , and charity , which they shall never teach better then when they give example of it to their flocks .

The Epistle . Ephes. 4.1 .

1 I therefore , prisoner in our Lord , beseech you that you walk worthy of the vocation in which you are called ;

2 With all humilitie , and mildnesse , with patience supporting one another in charity ▪

3 Carefull to keep the unity of the Spirit in the bond of peace .

4 One body , and one spirit , as you are called in one hope of your vocation :

5 One Lord , one Faith , one Baptisme :

6 One God , and Father of all , which is over all , and by all , and in us all ;

7 Who is blessed world without end , Amen .

The Explication .

1. THe cause why he beseecheth them is , in regard they had the happinesse to be made of Gentiles , Christians , and so equall with the Jewes that were the chosen people of God . He calls himself prisoner in our Lord , because he was in prison for our Lord , for teaching the faith of Christ Walking here is understood living . Note , the word Vocation is of speciall regard , and so imports a speciall obligation they had to comply with their said vocation , which was indeed their conversion from Gentilisme to Christianitie .

2. This verse specifies the eminent marks of Christians from Gentiles ; the one proud , harsh , furious , quarrelsome ; the other therefore , humble , milde , patient , loving ; that so it might appeare a religious change , to come from one contrary to another . Supporting each other imports bearing with each others infirmities : In Charitie , is to say by , or with Charitie repending good for evil .

3. By unitie of spirit is here meant unanimitie , that is , though in bodies divided yet in mind they should be one , and make it their studie so to be , thus to comply with the care thereof commended , if not commanded also . This verse is hugely against all schismaticall division in the Church , receding from the common Doctrine to follow the fancies of private spirits . By the word bond is understood removing private sense in point of religion , for a bond imports a tie between parties , and so abandons singularitie , when it must binde many together in the peace of unanimitie .

4. This verse is exhortatorie , stirring up to be all as one body , and one soul ; that as you are called to one hope of Heaven by this your vocation to Christianitie , so you goe all thither as one man , since the Church is properly called one civill man , while all the Members of it are regulated by one Law of Christ , by one holy Spirit . And indeed Saint Paul useth a huge Art telling us we have all one hope , namely Heaven , thereby to make us tend all one way to the attaining thereof .

5. One Lord , Christ Jesus ; one Faith , that which the Apostles preached ; one Baptisme , that which is given in due matter and forme , applied with due intention , water accompanying these words , I baptize thee in the Name of the Father , and of the Sonne , and of the Holy Ghost , according as holy Church intendeth when this Sacrament is administred .

6. In this verse the Apostle summes up all he said before : As we have but one God who is our common Father , so we must have but one spirit , lest we degenerate from being his children , who will own none but those that are one in him , and one to one another ; all others are bastards , and cannot be brothers because not begotten of him that knowes no division , but consists of unitie , and simplicitie . No , God is above all men by his Majestie , and Deitie ; he is through all things by his power , and efficacie in them , penetrating , and passing through them all as freely as we doe through the Aire ; in all things by his essence , and being in us Christians by his grace which makes us be his children , and by his glory which makes us be his heires . Others understand by this triple division the Apostle means that God the Father is above us all by creation ; God the Sonne by redemption runs through us with the Sea of his passion ; God the Holy Ghost is in us all by his sanctifying grace .

The Application .

1. SAint Paul , being by his imprisonment separated from his Converts the Ephesians , and desirous in litle to send them much counsell how they might walk worthy of the vocation in which they were called , summes up here those virtues that are most necessary for new converted souls . Humilitie , as the foundation whereupon they must build their monuments of a blessed Eternitie , in imitation of Almightie God , who raised all the fabricke of humane salvation upon the Basis of his own abasement . Mildnesse , in testimony they were no more children of wrath and indignation , but of their milde Redeemer , and Saviour Jesus Christ . A charitable Patience ( that is to say , for love of God ) supporting ( bearing with ) one another , as the onely means to keep themselves in favour with Almighty God , whom they hourely much more exasperate then any man can do them . And Unanimitie , as the badge of perfect Christianitie , testifying they are onely true lovers of one another , who are right believers in Jesus Christ .

2. O beloved , it is wonderfull to think how deep a root S. Paul layes here of Christianitie : for whereas he speaks in all the following verses of unitie of body , of spirit , of hope , of our Lord , of faith , of Baptisme , of God &c. he means , our unanimitie must not consist of our being all of one mind with one another , ( for so are many that are not true believers ) but that we ought to be all of one mind with God , who by his sacred Son , and by the holy Ghost hath taught us what that one mind is of his divine Majesty which we should be of ; such a mind , as makes us one thing with him , how ever severall things in our selves ; that is to say , one mysticall body of Christ , animated by one spirit , believing one and the same faith which his sacred Son delivered unto us ; not making our own faith , sutable to our own fancie , and calling that one spirit , because many are of that fancy too : no , no beloved , Christian unanimitie is rooted in the sacred Trinitie , where though there be a multiplicitie of Persons , yet is there a simplicitie of Nature , an unitie of essence , an identitie of Deitie ; not onely because the Three distinct Persons are al of one mind , but because they are one and the same Thing , ( or Beeing rather , since in God there is no composition between the Thing , and the Being thereof , as is in creatures , and so he is more properly called a simple Being , then a simple Thing . ) And therefore all our simplicitie , unitie , or indivisibilitie must have root in him , and not in us : so that the unitie of our spirit , which makes us one mysticall body of Christ , must be derived from the same divine spirit that made God and man one person onely , though consisting of two natures .

3. To conclude , as the essence of the Deitie consisteth in the unitie of the blessed Trinitie , so doth the essence of true Christianitie consist in the unanimitie of Christians ; yet with this difference , that in this life their unitie is rather a communitie then an identitie , and their union properly is a communion , first , with Christ their head , next , with his holy spouse the Church , and lastly , with the Saints , ( as in our Creed we professe ) for by the participation of all their saintities it is that sinners are drawn out of the mire of their iniquities . And as we read 1. Jo. 4. v. 10. Charitie is not in this , as though you have loved God , but because he hath loved you : so we may say of faith , it is not as we square or choose it , but as Christ hath squared it , since we are not his , for our chosing him , but because he hath chosen us : Jo. 15. v. 16. Now because upon this Epistle Preachers are to insist on the communion or union , the unanimitie or unitie of true Christianitie , as the proper difference thereof , making them Saints onely and saved souls , who are true believers , and true lovers as above ; Therefore holy Church to day prayes to be preserved from that which is the poyson , bane , and contagion of Christians , namely division , faction , schisme , heresie , infidelitie , &c. stil●●g these very properly a diabolicall contagion , because the Devill is the authour of them all .

The Gospel . Matt. 22.34 .

34 But the Pharisees hearing that he had put the Sadduces to silence , came together :

35 And one of them a Doctour of Law asked of him tempting ,

36 Master , which is the great Commandement of the Law ?

37 Jesus said unto him , thou shalt love the Lord thy God from thy whole heart , and with thy whole soul , and with thy whole minde .

38 This is the greatest Commandement .

39 And the second is like to this ; Thou shalt love thy neighbour as thy self .

40 On these two Commandements depend the whole Law , and Prophets .

41 And the Pharisees being assembled Jesus asked them ,

42 Saying what is your opinion of Christ ? whose sonne is he ? They say Davids .

43 He saith to them , how then doth David in spirit call him Lord , saying ,

44 The Lord said to my Lord , sit on my right hand , untill I put thine enemies thy fooot-stool to thy foot ?

45 If David therefore call him Lord , how is he his sonne ?

46 And no man could answer him a word , neither durst any man from that day ask him any more .

The Explication .

34. THe Pharisees came with intention to undervalue him , and find him ( as they thought ) ignorant in the Scriptures , so to eclipse the glory he had in silencing the Sadduces , ignorant men in the esteem of the Pharisees .

35. It seems this Doctour came not with any reall intention to entrap our Saviour , ( as the other did , whereof mention is made by S. Mark c. 12. ) but rather blinded the other Pharisees by seeming to ask a question to their entrapping sense , while in truth he did ask it to satisfie his own doubt in point of practicall virtue , as the Sadduces had been satisfied by him in the speculative verity of the resurrection ; for here this Doctour did approve our Saviours answer , and said to him , thou hast answered well indeed .

36. The reason they asked this question was , in regard they much doubted whether the greatest commandment were not that of sacrifice Levit. c. 1. because God seems chiefly honoured thereby . And here the Pharisees absurdly bid children refuse to help their parents , under pretense of offering to God what should relieve their needy parents , as if that cloak of Religion were better then this duty to nature .

37. But Jesus made them see there is no sacrifice so precious in the sight of God as that of our hearts affections ; and so he puts in the first place of commands that precept of charity which bids us love God above all things , with all our heart &c. And the reason hereof is , because there is no precept so extensive as this of love ; whence you see it is expressed by giving all our affections wholly to God . This made S. Bernard bold to say , we must love him beyond all measure , when he sayes , the mean of love to God is to love him without mean or measure .

38. Well is this therefore called the first , and great commandment , because it is so per excellentiam , by excellency , as extending to a kind of infinity , when it puts no mean to our love of God , no end at all , but requires it be for ever that we love him . Hence it is that charity is the Queen of the soul , and life of all virtues , and is indeed above Religion , above sacrifice , because by charity ( which is the love of the soul to God ) sacrifices are commanded to be made as testimonies of her loyalty to God who doth command them .

39. This love of our neighbour is called the second commandment , in order to perfection , not in rank of law ; for there were many laws made before this was declared . By loving our neighbour as our self is understood that we must really , truly , and cordially love him , though not so much as our selves . So by the particle as , is here understood similitude , not identity , or equality of love .

40. Yes , so they depend on these two as all the boughs , and branches of a tree depend on the root thereof ; for the root of all the Law is love of God , and of Gods creatures for Gods sake , not otherwise . ( hence even self-love is not lawfull but as directed to Gods honour , and glory . ) The three Laws of the first table are expressed by love of God , the seven of the second table by love of our neighbour .

41. This aggregation , or assembly of them S. Ma●k observes was in the Temple ; be it where it will , this seems to assert the Doctour who was his first aggressour was either gone , or at least satisfied , and so silenced , for now they all assault him , as if they were not satisfied with him though the Doctour were ; and hence Jesus seems to ground his question in the following verse ;

42. Whereby , in requitall of their tempting him by a subtile question in the Law , which was the chief commandment ? he now undertakes to impart unto them a farre more subtile verity , and more necessary instruction , ( that so he might with good repay evil ) namely , the truth of his being not onely Man , but God , not onely the sonne of David , as they allowed him to be , but even the Sonne of God , the Messias who was expected to be the Redeemer , and Saviour of the whole world : and this he inferres upon them so , as by force of argument out of Davids mouth , out of the Scripture , he makes them see clearly it must be so ; though they were too proud to confesse it . No marvell they could not answer right to the question ; for when S. Peter ( Matth. 16. ) did answer the same question right , our Saviour told him flesh , and bloud had not revealed it , but the heavenly Father , who had not so illuminated these Pharisees as he did Peter .

43. Observe , while Christ makes in this verse a further inquiry , it doth not inferre he denieth himself to be what they said truly that he was , the sonne of David ; ( for so the Scripture told them clearly the Messias should be ) but he was willing to draw them on to a further knowledge that the Messias was also the Sonne of God , and not onely the sonne of David , and this out of Davids own mouth , who in spirit ( by inspiration from heaven ) called him Lord , a stile which fathers do not use to give unto their sonnes : and that this was true he cites Davids words in the next verse , saying ,

44. The Lord said to my Lord , ( God said to the Messias , to Jesus Christ ) by the instinct of the Holy Ghost , who did indeed dictate unto David all the whole book of Psalms which runnes much upon the propheticall prediction of our Lord , and Saviour Jesus Christ his coming , and being the true Messias that was expected with so much fervour by the languishing world . So by this quotation of the Scripture where David calls Christ his Lord , they are brought to see evidently he must needs be more then his sonne , else they had replied again , which they neither did nor durst , nor indeed could do , as the last verse of this present Gospel shows . By sitting at Gods right hand is clearly declared he is not onely Davids Lord , but also the King of Kings , and Lord of Lords , true God as well as man , placed above all the quiers of Angels in heaven , and impowered at the day of judgement to come in Majesty , trampling over all his enemies , the world , the devil , and the flesh , when he shall judge all flesh , and all spirit too , man and Angels , and make his enemies truely his footstool when he tramples first upon them , and lastly kicks them down to the pit of hell , where the foot of his eternall power holds them everlastingly under him , in pains , and torments .

45. It was time for Christ to close up the irrefragable force of his argument , by shewing the Pharisees , in this verse , he being the Messias mentioned by the Royall Prophet was not onely Davids , but Gods sonne also ; and whilst he inferres the greater out of Davids mouth , he doth not deny the lesser , though here he seems to ask how David could call his Lord his sonne , when they themselves did see he must also be Davids , and the whole worlds God , Redeemer , Judge , and Saviour too .

46. And their silence asserted in this verse to his inference , argues their consent it was , and must be true ; hence they were left at least to wonder at , if not to believe , confesse , and love this undeniable truth : for of these S. Augustine , in his exposition upon the 109. Psalme cited by Christ , sayes excellently well , These proud Pharisees chose rather to burst with the pride of their swollen ( and sullen ) silence , then to be taught by their humble acknowledgement , & confession . S. Chrysostome upon the same place sayes , They were struck dumb by the dart of this dead wound they had received from Christ , convincing ( though not converting ) them . So it often fares with Hereticks .

The Application .

1. IT is not without designe that , when the Epistle runnes wholly upon unity of spirit in the Church of Christ , the Gospel is so full of example of disunion , and division amongst the Doctours , and Sages in the synagogue of the Jews , for such were the Sadduces , the Scribes , and Pharisees : And we may piously believe the designe of holy Church in this , was to bid us beware of such spirits in our Doctours and Teachers ; for there is no greater plague , no contagion more malignant then duplicity , falsity , and division in those who should cement us together by the concordancy of their doctrine , and by the exemplarity of their lives .

2. So when we hear the Sadduces , Scribes , and Pharisees pretending zeal to Christ , and desirous to know which is the first and greatest commandment , that of Love , or that of Sacrifice : we may imagine our charity , though she were cleared out of the mist in her way last Sunday ; hath now a more malignant darknesse in her eyes , an Eclipse , a shade that hinders her of the sunnes influence upon her , that is to say , of the light of grace ; as if God were pleased a while to leave us to our selves , to shew us that when he doth so we are darkened with the Eclipse of our judgements , of our understandings , as the Sadduces , Scribes , and Pharisees were when the force of sense was so strong in them , they would not believe in the Deity of Christ ; because the mysteries of his doctrine were some of them above reason , though never against it .

3. But a farre greater Eclipse it is of grace amongst us when our Pastours , our Teachers , and Preachers ( seeking themselves , and not Jesus Christ ) do erect Altar against Altar , do bandy and contrast with one another out of self-seeking ; and so mislead their flocks , and make them feed upon the sower and contagious fruits that grow in the eclipse of grace , or that wither rather then grow , that infect rather then nourish , that poison rather then preserve us alive , that damne indeed and do not save us , that putrifie , instead of purifying our intentions of honouring ( as we ought to do ) one onely God , when even under that pretence , by the contagion of factious doctrine , we Idolize to as many devils as mislead us in the wayes of faction and division .

For prevention whereof holy Church fitly prayes , as above , that our intentions may be purified by the unity thereof , by intending Gods honour only in those services that are pretended done for Gods sake , and not our own interest .

On the eighteenth Sunday after Pentecost . The Antiphon . Matth. 9. v. 7.

THe sick , then of the palsie took up his bed in which he lay , magnifying God ; and all the people which beheld it gave praise to God .

Vers . Let my prayer , &c.

Resp. Even as Incense , &c.

The Prayer .

LEt , O Lord , the operation of thy mercy direct our hearts , because without thee wee cannot please thee .

The Illustration .

IF any man doubt what is meant by the operation of our Lords mercy mentioned in this prayer , S. Paul in the first verse of this daies Epistle will tell him it is the actual grace of God , which the Apostle alwayes gives thanks for , as being the cause of the Corinthians conversion , of their being enriched in all things appertaining to Christian religion , so as to want nothing but the revelation of Christ in glory , whom already they beheld in grace , as also of their perseverance without crime till the day of doom in that belief , unto which by this grace they had been called . This is the summ of the Epistle , and undoubtedly this is the sense of the prayer begging , that as by the operation of Christ his mercy the Corinthians became Christians , so we that are by the same meanes of the same profession , may by the same help have our hearts directed , ( by the operation of our Saviours mercy towards us ) by the encrease of his grace within us : And indeed that encrease is also properly the operation of his mercy too , for the first gift thereof was rather the exhibition then the operation of his holy grace , and yet to us it seems like an operation of it too within his own bowels , and so , as we said above , the exhibition of it in our eyes is as the effect of his mercie upon himself , but the encrease thereof is the operation of it upon us , to whom it is exhibited ; so by the exhibition of this grace we become children of God , and by the encrease thereof we grow to be his champions , to live his Saints , and die his Martyrs , rather then renounce the Faith of Christ . Thus we see the first clause of this Prayer hath exhausted the whole Epistle of the day : Now that the Gospel should be by the close thereof exhausted too , would seem strange , if already stranger mysteries had not appeared in the mysterious prayers of holy Church . And certain it was for the depth of their spirit that S. Gregory the great collects them all together into a book intituled of Sacraments , that is to say , of Mysteries , as in the preface of this book was hinted ; not that the stile of Churches prayers is other then plain , and easie , but that the depth of their meaning is prodigious . We have examples in the simple stile of Thomas à Kempis , ( authour of the following of Christ , ) the plainest , and the deepest book that ever was written next to holy Writ ; the fullest of common places , and yet the most home to every mans particular that reads it . So it is with the Churches prayers , they are in words simple , and facil , but in sense such as the deepest understanding may not be able to sound the bottome of them . For instance , see how the whole story of the Gospel is wound off by the onely close of this daies prayer : ( if yet the former clause thereof were not appropriable thereunto ) For what imports the pressing into Jesus presence of the paralytick , and those who from the houses top did drop him down into the room where Jesus was , when they found not entrance any other way , but an infinite faith they had of being cured by the least touch of his sacred person ? ( and this to satisfie our selves with the letter of the story , not recurring as we might to the mystery thereof : ) What , I say , means this passage else then a remonstrance of this paralyticks faith in Jesus Christ ? And who doth not see the close of this prayer excellently well allude to faith ? since we read that without faith it is impossible to please God , Heb. 11.6 . Do not we Christians then implicitely beg , if not the gift , ( which we have already ) at least the encrease of faith when we end this prayer with confessing , We cannot without God please his Divine Majestie ? that is to say , as without the gift of faith we can be no Christians at all ; so without the encrease thereof ( through the operation of Christ his mercy in us , ) we cannot become good Christians , such as by works of charity still encrease our faith in Jesus Christ , and by that encrease deserve with the paralytick as well the remission of our sins , as the cure of corporal diseases , since without such remission we cannot please Almighty God , and without him no such remission can be had , that is , without his mercy operate first upon him to pardon us , and then upon us ( when pardoned ) to offend no more . ( not that this operation of Gods mercy upon himself is any new act ; but ever is , ever was , and will be one and the same act in him , seeming new to us by the new effects it produceth in us . ) So every way is it an undoubted truth , that without him we can no wayes please him : And thus do we still adjust the prayers of holy Church unto the other service of the day .

The Epistle . 1 Cor. 1. v. 4.

4 I give thanks to my God alwayes for you , for the grace of God that is given you in Christ Jesus ;

5 That in all things you may be rich in him in all utterance , and in all knowledge :

6 As the testimony of Christ is confirmed in you .

7 So that nothing is wanting to you in any grace , expecting the revelation of our Lord Jesus Christ .

8 Who also will confirm you unto the end without crime , in the day of the coming of our Lord Jesus Christ .

The Explication .

4. IN these words , S. Paul gives thanks to God incessant for the grace of Christ which was given to the Corinthians , who thereby were made Christians . An excellent lesson , and ought to be frequently practised by us , to acknowledge that our perseverance is a continuation of our vocation to Christianity .

5. In all things appertaining to your religion . Rich in him , ( rich by him ) that doth enrich you every hour by preserving you in the same vocation he hath called you unto . In all utterance , ( in all your words ) whereby is preached this faith . In all knowledge , ( in all true spiritual understanding the doctrine of Christ ) as who should say , I thank God that hath by mine , and by Apollo's preaching afforded you all understanding , and true sense of the doctrine of Christ , the Gospel we have delivered unto you .

6. The particle as , here imports as much as if he had said , by these two means , namely of our preaching , and your ( thereby ) tightly understanding the true sense of Christs doctrine you are confirmed in Christ , ( in your belief of his veracity ) and so he becomes confirmed in you by these infallible testimonies you have of him , our preaching , and your right believing .

7. See here how absolutely right masters the Apostles were , how absolutely true schollars , or disciples the Corinthians were of Christ , to whom nothing is wanting in any grace that can be requisite to their confirmation who are true children of Christ , who have such masters , and who are such believers as the Corinthians were . So that what remained was onely to see all they had heard , and believed of Christ to be verified , by his revealing the certainty thereof at his second coming in the day of Judgment , when this perfect , and fertile grace shall bring forth in them the fruits of glory in the Kingdome of heaven .

8. This verse alludes to the present grace of Christ which the Apostle sayes should confirm them now in their belief , ( meaning the Church , not every particular member thereof ) and render them both here till then , and at the day of Judgement inculpable for their having thus believed , being thus called by God , and thus instructed by the Apostles .

The Application .

1. WE heard last Sunday how this Apostle summed up to his Ephesian Converts those particular vertues that were proper for new converted soules ; now to day he speaks to the Corinthians much in the same stile , they being newly ( by his means ) then made good Christians : onely here the Apostle insists much upon the effects of that grace in them which wrought their conversion , and those effects how excellent they are the Explication of the Text above hath told us .

2. It remains therefore that all Catholick Christians , while they read this Text which minds them of their like conversion amidst a thousand millions of men who want that happinesse , set their charity on work immediately , to produce the like effects in their soules , by the operation of the grace they have received , to be , and to persevere in that saving Faith , which works it self by charity out of grace into glory at that latter day , when every one shall receive according to their works .

3. As therefore the gift of Faith wrought upon our understandings , and directed them to an assent to mysteries above the reach of reason ; so charity is to direct our wills to attempt things above nature , such as are all good works done for a supernatural end : Now because all such works are the effects of grace , and not of nature , and because grace is given to us by the operation of God his mercy towards us , who mercifully operates that in us , which we our selves may cooperate unto , but cannot operate without his helping hand , without the operation of his mercy upon us ( even towards our cooperation ) which is indeed his holy grace working in us ;

Therefore holy Church to day fitly prayes as above .

The Gospel . Mat. 9. v. 1. &c.

1 And entering into a boat , he passed over the water , and came into his own cittie .

2 And behold they brought unto him one sick of the palsie lying in bed ; and Jesus seeing their faith said to the sick of the palsie , have a good heart son , thy sins are forgiven thee .

3 And behold certain of the Scribes said within themselves he blasphemeth .

4 And Jesus seeing their thoughts said , wherefore think you evil in your hearts ?

5 Whether is easier to say , thy sins are forgiven thee , or to say , arise , and walk ?

6 But that you may know that the Son of Man hath power in earth to forgive sins : ( then said he to the sick of the palsie ) Arise , take up thy bed , and go into thy house .

7 And he arose , and went into his house .

8 And the multitudes seeing it , were afraid , and glorified God that gave such power to men .

The Explication .

1. MUch dispute there is about this Cittie which it was , since the Text calls it his own ; but the most probable sense is that it was Capharnaam , which he was most pleased to grace with his miracles , and preaching ; for Bethleem he had honoured with his birth , Nazareth with his youthly education , Egypt with his slight thither , Hierusalem with his passion , and so it rests Capharnaam must be that cittie which he now calls his own by his habitation , preaching , and cuting all diseases frequently therein .

2. They bring him a paralytick in his bed ; the reason was that men sick of this disease lose the use of their joynts , can neither go , stand , nor sit . Here we may learn not onely to labour our own , but our neighbours wellfare ; for this paralytick was brought doubtlesse by those who , having seen the works of Christ , and his wonders , were zealous to bring this sick man on their shoulders to the fountain of health . S. Marke sayes c. 2. v. 3. there were foure did bring this man to Christ . And by the following words in this verse is evinced what we have already said of these mens zeals , fo● they carried the man up to the top of a house , not being able to bring him bed and all through the crowd . So Christ seeing the faith of these men who brought him with this zeal , said to the paralytick in recompense of his , and their faiths who brought him , ( for the Text runs in the plurall number ) Sonne be of good heart , thy sinnes are forgiven thee . By these words we see the faith of miracles is , and must be mixed with a confident hope of obtaining the favour asked , which we believe is in his power to grant that we do ask it of ; and this confident hope is that which chears up the heart , which Christ bade this paralytick continue . Great is seen to be the benignitie , grace , and favour shown by Christ to this poore diseased creature , when he calls him childe , and to make him capable of that denomination , forgives him his sinnes , to shew he was not onely a corporall but a spirituall Physician , and had power over souls as well as over bodies : Nor is it marvell he first heals the soul of sinne by remitting it , before he cures the body of this paralytick , since commonly sinne in the soul is the cause of diseases in the body , so that this was even a due order to cure the disease by taking away the cause thereof : besides , since all Gods workes are perfect , it is consonant to Christ his dignitie , and bountie being God to doe the worke completely , to cure the man both body , and soul ; and this indeed is commonly found to be the practise of Christ in most of his cures , since his aime in all his miracles was the conversion of souls : besides , he came purposely into the world to take away the sinnes thereof : But a main reason why here he did remit sin was to shew himself to be God ; by exercising that power which then none ever had done before , ( nor since , but by commission from our Lord. )

3. And here we see in this verse the Jewes were scandalized at him , for presuming to claime a power they thought was so much above him , as they held it blasphemie in our Saviour to exercise the same ; whence Saint Marke recounting this story addes c. 2. v. 7. that they said , who can remit sinne but God alone ? yet these their thoughts Saint Matthew here doth not say they expressed , but that Christ knew them as well as if they had done so , as is clear by the following verse .

4. Note , by Christ's seeing their thoughts we are here to understand he sees them by his owne power , not as Prophets who by revelation see , and know hidden mysteries , but as illuminated by his own ( not any extrinsecall ) spirit , as he was God the knower , and searcher of hearts . So by this they did not onely see he was a Prophet , but also that he was God , since it was onely foretold of the great Prophet the Messias that he should remit sinnes , which Christ to prove himself to be did practise upon this paralytick .

5. It is not onely easier to say to a lame man walke , then to remit sinne , but it is rasier to create the whole world then to forgive sinne ; and this because sinne is a nothing more removed from God then any other nothing can be : So to draw being out of any other not being , or nothing , requires lesse power then to give the being of grace to him that was annihilated in the nothing of sinne ; as who should say one were lesse a child of God by being a sinner , then nothing is ( in respect of being ) a creature . For nothing is onely negatively , or privatively opposite to God , but sinne is diametrically opposite , as a contrary inconsistent with him ; nay , there are no contraries so opposite as God and sinne are . Lastly , the remission of sinne produceth an effect supernaturall , to wit , grace , but creation gives onely a naturall being to a creature . Note here , Christ doth not aske whether is it easier to forgive sinne , or to cure the sick , but to say , thy sinnes are forgiven , or to say rise and walke ; for though it may seem the first is harder , yet in earnest the last is the hardest , because the first cannot so easily be disproved as the last ; for if one say , rise and walke , unlesse it be done it is easily said a man spoke beyond his power , but t is not so if one say , thy sinne is forgiven thee , for none can tell but it may be true .

6. Note , by the Sonne of Man in this verse is proved that Christ ( as man ) had power to forgive sinnes , else he had come short in power of his Apostles to whom as to men he gave faculty to remit sinnes also , and therefore this facultie must needs be more proper to himself as man , since no man can give another what is not in his own power . And this power of superexcellence in Christ consists in foure things : The first , that the merit , and power of his passion is it which operates in the Sacraments chiefly . The second , that in his name Sacraments are made holy . The third , that he is the instituter of them . The fourth , that he by his speciall prerogative can give the effect of Sacraments without the Sacraments , remission of sinnes , or grace . And this power is proper to Christ alone , for neither Saint Peter , nor any Pope else ever had , or can have it . That he speakes to the paralytick , not to the Pharisees argues they were murmuring at him , as if they did not believe him , so he turns to the sick man , saying , Rise , take up thy bed , and goe home : and by this done , as well as said , it was proved evidently both that he was God , and man , for the cure was wrought to prove he had power on earth to forgive sinnes . That you may know saith he , the Sonne of God can remit sinnes , I confirm it by this miracle bidding this sicke man rise , take up his bed , and walke ; as who should say , I confirme one truth by another , my being God , by shewing you I am the Messias , and can heale both soules , and bodies too .

7. 8. By this act of doing as he was bid the sick man gave undoubted proof to them all , that as well his sinnes were remitted , as his disease cured ; for they seeing him obey the sudden command who was before not able to stirre , fell all out of admiration into a fear of that power , for which they glorified God , to wit , chiefly that of forgiving sins ; which they had not before seen any proof of in other Prophets doing it in their own names as Christ now did , though often they had seen , and heard of corporall cures , and great miracles done by other Prophets . So this admiration , and the effect thereof , this their fear , was grounded chiefly in that power they see Christ exercise of remitting sins , and of proving the same power by another of curing the paralytick also of his corporall disease ; and hence they seeing admired , admiring feared , and fearing glorified God who had given such power ( namely of forgiving sinnes ) unto man ; for that was it Christ undertook to prove , that the sonne of man had power to forgive sinnes , which when first they heard they thought he blasphemed , but now they rested satisfied it was true , and glorified God because they found it true by the testimony of this prodigious miracle .

The Application .

1. SEe how suitable this Gospel is to the Epistle . What was the cure done here , but an operation of mercy in Jesus Christ , giving this sick man first the gift of faith , next that of charity to work a sorrow in him for his sinnes , and lastly the effect of that sorrow , absolution from the guilt of sinne , and restitution of his uselesse limbs to their naturall uses , by the corporall cure of his palsie , superadded to the spirituall cure of his sinfull soul , as was said partly in the Illustration , partly in the Explication above ?

2. So that by this example of Christ his mercy towards the sick man , and to those that brought him , and to all the rest that were spectatours of the miracle , we are taught to be still imploying our charity in works of mercy both corporall , and spirituall , not to some one onely , but to all , upon all occasions offered .

3. And we may piously perswade our selves , this doctrine is to day inculcated the rather , because our charity these two last Sundayes past was at a seeming stand , or loss of her way , by reason of the mists and the eclipse she met with , in her march : so now she is exhorted to mend her pace , to advance the faster ; yet withall to shew her she stands not altogether upon her own leggs , nor moves by her own strength , nor can without God , please God in the least , Therefore she prayes to day that he will mercifully perfect her faith ( which is the first step to his pleasure ) by the operation of her charity ; and yet lest she ascribe the least unto her self , she beggs the operation of his mercy in her , may be the demonstration of her love to him , because without him she cannot please him , however he seems mercifully not to be pleased without us , cooperating with him to his ends , which are our own felicities .

On the nineteenth Sunday after Pentecost . The Antiphon . Matth. 22. v. 11.

ANd the King went in that he might see those who were set , and saw there a man not clothed in his wedding garment , and saith to him , friend , how camest thou hither not having thy wedding apparell ?

Vers . Let my Prayer , O Lord , &c.

Resp. Even as Incense , &c.

The Prayer .

ALmighty , and mercifull God , vouchsafe propitiously to exclude all things which are adverse unto us , that being set at liberty both in mind , and body , we may with free souls execute those things that appertain unto thee .

The Illustration .

WHo can enough admire the depth of the Holy Ghost that in this prayer , nay even in one emphaticall word , or two thereof hath summed up not onely the Epistle , and Gospel of the day , but the whole story in a manner of our humane generation ? For what else do we find in the Epistle but S. Paul advising the Ephesians to put on the new man , and cast off the old ? what else in the Gospel but a very good reason given us for doing thus , by the parable of him who was not onely shut out of the wedding room because he had not put on his nuptiall garment , but also was cast into outward darknesse &c. And what doth this mind us of lesse then of old Adams story , cast out of paradise because God found him there without his wedding garment , without his originall justice ? Now that the prayer above doth sweetly summe up this , will not perhaps so easily appear , untill we find some transcendentall word or other which unlocks all the mysterious meaning of the prayer . What if the word exclude go far in doing this ? when we beseech our almighty , and mercifull God that he wil vouchsafe propitiously to exclude al things which are adverse unto us ? Certainly when all adversity is excluded from us , God hath given us a fair testimony that we are included in his favour , and have no bar between us , and our eternall happinesse . O! had Adam been so happy to have said this prayer , and to have had the graunt of his petition , ( the serpent excluded out of Paradise , which we see was a huge adversity let in unto him ) our danger had not been as now it is to be shut out of heaven gates for want of our wedding garments , and cast into outward darknesse , into the pit of hell ; unlesse we may by praying as above obtain to have all things excluded which are adverse unto us , lest if any one of all adversities enter in upon us , we prove as weak , as frail as Adam did , and let that one enemy cast us out of all our felicity temporall , and eternall . For while we let in but any one , he fetters us immediately , he hampers our affections , and makes us ( silly fools ) to doat upon our own undoing . Whence we pray that all adversity may be excluded ; and that by this means being set at liberty both in mind and body , we may with free souls execute those things which appertain to Almighty God ; for free souls import such as are not fetterred with the shackles of adversity , and sinne . If any ask what those things are which appertain to God : why , nothing more then we are told in the Epistle , and Gospel , to put off the old man , and put on the new , such as is according to God created in justice , and holinesse of truth , that thereby we may be capable of the happy appertaining to so great a master , so good a God ; and consequently such , as hath excluded lying , anger , theft , and ( together with all his other sinfull children ) the devil himself , not giving him any the least place in the soul . And when we have put off the old man , ( therefore called old because he is sinfull as old Adam was ) then we may hope to have put on the new ; or to speak more properly to the letter of the prayer , ( though this be a good sense thereof ) then God will put us on the new : For 't is indeed he that must create us , he that must renew us in the spirit of the mind , he that must make us just , and give us the holinesse of truth ; ours is the negative , his the positive part of sanctity ; we must first ( by his holy grace ) decline evil , and then he will make us ( by virtue of the same grace ) do good ; we must not lie , not be angry , not steal , in a word not sinne , as this Epistle tells us , for these things appertain to the devil , and then we may hope to be the new created Saints whom the Gospel admits with wedding garments in to the wedding feast . But in regard we find difficulty in our declining evil , or in our not sinning , therefore the prayer petitions that God will vouchsafe propitiously to exclude all adversities out of doors ; ( and by all adversity we mean all sinne ) for if he leave it to us we shall certainly let sin in , and by so doing cause Almighty God to shut us out of heaven gates , and cast us into outward darknesse for want of our wedding garment , the livery of the new man , who according to God is created in justice , and holinesse of truth ; who is not onely called but elected too , selected for eternall happinesse , by God having excluded all adversity from him , and made him freely execute those things which appertain to his Divine Majesty , to be holy here , and glorious in the life to come .

The Epistle . Ephes. 4. v. 24. &c.

23 And be renewed in the spirit of your mind .

24 And put on the new man which according to God is created in justice , and holinesse of truth .

25 For the which cause laying away lying , speak ye the truth every one with his neighbour , because we are members one of another .

26 Be angry and sinne not , Let not the sunne go down upon your anger .

27 Give not place to the devil .

28 He that stole let him now not steal , but rather let him labour in working with his hands that which is good , that he may have whence to give unto him that suffereth necessity .

The Explication .

23. HE had in the verse before bid them lay aside according to their old conversation the old man &c. And now he bids them be renewed in the spirit of their mind ; not to be ( as formerly ) corrupted according to their own desires of errours , but to have their souls fixed upon truth , and justice , such as from bastards of the devil made them true children of God , and from wicked , to be just : for as thus they were changed from old to new by holy baptisme , so now he exhorts them to renew in themselves the same spirit of their minds which they then were endued withall , and which by the corruption , of humane conversation had decayed in part . Note the phrase of the Apostle how deep it is ; the spirit of your mind , as who should say , that mind which led them before baptisme to the desires of errour , and which since baptisme had relapsed a little that old way , was rather a corporal , or at least but an animal mind , and deserved not the honour to be stiled spiritual , as not being led by any other motive then sense ; but now they are Christians he tells them their mind must be spiritual , and follow the motives of grace and vertue : So while he bids them be renewed in the spirit of their mind , he insinuates as if , though their actions ( even now ) have life from the old soul , yet they should be performed by a spiritual , and not by a corporal impulse .

24. By putting on is here understood continue , and keep on : by the new man is meant the supernatural , not the natural man , or the internal , not the external ; for as the last we cannot loose , so the first we can hardly keep , and therefore the Apostle exhorts us to live alwaies putting on that man lest at any time he fall off from us . By saying , this new man is created to God , the Apostle meanes to the image , or likenesse of God , namely supernatural : for even as Adam the first of men was not so properly said to be made like to God in respect of the natural creature he appeared to be , as in regard of his invisible , and supernatural being , that is in grace , sanctitie , and truth ; so in us the new man imports the supernatural , which according to God was created in us when by holy Baptisme we were regenerated : whence we are truly created spiritual men by grace , as often as from sinners we become Saints , from unjust just , from vicious holy , from false true children of Almighty God .

25. And that we may be preserved , ( which is , continually created ) and by new acts of grace become more and more Saints , in this verse the Apostle bids us cast away all falshood , all deceit , all lying , as members of the old man , and not fit to be about the new one . For since Christians have that happinesse to be members one of another , as far forth as they make up the mystical body of Christ their Head , therefore the Apostle tells them ▪ they ought to be as exact in telling truth to one another , as the members of our natural body are exact each in the true performance of their duties , the hand removing , not laying danger in the heads way , nor in the way of any other members of the body , the feet bearing up , and not letting fall the bulk of the walking body , intrusted to them whilest the man is walking : and this natural fidelitie in our natural members the Apostle exhibits unto us as an example of our veracity , and truth to one another , who are spiritual members each to other , and consequently bound to be as faithful to our neighbour , as sincere to him when he relyes upon us , as our feet to the whole body whose weight relies on them , and who walks in confidence they will not let the body fall : whence it followes , that a lie to our neighbour is as great a breach of trust as if we tripped up his heeles whilest he walks confident of our bidding him relie upon our supporting of him , when yet by lying we deceive his trust .

26. The Apostle doth not here command anger , but supposing it just , he bids us take heed it become not unjust , or proceed not to sinne ; as who should say , if you be justly provoked to anger against any evil in others , take heed it proceed not to sin in your-selves . Just anger is that which Saints have against sin , not against sinners , which parents have against children offending , which Princes have against breaches of the Law , when they punish the offenders for their faults without sin in themselves , such as holy David meant was fit to have against Idolaters , and persecutours of the just . And indeed there is a kind of innate necessity in man to anger , namely , that which makes him use violence for the removing obstacles in his way to any heroical , noble , and just atchievement . This anger the Apostle bids us so use , as we take heed not to abuse it by letting it rise to the malice of a sin in us . And when the sun is forbid to fall upon our anger , he exhorts us to forbear continuing in it ; not that he allowes a continued act of anger all day , provided we cease to be angry at night , but that rather it should passe as fast as the sun doth over our heads , that rather if we were angry towards sun-setting , we should be sure to be quieted ere it were set , that is immediately . Note , the Apostle here by anger meanes not the habit , but the act thereof ; nor yet the moderate act of it neither when he bids the sun should not fall upon our anger , for he means an excesse of anger , a fury , or wrath , lest thereby ( as bees do when they sting ) we weaken our own vertues by acting revenge upon our neighbour , and so endanger to sleep in sin , which is understood by the sun setting on our anger , and thereby hazzard the losse of our own soul , that may in sleep depart without repentance ; which cannot probably happen in the day time , and consequently diurnal anger is not so dangerous as nocturnal .

27. And that this is the Apostles true meaning in the verse above , these following words testifie ; For it is to give place or way to the devil , to leave our selves at his mercy as it were , at his advantage when we sleep in sin , or when indeed we do waking continue in any sinful act with deliberation ; though it is also true that nothing layes us so much exposed to the devil as anger , for it is a vice which takes away reason above all others , insomuch as we usually say men act not like men but like beasts when they are furious ; and though a sudden fury may excuse sometimes from sin , yet a continued one doth ever aggravate it , and thereby gives more and more place to the devil , which wrath or fury the Apostle here dehorteth from .

28. He that when he was a Gentile did steal , now that he is a Christian let him not steal , because perfection is now required at his hands : and to this perfection he must approach by degrees , first casting off his old vices ; nay , rather then steal for want of meanes to live himself , let him labour about any good imployment , that he may be able to give unto those who are in want , and by so doing prevent in them the danger of stealing too . So that Christian perfection stops not at moving every one to do good in himself , but proceeds to prevent evil in others , and so to prevent it , as even by our handy labours to take away the cause that may tempt others to ill , rather then for want of our labour expose them to the danger of evil doing . By labouring that which is good is understood using honest labour , and that for honest ends , not for lucre , or unjust sordid gain , the temptation whereof will cease if we make it the end of our labour to do works of charity to others , such as is relieving them in their necessity . And if to this end even Church-men labour , they will not want the example of it given them by the Apostles who did practise the same as well as preach it .

The Application .

1. St. Paul not knowing what better counsel to give his Ephesian Converts when he found some of them relapsing towards the old man , then to bid them be renewed in the spirit of their minds , and to put on the new man which according to God was created in Justice and Holinesse ; seemes in this to have left it as a rule of Christian perfection , that the Ephesians should endeavour to be continually the Saints which first they were , when God by holy baptisme snatcht them out of the bondage of the devil , and made them free-born Citizens of the heavenly Hierusalem clad in the richest robes of Saintitie , the purest Innocency .

2. And surely holy Church can have no other aym by reading us this lesson to day , then to mind our charity of walking in that saving path of Innocency , by renewing her baptismal vow , her holy covenant with Almighty God , of loving him above all things , and her neighbour as her self , of renouncing the world , the flesh , and the devil , with all their lying , passion , malice , and injustice forbidden to all Christians in the holy Text above .

3. Now because this is easier said by Preachers then done by the people , and because it is impossible for men of themselves to do the least good at all ; ( the Royal Prophet saying there is not one that doth it ) therefore holy Church finding her children by S. Paul exhorted to no lesse perfection then the highest of Saintity , and remembring that as when Adam was in Paradise , God to ease his way to Saintity had shut out all Adversity both of mind and body from thence , all disturbance and grief of soul , all rebellion of sense against reason , all disasters of the body , in a word all mortality it self ; so the same God having pleased to bring us in to a Paradise of grace , our prudent Mother hopes his divine goodnesse will also shut out all adversity from thence , that we may not ( by disturbance either in mind or body ) be hindered from executing his commands better in this paradise of grace , then Adam did in the paradise of Earth ; yet withall our holy Mother knowing the difficulty of this work to procure us this tranquillity useth all her best arts , and for this end Prayes to God that it may be ( if not ours , at least ) his own handy-work , and if not feisible by his ordinary Power , that yet it may be done by his Omnipotency , or by that which yet ( to us ) is greater , by his mercy ; and lest that mercy be mistaken , she conjures him by the high●st of his mercies , by his bitter death and passion , by that mercy which doth not onely satisfie the rigour of his Justice , but renders him Propitious also to us . Say but the Prayer above , and see if it be not home to all this purpose .

The Gospel . Matt. 22. v. 1.

1 And Jesus answering spake again in parables to them , saying ,

2 The Kingdome of heaven is likened to a man being a King , which made a marriage to his son ;

3 And he sent his servants to call them that were invited to the marriage , and they would not come .

4 And again he sent other servants , saying , tell them that were invited , behold I have prepared my dinner , my beeves , and fatlings are killed , and all things are ready , come you to the marriage .

5 But they neglected , and went their wayes , one to his farme , and another to his merchandize .

6 And the rest laid hands upon his servants , and spitefully entreating them murdred them .

7 And when the King did hear of it he was wroth , and sending his hosts destroyed those murtherers , and burnt their City .

8 Then he said to his servants , the marriage indeed is ready , but they that were invited were not worthy .

9 Go ye therefore into the high wayes , and whomsoever you shall find call to the marriage .

10 And his servants going forth into the wayes gathered together all that they found , bad , and good , and the marriage was filled with guests .

11 And the King went in to see the guests , and saw there a man not attired in a wedding garment ;

12 And he said to him , Friend , how camest thou in hither not having a wedding garment ? but he was dumb .

13 Then the King said to the wayters , binde his hands , and feet , and cast him into the utter darknesse ; there shall be weeping , and gnashing of teeth .

14 For many are called , but few elected .

The Explication .

1. BY this way of parables Christ did often instruct , and illuminate the Jewes , who were very intentive to any parabolical sense , and much pleased therewith .

2. By the Kingdome of heaven is here understood the Church militant , which is truly a Kingdome purchased by the blood of Christ : and the time when this marriage was made was when Christ became man , who being the second person of the blessed Trinity , was espoused to his holy Church . So the King here mentioned is God the Father , sending down his Son to be married to his said Spouse the holy Church .

3. The servants meant in this verse were the Patriarks , and Prophets of the old Law , who could not prevail with the Jews to come unto the wedding feast that God had by these his servants invited them unto .

4. The servants in this verse were the Apostles , their disciples , and all missionary Priests of the new Law of Christ . These were bid tell the people invited , ( and with great reason ) the wedding feast was ready , for so the word dinner here imports . By the beeves , and fatlings are understood the Sacrifices , Sacraments , Sermons , Martyrdomes , and all other spiritual food prepared for souls in holy Church .

5. By these are understood men preferring the world before God , and so refusing to be reconciled , for fear of loosing their estates by the penal lawes of man made against the followers of the Law of Christ . The farm , and merchandize are here set down in lieu of all other worldly occupations withdrawing soules from the service of God .

6. These are such as did not onely refuse themselves to become good , but proceeded farther in their malice by opposing others in their way of vertue , in a word by persecuting the people of God , the true Church of Christ . Such were those who put to death the Apostles , such they who now execute the Priests that succeed the Apostles in the ministery of Gods holy Word .

7. This verse tells us that God perceiving the wickednesse of those who persecuted his Saints , as the Jewes had done his sacred Son , sent in his wrath Titus , and Vespasian to destroy the Jewes , to sack Jerusalem , and therein to pull down the Temple of Solomon , the miracle in a manner of the world . So that the Princes Armies were the hostes in this verse mentioned , who after they had sackt , did burn the City of Jerusalem .

8 This verse alludes to the turning a way Gods face from the Jews , ( his chosen people ) and casting his eye upon the Gentiles , which signifies the transmigration from the Jewish Synagogue , to the Church of Christ , from the old Law , to the new . And he sayes truly , dinner was ready indeed , because Christ was then crucified ; and yet after that , his resurrection , ascension , and coming of the Holy Ghost , the stiffe-necked Jewes would nor be made believe in him ; so then the Apostles were sent from the unworthy Jewes to the Gentiles .

9. Into the high wayes , into all the nooks , and turnings of the whole world , into all Nations , with Commission to make no such distinction as formerly God made between Jew , and Gentile , but to preach , and teach the Word of God to all in general , and to every one in particular , of what Nation soever , to every creature of the whole world , Mark 16. v. 15.

10. This verse alludes to the performance of this Commission , when holy Church sayes in honour of the Apostles , Rom. 10.18 . The sound of their lips went into every Nation , and even to the worlds end their words were heard , inviting ( as they were commanded ) bad , and good ; that is , not denying ( as Reformists do ) but that true faith may consist with evill manners , that bad men may be yet true Christians , or ( which is all one ) that in the Church of Christ there are sinners as well as Saints , who are not therefore secluded the Church because they are of evil life , but are still exhorted to mend . By the marriage being filled with guests , understand here the Church of Christ was full of true believers of all Nations whatsoever .

11. This verse points at the day of Judgement , which is the last day of the nuptial feast of Jesus Christ , when God coming to view his guests brought into the Church out of all Nations , shall espy one wanting his wedding garment , wanting his robe of innocence , and sanctity of life wrought by charity in his soul , and rendring his faith meritorious in the sight of God by the good works of his charity . By this one is literally , and eminently here meant the reprobated Jew , who at the day of Judgment shall be more confounded then any other Nation whatsoever : so here is not had regard to faith as distinguished from charity , since the onely obstinate Jew is understood to have no faith at all , ( how ever he come thither to receive his doom with others that are then to be judged ) but his reprobation shall be signal , and remarkable when he shall be as it were the onely man picked out to be thrust into the pit of hell . Though by one man mentioned here is also signified , that at the day of Judgment there shall not one be permitted to enter into the Kingdome of heaven who hath not on him the wedding garment of sanctifying charity ; hence , each one ought to have a great care lest he be the one singled out to eternal perdition , since in that vaste multitude not one can hope to lie hid from the sight of the Judge .

12. By being dumb is here understood not being able to alleadge any excuse why he should not be damned . Yet even in this inexcusable delinquency the text by the word friend out of the King ; mouth expresseth , it is purely our own faults we are not saved , for God on his part is our friend , and so calls us when we obstinately persist in professing enmity to his Divine Majesty .

13. By the Waiters here we may not unfitly understand the divels , who wait indeed to snatch away as many soules to hell as they can . By the binding his hands and feet is understood the cessation of all future action , and place is then onely left for passion , for enduring endlesse torments . The darknesse of hell is therefore called utter darknesse , because there is neither light of reason , nor of grace , nor place left in the damned to be saved by any meanes . Though S. Gregory calls it outward darknesse , which is more after the Latine text , because it is a darknesse added to the darknesse of the heart , and soul wherein the damned creature lived , which , as contradistinguished to that of hell , S. Gregory calls inward darknesse , where no light of grace did shine within the soul .

14. This is a fearful conclusion ; for whereas the parable speaks but of one rejected , this verse intimates very few are saved ; that is , though many are called into the lap of the Church , yet but few are placed in the bosome of Christ , and there rewarded with eternal glory , namely , those onely who by good works , and godly life added to their faith , have ( according to S. Peters counsel ) made certain their vocation and election too , 2 Pet. 1.10 . certain indeed to God , but not so to their knowledge , who at most can have but a certain hope thereof so long as they live .

The Application .

1. THe Parable of this Gospel seems nothing else , but a deeper inculcation to us of the doctrine delivered above in this dayes Epistle , inviting us to an innocency of life in this Paradise of grace , by inviting us to a saintity of a far better life in the Paradise of glory .

2. For what are all these excuses pretended here against our going to heaven , but that which the Epistle forbids , a meer practise of lying both to God and man ? So the Prophet had reason to say , Iniquity gave her self the lye , by pretending excuses from her bounden duty which ought to be nothing else but the serving God , and the saving of her soul thereby . What is the laying hands on Gods servants and murdering those that invite us to heaven , but the Anger , and giving place to the devil , ( both forbidden in the Epistle ? ) what our stealing away the grace of our soules , by the hands of sin , ( which was a treasure given us to work out both our own and our neighbours salvation also by ) but a plain practise of the prohibited Theft in the last verse of the Epistle , with making the theft a sacriledge to boot , by robbing God of his glory and of his Saints , whilest we concur to their damnation , whom Jesus sayntified by his bitter death and passion ?

3. What then remaines but that as these falsities , passions , malices , thefts are meerly the devices of the devil , the multiplicity of his invented adversities to disturb the quiet of our minds , and bodies by , that they may not be free to serve God with a prompt obedience to his commands , his meer bolts indeed to shut us for ever out of our best Paradise of glory ; so the Church by the practise of veracity , patience , goodnesse , and honesty , bids us work counter to the devil ?

And for this purpose prayes to day , that God will by the bolt of his efficacious grace shut out the devill with all his adversities from our soules and bodies , that so by a tranquillity of serving God , in the Paradise of grace in this life , our charity may enter into a security of enjoying him in the Paradise of glory in the life to come .

On the twentieth Sunday after Pentecost . The Antiphon . John 4.52 .

BVt the father knew that it was the same hour in the which Jesus said , thy son liveth : and he believed , and his whole house .

Vers . Let my prayer , &c.

Resp. Even as Incense , &c.

The Prayer .

WE beseech thee , O Lord , ( thou being pacify'd ) grant unto thy faithful pardon , and peace ; that they may be both clean from all offences , and serve thee with secured soules .

The Illustration .

WHat is remarkable in this Prayer is , the filial language of it to the heavenly Father ; of whom we beg first that he will please to be pacified for the offences of his children , next that he will not onely pardon the said offences , but further grant unto us the highest of all favours , his blessed peace , the same which surpasseth all understanding as we have heard formerly : and the reason why we are not content with pardon , unlesse we have also the peace of conscience to boot , ( that which is never struck up between God , and man without a kisse of love ) the close of this prayer tells us ; because as by pardon we are cleansed from all offences , so by peace we are made able to serve his Divine Majesty with secured souls . And of what are we secured ? of his undoubted reconciliation to us by the kisse of love which sealed a happy peace between us . Blessed JESU ! how fond the holy Ghost is of us ! that inspires aged men to demean themselves in their devotions like little children sitting in the laps of their loving parents : For such is the language of this prayer , even as in a word or two we said to God Almighty , Kisse , and be friends ; for without a kisse of love it is impossible to hope for peace of conscience to serve God , with souls secured that we are in his favour . But that this glosse may appear to be as congruous to the other service of the day , as to the prayer above , see how by S. Paul the holy Ghost speaks to us to day , as to little children , bidding us walk warily , and be wise , redeeming lost time , and wisely now leave to run after the rattles of our own inventions , and learn to understand what is the will of God , to forbear the riotous company of sinners , and to converse with Saints , those that are not glutted with the wine of worldly pleasures , but filled with the grace of the holy Spirit , which makes them never speak in other language then in psalmes , hymnes , or spiritual canticles , sung in their hearts to our Lord God , or then in some thankesgiving to him in the name of Jesus Christ , that hath made us subject to one another without any other fear then of our Lord , and Saviour , from whom we are confident to obtain pardon of our sins , testified with a pledge of peace given us by a kisse of love as often as we shall like dutiful children demand it . And if we take the Gospel in that mysticall sense wherein the Expositours do explicate the parable thereof , we shall find this glosse we have made to be hugely suitable thereunto . For the Expositours will have the soul of man to be the Lord , or little King who demands of her father Christ ( the great King of heaven ) cure of a sick son , ( a depraved will ) and imployes all the senses as so many servants sent to beg this cure , when the soul renounces the world , the flesh , and the devil in holy baptisme , and is by that Sacrament as by a touch of the virtue of our Saviour cured of her ague , her inordinate desires , and appetites , and this at the seventh hour , that is to say , by the seven-fold healing Spirit of the holy Ghost , we shall then see this prayer is penned in a language speaking ( though in other tearm● ) the very sense of this Gospel too . For what doth the pardon begged in the prayer allude unto but original sin ? remitted by holy baptisme , and actual sin forgiven by the Sacrament of penance ; and to the pledge of peace sealed with the kisse of love , when by the Sacrament of the holy Eucharist we see our selves not onely set as it were like darlings in the lap of Christ , but even the blessed Trinity delighted to dwell in our hearts cleansed , as above , from all offence , and serving God with secured soules that then all is well between us , and our heavenly Father , when in testimony thereof his Divine Majestie makes our soul here his temporal throne , that we may hope to have his bosome our eternal tabernacle in the world to come . And thus we see how particularly this Prayer is grounded on the other service of the day , what ever common place of piety it seems to be to those that will not study the special mysterie thereof .

The Epistle . Ephes. 5. v. 15.

15 See therefore brethren how you walk warily not as unwise but as wise .

16 Redeeming the time because the dayes are evil .

17 Therefore become not unwise , but understanding what is the will of God .

18 And be not drunk with wine wherein is riotousnesse , but be filled with the Spirit .

19 Speaking to your selves in Psalms , and hymns , and spirituall canticles , chaunting , and singing in your hearts to our Lord .

20 Giving thanks for all things in the name of our Lord Jesus Christ to God the Father .

21 Subject one to another in the fear of Christ .

The Explication .

15. THe Apostle here speaks to the Ephesians out of the abundance of his care , when he bids them see how they walked , as if the least trip in them ( now they had so clear a day , so bright a sun-shine to walk in as is that of the Gospel ) were unsufferable , in regard the word of God was like a lanthorn to their footing , Psal. 118.105 . shewing them where they might fix everystep securely ; and walk ( converse ) warily , as if they were to render an account not onely for every idle action , but for every idle word , Mat. 12.36 . since they had the honour to be instructed by Jesus Christ , the wisdome of the eternal Father , how to lead their lives here so religiously wary , as that they need not fear to live eternally happy in the next world . And not to do this , S. Paul here tels them is folly , and they that do so are not wise , but fools to wast away that precious time in idlenesse , which was given them to work out their salvation in with fear and trembling , lest by loosing any part of the time allotted them for this end , they might by sudden death be prevented in that very losse of time they made , and so with the foolish virgins be shut out of heaven as not ready , nor fit to enter in when the Bridegroom comes by , with whom ( or never ) they must be admitted in .

16. And that the Apostle in the verse above intimated their regard to a good use of time in their conversations , this verse testifies , bidding them not onely have a care to spend the time present , and to come religiously , but even to redeem the time past which they had misspent ; or else it needed not to be redeemed , but that he did account it quite lost unto them who had not spent it well . Now the best way to redeem past time ill spent , is to be sure that every instant of time be not onely well imployed , but that in it ( over and above ) some good deed be superadded more then rigorously we are bound unto , with intention to redeem time past thereby ; and this may be done by prayers , mortification , almes , contrition , and tears , laid down upon the account of misspent time before : so that as we secure every instant of present time by doing good all the while it flowes away from us , we shall likewise redeem our lost time past , if we produce an act of sorrow for it , and let our repentance for not having done well heretofore accompany our well doing for the present . Note , the dayes are not said to be evil , that there is any malice , or iniquity intrinsecal to time ; ( which is no other thing then the suns motion , and this we may call the measure of al other movings ) but that the malice of an evil action , which takes up time whilst it is in doing , is of so malignant a nature in the sight of God , that it renders the doer of it ( and the time wherein 't is done ) ungratefull to his divine Majesty ; and consequently , as that man is evil who doth ill , so that time is accounted evil also which is spent in evil doing : and since there is no man that doeth good , ( of himself ) no not one Ps. 13.3 . therefore the Apostle reflecting on what we do of our selves , sayes absolutely , the dayes are evil : ( are rendred such by our evil deeds ) And that they may be good he exhorts us in the following verse

17. That we become not unwise , in wasting time by following our own imaginations , but wise , in studying to understand what is the will of God ; namely , to spend our time in acts of virtue , not in idlenesse , or sinfull courses .

18. And for instance that this was his true meaning , the Apostle gives us warning above all others of that idlenesse , and wicked course of life which drunkards spend their time in , who seem to drink off their own damnation by every cup of drink they take in any notable excesse ; or as if they did begin a health to the devil , and he ( to pledge them ) swallowed the drinkers of his health up into the pit of hell . This seem to be affirmed by the instance of the effect that follows drunkenness , or rather by the description of it what it is , when S. Paul saies it includes riotousnesse in it self , it exposeth men to all sort of sin ; and we know whither the great master of Ryots , Dives went , immediately to hell , so do all his followers that die guiltie of that soul-swallowing-sin of drunkennesse ; for few there are who once give way to this absorbing vice that ever leave it off , because it brings them to wantonnesse , quarrels , and what not besides ? so consequently great is the danger of it ; and therefore the Apostle names it here , as the greatest , or one notorious mis-spending of time principally to be avoided by Christians : But if your thirst be such as you must alwaies be quenching of it , and so endanger being drunk , loe S. Paul gives you a safe , and lawful cup whereof he allowes you to drink your fill , the cup of spirit ; not of material liquours , but such as the Apostles drank when their hearers thought them drunk , Act. 2.13 , 14. though they were not so , save onely that by the plenitude of the holy Ghost , of the cup of grace , they did seeme to be like drunken men .

19. Alwaies talking , both in Church , and house , at home , and abroad of the Almighty God of heaven , or of heavenly things , as if the wine of grace had set our tongues a running , so as we could not hold our peaces ; and yet to shew what cup it was we were filled with , our talk ought to be spiritual , even singing , as commonly drunkards do , but differently from them spiritual hymnes , and canticles praising Almighty God for our spiritual inebriation ; and this even in our hearts , as the Apostle adviseth , which argues our heads are not to be full of drink , but our hearts full of love , that is our soules full of grace . So here we see the difference between brutish , and spiritual drunkards ; the one is feeding full , the other fasting ; the one prating , the other preaching ; the one howling , the other singing ; the one wallowing in the mire of sin , the other swimming in the sea of grace ; and see one more admirable difference , that even while our tongues are silent , our hearts and soules are singing the praises of Almighty God when they are drunk in spirit . This the Apostle saies in plain tearmes while he bids the Ephesians ( and in them us Christians ) sing in our hearts ; which may be done not onely while we hold our peaces , but while we waking pray mentally , nay , while we sleep , or ( which is more ) while we are extatically rapt in a deep contemplation , more benumming our outward senses then soundest sleep can do : and in such a circumstance was S. Paul himself when he was rapt to the third heavens , and said of himself , he knew not whether his soul were in , or out of his body , 2 Cor. 12.2 . but well he knew that his heart was singing praise and glory to his Lord , and Saviour Jesus Christ , to Almighty God . And the best evidence of our being thus spiritually drunk is , when we are alwayes chearfull in our countenances , and speeches , whatsoere befall us in our persons , sickness or health , peace or persecution , favour or frowns of Princes , or the like .

20. Giving God the Father alwayes thanks for all in the Name of Jesus Christ , good or bad that shall betide our persons ; that is to say , taking good as encouragements to deserve better , bad as punishments to terrifie us from continuing to do ill . And while the Apostle bids us live alwayes giving God the Father thanks in his Sons Name , ( who gave him the best ) be alludes unto the double title by which God requires these continual thanks at our hands ; first , as he is God , and Master of all goodness ; secondly , as he is our Father , incessantly imparting part of his inexhaustible goodness unto us .

21. By being here subject to one another is not understood denial of all superiority , as some would fondly infer , but the speech is indefinite , not determining how many shall be subject , and how many command , yet absolutely commanding Subjects to obey their Superiours , Children their Parents in the fear of our Lord ; for fear lest our Lord punish those that break this command , not by the penance which superiours here impose upon the offenders , but by eternal , or at least far greater purgatory punishments to be inflicted on them by our Saviour , the Judge of all the Universe , then any this world can afford . And yet by this fear is not meant a servile one neither , such as servants are in towards their Masters , but a filial one , such as Children are in towards their Parents . For then we best fear Christ , when we love him most : so by the fear of Christ is here understood also the love of him , which makes us subject our selves to those superiours whom he hath placed over us . Note lastly , though superiours may , and must bear a commanding hand outwardly over their Subjects , yet they may , and must ( to be perfect ) be even subject ( that is , think themselves inferiour ) to their own Subjects in the sight of God ; as if God were better pleased with the Subjects obedience then with the superiours commands , for this latent subjection is compatible even with open superiority ; and in this sense the Apostles words ( requiring all perfection in both parties ) may exhort to an absolute mutual subjection unto one another in the fear of Christ .

The Application .

1. SAint Paul in the three first Verses of this Epistle , exhorts the Ephesians to a wary and wise walking , because the dayes are evil . And least they should not understand what he meant by this , he concludes those are wary and wise steps which are made according to the will of God . In the fourth Verse he dehorts from Drunkenness and Riots ; but allows Repletion with the spirit . In the three last Verses he shews evident signes of spiritual repletion ; as singing forth the praises of God , and giving him thanks in the Name of his sacred Son , who hath set us in so sweet a way of government , as that our subjection to one another is without all fear , but that of offending Jesus Christ .

2. What can our charity cull out of this ? but that she ought to day so warily , so wisely to walk , as if she were passing some narrow stony Lane , full of Thorns , so that every step she made must be with hazard of a trip or stumble , ( if not of falling too ) or at least of running a thorn into her foot , and crippling her self : And such she may presume the passage is , when either the stone of scandall lies in her way , or the briar of vainglory in her own actions that are good and laudable ; for in such occasions she must first by prayer indeavour to understand the will of God , which never allows of scandalizing others under the fairest pretext that can be made of doing good . He that says , Wo be to the world from scandals , knew it was not onely the ruine of him that gave it , but of all that took it . And when we read that to God alone is due all honour and glory , we are forbid to arrogate either of them to our selves , for that were to set up a Pew , or seat for the Devil in the Quier of Jesus Christ , and to sing the Dirge of our own damnation , instead of praising and glorifying God , for having done that good work in us which he is ready to crown with our salvation , if we shall religiously ascribe all praise to him , all blame to our selves . To conclude , then we are rightly subject to man , according to the will of God , when we dare displease the first , to please the last ; saying with the Apostle , If I should yet seek to please men , I were not the servant of God , meaning in those things onely where man commands against the will of God .

3. But holy Church is not content to point us out our way , to tell us what we are to do ; she further is solicitous to beg of God that he will give us grace to do as we are taught : and this she begs to day so artificially as if she hop'd to prevent all sin by asking pardon for it ere it were committed , under pretence that God would never suffer right believers to be other then faithfull lovers too , exact performers of his holy will , so far as in them lay . Yet because our Beings are forc'd out of the Nothing that we were before God made us Be , therefore all our actions ( so far as they are ours ) tend to the Nothing that we were : for which cause holy Church gives it for granted all we do must needs be Nothing , ( for so we may well call sin ) and therefore without scruple she begs a pardon for mistreading even in her most wary walking ; she begs a peace before the war be made , to shew she makes a war against her will at least , while she sins of frailty , not of malice ; and thence petitions , that being by the grace of God purg'd from the guilt of all offence , she may serve his divine Majesty securely with a contented soul , such as freed from fear of any thing but sin ( and flying that ) can like the early Lark rise from the earth singing the praises of Almighty God .

Say now the Prayer above , and see if it import not full as much as this .

The Gospel . Iohn 4. v. 46. &c.

46 And there was a certain Lord whose Son was sick at Capharnaam .

47 And having heard that Jesus came from Jury into Galilee , he went to him , and desired him that he would come down , and heal his Son , for he began to die .

48 Jesus therefore said to him , unless you see signes , and wonders , you believe not .

49 The Lord saith to him , Lord come down before that my Son die .

50 Jesus said to him , go , thy Son liveth : the man believed the word that Jesus said to him , and went .

51 And as he was going down , his servants met him , and they brought word , saying , that his Son lived .

52 He asked therefore of them the hour wherein he was amended ; and they said to him , that yesterday at the seventh hour the Feaver left him .

53 The father therefore knew that it was in the same hour wherein Jesus said to him , thy Son liveth ; and himself believed , and his whole house .

The Explication .

46. SAint Irenaeus will have the Centurion , of whom Saint Matthew speaks in his eighth Chapter , to be this Lord whom here Saint John mentions ; but it is more probable to be another , because that Centurion did believe by the motive of this precedent cure , and seeing Christ ready to go to his servant , stopt him , and said , he needed not give himself the trouble of that labour , but it would suffice if he did command the cure by a word of his mouth , Matth. 8.8 . whereas this Lord presseth Christ to go : Again , that Centurion asked the cure of a Palsie ; this Lord , of a Feaver : That Christ going , ( and almost coming near him ) cured ; this he did not go unto , nor stir towards . Hence this must needs be a different cure from that , and was indeed precedent to it , as we said above .

47. Note this Lord went from Capharnaam to Cana in Galilee fourteen Leagues off , out of the fame he had heard of Christ his great cures ; but not believing this was done by any other then humane means , he asked him rather as a famous Doctour , then as otherwise qualified , to come unto his son , and cure him ; or if he did believe he could cure by touching the diseased , yet he did not believe the touch of his vertue was sufficient , unless he added thereunto the touch of his person , so he pressed him to go personally to his son .

48. Be the opinion of the Lord what it will concerning Christ his power , whether as Doctour , or as God that he did his cures , certain it is Christ his meaning was to bring men by the fame of his works to believe in his Deity , and therefore he replies to this Lord , as if he must have signes , and wonders done to work belief into him . Note , that signes , and wonders thus differ : the first are properly done in , and by nature , gently operating , as curing diseases which need not any power above nature ; the second is commonly miraculous , and is therefore done by a power exceeding natures force ; of this sort is raising the dead : So by wonders here are understood miracles , and all little enough to make the Jews believe .

49. It seems by this reply the Lord shewed himself to be rather of the Jewish then of the Samaritan ( that is of the Gentiles ) race , for you see he believes in no virtual , but will have an actual touch to cure his son , lest he die for want of such a touch ; and no Nation so hard of belief as the Jewish .

50. O strange clemency in our Saviour ! he rebukes no more , but by yielding to humane infirmity confirms this Lord in the belief of his Deity ; for the more he doubted of Christ his power to be able ( at a distance ) to cure his son , the more he must admire to see it done at the same distance , and the more he admires at the thing done , the better he thinks of the power doing it , and the stronger is his faith in him that gives testimony of such a power . Lo , by this art our Saviour converts this Infidel , by doing at a distance what the other thought was impossible so to be done : whereupon our Saviour sayes to him , Go , thy son liveth ; that is as much as to say , he is cured , and shall live . Now though this Lord did not sufficiently believe in Christ his distantial operative virtue , yet he nothing doubted of his presential veracity , but firmly believed what he said or promised here , would undoubtedly be verified , and made good there where his son was : Hence the Text sayes , he believed , and went to enjoy the hopes of his belief by finding him well ; for the words of our Saviour were not onely affirmative , or enunciative , but operative too , that is , did effect the thing they declared to be done , and this effect the Lord did confidently believe . So by this means Christ wrought two miracles , one in curing the corporal sickness of the son , the other in curing the spiritual disease of the father his infidelity : and it may not be wide of the sense to say the later cure prevailed to obtein the first ; for it seems the child proved well just at the time the father did believe he should find him so when he came home .

51. 52. These two verses seem to tell us onely ( for they import little else besides ) this remarkable sign of Gods goodnesse , to prevent the father in the satisfaction he expected , by ordaining his servants should meet him , and give him the certainty thereof , and thereby the reward of his belief soone then he did expect it , which was not before he had seen his son well at home ; but now he finds it is true ere he gate unto his house , much lesse unto his son , for it seems they were come the day before from home ( since they told him he was yesterday recovered ) to meet their master with this gladsome tidings of his sons recovery . Yes indeed , God is so good he rather anticipates , then protracts his servants rewards when they do well .

53. The reason why the exact hour of the childs recovery was enquired after by the father , was to satisfie his family , as well as himself , that this was a miraculous , and not a natural cure ; since the child lying at the point of death , was proved to recover just at the instant wherein our Saviour said he lived , or ( which is here all one ) that he was well : for it was proper enough to speak this later by the former words , since the father had told our Saviour his son began to dye , ( was actually agonizing , or dying ) whereupon Christ told him he did live , as who should say , there was not in him any danger of death . And since this danger was prevented by the virtue onely of a word out of our Saviours mouth , spoken at that minute when it was doubted whether he were dead or alive , ( so dangerous a case he was in ) those who heard of this prodigious alteration upon the meer , and sole prolation of a word were immediately converted , and became as faithful believers in our Saviours Deity as their Lord , and Master was ; so every way is it true that God his works are absolutely perfect , Deut. 32. v. 4. since here we see by the force of one onely word of God , the father , son , and all the family became of Jewes , good Christians , and doubtlesse so continued , and so dyed , having the same their converter who was their Saviour , and who questionlesse converted them to save them all . To conclude , if we will understand this story mystically , we may conceive this Lord to be the soul of man , called little King , as being allied to the King of heaven ; his sick son to be his depraved will ; his servants his corporeal senses ; his ague his inordinate appetites , or desires . This soul sick , as above , is cured by Christ in holy baptisme , and made of a petty King , of an heir to the world , a great King indeed , an heir to the Kingdome of heaven ; her cure is said to be perfected at the seventh hour , because the number seven is a type of the Sabbath , or day of rest , or of the seven-fold healing Spirit of God , the Holy Ghost conveyed into our soules by the seven Sacraments , while in them his holy grace is bestowed on us , or of the number seven divided into three , and four , betokening the mystery of the sacred Trinity dispersed into , and reigning over all the four corners of the world , East , West , North , and South .

The Application .

1. SInce the story of this Gospel is all parabolical , and concludes that in recompence of this Lords faith his sick son was cured , and his whole family with himself was converted to the faith of Christ ; we , that have already the happinesse to be of this faith , are taught yet by this parable how to perfect it upon all occasions , by producing frequent and deeper acts thereof then as yet we have done . For here in this Lord we see three degrees of Faith ; the first , that faint one , when he besought our Saviour to come to his house and cure his son ; the second , that stronger one , when after Christ had bid him go for that his son was well , then he believed the touch of his power was equal to that of his person ; and the third , that strongest of all , which made him go home , and perfect the faith he brought thither , by his daily works of charity , which he and all his family religiously fell upon , and continued to their dying daies .

2. Since therefore we are bid in the Epistle walk warily , this Gospel doth fitly secure our footing by the firmnesse of our faith required to our wary walking ; for indeed charity can no longer stand fast then she is supported by the root of firmest faith : and we have divers places in holy Writ that inculcate this doctrine to us , as when we are told Rom. 10. The heart believes to justification but the mouth to salvation , so that the profession of our faith is requisite to shew the perfection of it : Again , Matth. 14. v. 31. our Saviour himself rebuked those of little faith as unpleasing to him . So the Church , to prevent these defects in us , seems to day to exact a testimony of all our other vertues by the perfection of our faith , as if the root of all defects in Christianity were the want of solidity in faith .

3. And we may piously perswade our selves , that upon the sole account of our perfection in this one vertue , the Church builds her confidence to ask ( this once at least ) pardon for all her sins whatsoever ; the rather because she sees that many evill livers have gone away renowned hence with the Crown of Martyrdome , in recompence of their firm and lively faith , which ever involves an act of charity .

Whereupon our holy Mother prayes to day , as above , that her perfect believers may have pardon of their sin , and with a security of mind may serve God quietly in works of charity .

On the one and twentieth Sunday after Pentecost . The Antiphon , Matth. 18. v. 32.

WIcked servant ! did not I forgive thee all thy debt because thou diddest ask me ? oughtest not thou also to have compassion on thy fellow servant , as I had compassion on thee ?

Vers . Let my prayer , &c.

Resp. Even as Incense ▪ &c.

The Prayer .

PReserve we beseech thee , O Lord , thy family with continual piety , that ( thou protecting ) it may be free from all adversity , and in good works rest devoted to thy holy name .

The Illustration .

IT imports not whether we understand by piety in this prayer Almighty God his pitty towards us , or our devotion towards him , for either way the sense is good : since if God be alwayes taking pity of us , certainly he will vouchsafe us such meanes as may afford us the fruits of his pity , that is , our relief , or ease ; and if we imploy our selves in a continual piety towards him , we may rest assured , in lieu of that continued devotion , to obtain his help in all our distresses , and to find that , he protecting us , we shall be both free from all adversity , and rest in good works devoted to his name with that continual piety which here we do petition . But it will be requisite , for our adjusting this Prayer to the other service of the day , to know what protection it is which will be so efficacious as to free us from all adversity , and to devote us still unto good works done in the name of God ; nor can those be truly good works which are done in any other name : And S. Paul in this Epistle informs us that this protection is the grace of God , which doth strengthen us in our Lord , and in the might of his power , that being an armour able to defend us against all the deceits of the devil ; in brief , it is that grace which girts our loynes with truth , and cloathes us with the brest-plate of justice , which brings along with it the shield of faith , the helmet of hope , the sword of the Spirit , or the Word of God wherewith we vanquish all the enemies we have , Princes , Potentates , Rectours , or what other so ere they be that hell it self can issue out against us . And if we call this grace the continual piety of Almighty God towards us we shall not speak amisse , for it is that piety indeed which is our protection from all adversity , and which abundantly serves us to all purposes in this Epistle specified . As for the Gospel it being parabolical , no mervail the close of this prayer exhausts it in a mysterious language , namely that of our being devoted to the name of God in good works : For in very truth the whole parable is epitomized , or summed up in this , that as we hope God should be good to us , so we must be good to our neighbours ; as we hope God should have pity on us , and out of that pity furnish us with the protection of his holy grace , so we must have pity of one another , and do to every body as we desire God should do to us . Now since all that comes from God to his creatures is his goodnesse poured out upon them , and so justly called his good deeds to us , therefore we most properly close this prayer with an acknowledgment that the grace of God is that which devotes us to his holy name , and which for honour to his Divine Majesty makes us do good to our neighbours , imploy our selves , and our abilities in good works done to them . And certainly while we are loving one to another , we are devoted to Almighty God , in regard it is , and ought to be for Christ his sake , and for devotion to him , and to his name that we do good to Christians : and we have sufficient motive in the close of this Gospel for our doing good works , since we see the penalty of omitting them in him that was cast into eternal misery for want of doing one act of mercy to his neighbour . And thus still we see the asserted connexion between all the parts of holy Churches services made good in each particular thereof , by a constant relation from one unto the other .

The Epistle . Ephes. 6.10 .

10 Henceforth , Brethren , be ye strengthned in our Lord , and in the might of his power .

11 Put on the armour of God , that you may stand against the deceits of the devil .

12 For our wrastling is not against flesh , and blood , but against Princes , and Potentates , against the Rectours of the world of this darknesse , against the spirituals of wickednesse in the celestials .

13 Therefore take the armour of God , that you may resist in the evil day , and stand in all things perfect .

14 Stand therefore having your loynes girded in truth , and clothed with the brest-plate of justice .

15 And having your feet shod to the preparation of the Gospel of peace .

16 In all things taking the shield of faith , wherewith you may extinguish all the fiery darts of the most wicked one .

17 And take unto you the helmet of salvation , and the sword of the Spirit , which the Word of God .

The Explication .

10. HAving now heard what I have said unto you , and believing ( as you do ) that what I say is true , take courage , and be not afraid to put it in execution , for any difficulties arising to deterr you from it , but be strengthened in our Lord ; be as cowardly , as faint-hearted , as diffident of your selves as you please , ( the more of this the better ) so you humbly acknowledge all your force , and power to practise what I have preached unto you must come from God , ( from Jesus Christ our Lord , his sacred Son ) so that if what you do be done in him rather then in your selves , desiring him to work in you by the virtue of his grace , by the merits of his passion , ( for therein truly doth consist the might of his power since thereby he hath wrested all mankind out of the hands of the devil to whom they were slaves before ) if thus I say diffiding in your selves , and confiding in him , and in his assistance you take courage , and do as I have advised you , fear not but you shall ( maugre all opposition ) atchieve that perfection which it behoves Christians to aim at .

11. By the armour of God is here understood his holy grace , which is unto us a compleat armour , indeed from head to foot , not onely of Pistol , or Musket , but even of Cannon proof ; for so it is understood when it is said to be against all the deceits of the devil , his least , his greater , and his greatest of all , even those that like thunder-bolts of most horrid temptations play about our ears much louder then the voices of Canons do , or can ; because against these ( be we never so often , never so long battered , or stormed by them ) the grace of God is proof enough , not onely to bear off first all the play of the Devils artillery against us , but afterwards to furnish us with powder , and ball sufficient to batter down all our enemies strongest holds , to force his trenches , and chacing him from thence to render us absolutely masters of the field , and conquerours over all our enemies that either the world , the flesh , the devil , or all Hell it self can issue out against us ; for as Saint Bernard saith , The devils temptations are not so powerfull over us , as our prayer is over him , his pride cannot lay us so low as our humility will prostrate him .

12. This Verse is not so affrighting as it is friendly , informing us whom we are to fight against , not onely flesh and bloud , for they are yet weaker then our own reason , how ever for want of using the imperium , or absolute command of our souls over our own bodies we are miserably betraid , and made a prey to our own mutinous fleshly members ; but we have yet stronger enemies to encounter with , and fit it is we should know them , for which cause the Apostle here rangeth them into battail array , calling them Princes , Potentates , &c. By Princes are here understood those devils who were of that rank and order of Angels before they fell , whom Saint Paul calleth Principalities : by Potentates those whom he calls Powers , which rank they yet reserve in Hell , and so command the inferiour Orders of Devils to act their pleasures , even as we see Rebels to their lawfull Prince content to obey the commands of him they chuse for their Master Rebell , which in Hell is Lucifer the Archangel , and under him some of all the nine Quires of Angels who fell into the first Rebellion with him . And namely by the Rectours here specifide , the Apostle seems to allude unto these Apostatical Fiends who were formerly called by him the Dominations , for these had a kinde of dominion special to them in Heaven over the children of God , and now such of them as are fallen have the same dominion over the children of the Devil , for these be they who make up the world of this darkness , not onely of sin , but of all the effects thereof , War , Plague , Famine : And these Rectours are commonly conceived to be the aerial Divels who cause all storms , &c. in the air , all temptations , and troubles in mens souls ; and hence it is Saint Paul cals them the Spirituals of wickedness in the celestials , that is to say , the aerial devils towring like Hawks in the air over the prey of our souls . By the Spirituals of wickedness is meant the wickednesse of these spirits who have no limit of their malice , tormenting not onely our bodies but our souls ; which last is expressed by the Apostle , saying , they attach us in the celestials , in those points which concern our souls , being spirits created , and ordained for heaven , and to eternal glory there , and are perpetually by these aerial devils seised on by their sharpest talons of temptation whensoever they make the least attempt of an aspiring , or mount to heaven , unlesse the impulse of grace be such as renders them more able to rise upon their spirituall wings , then these aeriall devils are to keep them down , which is ever when to sufficient ( never failing the true children of God ) they obtein the addition of effectuall grace , seldome given gratis without our extraordinary cooperation towards obteining of it .

13. Now that we see that we have no unarmed enemies to encounter , the Apostle bids us again take up , and stand to our armes , the grace of God , ( which alone sufficeth , and is proof enough ) that we may resist in the evil day , which imports in the hour of temptations , that being the greatest of evils , for by this evil it is that we are plunged into all the rest ; though our resisting temptation will not make the day so good wherein we do resist it , but that there will come a period of that day which will be evill to us again , namely , the day of judgement , wherein the devill will pretend some guilt of consent amidst our best resistances , yet in vain , by Gods grace ; for if we secure our selves from mortall sin in the evill day of temptation , we shall not need to fear his malice in the day of publication , when he will lay open all our faults against us in hope thereby to make it the day of our eternall damnation . By the close of this verse we are not onely counselled to resist temptation , but to keep the field after the battail wonne ; for thus much imports the counsell of the Apostle bidding us stand in all things perfect , meaning there to fortifie , and plant our selves in virtue where we were by vice attached .

14. By this verse we are told , truth must be the ground of all our warre , and that we must be sure our cause of fight be just besides , and the justice of it is our breast plate ; for those are the two buckles that must gird our loyns , ( which is to say , strengthen our cause ; ) and beeing so girt we need never fear the hottest fury of most fierce assaults , but shall be better accoutered for our spiritual fight then souldiers are to the warrs , who have their scarfes , or belts about them of silk , gold , or silver to adorn them with , in testimony of their fidelitie , resolution , and affection in , and to their cause .

15. By being shod is here intimated the difference between the Evangelicall and the Old Law : for in the Old Law all servants as well as slaves went barefooted ; and to foretell the captivitie of the Egyptians , who were by the Assyrians led barefoot in shew of their slavery , Isaias went three dayes barefooted , Isa. 20.3.4 . which he needed not have done but for this propheticall end ; whereas the Apostle intimates here our slavery is past , and our servitude also , in regard we are of slaves to the devil made now children of God , and so need go no longer barefooted . But the truest meaning of this place is , that by being shod we shew a promptitude both in hearing , preaching , and practising the Word of God ; as who should say , this promptitude were the best preparation to bring in Christianitie to all parts of the world . And the Gospel of Christ is rightly called a Gospel of peace , because it brings tidings of humane redemption , of fraternall dilection , and of salvation to those that walk therein .

16. In all things imports here above all things , that we must take up the shield of true faith , for that is it indeed which not onely shews us to be Christians , but defends us against all enemies of Christ , by breaking the darts , and arrows of the devil which are shot against us , and are born off by this buckler of faith , are received confidently , and shattered against it assuredly ; for no temptations enter the body , or the soul that are received upon this buckler . By the fierie darts of the most wicked one , are understood the temptations of the flesh which the devil leads us into ; and such are those of burning lust , but easily quenched by believing God's grace is sufficient to extinguish them in us , as it was in S. Paul 2 Cor. 12. v. 9.

17. By the head-peice , or helmet of salvation the Apostle means the hope of heaven given us by Christ his passion ; for as a helmet secures the head as the chief part of man , so this hope of heaven settles all our thoughts , rectifies our intentions , and squares our actions to the right end that makes them saving , and encourageth us ( for the hope we have of heaven ) to rush in upon any danger which is between vs , and that blessed home , as men whose heads are armed with a helmet do break into the thickest shower of their enemies darts or swords . By the sword of the spirit , or spirituall sword is understood the Word of God , the Gospel , the doctrin of Jesus Christ ; whether written , or delivered by the oraculous mouths of his twelve Apostles , and from thence brought down unto this very time we live in 2 Thessal. 2.15 . Isa. 59.20 , 21. and which shall be handed over from us to all after ages by the teachers and preachers of the Holy Church . With the edge of this sword Christ slew the devil tempting him in the desert , as we read Matth. 4. when he said not in bread alone , but in every word that falls from the mouth of God man is fed , and kept ( spiritually ) alive . And thus we see a Christian souldier compleatly armed by the Apostle , from head to foot with spirituall armour , and weapons , not onely sufficient for defensive , but even to secure him in an offensive warr against his greatest adversaries .

The Application .

1. THe 2 first verses of this Epistle give us warning of the worst encounter charity hath had as yet in all her tedious march ; hear how they bid her fortifie , arm , and stand the enemy , the devil . But God be thank'd ther 's a friend at hand , The mighty power of our Lord . The 3d verse tels us 't is not Major Generall the Flesh , ( who rallies still a new how oft soever we beat him out of the field ) nor the Leivtenant Generall the World , but Captain Generall himself , the worst of all the Divells hell can arm against us . The spirituall of wickedness in the celestialls bids the Battel now , the same that never comes to field without his Rectours , Princes , Potentates , and all the forces he can muster up . The Explication above hath fitted us to the fight , and taught us the use of our armes .

2. Now Charity defend thy self and us , put up thy Royal standard , that of Heavenly Grace fixt to the Cross of Christ : See how they charge thee on thy right wing first , hark how their canons roar against thy Faith , while it is Deity indeed they fight against , with Infidelitie , Atheistry , Paganisme , Turcisme , Heresie , Judaisme , Sects and Schismes as many as there are fancies in mens fickle brains . See at the same time how they charge thy left wing too , Thy hope of everasting happinesse . This they would fool thee out of by their onely facing thee with Liberty , ( thy birth-right ) with honour , pleasure , profit , treasure , and command ; possessions better ( as they say ) then thy best of expectations ought to fright thee from . But all the main charge is against thy Faith , and this too given by the Captain-General , the spiritual of wickedness in the celestials ; he that having lost himself would lose thee too ; he that 's asham'd thou should'st enjoy the happinesse he is deprived of , because he could not love his Maker better then himself . See then the Battail 's at an end ; if charity can love , God can crown her with the victory over him that lost the day for lack of love . Be sure thy faith can never fail if thou be constant in thy love ; since all belief is rooted in charity : so we are taught Ephes. 3.18 . Whilest we have Christ to dwell in our hearts by faith , rooted and founded in charity ; the same is of the Deity , and all the other mysteries of Faith we do believe , and all of Hope . So whilest our charity keeps her Body close , her virtues round about her , ( those we call the works of love ) her wings are safe , the day , the field 's her own , maugre all the enemies assaults : for say , beloved , though we should admit ( which yet we must not do ) that Invisibles are slender motives to make us relinquish all the present pleasures of the world , yet of the two Invisibles , those that tie us up to goodness here , are safer certainly then those that let us loose to all iniquity . So by force of reason charity hath woon the day , while she believes , hopes in , and loves the unseen Deity , by having seen the sayntity of his sacred Son : and in that faith , that hope , that love , defies the unseen enemy to Deity the Devil , whose seen iniquities affright us from the ruine he invites us to .

3. To conclude , if holy Church on the fifth Sunday after the Epiphany , upon the danger of the enemy man assaulting her by night but to sow poysonous seed upon her wholesome corn , did Body then , and draw her self into her Guards ; no marvell that to day , upon a greater onset , she Bodies too , and puts her self into her Ranks , and Files , indeed into Battalia : and now begins her prayer , in the self same words as then , though , being yet to make a further march , she vari●s in the latter end of her petition . And because she knows the divine protection will no longer continue to set her free from the worst of adversities , those spiritual iniquities that would fain cut up Religion by the roots , and fool us out of doing present good any longer , in hope of we know not yet what future happinesse in our celestials ; therefore , to shew the constancy of her charity in doing good , holy Church begs it as a grace to day , that she may not onely persevere in good works , but further , do them exactly , and purely in honour of Gods holy Name , least what may seem good in man's eye , prove bad in the sight of his heavenly Majesty .

Say now the prayer above , and see if it be not sutable to this application .

The Gospel . Mat ●8 . 23 . &c.

23 Therefore is the Kingdom of Heaven likened to a man being a King , that would make an account with his Servants .

24 And when he began to make the account , there was one presented unto him that owed him ten thousand talents .

25 And not having whence to repay it , his Lord commanded that he should be sold , and his Wife , and his Children , and all that he had , and it to be repayed .

26 But that Steward falling down before him , said , Have patience towards me , and I will repay thee all .

27 And the Lord of that Servant moved with pity , dismissed him , and forgave him the debt .

28 And when that Servant was gone forth , he found one of his fellow-servants , that did ow him a hundred pence , and laying hands upon him , throtled him , saying , Repay that thou owest .

29 And his fellow servant falling down besought him , saying , Have patience towards me , and I will repay thee all .

30 And he would not , but went his way , and cast him into Prison till he repayed the debt .

31 And his fellow servants seeing what was done , were very sorry , and they came , and told their Lord all that was done .

32 Then his Lord called him , and said unto him ; Thou ungraciou● Servant ! I forgave thee all the debt , because thou besoughtest me , and oughtest not thou therefore also to have mercy upon thy fellow servant , even as I had mercy upon thee ?

33 And his Lord being angry delivered him to the Tormentours untill he had repaid all the debt .

34 So also shall my heavenly Father do to you , if you forgive not every one his Brother from your hearts .

The Explication .

23. THe sense of this verse is , that look what this Parable reports to be done here between Debtour and Creditour on Earth , the same will be done in Heaven between God and his Creatures : wherefore not so much the Kingdom of Heaven , as the course of it is here described in this Parable .

24. By the number of ten thousand talents of money owing from the Servant to the Master , is here assigned a certain , for an uncertain Debt , or indeed a finite , for an infinite ; namely , a mortal sin against Almighty God , which how ever finite in the act is infinite in the malice , because committed against an infinite Goodnesse . So that by deadly sin a man becomes debtour to God , and stands bound to repay him all the Gifts , Virtues , and Graces infused into his Soul by holy Baptisme , and squandered away by any one deadly sin : so the debt is of the treasure of Heaven , the grace of the holy Ghost ; spent by a sinner , which God trusted him with , and which by sin he hath wasted .

25. By this command to sell the non-solvent debtour , as also his wife , children , and all the goods he hath , is intimated , that for any one mortal sin a man , and all that is dear unto him is confiscate to Almighty God , and ought to be sold ; ( to be cast into eternal pains ) and so though this be nothing towards repayment of the debt , yet since he had sold grace , Heaven , God and all for sin , now by right God should sell his sin , body , soul and all to the devil , though still his goodnesse ( as long as man lives ) reserves a place for repentance , such as in the following verse we find . Note here , the particularizing to sell wife , and children , adds nothing to the mystery more then to show man looseth himself , and all that is dear unto him by sin .

26. Alas ! what can poor man afford towards the repayment of so great a treasure when 't is wasted by him ? Hence the text sayes true , nature cannot make good a debt of grace : But yet if the creature do humbly prostrate it self at the feet of the Creatour , and acknowledge with sorrow the fault o● incurring so great a debt , and beg of God grace to make good what nature cannot , then God his goodnesse is so great , tha● he gives such a sorrowing soul so great a help of grace as makes him able to pay the debt , to recover what he lost ; for so may the debtour have again as much as he had spent to repay th● Creditour , since God the creditour accounts himself repaid for sin , by his servants recovering grace which they had lost : for the very truth is , God cannot lose by any creature , and he esteems so much of a creatures cooperation with his holy grace , that in such a case he reckons his own gifts to man as a repayment of mans debt to him .

27. This verse proves the former to be explicated in a right sense , so it needs no more enlargement .

28. This verse besides the ingratitude it showes in man to God , not forgiving his brother ( Gods image ) as himself was forgiven ; so again it showes the narrownesse of mans heart , and the largenesse of Gods , one forgiving an infinite debt being but asked so to do , the other not remitting a petty one by any entreaty whatsoever .

29. Strange that we cannot kneel with humble heart to God but he relents , and yet to man no bow of knee , or heart prevailes . Note here , patience , or forbearance of the debt was truly , and properly demanded upon promise , and just hope of payment after a while , because it is not out of mans power to pay man what is due unto him , though 't is impossible we can hope to make even scores with God , unlesse he rather remit , then demand the debt . So the patience asked by the servant of his Lord was rather an artifice to gain time , hoping by intervention of Friends rather to get the debt remitted , then that there was any likelihood of this servants payment of it , what fair promises so ever he made in the instant of his being pressed , because that was a debt from a creature to God ; but this is onely a debt between man and man , so here to delay was not to delude , or elude the debt ; and considering it was asked of him for a little summ , who had before obtained remission of an infinite great one , truly the debt ought by all means to have been forborn , if not forgiven .

30. Here we see how true it is that the rigour of the law , is highest injury . This man did but use the rigour of the law , yet he had before a pattern set him o● mercy from his master , and therefore that ought to have moved him to show some favour at least , and to forbear rigour . But by this ▪ we are advertised , how unchristian a thing it is in us to beg absolution for our own deadly sinnes to God by means of confession , and yet to refuse a pardon to those men that do but slightly offend us .

31. This verse rather tells what infirmity is in man to man on earth , then that we can think the Saints or Angels runne officiously to God , and provoke him to take notice of our sinnes , rather then begge him to turn his face away from them , or to cast them at least behind him , that ( if it were possible ) he might not see them . So here the story is rather told to make it flow currantly as an act between man and man , then as a true expression of the thing figured in the story .

32. The following verse shows clearly God's ●tr●se of our ingratitude to him , and our want of brotherly love to one another ; so it needs no further exposition .

33. 34. This wrath is just , and so not to be wondred at . By the tormenters here are understood the devils : By lying till the debt be paid , is to say , eternally ; because no torment is punishment enough for mortall sinne which is of infinite malice , and which malice continues eternally if man unfortunately dy in deadly sinne ; so no marvell his pain be eternall , when the duration of the malice is without end . All the doubt is here , whether a sinne once forgiven by God can be recalled , and man be damned for it as if he never had been forgiven ; so this story imports . But the true sense of this place is , that by this example was presented so great an ingratitude that it became a mortall sinne , and consequently ( deserving damnation ) it did as good as bring back all the formerly remitted debt of sinne , since to be damned for one only , or for many sinns imports a desert of equall torments extensive , though not intensive , that is to say , of as long , though not as cruel , or as bitter pains . But to the thing intended by this Parable , which is the obligation we have under pain of damnation to forgive our neighbour if we will hope to have God forgive us , the story runnes right enough , even in the rigour of the words , so it needs the lesse glossing .

The Application .

1. AS this Gospell we see is parabolicall , so is it applicable at pleasure to the best of piety we can cull out of it . Wherefore not to recapitulate what the Illustration , or Explication above have told us already , we shall do well to perswade our selves , this own example of Ingratitude in our wicked fellow servant ought to be a motive to us of practising the contrary virtue ; not onely towards our common master who is ever obliging us , but also towards our fellow servants who can never disoblige us , if we remember that all the hurt we receive is from our selves .

2. And again , this Gospell minding us how the evil of Ingratitude was punished , is therefore fitly placed after an Epistle of so much evil intended us , ( as there we have heard ) to let us see that nothing but our good deeds can preserve us from those evil machinations against us .

3. It is therefore as for a reward of doing good that Holy Church presumes to beg protection from all adversity in her childrens way ; and , for their better means of doing good deeds sacred to the holy name of God , shee hath to day drawn them all up into a Body , least the enemy finding any stragling souldier of this holy Army , fall upon him at a lonely disadvantage . O Piety ! O Prudence of our holy Mother teaching us still

To pray in consequence to what we Christians should be at , according as she preacheth ! See how the Prayer above is sutable to this .

On the two and twentieth Sunday after Pentecost . The Antiphon . Matth. 22. v. 21.

REnder unto Caesar these things that are Caesars , and to God those things which are Gods .

Vers . Let my Prayer , O Lord , &c.

Resp. Even as Incense , &c.

The Prayer .

O God our refuge , and strength , be present ( thou the Authour of all piety ) to the godly Prayers of thy Church , and grant that what we ask faithfully we may obtain effectually .

The Illustration .

I Must confesse that whosoever casts his eye upon the Antiphon , ( taken out of this dayes Gospel , ) and Prayer above , will have small encouragement to think they speak both one sense , and yet we must or make them do so , or in vain we are come thus far towards the end of our Book , and to fail now were to suffer shipwrack in our own haven , after the having escaped many a storm abroad at Sea . First therefore , let us sound the depth of the water in this haven , see the sense of the Prayer ; which in the entrance steers us right , by bidding us call upon the Authour of piety , Almighty God , our refuge and strength ; and to petition he will be present to the godly prayers of holy Church ; and to grant that what we ask faithfully ( sincerely , or cordially ) we may obtain effectually , even to the full of our desires . This certainly is the sense of the Prayer , and further Glosse it needeth not , nor God be thanked need we any more to shew it speaks the whole contents both of the Epistle , and Gospel of the day : For see how the trust in Jesus Christ , which Saint Paul begins his Epistle with to day unto the Philippians , speaks in other terms that which the Prayer calls refuge ; See how the strength of God is that whereby the good work of Christianity in us begun is made perfect , even to the replenishing of us with the fruits of justice by Jesus Christ unto the glory , and praise of God ; as this Epistle concludes the Philippians were so replenished . But that which yet more peculiarly appropriates this Prayer unto the Epistle is the sincerity which Saint Paul hopes will be the effect of their Christian charity , and such an effect as to render them without offence unto the day of Christ . And indeed 't is this sincerity which opens this cabinet of rich connexion to day between all the parts of holy Churches service ; since it is not to be hoped we shall effectually obtain any thing that we do not sincerely ( for that is here the sense of faithfully ) petition Almighty God ; and consequently , if onely the want of sincerity debar us of our hopes , where that sincerity is not wanting there we may hope to speed for all we ask ; and this hope being given us in the Prayer above renders this Epistle most conform unto the Prayer . As for the Gospel , if we take the words , and do not mark to what sense they drive at , we may boldly say , no Gospel can be more dissonant then this below is to the Prayer above . But if we see that from the first unto the last of the Gospel , there is nothing but a juggle in the Pharisees to intrap our Saviour in his speeches , and then surprise him most when they most do flatter him with the stile of Master , of learned , of upright , of unpartial , even unto Princes , and the like , when yet at the same time we see they aimed at nothing more then to undermine him , and bring him within the compasse of high treason ; when ( I say ) we see this to be the drift of the Gospel on the Jews part , and that our Saviour , seeing the naughtiness of their thoughts , asks them plainly why they play the hypocrites with him ? then I presume no man that can tell twenty will marvell to see this dayes Prayer beg fidelity ; and sincerity of heart in us Christians at least ; when we see the Pharisaick Jews are convinced of so grosse an infidelity , and flattery , even when they pretend forsooth a tenderness of conscience ; and when we hear our Saviour recommend the same fidelity which we petition for to day , in commanding them faithfully to render that to Caesar which is Caesars , and that to God which is Gods ; namely , their pecuniary tribute to Caesar , their religious sincerity to God , and that especially when they pretend it , ( as here the Pharisees did , though they least intended it . ) Let me therefore , beloved , beg it as a boon , that you all say this Prayer to day , with such sincerity of heart , as may render it , and you gratefull in God Almighties sight , and hearing ; for then shall we pray most consonantly to what the Church doth preach to day , and then shall we be sure such our petitions will be granted effectually , which are made unto God faithfully ; and this assurance we have both from the Epistle , Gospel , and Prayer of this present Sunday . A great content I confesse , after the fear of so great a losse as we were like to be at for making good the grand design of our work , which as yet comes fairly home when we might fear we had been farthest off .

The Epistle . Phil. 1. v. 6. &c.

6 We trust in God our Lord Jesus , that he which hath begun in you a good work will perfect it unto the day of Christ Jesus .

7 As it is reason for me this to think for you all , for that I have you in heart , and in my bands , and in the defence , and the confirmation of the Gospel , all you to be partakers of my joy .

8 For God is my witness how I covet you all in the bowels of Jesus Christ .

9 And this I pray , that your charity may more and more abound in knowledge , and in all understanding .

10 That you may approve the better things , that you may be sincere , and without offence unto the day of Christ .

11 Replenished with the fruit of justice by Jesus Christ , unto the glory , and praise of God .

The Explication .

6. THe Apostle here speaks in the plural Number , because he writes this Epistle as well in his companions name as his own , in Timothies ; though afterwards ( himself being onely in Prison , and not Timothy ) he speaks to them in his own person , but directs his Epistle as from both , to shew them , that absent , or present , they are both of one mind . The work he confides to have continued is their conversion . By the day of Christ he means the day of Judgement , which is that of his second coming , the first being his birth-day .

7. It is reason indeed for him to conside thus , because as their conversion was by means of God his special grace , so he presumes the same goodnesse of God will be continued which was begun in them ; and because he hopes their cooperation will not be wanting to persevere in the faith of Christ , as it was not first to accept thereof . Hence his charity makes him hope this of them with reason , and his faith makes him presume the other of God towards them . Yet not so that hence the Reformers can infer ( as they do ) out of this place , that it is impossible for one who is once called by God , and in grace , ever to lose the same grace , or vocation . The Apostles words import no such thing ; onely a religious hope , or confidence he hath they will indeed persevere as they have begun , to love , serve , and honour Almighty God ; as his following words testifie in this Verse , because he professeth here that he prayes continually for their perseverance , which argues it is not a thing to be hoped , but by endeavours and pains on our parts . Nay , Saint Paul so plainly speaks to this sense , that he seems to say , least their own endeavours towards this perseverance should not suffice , he hath made it even his hearts desire besides , and applies his personal sufferings to this end , that God moved by his prayer , and persecution may supply what is wanting in them towards perseverance by their own sole endeavours . And it is Saint Augustines , and the Churches doctrine indeed , that justifying grace alone sufficeth not toward perseverance , without new favours of more and more grace do inable us to persevere . In the close of this verse the Apostle alludes to the hope he hath of Martyrdom , for the defence of the faith of Christ against those who oppose it , and the confirmation of it in those who have imbraced it . And this he means by his joy whereof he prayes they may be made partakers .

8. And that he doth thus pray he calls God to witness , and doth this with such earnestnesse , as if he were not himself happy enough to be in the bowels of Jesus Christ , ( which is in his bosome in Heaven , ) unlesse he might find these Philippians there also ; or as if his love to them , and zeal of their salvations were such , that he desired Jesus Christ should have them equally in his breast , or bowels of affection with himself . Both these senses this text will bear very well : as also , that by these words Saint Paul professeth he loves them so tenderly , that he cannot expresse it otherwise then by saying it is even with the affection of Jesus Christ himself , following Christ's instruction , Joh. 13.34 . Love one another , as I have loved you .

9. Here he prayeth for the superadded grace which above was said to be necessary to perseverance , which is for their increase of charity : where that abounds there is wanting neither knowledge of what is the true doctrine of the Church of Christ , nor what is the true sense , and meaning thereof ; since by this abundant charity we see the ignorant Apostles were so illuminated , that they could and did penetrate into the genuine sense of the deepest mysteries of Christian faith , and religion .

10. This alludes to the sense as above in the former Verse , that by their increase in love , and charity they might be able to distinguish between the Apostles Christian , and Simon Magus his Judaical , and others heretical doctrine , as finding that of Christianity the more powerfull , and efficacious to salvation . It seems by these words , the Apostle thinks the pretended charity of hereticks is not sincere love , and affection to God , and their Neighbour , but hath a mixture of hypocrisie in it , and makes use of the name of Christ to cover the doctrine of those who indeed are opposite to him , by saying , this or that is Christ his doctrine which indeed is not so , but proves ( upon a strict examine ) the sense and doctrine of some private spirit that values it self above others , and so to get repute will defend , and spread a false doctrine under the name of the truth . And truly this S. Paul intimates , while he bids them be sincere , not mixing adulterine with true doctrine ; for if so , they cannot be without fault , as he desires they may prove to have been at the day of judgement . Nay , so free he wisheth them from any offence there , as they may be neither guilty of giving , nor taking offence , since in true Christianity no man can be hurt but by himself , and therefore should not take offence , or be angry at others upon any occasion whatsoever ; angry he means to sin .

11. But instead of being guilty of offence , he prayes they may be repleat ( abundantly filled ) with the fruits of justice ; meaning of all virtues whatsoever , since every virtue is an act of justice , taking justice in the large , and favourable sense , as here the Apostle doth ; All which acts we are to practice by virtue of our Saviours passion , and consequently as his passion was , so must our actions be to the honour and glory of God .

The Application .

1. SAint Paul in this Epistle exhorts the Philippians to perseverance in their faith of Christ ; and that they may persevere , makes it his instant prayer , even when he was ready to lay down his life for confirmation of that Christianity he had brought them to imbrace , and wherein he prayes their charity may more and more abound , and testifie their sincerity and innocency of life not onely here but at the day of judgement .

2. What was then the language of S. Paul to the Philippians is now the Churches unto us that are Christian Catholicks . O what a saintity would that sincerity produce in us , which should carry us on without offence unto the day of doom ! And yet we are by this Epistle here exhorted to be no lesse sincere in all the actions of our life , then we shall be in that where every thought ( as well as words and deeds ) shall be sincerely opened unto all the world : at least beloved if we cannot here be fully so sincere as there we must and shall be , we have another lesse degree yet of sincerity recommended in this Epistle , which may suffice to saint us here on earth ; that which we did professe at holy baptisme who were never other then Catholicks , that which we did professe at our conversion who were bred otherwise , when we stood resolv'd to sacrifice our lives and fortunes to the persecutours rather then not declare our selves to be converted to the Catholick Religion . Yes , yes beloved , this sincerity at least is requisite the longest day we live , since there 's no lesse an account to be made at the later doom of our walking worthy that vocation , then of our being Catholicks . 'T is not the name , but the reality , and sincerity of the thing we must account for then , and consequently now endeavour for . O could this sincerity attend us at our prayers , wait on our words and works , what a saintity would it produce in our souls both in the sight of God and man !

3. To conclude , what is great part of the guilt of every sin that lies upon our conscience but a meer defect of this sincerity in our proceedings ? Whence holy Church to day prayes in a language preaching nothing else to us but this sincerity of soul to God and man , when she bids us not hope for what we ask without it , and when she minds us of it in the preamble of her petition , professing God alone to be our Refuge and our strength , and thereby cutteth off all hope of other helps then what he must afford us : so that if we think on what we say we needs must be sincere in this petition , and cannot hope for help from God towards any thought or deed that is not pious and sincere in order to his honour , in order to our own salvation .

Say then the Prayer , and see how home it is to this sincerity .

The Gospel . Matt. 22. v. 15.

15 Then the Pharisees departing , consulted among themselves to intrap him in his speeches .

16 And they send to him their disciples , with the Herodians , saying , Master , we know that thou art a true speaker , and teachest the way of God in truth , neither carest thou for any man , for thou dost not respect the persons of men .

17 Tell us therefore what is thy opinion , is it lawfull to give tribute to Caesar ?

18 But Jesus knowing their naughtiness , said , What do ye tempt me hypocrites ?

19 Shew me the tribute coin : and they offered him a penny .

20 And Jesus saith to them , Whose is this image , and superscription ?

21 They say to him Caesars : Then he saith to them , Render therefore the things that are Caesars to Caesar , and the things that are Gods to God .

The Explication .

15. AFter Christ had told them the Parable of the man coming to a wedding feast without his nuptial garment , Then immediatly the Pharisees consulted amongst themselves how to intrap him in his speeches .

16. For which purpose they send him their instruments chosen for this purpose , men of their own malicious minds : and to make it worse , they send as witnesses against him some Herodians , men of the family , or retinue of Herod , a great friend of Caesars , or of the Roman Empire ; because their hope was to wrest out something from him that might be offensive to Caesar , and so to accuse him of treason . Lo their subtle aggresse in calling him Master , whose disciples they never meant to be , but rather studied to make themselves masters of his life . By the way of God , they mean here the Law which leads men in the way to Heaven : and since we look on thee as knowing exactly this Law , and as one that is sincere , and will not dissemble with us , and art besides so equal to all men as thou art partial to none , nor wilt flatter any one be he never so great ; for by respect here is understood onely impartiality to all , not neglect to any .

17. The reason why they asked his opinion in this was , in hope he might ( being a Jew ) have been infected with the heresie of Judas Galilaeus , even his own country-man , who taught it was not lawfull for the Jews ( that were the chosen people of God ) to allow any sovereignty , or dominion to Princes of the Gentiles ; as if whom God had not elected to be his favourites , ( as he did the Jews ) they could not pay duty , or homage to , be they never so great Princes : and since namely Tiberius Caesar was a Gentile , hence they did hope Christ would have denied tribute to be due unto him , and so they would have accused him both of heresie at home , and treason abroad .

18. Here we see Christ gives a testimony of his Deity , because he knows their thoughts to be malicious , however their words are fawning , and flattering : and therefore that he might follow the exact rule of an answerer , he looks upon the intention of the words of the asker ; and he tells them plainly of their dissimulation when he rebukes them , and their hypocritical temptations ; for though they flatter to destroy him , yet he reprehends to save them . And thus we see an angry God is more profitable then a propitious man , since the one cannot , the other may deceive us , or attempt at least so to do , as here these people did , even when they made the fairest shew of friendship to our Saviour .

19. But Christ , intending to give them a further check by seeming to go yet on towards the snares they had laid to intrap him , calls for a piece of that coin which was called the tribute money , being a piece to the value of six pence .

20. And they giving him one of them , he demands whose picture that was which he found stamped on the money ; not that he who knew their thoughts before could be ignorant whose coin it was they gave him , but that he was desirous to give them a convincing answer to their capricious question , by taking the ground of his answer out of their own mouthes , and so to stop their mouthes by confounding them upon their own words .

21. They tell him boldly it was Caesars ; namely Tiberius his coin , the then Roman Emperour , who had reigned eighteen years , as Saint Luke sayes , c. 3. v. 1. and was descended of Julius , the first who took the name of Caesar , as all the Roman Emperours did after . Our Saviour hearing them say this , answers in such sort as if he had wondred they could doubt of what they asked , so be instantly replies , ( if it be Caesars coin ) Give that to Caesar which is Caesars , or rather surrender , restore ( so reddite imports ) to your Sovereign the tribute of that coin which he gives you to repay it to him ; for you cannot your selves ( without breach of the law ) make your own coin , but must onely use such as your Sovereign stamps , and gives you as a token it is his , and not your own , because it bears his picture on it as you see . And whereas you asked me this question with a seeming regard to God , as if you would not have him offended by his peoples paying tribute to Gentiles ; know , God expects the tribute of your hearts , and not that of your purses ; open therefore your hearts to God , your purses to your Princes , so shall you comply with your duties to both . Not that by this answer our Saviour did determine whether the Jews were tyrannically subjected to the Roman Empire , for this was a question of some intricacy ; but that since he found themselves confesse the coin they had was Caesars , and in using it that they did acknowledge themselves his subjects , therefore he bid them give Caesar what was Caesars , not determining the crown but at least the coin to be his due . Yet if Christ had determined the crown to be Caesars too , the one hundred years prescription that the Roman Emperours could pretend unto , by a tacite consent all that while on the Jews part , might well have avouched that determination , and probably our Saviour did so conceive , and so determine too by this answer . Besides , the question was not so much whether they were bound by humane Law , as by divine , for they seemed to pretend conscience , and to think it might be a sin to God for a Jew to pay duty to a Gentile ; and to this Christ answers it may be lawfully , and safely done in conscience if a Gentile be their lawfull Sovereign .

The Application .

1. AS in this dayes Epistle sincerity is recommended , so in the Gospel hypocrisie , the contrary vice unto it , is not onely reprehended by our Saviour , but sincerity commended in bidding that be given unto Caesar which is Caesars , and that to God which appertains to God .

2. Nay more , as conscience was pretended for the doubt these hypocrites proposed , so the command resolving must be conscientious , obliging under pain of sin . O Christians ! learn from hence to make a conscience of your actions , learn to let them be sincere indeed , and not in shew alone ; so shall you make your sincerity the testimony of your sayntity : if not , your non-sincerity will still accuse you of iniquity .

3. Alas ! what boots it to believe in God , unlesse that belief be perfected by the like sincerity in our profession , as accompanies the confession of our faith ? For as faith without works is dead , so those works that are done without sincerity are rather works of infidelity , then of true Christian faith . What will hope in God avail us , when our actions leading to the fruition of our hope , mis-lead us for lack of sincerity therein ? What will that charity befriend us , which is nothing but an unsincere affection to Almighty God , while in sincerity of truth , 't is but our selves we seek , our selves we love in most of those professions which we make of serving , and of loving God ? For remedy of which transcending non sincerity in all our actions , holy Church Prayes , as above , to day that what we petition with sincere recourse to God , and with the piety of our joynt praying mother , may be effectually granted , because it is at least sincerely asked .

On the three and twentieth Sunday after Pentecost . The Antiphon . Matth. 9. v. 22.

BVt Jesus being turned , and seeing her , said , Have a good heart Daughter , thy faith hath made thee safe .

Vers . Let my prayer , &c.

Resp. Even as Incense , &c.

The Prayer .

PArdon , we beseech thee O Lord , the offences of thy people , that from the bonds of our sins ( which through our frailty we have contracted ) by thy benignity we may be delivered .

The Illustration .

HOw aptly do we pray to day for the pardon of our offences , and to be delivered from the bonds of our sins , ( by the benignity of our Lord ) which through our own frailty we have contracted ? since in this Epistle Saint Paul weeping complains , that he finds ( even among Christians ) such grievous sinners as are enemies to the crosse of Christ , such as make their belly their God , and for so doing have destruction their end , and confusion their glory : and since he labours to reclaim them , by laying his own life a pattern of sanctitie before their eyes , beseeching them to have ( as himself had ) their conversation in heaven , to emulate the gifts of glory , exposed for reward to those that are good Christians ; and incouraging them ( the Philippians ) that were good to continue so , naming for example to the rest , certain godly matrons , Euodia , and Syntiche . But how much more sutable is the Gospell to this prayer ? wherein we see the enormitie of sinne set out by the figure of death in Jairus his daughter , and by the nastinesse of a long continued issue of bloud in another woman : Both which corporall cures the Expositours apply unto a spirituall cure of all sinne whatsoever ; when they will have the Jewes to be represented by the dead daughter of Jairus restored to life , and the Gentiles by the woman cured of her bloudy issue ; and consequently all the bands of sinne untied , by the benignitie of God , which were contracted through the frailtie of humane nature , when Christ our Lord came to shew mercy , and give pardon not onely to his own chosen people the Jewes , but even to all the Gentiles , to all sinners how enormous soever . Tell me now , beloved , is it not with reason Saint Gregory calls the prayers of holy Church Sacraments , Mysteries , when they are set to the same tune that the mysterious Scripture sings unto the people out of the Preachers mouthes ? ( for such we may account the Expositours of holy Writ to be ) And what marvell if we finde the Antiphon ( leading the tune to the prayer ) to point at the latter of these two women , rather then at the former , since we have heard this was a Gentile , that a Jew ? For hence we that are Gentiles are taught to pray peculiarly for pardon of our owne sinnes , moved thereunto especially by the benignitie of our Lord , who though he first called the Jew , yet he first converted the Gentile , because ( as this Antiphon tells us ) the Gentiles faith was stronger then the Jews , and therefore the obstinate Jew shall not be converted , till the latter day , when we are to have onely one shepheard , and one fold of sheep , one Christian Church made up both of Jews and Gentiles : and for that reason we do not distinguish in the prayer between them , because as it is now onely our prayer to God , so hereafter it will be theirs , as well as ours , without putting the Church to the trouble of a new prayer upon that occasion of increasing the number of her children . And assuredly that happy time will come ( with the greater increase ) if we with fervour say this prayer in the mean time ; first , for the am●ndment of our own lives , and for the perfecting our selves , ( as in this dayes Epistle Saint Paul exhorteth us ) and next , for the conversion of the stiff necked Jews , prefigured to day in the after reviving of Jairus his daughter from death to life , ( though Christ went first about that wor● ) when he had before cured the woman of her twelve years issue of bloud : ( first indeed calling the Jew , but last converting him as was said above . ) And for further reason of applying this prayer thus to the other service of the day , I remit the pious Christian to the Expositours upon the 20.21.22 . verses of the following Gospell . Suffice it here is enough to shew that the connexion of parts in holy Churches services hath not been wanting hitherto in some measure or other ; and out of that little I am able to find , I doubt not but deeper souls ( more habituated to meditation then I am ) will retrive much more .

The Epistle . Philip. 3. v. 17. &c. 4. v. 1. &c.

Chap. 3.17 . Be ye followers of me , Brethren ; and observe them that walk so as you have our form .

18 For many walk , whom often I told you of , ( and now weeping also I tell you ) the enemies of the Crosse of Christ .

19 Whose end is destruction ; whose God is the belly ; and their glorie in their confusion ; which mind worldly things .

20 But our conversation is in heaven : whence also we exspect the Saviour our Lord Jesus Christ .

21 Who will reform the body of our humilitie , configured to the body of his glory , according to the operation whereby also he is able to subdue all things to himself .

Chap. 1. Therefore my dearest brethren , and most desired , my joy , and my crown , so stand in our Lord , my dearest .

2 Euodia I desire , and Syntiche I beseech to be of one mind in our Lord .

3 Yea and I beseech thee my sincere companion , help those women that have laboured with me in the Gospell , with Clement , and the rest my coadjutours , whose names are in the book of life .

The Explication .

17. BE not onely followers of my words , but of my actions : for so he means by bidding them walk ( live ) as they do , who follow the form of his Apostolical life and actions . Happy instructions for the Priests to do themselves , as they exhort others to do ; and in this shew they are truly ministers of the new , not of the old law ! whence Christ bid the people hear , believe , and obey , but not to do as they did themselves , that Mat. 23.4 . laid huge burdens on their neighbours shoulders , and would not carry the least burden on their own . Happy sheep , that had now shepherds , who would not onely let them out into the pastures , but defend them from the wolves , by loosing their lives , rather then expose their sheep to danger ! as S. Paul did , who in persecution gave his flock a pattern of constancy , even to the death , rather then he would not follow to a tittle his own form , whereby he had taught them born in peace and persecution how to serve God .

18. This verse again argues the Apostle reports to good life , as well as to doctrine , when he tells them here many live contrary to the rule he had framed for them : for though they beleeve rightly , yet they live ( they walke ) awry , they keep not the direct path of perfection , but follow wayes of their own invention , and are to those so fondly wedded , that rather then leave their own brainsick imaginations , they will even deny what no reason can doubt of . These are Schismaticks and Sectaries , of whom the Apostle often warned the faithfull , and now ( with teares in his eyes ) moves the Philippians to beware of them again ; and tells them , they are so far from being Christians , that they are enemies to Christ , for so he means here by the Crosse of Christ . And why his enemies ? Because they mangle his doctrine in pieces , believing what they list thereof , and rejecting what they please . Of this sort were in those dayes Simon Magus , who said Christ himself went off from the Crosse , and onely left his picture hanging there ; and Cerinthus , who would needs separate Jesus from Christ , and teach that Jesus did indeed truly die and rise again from the dead , but that Christ was impassible , and so went off from the Crosse leaving Jesus there to die . Thus while they invent foolish pieties , they become blasphemously impious ; whence it was Saint Paul said , 1 Cor. 2.2 . He knew nothing , but Jesus Christ and him crucified , to shew the fondnesse of those who would separate Jesus from Christ , and deny Christ to have suffered at all : whence he calls these the enemies not of Jesus , nor of Christ , but of the Crosse of Christ , that is , such as deny Christ to have been really and truely crucified : For beating down of which the Church brought up the use of crucifixes erected in all places . And those also who make such simple imaginations the ground of Libertinisme , Saint Paul calls enemies to the Crosse of Christ ; those who teach austeritie of life and mortification to be needlesse , under pretence that Jesus hath suffered all punishment due for sinne , and so p●ofesse it a kinde of injurie and prejudice to our Saviours passion , for any man since that time to use mortification .

19. But see the Apostles judgement of such Sectaries , while he sayes their end is destruction : And that you may know he means the Libertines above mentioned , he tells you they are such , whose God is their belly , who worship Dagon , not Jesus Christ , who delight in venery and gluttony . But see the sequel of such worldlings ; their glory ( sayes the Apostle , ) is their confusion ; it shall fare with them as with their God Dagon it did , 1 King . 5.4 . whose head and hands fell from him upon the approach of the Ark , ( brought by the Philistaeans into the Temple of their God Dagon , while the people rested themselves , ) leaving this broken-God nothing but the trunk of his body ; to shew , that the preservation of his sordid parts were rather a confusion then a glory to them , whilest the instruments of glory , the head and the hands , ( betokening glorious resolutions , and heroick actions ) were destroyed . And indeed what so contemptible , so uselesse as a man without hands or head ? so while Dagon was thus preserved , he had reserved onely his infamy to be his future glory ; and this in token the Libertines that are his Adorers , can expect no other end then what is infamous , as this . Let therefore such miscreants fear to come near the Christian Ark , the Tabernacle of the holy Altar , lest they be in the sight of God at least regarded but as Dagons ignominious Statue before the Ark.

20. See how farre S. Paul is removed from those sordid , those earthly cogitations , when he tells you his conversation is in heaven , his thoughts are fixed on Almighty God ; and by this means teacheth us , that ours should be so too , the form or rule of Christianity being to meditate heavenly , not earthly things , and to hope for no good , but what descends from heaven upon us : whence we may expect to see our Saviour Jesus Christ coming to bring us ( at the latter day ) the superabundant reward of all our dayes spent here in a holy conversation .

21. And see the manner how he will impart this reward , declared in these words that follow , by reforming the body of our humility ; when our abject , vile , and contemptible bodies shall become beautifull , noble , and glorious in the sight of God , by having them reformed ( transfigured ) into another accidentall , not essentiall form ; but remaining shaped as now they are , they shall of corruptible become incorruptible , of passible impassible , of earthly celestiall , of lumpish agile , of dark lightsome ; and thus reformed or transfigured , they shall be configured ( conformed ) also to the body of Christ his glo●y , as who should say , they shall be like , or conformable to the glorious body of our Lord and Saviour Jesus Christ . So immensely doth he love man , that in requitall of the humane nature which he took of us , we shall take , as it were , divine nature from him , while our bodies shall by heavenly glory be like to that of Christ , which hath its splendour not as ours from a created , but as his from an increated glory , by the irradiation of his divinity , through the cloud of our humanity ; there being no personall difference in Christ between God and man , however his two natures differ as much , as the creature doth from the Creatour . And how this ineffable alteration is made , the Apostle tells us in the close of this verse , namely by that operation of Christ , whereby he is able to subdue all things to himself . Happy subjection to that power which glories to exalt what it is able to subdue , and yet loseth not the glory of subduing death , while it gives eternall life to our dead bodies , and glory to our corruption !

Cap. 4. v. 1. It is indeed an apt rise he takes to incourage the Philippians in this fourth chapter to stand firm to his principles , to his rules of good life , which in the former chapter he sayes he framed for them , when for their so doing they shall have the reward as above . No marvell he calls them his dearest , when he professeth they are his joy , his crown , the fruits of his labours , which God will reward with the joyes of heaven , and with a crown of glory , which shall have in it a precious stone of speciall beauty , for every soul he hath converted : And by this we see , besides the essentiall Beatitude , ( which consists in seeing God ) those that are the means of others souls salvation , shall have an accidentall glory given them , as a particular reward due unto them , not onely for every soul they have been a means to save , but also for every good deed wrought by those souls , who have followed the examples of Gods Saints : but how that accidentall glory differs from the essentiall , is hard to say ; the words we allow , the things we know not . See how he inculcates here perseverance in good works . Stand , ( persist , continue ) my dearest , sayes the Apostle , as you have begun , and then you make your selves and me happy indeed , since it is the end that crowns the work ; so to begin well little avails , without you persevere in well-doing unto the end .

2. These were two remarkably famous women among the Philippians for saintity of life , and for exhorting of people to the same by their good examples ; so the Apostle takes speciall notice of them , thereby to incourage them to go on , and others to follow their footsteps : and lest their difference in the wayes of piety and devotion might make a division of minds in them , he exhorts them to be of one mind , to direct their devotions to one end of Gods glory onely , ( for that is to be of one mind in our Lord ) not to affect singularity , but solidity of devotion , they being otherwise free enough from faction or discord of mind , though some impertinently inferre hence , they were at variance .

3. It is left by Expositours uncertain who this dear companion was , though all concurre he was some holy man whom also S. Paul here exhorts : ( as he did holy women before ) but sure enough it is not his wife ; though some hereticks will have it so , yet without all ground , since the Apostle in another place professeth he was not married , but commends those who remained single ; ( as himself was . ) Neither doth it follow , that women in those dayes did preach the Gospel as well as men , though here the Apostle sayes Euodia and Syntiche did labour with him in the Gospel , did suffer for their faith , for their belief in Jesus Christ , and for following the doctrine of the Gospel , and did incourage all others to do the like , by harbouring the Apostles , and by relieving those Christians that were in want . O that the Ladies of these dayes would give Priests occasion ( by following the examples of these two Ladies ) to record their holy memories , as the Apostle hath done those of these two pious women ! Clement here mentioned , is the same who was the fourth Pope , succeeding Cletus , who had Linus for his predecessour , that was S. Peters immediate successour . The close of this Epistle is liable to misconstruction ; some make it the ground of their errour , saying , that those who are once in grace can never fall from thence , and so have their names written in the book of life : ( are predestinate , and cannot choose but be saved ) But this is farre from the genuine sense of the Apostle , who had before so much inculcated perseverance in good works , as in this Epistle we have heard : his meaning therefore must be , that those who by Baptisme are first adopted children of God , ( and by a holy life preserve their favour in the sight of God ) are at last written in the book of glory , as at first they were in the book of grace ; as who should say , he did exhort them that were first innocents , to be at last Saints , and so deserve to be finally inrolled Commanders of the heavenly Militia , after they had been once listed souldiers of the militant Church of Christ .

The Application .

1. THe doctrine of sincerity last Sunday inculcated , is this day prosecuted by S. Paul to the Philippians ; and lest they should misunderstand him , he tells them plainly , he requires as sincere a Christianity in them as they found to be in himself , while he makes his own rule of life their pattern and example to follow him by ; and doth not fear to fright them from their onely nominall Christianity , by declaring those to be enemies to the Crosse of Christ who do not really & sincerely take up the same and carry it , as well as they pretend to do it , who have not their conversation in heaven , while they presume to hope their bodies shall go thither , though their souls be wallowing here in the mire of flesh and bloud . Finally , lest they should be deterr'd from following S. Pauls Rule , out of a despair of arriving to his perfection in Christianity ; ( which in those dayes was , and still should be Synonyma with saintity ) he exhorts them at least to follow the examples of the two virtuous Matrones here set before their eyes , Euodia , and Syntiche , as also those of his sincere companion , ( though not an Apostle ) and of the rest of his Coadjutors in the propagation of the faith of Christ .

2. Yes , yes beloved , 't is a holy sincerity that now our charity must bring along with her to her journeys end , and therefore no marvell 't is two dayes together inculcated by holy Church ; nor can there be a greater sincerity then that to day before our eyes , that of the Primitive Church , and consequently that is it we should endeavour now to have indeed , and not to fain ; for as we glory to be Christian Catholicks , so we should endeavour to be as sincerely such as they from whom we are descended .

3. And for as much as holy Church knows rightly well there is no saintity on earth free from iniquity , no sincerity that is not waited on by some hypocrisie or other ; therefore while she preacheth perfection , she prudently prayes for absolution , especially now that she draws to the close of her annuall piety , now that she brings her charity towards her journeys end , lest vanity runne away with part of her holy labours . For that is the safest step to saintity which tramples on iniquity , & treads it under foot ; those stand firmest in the grace of God , that are alwayes begging new favours by asking pardon for old offences ; and they shew sincerity of their love to God , who desire to cancell all their obligations to the devil , who are not content with pardon for their guilt of sinne , unlesse they may be loosened from the bands thereof , from their affections unto sinne . And for as much as charity is taught to march out of the field of this life with such a sincerity , with such a sincere desire of saintity , Therefore holy Church brings her towards her journeyes end now praying for it , as above .

The Gospel . Mat. 9. v. 18. &c.

18 As he was speaking this unto them , behold a certain Governour approched , and adored him , saying , Lord , my daughter is even now dead ; but come , lay thy hand upon her , and she shall live .

19 And Jesus rising up followed him , and his disciples .

20 And behold a woman which was troubled with an issue of bloud twelve years , came behind him , and touched the hemme of his garment .

21 For she said within her self , If I shall touch onely his garment , I shall be safe .

22 But Jesus turning and seeing her , said have a good heart , daughter , thy faith hath made thee safe . And the woman became whole from that hour .

23 And when Jesus was come into the house of the Governour , and saw minstrels , and the multitude keeping a stirre he said ;

24 Depart , for the wench is not dead , but sleepeth . And they laughed him to scorn .

25 And when the multitude was put forth , he entred in and held her hand : and the maid arose .

26 And this bruit went forth into all that countrey .

The Explication .

18. THat is , as he was giving a reason why his disciples did not fast so rigorously as those of John the Baptist did , and as also the Pharisees were wont to do , which were onely voluntary and not legall fasts : Then came in this Governour , who was a chief officer in the Synagogue called Jairus , which signifies Illuminatour , or teacher of the people . By Adoration is here literally meant falling at Christs feet , which yet he did not do before news was brought him by his servants , that now his daughter was dead : lo then he believes firmly , and in testimony thereof prostrates himself , and in the very manner of his language saying , now my daughter is dead , he blames his not believing and asking help sooner ; but to make amends for his not hoping Christ could cure his sick daughter , he invites him to go home , and revive her , though she now were dead : not that he doubted but his power at a distance would suffice , but that he had heard Christ was accustomed to touch those whom he healed in Capharnaam ; and this was on the sea coast of Galilee , not farre from the same town famous for Christ his miracles .

19. That this is the genuine sense of the verse above is gathered the rather , from Christ his going immediately to undertake the cure , even after the same manner , namely by a touch of his sacred hand ; for we do not hear any rebuke given to Jairus for want of Faith , but Christ resting satisfied his belief was full , resolved to give him full satisfaction to his Faith and hope , by reviving ( as was desired ) his dead daughter , taking his disciples as witnesses to this his gracious condescending , and working this miracle . Yet this notwithstanding , the Centurions Faith was above this of Jairus , who onely asked a word , ( saying , Mat. 8.8 . speak the word onely ) and held himself not worthy the honour of Christ his entring his house .

20 21. 22. Note , this woman was a Gentile ; and it wants not mystery to have the twelve yeares of her diseases continuation upon her here made mention of , in regard it alludes to the twelve years age of Jairus daughter , whom Christ was going to raise from death to life ; and thereby gives us to understand , Christ by his ordaining to do those two miracles at once , would let us know , the dead child being a Jew represents the expiration of the Jewish Synagogue by the plantation of the Church of Christ : For as this diseased Gentile fell sick , when Jairus his child was born ; so the Gentiles fell to their brutish Idolatry , ( figured by the Bloudy Flux ) when the Jewes were born to right belief in Abraham : and therefore as Christ went to raise this child from death to life , and by the way first healed the diseased woman ; so he came first to the Jewes , yet the Gentiles received and believed in him before the Jewes , whose conversion ( or being raised from the death of infidelity to the life of Faith ) is not to be till after all Gentiles are first reduced , and then at last even the Jewes shall generally be converted . This is the mystical sense of the present story prosecuted in these three verses : onely we are to observe by this womans Faith , that the Gentiles are of much more easie and entire belief then the Jewes : besides this place gives a great ground for the Catholick doctrine of revering reliques ; since here the woman was cured by the onely touch of our Saviours garments hemm : and Eusebius writes , that she , in memory of this favour shewed unto her , made a coat like that of our Saviours , and kept it religiously in her house , and that diverse who were diseased went away from her perfectly cured upon the sole touch of this garments hemm also .

23. 24. The musick our Saviour found here was onely such as usually in those dayes did accompany all burials . Our Saviours saying the child is not dead , did not deny but she was so , for all that ; onely his meaning was , she should live again , and therefore he accounted her death but a sleep in the sight of God , because her soul was not summoned to the barre of Judgement , being to return and lead a longer life in this world : though this saying of Christ might also import his modesty , in not making difficult his works , to get thereby popular applause : However they knew , and so did Christ , the child was really dead to all humane power of recovery , but that they might see death to God , was but as sleep to nature , since he that could out of nothing make all things , could much more easily out of a dead body make a living creature ; and so ( as to God ) death and sleep are much alike , in respect of privation of life ; whence it is frequent for Christ to call death obdormition , or sleeping onely : thus he did in Lazarus his case , after he was four dayes buried , Joh. 11.44 . and thus you see here he doth in this present case of the dead child . But as commonly men judge of all things by outward appearances , and of other mens powers by comparing them to their own ; so here these mourners laugh at Christ for saying the dead child was onely asleep , as who should say , they held it impossible for him to revive her ; which argues they were sufficiently satisfied she was truly dead to all this world .

25. 26. Note , his bidding them depart , when he sayes , she is not dead , argues that their diffidence in his power did not deserve the honour to be eye-witnesses of the miracle , how it was done , though afterwards they had proof enough , it was most true ; and again , it argues he was not seeking popular applause , when he went in alone , leaving the company without , taking onely the child's parents and his disciples with him : ( S. Mark sayes Peter , James , and John ) to shew , it was not ultroneous fasting that conferred sanctity , ( of which you heard before ) but a lively Faith , and an ardent love to God , wherewith his Apostles were endowed , and so fit to be now witnesses of his , and after workers of as great miracles themselves , though they did not run the vain-glorious wayes of Pharisaical fasting , or the like . Note , the Scripture phrase is here pathetical , saying , Christ held the childs hand ; in such sort probably as officers take hold of such as they arrest , to carry away with them , and so shew their power over them : for thus our Saviour seemed to snatch the body of this child from death , and to command her soul from entring into hell , but to animate again the body ; thereby to shew , he had perfect dominion over life and death . And it seems the manner of this was extraordinary , when the story of it ends by saying , it was divulged all the countrey over , for a famous miracle ; though St. Mark sayes , Christ gave the girle to her parents , bidding them say nothing , Mar. 5.43 . to shew his modesty , and that he sought not the worlds applause , but onely Gods honour and glory : Yet their disobedience in this was not unseemly .

The Application .

1. THis Gospel of the Jewes and Gentiles Infidelity is ( as we heard in the Explication ) made a whole Type of all Iniquity whatsoever ; and yet is most peculiarly proper to the Epistle inculcating so sincere a sayntity as above : because as to that sayntity pardon of iniquity is necessary , and this pardon is mystically represented in the raising Jairus his daughter from the brink of death , which is the natural punishment of sinne ; so to the said sayntity there is also necessary a detestation of all affection to sin , which detestation is also represented by the cure upon the woman sick of the Issue of bloud , not unfitly likened to reiterated or accustomary sinne , which argues a huge affection thereunto .

2. What then more proper for Christians at the reading of this holy Text , then first to procure an act of contrition for all guilt of sinne upon their soules , and next to detest all affection to any sinne whatsoever , especially to those which have been formerly to them accustomary ? for those are properly bonds which we have sealed to the devil , while we hamper our selves with giving them up as our well advised acts , of our yet most abominable wicked deeds .

3. Say now , beloved , if our holy Mother have not fram'd a fitting Prayer , when to this purpose she brings charity to day upon her knees , preparing her self for the grand account she is next Sunday put in mind to make , By petitioning , as above , an acquittance of her sinful debts by absolution from the guilt thereof , and a cancelling of all her bonds to the devil by teating her affections to sin in pieces , and planting her love from hence upon Almighty God above .

On the four and twentieth Sunday after Pentecost . The Antiphon . Matth. 24.34 .

AMen I say to you , this Generation shall not passe , untill all be done : Heaven and Earth shall passe , but my word shall not passe , saith our Lord .

Vers . Let my prayer , &c.

Resp. Even as Incense , &c.

The Prayer .

STirre up , we beseech thee , O Lord , the wills of thy Faithful , that they more diligently preparing the fruit of thy divine work , may receive the greater remedies of thy mercy .

The Illustration .

WE are this day closing up the Ring of our devotion , which we desire all the devotes of our sodality to wear , in testimony they are of that number , who according to holy Davids example , Psal. 118.109 . have their soules alwayes in their hands , that is to say , who make account their every thought , word , or deed ought to be such , as together with the same they are ready to deliver up their very souls into the hands of their Creatour ; and those souls so regulated as in this sodalitie we are taught , ( according to the pattern of the blessed Virgin Mary , Luke 2.19 . who conserved in her heart every word that fell from the mouth of her sacred Sonne ; ) and as we shall then appear to conserve the same , when out of the abundance of his holy word lodged in our hearts we make our mouths to speak : and this we do , whilest all our prayers are abstracts of the Word of God , and all our conversation answerable to those prayers : ( as if we can observe the methode of this book , they will be . ) And if , beloved , you but look upon the first contriver of this devotion , Saint Gregory the great , you will not undervalue it , because it had so mean a reviver as my self . Know , it was he that called the Prayers of holy Church Mysteries , Sacraments ; and surely for this one reason , amongst the rest , because they did mysteriously couch the sense of holy writ , as we have hitherto assayed at least to shew ; and as to day we hope to make it appear , this prayer above contains the sum of both Epistle , and Gospell following ; though I confesse no soul would think it at first sight : for in all the book , there is not any prayer which holds a lesse visible proportion with the holy Text then this ; and yet ( if I mistake not ) we shall find it comes as home , as heart can wish to our designe , when once we shall resolve what is meant by the fruit of the divine work : ( for that s the key to all the treasure of Devotion couched in this prayer . ) What if we say that fruit is our salvation ? since this is a work so truely divine , that there is none indeed but God himselfe can bring forth such a fruit ; and yet so good a God we serve , that he is pleased we shall our selves prepare this fruit , and serve it up unto his heavenly Table ; while we are bid pray this day , that ( since our understandings are already sufficiently instructed in our duties , what they are and ought to be to God ) our wills may be stirred up to a performance of those duties , to the more diligent preparing the fruits of the divine work , ( the salvation of our soules ) that by redoubled diligence we may receive the greater remedies of God Almighties mercies ; meaning , so much of his grace in this life , as may secure us of his glory in the life to come : which when with all the diligence imaginable we do obtain , 't is still a mercy to us , and must be gratis given , or else we may justly fear to go without it : ( so great a work it is to save a soul ! ) and therefore well is it called a work divine . But what are we the nearer now for adjusting this Prayer unto the Epistle and Gospell of the day ? Admit this be the genuine sense of the Prayer above , what report hath it to Judgement , which is the subject of the Gospel ? Why , this at least ; that the best preparative to save a soul is to remember the dreadfull day of doome : and therefore when the Prayer beggs , to have our wills stirred up to a more diligent preparing the fruits of the divine worke , ( the salvation of our soules ) the Gospell puts us fitly in minde of the day of Judgement , so to fright us into this diligence , least through our sloth the Judge do want that crop of fruit , which then he comes to gather . And thus we seem to draw a little more neare at least to the end of our designe : But if we reade the latter end of the Gospell , comparing the day of Judgement to the sprouting out of a figg-tree , we shall come nearer yet ; and if we hearken to the Expositours upon the 32 and 33 verses of this Gospell , how sweetly they expound that Parable , we shall then come fully home to the sweetest harmonie imaginable between the Gospell and the Prayer . And for the Epistle it is nothing else but an exhortation of Saint Paul to the Colossians ( and in them to us ) how to prepare our soules to salvation , even in the very language of the Prayer , for example , how to fructifie in all good works , that we may at the latter day of doome ( whereof the Gospell minds us now ) be made worthie to partake of the lot of Saints , to be delivered from the power of darkenesse , and translated into the Kingdome of the Sonne of Love , in whom we have redemption , the remission of sinnes ; in a word , the salvation of our soules , or the ripening of that fruit which we must with all diligence prepare for the heavenly Table , as beeing the worke of our heavenly Lord . When ( I say ) we doe consider this , then we shall need no more to seek for a connexion between the preaching and the Prayer of holy Church to day in this period of our work , wherein we were almost at a losse , even now that we stood in greatest need of making good our whole designe , in the close thereof . And who can marvell now that this sweet Prayer should be suitable to the sower day of Judgement , when we see that dreadfull story in the Gospell closed up with the gladsome Parable of a fruitfull Spring ? And why ? to shew that to the Blessed , the day of doome is a time o● Joy , and that the just alone are of consideration with Almightie God . In a word , please but to reade the Expositours upon that point , ( as in the glosse below you find them ) and tell me then , whether this Prayer doe want connexion unto that glosse of theirs ? if not , then you will grant the Prayers of holy Church to be ( as Saint Gregory calls them ) Sacraments , mysteries indeed of Pietie , but such , as when explained , are sweet as honey , and facile as we can desire : For what more easie now , then to see this Prayer alludes to Judgement , in the same sense that holy Church desires her children should be ready for it ; that is , to be prepared fruit for the heavenly Table ; and by that preparation to be worthie to receive the greater remedies of God Almighties mercies at the day of Judgement against the corruption of humane nature , namely , his gifts of glory added to those of grace ? And thus we shall close up the Ring of our devotion , with the same Christian dutie we began it , whilest , mindfull of the day of doome , we pray our wills may be raised up to an alacritie in our Christian dutie , as they were by the same spirit of Prayer raised upon the same subject on the first Sunday of Advent , which this foure and twentieth Sunday after Pentecost inclines unto , in like manner as all parts of a circle bow to meet each other with a plie to circularitie ; and so the dutie of a Christian is then best performed , when ( having once begun to serve God well ) the whole continuance of endeavours is still to better that beginning , still to begin anew , where last we did end ; ( as in this work you see we doe ) setting the same feare of our Lord before our eyes in the end thereof , the same memory of the day of Judgement , wherewith we first begun this practise of Pietie ; which here I tender unto every one of our sodalitie , not doubting but if we live an hundred yeares , we shall find of this devotion , that it will alwayes please though a hundred times repeated over ; because the subject is so sweet , as the more we suck , it comes the sweeter still . And since in the Title of this Booke we called it not onely a Christian sodalitie , but a Hive of Bees , I beseech God , we may find no drones amongst us in this Hive , no lazy Bees , that will not flie abroad to suck the hony of devotion from the blossomes of the word of God , which are growing in every leaf of this Book , the whole being framed either of the holy Text , or of the Exposition of the same .

The Epistle . Coloss. 1. v. 9. &c.

9 Therefore we also from the day that we heard it cease not praying for you , and desiring that you may be filled with the knowledge of his will , in all wisdome , and spirituall understanding :

10 That you may walk worthy of God , in all things pleasing ; fructifying in all good works , and increasing in the knowledge of God .

11 In all power strengthened according to the might of his glory , in all patience and longanimity with joy :

12 Giving thanks to God and the Father , who hath made us worthy unto the part of the lot of the Saints in the light .

13 Who hath delivered us from the power of darknesse , and hath translated us into the kingdome of the Sonne of his love .

14 In whom we have redemption , the remission of sinnes .

The Explication .

9. THat is , from the day we heard you were converted to the faith of Christ , upon the hope you had of heaven thereby , as in the precedent verses of this chapter is expressed ; and as soon as Epaphras our fellow labourer in the vineyard of Christ brought us this happy news , and of your speciall love to me and Timothy ; From that time we cease not praying for your being still filled more and more with the grace of God , and with the knowledge of his will , ( with the acknowledgement thereof ) as being done in you by this your conversion . The Apostle appositely mentions here wisdome and spiri●uall understanding , praying they may be filled therewith , to shew the difference between the folly of profane learning , ( such as was that the Simonians affected in those dayes , meer humane and carnall wisdome ) and that sacred learning which Christian doctrine teacheth ; for that onely he accounts true wisdome and true understanding , as teaching us to walk spiritually not carnally in the Church of Christ which is the school of Christianity .

10. And praying further , that you may walk worthy of God in all things pleasing , that you may so farre please God in all you do , as to make your selves worthy of him , by receiving no lesse then himself for your reward of so walking . By which we see , S. Paul here piously points at the now Catholick doctrine which the pretended Reformers oppose , of meriting heaven by our good works , ( though perhaps this place doth not directly prove it , ) since he speaks of making our selves worthy even of God himself ; whereas there be those who teach , we are onely imputatively , and not really or de condigno justified by Christs merits , or made partakers of them . Again , lest he should in vain bid us do what he thought sufficient to render us thus worthy , he tells us in the following words how to be made so , namely , by fructifying in all good works , by reaping fruit out of every laudable exercise , ( and others we must not addict our selves unto ) and by increasing in the knowledge of God , by making it our study better to understand the mysteries of our faith and religion , for thereby it is we come to know God . See here the obligation we have to be daily diligent in learning more and more of Christianity , and not to lose our time in studying fooleries , for thereby we shall hazard the deserving Hell , and not God for our reward .

11. See the sense of this verse explicated in the Epistle upon the eighteenth Sunday after Pentecost , for the first part of it ; and in the Epistle upon the fourteenth Sunday for the second part the●eof , because there it is explicated all at large : suffice it to note here , his aim is to stir them up to alacrity even in persecution .

12. And to thank God the Father for the benefit of his grace , which gives them that alacrity : he directs our thoughts to the Father , as knowing they will thereby be more pleasing to his sonne our Saviour Jesus Christ , who made offering of all his own actions to his heavenly Father , thereby to shew us we must attribute more to the goodnesse of God , then even to the passion of Christ , which was dignified from the Deity whereunto the humanity was united . That hath made us worthy , this shews how little we ought to confide in our own merits , since even all the good we do is by the speciall grace of God , and must have its value from God assisting , more then from our selves acting ; yet by both together we become worthy of God himself for our reward , as was said above , much more of our share with the Saints in glory : though here the Apostle alludes chiefly to the Colossians being made worthy with other Saints of the light and glory of the Gospel by their conversion to the faith of Christ ; which he calls therefore the lot of the Saints , because it is a grace gratis given , and no man can merit his conversion , which the Apostle calls the lot of the Saints in the light of the Gospel , given by God the father gratis , through the merits of our Saviours passion . Or if we shall take the complete sense of this verse , it imports , the lot we have to share with those who live in the light of the Gospel , is the beginning of the accomplishment of that lot , when we shall live and reign with Christ and his Saints in the lot or happinesse they have to dwell in the light of eternall glory .

13. By the power of darknesse is here understood the infidelity they were in before conversion , when they were under the command of the Prince of darknesse , as being then in his power . By this Graecisme , or phrase common among the Greeks , viz. the Sonne of his love , is here understood his beloved Sonne , the second person of the Blessed Trinity : not that ( as Sabellius would have it ) Christ was one and the same person with the holy Ghost , proceeding , as he did , by an act of love ; whereas we are taught the second person was begotten by the understanding of his eternall Father , and the third ( as some Divines hold ) proceeded by an Act of mutuall love between the Father and the Sonne , but all confesse his procession to be from both , while it is from the Father , by the Sonne .

14. True it is by the passion of our Saviour we are redeemed ; but if we ask what it is to be redeemed , we cannot expresse it better , then here the Apostle doth by calling it remission of sinnes ; for as by sinne we were made slaves to the devil , so by remission thereof ( which we obtain by Christ his passion ) we are made children of God , and are thus redeemed from the captivity of the devil ; not unlike to men freed from prison by their creditours remitting unto them their debts , for which they clapt them up : but we are in a more liberall way redeemed from the prison of hell ( that was our inheritance ) when Christ ( not we ) payes the debt , and so it is most freely remitted to us , since we neither did , nor could pay it our selves .

The Application .

1. BLessed S. Paul ! we have thee now in half a word ; the Colossians were as dear to thee as the Ephesians , the Romans , and all thy other Converts : what thou didst write to one upon the news of their conversion by thy preaching , thou dost in other terms , but in the same spirit write to all the rest . Again , we know our holy mother the Church reads thy ancient lessons every day anew to us , that we her children may be Christian Catholicks like thy happy Converts : And to that purpose she brings our charity to day with thy Epistle home to her annuall journeys end , as the best usher to lead her to this lifes end also , and to the entrance into everlasting life , that of eternall happinesse and glory .

2. See how to day our holy Mother sets us all a preaching to our selves to this effect , while she doth make us pray to God that he will raise up our affections to our own salvations . Why Blessed Jesu ? is it come to that ? must we be courted to our own felicity ? can we be lesse then willing to be sav'd ? I dare not say it , but I doubt it much : And therefore holy Church I see petitions it , lest we should vainly think we had advanced farre , when God Almighty knows the many years that passe upon our heads are like so many labours lost ; and therefore at the end of every year 't is piety to think we do but then begin to wish we were but willing to be sav'd ; yet we must wish it faithfully , sincerely , earnestly ; and we must pray withall , that God will graciously please to raise our wish to the perfection of a will at last ; that if we value not our selves , we will not undervalue God Almighty , who looks upon us as the apples of his eyes , as the fruits of all his labours , in creating , preserving , and governing the world and us , in redeeming and saintifying of us , for no other end but to save us at the last ; and that at so easie a rate as can be possible , our onely cooperating with him to that happy end , our onely being willing be should work in us that saintity we cannot work in our selves without him .

3. To conclude , the many books of controversie in the point of merit may be summ'd up all in this petition of the Churches Prayer to day ; so deep , so copious , so facund , and so fecund withall is the spirit of the Holy Ghost , couch'd in those teaching Prayers . What is it else we say defending merit , but that we must cooperate to our salvation ; but that the more we do cooperate the greater Saints we are ; but that the improvement we make of one grace procures us another greater then the former ; but that we so take in hand the work of our salvation , as we do not think it is , nor can be any work of ours , but must be still the work of God in us , ( though by us too ) whose onely part is to be pulling down the greater remedies of his Piety towards us by improving his lesser , and to be drawing from him grace upon grace so fast , untill ( by means thereof ) we render our selves a fruit of the work divine , as ripe as grace can make us here , & ready then to be transplanted into heaven , where yet the sunne of glory will mature us more , so farre indeed , as we shall never fear to be corrupted , but shall hang upon the tree of everlasting life , an ornament to the celestiall Paradise ?

Say now the Prayer above , and see how home it is to this construction in it self , to this instruction of us by it , if we say it in the sense above .

The Gospel . Matth. 24.15 .

15 Therefore when you shall see the Abomination of desolation , which was spoken of by Daniel the Prophet , standing in the holy place , ( he that readeth , let him understand ; )

16 Then they that are in Jewry , let them flee to the mountains :

17 And he that is on the house top , let him not come down , to take any thing out of his house :

18 And he that is in the field , let him not go back to take his coat .

19 And wo to them that are with child , and that give suck in those dayes .

20 But pray that your flight be not in winter , nor on the Sabboth :

21 For there shall be then great tribulation , such as hath not been from the beginning of the world untill now , neither shall be .

22 And unlesse those dayes had been shortened , no flesh should be saved : but for the Elect the dayes shall be shortned .

23 Then if any man shall say unto you , Lo here is Christ , or there , do not believe him .

24 For there shall arise false Christs , and false Prophets , and shall shew great signes and wonders , so that the Elect also ( if it be possible ) may be induced into errour .

25 Lo I have foretold you .

26 If therefore they shall say unto you , Behold he is in the desert , go ye not out ; behold in the closets , believe it not .

27 For as lightening cometh out of the East ; and appeareth even to the West , so shall the Advent of the Son of man be .

28 Wheresoever the body is , thither shall the Eagles also be gathered together .

29 And immediately after the tribulation of those dayes , the Sun shall be darkened , and the Moon shall not give her light , and the Starres shall fall from heaven , and the powers of heaven shall be moved .

30 And then shall appear the sign of the Son of man in heaven : and then shall all tribes of the earth bewaile : and they shall see the Son of man comeing in the clouds of heaven with much power and majestie .

31 And he shall send his Angels with a Trumpet , and a great voyce : and they shall gather together his Elect from the four winds , from the furthest parts of heaven , even to the ends thereof .

32 And of the fig-tree learn a Parable : when now the bough thereof is tender , and the leaves come forth , you know that Summer is nigh .

33 So you also , when you shall see these things , know ye that it is nigh , even at the doors .

34 Amen I say to you , that this generation shall not passe , till all these things be done .

35 Heaven and earth shall passe , but my words shall not passe .

The Explication .

15. BY this Abomination of desolation Christ meant a most abominable desolation ; and most probably he alluded to that which was to follow , namely , the Romans sacking of Jerusalem , as a punishment upon the Jewes for having there crucified the Saviour of the world : how horrid and dreadful an abomination that was Josephus his history best describeth . But mystically we may well interpret this abomination to be the sacrilegious defiling of the Temple of Solomon , both by the barbarous murders therein committed by the Jews , and the profaning the Altars thereof by the wicked Priests : much more is this abominable , when Christian Priests profane their holy Altars , and become wicked , Isa. 24.2 . as the people , so the Priest of holy Church . And the like abomination it is to receive the body of Christ into a sinfull soul ; for then he is rather betrayed into the house of the devil , then received into the Temple of the holy Ghost . Not unaptly also this abomination may allude to Antichrist , setting himself upon the Altars of the Churches to be adored as God . In fine , when any of these horrid iniquities are done , then we may piously imagine the Judgement of God is not far of ; since were it not for his mercy sake , these abominations deserved immediate damnation .

16. By this verse is mystically meant , that when good men see these enormities done commonly in the cities , they should flye from such evil cohabitations , lest the houses of the city fall upon their heads , and run out up to the mountains , thereby to shew they are desirous of getting up as near to heaven , as may be , when their houses become a hell unto them : Though literally our Saviour alludes to the advice he after ( by revelation ) gave the Christians , when Jerusalem was to be destroyed , to flye from Jurie to the mountains beyond Judea ; ( for the Roman forces had possessed those hills about Judea ) whereas the Jewes hearing of the Romans approaching into their countrey fled all into Jerusalem ; God so ordaining it for their destruction , who yet thought they should in that famous city be most safe .

17. They were bid flye from the tops of houses , if they happened to be there when the newes came of Titus with the Romans falling upon them , to shew , those powers were to come like a tyde or torrent upon the Jewes unavoidably : and therefore , since in those daies their houses were commonly built flat on the top , and their use was to eat , and walk there as freely as now men do in lower rooms , they were advised to make no stay for getting any goods away , but immediately to run , and think themselves happy if they could save but their own persons : insomuch that the sudden destruction of Jerusalem is by the Historian described like to Noes floud , to the burning of Sodome with fire from heaven , and to the drowning Pharaoh his forces in the red Sea .

18. This verse followes the strain of the former , by advising immediate flight without regard to any thing else .

19. This expresseth their danger , who by the reason of children either in their wombs , or at their breasts , could not make speed enough to save themselves , in regard of their burdens retarding their flight : Also it alludes to the severity of Gods wrath over the Jewish Nation , who , to punish their sins , would not spare the innocent infants of that race , but leave all a prey to the devouring sword of the Romans , meeting them in their mothers bellies , or nurses laps .

20. This shewes , the clogg of winter wayes and weather forbids ( especially to aged men ) a speedy flight , such as was necessary to avoid this instantaneous destruction : and the Jewish Law forbidding any man to walk above a mile ( indeed half a mile ) on the Sabbath , shewes that slow flight was inconsistent with this speedy danger : for though Christ did abrogate the rigour of the Sabbath Law , yet be alludes here to the Jewes and Judaizing Christians , that were hardly brought off from the superstitions of their old Traditions . Again , Christ here insinuates it is vain to flye on the Sabbath , because Jerusalem ( and so all ) was taken on the Sabbath day .

21. There is no doubt but the destruction of Jerusalem was a calamity unparallel'd ; for since Almighty God ( in revenge of his sacred Sons being butthered therein ) had designed this city to exemplary punishment , he was resolved to make the rigour of it such , as resembled rather Hell then any horrour lesse : onely note , that here it is meant the particular destruction of the Jewes is unparallel'd by any particular nations destruction ; not that the finall day of Judgement shall be lesse calamitous to all the world , then this day was to the Jewes alone .

22. This place literally alludes to the Jewes , as the chosen people of God , and so valued by him above all others , that he seems to say , if they be safe , none else are in danger , because them chiefly he desires to preserve ; yet seeing they will not be gained by him , he then converts his love to the Gentiles : and in this sense he goes on ; meaning , unlesse the daies of the Jewes subversion by the Romans had been shortened , no flesh ( no Jew ) in all the world should be saved , but for the elect , for some very few converted Jews before , for some in this confusion of their overthrow , and for others reserved for conversion in the latter daies to make one Church , as also for respect to many Christians amongst them , God ordained that Titus the Commander should put a limit to the fury of the sword , and after a time should give quarter even to the Jews , insomuch that ( as Josephus writes ) fourty thousand of them by the mercy of Titus were saved ; and but for this , not one Jew in all the world either would or could have escaped the sword , so inveterate was the hatred of the Romans to that persidious Nation : Hence we see the power of even a little virtue in man , how great a sway it bears with God , that for never so little good he averts a huge deal of mischief .

23. Many conceive Christ here passeth from his report to the destruction of Jerusalem , and falls on the day of general Judgement : but it is not so ; for by the word then he professeth to continue his former sense : and this suites well ; for then the Jews knowing the time of the Messias to be at hand , to save themselves , and to flatter such as usurped the properties of the Messias , they ( when persecuted by one party ) would flye to this other , that adhered to such impostours as then boasted themselves to be the Messias : so our Saviour , to prevent danger to such as might be carried by this meanes to infidelity , foretels them what arts would be used to insnare them . And there were three eminent men of this wicked faction , Eleazar the son of Simon , Jehu the son of Leviah , and Simon the son of Goriah , each of these strove to be reputed the Messias ; to these therefore and their flatterers this verse alludes , for these would be called Christ , as the true Messias was .

24. See how this verse verifies the sense of the former ; for of these and such like men , even of Arch-hereticks in future times also our Saviour speaks here : and such were David George , and John of Leyden , ( King of the Anabaptists ) proclaiming himself to be Christ , and sending about his twelve Apostles , till he was taken in Westphalia , and burnt alive for his abominable heresie . The signes here mentioned shall be those of witchcraft , and other cheats to delude the Faithful people ; as Simon Magus by these arts cheated Nero and other Romans , till by S. Peters intercession he was brought down from the high pitch of his artificial wings , and dashed his feet in pieces , to shew , Gods Saints are above the devils instruments , since by St. Peters prayer he was made unable to go , who by fraud pretended a power to flye . When he sayes by these arts the Elect shall ( if possible ) erre , he meanes it is not possible , morally speaking , that when God pleaseth to assist his chosen people , any fraud of the devil himself can delude them ; though in a physical sense there is no impossibility thereof , since even grace notwithstanding , men have physical power to sin : yet supposing God have predestinated any to salvation , then that may stand with infallibility by supposition , which absolutely speaking would not do so . Note , the Reformers fondly obtrude this practise to us , by exposing the B. Sacrament to adoration ; since therein we expose onely an invisible Deity , whereas here our Saviour beats down the exposing any visible God in mans shape , any to be Christ but himself : and that he left himself thus to be adored till the worlds end we have it avouched from the Apostles , who did practise , and preach this duty to be done to the B. Sacrament .

25. He means his prediction to after ages , as well as that to the Jewes of their impostures ; so this warning serves us to beware of heresies and their divulgers .

26. Christ here alludes to Simon Gerasenus son of Goriah , who went into the desert and mountains , raising forces , under a pretence he would ( as the Messias ) vindicate the injuries done to the Jewes by the Romans : the like did Eleazar above men●ioned , and John , leaders of the Zelotes ; onely they pretended in caves , and vaults , and chambers to supply the open worships due unto them in Churches , and this with promise to restore them , as by the Messias they did hope to be restored , and thought their Captaines to be indeed Messias .

27. No the true Messias comes not thus couched , but his coming shall be as visible , as undoubted , as the lightening breaking in the East , and seen even to the West : here indeed he alludes to his second coming in the latter day , when the world shall be all on fire from East to West .

28. This he likens to be as sudden upon men , as the Eagle is upon her prey : and though some think he onely means the noble Eagles , that feed not on dead food , but on living ; yet his words incline to the vulturine Eagle , which Aristotle mentions , and tells us he feeds on dead bodies , and discovering them by the smell , is as soon upon them , as if he see them presently . Christ seemeth to humble himself to this sort of Eagles , both in regard of his own body , which was dead to purchase mans life ; and in regard it suites better with our corruption , which at the latter day is the prey of this Eagle Christ Jesus , who comes as fiercely upon all mankind ( then corrupted in their graves , when summoned to Judgment , ) as the Eagle doth upon his prey , that lives by carrion ; to shew us , there is then no hope of mercy if we prove corrupted carrion , but we must be delivered over as a prey to the devouring Eagle , meaning the Judge , converting corruptible into incorruptible flesh , their unsavoury bodies into sweet incense , to burn ( and never be consumed , nor tormented ) before his sacred Deity .

29. See how he falls from the particular devastation of the Jewes to the general destruction of the whole world , telling us hence forward the signes of this , as he did before the signs of the other ; favouring in a sort the errour of the Apostles , who did believe by his speech the day of Judgement should follow immediately after the destruction of Jerusalem : though indeed he speaks thus to terrifie men from sin , who after it may immediately fear Judgment ; and to shew , that what to us is long a coming , to God is ever present : so he falls out of the one into the other , as if they were both linked together . The Sun shall be darkened , by which he meanes there shall be prodigious Eclipses before this dismal day , and strange interpositions of vapours , to shew the dark effect of the child of darknesse , sin . The Moon , having no light but from the Sun , can give none when the Suns light is not seen . The Starres shall seem to fall , but cannot do so , for each one is bigger then the earth ; yet what with comets playing in the ayr , what with the dazzeling of our eyes in that circumstance , the starres shall seem to fall upon us . Mystically understand by Sun , Moon , and Starres failing here , the fall of greater and lesser lights in holy Church by the terrour of the persecution of Antichrist at this time : by the virtues of the heavens being moved , understand their usual influence into the creatures of the earth to be disturbed ; yet some others think , the very Angels , the movers of the heavens , ( and so called their virtues ) shall be , as it were , afraid they do fail in their offices , seeing the usual course of nature inverted , which may seem even to discompose their constant and unmoveable natures ; not that indeed it shall be so with them , but onely it may see● so to us .

30. This sign all allow to be the Crosse of Christ , which for three causes shall then appear ; first to shew Christ came to the glory of being Judge over all the world by his former ignominy upon the Crosse ; secondly , to shew , he was truly crucified on the Crosse for all mens redemption , and therefore brings it now to confound those who were ungrateful for such a benefit , especially the Jewes ; thirdly , to shew that all who were religious worshippers of him , and of his holy Crosse , should now march under the banner of it into the Kingdome of heaven : whence it is probable , the very self-same Crosse that Christ dyed upon shall be then made up , and placed there : ( a thing not harder then for the dead to rise . ) By the bewailing of all tribes understand , that some of all tribes shall be in a bewailing case for their inevi●able misery then laid before their eyes : By the son of man is understood Christ Jesus himself , coming ( after his sacred banner is displayed ) in the clouds , for three reasons ; first , to moderate the infinite splendour of his glory ; next , because a cloud is a type of the hidden mystery of his Deity ; lastly , because he shall have his judiciary Throne placed in a cloud , wrought out into the form of a moving chariot , so that a cloud shall be both his seat and his footstool , whilest in the ayr he appears to all the world below on his Throne of Judgement . He shall then come in great power , to shew , he could have done so too when he came a weakling , and alone into the world at his Nativity . In great Majesty , by the attendance of all the quires of Angels , and blessed Saints waiting upon him .

31. This verse doth not keep the order of Judgment , but tells the manner : True it is this shall be , but not after Christ hath appeared , for it shall be done before that , and many other of these signs ; so it is put in here , lest the story should come short of truth , not to observe the order of the passage . This gathering of the elect from all corners of the world , and from heaven it self , even the highest and lowest saints there , argues the care God hath of them , and that no distance of place can hinder them from coming to him , who sends his Angels to bring them for their reward : it tells us also , we need not proclaim our own good deeds , God sees them , be they done and kept never so secret to avoid vain-glory .

32. What was literally said before , is now anagogically prosecuted , by the example of a fig-tree , which never springs , but when the heat is strong , that so the fruit thereof may be securely ripened , and not nipt with cold , and because it is a tree bearing great store of fruit : so the Sun of Justice appearing , the earth yields up all her fruits , all the Saints thereof , and presents them to the Sun that must mature them for the table of his heavenly Father , when the summer of the resurrection comes .

33. This example he useth to shew , that however Judgement be terrible to those that are in sin , yet to the just , and to God himself it is as welcome , as the harvest which brings in the treasure of the year , and the fruit of time into the barnes of Eternity . And that we may be frighted from sin , we are foretold many of the calamities we see in all ages , are like some of these fore-running signes to the latter day ; so we may religiously fear our particular Judgement at least is at hand , and when all the signes are fulfilled , we may be as sure the general will follow , as we are sure the ripening Sun is near , when the fig-tree sends out her sap from her wary root ; or mystically thus , when in the cold winter of Antichrists persecution , we see the Saints ( the spiritual fig-trees of holy Church ) put forth with confidence their leaves and buds of sanctity , we may rest assured those wise figge-trees are not deceived , and then it is time for sinful fools to repent themselves , lest ( if not then ) it be too late for ever so to do .

34. This verse onely imports , that before the end of this world these signs shall be seen , and this Judgement shall be unavoydable to mankind , for that is it he means by this generation .

35. The heavens and earth shall passe , that is to say , shall be changed from the present state and condition wherein they now are , and whereunto they were ordained but for a time ; so that their after state shall be of a farre other nature , liable to none of these changes , which are now frequent in them , according to the present exigence and series of causes . Others understand by the last words of this verse , our Saviour speaks here comparatively , as if it were more possible for the settled course of heaven and earth to fail all at one instant , then for the least tittle of Christ his word to passe unverified : and this sense is not improbable , being that which S. Chrysostome avows .

The Application .

1. LOok how the Christian year begins so must it end , with fear and love . These were the plying virtues to the will of God that we begun the Rules of this sodality withall on Advent Sunday , see the same virtues ply into the perfect circle of the year to day , they bringing us to the end of our annuall devotion which began it ; but with this difference , fear led us then unto the duty of our love , now love hath brought us to the duty of our fear ; then we remembred our Judge that we might love our Jesus , now we have loved him we need but fear him in respect of others , who do not truly love him ; because it love bring us to the Judgement-seat , we may be sure to find a loving Judge such as will never damn us : It is the oracular edict of his own veracity ; I love those that love me ; and again , it was the first love-lesson we were taught when charity began to march upon her own leggs , on the third Sunday after Pentecost , 1 Joh. 4. v. 17. Perfect charity fears not judgement : ( meaning sure for her own particular ) Yet must have still a fear thereof in regard of others ; and she may fear too , in her own behalf , but that need onely be a fear she doth not love enough .

2. It was no doubt with this designe our Saviour ended the frightfull story of judgement with the comfortable parable of the springing fig-tree , to shew our charity , that finall day is dismall onely to the damned souls , to those that know not what it is to love their Jesu-Judge . We see the holy Fathers make that exposition of it : And we know that every creature groans for grief at the delay of that relieving day , Rom. 8. v. 22. when they shall all be eas'd of their obedience to the disobeying man they are made subject to , and when they shall be set to a new series , and frame again , to be ever consistent in their severall degrees of perfection , without vicissitudes of fading to re-flourish : those alterations were their punishments for mens prevarication , and for working corruption in his body , who by sinne had corrupted his own soul . Judgement is therefore the longing of the just , to see that justice done at last which is differ'd so long . And indeed all present chastisement is mercy in comparison of that finall punishment , which is therefore eternall , because the wicked are unalterable in their malice , and so force a rigorous judgement from the bowels of a mercifull Judge .

3. To conclude , what other sense can holy Church have of this latter day , when at the preaching on that frightfull Text she makes us such a comfortable prayer , as bids us beg tho greater remedies of Gods piety then , his continuall graces , the gifts of his glory at the day of Judgement , to candy the confections of his graces , to embalm the bodies of his Saints , and make them uncorrupt as are their souls ? And all this favour she confidently bids us ask in recompence onely of our willingnesse to ripen our selves in the Sunne of his holy grace , that he may make us fruits of eternall glory , and by our cooperating with him , give us the rewards of his own operations in us ; whom he makes labour in his vineyard here a while , that he may set us in eternall rest at his own heavenly table : where though he be pleased to delight in us , yet we shall be the onely gainers , by enjoying him ; for he gets nothing but to be content that we get all , by being but willing to present our selves to him as the humane subjects wherein he is pleas'd to produce the divine work of our salvations , while he is satisfi'd to call us his fruit , that he may be our food for all eternity .

Thus we are taught in the prayer above , and may , saying it with the same spirit that made it , saint our selves , as is desir'd we should by the holy Ghost , who gave us this sainting prayer for that holy purpose .

FINIS .

On Whitsunday .

The first Prayer .

O God , who on this day hast taught the hearts of the Faithful by the Illumination of the holy Ghost , grant unto us in the same spirit to relish those things that are right , and ever to rejoyce in his Consolation .

The Secret .

SAyntifie we beseech thee , O Lord , our offered gifts : and mundifie our hearts by the Illustration of the Holy Ghost .

The post-Communion .

LEt the infusion of the Holy Ghost , O Lord , purifie our hearts , and fertilize them by the inward aspersion of his heavenly dew .

On Trinity Sunday .

The first Prayer .

ALmighty , everlasting God , who hast granted to thy servants in confession of the true Faith to acknowledge the glory of the eternal Trinity , and in the power of Majestie to adore unity , we beseech thee heartily that in the firmnesse of the same Faith we may ever be defended from all adversity .

The Secret .

SAyntifie we beseech thee , our Lord God , by the invocation of thy holy name the Hoste of this oblation , and render us thereby unto thy self an eternal present .

The post-Communion .

GRant , O Lord God , that the receiving of this Sacrament , and the confession of the sempiternal Holy Trinity , and of the undivided unity thereof , may avail us to the health both of our body and soul .

On the first Sunday after Pentecost .

The first Prayer .

O God , the strength of those that trust in thee , be mercifully present to our prayers , and because without thee mortal infirmity is of no ability , grant the assistance of thy grace , that in doing what thou dost command , we may please thee both in word and will .

The Secret .

VOuchsafe appeased we pray thee to accept of these our offerings dedicated to thee , O Lord , and grant that unto us they may afford perpetual help .

The post-Communion .

BEing filled with so great gifts , grant , O Lord , we beseech thee , that while we receive these wholsome boones , we may never cease from praising thee .

On Sunday within the Octaves of Corpus Christi : being the second after Pentecost .

The first Prayer .

MAke us , O Lord , equally to have both a continual fear and love of thy holy name , because thou dost never leave them destitute of thy government , whom thou doest instruct in the solidity of thy Love .

The Secret .

MAy this oblation sacred to thy name purifie us , O Lord , we beseech thee ; and from day to day carry us to such actions as conduce unto our heavenly life .

The post-Communion .

NOw that we have received thy sacred gifts , we beseech thee , O Lord , that together with frequenting this mysterie , the effect of our salvation may increase .

On the third Sunday after Pentecost .

The first Prayer .

O God who art the Protectour of those that hope in thee , without whom nothing is valid , nothing is holy , multiply , we beseech thee , over us thy mercy , that thou being our ruler , thou our guide , we may so passe by the temporal goods of this world , as not to loose the eternal of the next .

The Secret .

LOok , we beseech thee , O Lord , upon the offerings of thy suppliant Church , and grant that what we are to receive may by perpetual sanctification prove unto the health of thy believing people .

The post-Communion .

MAy thy holy things , O Lord , received quicken us and prepare us ( being expiated ) for thy everlasting mercy .

On the fourth Sunday after Pentecost .

The first Prayer .

GRant us , O Lord , we beseech thee , that by thy order our course in this world may be peaceably directed , and that thy Church may enjoy a quiet devotion .

The Secret .

BE pacified , O Lord , we beseech thee , having received our oblations ; and propitiously compell unto thee our even rebellious wills .

The post-Communion .

MAy the received mysteries , O Lord , purifie us , and by their bounty defend us .

On the fifth Sunday after Pentecost .

The first Prayer .

O God who hast prepared invisible good things for those that love thee ; infuse into our hearts the desire of thy love , that loving thee in all things , and above them all , we may attain unto thy promises , which surpasse even all our desires .

The Secret .

BE , O Lord , propitious upon our supplications , and take unto thee benignely these offerings of thy servants of both sexes ; that what every one hath presented in honour of thy name , may profit all of us to our salvation .

The post-Communion .

WHom thou , O Lord , hast filled with thy heavenly gifts , grant we beseech thee , that we may be cleansed from our hidden sinnes , and delivered from the snares of our enemies .

On the sixth Sunday after Pentecost .

The first Prayer .

O God of powers , to whom all belongs that is best , ingraft in our breasts the love of thy holy name , and grant in us the increase of Religion ; that thou mayest nourish those things which are good , and ( being so nourished ) maintain them by the practise of pietie .

The Secret .

TAke unto thee , O Lord , benignely these oblations of thy people , and be propitious upon our supplications ; and that no ones desires be frustrate , no ones request in vain , grant we beseech thee that what we ask faithfully , we may obtain efficaciously .

The post-Communion .

WE are , O Lord , full with thy gifts ; we beseech thee grant that we may be cleansed by their effect , and defended by their help .

On the seventh Sunday after Pentecost .

The first Prayer .

O God , whose providence is so disposed as it never can be frustrated , remove , we humbly beseech thee , all things that are hurtfull , and grant whatsoever may be beneficiall unto us .

The Secret .

O God , who hast concluded the diversity of the legall hosts under the perfection of one sacrifice , receive the same from thy devout people , and sanctifie it as thou diddest the offerings of Abel ; that what every one tenders thee in honour of thy Majesty , may avail to the health of us all .

The post-Communion .

MAy thy medicinall operation clemently free us from our perversities , and bring us to those things that are right .

On the eighth Sunday after Pentecost .

The first Prayer .

GRant us , O Lord we beseech thee , propitiously the spirit of thinking , and doing what is right , that as we cannot be without thee , so we may live unto thee .

The Secret .

REceive , O Lord we beseech thee , what of thy bounty we bring unto thee : that these sacred mysteries , by the operative power of thy grace , may sanctifie us in the conversation of this present life , and lead us to eternall joyes .

The post-Communion .

BE , O Lord , unto us this heavenly mystery a reparation both of soul and body , that whose worship we perform his effect we may feel .

On the ninth Sunday after Pentecost .

The first Prayer .

LEt the ears of thy mercy , O Lord , be open to the prayers of thy suppliants : and to the end thou mayst grant the things desired to those that ask , make them ask such things as to thee are pleasing .

The Secret .

GRant unto us , O Lord , we beseech thee , that we may worthily frequent these mysteries , because as often as the commemoration of this Hoste is celebrated , the work of our Redemption is exercised .

The post-Communion .

WE pray , O Lord , that the communion of thy Sacrament may confer purity , and give unto us unity .

On the tenth Sunday after Pentecost .

The first Prayer .

O God , who doest manifest thy Omnipotence most of all by pardoning and taking pitty , multiply upon us thy mercy , that we running unto thy promises , thou maist make us partakers of thy Heavenly Treasures .

The Secret .

BE the consecrated sacrifices rendered unto thee , O Lord , which thou hast granted us so to be offered in honour of thy name , that withall thou hast allowed them to be remedies unto us .

The post-Communion .

WE beseech thee our Lord God , that whom thou dost not cease to repair with divine Sacraments , thou wilt not deprive them of thy favours being as thou art benigne .

On the eleventh Sunday after Pentecost .

The first Prayer .

ALmighty everlasting God , who , out of the abundance of thy pity , doest exceed as well the merits of thy suppliants , as their desires ; pour out thy mercy upon us , that thou maist forgive what our conscience is afraid of , and add even what our prayers dare not presume to ask .

The Secret .

LOok we beseech thee , O Lord , propitiously upon our service , that what we offer may be to thee an acceptable gift , and to our frailty a support .

The post-Communion .

MAy we find , O Lord we beseech thee , by the receiving thy Sacrament help of soul and body ; that beeing in both preserved we may glory in the plenitude of the heavenly remedy .

On the twelfth Sunday after Pentecost .

The first Prayer .

OMnipotent and most mercifull God , from whose bounty it proceedeth that of thy faithful people thou art worthily and laudably served , grant unto us , we beseech thee , that we may runne unto thy promises without offence .

The Secret .

LOok , we beseech thee O Lord , propitiously upon the hosts which on thy holy altars we offer unto thee , that giving us pardon , they may also give honour unto thy Name .

The post-Communion .

LEt the holy participation of this mystery quicken us , O Lord we beseech thee , and equally give unto us expiation , and defence .

On the thirteenth Sunday after Pentecost .

The first Prayer .

ALlmighty and everlasting God , give unto us the increase of Faith , Hope , and Charity ; and that we may deserve to obtain what thou doest promise , make us love what thou doest command .

The Secret .

BE propitious , O Lord we beseech thee , unto thy people , and to their offerings , that appeased by this oblation thou both pardon us , and grant us our requests .

The post-Communion .

HAving , O Lord , received the heavenly Sacraments , we beseech thee let them avail us to the increase of our eternall Redemption .

On the fourteenth Sunday after Pentecost .

The first Prayer .

KEep , we beseech thee , O Lord , thy Church with perpetuall propitiation ; and since without thee humane mortality faileth , let it alwayes by thy help be withdrawn from such things as are hurtfull , and directed to those that are saving .

The Secret .

GRant unto us , we pray thee O Lord , that this wholsome offering may be a purgation of our sinnes , and a propitiation of thy power .

The post-Communion .

LEt thy Sacraments , O God , alwayes cleanse us , and bring us to the effect of our eternall salvation .

On the fifteenth Sunday after Pentecost .

The first Prayer .

LEt thy continual mercy , O Lord , both cleanse and defend thy Church , and because without thee it cannot stand securely , be it alwayes governed by thy bounty .

The Secret .

LEt thy Sacraments , O Lord , keep us and alwayes defend us from the assaults of the devil .

The post-Communion .

WE beseech thee , O Lord , let the operation of thy heavenly gift possesse our minds and bodies , that not our sense in us , but continually the effect of thy said gift may prevent us .

On the sixteenth Sunday after Pentecost .

The first Prayer .

LEt thy Grace , we beseech thee O Lord , alwayes go before , and follow us , and make us continually intent unto good works .

The Secret .

CLeanse us , O Lord , we beseech thee , by the effect of this present sacrifice , and mercifully work in us that we may be sharers of the same .

The post-Communion .

WE pray thee , O Lord , to purifie benignely our souls , and to renew them with thy heavenly Sacraments , that consequently we may have both present and future helps for our bodies .

On the seventeenth Sunday after Pentecost .

The first Prayer .

GRant , we beseech thee , O Lord , that thy people may flye Diabolical contagion , and follow thee , ( the onely God ) with pure intention .

The Secret .

O Lord , we humbly beseech thy Majestie that these holy things which we bear about us , may divest us of our present and future offences .

The post-Communion .

BY thy sanctifications , Almighty God , be our sins cured , and may eternal remedies accrue unto us .

On the eighteenth Sunday after Pentecost .

The first Prayer .

LEt , O Lord , the operation of thy mercy direct our hearts , because without thee we cannot please thee .

The Secret .

O God , who by the venerable commerce of this sacrifice dost make us partakers of thy onely and highest Deity , grant we beseech thee that as we acknowledge thy truth , so we may by our behoofeful comportment attain the same .

The post-Communion .

WE give thee thanks , O Lord , for being nourished by thy sacred bounty , beseeching thy mercy that thou wilt make us worthy to partake thereof .

On the nineteenth Sunday after Pentecost .

The first Prayer .

ALmighty and mercifull God , vouchsafe propitiously to exclude all things which are adverse unto us , that being set at liberty both in mind and body , we may with free souls execute those things that appertain unto thee .

The Secret .

THese offerings which we make in the sight of thy Majestie , grant , O Lord we beseech thee , that they may be saving unto us .

The post-Communion .

MAy thy medicinall operation , O Lord , clemently free us from our perversities , and make us alwayes adhere to thy commands .

On the twentieth Sunday after Pentecost .

The first Prayer .

WE beseech thee O Lord , ( thou being pacified ) grant unto thy faithfull people pardon and peace , that they may be both clean from all offences , and serve thee with secured souls .

The Secret .

WE pray thee , O Lord , to let these mysteries afford us heavenly remedy , and to purge away the sinnes of our heart .

The post-Communion .

THat we may be rendred worthy of thy sacred gifts , we beseech thee , O Lord , make us alwayes obey thy commandments .

On the one and twentieth Sunday after Pentecost .

The first Prayer .

PReserve , we beseech thee O Lord , thy Family with continuall Pietie , that thou protecting it may be free from all adversitie , and in good works rest devoted to thy holy Name .

The Secret .

REceive , O Lord , propitiously those hosts by which thou wilt have thy self appeased , and health given unto us by thy mightie power .

The post-Communion .

HAving gotten the nourishment of Immortalitie , grant , we beseech thee O Lord , that what we have received with our mouths , we may follow with pure souls .

On the two and twentieth Sunday after Pentecost .

The first Prayer .

O God , our refuge and strength , be present ( thou the Authour of piety ) to the godly Prayers of thy Church , and grant that what we ask faithfully we may obtain effectually .

The Secret .

GRant , most mercifull God , that this wholsome oblation may incessantly free us from our own guilt , and defend us from all adversities .

The post-Communion .

WE have received , O Lord , the gifts of thy sacred mysterie , humbly beseeching thee , that what thou hast commanded us to do in memory of thee may avail to the help of our infirmitie .

On the three and twentieth Sunday after Pentecost .

The first Prayer .

PArdon , we beseech thee O Lord , the offences of thy people , that from the bonds of our sins ( which through our frailty we have committed ) by thy bounty we may be delivered .

The Secret .

WE offer unto thee , O Lord , for the increase of our dutie the sacrifice of praise , that what thou hast given to the unworthy , thou wilt propitiously make it availing .

The post-Communion .

WE beseech thee , Almightie God , that whom thou hast made glad with the divine participation , thou wilt not permit them to be subject unto humane dangers .

On the four and twentieth Sunday after Pentecost .

The first Prayer .

STirre up , we beseech thee , O Lord , the wills of thy Faithful , that they more diligently preparing the fruit of thy divine work , may receive the greater benefits of thy mercy .

The Secret .

BE , O Lord , propitious unto our supplications , and receiving both the oblations and prayers of thy people , convert unto thee all our hearts , that being freed from earthly desires , we may betake our selves to heavenly wishes .

The post-Communion .

GRant unto us , we beseech thee O Lord , that by these Sacraments which we have received , whatsoever is vitiated in our souls , may be cured by the gift of their medicinall virtue .

FINIS .

Errata . part 3.

N. 3. line 17. for draws , read draw . n. 23. l. 9. truly , r. freely . n. 66. l. 5. law , r. love . n. 71. l. 32. they are not , r. there are not . n. 91. l. 20. reflection the , r. reflecting on the. n. 91. l. 20. of any mans conscience , r. any mans conscience . n. 125. l. 5. few , r. a few . n. 131. l. 2. hast , r. hath . n. 157. l. 26. shewed , r. strewed . n. 162. l. 12. recreated , r. re-created . n. 187. l. 27. that is made , r. that is made void . n. 218. l. 17. these who do those works , r. those who do these works . n. 225. l. 28. as he doth , r. as he is . n. 239. l. 21. law , r. love . n. 259. l. 3. No , r. Note . n. eod. after l. 14. adde , And therfore justly , and necessarily is he blessed world without end , because there never shall be any end of the world's blessing his endlesse being over , through , and in all the world , as was said in the verse above . n. 262. l. 6. foootstool , r : footstool . n. 275. l. 37. rasier , r. easier . n. 298 , l. 2. of time , r. of present time . n. 298. l. 36. seem to , r. seems to . n. 306. l. 2. soon , r. sooner . n. 314. l. 7. that we have , r. we have . n. 314. l. 26. attached , r. attacked . n. 323. l. 5. this own , r. this one . n. 337. l. 24. enormous , r. enormious . n. 348. l. 24. bloudy flux , r. flux of bloud . n. 351. l. 24. above . r. alone . n. 373. l. 17. piety then , his , r. piety , then his . in the first of the three prayers on the first Sunday after Pentecost , in word and will , r. in will and worke .