CHrist is Apocalyp. 1.8. Alpha, and Omega, the first and the last, the beginning and ending; where­fore the Church allotting a seuerall scrip­ture for euery seueral Sunday thoroughout the whole yeare, Ferus ser. 1. Dom. 1. Aduent. begins and ends with the comming of Christ: for the conclusion of the last Gospell appointed for the last Sunday, is, Of a truth, this is the same Prophet that should come into the world; and the first sentence in the first Gospell for the first Sunday, Behold, thy king commeth vnto thee. Where­in the Church imitated the method of Gods owne Spi­rit: for as the first prophesie mentio [...]ed in the old Testa­ment, is, The seed of the woman shall bruise the serpents head; and the first historie deliuered in the new Testa­ment [Page 12] is, The booke of the generation of Iesus Christ; so the first Gospell on the first Dominical, according to the Churches account is Aduentual, a scripture describing Christ and his kingdome, fitting the text vnto the time: teaching vs hereby two things especially, first, what ma­ner of person the Messias is who doth come, secondly, what maner of persons we should be now he is come.

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

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

This harmonicall concent may serue to confound our aduersaries, and to comfort our selues. It doth abundant­ly confute obstinate Iewes, who expect another Messias to come; conceiting as yet all things not to be done in the Gospell, which was said of him in the Law: so that whereas the great question of the world is, Who is that [Page 13] Christ? and the great question of the Church, Who is that Antichrist? the Iewish Rabbins are ignorant in both.

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

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

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

Tha [...], is taken here, non Postil. cathol. con. 2. Dom. 1. Aduent. & Maldonat. in loc. causaliter sed consecutiuè, not for an efficient cause, but rather for a consequence and e­uent. Christ did not thus [...]ide into Hierusalem because Zachary foretold it, but Zachary foretold it because Christ would thus ride, Christ being the complement of the Prophets, and end of the Law: yet the word That, in­sinuates (as Hom. 37. in Matth. Chrysostome notes) the finall cause why [Page 14] Christ did thus ride, namely, to certifie the Iewes how that himselfe only was that King of whom their prophet Zach [...]ry did thus speake, that none but he was the King of the Iewes, and Messias of the world.

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

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

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

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

S. Iohn and S. Matthew relate not the precise text of Zachary, but keeping the sense, they somewhat alter the words. On the contrary, blasphemous Heretikes and A­theists vse to keepe the words of scripture, but altogether [Page 15] to change the sense. Children full fed often play with their meate: so Lucianists of our time play with the food of their soule, making the Bible their babble. The Lord who will not suffer his Name to be taken in vaine, mend or end them.

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

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

Gen. 1.16. God made two great lights in the firm [...]ment, that is, two great dignities in the Church, the Priest, and the Prince: but that which ruleth the day, to wit, spirituall things, is the greater; that which ruleth carnall things is the lesser: as Innocentius the third disputes in the Lib. 1. tit. 33. de maior. & o­bedi [...]n. cap. 6. De­cretals: and their Ibi [...]em in verb. inter so­l [...]m & lunam. Glosse further addes out of P [...]olomie, that the Sunne containes the bignes of the Moone se­uen thousand seuen hundred fortie foure times, and so many degrees iump is euery Prela [...]e aboue euery Prince. Sometime they cite the beginning without the end, sometime the end without the beginning: sometime [Page 16] they take the words against the meaning, sometime they make a meaning against the words, and so they do not re­ceiue, but giue the Gospell, as Pr [...]fat. co [...] ­ment. in 4. E­u [...]ngelist. ca [...]. 2. Maldonate fitly: not admit the old scripture, but vpon the point coine a new: for in controuerted places, either they suppresse the words, or else not expresse the sense: as if a man should pick away the corne, and giue vs the chaffe; or conuey away the iewels, and throw vs the bag. The blessed Euangelists had warrant from God, and we warrant from them to quote scripture, sometime more fully for explication, and sometime more shortly for breuitie, yet without al­teration of the sense, though there be some little altera­tion of the sentence. In loc. Marlorats annotation is good, that our Euangelist and other doe not alway repeate the very words in the Prophets and the Law, that we might hereby take occasion to peruse the text, and to conferre place with place. Let vs then examine the words in Za­chary, which are these, Reioyce greatly ô daughter Sion: shout for ioy ô daughter Hierusalem: Behold thy King com­meth vnto thee.

• They contain 2. re­markable points: an
  • Exultation: Reioyce greatly, &c.
  • Exaltation, or commendation of Christ, as a reason of this excee­ding ioy: Behold thy King com­meth vnto thee, iust, meeke, &c.

• In the former obserue the
  • Persons
    • Exhor­ting,
      • Principall, God: for the worde of the Lord came to Za­chary, cap. 1. vers. 1. This then is not the word of man, but the voyce of God.
      • Instrumentall: Za­chary.
    • Exhorted, Hierusalem.
  • Act, reioyce.

[Page 17]In that Zachary was Gods organ, marke the worthi­nes of holy Prophets, as being the very tongues and pens of the blessed Spirit: and this dignitie belongeth also to their successors, Apostles, and other Preachers of the word, for S. Matthew speakes in the plurall, dicite, tell ye; Caluin. & Marlorat. in loc. concluding th [...] Prophets and Preachers, whose of­fice is to tell Hierusalem [...]hat her King and Sauiour is come into the world to seeke and saue that which is lost.

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

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

Now Hierusalem was the Metropolis of the Iewes, and Sion an eminent mount adioyning to Hierusalem, and at this time the Iewes were the Leuit. 26.12. people of God, and Hierusalem the Psalm. 87.2. citie of God. A [...] Psalm. 76.2. Sal [...]m was his taber­nacle, and his dwelling in Sion. Whereas therefor S. Mat­thew, Tell ye the daughter of Sion, he meaneth, Maldonat. in loc. vsing a sy­necdoche, Hierusalem. And whereas Zachary names Hierusalem, he Ia [...]sen. in loc. meaneth the Church of God ouer the face of the whole earth, of which Hierusalem is a figure, and so the text i [...] to be construed typically, not topically, for this ioy concernes the Gentile so well as the Iew, the [Page 18] one as the roote, the other as the branch, as Paul shew­eth in his epistle to the Rom. cap. 11. Indeed Christ is the glory of his people Israel, but he is the light of the Gentiles, illuminating all such as sit in darknes, and in the shadow of death.

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

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

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

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

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

Now iubilation, as the A [...]gustin. in Psalm. 65. & 94. Gregor. moral. lib. 2 [...]. cap. 14. Fathers obserue, is so great a ioy, that it can neither be smothered nor vttered: [...]tatius. Hila­ris cum pondere virtus. In the words of Christ, Matth. 11.30. My yoke [Page 19] is easie, my burde [...] is light. A new yoke is heauie, but when it is worne and dried it waxeth easie: Christ therefore did first weare and beare this yoke, that it might be sea­soned and made light for vs: he commanded vs to fast, and himselfe did fast: he commanded vs to pray, and himselfe did often pray: he commanded vs to forgiue one another, and himselfe pardoned. Againe, when he saith, My yoke is sweet, and my burden is light, he doth insinuate, that the yokes of other are bitter, and their burdens heauie: that it is a sorie seruice to be Sathans vassall, or the worlds hireling, so that the good man takes more delight in performing his dutie, then the wicked can in all his villanies & vanities. I was glad, saith Psalm. 122.1. Dauid, when they said vnto me, we will goe into the house of the Lord. And Psalm. 84.2. My soule hath a longing desire to enter into the courts of the Lord. And Psalm. 81. Sing we merily to God, &c.

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

De gubernati­one Dei. lib. 1. Sal [...]ia [...]s hath pithily comprehended all in a few words, N [...]mo al [...]orum sensu miser est sed suo: & ideo non possunt cuiusquam falso iud [...]cio esse miseri, qui sunt verè su [...] [Page 20] conscientiá beati: hoc cun [...]tis beatiores sunt religiosi, quia & habent quae volunt; & meliora quàm quae habent omninò ha­bere non possunt. Fi [...]ei praesentis oblectamenta capiunt, & beatisudinis futurae praemia consequentur.

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

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

King,] a reall and a royall Prince:

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

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

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

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

[Page 21] Commeth] Iohn 14.6. Christ is the way: we Esay 53.6. wanderers out of the way: Augustin. [...]act. de [...]picur. & Stoicis, cap. vlt. so that if the Way had not found vs, we neuer should or could haue found the way, P [...]lican. in loc. nec opibus, nec ope­ribus, nec opera.

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

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

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

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

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

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

I am occasioned here iustly to direct their ignorance who do not vnderstand, and correct their obstinacie who [Page 22] will not vnderstand the wisdome of the Church, so fitly disposing of the Gospels and Epistles, as that often the one may serue for a Commentary to the other. As heere S. Matth. Behold thy King commeth: And S. Paul, Our saluation is nigh, and the day is come. S. Paul doth aduise, not to make prouision for the flesh: and S. Matthew reports, how the people accompanying Christ, spread their gar­ments in the way.

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

The whole Gospell is a Melancthon. Postil. in loc. liuely picture of the Church, in which are foure sorts of persons especially:

• 1. Christ, who is King and head, verse 5. and 12.
• 2. Prophets, who loose men from their sinnes, and bring them vnto Christ, verse 2. and 7.
• 3. Auditors, who beleeue that Christ is the Messias, openly professing this faith, Hosanna to the Sonne of Da­uid, vers. 9. and manifesting this faith also by their works in obeying the Ministers of Christ, verse 3. and perfor­ming the best seruice they can, verse 8.
• 4. Aduersaries, who much enuy Christs kingdome, saying, Who is this? verse 10.

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

THis Scripture containes in it three things concer­ning the Scripture:

• What it is written. Shewing the Scriptures authority.
• When aforetime. Shewing the Scriptures antiquity.
• Why for our learning. Shewing the Scriptures vtility.

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

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

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

[Page 24]This doctrine makes against vnwritten verities of Pa­pists, and fond reuelations ofMelancth. in loc. Anabaptists, and factious interpretations of Schismatikes, and impudent conceits of Martyr in loc. Libertines; all which equall their owne phantasies with the Scriptures authority.

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

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

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

Secondly, this [...] Martyr in loc. confutes the Marcionites [Page 25] and Manichees, and all such as reiect the old Testament. For the place, to which the text hath reference, is taken out of the 69. Psalme, verse 9, that the scriptures of Mo­ses and the Prophets are written for our instruction. It is plain by Christs iniunctiō, Iohn 5.39. Search the Scriptures: as also by that of our Apostle, 1. Cor. 10. These things happened vnto them for ensamples: and were written to admonish vs vpon whom the ends of the world are come. If all little histo­ries, then much more the great mysteries are our schole­masters vnto Christ: Let vs examine therefore the third obseruable point, concerning the Scriptures vtilitie; Whatsoeuer things are written afore time, they are written for our learning. The Scripture (saith Paul) is the peoples instruction: the Scripture, say the Bellarmin. de verbo Dei, lib. 2. cap. 15. Papists, in the vulgar tongue, is the peoples destruction. The Scripture, saith 2. Tim. 3.17. Paul, doth make the man of God absolute: the Scripture, say the Papists, in a knowne language, makes men here­ticall and dissolute; but the Bible makes men heretikes, as the Sunne makes men blinde: and therefore In his Wicket. Wickliffe truly; To condemne the word of God translated in any language for heresie, is to make God an heretike.

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

[Page 26]To speake of our owne countrey; venerable Beda did translate the whole Bible into the Fox Preface before the 4. Euang. in the Saxon. Saxon tongue, and the Gospel of S. Iohn into English. K. Histor. Eli. lib. 1. cap. 37. Alfred also con­sidering the great ignorance that was in his kingdome, translated both the Testaments into his natiue language. Queene Anne, wife to Richard the second, had Scrip­tures translated in the vulgar, as Thomas Arundel, then Archbishop of Yorke and Chancellor of England, men­tioned at her funerall sermon, anno Polydor. Virg. hist. Anglican. lib. 20. fol. 420. 1394.

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

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

As then I condemne the malice of Papists in forbid­ding; so likewise the negligence of carnall Gospellers in forbearing to reade those things aforetime written for our learning. Our forefathers heretofore spared neither cost nor paine: they ventred their crownes and their heads too for the new Testamēt in English, translated by Master Tyndall: and when they could not heare the Gos­pell in the Church publikely, they receiued much com­fort by reading it in their houses priuately: the very chil­dren became fathers vnto their parents and begat them [Page 27] in Christ, euen by reading a few plaine Chapters vnto them in a corner: but in our time, when euery shop hath Bibles of diuers translations, editions, volumes, annota­tions, the number of those who can read [...] is but small, the number of those who doe reade is lesse, the number of those who reade as they should, least of all. If a lear­ned Clerk should [...]en a treatise for thy particular instru­ction, thou wouldest instantly with all diligence peruse it. If a Nobleman should send thee gracious letters con­cerning thy preferment, thou wouldest with all dutifull respect entertaine thē. If thy father, or some other friend, taking a iourney into a farre countrey, should penne his Will, and leaue it in thine hands and custody, thou woul­dest hold it as a great token of his loue. Behold the Bi­ble is written by Wisedome it selfe for our learning, that we may be perfect vnto all good workes. It is Gods Chrysost. in 2. Th [...]s. 2. E­pistle, and Letters patent, wherein are granted vnto vs many gracious immunities and priuiledges: it is his Te­stament wherein all his will is reuealed, whatsoeuer hee would haue done or vndone: and therefore let vs pray with the Church, that wee may in such wise reade holie Scriptures, heare, mark, learne and inwardly digest them, that by patience and comfort of Gods holie word, wee may embrace and euerhold fast the hope of euerlasting life: through Iesus Christ our Lord. Amen.

• THe
  Malach. 4.2.
  Sunne of righteousnesse appeareth in three signes:
  • Leo.
  • Virgo.
  • Libra.

First roring as a Lion, in the Law: Exod. 20.19. so that the people could not endure his voyce. Then in Virgo, borne of a Ma [...]th 1 25. Virgin, in the Gospell: in Libra, weying our workes in his Dan. 5 27. ballance at the last and dreadfull audite. Or there [Page 28] is a three-fold comming of Christ, according to the

• three-fold difference of time
  • Past.
  • Present.
  • Future.

• Which
  Serm. 3. de aduentu Dom.
  Bernard hath vtte­red elegantly: venit
  • ad homines.
  • in homines.
  • contra homines.

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

In that therefore the Church hath adioyned this Gos­pell of his second comming vnto that other of his first comming; it doth teach all Teachers this lesson, that their song be like Dauids, of Psal. 101.1. iudgement and mercie; that in all their sermons they mingle faith and feare; Ferus serm. 1. in Euangelium Dom. 2. Aduent. & Acosta con. 1. Dom. 1. Aduent. that they preach Christ to be a Iudge so well as an Aduocate. This method Christ himselfe did vse, who did as well expound the Law, as propound the Gospell; who de­nounced woe to the proud Pharisies, and pronounced blessednesse to the poore in spirit; Luke 10.34. who powred wine and oyle into the wounds of him that was halfe dead: oyle which is supple, wine which is sharpe: and when he departed he gaue to the host two pence, Theophylact. in 10. Luc. that is, to the Preachers who take charge of him, the two Testaments, and willed them to temper and applie these two till hee [Page 29] come againe, that thinking on the Gospell we might ne­uer despaire, and thinking on the Law wee might neuer presume: that looking vpon Christs first comming wee might reioyce; and expecting his second comming wee might feare: because there shall be signes in the Sunne and in the Moone, &c.

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

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

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

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

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

Zachary foretold that the Messias in his first comming should in meekenesse ride vpon an asse, and, as S. Cap. 21.4. Mat­thew reports, all that was done: behold here a greater than Zachary tels vs that the Messias in his second com­ming shall ride vpon the clouds: and shall we doubt of his word, who is that eternall Word? shall wee beleeue Zachary, who was but one of the small Prophets, and [Page 30] shal we distrust him who is that great Prophet? Ioh. 6.14.

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

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

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

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

Aquin. caten. in Matth. [...]4. Chrysostome, In loc. Matth. vbi supra. Theophylact, Euthymius, expound this of that generation onely Psalm. 24.6. which seeke God; of Gods [Page 31] elect and faithfull people, as if Christ should speake thus, Albeit there be signes in heauen, and troubles on earth, yet Matth. 16.18. hell gates shall not preuaile against the Church: Matth. 28.20. I am with you alway, saith Christ, vntill the end of the world. The generation of such as beleeue in me shall not passe, till all this be fulfilled: and therefore let none of my followers be discouraged, but rather lift vp their heads, in that their redemption is so neere. This exposi­tion I take to be both pertinent and profitable, because Christ in this Chapter had foretold, that his Disciples should be persecuted and brought before Kings and Princes for prosessing his Gospell, verse 12. Yet this ge­neration shall not passe, but there shall be a Church al­way to confesse the faith in despight of the Diuell. Origen. & A­quin. caten. in Matth. 24. The Church one day shall passe too, but not till these things be done, then in the end it shall inherit a better posses­sion in Gods owne kingdome without end.

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

Maldonat. in Matth. 24.34. Other by generation vnderstand not only the Iewes, or the Christians, or all men only, but the whole vniuer­sall world, termed elsewhere the Creature. This genera­tion, that is, this world, in which all things are generated, shall not end till these signes, forerunners of it ruine shall come to passe. So Christ interprets himselfe in the verse following, Heauen and earth shall passe, but my words shall not passe a [...]ay. That is, howsoeuer the earth be moue­able, and the powers of heauen shake: though both wax old as doth a garment, and all things in them are subiect to mutation and change, yet Hebr. 13.8. Christ is yesterday, and [Page 32] to day, the same also for euer: so that if you will credit Christ, either vpon your owne reason and experience, or vpon his word and oath, beleeue this also, that he shall come riding on the clouds with great power and glory to iudge both the quick and the dead.

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

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

Aristotle could not conceiue the world should haue an end, because he thought and taught it had no begin­ning: but diuine Plato who liued in Egypt, and read (as it is Iustin. Martyr in admonitorio. supposed) the bookes of Moyses, acknowledged the [Page 33] worlds creation, and so subscribed to the worlds destru­ction, holding this axiome, Quod oritur, moritur, That which hath a beginning, hath an end. Whatsoeuer hath an end, had a beginning; the which is to be construed of compounded elementarie substances, subiect to genera­tion and corruption, as all things in this world are. For as we reade in scripture, Some things haue a beginning, but no end, as Angels, and the soules of men.

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

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

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

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

Now this certainty of Christs comming to iudgement

• affordeth abundant matter of comfort to the godly.
• affordeth abundant matter of terror to the wicked.
• affordeth abundant matter of instruction to both.

Comfort to Gods elect: for when these things come to passe, then, saith Christ in 28. verse, Lift vp your heads, for your redemption draweth neere. Now you are prosecu­ted and persecuted, deliuered vp to the Synagogues, and cast into prison, but at that great assise there shall be a ge­nerall goale deliuery, and you that haue done good, shall goe into euerlasting ioy, and your enemies who haue done euill, into euerlasting fire. Heere ye mourne, but hereafter all teares shall be wiped from your eyes: here ye sow in hope, but then ye shall reape with ioy; when as ye shall see the sonne of man comming in the clouds, &c. As God is the God of comfort, so his booke is the booke [Page 34] of comfort: Whatsoeuer things are written aforetime, they are written for our learning, that wee through patience and comfort of the Scriptures might haue hope.

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

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

Now as this is comfortable to good men, so most ter­rible to the wicked: as Christ, vers. 26. Their hearts shall [...] them for feare. They Apocal. 9.6. shall seeke death in those da [...]es, and shall not finde it. And, as it is Apocal. 6.16. They shall s [...]y to the mountaines and rocks, fall on vs, and hide vs from the presence of him that sitteth on the throne, and from the wrath of the Lambe. This hath been their day, wherein so farre as they could they haue done their will; the next is the Lords day, wherein they must suffer his will; Zoph. 1.15. a day of anger, a day of trouble and heauinesse; a day of destruction and desolation; a day of obscuritie and darknesse; a day of clouds and blacknesse. The reprobate shall see the sonne of man in the clouds aboue, to condemne them: beneath, [Page 35] hell mouth open readie to deuoure them: before, the di­uels haling them: behinde, the Saints and all their dea­rest friends forsaking them: on the left hand, their sinnes accusing them: on the right, iustice threatning them: on all sides, the whole world made a bone fire terrifying them; to goe forward, insupportable; to goe backe, im­possible; to turne aside, vnauailable: no maruell then if at the worlds end, men be at their wits end.

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

• Death.
• Iudgement.
• Heauen.
• Hell.

But the chiefe is iudgement: for all the rest attend it. Death is vsher to iudgement going before; Heauen and Hell executioners following after. Death would not bee so fearfull, if iudgement did not follow: Hell would not be so painfull, if iudgement went not before: without it heauen would not be desired, nor hell feared. Hee then that remembers the last day, remembers in it all the last things: and he that remembers the last things, cannot do amisse. Wherefore let vs euer embrace that godly medi­tation of S. [...]rome: Wheth [...]r I eate or drinke, or whatsoe­uer I doe else, I thinke I h [...]re the last tr [...]mpe: Arise ye [...] dead and come vnto i [...]dgement. The consideration of the worlds destruction is a suffi [...]ient instruction to keepe good men in honest courses, & to terrifie bad men from euill waies. Italians, in a great thunder, vse to ring their bels, and discharge their cannon shot, that the roring of the one, may lessen the terror of the other. Di [...]z. con. 1. Dom. 1. Aduent. In like sort Satan hangs tinckling cymbals on our eares, and de­lights vs with the vanities and musicke of the world, that [Page 36] we may forget the sound of the last trumpe, and so that Du Bartas, 1. day, 1. weeke, fol. 15. day be seene, before foreseene of most.

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

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

Christs Apostles were his Secretaries, his especiall fa­uourites and followers, from whom hee kept nothing which was for their good, and yet he said vnto them, Act. 1.7. It is not for you to know the times or the seasons, which the Father hath put in his owne power. The glorious An­gels abound with much knowledge, naturall, experimen­tall, reuealed, hauing farre better meanes of knowledge then wee: forasmuch as wee know the Creator by the creatures; whereas they know the creatures by the Crea­tor. Bernard. ser. in illud Psalmi: Audiām quid loquatur in me Deus. fol. 345. Opus habet humana anima, quasi quodam vehiculo Creaturae, vt adcognitionem Creatoris assurgat. Cùm è con­trà longè perfectius angelica natura in Creatore notitiam habet creaturae: Angels alway Matt [...]. 18.10. behold the face of God in heauen, in which as in a glasse they see much more then is possible for vs on earth to discerne. Let not then [Page 37] an heauie lump of clay presume to know more then hea­uens heralds: and yet Christ, to satisfie further our curio­sitie, saith in the 13. of Marke ▪ that himselfe knowes not that day and houre. Now Mat. 10.24.25 the disciple is not aboue his ma­ster, nor the seruant aboue his Lord: It is enough for the disciple to be as his master is, and the seruant as his Lord. He is a foole that will be wis [...]r then Wisedome it selfe: but Christ as man was either ignorant of it, or else had no commission to reueale it: or as Part. 3. qu. 10. a [...]t. 2. ex Augu­stino lib. 83. quaest▪ onum quaest. 60. Aq [...]in; Dicitur nescire, quia non facit scire: Hee is said himselfe not to know, be­cause he Responsum nes [...]i [...]ndi non natu [...]ae, sed vo­lunt atis. vt Hi­lar. de Trin. lib. 6. would not haue vs to know. Such as will en­quire more touching that text, may see Sixt. Se [...]en. Bib. sent. lib. 6. annot. 105. Soarez Conimbricen. traect. 3. in Mat. Bellarm. lib. de anima Christ 1. cap. 5 sect. [...]am de quarto. Ian­sen. concord. cap. 124. Maldonat. in Matth. 24.36. I will end with the saying of Epist. 146. Augustine: Ne nos addamus inquirere, quod ille non addidit dicere. Ecclesiast. 3.22 Let vs not seeke the things that are too hard for vs: but that which God hath commanded let vs thinke vpon with reuerence. Deut. 29.29. Secret things b [...]long to the Lord; reuealed things vn­to vs.

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

The Father of mercies and God of compassion increase our faith, and fill our lampes with oyle, that when the Bridegrome shall come, wee may meete him, and enter with him into the wedding; August. soliloq. cap. 35. where there is ioy be­yond [Page 38] all ioy, pleasure without paine, life without death, euery thing that is good, without any thing that is euill. Amen.

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

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

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

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

Albeit Paul 1. Cor 3.6. plant, and Apollos water, only God gi­ueth increase. Paul August [...]n. con­tra [...]iteras Peti­lian. li. 3. cap. 35 planted in preaching, Apollos wate­red in baptizing: some plant by their words, other water by their works: some plant by doctrine, other water by their exhortation: some plant by speaking, [Page 39] other water by writing, but in all God is all.

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

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

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

They are the mouth of God in preaching to the peo­ple, and againe the peoples mouth in praying to God; euen mediators as it were betweene God a man: as [Page 40] Moses said of himselfe, Deut. 5. I stood betweene the Lord and you, to declare vnto you the word of the Lord. This doth intimate how wee should teach, and you should heare. First how wee should preach: If any man speake, let him talke as the words of God. 1. Pet. 4.11.

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

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

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

And herein they wrong both God, his word, and his Ministers: God, to whom onely iudgement belongs in this case. Some peraduenture may iudge of the Ministers eloquence; many of his industrie, but none of his faith­fulnesse: which is the Matth. 24.45. chiefe thing required in a ste­ward. A man may be fruitfull and yet not faithfull; an instrument to saue other, and yet be condemned himself: for he may preach Christ not for Christ, but happely for other respects: as the fornicator makes delectation his [Page 41] end, not generation; so the Preacher, 2. Cor. 4.2. adulterans ver­b [...]m, as it is in the vulgar, intends not to get children in Christ vnto God, but gaine, or glorie to himselfe. Ye know the men, ye know not their minde: ye see their fact, not their faith; onely God knowes the secrets of all hearts.

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

Thirdly, this is an indignitie to the Preachers, in that artles men will take vpon them to iudge of art. By the Pou tons A­bri [...]gement, title, Brewer and Butcher. lawes of the land, a person occupying the craft of a But­cher, may not vse the occupation of a Tanner; and a Brewer may not deale in the occupation of a Cooper: Quod medicorum est promittunt medici, tractant fabrilia fabri. None prescribe physick but such as are Doctors, at least practitioners in the facultie: none plead at the com­mon barre, but such as are learned in the law: yet euerie one, as Hierome complaines in an Epistle to Paulinus, takes vpon him exact knowledge in Theologie, and will teach both Clerke and Priest what they should say, what they should doe. So that often it fareth with Preachers, as it doth alway with fish, none so welcome as new come: If a stranger happely come among vs, albeit he be neuer so weake for his learning, neuer so wicked for his liuing; yet all the countrie must gad after him, and neglect their owne pastors: Matth. 13.57. as Christ in the Gospell, A Prophet is not honoured in his owne citie, and in his owne house. This [Page 42] was a soule fault in Corinth: Apollos, and Cephas and Paul were despised, while false teachers were deified. In­deed Paul writes in the third chapter of this Epistle, as if some followed him, and other Apollos: himselfe for his plaine doctrine, and Apollos for his excellent eloquence. But in the sixth verse of this chapter hee saith, he applied those things vnto himselfe, and Apollos figuratiuely; Aquin. in loc. meaning that Peter and Apollos and himselfe were neglected, and other vpstart seducers only rega [...]ded: he did vse the names of Gods Apostles in his censure for the benefit of the Corinthians: For your sake, that ye might learne by vs that no man presume aboue that which is written, and that one swell not against another for any mans cause.

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

The false teachers had extolled themselues and disgra­ced him; affirming 2. Cor. 10.10. that his bodily presence was weake, and his speech of no value. S. Paul therfore hauing the testimo­nie of a good conscience, resolutely tels the Corinthians, I little passe to be iudged of them, or you, or any man: Hee Marlorat ex Martyr. in loc. saith not, I esteeme not at all; but I little regard: that is, not so much respect your iudgement, as that I should be discouraged in doing my dutie. The witnesse of con­science is more comfortable then the vulgar breath: in comparison of the one, I little prise the other. Or as In loc. Gorran: It were a great thing to be iudged of such as are spirituall; but it is a very small thing to be iudged of [Page 43] you, who are thus carnall. As De remedys [...]ortuitorum ad Galionem. Seneca: Male de me lo­quuntur, sed mali; mouerer si de me Marcus Cato, si Lalius sapiens, si duo Scipiones ista loquerentur: nunc malis displi­cere, laudari est.

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

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

Iudge not mine owne selfe.] I know more by my selfe then you or any man else: and yet I cannot iudge my selfe, therefore much lesse ought yee to iudge me. This seemes contradictorie to that of 1. Cor. 11.31. Paul: If we would iudge our selues we should not be iudged. I answer with In loc. Aquine,

• that there is a three-fold iudgement:
  • 1. Discussionis.
  • 2. Condēnationis.
  • 3. Absolutionis.

Euery man may, yea must iudge himselfe with the two former; hee must examine himselfe, and vpon examina­tion altogether condemne himselfe. Euery man ought [Page 44] daily to commune with his owne heart, and to search out his spirit: Psalm. 77.6. Scopebam spiritum, I did as it were sweepe my soule: Bernard. me­ditat. cap. 5. Diligenter attend [...], qua [...]tum proficias vel quantum deficias: Examine thy selfe whether thou hast gone forward or backward in the waies of the Lord. Summon thy selfe, as it were before another, and so fift the whole course of thy life, wherein thou hast offended in thought, word, deede; by sinnes of omission, or com­mission, against God, thy neigbour and thy selfe. Iudge thine owne selfe in secret before thy selfe, and thou shalt not be condemned at the last day before all the world. Do this, saith Vbi supra. Bernard, Si non semper, aut saepè, saltem in­terdum: If not alwaies, or often, at least sometime: espe­cially, saith our Apostle, when yee come to receiue the blessed sacrament of our Lords Supper: Let a man exa­mine himselfe, and so let him eate of this bread, and drinke of this cup.

The second kinde of iudgement is of condemnation. So Cap. 13.1 [...]. Iob: I will reproue my waies in his sight. Cap. 9.20. If I would iu­stifie my selfe, mine owne mouth shall condemne me. So Psal. 143.2. Da­uid: Enter not into iudgement with thy seruant, for in thy sight shall no man liuing be iustified. And S. 1. Epist. 1.10. Iohn: If wee say we haue no sinne, wee deceiue our selues, and the truth of God is not in vs.

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

I answere to the first: If Zacharie was a Priest, then a sinner: for as we reade, Heb. 7.27. the Priests manner was [Page 45] first to offer sacrifice for his owne sinnes, and then for the peoples. If then Zacharie did sacrifice, he had sinne, and sinne is a transgression of the Law: so that he did not ex­actly keepe the whole law, but himselfe and his wife so farre obserued the commandements as that they were blamelesse in the worlds eye: Bacer. & Be­za in loc. no man could iustly con­demne them for doing vniustly.

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

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

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

Now for Dauid, his praise was not generall, but parti­cular and partiall. There was no wickednesse found in him, Euthymius in loc. that is, no plot or practise against Saul; wherof he was accused vniustly: but otherwise in other things, his sinnes were so many, and those so heauie, that hee crieth out in the 38. Psalme, Put me not to rebuke, O Lord, in thine [Page 46] anger, &c. Dauid was no traitor, but Dauid was an adul­terer, and a cru [...]ll murtherer: He turned from nothing the Lord commanded him all the daies of his life, saue only in the matter of Vriah the Hittite. 1. Kings 15.5.

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

So likewise this speech of Paul: I know nothing by my selfe, is not Cal [...]in i [...] loc. generall, extended to the whole course of his life, but particular touching his Apostleship. So Bi­shop Serm. 3. be­fore King Ed. 6 Latimer said: As for sedition, for ought that I know, me thinkes I should not need Christ, if I might so say. Paul knew nothing, that is, no vnfaithfulnes in exer­cising his ministerie; which hee did vtter here, not to i [...] ­stifie himselfe, as it is apparent in the next clause, but to glorifie God. As wee finde in the 15. Chapter of this E­pistle, vers. 9. I am the least of the Apostles, not worthie to be called an Apostle, because I persecuted the Church of God: but by the g [...]ce of God I am that I am, and his grace was not in vaine, for I laboured more abundantly then them all; yet not I, but the grace of God which is with me. S. Paul then, assisted with Gods especial grace, found nothing in him­selfe to condemne himselfe, for his vnfaithfulnes in prea­ching: but in other actions hee was so buffeted with Sa­tan, and ouerladen as it were with his infi [...]mities, as that he grieuously Rom. 7.24. complaineth: O wretched man that I am, who shall deliuer me from the bodie of this d [...]ath? Hee that [Page 47] cals himselfe in Ephes. 3.8. one place the least Saint, in 1. Tim. 1.15. another ac­knowledgeth himselfe the greatest sinner. But what need wee looke any further? He that here saith, I know no­thing by my selfe, saith also, yet herein am I not iustified: as I doe not condemne, so not absolue my selfe. The Pa­pist then in citing this text, hath lost a pound to gaine a peny: For although a man doe all that he can, he is still an vnprofitable seruant. I know no vnfaithfulnes in me, yet I am not hereby iustified: for, as In loc. Gorran and Aquin note, Paul might haue many secret sinnes vnknowne to himselfe: according to that of Psal. 19.12. Dauid; Who can tell how often he offendeth? O cle [...]se thou me from my secret faults. Euery way of a man (saith Prou. 21.2. Salomon) is right in his owne eye: but the Lord pondereth the heart: and who can say, Prou. 20.9. I haue made mine heart cleane? Or, as D. Fulk in loc. D. [...]bbot contra Bishop, pag. 574. Caluin. institut. lib. 3. cap. 14. Sect. 18. & cap. 17. sect. 14. our Diuines ex­pound it, howsoeuer Paul was faithfull in his office, yet his and all our good workes are stained with some ble­mish.

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

• THis Gospell hath two principall parts:
  • A question moued by S. Iohn Baptist, in the 2.3. verse.
  • An answer made by our Sa­uiour Christ, in the rest.

• In the question foure things are regardable:
  • 1. The place where: in prison.
  • 2. The time; when, he heard the works of Christ.
  • 3. The messengers: hee sent two of his disciples.
  • 4. The message▪ Art thou he that shall come, &c.

• Christs answere con­cerneth either the Message Of Iohn.
• Christs answere con­cerneth either the Or person Of Iohn.

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

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

• Wherein obserue these three circumstances:
  • 1. When: After Iohns disci­ples were gone, auoyding hereby all flatterie.
  • 2. To whom: To the multi­tude, confirming in them a reuerend opinion of Iohn.
  • 3. What: his speech altoge­ther tēded vnto the praise of Iohn.

• And it is partly
  • Negatiue, shewing what he was not for his life: vers. 7.8.
  • Affirmatiue, shewing what hee was for his office, vers. 9.10.

[Page 49]This I take to be this Gospels anatome and epitome.

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

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

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

• [Page 50]The disciples of Iohn had three faults, as wee finde in the Gospell:
  • Enuie:
    Iohn 3.26.
    Behold he that was with thee beyond Iordan baptizeth, and all men follow him.
  • Ignorance; supposing
    Iohn 3.28.
    Iohn to be Christ.
  • Incredulitie; ioyning with the Pharisies against Christ, say­ing:
    Matth. 9.14.
    Why doe wee, and the Pharisies fast oft, and thy dis­ciples fast not?

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

A good example for all Marlorat. ex Caluin. in loc. Preachers to follow; that they take their hint, and best opportunity to benefit their auditors. Euery Pastor is a steward in Gods house; and a steward must not on [...]ly prouide meat enough, but also prepare it in due season: otherwise, saith De conside­rat. lib. 3. Bernard, it is not dispensatio, but dissipatio. This ought to be their first and last L [...]dolphus de vita C [...]risti, part. 1. cap. 56. & Zepperus co [...]. 1. Dom. 3. Aduent. care: for Iohn in prison euen at deaths doore was most carefull to commend his schollers vnto the best Tu­tor: and this paterne fits all parents, as well as Preachers. In a word, all D [...]z cone. 2. Dom. 2. Aduent. superiors that they be watchfull, for the good of such as are vnder them. 1. Tim. 5.8. If there be any that pro­uid [...]th not for his owne, and namely for them of his houshold, he denieth the faith, and is worse then an infidell. If such as neglect their families in temporall things, be worse then [Page 51] infidels; how bad are they who neglect them in spirituall things, vsing no paines in their life, nor care at their death; that their seruants and children after their depar­ture, may be brought vp in instruction and information of the Lord?

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

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

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

Art thou he that shall come] At the first sight hereof some may suppose that Iohn did doubt, whether Christ was the true Messias or no: for otherwise he would neuer haue sent his disciples with this question; Art thou hee that shall come▪ &c. But if you call to mind that which is written before; that Iohn baptised Christ in Iordan, and how hee saw the holy Ghost descending vpon him, and how he pointed him out with the finger, This is the Lambe of God. Or if you shall aduisedly consider what fol­loweth after this question of Iohn in this present Chap­ter, what honourable testimony Christ gaue of him, that he was not a reed shaken with the wind; that is, an incon­stant man, one that preached Christ to be come, and now to make question of his comming: that he was a Prophet, [Page 52] yea more then a Prophet: if, I say, we note the text either precedent or consequent, it will appeare more manifest then light at noone that Iohn himselfe did no way doubt of Christ: and therefore to let passe all other expositions, I follow with the whole streame of Iansen. Con­cord. cap. 47. Be [...]uxamis vbi sup. Culman. conc. 1. Dom. 3. Aduent. Musculus Ma [...] ­d [...]n, &c. in loc. late writers, that old interpretation of S. Com. in loc. H [...]erome, Hom. 27. in Matth. Chrysostome, In loc. Theo­phylact, Euthymius, Hilary, Lib. 9. in Mat. fol. 80. Rupertus, all which are of this opinion, that Iohn Baptist made not this doubt in regard of himselfe, but in the behalfe of his doubting dis­ciples, as yet not throughly perswaded that Christ was the Sauiour of the world: and therefore did he send them vnto Christ, that by occasion of Christs answere, hearing his words, and seeing his wonders, they might be fully satisfied, and in fi [...]e saued.

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

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

What you haue heard and seene] What you haue heard of others, and seen your selues: for as S Cap. 7.21. Luke reports at that very time b [...]fore their eies, our Sauiour cured many of their sicknesses and plagues, and of euill spirits, and vnto many blind men he gaue sight: as if hee should reason thus; I haue made the premises; it remaineth onely that ye gather the conclusion: Esay 35.5. he that inlightneth the eies of the blind and openeth the eares of the deafe, & Esay 61.1. bin­deth vp the broken hearted, a [...]d preacheth good tidings vnto the poore, &c. hee is assu [...]edly the Messias of the world: But I doe all these; therefore goe tell Iohn what yee [Page 53] haue heard and seene, the blind receiue their sig [...]t, the lame walk &c. Ye know the tree by his fruit. Bernard. [...]pist. 107. Non ex [...]elijs, non ex floribus, sed ex fructibus. Here then we may l [...]arne to teach ignorant people with our workes as w [...]ll as our words, Ludolph. vbi [...]upra, & Acosta Con. 3. Dom. 2. Aduent. that all men may see, so well as h [...]a [...]e what we are.

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

And as they d [...]parted, Ies [...]s began to say vnto the people.] This part of our Sauiours answere concernes the com­mendation [Page 54] of Iohn: if Cic [...]ro orat. pro Archiapoet. O fortunate, qui tuae virtutis Homerum prae­conem inuene­ris. Alexander the great accounted Achilles happie for that he had so good a trumpeter of his honor as Homer, what an exceeding glory was it for the Baptist to be thus extolled by Christ, who being truth it selfe would not flatter, and could not lie.

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

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

The Parasite, saith the Pla [...]tus. Poet, hath bread in one hand, and a stone in the other; vsing vs as the Iewes did Christ; carrie vs vp to the top of an hill, and then cast vs downe headlong. Luk. 4.27. Christ therefore rebuked the Pharisies be­fore their face, but commended Iohn behinde his backe, not to his owne but to the people, lest they should en­tertaine an ill conceit of him who was a Preacher and a Prophet: and here by the way note, that the difference betweene the Disciples of Christ and Iohn in matter of ceremonies, as fasting and washing of hands, made no schisme in the Church; but Iohn gaue this testimonie of [Page 55] Christ, that he was not worthie to loose the latchet of his shoe: and Christ here commends highly both the carri­age and calling of Iohn; affirming of the one, that hee was not an inconstant or vaine man; of the other, that he was a Prophet and more then a Prophet. There are three kindes of Prophets according to the threefold distincti­on of time: some write of things past, as Moses: In the beginning God created, &c. penning an hexameron ma­ny yeares after the world was made: some of things to come, so Christ was foretold by the mouth of all his holy Prophets euer since the world began: some of things pre­sent, as Zacharias in his song: Blessed be the Lord God of Israel, for he hath visited and redeemed his people: Christ being then conceiued had begun his visitation; and such a Prophet was olde Simeon at Christs circumcision: Mine eyes haue seene thy saluation. Now Iohn is more then any of these, because he is all these; prophesying of things past: I am the voice of him that crieth in the wilder­nes, opening an olde text of Cap. 40.3. Esay; prophesying of things present: Behold the lambe of God▪ that taketh away the sinnes of the world; prophesying of things to come, Repent, for the kingdome of God is at hand.

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

Thirdly, Iohn was greater then the Prophets vnder the lawe, because they prophesied of Christ to come: but Iohn bare record that he was come, being, as Beauxāmis harmon. Tom. 2. fol. 258. & Al­bert. in loc. & Caluin. Instit. lib. 2. cap. 9. Sect. 5. diuines haue tearmed him, a midling, betweene a Prophet and an Apostle: a propheticall Apostle, and an apostolicall Prophet: T [...]rtullian. lib. 4. contra Marcio [...]. Limes inter vtrumque constitutus, in quo de­sinerent vetera, & noua inciperent: The Baptist then is more then a Prophet, in pointing him out with the fin­ger; [Page 56] who is the very center of all the Prophets aime.

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

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

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

[...]e [...]old I se [...] my [...].] Our Euangelist reports [...] spoke [...] by God the Fath [...] ▪ but the Prophet as [...] by the Sonne: B [...]h [...]ld, I [...] [...]end my [...]ess [...]nger and [...] before me. This al [...]ering of the per­sons [Page 57] hath troubled Interpreters a little: Pet. Galat. de arcanuilib. 3. cap. 12. & Ian­sen. Concord. cap. 13. some therefore thus, I send my messenger before my face; that is, before my Sonne, Hebr. 1.3. This obseruation is true, but not per­tinent: Ribera in Ma­lach. 3. num. 4.5. for to send a messenger before a mans face, is no­thing els but to send a messenger before him, as Hab. 3.5. Before him went the pestilence: and Ieremie, Lament. 1.5. Her children are gone into captiuitie before the enemie: An­te faciem tribulantis; and so Christ expounds it here, be­fore thy face, that is, before thee.

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

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

[Page 58]Happily some will obiect, if ordinarie Prophets are called Angels, how doth this testimonie proue Iohn to be more then a Prophet? Answere is made by Zacharie, Luk. 1.76. that Iohn is [...] the Prophet, & here by Matthew, that Angell, as it were bedell or gentleman vsher vnto Christ. As then in a solemne triumph they be most honoured, who goe next before the king; so Iohn being next vnto Christ, euen before his face, is greater then they who went farre off: he was the voice, Christ the word: now the word and the voice are so n [...]ere, that Iohn was taken for Christ. Againe, Iohn may be called that Angell, in Theophylact. in loc. regard of his carriage so well as his calling, for albeit he did no miracle, yet, as Maldonat. in loc. one said, his whole life was a perpetuall mira [...]le: first, his conception was wonderfull; begotten, saith Serm. 6 [...]. Ambrose with prayer: Non tàm com­plexibus quàm orationibus: An Angell from heauen a­uoucheth as much in the first of Luke, verse 13. Feare not Zacharie; for thy prayer is heard, and thy wife Elizabeth shall beare thee a Sonne, and thou shalt call his name Iohn. It was another miracle, that a babe which could not speake, yea, that was vnborne, began to execute his angelicall office, and to shew that Christ was neere: that dumbe Zacharie should prophesie, was a third wonder at his circumcisi­on; and so the whole life of Iohn was very strange, li­uing in the wildernes more like an Angell then a man: and in a word, those things which are commendable in other seuerally, were found in him all ioyntly, being a Prophet, Euangelist, Confessor, Virgin, Martyr: liuing and dying in the truth and for the truth. I know not (as Vbi supra. Ambrose speakes) whether his birth, or death, or life was more wonderfull.

How Iohn doth prepare the way before Christ, is shewed in the Gospell on next Sunday; yet obserue this much in generall, that it is the Ministers office to shew men the right way to saluation, and to bring them vnto God: our Sauiour hath promised to come vnto men; it is our dutie therefore to knocke at the doores of your heart [Page 59] by preaching faith and repentance, to prepare the way for our master, that when himselfe knocks he may be let in, and so sup with you, and dwell with you, and you with him euermore. Amen.

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

• The Matter Of our ioy.
• The Manner Of our ioy.
• The matter and obiect of our ioy: reioyce in the Lord.
• The manner: how Long; alway reioyce.
• The manner: how Much; againe and againe reioyce.

It is an old rule in Arist. Ethic. lib. 2. cap. 5. Philosophie, and it is true in Diui­nity, y^t affections of the mind, as, anger, feare, delight, &c. are in their own nature neither absolutely good, nor sim­ply euill, but either good or bad, as their obiect is good or bad. As for exāple, to be angry or not angry, is indiffe­rent: Be a [...]grie, and sin not, saith Ephes. 4.26. Paul; there is a good an­ger. Whosoeuer is angrie with his brother vnaduisedly (saith [Page 60] Matth. 5.22. Christ) is in danger of iudgement; there is a bad anger. So Matth. 10.28. Feare not them that kill the body, and are not able to kill the soule: but rather feare him which is able to destroy both soule and body in hell. So likewise to reioyce, or not to reioyce, in it selfe is neither absolutely dis­gracefull, nor altogether commendable: we may not re­ioyce in the toyes of the world, in frowardnes, or doing euill, faith Prov. [...].14. Salomon: Non in vitijs, non in diuitijs, saith Ser. de nimiâ fallacia praesen­tis vitae, sol. 3 [...]9 Bernard: Luk. 6.26. Woe bee to you that thus laugh, for yee shall waile and weepe▪ but wee may delight in the Lord, saith Dauid. Reioyce in Christ, saith Mary: then our ioy is good, when as our ioyes obiect is good, yea God; as Paul here; Reioyce in the Lord.

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

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

Yea but Christ, Mat. 5.4. Blessed are they that mourne: Luk. 6.21. Blessed are they that weep. The [...]p [...]ylact. & Marlorat. ex Brent. in loc. This reioycing is [Page 61] not contrarie to that mourning: for such as mourne are blessed in being comforted: and comforted by reioycing in the Lord. Reioyce, saith Luc. 6.23. Christ, in that day and bee glad, when any shall hate you for my sake: the which his Apostles accordingly fulfilled, Act. 5.41. They departed from the Councell reioycing, that they were counted worthie to suffer rebuke for his Name: that Christ would vse them as his Bernard. de considerat. lib. 2. buckler: and Rom. 5.3. Wee reioyce in tribulations. The Father of mercies and God of all con­solation comforteth vs in al our afflictions: 2. Cor. 1.5. As the suffe­rings of Christ abound in vs, so our consolation aboun­deth through Christ. Esay 61.3. He doth appoint comfort to such as mourne in Sion: hee doth giue beautie for ashes, oyle of ioy for sorrow, the garment of gladnesse for the spirit of heauinesse: so that a martyr when he is most mourne­full, is mirthfull: he speakes of his tormentor, as Plato in Ap [...] ­log. Socratis. & Epictet. Enc [...]ei­rid. cap. vlt. Socra­tes of Anitus; and Xiphilin. in vi­ta Neronis. Petus of Nero the Tyrant, Occidere me potest, laedere verò non potest: He may well kill me, but he shall neuer ill me. Nihil crus sentit in neruo, cùm manus est in coelo, saith In lib. ad Mar­tyr. Tertullian: Euery cut is a wide mouth to praise Christ, as the Martyr Prudentius Peristephan. hymn. 10. Romanus sweetly:

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

It is a true rule deliuered in the schoole, that Gods af­firmatiue lawes, Thomas 12. [...]. quaest. 71. art. 5. ad. 3.11. obligant semper, sed non ad semper: ad semper velle, but not ad semper agere; requiring disposition perpetuall, and practise so often as occasion is offered. Holy, iust, valiant men are they who can whensoeuer they will, and will whensoeuer they ought, execute what [Page 62] their seuerall perfections import. There is a time for all things, and therefore seuerall duties ought to be dischar­ged in seuerall seasons. He that saith heere reioyce alway, saith in another place, 1. Thes. 5.17. pray continually, and in all things giue thankes: and therefore we need not alwai [...]s actually pray, nor actually giue thankes: not actually reioyce, in word and outward gesture, but as opportunitie shall re­quire. If then as time, neuer a better time, then this holy time: neuer greater cause to Zachar. 9.9. shout out for ioy, then now, for that our King comes vnto vs: it is our bounden dutie alwaies intentionally; b [...]t at this time with Psalms and songs actually. No sinne, no sorrow must hinder our spirituall reioycing. For in all our aduersitie God is euen at hand; Aquin. in loc. not onely nigh in his Maiestie, Acts 17. [...]7. though doubtlesse he be not farre from euery one of vs, but also nigh in his mercie. Psal. 145.18. The Lord is nigh vnto all them that call vpon him. A Psal. 46.1. very present helpe in trouble. Yea the Lords second comming is at 1. Pet. 4.7. hand, when as hee shall iudge and reuenge our cause; rewar­ding vs with eternall happinesse, and punishing our ad­uersaries with euerlasting fire: and therefore reioyce al­waies in all things: I say, reioyce in the Lord: for wee cannot alway reioyce in the things of this life. 1. Iohn 2.17. The world passeth away, and the lust thereof, but Christ is euermore the same: the beginning and end of all other things, himselfe without either beginning or end. If then our ioyes obiect be God, it may be continuall: but if fixed on earthly things, exposed to manifold changes and chances; it must necessarily be mutable. Bernard serm. de nimia fali [...] cia praesentis vite. Gaudium in materia conuertibili mutari necesse sit re muta [...]â. So that as the Ouid. de pont [...], lib. 4. Poet truly: Gaudia principium nostrisunt saep [...] do­loris. Prou. 14.1 [...]. Euen in laughing the heart is sorrowfull, and the end of mirth is heauines. The world is a sea of glasse, A­pocal 4.6. Bullinger [...]on. 24. in Apocal. brittle as glasse, tumultuous as the sea: but hee that reioyceth in the Lord, is like Psal. 125.1. mount Sion which standeth fast for euer. If then any desire to re­ioyce alway, let him reioyce in the Lord.

[Page 63] And againe I say, reioyc [...].] The T [...]eop [...]lact, in loc. troubl [...]s of this life a [...]e so great, and our patience so little, that Paul doubleth his exhortation Marlora [...]. in loc. to presse the duty, and expresse our dul­nesse: and indeed our reioicing cannot be continued, ex­cept it be multiplied againe and againe: reioice there­fore for mercies already receiued, and againe reioice for mercies hereafter promised. For receiued grace: first, for thy creation: Almighty God might haue made thee a dull asse, a venemous serpent, an vgly t [...]ade; whereas he created thee according to his own image and similitude, as it were diuinitatis epitome. For the world is Gods book, and man is Index of that booke, or a commentary vpon that text: reioice therefore in the Lord, & say with Psalm. 8. Da­uid; What is man that thou art so mindfull of him, or the Son of man, that thou shouldest visit him? Thou hast crowned him with worship and glory: thou makest him to haue dominion of the works of thy hands, and thou hast put all things in subie­ction vnder his feete, as a ladder whereby men might as­cend to the consideration of thy greatnes and goodnes.

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

For thy redemption, at this festiuall especially; consi­der with Ser. 1. de Ad­uentu. Bernard, Quis est qui venit, vnde, quò, ad quid, quando, quâ: meditate on Gods vnspeakable loue, who [Page 64] sent his Sonne, his first begotten, onely begotten Sonne, whom he loued as himselfe. The very Heb. 1.3. character and brightnes of his glory to deliuer vs his seruants, vnduti­full as vnprofitable, from the hands of all our enemies. If thou hast any feeling of these mysteries, any faith, be it so small as a graine of mustard seed, euermore reioice in the Lord.

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

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

It is increased also by good life. For as sin doth Ephes. 4.30. grieue the spirit, so good workes on the contrary cheere the soule. Prouerbs 21.15. It is ioy to the iust to doe iudgement. Postil. mai [...] ­res cum gloss [...]s & figuru in epist. Dom. 3. Aduent. Here the Gospell and Epistle parallell; for the way of the Lord is prepared especially by faith and repentance. Now poenitens de peccato dolet; & de dolore gaudet: He that is a good man sorroweth in his sinnes, and reioiceth in his sorrow; and that he may doe this, he must reioice in the Lord: wherefore be not carefull for that which is worldly, but make your patient mind knowne vnto men, [Page 65] and let your petitions bee manifest vnto God. And the peace of God which passeth all vnderstanding, keepe your hearts and minds through Christ, giuing you many ioyes in this life, to the end; and in the next, his eternall ioy, without end. Amen.

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

The first question is, Who art thou? Diez conc. 1. Dom. 3. Aduent. Quis ego sum? is the question of a good man? Tu quis es? of an enuious. He that hath a bad house gads abroad. The wicked are 1. Pet. 4.15 busie Bishops in other mēs diocesses. A true saying in it selfe, but vpon this text a false glosse: for it belonged vnto the Melanct. Cal­uin. & Marlo­rat. in loc. Priests office to mannage the businesse of the Church, and exactly to know what euery Prophet was. And albeit Euth [...]mius is of opinion, that the Iewes here­in malitiously disabled their knowledge: yet it is more probable that they made this question, to see whether he was Christ. For as we read [...], Luke 3.15. All men mused in their hearts of Iohn, if he were not the Christ: and our Iohn 5.35. Sauiour told the Iewes plainly, that they for a time re­ioiced more in Iohn, who was but a candle, then in him­selfe who was the Sunne of righteousnesse, and light of the world: and albeit these messengers vttered not so much in word, yet assuredly they harboured such a con­ceit [Page 66] in their hearts, therefore Iohn answering their Theophylact. & Cai [...]tan. in l [...]c. in­tention, rather then their question, acknowledged in­genuously, that he was not the Christ.

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

But the maner of his confession exceeds far the mat­ter: hee confessed and denied not, and said plainly, I am not Christ. The which words are not superfluous and idle, for euery tittle of the Scriptures hath his worth and weight. Such repetitions are vsuall in the Bible, to set out things more fully, as Eccles. 1.2. vanity of vanities, vanity of vanities, and all is vanity. Cant. 6.12. Returne, returne, O Shulamite returne, returne. Ierem. 22.29. O earth, earth, earth, heare the word of the Lord. By this iteration then of one and the same thing, S. Iohn shewed how vnwilling hee was to rob Christ of that honour, which onely belong [...]d vnto him. When Acts 10.26. Cornelius fell downe at Peters feet, and would haue worshipped him, Peter instantly tooke him vp, saying; Stand vp, for euen I my selfe am a man. When the men of Acts 14.15. Lystra would haue sacrificed vnto Paul & Barnabas; they rent their clothes, and ran in amóg the people, crying, We are euen men, sub­iect to the like passions that yee be. When that other Iohn [Page 67] would haue worshipped the glorious Angell who shew­ed him his reuelation, Apoc. 22.9. he said vnto Iohn; See thou do it not, for I am thy fellow seruant: so carefull are Gods children in all ages to giue God the things appertaining to God: honour to whom honour, feare to whom feare, diuine worship to whom diuine worship belongeth. Here wee may iustly condemne the Papists, in giuing that kind of Thom. in 3. sent. dist. 2. & part. 3. quest. 25. a [...]t. 4. worship to the crosse, which is onely due to Christ. If a man should aske them whether the crucifix were Christ, I hope they would answer with Iohn, and deny, and con­fesse plainly that it is not the Christ. Giue then to the cru­cifix the respect due to the crucifix, reseruing to the cru­cified that honour which onely belongs to the crucified.

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

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

[Page 68]The third question is, Art thou a Prophet? To which Iohn answered also negatiuely. Christ said he was more then a Prophet: himselfe that he was lesse then a Prophet. There are three degrees of

• humility:
  • 1. To submit our selues vnto our betters.
  • 2. To giue place to equals.
  • 3. To yeeld vnto inferiours.

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

Hitherto Iohn Baptist answers negatiuely, shewing what he was not, neither Christ, nor Elias, nor a Prophet. [Page 69] Whe [...]ein hee did not satisfie the messengers of the Iewes fully. That therefore they might returne a more perfect answere, they further importune and presse him, to know what he was; What saiest thou of thy selfe? The which is the fourth interrogatory. To this Iohn affirmatiuely, decla­ring what he was: I am the voice of a Crier, &c.

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

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

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

The voice] A word is first conceiued in the heart: then vttered by the voice; yet we heare the voice before wee know the word: so Christ the eternall Word was before Iohn, and all other Preachers. In the beginning was the Word, and that beginning was before all beginning: yet the world knew not the Word, till it was preached by the voice of men and Angels: albeit the word in it selfe be before the voice, yet vnto vs the voice goeth before the [Page 70] word: Iohn 1.15. He that commeth after me was before me. Christ then is the Word; and euery Preacher of Christ is a voice; the which one word confounds all such as being called thereunto, doe neglect their dutie of preaching. In euery voice, specially a Church voice, three commendable qualities are required; that it bee cleere, sweete, and high.

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

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

I [...]le solus praedicat viua voce, quipraedicat vita & voce.

Secondly, the Church voice must be sweet: euery seed is not to be sowen at euery season, in euery ground: and so it is in Gods husbandrie: The voyce therefore must 2. Tim. 2.15. aright diuide the word which it sings and saies; obser­uing time, and keeping it selfe in tune, speaking to the proud boldly, to the meeke mildly, to all wisely. The bels hung on Exod. 28.33. Aarons garment were of pure gold, hereby signifying that Aarons voyce should bee no founding brasse, no iarring cymball, but a sweete ring, prouing sweetly, reprouing sweetly, confuting error sweetly, con­firming the truth sweetly; running ouer all the changes of Gods ring, mentioned 2. Tim. 4. without any iarre or false stroke sweetly. Such a voyce was Iohn the Baptist, rebuking Luke 3.19. Herod, hardened in his wickednes, rufly; ta­king [Page 71] vp y^e dissembling▪ Matth. 3.7. Pharisies bitterly; speaking to his own disciples gently, singing to euery one the true note fitly: and this, as Psal. 58.5. Dauid speakes, is to charme wisely.

Thirdly, the Church voyce must bee high, and that in

• regard of the Matter, of which He speakes.
• regard of the Men, to which He speakes.

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

Secondly, in regard of the men, to whom he spake: For, as it followeth in the next word, hee was the voice of a Crier. Now men vse to crie aloud,

• Thom. caten. i [...] 3. Ma [...]th. ex Raban. & Beauxamis Har. Tom. 1. fol. 100.
  Either
  • When they speak to mē which are a far off.
  • When they speake to men which are deafe.
  • When they are angrie.

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

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

God doth not goe from man,Non tellus cym­ham▪ te [...]urem cymba relin­quit. but man from God. He that saileth nigh a rocke, thinketh the rock runnes from the shippe, when as indeed the shippe rides, and the rock stands still: euen so we leaue the waies of the Lord, and runne our owne courses, and then wee complaine that God is farre from vs, and that our crie comes not nigh him. It is true that God is Prou. 15.29. farre off from the wicked, not [Page 72] because he is moueable, for hee is euer the same, but be­cause they bee wandring: yet they cannot flie from his Psal. 139.6. Vbinon est per gratiam, adest per vindictam. August. meditas. cap. 29. presence. The further from East the neerer vnto the West: the more they goe from Gods grace, the neerer his iustice: Psal. 119.155. saluation is far from the wicked, but iudge­men hangs ouer their heads. It is our dutie therefore to recall men, à Deo irato ad Deum placatum, from God as an angrie Iudge, to God as a mercifull Father. If we draw neere to God, Iam. 4.8. he will draw neere to vs: as the good father of the prodigall sonne, when hee perceiued him a farre off, he had compassion, and ran, and fell on his neck, and kissed him. It is said in the text, that the sonne did go to his father; but the father ran to meete his sonne. The fathers compassion and mercie, was greater then the sonnes passion and miserie.

Secondly, sinners are deafe, and therefore wee neede to crie aloud. Some will heare, but with one eare, like Bilney to B. Tonstal, vti Fox Acts & Mon. fol. 917. Malchus in the Gospell, hauing their right eare cut off, and only bringing their left eare to the sermon, mis­construing all things sinisterly: Some stop both their eares; like the deafe adder, refusing to heare the voice of the charmer, charme hee neuer so wisely: Psalme 58.5. In Psal. 57. Tom. 8. fol. 392. S. Augustine writing vpon those words, hath reported out of naturall Historiographers, that the serpent de­lighting in the darknesse, where withall he hath inclosed himselfe, claspeth one of his eares hard to the ground, and with his taile stoppeth the other, lest hearing the Marsus hee should be brought foorth to the light: so worldly men stop one eare with earth, that is, with coue­tousnesse; and the other with their taile, that is, hope of long life. [...] 22.29. Ieremie therfore crieth: O earth, earth, earth. O vnhappie caitiue, thou that hast nothing but earth in thy mouth, euer talking of worldly wealth: thou hast nothing but earth in thy minde, euer plotting how to ioyne house to house, and field to field; nothing but earth in thine hands, euer busied about the trifles of this life; heare the word of the Lord, which 1. Tim. 6.17.18 chargeth thee [Page 73] not to trust in vncertaine riches, but in the liuing God: and that thou be rich in good workes, euermore readie to distribute while thou hast time; stop not thine eare from the crie of the poore with hope of long life, but re­member what Iob saith in his 21. chap. vers. 13. They spend their daies in wealth, and suddenly they go downe to hell. Luk. 12.20. O foole this night will they fetch away thy soule from thee, then whose shall those things be which thou hast prouided?

Thirdly, men speake aloud, when as they be angrie: so the Preacher ought to be zealous in the cause of God; euermore displeased with the sinnes of his people, saying with Psal. 139.21. Dauid; Doe not I hate them, O Lord, who hate thee? and am not I grieued with those that rise vp a­gainst thee? Such a crier was S. Peter ▪ telling Simon the Sorcerer that he was in the Act. 8.23. gall of bitternes & bond of iniquitie. Such a crier was Paul, taking vp Elymas; Act. 13.10. O full of mischiefe, the childe of the diuell, and enemie of all righteousnesse, &c. Such a crier was Irenaeus lib. 3. cap. 3. Polycarpus, who told Marcion that he was the diuels darling. And such a crier euery Diuine should bee, as a Simon helping to beare the crosse of the distressed; and a Act. 4.36. Barnabas, which is the sonne of consolation: so like Iames and Iohn, stiled in Mark. 3.17. scripture Bonarges, which is, sonnes of thunder: as Serm. 64. Ambrose fitly, vox and clamor must goe together, the voice preach faith, the crie repentance; the voice com­fort, the crie threaten; the voice sing mercie, the crie sound iudgement: so most Musculus & Maldonat. in Matth. 3.3. Iansen. concord. cap. 13. D [...]z con. 1. D [...]m 3. Aduent. Interpreters expound vox clamantis, according to the vulgar Hebraisine, vox cla­mans. Yet it is a good obseruation of Aquin. caten. Mat [...]h. [...]. Ru­pertus com. in Matth. lib. 2. [...]ol. 17. other, that Iohn is not the crier, but the voice of the crier: for it is Christ who crieth in Preachers, he speakes by the Luke 1.70. mouth of all his holie Prophets: he crieth, O ye Prou. 1.22. foolish, how long will yee loue foolishnes? he crieth, Repent, for the kingdome of God is at hand: he crieth, Come v [...]to me all ye that are wea­ried and laden, and I will refresh you. To day then if yee will heare his voice harden not your hearts, but suffer [Page 74] the words of exhortation and doctrine: be moued at his crie, lest he despise your call. As he saith in the first of the Prouerbs: Because I haue called, and yee haue refused, I haue stretched out mine hand, and none would regard: therefore they shall call vpon me, but I will not answere: they shall seeke me earely, but they shall not finde me. Think on this all ye that forget God, ye that suffer Christ to stand and knock, and crie at the doore of your hearts, and yet ye will not let him in.

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

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

Or in the wildernes] Coster. con. 3. Dom. 3. Ad­uent. Literally, because that is the most fit place for the Preacher of repentance, wherein there is least tumult: and againe, to signifie that the peo­ple should follow the Pastor; not the Pastor humour the people. The Preacher is the voice of a crier in the wil­dernes, [Page 75] not a carpet diuine for table Gospellers in a cor­ner. I will not any further examine the place, the end is all, and that is to make straight the way of the Lord.

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

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

Now these things are to be construed in a Hyperius in loc. Esaiae. spirituall sense. For Thomas caten. in 3. Matth. ex Chrysost. as Kings in their solemne progresses haue their waies leuelled and straightned against their com­ming into the countrie: so the Preachers as harbingers and sumners of Christ, ought to prepare the people, that he may come vnto them, as about this time he came vnto them. Presumption and pride make mountaines and hils in Christs way; desperation holes in Christs way; vaine­glorie makes crooked the way: couetous cares are briers and bushes in the way; noisome lust makes foule the way: wherefore the voice of the crier in the wildernes must dig downe the mountaines, exalt the valleis, stub [Page 76] vp the briers, make smooth the rough, rectifie y^e crooked. Behold, saith God to the Ierem. 1.10. Prophet, I haue set thee ouer the nations, and ouer the kingdomes to plucke vp, and to roote out, and to destroy and ouerthrow, to builde and to plant. The which S [...] [...]. Biis [...] against [...] Ie­suites, fol. 160, 161. text is wrested by the Papists exceedingly, to proue that the Pope hath authoritie to depose Princes, and dispose of their crownes at his pleasure. But God expoundes himselfe in the words immediatly before: I haue made thee a Prophet, and put my words into thy mouth: a Preacher with words in his mouth, not a Magistrate with a sword in his hand; and therefore their owne Lyra in Iere. 1 glossographer interprets it thus: I haue appointed thee to roote vp; that is, to roote vp vices, to beate downe he­resies, and to build vp vertues. And In loc. Ierem. Theodoret; To root vp kingdoms is nothing else but to denounce Gods hea­uie iudgements against them: As Hierome; To cast them downe by the word of Almightie God. Vt facias opus prophetae, sarculo, non sceptro, opus est tibi, saith De considerat. lib. 2. Bernard; That thou maist doe the worke of a Prophet, thou must haue a weeding hooke, not a scepter: And as Pastoral. part. 3 ad [...]on [...]t. 35. Gregorie notes aptly, the Prophet is willed here first to roote vp, and after to plant; because the foundation of truth is neuer well laid, except the frame of error be first subuer­ted: at the first wee must cast downe the mountaines by the preaching of the Law; then exalt the valleyes by the preaching of the Gospell. Such a voice was the Prophet 2. Sam. 12. Nathan: at the first he did cast downe the mountaine, the presumptuous hypocrisie of King Dauid, rebuking him for his sinnes, and thundring out iudgements for the same: but when he saw this huge mountaine cast down, when Dauid was vnder foote, deiected in spirit, crying out, I haue sinned against the Lord; Nathan presently raiseth vp this valley, saying, The Lord hath taken away thy sinne. This course A [...]. 2. S. Peter vsed in his first sermon, in beginning whereof hee charged the Iewes with their sinnes: but so soone as they were pricked in their hearts, and said, Men and brethren what shall we doe? S. Peter [Page 77] presently lifteth them vp againe by preaching Christ for the remission of sinnes. And well might Iohn call him­selfe such a voice, for all his preaching stood vpon two legs; repentance, and faith; Matth. 3.10. digging downe the moun­taines by the one, and Ioh. 1.29. raising vp the valleyes by the other.

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

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

Euery man is naturally like Simon the Sorcerer, Act. 8. conceiting himselfe to be some great man: as Martin Loc. com. tit. de pro [...]ect. in Christianism. Luther said, All of vs haue a Pope bred in vs; an opinion of our owne workes: albeit there be in vs no reall ver­tue, no true substance; yet, Narcissus like, we are inamou­red with our owne shadowes: and this is the Luther. vbi sup. [...]it. de prae­sumption. Serpents head, the beginning of all euill: Omnium iniustitiarum est ferè sola causa iustitia. Wherefore we must labour euerie day to dig downe this high mountaine: we must descend that wee may August. con­fes lib. 4. cap. 12. descendite vt ascendatis ad Deum, cecidistis enim ascenden­do contra eum. ascend: as wee fell by ascending, so wee must be raised by descending. Beda wrote of the Publi­can: Appropinquare noluit ad Deum, vt appropinquaret ad illum. Hee that will not be a mountaine in Christs way, must not be a mount-bank of his owne vertue, but leuell [Page 78] himselfe euen with the ground, Philip. 2.12. working his saluation in feare and trembling.

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

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

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

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

This last interrogatorie was the first in their inten­tion: Ammonius in caten. Graec. ci. tat. for the Pharisies had a tradition, that none might baptize but Christ, or some great Prophet, and therefore they did first aske craftily whether hee were Christ or a Prophet: and then hauing Maldonat. in loc. ex Chrysost. vndermined him thorough­ly, [Page 79] with what authoritie doest thou baptize? being nei­ther Christ, nor Elias, nor a Prophet? S. Iohns answere is opposite, but apposite. Melancthon. loc. com▪ tit. de baptis. Ioan. & Christi. I am a Minister, but not a Mes­sias; I giue the outward signe, but Christ is he who doth giue the inward grace: I baptize you with water, Matth. 3.11. but hee that commeth after me shall baptize you with the holy Ghost and fire. Doct. Fulk in Matth. 3.11. In which he compareth the ministerie of man with the power of God; the outward baptisme with the spirituall baptisme: where of the first is done by the hand of man, the other is peculiar only to Christ. Calu. & Mar­lorat. in 3. Mat. 11. & Melanct. vbi supra. The com­parison is not as the Papists imagine, betweene the baptisme of Iohn and Christ, but betweene the per­son of Iohn and Christ: for the baptisme of Iohn and Christ are one, both in effect and authoritie: for Iohns baptisme was not of his owne deuising, but of Gods in­stitution: as hee sheweth his commission in the first of Ioh. 33. He that sent me to baptize with water, &c. a text which hath made Desacramento Baptismi▪ lib. 1. cap. 20. Bellarmine contradict himselfe twice in one page. For whereas he first had set downe peremp­torily that Iohn instituted his owne baptisme; now hee confesseth honestly that God was author of it for the matter in generall, but not for the manner in particular: and yet after long search hee cannot finde in what rite Iohns baptisme differs from Christs.

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

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

• points are remarkable: the
  • proposition: vers. 12.
  • reddition in the rest.

• In which our twofold estate must bee considered, of
  • Thraldome, v [...]der Moses.
  • Freedome, by Christ, when the lawes tyrannical go­uernement ends: and that is,

• [Page 81]Two maner of waies, as
  Luther. in loc.
  In­terpreters out of the text:
  • 1. By the cōming of Christ in the flesh once at the fulnes of time: vers. 4.5.
  • 2. By the cōming of Christ in the spirit daily: vers. 6.7.

• In his firstcom­ming, note the
  • Fact: vers. 4. and in it the
    • Giuer: God, whose good wil appeares in bestow­ing on vs his Sonne:
      • Fitly: when the time was full come.
      • Freely: for hee was not bought or stolne, but sent.
    • Gift: Christ described heere by his
      • Diuinitie: his Sonne.
      • Humanity: made of a woman.
      • Humility: bond to the law.
  • Effect: vers. 5. to redeeme them which were bound vnto the law, &c.

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

Now the Ward, during the time of his minority, suf­fers much bondage; differing, saith Paul, nothing from a seruant; nothing in respect of any present possession, or actuall administration of his owne estate, but very much in respect of his right and proprietie, being Gorran. in loc. dominus ha­bitu, non vsu: as hauing Termes of the law. pag. 103. free hold in law, though as yet [Page 82] not free hold in deede: and so the Ward doeth differ from the slaue; who was in old time no L▪ quod at­tinet. 32. D. de reg. iuris. person in law, but a meere chattell, and as it were of the nature of L. 2. D. ad le­gem Aquileam. cattell.

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

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

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

I speake not this to disgrace the law, neither doth Paul so meane; for it is holy, righteous, spirituall, diuine: but because Paul is in the matter of iustification, it is, as Vbi supra. Lu­ther obserues, exceeding necessary, that he should speake of the law as of a very contemptible thing. Wherefore, when Satan assaults thee with the terrors of the law, ba­nish [Page 83] that stutting and stammering Moses far from thee: let him vtterly be suspected as an heretike, or as an ex­communicate person, worse then the Pope, worse then the diuell himselfe, quoth Luther: bu [...] out of the matter of iustification, and conflict of conscience, reuerence Mo­ses as a great Prophet, as a man of God, euen as God.

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

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

Now the comming of Christ in the flesh, is called the fulnesse of time for many respects: as,

• 1. For the
  Iohn 1.16.
  fulnesse of grace receiued by his com­ming.
• 2. Because Christ is the fulfilling of the
  2. Cor. 1.20.
  promises of God, as being in him, yea and amen.
• 3. Because the
  Rom. 10.4.
  Law and the
  Lu [...]. 1.70.
  Prophets are fulfilled in him.
• 4. Because the times from Christ are the
  1. Cor. 10.1 [...].
  ends of the world, and it was fit hee should come so late, when the time was full, for
  Aquin. in loc.
  two reasons especially:
• [Page 84]
  • 1. Because Christ is a Lord, yea the Lord, and there­fore most meete there should be great preparation, and long expectation of so puissant a person.
  • 2. Because Christ is the grand Physition of the world, and therefore very requisite al sinners, his patients, should throughly
    Matth. 9.12. The whole need not a Physition.
    feele their sicknesse and misery before hee came to visit and redeeme them; vt conuincerentur homi­nes de morbo, vt quantum ad defectum scientiae in lege natu­rae, & quantum ad defectum virtutis in lege scripta.

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

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

On the right hand we must shun the rockes of Valen­tinus [Page 85] and Nestorius: of [...]. haer. 11. Valentinus, who taught, Christ had not his body from Mary but that he brought it with him from heauen, and passed thorow the wombe of the virgin, as water thorow a conduit pipe: contrary to the text here; made of a woman. Gorran. in loc. Ex muliere, non in muliere: not in a woman, but of a woman. And the preposition Aquin. in loc. ex, notes the matter, as an house is made of timber and stone; bread is made of wheat; wine, of grapes: and therefore Christ had the materials of his body from Mary: so some copies haue it here, Erasmus an­not. in loc. [...], not [...]. Yet Christ had not his formale principium of Mary, for the holy Chost was agent in his wonderfull conception: and therefore fitly said here to be borne, or as we reade, to be made; not begotten of a woman.

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

Bond to the law] Though he were Lord of the law, yet made he himselfe subiect to the law, circumcised accor­ding to the law, and presented in the Temple, according to the law; yea it executed vpon him all the iurisdiction it had ouer vs. It doth by good right accuse, conuince, condemne vs. For alas, all of vs are Psal. 14.4. sinners, and by na­ture the children of Ephes. 2.3. [...]: but Christ did no sinne, neither was there 1. Pet. 2.22. guile f [...]und in his mouth: yet not­withstanding the law was no lesse cruell against this in­nocent and blessed lambe, then it was against vs cursed and damnable sinners: yea much more rigorous. For it made him guilty before God of all the sinnes of the whole world. It terrified and oppressed him with such an heauinesse of spirit, that he sweat blood; and in fine, [Page 86] condemned him to death, euen the death of the Crosse. Thus Christ was made bond vnto the law, to redeeme them which were bond vnto the law: for hee died for our sinnes, and indured all this for our sakes; and so being vnder the law, conquered the law by a Luther in loc. double right: first, as the Sonne of God, and Lord of the law: secondly, in our per­son, which is as much as if our selues had ouercome the law; for his victory is ours.

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

Defence for not subscri­bing, part. 1. cap 9. The Nouelists exception against our translating na­turall sonnes, is idle: for our Communion booke doth not call vs naturall sonnes, as Christ is Gods naturall Sonne by eternall generation: but as it were naturalized by spi­ritual regeneration, adopted through election and grace: so Paul elsewhere termeth vs Rom. 8.17. Cohe [...]res with Christ. Nei­ther doth this paraphrase wrong the Patriarks before the law, nor the Prophets vnder the law: for as I haue noted out of Martin Luther; Chirst, who came in the flesh once, comes in the spirit daily, crying Abba Father, as it followeth in the text: he is one Heb. 13.8. yesterday, and to day, and shall be the same for euer. Yesterday, before the time of his comming in the flesh: today, now he is reuea­led in fulnesse of time: For euer the same lambe of God, Apoc. 13.8. slaine from the beginning of the world. The Luther. in loc. Fathers [Page 87] then had Christ in spirit; which holy spirit made them free from the bondage of the law: so that they and we are saued by one and the same grace, by one and the same faith in one and the same Anglican. Confes. art. 7. Christ.

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

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

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

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

Inscriptionis (vt ita loquar) duo praecipus sunt radij re­sp [...]cientes Euangelium: 1. Quod, [...]. 2. Quòd [...].

• Descriptionis item duo; splendet [...] ­nim
  Mal [...]c. [...].2.
  sol iustitiae
  • Nomine,
    • Proprio: Iesus.
    • Appellatiuo: Christus.
  • Genere, Filius Dauid, Filius Abra­ham.

Vbi quatuor problemata veniunt examinanda:

• [Page 89]1. Curhos potissimùm duos ex tàm longa Parentum Chri­sti serie Euangelista nominauerit?
• 2. Cur Dauidem Abrahamo, iuniorem seniori antepo­suerit?
• 3. Ad quem referatur secundus genetiu [...]s▪ filij, ad Chri­stum, an ad Dauidem?
• 4. Quomodo Christus & filius Dauid, & filius Abra­ham?

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

Inprimis occurrit libri consideratio, [...]; causae vero quae s [...]nctissimos Euangelistas ad scribendum impulere, partim communes, partim speciales.

• Communes erant duae:
  • Prima, vt credamus Christum.
  • Securd [...], vt credamus in Christum.

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

2. [...] credam [...]s in Christum; & hae [...] nisi Satanae tenta­tionibus Aug. epist. 80. cedat & caedat saluisica fides est. Ita Ioannes Euangelij cap. 20. vers. 31. Haec scrip [...]a sunt vt credatis Iesum [...]sse Chris [...]um illum, & vt credentes vitam habea­tis in nomine [...]ius. Has rationes (et [...] [...]atthaeum & Marcum) omnibus Euangelistis f [...]sse communes [Page 90] apparet, quia mens omnium eadem, idem spiritus, cor vnum, via vna.

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

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

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

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

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

Matthaeus autem iste noster Hieron. preoem. in Mat. & Sixt. Senen. Biblioth. lib. 1. sol. 17. Hebraeorum causa suam contexuit historiam. Cum enim illis di [...]s praedicasset & [...]am ad Aethiopes transiturus erat, Hebraico sermone descrip­sit Euangelium, vt haberent certam non modo narrationem, sed quasi Magdeburg. cent. 1. lib. 2. col. 576. methodum vn [...]uersae religionis Christianae. Sic [Page 91] Irenaeus lib. 3. cap. 1. sic Athanasius in synopsi: sic Euse­bius histor. lib. 5. cap. 8. sic Augustinus lib. 1. de consen­su Euangelistarum, cap. 2. sic Theophylactus & alij quam plurimi doctores, quasi ex maiorum traditione docuerunt.

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

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

Inepte Stancarus apud Lib. de Christo mediatore, cap. 2 Bellarminum; Plus valet vnus Petrus Lombardus quàm centum Lutheri, ducenti Me­lancthones, tercenti Bullingeri, quadringenti Petri Mar­tyres, quingenti Caluini. Rectiùs ego, Plus est in vnà sen­tentiola aurei huius enchiridij, quàm in omnibus Liuij, Pla­tonis, Plutarchi, Demosthenis, addo Tullij, Aristotelis, [Page 92] Theophrasti spaciosis voluminibus. Incomparabiliter pul­chrior est haec Margarita Christianorum, quàm Helena Graecorum, vt olim Epist. 9. Augustinus Hieronymo.

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

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

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

Negantes titulum interpretantur [...], narrationem, ca­talogum siue recensi [...]m, vt Gen. 5.1. Hic est liber gener [...] ­tionis Adam: id est, haec est narratio genealogiae ab A­dam ductae. Sic in [...] Caluinus, in annotationibus Beza, in expositione ecclesi [...]stic [...] super Matthaeum Augusti­nus Marloratus. Alij concedu [...]t oss [...] titulum libri, sed ad r [...] ­tum non extend [...] ▪ na [...] vt M [...]s [...]s i [...]scripsit penta [...]euchi volu­men, Librum geneseos, cùm agat de rerum generatione solo capite prim [...]; vel, vt rectius Al [...], Abulensis. Beres [...]sh, qui [...] primum erat illius libri verbum: Ita Matthaeus [...]ebr [...]ice scribens, Hebraeorum more nomen imposuit libro ex eò quod refertur in exordio, scilicet ex genealogia, [...] appellauit: [Page 93] Maldonat. in loc. huic expositioni fauet authorum pars & maior & me­lior.

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

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

• Ex nomine
  • Proprio: Iesus.
  • Apell [...]t [...]o: Christus.

Iesus nomen proprium, Christus appellati [...]um, I [...]sus no­men naturae; Christus personae, siue nomen dignitatis & [...]ssi­cij vt Theologi loquuntur. Ita Tertullianus ad [...]ersus Pra­xeam [Page 94] disputat Christum non esse nomen sed appellatio­nem.

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

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

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

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

Huic obiectiunculae Matthaeus occurrit in praesenti ca­pitulo, Vocabis nomen eius Iesum, & vt ita vocari debuisse Maldonat. in Matth. 1.21. probet, Esaeiae locum citat: vt impleretur, inquit, quod [Page 95] Dominus per prophetam, vocabis nomen eius Emma­nuel, id est, nobiscum Deus. Emmanuel igitur & Iesus vt (argute Lib. 3. contra Marcion. Tertullianus) [...]dem sensu, vtcun (que) non idem sono. Idem enim est, Deū nobiscum, & esse Deum seruatorem no­strum, vt scitè Paulus ad Romanos octauo; Si Deus nobis­cum, quis contra nos? Accepimus plura bona Deo rege­nerante, quàm mala Adamo degenerante. Maior enim digni­tas Euangelica quàm Angelica.

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

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

Si Hieron. [...]pist. ad Eustochium. cuncta corporis membra verterentur in linguas, & omnes artus humanâ voce resonarent, nihil hercle dignum hoc nomine, hoc numine proferrem. I stud enim orationibus potius inuocandum quàm rationibus illustrandum. Augustin. O bone Iesu! esto mihi Iesus. Noli Domine, noli sic attendere malum meum, vt obliuiscaris bonum tuum: etsi ego ad­misi vnde me damnare possis, tu non amisisti vnde me saluare soles: es Iesus, [...]go volens; es Christus, ergo poteus: est enim vox [...] appellatio dignitatis & officy (sicut ante monui:) In veteri siquidē lege reges & sacerdotes Vncti siue Christi dicebantur: Vt Esaiae 45.1. Haec dicit Dominus Christo suo Cyro. Et Psalmo 105. Nolite tangere Chri­stos meos. Iesus autem vnctus oleo laetitiae prae consortibus (vt Psal. 45.8. Psalmista loquitur:) Ioan. 10.31. [...], non modò Chri­stus [Page 96] Domini; sed etiam Christus, Dominus, vnctus & rex & sacerdos: Illyricus in clau. script. verb. Christus. Regis munera tria, iudicare, regere, tueri suos▪ sacerdotes item tria; docere, orare, sacrificare. Quae quidem omnia nunc in coelis; olim in terris agebat Iesus rex & s [...]cerdos noster; rex, vtpote qui filius Dauid; sacerdos, vt­pote qui filius Abraham, vbi quatuor occurrunt exami­nanda.

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

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

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

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

Tertia ratio; quoniam in Abrahamo primò incepit cir­cumsio: in Dauid autem maxime ma [...]ifesta Dei electio: Se­cundum illud, Act. 18.22. Elegi virum iuxta cormeum. V [...]rius (que), pro­inde silius specialissime dicitur à M [...]tthaeo Christus, vt osten­datur esse in salutē & circumcisioni & electioni Gentil [...]um: Ita Patres, ita scholastici docuere: verùm si liceret vestra bona cum venia meam hic interponere sententiam; ego for­tasse dicerem Abrahamum & Dauidem specialiter in hoc E­uangelicae structurae frontispicio collocari, quia duae sunt prin­cipales Euangelij partes, sides & poenitentia. E [...]inebat in [Page 97] Abrahamo fides, in Dauide poenitentia: quemadmodum ita (que) Christus secundum carnalem genarationem; ita Christia­nus secundum spiritualem regenerationem habendus est fi­lius Dauid, filius Abraham.

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

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

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

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

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

Animaduertere licet omnes ferè qui petebant à Christo beneficia, solere prius eum Dauidis filium appellare: Ita mu­lier Cananaea, Miserere mei Domine fili Dauid: Ita Barti­maeus, Marci. 10. Iesu fili Dauid miserere mei. Ad hunc etiam modum vnusquis (que) considenter ad gratiae thronum ac­cedere potest & debet: O Domine Iesu Dauidis fili, miserere mei. Sum ego fateor homo peccator, at tu Iesu non hominis modo filius, sed hominis peccantissimi, filius Dauid. Auda­cius adhuc Loc. com. tit. de Christi pas­sione. Lutherus: Ignoscite quaeso; Christus omnium maximus latro, fur, sacrilegus, homicida, scilicet reputa­tiuè coram hominibus, imputatiuè coram Deo: quoniam ex­istens [Page 98] hostia pro peccatis totius mundi portauit in corpore suo; peccata Noe, qui fuit ebrius; peccata Pauli, qui fuit blas­phemus; peccata Dauid, qui fuit homicida: non miseranda ne­cessitate, sed miserante potius volūtate, sicut optimè distinxit Augustinus ad Laurentium enchiridij cap. 49.

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

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

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

Hanc rationem afferre video, Chrysostomum, Euthy­mium, Theophylactum, alios (que) tractatores quàm plures; & hanc ego longè clarissimam, eloquio (que) sacro conuenientissi­mam esse determino.

De tertia verò quaestione: Erasmus & Maldonat. in loc. Secundus genitiuus filij cōue­nientèr [Page 99] & ad Dauidem & ad Christum referri potest: ad Dauidem; erat enimille filius Abraham; ac sidiceret Euan­gelista: Liber generationis Iesu Christi filij Dauid, qui Dauid fuit filius Abrahae: Ad Christum etiam; erat enim ille vtrius (que) filius, ac si Matthaeus ad hunc modum enucleatius, hic est liber generationis Iesu Christi filij Dauid & Abra­ham. Sed quo modo iam vltimo quaeritur, & ipse breuius for­tasse enarrabo, quàm res tanta dici debeat.

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

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

Verus etiam homo de homine, Lombard. [...]. sent. dist. 8. propter hominem, secun­dum [Page 100] hominem, super hominē; vnus tamen idem (que) Iesus Chri­stus, Emmanuel, [...], nobiscum Deus; eiusdē Mariae fi­lius & parens. Ita Paulus ad Galatas quarto, Misit Deus Fi­lium suum factum de muliere. A & Ω, Apocalyp. 1.8. id est, vt exponit Sixtu [...]. Senen. bib. lib. 2 pa. 37. Epiphanius, homo & Deus. Nam A. quae in­fernè aperitur, humanam denotat naturam: [...], quod supernè apertum est innuit diuinam. Ipsum (inquit Hom. 1. dena­tiuit. Christi. Emissenus) san­guinem quem pro matre obtulit, antea de sanguine matris accepit: & hoc, vt exclamat Bernardus, est singulariter mi­rabile & mirabiliter singulare. Thom. 3 part. q. 31. art. 5. Secundum conditionem na­turae natus ex foeminâ: suprae conditionem naturae, naturae ex virgine.

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

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

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

• Horum duo sunt genera;
  • Iudaei veteres.
  • Iudaizantes noui.

Illi a luce veritatis Aug. cont. ad­uers. Legis. lib. 2. cap. 7. auersi, & ob hoc luci veritatis ad­uersi. Isti genealogiam Christi, Idem contra Faustum. li. 22. cap. 34. vel non intelligendo repre­hendunt, vel reprehendendo non intelligunt. Ambo (quod Contra literas Petiliani. lib. 3. cap. [...]6. Augustinus de Petiliano) Multa dicendo nihil dicunt, aut potius nil dicendo multa dicunt. O mirabilem insa­niam (inquit sanctissimus Idem contra Fau [...]tum. lib. 17. cap. 3. pater) aliquid de Christo nar­ranti, nolle credi Matthaeo, & velle credi Manichaeo. O cu­ras hominum! quantum est in rebus inane! Excidium Troiae post Homerum, aut [...], post Lucam & Matthaeum [Page 101] contexere. Paulus instituens Timotheum abundare fecit eum praeceptis morum, institutis (que) Theologiae; sed 1. Tim. 1.4. inutiles de genealogiae quaestiones, & inaniloquia, non ab auribus modo, sed ab orbis Christiam sinibus arcenda iudicauit. Odi sem­per ego Nonatores, etiam recens antiquitatem amplexus sum. Ita (que) toto hoc sermone, quod à patribus accepi, vobis tra­didi: quorum omnium haec est summa. Liber excitat lecti­onem; Liber generationis electionem; Iesus deuotionem; Christus obedientiam: filius Dauid spem; filius Abrahae si­dem. In his siquid bene, quia nostrum non est, agnoscite; si quid malè quia nostrum est, ignoscite. Humanum enim (a [...]t Ethic. lib. 4. cap. de liberal. Ari­stoteles) imò regium (vti Bucan. praef. loc. com. Plutarchus) imo Christianum (inquit Consolat. ad Pammachium. Hieronymus) idest, vestrum est, (ornatissimi viri) m [...]gna liberaliter dare, parua libenter accipere. Gratia Do­mini nostri Iesu Christi filij Dauid, filij Abraham sit cum omnibus vobis, nunc & in saecula saeculorum. Amen.

Ad Clerum habita Cantabrigiae pro gradu Doctoratus: Anno 1605.

IT is well obserued by In 6. ad Rom. Chrysostome, that all the sacred Epistles of this Apostle stand vpon two legs especially;

• to wit;
  • Explications: or doctrines of holy faith.
  • Applications: or exhortations to godly life.

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

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

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

God the Father appeared in a 1. King. 19.12. still and soft voice: God the Sonne was not a tiger, but a Ioh. 1.29. lambe: God the holy Ghost came downe, not in the forme of a vulture; but in the shape of a Luk. 3.22. doue: signifying hereby, that Prea­chers ought to vse gentle meanes in winning men vnto [Page 103] God; herein resembling the good mother which hath Bernard. vbera and verbera, a teat so well as a rod: a dug to restore such as feele their sinne with the spirit of meeknesse: Gal. 6.1. but a rod to whip the carelesse and senslesse, lest they grow too wanton. And therefore Saint Paul, who doth heere beseech the Romans out of his loue; doth adiure them also by the mercifulnesse of God: that is, as Aquin. in loc. some construe it, I beseech you by mine Apostolical au­thority, committed vnto me by Gods especialll mercy, 1. Cor. 7.25. as himselfe expounds himselfe in the third verse of this Chapter: I say through the grace that is giuen to me: where the Greeke verbe Erasmus an­not. in loc. [...], may be translated, I command: or, By the mercifulnesse of God shewed vn­to you: for as God is more bountifull, so you must bee more dutifull. We may not sinne, that grace may abound: but on the contrary, because the grace of God, that bringeth saluation vnto all men, hath appeared, it teacheth vs to de­nie vngodlinesse and worldly lusts, and that wee should liue soberly and righteously and godly in this present world.

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

Thus you see the zealous earnestnesse of the spea­ker: I come now to the worthinesse of the matter; con­cerning the Romans, and in them our selues, as much as the saluation of our soules. I beseech you therefore marke what the Spirit writeth, and first obserue Pauls or­der: Martyr in loc. After iustification hee speakes of sanctification: herein intimating that good workes, as Lib. de fide & operiòus. Augustine said; Non praecedunt iustificandum, sed sequuntur iustificatum: Not goe before, but after iustification. Church ho­mily of good workes. As the wheele turneth round, not to the end that it may be made round, but because it is first made round, therefore it turneth round: so men are sanctified because first iustified; not iustified because first sanctified. As Aulus Fuluius when he tooke his sonne in the conspiracie with Catiline, said: [Page 104] Ego te non Catilinae genui sed patriae. So God hath not be­gotten vs in Christ, that wee should follow that arch­traitor Satan; but serue him in holinesse and righteous­nesse all the daies of our life: making our selues a quicke sacrifice, &c.

• There are two kinds of sacrifices:
  • Expiatory, for sinne; which we can­not offer. See epist. Dom. 3. Qua­dragesimae.
  • Gratulatory, of thanks and praise, which wee can and must offer: and,

• hereof there are
  Aquin. in loc.
  three kinds according to the three sorts of goods; of the
  • World.
  • hereof there are
    Aquin. in loc.
    three kinds according to the three sorts of goods; of the Mind.
  • hereof there are
    Aquin. in loc.
    three kinds according to the three sorts of goods; of the Body.

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

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

3. We must offer to the Lord the goods of our body;

• which are done,
  • Patiendo, by dying for the Lord.
  • Faciendo, by doing that which is ac­ceptable to the Lord.

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

S. Paul here meanes a sacrifice by doing; Rom. 6.13. Giue your members as weapons of righteousnesse to God. For as [Page 105] Christ offered vp himselfe for vs; so wee made confor­mable, should offer vp our selues vnto him. Martyr in loc. Interpre­ters obserue a great Emphasis in the word hostia, deriued, as Ouid noteth, ab hostibus.

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

• Lest we should erre in our offering, Saint Paul shewes all the
  Gorran. in loc.
  causes:
  • Efficient: our selues.
  • Materiall: our bodies.
  • Formall: quicke and holie.
  • Finall: acceptable to God.

• Or (as
  Aquin. & Martyr.
  other obserue) S. Paul sets downe foure properties of a sacrifice:
  • 1. Sound and quicke.
  • 2. Sanctified and holie.
  • 3. Pleasing.
  • 4. Reasonable.

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

Or quicke] That is, Martyr in l [...]c. willing: for those things are said to be quicke which moue of themselues; and those dead which doe not moue, but by some outward violence: we may not then be stockes and blockes in Gods holie ser­uice, doing no good but vpon constraint of law, and pe­naltie [Page 106] of statute: such oblations are not acceptable, be­cause they bee not quicke. The Lord loueth a cheerefull giuer and thanksgiuer. Nothing is done well, but that only which is done with our will, freely, readily, liuely.

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

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

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

As death depriues a man of naturall life, so mortifica­tion destroyes the bodie of sinne, which is the sensuall life: Moriatur ergo ne moriatur, mutetur homo ne d [...]mne­tur: (quoth Serm. 141. de temp. Augustine) We must die for a time in this life, lest wee die for euer in the next life. Wee must rise a­gaine with Christ, saith Coloss. [...].1. Paul. Now a man must be dead before hee can rise againe: first Rom. 6.5. grafted with Christ to the similitude of his death, and after to the similitude of [Page 107] his resurrection. Hee that liued ill, and now demeanes himselfe well, is risen againe from the death of sinne, to the life of grace; mortified, and yet a liuing sacrifice; the Luther. post. maior in loc. more mortified, the more liuing. Rom. 8.13. If ye mor­tifie the deedes of the bodie by the spirit, ye shall liue.

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

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

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

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

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

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

[Page 108]The word [...] is deriued, as In Cra [...]ylo. Plato notes, of the priua­tiue particle [...] and [...], signifying that holie things are not infected with the corruptions and filth of the world; when our throte is an open sepulchre: when our mouth is full of cursing and bitternes; when our feete are swift to shed blood; when our bodies are sinkes of sinne, wee cannot be an holie sacrifice: for the law is plaine, Leu. 22.20.23. Yee shall not offer any thing that hath a blemish, not a beast that is scabbed, not a bullocke nor a sheepe that hath a member lacking: The drunkard then, that is [...], without his head, (as Clemens Alexandrinus termed him) and the coward who wants an heart, and the rotten adulterer whose bodie is neither holie nor whole, is no sacrifice for the Lord.

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

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

Now that it may bee well accepted of God, Mela [...]ct [...]on. in loc. two

• things are required especially:
  • 1. That it bee grounded vpon his word.
  • 2. That it be performed in faith.

1. Sam. 15.22. Obedience is better then sacrifice: no sacrifice then is pleasing to God, except it bee done according to his will: inuocation of Saints, adoration of the consecrated host, administration of the Sacraments vnder one kinde, [Page 109] diuine seruice in an vnknowne tongue, praying to the dead, mumbling of Masses, iumbling of beades, worship­ping of Images, and other like trash; which are the very Diana of the Romis [...] religion, haue no foundation in holie Scripture; not built vpon the rocke Christ, but vp­on the sands of humane braines, and therefore not ac­ceptable, but abominable to the Lord. A new religion is no religion: Hilarius in Psal. 1. To deuise phantasies of God, is as bad as to say there is no God.

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

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

Or as Melanct. & Caluin. in loc. other expound that text more fitly; Whatsoe­uer is not done in a good assurance, that God for Christs sake will accept of it and vs, it is sinne. Christians are 1. Pet. 2.5. Priests offering spirituall sacrifices acceptable to God by Iesus Christ. Church hom. of good works, part. 1. All good works without faith in him, are like the course of an horse that runneth out of the way, which taketh great labour but to no purpose. For vnbe­leeuing [Page 110] Gentiles and misbeleeuing heretikes, albeit they be neuer so wittie, neuer so vertuous, are no sweete fa­uour to the Lord.

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

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

Hitherto concerning the first generall branch of Saint Pauls exhortation. Now as Musitians doe not only teach [Page 111] their schollers what they shall sing, but also what they shall not sing, that they may follow that which is good, and eschue that which is euill: so Paul doth not onely shew what we must doe, but also what we must not doe: Fashion not your selues like vnto this world.

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

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

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

• For y^e first: 2. things oc­casion fashiō in the world:
• Multitude: for as Cyprian said; Incipit esse licitū, quod solet esset publicum. Custome is not onely another nurture, but as it were another nature. And, as the Law­yers speake: Quod est consuetum praesu­mitur esse iustum: That which is done by many, is thought at length lawfull in any.
• Greatnes: for as
  Lib. 2.
  Paterculus writes; Im­perio [Page 112] maximus exemplo maior: He that is highest, hath al­way most followers. Augustus, a learned Prince, filled the Empire with schollers: Tiberius, with dissemblers: Canstantine, with Christians: Iulian, with Atheists.

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

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

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

But Saint Pauls meaning is, that wee may not follow wicked men in their wickednesse, nor worldly men in their worldlinesse, nor good men but in that they are good: as hee saith elsewhere, 1. Cor. 11.1. Be ye followers of me, as I am of Christ: for as in imitation oratorie, there are two sorts of examples; one necessarie to be followed alwaies in all things; as Demosthenes among the Grecians, and Tully among the Latines; another to be followed in some things, and at some times, as Poets and Historiographers: Euen so there are two sorts of examples in Christian imi­tation: the one necessarie, which is Christ the way, the truth, and the life: Bernard. ser. 2. in ascens. Dom. Via in exemplo, veritas in promisso, vita in praemio: The truth in his learning, the way for his liuing; as the Basil. de spirit. sanct. cap. 8. Leo s [...]rm. 2. de resar­rect. Cyril. in loc. Fathers vsually glosse that place. The o­ther are to be followed in some things, and at some times: as Paul, Peter, Augustine, Chrysostome, Nazianzen, and other blessed Saints of God, whose liues and lines are so farre foorth to be followed, as they swarue not from our chiefe copie Christ. In sin we may not follow the good; much lesse the wicked of the world, be they neuer so ma­ny, neuer so mightie: we may not be drunken, because it is the fashion among the most; nor liue lasciuiously, be­cause commonly great ones are wantons. In this point [Page 113] the scriptures are plaine and peremptory. Matth. 7.13. The gate is wide, and way broad, that leadeth to destruction, and many goe in thereat: Ergo, we must not follow the most. Iohn 7.48. Doe any of the Rulers beleeue in Christ: Ergo, we must not fa­shion our selues according to the greatest.

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

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

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

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

Augustine, who reckoned out of Varro, De ciuit lib. 19. cap. 1. 288. diuers opinions concerning the chiefe good; Epist. 56. affirmes not­withstanding, that no man euer was so mad, as to place his happinesse in common fame, because that is but wind, [Page 114] and of winde it is said in the Iohn 3.8. scripture; that no man knoweth whence it commeth, and whither it goeth. As the childes loue, so the peoples commendation is gotten, and forgotten in an houre. Erasmus epist. praefix tom. 4. oper. Hieron. Socrates in Plato suspected euer­more that to be bad, which the vulgar extolled for good. And Plinie gaue this rule in the schoole; That hee decla­med worst, who was applauded most.

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

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

As in Chesse play, so long as the game is in playing, all the men stand in their order, and are respected according to their place: first, the king; then, the queene; then, the bishops; after them, the knights; and last of all, the com­mon souldier: but when once the game is ended, and the table taken away, then all are confusedly tumbled into a [Page 115] bag, and happily the king is lowest, and the pawne vp­most. Euen so it is with vs in this life; [...]e world is a huge theater or stage, wherein some play the parts of Kings; other, of Bishops; some, Lords; many, Knights; other, Yeomen: but when our Lord shall come with his Angels to iudge the world, all are alike. For if great men and meane persons are in the same sinne, they shall be bound together, and cast as a fagot into hell fire. And therefore let vs not fashion our selues according to the wicked, whether Prince or people.

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

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

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

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

The Partridge, as Ambrose writes in his 48. Epistle, maketh a nest of egges, which she laied not; but so soone as the birds are hatched, the true mother cals them all away from the stepmother. So it is, saith Ieremy, with the couetous man, incubat auro, like a brood goose, or as an hen that sits; incubo (for so the Latines terme him) hee keepes his nest, and sits as it were brooding, but when his chickens are hatched, he heares a voice from heauen; O foole, this night will they fetch away thy soule from thee: and then, whose shall these things be which thou hast prouided? Indeed many men reputed him wise while he liued; but at his end, when by the finger of God, wee see that his [Page 116] goods are otherwise disposed, either excheated to the King, or restored to the true masters; or else by some small error in his will, caried away by those whom he neuer lo­ued: at his end, when euery Partridge shall call his young, then those that are wise, shall account him a very foole: Psal. 52.8. Lo this is the man that tooke not God for his strength, but trusted in the multitude of his vncertaine riches, and streng­thened himselfe in his wickednesse. And therefore loue not the world, neither the things of the world; for the world passeth away, and the lust thereof, being onely certaine, in being vncertaine.

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

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

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

The prodigall child wasted both goods and body, yet [Page 117] could not haue enough, at the lest not enough Luke 15.16. hogs meat.

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

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

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

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

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

Those drinks are best that soonest extinguish thirst; and those meates, which in least quantity doe longest [Page 118] resist hunger: but here the more a man doth drinke, the more thirstie; so strange in some is this thirst, that it ma­keth them dig the pits, and painfully draw the water, and after, wil not suffer them to drinke. This, saith Eccl [...]s. 6.2. Salomon, is an euill sicknesse, and a great vanity, when a man shall haue riches, and treasure, and honour, [...]nd want power and grace to ioy in them.

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

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

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

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

• Parents care touching their children concernes their
  • Soule.
  • Bodie.

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

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

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

This should Culman. con. 1. Zepperus con. 2. in loc. teach al parents, how to teach their chil­dren; especially, that they send them vnto the publike Catechising in the Church, and that according to Can. 59. Ca­non and custome: for the common Catechisme, which Authoritie commands, is fit and full, as containing all the [Page 120] vertues necessarie to saluation, and the meanes whereby those vertues are receiued and conserued.

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

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

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

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

But Mary was the mother of Christ; not only in opi­nion [Page 121] and care, but in truth and in deed. Mater à mat [...] ­ria, the very matter of Christs bodie was of the Virgin Mary: Galat. 4.4. God sent his so [...]ne made of a woman: S [...]e Epist. Sunday after Christmas.

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

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

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

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

After Christ, by reason of the great persecution, the Christians assembl [...]d not in the fittest, but in the safest places: in processe of time they did erect Oratories; not [Page 122] in any sumptuous or stately manner, Hooker. lib. 5. s [...]ct. 11. which neither was possible by reason of the Churches pouerty, nor plausible in regard of the worlds enuie: but at length when Al­mightie God stirred vp religio [...]s Kings and Queenes, as Esay 49.23. nursing fathers and nursing mothers of the Church, that which the Christians before either could not, or durst not doe, was with all alacritie performed; in all places Tem­ples were built; no cost spared, nothing too deare which that way should be spent: sacrilegious wretches are not now more desirous to pull downe, then those deuout professors were to set vp Churches.

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

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

By the Law, men only were bound to keep the general solemne feasts, as wee reade, Exod. 23. and Deut. 16.16. Three times in the yeere shall all the males app [...]are before [Page 123] the Lord thy God in the place where he shall chuse: so that Mary went not vp to Hierusalem as compelled by law, but only carried with pure deuotion to God, and vnfai­ned loue to her husband and childe.

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

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

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

[Page 124]Thus you see Christ was instructed by good lessons and life: so that if Iesus had not been Iesus, to be saued, and not a Sauiour; hee might haue said of his mother M [...]r [...], which Con [...]ss. lib. 5. cap. 9. Augustine writes of his mother Moni­ca: M [...]ori soll [...]citudi [...]e me parturiebat spiritu, quàm car­ne pepererat; Idem. c [...]ess. l [...] 9. cap. 8. parturi [...]it carne, vt in hanc temp [...]ralem nas­cerer; corde vt in aeternam lucem r [...]nascerer.

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

The next remarkable point is the ioynt care of them both ouer Iesus: Thy father and I haue sought thee weeping. As Paul said to 1. Tim. 6.20. Timothie so we to euery father, ser [...]a de­posi [...]um, keepe that which is committed to thee. Haue a tender eye ouer thy childe, which is a pledge of Gods goodnesse, and that happily which may moue thee more, flesh of thy flesh, and bone of thy bone; not only a liue­ly picture, but a liuing and walking image of thy selfe. Barren S [...]ra was so glad of a childe, that she called her onely sonne, Gen. 21.3. Isack, that is, laughter. How wicked then is that parent, who neglecteth his owne flesh, his [Page 125] owne childe, which is a token from heauen, and or­dinarilie the best monument of himselfe after death on earth?

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

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

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

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

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

[Page 126] Ioseph and Mary could not finde Christ among their kinsfolke, &c. Iansen. vbi suprà. Non humana cognatione, nec cognitione com­prehenditur: He that wil finde Christ, must forsake friends, Psal. 45.11. forget his owne people, and his fathers house. They found him in Ierusalem, Beauxamis har. tom. 1. f [...]l. 77. that is, in the Church among the faithfull: not among barbarous Heathens, or blasphe­mous heretikes; his dwelling is at Sion, there you may finde him among the Doctors in the Temple: Thom. in loc. ex Origen. not in the market, not in the tauerne, but in the Temple; Melanct. po­stil. in loc. & Church H [...]m. concerning the right vse of the Church. part. 1. for hee is to be found in his word, in his sacraments, a­mong the Doctors and Preachers. If this lesson often taught, were once learned, it would make you to fre­quent Gods house more diligently, thirst after his word more greedily, respect Christs ambassadours more re­uerently.

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

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

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

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

• 1.
  Th [...]m. in l [...]c.
  Lest Christ should leaue her, and ascend to his fa­ther in heauen.
• 2.
  Gloss.
  Lest he should fall into the hands of persecutors.
• 3.
  Iacob de V [...] ­rag. vbi supra.
  Lest he should forsake the Iewes, and goe to some other nation.

• [Page 127]So we must seek Christ with three sorts of teares: of
  • Deuotion; lest he withdraw his gracious countenance frō vs.
  • Contrition; when he doth ab­sent himselfe for a time.
  • Compassion, when any mem­ber of his is afflicted and per­secuted.

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

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

The dutifull child shall Zepperus con. 2. in loc. prosper as Christ, in fauour with God and men: but gracelesse Gen. 9.25. Cham shall be cursed; rebellious 2. Sam. 18. Absolon, disobedient 1. Sam. 4. Phinehas and Hophni shall not liue out halfe their daies. It was De [...]t. 21.21. Gods law, that the stubborne child should be stoned to death open­ly, that all might heare and feare. By the Ras [...]al. col. stat. tit. treason. common lawes, he that murthers his parent, is reputed a petty trai­tor [Page 128] By the Lege penult. D [...]ad legem Pompeiam de parricidijs. Ciuill lawes in old time, an offender in that kind, was sowed in a sacke, with a dog, a cocke, a viper, and an ape, and so cast into some deepe water, as vnwor­thy to reap the benefit of any element. For so Vbi suprà. Tully doth excellently glosse that law. V [...] qui eum necásset, vnde ipse natus esset, careret ijs rebus omnibus, ex quibus omnia nata esse dicuntur. Etenim quid est tam commune, quàm spiritus viuis? terra mortuis? mare fluctuantibus? littus eictis? Ita viuun [...], dum possunt, vt ducere animam de coelo non pos­sint: ita moriuntur, vt eorum ossa terra non tangat: ita ia­ctantur fluctibi [...], vt nunquàm abluantur: ita postremò eijci­untur, vt ne ad saxa quidem mortui conquiescant.

It is Erasmus an­not. in Mat. 13.5 [...]. & Z [...]pperus con. 1. in loc. probable, that Christ submitting himselfe to Io­seph, vsed his occupation: but what it was, I cannot shew: you need not know. Saint Hilary thinks he was a Smith; Hugo, that he was a Mason: most Diuines, that he was a Carpenter. So In dialog. cum Tryphon. Iustin Martyr, and other ancient Doctors haue gathered out of Matth. 13.55. Marke 6.3. See Six. Sinen. biblioth [...]c. lib. 6, annot. 62. Baron. [...]nnal. tom. 1. an. 12. Iansen. concord. cap. 54. Maldonat. & Rhemisan Matth. 13.55.

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

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

This Gospell is well fitted to the day: for after the ce­lebration of Christs birth, circumcision, Epiphanie; what should follow but his first manifestation in the Temple, [Page 129] and then on the next dominical, his first miracle wrought in Cana of Galile.

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

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

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

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

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

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

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

Secondly, the members are well Zancbius in Ephes. 4.16. content with their [Page 131] seuerall offices and place; the foote is not grieued at the heads supremacie, neither doth the nose maligne the eye, nor eye couet to be tongue, but euery one performes his function without any faction: euen so we which are members of Christs mysticall body, must be content with our vocation and calling, 1. Cor. 7.20. neither enuying such as are a­boue, nor despising such are vnder vs. 1. Cor. 12.4. Although there be diuersities of gifts, yet but one spirit: diuersities of administra­tions, yet but one Lord: diuersities of operations, yet but one God, who worketh all in all.

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

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

Hee then that affects in the Church an hotchpotch paritie, martyrs and marres Christs body, which is, [Page 132] [...], &c. a body fitly knit together by euery ioynt: Ephesians 4.16.

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

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

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

• [Page 133]The duties here men­tioned are,
  Luther. in loc.
  partly
  • Publike; If a man haue the gift of prophecie, &c.
  • Priuate; If a man shew mercie, let him do it with cheerfulnes.

• The pub­like cōcerne things
  • Spiritual, for
    • Doctrine
      • Theoricall; as prophecying and teaching.
      • Practicall; as ex­hortation.
    • Discipline; let h [...]m that ru­leth doe it with diligence.
  • Temporall; if any man giue, let him doe it with singlenes.

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

He that will edifie Gods house must build vpon Christ, and square al his doctrines according to the rule of truth. 1. Pet. 4.11. If any man speake, let him talke as the words of God. It is not said here that a Prophet ought to vse no booke but the Bible; no Commentarie but the Creede; for that is too spirituall (as Praefa [...]. in ex­posit. N. Testa­ment. M [...]rlorate notes.) He that will preach agreeing to the Scripture, must reade the best exposi­tors of the Scripture: for, as De domo in­terior. cap. [...]. Bernard said, all bookes are written for the bettering of the conscience, which [Page 134] is the booke of the soule: so wee must examine all bookes, especially treatises of Diuinitie, for the better vnderstanding of this one booke, which is [...] the Booke.

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

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

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

[Page 135] If any gi [...], l [...]t him doe it with singlenes] With an Gorran. in loc. vp­right intention, not to bee seene of men, Aquin. in loc. or to gaine much by giuing a little; for that is not simplicitie, but duplicitie.

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

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

• 1. In regard of God, who bestowes his gifts for this end, that they may be well imployed in his holy ser­uice.
• 2. In respect of our selues: for
  Matth. 25.29.
  vnto euery one that hath, it shall be giuen, and hee shall haue abundance; and from him that hath not, euen that hee hath, shall be taken away.

• [Page 136]The pri­uate du­ties are
  • Generall: Hate that which is euill, cleane to that which is good.
  • Particu­lar, con­cerning our
    • Faith: Be feruent in spirit: continue in prayer.
    • Hope: Reioyce in hope, be patient in tribulation.
    • Cha­ritie, in
      • Giuing due re­spect to
        • Superiours; In gi­uing honor go one before another.
        • Equals: Be kind one to another with brotherly loue.
        • Inferiours: Distri­buting to the ne­cessity of y^e saints: harboring the di­stressed: equalling our selue [...] to thē of the lower sort.
      • Forgiuing: Blesse them that persecute you, &c.

• All which offices are to be performed
  • Freely.
  • Fully.
  • Fitly.

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

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

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

His meaning is not, that we should alter our manners and religion according to the time; like the Polypus and Camelion: for in the beginning of this chapter hee doth aduise the contrarie: Fashion not your selues according to to the world. But that we should apprehend the best hint [Page 137] to doe good in the Church, euermore redeeming the time: Ephes. 5.16. so shall we be sure to serue God in ob­seruing the time.

• MAriage is honorable (saith
  Heb. 13.4.
  Paul.) Honoured of God the
  • Father.
  • Sonne.
  • Holy Ghost.

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

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

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

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

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

The Papists in making mariag [...] a sacrament, seeme to commend it more then wee: but in affir [...]ing, that holy Pr [...]esthood is prophaned by this holy sacrament, Doctor Fulk, in Heb. 13.4. is to [Page 138] honour it as the Iewes honoured Christ, in clothing him with a purple robe.

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

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

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

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

• [Page 139]In this historie foure things are re­garda­ble.
  • 1. The occasiō of the miracle; want of wine at a wedding, de­scribed by cir­cumstances of
    • Time: the third day.
    • Place: in Cana, a town of Galile.
    • Per­sons,
      • Guests, inuited, as Christ and his disciples.
      • Luther. maior postil. in loc. & L [...]dol hus de vitá Christ. part. 1. cap. 25.
        Gossips, comming of their owne accord, to further and helpe the businesse:
  • 2. Certaine passages of speech vpon this oc­casion, betweene Christ and his mother: vers. 3.4.
  • 3. The miracle it selfe. vers. 6.7.8.9.
  • 4. The consequent and effect of the miracle. vers. 11.

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

[Page 140] There was a mariage] Beauxamis in loc. This insinuates, it was a solemne meeting, not a clandestine mariage; done not in a cor­ner secretly, but after a publike fashion, with consent of parents and friends openly. Such was the custome in old time: Tobith. 7. Iudges 14. where Samsons mariage feast is said to continue seuen daies: and it is well retained in our age; the Canon. 62. Church appointing that al mariages ought to bee performed with the good will of friends in the most publike [...] place, at the most publike time, betweene eight and twelue in the forenoone; the which is a renew­ed old canon of the Councell of Cap. 6. vt Pet. Crabbe, Tom. concil. fol. 632. Arls, and of Caus [...]. 3. quaest. 5. vt Crabbe vbi supra. fol. 66 Euari­stus, Bishop of Rome, writing thus vnto the Prelates of Africa: Non fieri legitima matrimonia, nisi ab his qui super ipsam foeminam dominationem habent; & à quibus custodi­tur, petatur; à parentibus autem sponsetur, legibus dotetur suo tempore, sacerdotalitér cum precibus benedicatur: alitèr praesumpta non coniugia sed adulteria, &c.

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

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

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

If I durst venture vpon any mysticall exposition, it should be this; A mariage ought to be made in Cana of [Page 141] Galile ▪ that is, in an honest desire to flie fornication, and to possesse our vessels in chastitie, to passe from Sodome to Cana.

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

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

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

Secondly, this example of Christ, of the Virgin, of the Disciples, is a sufficient Musculus & Marlorat. in loc. warrant for men to call, and for men to come vnto neighbourly meetings, and friendly feasts, as occasion is offered. It is written of Philip Camerarius in eius vita, pag. 37 Me­lancthon that great Diuine, that he was exceeding cour­teous in this kinde; often inuited, often inuiting. Reioyce with them that reioyce, saith Paul. We may be merie (saith Loc. com [...]it. de pus conuiuijs. Luther) at a feast, and recreate our selues with pleasant [Page 142] talke; which may feede the minde, as meate doth the maw. See Luther. postil. [...]aior. in loc.

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

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

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

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

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

• [Page 143]Secondly, Christ is called to our wedding by good in­tentions, in this enterprise; which are principally three:
  • 1. Auoyding of fornica­tion: 1. Cor. 7.2.
  • 2. Procreation of children: Gen. 1.28. to be brought vp in instruction, and in­formation of the Lord: Ephes. 4.6.
  • 3. Mutuall consolation and comfort: Gen. 2.18.

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

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

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

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

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

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

[Page 144]Secondly, to manifest his Theophylact. in loc. & Augustin. ser. 41. de tem­p [...]re. humilitie, vouchsauing to visite the meanest.

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

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

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

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

Wee neede not dispute curiously Marlorat. ex M [...]sculo. in loc. whether this want was occasioned either by the pouertie of the parties in­uiting, or by the riotous intemperance of the guests in­uited, or by the lauish negligence of the seruitors, or by the multitude of acquaintance, who came not called, as it is vsuall at such meetings: it is enough for vs to know that it came to passe by Gods all-seeing prouidence, that our Sauiour might manifest his glorie. For, as it is said of him that was borne blinde, Iohn 9. Neither hath this man sinned, nor his parents, but that the workes of God should be she [...]ed on him: so neither the master of the feast, nor the guests, nor the seruants offended in that the wine [Page 145] failed; onely this happened for our good, and Christs glorie.

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

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

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

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

[Page 146]The subtill disputant presseth his aduersarie with two premisses, that hee may bring him to an absurd conclu­sion. Satan is the most cunning sophister, he doth prae­mittere d [...]o delicias & diuitias. Now wee must denie the first proposition flatly, and distinguish of the second. And this distinction must bee a diuision, and this diuision Christ diuision: Mtr. 10 21. Diuide pauperibus, Giue to the poore.

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

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

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

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

What haue I to doe with thee?] Rhemists & Maldonat in loc. There is some diffe­rence betweene the Protestants and Papists about this answere, which seemes exceeding hard and harsh. I will [Page 147] therefore follow Saint Tract. [...]. in Ioan. ac de fide & symb. cap. 4. Augustines exposition, as an in­different Iudge betweene both: Operaturus facta diuina non agnoscit viscera humana.

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

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

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

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

Postil. cathol. con. 2. Dom. 3. post. nati [...]it. Mater nostra quae es in coelis] O Ribe [...]a com. in 6. Michae. Num. 15. veram matrem, quae semper monstrat se esse matrem: melior quàmdecem matres, [Page 148] ita (que) te matrem laudamus; vti Bonauentura in psalterio vir­ginis ad hymnum Ambrosij.

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

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

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

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

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

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

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

Cum adulatorie quidam scripsisset de Papa Adriano: Tra­iectum plantauit, Louanium rigauit, Caesar autem incre­mentum dedit: [...]lter homo lepidus subscripsit, Deus interim [Page 149] nihil fecit. Ita quidem ego, si Maria mater nostra, domina nostra, regina nostra, mediatrix nostra, patrona nostra, salua­trix nostra; Christus interim Consule Me­la [...]cthon. apo­log. confess. Au­gustan. T [...]t. de sanct. inuocat. vnicus mediator Dei & homi­num nihil pro nobis fecit. Ille mediator est mediatus, media­tor dimidiatus; in illius locum Maria successit; illa, illa vocata; inuocata velut aduocata.

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

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

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

But it is expounded most aptly, that it was not as yet an Theophylact. in loc. opportune time to worke the miracle, Chrysost. hom. 21. in Ioan. because the want of wine was not generally perceiued and manife­sted. It is Gods houre when we most need. Marlorat. ex Brent. in loc. Cùm omne carnale consilium & auxilium cessauerint: When all men [Page 150] and meanes are wanting, Psal. 46.1. God is a present helpe in trouble.

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

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

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

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

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

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

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

And there were standing there six water pots of stone] The relation of the miracle it selfe, containes in it a most liue­ly Melan [...]. postil. in loc. picture of the Church militant, subiect euen in her greatest happinesse to much want and woe: but Christ that keepes Israel doth neither slumber nor sleepe; hee [Page 151] knowes her workes, and in the midst of her wants, euen when she thinks her selfe forsaken, heres her praiers, and turnes her water into wine, giuing her a garment of glad­nesse for the spirit of heauinesse.

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

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

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

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

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

• Not to hurt by
  • Concealing that which is good; as,
    • Wisdome: Be not wise in your owne opinion.
    • Sanctimony: Prouide things ho­n [...]st in the sight of all men.
  • Rendring that which is euill: vers. 17. Recom­pence to no man euill for euill: and vers. 19. Auenge not your selues, &c.

• [Page 152]But to help by preseruing
  • Peace: vers. 18. If it be pos­sible, liue peaceably with all men. Vers. 20. If thine enemy hunger, feed him.
  • Patience: vers. 21. Bee not ouercome of euil, but ouer­come euill with goodnesse.

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

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

The men of England, yea the women of England abu­sing the great light of the Gospell, and long peace, are growne so wise, that many will take vpon them to teach euen their most learned teachers: and therefore we must [Page 153] againe and againe preach and presse this one lesson: Be not wise in your owne opinion. Let no man presume to know more then is meete for him to know; but so iudge of himself that he be gentle and sober, according as God hath dealth to euery man the measure of faith.

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

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

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

Secondly, we may not conceale our sanctimonie. Pro­uide things honest in the sight of all m [...]n] as Pa [...]l expounds [Page 154] Paul. 1. Cor. 10.32. Giue none offence neither to the Iewes, nor to the Gre­cians, nor to the Church of God. Mar [...]orat.ex Caluin. [...]n loc. For as a man must haue care of his conscience before God; so likewise of his cre­dit before men.

• Some prouide thinges honest
  • Before men, but not before God, as the vaine-glorious hypocrites, Herod within, Iohn with­out, painted tombes, as Christ aptly: Sepulchra quasi semipulchra, exteriùs nitida, interius foe­tida.
  • Before God, but not before men; as the male-content and vndiscreet professor, by whose euill example the name of God is often
    Rom. 2.24.
    blas­phemed.
  • Neither before God nor men: as the shamelesse ruffins and Atheists of the world, whose
    Philip. 3▪19.
    glory is their shame,
    Prouerbs 2.14.
    delighting in doing euill, and boa­sting of iniquitie; reputing dishonestie no dis­honour; but the top of their gallantrie. So Saint
    Confess. lib. 2. cap. 3.
    Augustine writes of himself before he was a saint: Vbi non suberat quô admisso aequa­rer, perditis, fingebam me fecisse, quod non fece­ram, ne viderer abiector, quô eram innocen­tior.
  • Both before God and men; as
    Luke 1.6.
    Elizabeth and Za [...]harie, who were iust before God, and vnreproueable before men: so must euery Christian abstaine, so farre as hee can,
    1. Thess. 5.22.
    from all appearance of euill:
    Theophylact. in loc.
    yet this honest care of our cariage must not be to please men, but only to praise God. As S.
    1. Epist 2.12.
    Peter interprets S. Paul: Haue your conuersation honest, that they which spea [...]e euill of you, as of euill doers, may by your good workes, which they shall see, glo­rifie God in the day of the visitation. Let your light (saith Christ) shine before men; not onely that they may see your good workes, but also that seeing, they may glorifie your father which is in heauen.
    Augustin. lib. 1 de ser. Dom. i [...] mont.
    Vt hoc ipsum, quod homo per bona opera placet hominibus, non ibi finem constituat, vt hominibus placeat, sed referat hoc ad [...]audem Dei, & prop­terea [Page 155] placeat hominibus, vt in illô glorificetur Deus.

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

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

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

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

Thirdly, this may bee construed of Gods iudgement, and that Theophylact. Aquin. Luther. in loc. most fitly: for to God onely vengeance be­longs, [Page 156] and he will auenge our cause. The malitious man in reuiling thee, doth Rom. 2.5. treasure vp wrath against the day of wra [...]h, and therefore giue place to Gods wrath: 1. Pet. 5.7. Cast all your care on him, [...]or he [...]reth for you.

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

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

As a Christian may warre in A [...]g [...]stin. [...]pist 5. loue, so a Christian must iarre in loue; so contend with his aduersarie before the lawfull Iudge, that the partie cast in the s [...]ite may bee bettered, if not in his money, yet in his manners, and Sa­tan onely conquer [...]d: Baro [...]. [...] Tom. 9 [...]ol. 5. Vt qui vincitur [...] incat▪ & v [...]nus ta [...]tummo [...]o vincatur di [...]bolus. Ma [...]lorat ex caluin. in [...]oc. Otherwise when wee sue for our rig [...]t out of rancor and malice, we com­mit not our case to God and his deputie the P [...]ince, but make them both our de [...]uties, our instruments of re­uenge; the which is such an horrible crime, that Paul calles it a m [...]sterie of iniquitie, 2. Thess. 2.7. I say, this se­cret [Page 157] exalting of our selues aboue all that is called God, vsing Soueraignes as seruants in our priuate quarels, is to play the diuell and the Pope.

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

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

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

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

[Page 158]What need we looke so farre: the confounding of the Spanish Armado; the defeating of so many cruell treasons against our late Queene of blessed memory; the frustrating of that hellish Gunpowder Treason, are plaine demonstra­tions that vengeance is Gods, and that hee will repay; that hee doth Psal. 35.1. plead the cause of his seruants, against such as striue with them, and fight against such as fight against them.

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

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

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

[Page 159] If it be possible, so much as in you is, liue peaceably with all men] We must seeke peace, yet vnder these conditions; If it be possible, and as much as in vs is. For we cannot haue peace with some men; and wee may not haue peace in some matters. See Gospell on all Saints, and ser. on the first Lesson for the next Sunday, ioined to the Gospel and Epistle.

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

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

The better construction is; In so doing thou shalt ei­ther confound, or conuert thine aduersary. Caluin. in loc. Confound him in his conscience, making him acknowledge, that thou art more religious, and more nobly minded then [Page 160] himselfe. So when Saul vnderstood of Dauids honest and honourable cariage toward him, instantly brake forth into this ingenuous confession; 1. Sam. 24.18. Thou art more righteous then I, for thou hast rendred mee good, and I haue rendred thee euill. Or else thou shalt Hieron. in loc. conuert him to thy selfe. For Cant. 8.6. loue is strong as death, the coales thereof are [...]iery coales, and a vehement flame. There is no greater prouocation to loue, then preuention in loue. Aquin. ex Au­gustin. in loc. Nimis enim durus ani­mus, qui dilectionem, ersinolebat impendere, nolit rependere. Kind respect to thy foe, shall blow the coales of his affe­ction, and inflame his loue toward thee.

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

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

[Page 161] Behold a leper] In Christ, preaching and practise meet together. So soone as he had said well, Chrysost. & Hieron. in loc. he proceeds for the confirmation of his doctrine to do well. Acting good works and great works: good works of mercy; great works of miracle. Of mercy, in helping; of miracle, in hea­ling a leprous man present, and a palsie man absent. In­timating hereby, that it is not enough to talke of Gods waies, except we walke in his paths; and manifesting him­selfe to the world, that he was the Messias of the world. As if he should argue thus; If you belieue not my words, Iohn 5.36. yet credit me for my wonders. Mat. 11.5. I make the blind to see, the deafe to heare, the lame to goe. I cure all kind of diseases, euen with the least touch of my finger, and least breath of my mouth. I heale the leper, I heare the Centurion.

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

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

• In the le­per, 2. things are remark­able: the
  • Weaknesse of his body: sicke, and sicke of a leprosie.
  • Vertues of his mind:
    • Faith.
    • Adoration.
    • Wisdome.
    • Patience.
    • Confession.

• In Christ also two things are to be considered: his
  • Mercy; that would so rea­dilie.
  • Might; that could so easily cure this distressed Lazer.

[Page 162] Aleper] All weaknesse originally proceeds from Iohn 5.14. wic­kednesse; T [...]om. 3. part. quaest. 4. art. 4. either from some defect in our conception, or disorder in our conuersation: as Mephibos [...]eth had 2. Sam. 4. his lamenesse by falling from his nurse; so euery man his sick­nesse by falling from the Lord. Christ, who was free from sinne, was also free from sicknesse: but vnto men, carying about them bodies of sinne, diseases are as it were a Hemingius in loc. ser­mon from heauen, wherein Almighty God accuseth of sins, and shewes his wrath against sinners.

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

Faith comes by Rom. 10.17. hearing▪ and the reason why this le­per extraordinarily desired to heare Christ, and heare of Christ, was his vncleane disease: Ferus ser. 4. in loc. so that the weaknesse of his body, brought him vnto the Physitian of his soule. Note then here with Rom. 8.28. Paul, that all things happen for the good of such as are good. It was good for Dauid that he was in trouble; good for 2. King. 5. Naaman that he was a leper; for his vncleannesse brought him vnto the Prophet, and the Prophet brought him vnto the sauing knowledge of [Page 163] the true God. It was good for Paul that he was buffeted by Satan, for otherwise peraduenture through abun­dance of reuelations he would haue buffeted God.

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

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

• humblenes of Thought.
• humblenes of Word.
• humblenes of Deede.

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

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

[Page 164]Thirdly, note the lepers wisedome, who did obserue

• Circumstances of
  Chrysostom. & Th [...]plylact. in loc.
  Place: not pressing to Christ on the mount, but expecting him in the valley.
• Circumstances of Time: not interrupting Christ in his sermon, or disturbing his auditory.
• Circumstances of Person: speaking in a succinct stile:

Lord, if thou wilt, thou canst make me cleane. Giuing vs to vnderstand, that in suing vnto men which are wise, and in praying to God who is wisedome, we need not vse many but pithie words. See Gospel. Dom. 2. quadrages.

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

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

[Page 165]This may teach vs how to confesse our wickednesse to God, as also to professe his goodnesse vnto men. Our wickednesse vnto God: for as Seneca truly, Pr [...]ma sanita­tis pars est velle sanari: The first step vnto health is to be desirous of helpe. Augustin. epist. 1 [...]8 Ipse sihi denegat curam, qui suam me­dico non publicat causam. Our sinnes are a spirituall vn­cleannes and leprosie, defiling the whole bodie, making our eyes to lust, our mouth to curse, our tongue to lie, our throte an open sepulchre, our hands nimble to steale, our feete swift to shed blood. It is therefore necessarie we should manifest vnto Christ our sores, that he may see them, and search them, and salue them.

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

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

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

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

Here then is comfort for the distressed soule: the le­per calles, and Christ heales him; the Centurion comes, and Christ helps him. Other Physitions are deceiued of­ten themselues, and often deceiue others; and therefore we venture much, when we trust them a little. The best physicke (as one said) is to take no physicke: but if wee [Page 166] commit our cause to this heauenly Doctor, our venture is without all peraduenture: for hee cureth all that Psal. 50.15. call vpon him, and Matth. 11.28. easeth all that come vnto him.

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

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

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

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

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

[Page 167]Fifthly, with Ex Chrysost. & Iansen. concor. cap. 44. Aquin, to demonstrate, that himselfe and none other cured him, because himselfe and none other touched him.

Sixthly, with In loc. Caluin and Marlorat, Christs hu­mility, who did vouchsafe not onely to talke with the le­per, but also to touch the leper. Origen. According to this exam­ple, we must learne not to loath any Lazarus, as the rich Glutton in the Gospell, but rather (at it is reported of Postil. cathol. con. 1. in loc. Elizabeth, the Kings daughter of Hungary) to make me­dicines for his maladies, and plaisters for his wounds: in humanity to relieue the distressed; in humility to kisse the very feete of the poore. As Christ stretched out his hand to the leper, Prou. [...]1.20. so we should put forth our hand to the needy. Let not thine hand (saith the Eccles. 4.31. Wise man) be stre [...] ­ched out to receiue, and shut when thou shouldest giue.

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

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

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

I will, be thou cleane] I will. (Iames 4.15. If God will) is the stile of man: our will being subordinate to Gods eternall de­crees; in Act. 17.28. whom we liue, and moue, and haue our being. But, I will, is the stile of God only, who doth whatsoe­uer pleaseth him in heauen, in earth, in sea: Ps. 135.6. The commanding terme then, I will, and imperatiue moode, [Page 168] be thou cleane, (except we reade the text with the specta­cles of Arius) Iustin. Martyr. Athanas. & re­liqui sere patres, vti Maldonat. in loc. euidently proue, that Christ is God Al­mighty.

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

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

• triplex praeceptum, Cautelae.
• triplex praeceptum, Probationis.
• triplex praeceptum, Obedientiae.

• Or as
  Helmetius in loc.
  other Obligationis.
• Or as
  Helmetius in loc.
  other Tentationis.
• Or as
  Helmetius in loc.
  other Instructionis.

All the positiue lawes of God are obligatory; the com­mandements affirmatiue bind semper; and the negatiue semper, and ad semper. The probatory precepts are to try vs [Page 169] onely. So God Gen. 22. commands Abraham to kill Isaac; inten­ding hereby not to destroy the sonne, but to try the fa­ther; admonitory precepts; as here, Christ commanded the leper to tell no man: hereby teaching vs in him to shun vaine glory; for so most interpreters expound it.

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

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

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

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

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

[Page 170]Thirdly, it was absurd, that the leper should boast he was cleane, before he was iudged to be cleane. Therefore Christ saith in the next clause, Goe and shew thy selfe vnto the Priest: and then being adiudged cleane, tell whom thou wilt.

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

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

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

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

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

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

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

[Page 171]The Coster. con. 3. Acost. con. 2. in loc. &c. Papists vpon this clause build auricular particu­lar confession vnto the Priest. The leper ought to shew himselfe vnto the Priest of the old Testament: Ergo, the sinner infected with spiritual leprosie must confesse him­selfe vnto the Priest of the new Testament.

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

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

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

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

[Page 172]We may then iustifie Caluins challenge, lib. 3. Institut. cap. 4 sect. 7. that auricular popish Confession was not practised in the Church vntill twelue hundred yeeres af­ter Christ, instituted first in the Lateran Councell, vnder Innocentius the third.

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

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

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

That priuate confession, as it is vsed among the Pa­pists, [Page 173] is neither necessarie nor Quod sine nu­mero est, quomo­do numerabo? Berna [...]d. [...]rm. de quad [...]u lici debito. possible; see Calum. In­stitut. lib. 3. cap. 4. Iewel. defence Apolog. part. 2. cap. 7. di­uision. 2. D. Morton, Apolog. catholic. part. 1. cap. 64. Ma­ster White, way to the true Church, pag. 157.226.227.

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

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

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

Vnfit: I am not worthie that thou shouldest come vnder my roofe. Surely this Captaine was a man of great worth, a deuout man, Luke 7.5. for hee builded a synagogue; a good man to the Common-weale wherein hee liued, one that loued the nation of the Iewes, a man of such a faith, as that Christ found none so great in all Israel, vers. 10. a louing master to his seruants, as this act declares a man [Page 174] of command and authoritie, vers. 9: yet this great Wor­thie confesseth himselfe vnworthie; like the wheat eare, which hangs it head downe lowest, when it hath most corne. By this example, learne lowlines of minde. When the Sunne is right ouer our heads, our shadowes are most short; euen so when we haue the greatest grace, we must make the least shew.

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

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

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

The proposition is peremptory, deliuered not narra­tiuely, reporting what other hold meete; but positiuely, importing what God would haue done, not aduised on­ly by Paul, but deuised euen by Christ, as a command, in imperatiue termes expresly; Let euery soule bee sub­iect. In which,

• obserue the quality of this duty, To submit our selues.
• obserue the equality of this duty, Belonging indifferēt­ly to all; Let euery soule, &c.

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

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

This vniuersall note confutes as well the seditious Pa­pist, [Page 176] as the tumultuous Anabaptist: The Papist exemp­ting Clergy men from this obedience to secular powers: a doctrine not heard in the Church a B. Bilson a­gainst the Iesuites, pag. 128. thousand yeeres after Christ.

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

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

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

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

His Apostles did tread in their Masters steps: Acts 25. Paul appealed vnto Caesar, and appeared before Caesar, as his lawfull gouernour. Saint Iude detested them for false Prophets, who despised gouernment, and spake ill of those that [Page 177] are in authority. 1. Epist. 2.13. Saint Peter exhorted all men to submit themselues vnto Gods ordinance, whether it be to the King, as to the superior, or vnto gouernours, as vnto them that are sent of him for the punishment of euill doers, and for the praise of them that doe well.

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

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

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

Beasts and Diuels obserue order. [...]yprian. de vanitat. Idol. Rex vnus est apibus, & dux vnus in gregibus. Among Bees there is one master; [Page 178] among flockes of sheep, one belwether. The Cranes haue their Captaine; Hieron. epist. ad Rusticum. Quem ordine literato sequuntur. Albeit the Grashopper hath no king, Prou. 30.27. yet goe they forth all by bands. In hell, which is the kingdome of confusion, there is distinction of persons and order; otherwise Luke 11.15. Belzebub could not be chiefe of diuels.

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

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

If Peter and Paul inioined all men in their time, to submit thēselues vnto gouernours, albeit they were wor­shippers of diuels, and cruell persecuters of Christians; how much more should we now respect and honour re­ligious kings, which are defenders of the faith, and nur­sing fathers vnto the Church? as Praesat. tom. 11. annal. Caesar Baronius hath [Page 179] well obserued against the bloody practises of turbulent statizing Iesuites.

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

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

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

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

• [Page 180]Ab
  • honesto, which Paul shewes, à
    Gorran. in loc.
    bonitate
    • ordinantis; there is no power but of God.
    • ordinationis; the powers are ordained, or or­dered.
  • vtili, for, to
    • resist, is euill: malum
      • culpae; whosoeuer resisteth power, re­sisteth the ordi­nance of God.
      • poenae; they that re­sist, shall receiue to themselues dam­nation.
    • submit our selues is good, be­cause the Magistrate is the minister of God for our good, for the good of peace, prote­ction, iustice, religion, & the like. For this cause we pay tri­bute, quia ministri Dei sunt in hoc ipsum seruientes.
  • iucundo, wee must obey for conscience: the which vnto the disobedient, is a perpetuall hell; but vnto such as obey Gods ordinance, is a continuall feast.

No power but of God] An argument from the Au­thor of authority; all higher powers are from the highest power, vnto whom all creatures must be subiect. It hap­peneth often, that potens, the ruler, is not of God: Osea 8.4. Ipsi regnauerunt & non per me: They haue set vp Kings, but not by me; they haue made Princes, and I knew it not. Aquin. in loc. And the maner of getting kingdomes is not alwaies of God. Balaeus in vi­là Alex. 6. Alexander 6. obtained the Popedome by giuing himselfe to the diuell. Tileman. in loc. Phocas by sedition got his Em­pire. Polydor. Vir­gil. hist. A [...]glic. lib. 25. Richard 3. came to the crowne of England by but­chering his Nephewes, and other of the blood Royall; [Page 181] yet the power it selfe is euer from God: Prou. 8.15. By me Kings reigne. Iohn 19.11. Thou couldest haue no power (saith Christ to Pi­late) except it were giuen thee from aboue.

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

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

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

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

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

[Page 182] They that resist shall receiue to themselues damnation] It may be construed Aquin. & Gor­r [...]n in loc. either of temporall punishment, or eternall iudgement. Of temporall, Prou. 20.2. for the wrath of a King is like the roring of a lion: he that prouoketh him vnto anger, sinneth against his owne soule.

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

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

Againe, this may be construed of eternall damnation, as is manifest in Numb. 16.3 [...]. Chore, Dathan, and the rest of that conspiracie, who went downe quicke to hell. If murther be fitly termed a crying sinne, then treason may well bee called a roring sinne. For as he that robs a scholer, is said to rob many; so the traitor that murthers a Prince, kils many; sometime the whole State, the which assuredly cries aloud to the Lord in such sort, that it awaketh him, and often calles him to speedie iudgement.

He is the minister of God for thy wealth] D. Buckeridge ser. vpon the fist verse of this chapter. If hee be a good Prince, causa est, he is the cause of thy good, tem­porall and eternall; if an euill Prince, he is an o [...]casion of [Page 183] thine eternall good, by thy temporall euill. Augustin. ser. 6 de verbis Dom. secundùm Mat. Si bonus, nutritor est tuus; si malus, tentator tuus est: If a good king, he is thy nurse, receiue thy nourishment with obe­dience; if euill, he is thy tempter, receiue thy triall with patience. So there is no resistance, either thou must obey good gouernours willingly, or endure bad tyrants pa­tiently.

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

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

Wherefore yee must needs obey] Because all powers are of God; because they bring with them the good of or­der; because it is a sinne to disobey; because iudgement [Page 184] temporall and eternall accompanie this sinne; because gouernment is the meane of our weale; because Kings are hired by tribute to serue their seruants, and care for their subiects. It is necessarie wee should obey, both ex necessitate finis & praecepti: for hereby wee shall doe that which is acceptable to God, and profitable to our selues: acceptable to God, enioining obedience; profitable to our selues, enioying the good of gouernment, 1. Tim. 2.2. that we may le [...]de a quiet and peaceable life in all godlinesse and ho­nestie.

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

Tribute to whom tribute.] Soueraigne Sublimities on earth are Gods among men in respect of their attri­butes and tributes. Customers Al­phabet by M^r. Thomas Milles. Almightie God himselfe expects and receiues at our hands his immediate rents, as prayer and thanksgiuing; the rest as tithes and tributes hee doth accept, being faithfullie paied vnto his Stewards and Vicegerents. It is very remarkable that our Sauiour ne­uer did any miracle about honour or money, Matth. 17.27. except that one for giuing tribute to Caesar. Matth. 22.21. For [...]e must giue to Caesar, the things which appertaine to Caesar, honour to whom honour, tribute to whom tribute: but how much, is not defined by Christ or Paul. They leaue that (as Serm. at Stan­ford. Bi­shop Latymer obserues) to Caesars Counsell for to de­termine. Wherefore let all such as are in Commission for the subsidie, remember that excellent speech of Lib. 5. de gu­bernat. Dei. Saluia­nus: Ill [...]d indignius & poenalius, quòd omnium onus non om­nes [Page 185] sustinent, imò quòd pauperculos homines tributa diui­tum premunt, & infirmiores ferunt sarcinas fortiorum, res di [...]ersissimas dissimilimas (que) patiuntur inuidiam & egesta­tem; inuidia est enim in solutione, egestas in facultate.

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

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

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

• In the storie two things are to be considered especially: the shipping of Christ
• In the storie two things are to be considered especially: the sailing of Christ.

• In his shipping two points obseruable:
  • 1. That he entred himselfe.
  • 2. That his Disciples followed him.

• In the sailing two princi­pall occurrences are to bee noted also: the
  • raging of a tempest.
  • stilling of a tempest.

• [Page 186]The tempest is said here to be Sudden; Behold there arose.
• The tempest is said here to be Great: so that the ship was couered with waues; and Christ (who was to com­fort, and help all) was asleepe.

• In the stilling of the tempest, foure things are regardable:
  • 1. Christ awaketh: His Disciples came, and awoke him, saying, Master saue vs, &c.
  • 2. The Disciples are rebuked: Why are ye fearfull, O ye of little faith?
  • 3. The tempest calmed: He rebuked the windes and the sea.
  • 4. The beholders of this miracle won­dred, saying, What manner of man is this, &c.

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

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

Wee neede not then exhibit supplications either vnto the no gods of the Gentiles, or moe gods of the Papists, importuning the virgin Mary for euery thing, Erasmus col­loq. de peregri­nat. Religionis ergó.as if her sonne Iesus were still a babe, not able to helpe. For if we be schollers, he is our saint Gregorie the God of Dan. 2.20. wisedome; if souldiers, he is our Mars the God of Esay. 3.1. hosts: if wee desire to liue in quietnesse, he is the God of Heb. 13.20. peace: if mariners, he is our Nicholas and Neptune, that enters into the ship, [Page 187] and calmes the tempest. Psal. 139.7. If we ascend vp into heauen, hee is there; if we descend downe into hell, he is there also; if wee take the wings of the morning, and dwell in the v [...]termost parts of the sea, yet thither shall his hand lead vs, and his right hand hold vs: hauing all power ouer all things in all places, and doing whatsoeuer hee will▪ in heauen, earth, sea. Psalm. 139.6.

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

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

Our Sauiour Christ could haue walked on the water, as [Page 188] he did, Mat. 14. or else drie vp the water, as hee did for the children of Israel, Exod. 14. but he did neither, for if hee should haue vsed his omnipotent power in euery thing, as God, no bodie would haue beleeued him to bee man; hee did therefore take this course in the whole course of his life to manifest both. If hee were not God, whom did Luk. 1. Gabriel call Lord? If not man, whom did Mary beare in her wombe? If not God, whom did the Matth. 2. wisemen worship? If not man, whom did Luke 2. Ioseph cir­cumcise? If not God, who promised Luke. 23. Paradise to the thiefe? If not man, who hanged on the crosse? Origin. vbi supra, & Ludol­phus de vitâ Christi, part. 1. cap. 46. If not God, who rebuked the windes and the seas? If not man, who slept in the ship? If not God, who raised the tem­pest? If not man, who went into this barke?

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

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

Noes Arke represents the Ambros. ser. 11 & Cyprian. epist. lib. 1. ep. 6. Church: all in the Arke were saued, all out of the Arke perished. All that conti­nue with Christ, in his ship are secure, though the Sea make a noise, and the stormes arise: but hee that vtterly forsakes the ship, and swims either in the cockboate of heretikes, or vpon the windie bladders of his owne con­ceits, [Page 189] shall neuer touch the land of the liuing. As in Salo­mons Temple there were three roomes, the porch, the body, the sanctum sanctorum; so likewise in Christianitie, we cannot enter into the holiest of holies, but by the Church, nor into the Church, but by the porch of bap­tisme. First, there must be shipping; then, sailing; last of all, arriuing. First, wee must be shipt with Christ in bap­tisme; after, saile with him in the Pinnisse of the Church, or else wee shall neuer anchor in the hauen of hap­pinesse.

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

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

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

In mirabili­bus historys. Apollonius writes of certaine people that could see nothing in the day, but all in the night. In like maner, ma­nie men are so blinded with the sunshine of prosperity, that they see nothing belonging vnto their good; but in the winter night of misery, Zepper. in loc. schola crucis, schola lucis; no such schoolehouse as the crosse house. The Mat. 9. Palsiman lying in his bed, desired to be brought vnto Christ. Alexander ab Alexand [...]o, l. 1. cap. 2. Pto­lomaeus Philodelphus, being so sickly, that hee could not follow worldly delights as he was wont, gaue himselfe [Page 190] to reading, and builded that his renowned Library. The disciples here seeing the wonders of the deepe, and dan­gers of the sea, were humbled in feare, and raised vp in faith.

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

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

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

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

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

[Page 191] His disciples came to him, and awoke him] Almighty God likes in our necessity this importunity: Psal 50.15. Call vpon me in the time of trouble. Psal. 91.15. He shall call vpon me, and I will heare him. And therefore learne by this example, Luther. postil. maior. in loc. to come to Christ, to cry to Christ in all extremity, renouncing your selues, and relying vpon him onely; Master, saue vs, or else we perish.

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

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

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

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

A great calme followed a great tempest; Thomas in loc. Decet enim mag [...]um magna facere. Christ spake but one word to the violent windes and vnruly seas, and they both obeyed his command. Heb. 1.1. He doth at sundry times, and in diuers ma­ners [Page 192] speake to vs, and yet wee will not hearken vnto his voice. Origin. hom. 6. in di [...]ersos scripturae locos. The spectators of this act might therefore won­der to see the senslesse water and weather obey more then man, indued with reason and religion.

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

And when he was come to the other side.] Two points are

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

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

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

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

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

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