granted hee doth insist in the latter part only prouing at large that Christ is God And that In respect of the Glorie of his name being Gods owne sonne and heire of all things Worthinesse of his person as being The brightnesse of the glorie of God and the very image of his person Greatnesse of his power vpholding all things by his mightie word Benefit purchased for vs hauing by himselfe purgedous sinnes Dignitie procured to himself in that he sitteth at the right hand of the maiesty on high In all which he doth excell Angels as first hauing obtained a more excellent name then they For albeit Angels are called sonnes of God in respect of their creation and Israel the first borne of God and all elect the children of God in respect of adoption and grace yet no man or Angell is the sonne of God by nature but Christ alone begotten of the substance of the Father as being the brightnesse of his glorie and expresse image of his person Of whom the Father said in the second Psal. Thou art my sonne this day haue I begotten thee And in another text I will be his father and he shall be my sonne And when hee bringeth in the first begotten sonne into the world he saith and let all Angels worship him Insinuating that Christ is not onely greater then Angels but also God to be honoured of all Angels Againe whereas Christ is an eternall King whose scepter is a right scepter and whose throne is for euer and euer Angels are but subiects and seruants according to that of the Psalmist He maketh his Angels spirits and his ministers a flime of fire Moreouer Christ in the beginning laid the foundation of the earth and the heauens are the workes of his hands and all that in them is things visible and inuisible whether they be thrones or dominions or principalities or powers all were created by him and for him and therefore seeing Christ is Creator and Angels his creatures hee doth excell them as farre as things infinite can exceed things finite Lastly Christ sitteth at the right hand of the Maiestie on high heereby signifying that God hath giuen him all power in heauen and in earth and taken him into the fâ—llowship of his glorie for all things that the father hath are mine saith our Sauiour whereas Angâ—ls howsoeuer the he hold the face of our heauenly father and enioy his presence yet are they but mâ—ssâ—ngers and miâ—â—ters extending about his throne for the good of such as are â—eires of saluation as the Nightingale of Prince sweeâ—ty The sacred tutors of the Saints the guard of Gods elect the pursuiuants prepar'd To execute the counsels of the highest Gods glorious Heralds heauens swift harbingers Twixt heauen and earth the true interpreters And here let vs according to the present occasion of text and time magnifie the Father of mercy for that the Sonne of God on this day for our sake became the sonne of man yea seruant vnto men in that he came into the world not to be serued but to serue Matth. 20.28 For that the brightnesse of Gods glorie tooke vpon him the vilenesse of our nature being made a worme and no man a very scorne of men and outcast of the people For that he who was more excellent then Angels at this time became lesse then Angels that hee might make vs so great as Angels Vt not equaret Angelis minoratus est ab Angelis for that he who laid the foundation of the earth and made the world was himselfe now made Factor terra factus in terra Creator coeli creatus sub coelo being the childe of Mary who was the father of Mary Sine quo pater nunquam fuit sine quo mater nunquam fuisser so that whereas Dauid Psalme 118.24 This is the day which the Lord hath made we may say This is the day wherein the Lord was made wee will reioice and be glad in it For that he who sits on the right hand of the maiestie on high and measureth the waters in his fist and heauen with his spanne was now lodged in a stable crouded in a cratch and swadled in a few ragges O beloued if we were not in this great light of the Gospell almost so blinde as the Bat we would wish our selues all eie to behold the babe Iesus in the manger If wee were not as deafe as the stubborne Adder we would wish our selues all eare to heare the tidings of great ioy to all people namely that vnto vs is borne this day in the citie of Dauid a Sauiour which is Christ the Lord. If we were not in some sort possessed with a dumbe spirit wee would wish our selues all tongue to chaunt that heauenly caroll of the glorious Angels Glory be to God on high and in earth peace and good will toward men It is the fashion of many men at this festiuall especially to boast of their rich attire great attendance good fire large cheere yet seeing Christ is heire of all things in the world they cannot in their owne right enioy so much as a Christmas log or a Christmas pye till they be first ingraffed in him I may haue from man my warrant on earth heere that my land is mine my benefice mine my coate mine house horse hose mine and he is a very theefe that taketh away these from me But all the men in the world cannot giue me my possession before the liuing God but his sonne Christ onely who is heire of all and therefore that our land may bee our owne our apparell our owne our meate our owne our men and money our owne let vs be Christs that in him wee may haue the good assurance of all our substance that I may pronounce that vnto you which our Apostle to the Corinthians All are yours and yee Christs and Christ Gods The Gospell IOHN 1.1 In the beginning was the word and the word was with God and the word was God c. SAint Peter was an Apostle but not an Euangelist S. Luke an Euangelist but not an Aposâ—le S. Matthew was both an Euangelist and an Apostle but not a Prophet but our S. Iohn was all these in his Epistles an Apostle in his Apocalyps a Prophet in compiling his Gospell an Euangelist In which as Interpretors haue with one consent obserued he moâ—nts as an Fagle for whâ—râ—as his felow Euangelists specially treat of the conception birth education and other points of Christâ— incarnation in the world Saint Iohn flying higher then these beginneth his hâ—storie with Christs eternall generation before the worlds in the beginning was the word c. aâ— Augustine vpon my text transcender at omâ—â— cacuminâ— moâ—tiâ—m terrarum transcender at omnes â—ampos â—eris transcender at omnes alâ—s â—dines syderum tranâ—câ—ndâ—rat omnes choros legiones Angelorum nisi enim transcenderet â—sta omnis
custodie seeing I am now to leaue this life receiue my spirit Heere then against the Sadduces in Christs age and Atheists in our time we may note the soules immortalitie for God is not the God of the dead but of the liuing Again that al soules departed are in certaine receptacles vntill the generall iudgement they do not obambulate and wander vp and downe but remaine in places and states of happinesse or vnhappinesse either in the hands of God or in the Deuils prison and therefore all the daies of our life but especially at the houre of our death it behooueth vs to say and pray with S. Steuen O Lord Iesu receiue my spirit My. Charitie begins with it selfe malice with another in our idle busie time men are very sollicitous lest God lay this or that sinne to their enemies charge but wee may tell them as Christ did other in another cause Wâ—epe not for me but for your selues If your deuotion be so great and your praiers so good pray first for your selues for you peraduenture haue more need and then wish well and do well vnto your enemies as Steuen here first Lord Iesus receiue my spirit and then Lord Iesus forgiue their sinne Spirit Most men are all for the bodie nothing for their soule but S. Stephen is all as it should seeme for the soule and nothing for the bodie For what is a man profited if he should gaine the whole world and lose his owne soule saith our blessed Sauiour by which Apophthegme it doth appeare that euery soule in it selfe is of greater price then a whole world but thy soule vnto thy selfe ought to be of greater account then a million of worlds if as Empedoiles and Demâ—critus imagined there were so many saue this and saue all lose â—his and lose all and therefore let thy whole life be nothing else but a meditation of death and that thou maist die well as Steuen endeuour to liue well as Steuen Howsoeuer it goe with thy goods or good name be sure to looke well vnto thy soule that whether thou die for the Lord or in the Lord thou maist cheerfully deliuer it vp vnto the Lord as Steuen here Lord Iesu receiue my spirit Vnto faith in God he doth adioine loue to men without which all his praying and kneeling and crying yea dying had been but as a sounding braise and a tinckling Cimball Of loue there be two principall offices one to giue another to forgiue S. Steuen is an excellent patterne of both of the latter especially praying for his hatefull enemies euen at that houre when hee could scarce gaine time to thinke on his friends It is said 1. Peter 2.21 That Christ suffered for vs leauing vs an example Now Christ on the Crosse praied for his persecuâ—ors earnestly Father forgiue them for they know not what they doe Pendebat samen patebat a Augustine sweetly S. Steuen followed his masters example Lord lay not this sinne to their charge The which praier is clothed with two circumstances hee kneeled downe shewing his reuerence to God and cried with a loud voice manifesting his vnfained affection toward them Vnto the top of which exceeding great charitie there are three degrees 1. He praied for enemies 2. For mortall enemies who stoned him 3. In hot bloud at that time when they did wrong him most as being more sory for their riot then for his owne ruine For eternall death is the wages of such a sinne but euerlasting life the Crowne of such a suffering Hee kneeled downe God is the Lord of the body so well as of the soule and therefore challengeth as well reuerent gesture as inward deuotion in praying then either stand as a seruant before thy Master or kneele as a subiect to thy Prince Daniel prayed kneeling Peter prayed kneeling Paul prayed kneeling Christ himselfe kneeling and the Magdeburgenses acknowledge this gesture to be most ancient and most vsuall among the children of God in all ages and therefore not to kneele in the congregation argueth either ignorance or arrogancei For seeing all of vs are Gods adopted sons and not borne to the good we possesse it behoueth vs when we come before our Father especially to craue his blessing to be dutifull and humble in our cariage Concerning kneeling at the Lords Supper if the Church haue power and authority to change the time commanding vs to receiue the Communion in the morning whereas Christ administred it in the night to change the place for whereas Christ ordained his Supper in a priuate house wee communicate in a Temple to change the number and qualities of the persons deliuering the Sacrament vnto more then twelue and to women as well as men I see no reason but it hath authoritie likewise to change the gesture The time was altered because for this sacrifice the morning is the most fit time the place was altered because the Church is the most fit place The gesture was altered also being a matter not of the Sacraments essence but of outward order onely because kneeling is the most fit gesture for Protestants especially who deny the grosse reall presence and hold the Lord Supper an Eucharist or thanksgiuing vnto God for the redemption of the world by the death of his Sonne giuing of thankes is a part of prayer and in prayer no gesture so fit as kneeling Deuout Asella did vse geniculation in prayer so much as that her knee were made brawnie like the knees of a Camel See Step durant de ritibus Eccles. lib. 3. cap. 24. It is very remarkeable that Steuen here stood when he prayed for himselfe but kneeled when he prayed for his enemies hereby shewing the greatnesse of their impiety which easily could not be forgiuen as also the greatnesse of his piety Qui plus illorum dolebat peceasa quam sua vulnera For this end hee cryed also with a loud voice magnus clamor magnus amor Or as Caietan he cryed with a loud voice for others instruction and example that we might be followers of him as hee was a follower of Christ. Lay not this sin to their charge The Scribes in their glosses on the Law said expresly thou shalt loue thy neighbour and hate thine enemie Some Papists also thinke that the words of our Sauiour resist not euill and loue your enemies are not absolute precepts but onely counsels according to this doctrine the Castilians as I haue read since the battell of Alijabarto would not suffer any to preach vpon the friday in the first weeke of Lent because the Church on that day sings inimicos diligite loue your enemies And Iustinian being restored againe to his Empire shewed extreame crueltie toward his aduersaries and their allies for as often as he moued his hand to wipe the filth from his nose which was cut off hee commanded one of his enemies to bee put
of Paul whom he did predestinate them he called and whom he called them also hee iustified and whom hee iustified hee also glorified For faith is a consequent of election obedience of faith and remuneration of obedience He called his Apostles here by word only follow me Goe not before me nor beside me but come after me for I am the way the truâ—h and the life Where note the power of his word hee spake and it was done he called and they came immediately But we reade in the 5. of Luke that he called these by working a wonder also for whereas they laboured all night and caught nothing he commanded them to let down their net and they tooke such a multitude of fish that they filled two ships vntill they did sinke Where Diuines obserue that Christ accommodates himselfe euermore to his present auditors as hee called the wise men of the East addicted vnto the studies of Astrologie by a starre and conferring with a woman of Samaria who came to draw water at Iacobs Well hee tooke occasion to speake of the water of life saying Whosoeuer drinketh of the water that I shall giue him shall neuer â—e more a thirst and in the 6. chapter of S. Iohns Gospell hee did instruct the Capernaits who followed him only for loaues by a similitude taken from bread and meat willing them to labour for the true bread of heauen and for the meat that endureth vnto euerlasting life By whose example fishers of men are taught to become as weake to the weake that they may winne the weake being all things to all men that by all means they may saue some Hitherto concerning the calling of Simon Andrew Iames and Iohn Let vs now come to their comming Simon and Andrew straight way lest their nets Iames and Iohn immediately lest their ship and their father and followed him They came straight way without inquisition or delay considering only who called and not disputing why hee called And they came willingly without any grudging or griefe leauing nets and ship and father and all things or the world to follow Iesus whose kingdome was not of this world whose pouertie was so great that hee was borne in another mans house and buried in another mans tombe as not hauing wherein to rest his head They forsooke all that little they had and all the great things they desired to haue They did not abandon vtterly their estate for S. Peter afterward vsed his neâ—s and followed his trade Iohn 21.3 but they so subdued their will vnto Gods will as that they counted all things losse to winne Christ. Apostoli quoth Hierome quantum ad dâ—uâ—â—s nibil quantum ad voluntatem totum mundum pariâ—er reliquerunt Iesus euery day calleth vs vnto him either by the good motions of his spirit or by his word in the mouth of his Preachers or else by strange iudgements or extraordinarie mercies And therefore let vs I beseech you forsake the vaine pompe of the world the carnall desires of the flesh and all other nets and lets whatsoeuer hindering our comming that wee may follow him immediately For if the Disciples heere followed him in his humiliation and pouertie what a sinne yea what a shame will it be not to follow him now sitting at the right hand of God in the heauen of heauens a Lord of Lords higher then the highest a King of glorie rich vnto all that call vpon him able to doe for his followers exceeding abundantly aboue all that they can aske or thinke These followed him in Bodie being conuersant with him and witnesses of all hee did and said Minde for nothing could separate them from the loue of Christ. Life learning of him to bee meeke and mercifull as he was mercifull exhorting their auditors to be followers of them as they were followers of Christ. Death for as he suffred on the Crosse to make their peace so Peter and Andrew were crucified and Iames slaine with the sword in his quarrell and Iohn as wee finde in Ecclesiasticall historie was by the commandement of the tyrant Domitian cast in feruent is olei dolium or as other solium into a vessell or bath of hot boiling oile from which he was notwithstanding by Gods hand deliuered miraculously without any hurt Though happily neuer occasion shall be giuen vs to die for the Lord yet let vs so follow him in our liues and in our loues as that we may die in the Lord. Let vs mortifie our earthly members our feet that we stand not in the way of sinners our eies that wee may not delight in vanities or wantonly behold a woman our hands that we may labour and worke the thing which is good our mouth that it bee not full of cursing and bitternesse our hearts that they be not exercised with auarice that forsaking our selues to follow him only which is our saluation as we suffer with him euen so wee may be glorified together with him Amen Almightie God which didst giue such grace vnto thy holy Apostle S. Andrew that hee readily obeied the calling of thy sonne Iesus Christ and followed him without delay grant vnto vs all that wee being called by thy holy word may foorthwith giue ouer our selues obediently to follow thy holy commandements through the same Iesus Christ our Lord. The Epistle EPHES. 2.19 Now are ye not strangers nor forreiners but citizens with the Saints and of the houshold of God c. THis Epistle sets down the most happy condition of all such as truly beleeue 1. Priuatiuely shewing what they are not in the 19. verse Now are yee not strangers nor forreiners 2. Positiuely describing in the rest of the text what they are namely Gods Citie House Temple Of which heauenly building the Materials are liuely stones all Gods elect built together to be an habitation of God Foundation is Iesus Christ himselfe Builders Apostles and Prophets Properties are to be built together c. answering the three properties of the Church in the Creed Holy a temple of the Lord an habitation of God Catholique all the building c. knit in a communion coupled together and built together Now ye are not strangers As Augustine said it is one thing to walke in the law another thing to liue vnder the law so likewise there is difference between being in grace and vnder grace Many men in our time who receiue the Gospell of God in vaine liue vnder grace but not in grace many Prophets and holy Fathers in old time liued in grace but not vnder grace For properly to liue vnder grâ—ce is opposed vnto the state of the law to liue in grace is opposed vnto the state of sinne The men of Ephesus and other Gentiles in time past vnbeleeuing were neither in grace nor vnder grace not in grace for in walking according to the
that which is crooked can none make strait This fact then of Thomas is a fault and it is amplified heere by three circumstances especially 1. That he was one of the twelue Not to beleeue the resurrection of Christ is a sinne in an ordinary Christian in a Disciple yet greater but in an Apostle so well instructed and so well beloued it was greatest of all 2. For that hee gaue no credit to the report of his fellow Disciples although his Master had often said hee that despiseth you despiseth mee Moreouer they were the greater part of the companie tenne against one and each of those tenne had receiued afore the Holy Ghost Ver. 22. and concerning the present businesse had heard and seene more then he Ver. 20.21 3. For that hee did vent his incredulous thought in such a bold and peremptorie stile except I see in his hands the print of the nâ—ilâ—s nay that is not enough except I feele the print except I put my finger into the print of the nailes euery one being so bigge as my finger except I thrust mine hand into his side and search his wound so great as mine hand except with hand and finger I measure both and finde by due proportion that they are the same I cannot beleeue nay the truth is I will not beleeue From hence then obserue that the naturall man if Christ once leaue him is not able to discerne the things of God especially that hard article concerning the resur rection it seemeth as a fained thing to such as with their senses only seeke their Sauiour Thus much of the fault I proceed now to the faith of Thomas And heere the Doctors haue moued a double doubt 1. Whether Thomas did touch the wounds of Christ or no. 2. Whether his speech my Lord and my God were an exclamation or an acclamation For the first it is thought by some that hee did not touch the wounds of Christ and that for these two reasons especially First because Christ saith in the 29 verse Thom is because thou hast seene me thou hast beleeued and not because thou hast touched me Secondly for that it is probable that Thomas hearing his masters voice and seeing his countenance was abundantly satisfied without any further enquirie But these obiections in the iudgement of the most ancient and best learned expositors are very weake because Christ in the 27. verse saith expresly put thy finger hither and see mine hands c. What as Augustine disputes in 121. tract in Ioan. had Thomas hâ—s eies in his fingers if not then seeing in that text is nothing else but touching put thy finger and see For seeing is attributed to all the senses Audi vide quâ—m bene sonet Heare and see how trimly the bels ring Olfac vide quâ—m bene cleat Smell and see how sweet the flower is Gusta vide quâ—m bene sapiat Taste and see the pleasantnesse of the fruit And so Tange viâ—e touch and see reach hither thine hand and christ it into my side For the second arguments albeit happily Thomas at the very sight of his master instantly became satisfied in himselfe yet that euery scruple might be remoued out of his and our minde our blessed Sauiour suffered his glorious bodie to be touched as S. Iohn in his first Epistle That which was from the beginning which wee haue heard which we haue seene with our eies which we haue looked vpon and our hands haue handled of the word of life Yea but Christ said in this Chapter at the 17. verse to Mary Magdalene Touch me not for I am not yet ascended to my Father is it likely that Thomas obtained more fauour then Mary so dearely beloued of the Lord Diuines answer this obiection diuersly First our Sauiour did not forbid all touching simply but immoderate embracing only for Mary Magdalene and other holy women with her touched his feet Matth 28.9 They tooke him by the feet and worshipped him It is plaine then that Mary was suffered to touch and onely forbidden when she did it too much Secondly Mary beleeued the resurrection of Christ and therefore had no such need to touch him as Thomas had Thirdly Christ did intimate that his body being now glorified he was not any longer to be respected carnally but onely to be touched spiritually with the finger of faith according to that of Paul If ye be risen with Christ set your affections on things which are aboue not on things which are on the earth And lastly there is an euasion in the text Touch me not for I am not yet ascended to my Father but goe to my brethren and say to them c. As if Christ should say you need not be so fond and forward in touching mee nowfor I meane not as yet to depart from you but goe tell my brethren that I am risen againe from the dead and then both they and you shall further handle and see me For so we finde Luk. 24.39 Behold mine hands and my feet for it is I my selfe handle me and see palpet videte see with your fingers that it is I. This exposâ—tion is proper and pertinent and therfore notwithstanding the former obiections I conclude if not demonstratiuely yet probably that Thomas did actually touch Christs wounds according to Christs words bring thy finger hither and see mine hands and reach hither thine hand and thrust it into my side The next qâ—ere to be discussed is whether the words of Thomas my Lord and my God are an exclamation or an acclamation Arius and his brood who denie Christ to be very God of very God make them an exclamation as if Thomas should haue said O Lord God what is it that I touch and see I not an acclamation or acknowledgement that Christ is the Lord God Answere is made first that the text hath not any note of exclamation it is â— not â— which is prefixed to the two Greeke words Secondly Thomas acknowledged something which he did not afore beleeue but he knew before thâ—â— the Father was God and therefore this speech of his concerned God â—he Sonne Lastly Christ commended his faith in confessing the sonne to be the Lord Thomas because thou hâ—st seene me thou hast beleeued hee did reprehend Thomas for the manner but yet approoue him for the matter of hiâ— beleefe So that the words my Lord and my God are a plaine confession of Didymus his faith touching Iesus Christ the Sauiour of the world He saith not thou art my Lord and my God but as if he had not time enough to put in Creed enough hee brake foorth into this abrupt and impeâ—fect speech as being of greater force my Lord and my God And it is so sweet as it is short v◠〈◊〉 sie 〈◊〉 confâ—ssioâ— quoth Bullinger a very briefe yet a most absolute Creed For the further examination whereof obserue first his
knowledge then his application the which are the two principall parts of faith As for his knowledge Thomas confessed here not only that Christ is a Lord and a God for there be many Gods and many Lords in opinion analogie title But to distinguish Christ from all these kindes of Lords and Gods he doth affirme that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord and the God that is the Lord of Lords and God of Gods Psal. 50.1 Here then is a pregnant text against vnbeleeuing Iewes and misbeleeuing Arians If Christ had not been very God of very God euen one substance with the Father he would haue condemned and not commended this confession of Thomas If any shall aske why Thomas is not content with one word but vseth two Lord and God and why first hee calls Christ Lord and then God Answere may be that he called him Lord in that he conquered hell and death and God in that hee knew the very secrets of his heart For when Christ had said put thy finger hither and see mine hands and reach foorth thine hand and put it into my side Thomas instantly remembring what hee had fondly thought and foolishly said confesseth his fault in confessing his faith my Lord and my God The Disciples vsually termed him Lord in his life to signifie therefore that it was the same Christ hee first according to his accustomed manner calleth him Lord and then after hee proceedes further then he was wont and calleth him also God In the word Lord acknowledging his humanitie in the word God his diuinitie Faiths obiect is the reuealed will and word of God and the summe of his word is the new Testament and the summe of the new Testament is Iesus Christ God and man In that therfore Thomas confessed his Lord to be crucified dead and buried as a man and that he did againe raise himselfe and loose the bonds of death as God hee did vtter that in two words which is the contents of the two Testaments and summe of all summe of faith and holy beliefe Now for application hee saith my Lord and my God Not onely God in generall but my God in particular mine by promise mine by stipulation mine by oath mine by free gift mine by purchase mine by participation of grace my Emmanuel my Shilo my Iesus Of this particular faith Isaiah the Prophet spake wheÌ„ he said Secretum meum mihi secretum meum mihi My secret to my selfe my secret to my selfe The Papists indeed terme this personall and particular assurance presumption but the children of God in all ages haue thus applied the medicine to the maladie saying with Dauid O God thou art my God and with Mary my Sauiour For as their owne Frier notes vpon my text it is not sufficient to beleeue that he is the Lord except thou beleeue likewise that he is thy Lord as Didymus here not only once but twice my Lord my God doubling as it were his faith as he had before doubted his fall O the deepnesse of the riches of Gods mercie Who would haue thought that Thomas who beleeued least and last of all his fellowes vpon so short a conference should thus equall if not excell them all in his abrupt yet absolute confession And therefore let not any man either discomfort himselfe or condemne his brother afore the time for no man hath so weake a faith or so wicked a life but that one day Christ out of his infinite goodnesse may call him and heale him as he did S. Thomas making him who did not beleeue so soone as the rest to become notwithstanding in his beleefe so sound as the rest apprehending and applying the merits of his Sauiour to his soule my Lord my God After eight daies againe his Disciples were within and Thomas with them then came Iesus Hee came before hee was vp sought and that to seeke one lost sheepe only Teaching vs heereby to recall such as are in errours and to beare the infirmities of the weake But hee deferred his comming a whole weeke that Thomas in the meanewhile might be better instructed and induced to beleeue the resurrection Or happily for the greater manifestation of his goodnesse in tolerating such incredulitie so long Or as other to trie the faith of the rest and to shew that humane reason is not able to perswade this article The translation of Gods holy day from the Saturday to the Sunday is not by patent in the Bible but only by paterne because the blessed Apostles vsually met together on this day The which assuredly they did by the direction of Gods holy spirit and as it may seeme heere by Christs approbation at the least if not institution againe and againe manifesting himselfe to be risen on the eighth day So that albeit happily some will grant that the Church assembled in a generall Councell hath authoritie to constitute another day for the Sabbath as the second or third of the weeke yet I am sure wee can neuer haue so good a patterne nor yet so great a reason for altering this our day as was heere for the changing of that other day The patterne is Christ and his Apostles and the reason is the resurrection of Christ euen that exceeding wonderfull worke of our redemption Againe Christs appearing on the eighth day is not without a mysterie wee labour six daies in this life the seuenth is the sabbath of our death in which we rest from our labours and then being raised from the dead on the eighth day Christ in his owne body the very same body that was crucified dead and buried shall reward euery man according to his worke When the doores were shut Papists vrge this place to prooue the carnall and grosse presence of Christ in the Sacrament extremely condemning our incredulitie who will not beleeue that Christs body and blood is vnder the formes of bread and wine seeing his whole body heere perfect in all his lineaments length bredth and thicknes distinct and diuers from the substance and corpulence of the wood was in the same proper place the wood was in and passed thorow the same To this obiection our Diuines answer diuersly some that the doore opened of it selfe to let him in other that the doore was vnbarred by some of the house within vnknowne to the Disciples other that to come in the doores being shut is no more but that hee came in late in the euening at what time men vse to shut their doores but most acknowledge that he came in miraculously not thorow the wood and iron of the doores as the Papists absurdly conceiue but through his omnipotent and al-commanding power the dooâ—es were opened to him aâ— they were to Peter Acts 12 9. and to some other Apostles Acts 5.19 Creatur acessit Creators Hieron epist. ad Pammac tom 1. fol. 178. Or
Wâ—â—â— thou wast rouâ—â— thou girdeast thy selfe and walke liâ— who here 〈◊〉 That is when thou wast a yâ— angling in faith and diddest gird thy selfe with thine owne strength it was thy follie to thinke that thou couldest 〈◊〉 me whither I went and therefore by denying me thrice thou diddest proue my words to be true Weâ—ther I â—e thou canst not sodow me now but when thou shalt be old thou shalt stretch forth thine hands and another shall gird thee c. that is when thou shalt feele thine owne weaknesse and grow strong in the Lord my other saying also shall be found true Thou shalt follow â—â—ce afterwards I therefore now command thee Peter againe and againe follow mee whither I â—â—â— But Peter as it may seene neglecting this charge concerning himselfe but of a curious humour enquites after the doing and dying of other saying vnto Iesus Lord what shall we here â—â—â— to whom his matter answered And â—â—â— haue him to 〈◊〉 I come what is that to 〈…〉 Teaching vs hereby to follow him in the same calling and in the same way that hee doth appoint It is not said examine others imploiment but see your owne calling 〈◊〉 let euery man abide in the some calling wherein he was called walking in his vocation worthily studying to be quiet and to meddle with his owne businesse 1 Thess. 4.11 The which apostolicall apophthegme being a parallel vnto the words of Christ here what is that to thee follow thou mee may serue to direct vs in all matters of this life Whether they be Theologicall Concerning God Whether they be Ecclesiasticall Concerning The Church Whether they be Politicall Concerning Common-weale Whether they be Morall Concerning Our neighbours friends Whether they be Occonomicall Concerning Our priuate familie Whether they be Monasticall Concerning Our single selues In matters appertayning to God it teacheth vs not bee curious inquisitors after the secrets of his will vnknowne for what is that to thee but to keepe the words of his Law doing his will which is knowne for of this onely Christ speakes here follow thou mee The secret things belong to the Lord our God but the things reuealed belong to vs and to our children for euer In affaires of the Church it sheweth how the good sheepheard should spend his life for the benefit of the flocke committed vnto his charge Peter follow mee forbidding Vzzab to put his hand to the arke of God recalling the Lacke not onely from incroaching vpon the Clergie mans benefice but also from intruding into the Clergie mans office for what is that to thee In businesse of the Common-wealth it correcteth oâ—ercurious Euesdroppers of State for what is that to thee Teaching vs to giue the things of Casar vnto Caesar honour to whom honour custome to whom custome tribute to whom tribute though as Christ Mat. 17.27 wee fish for money for in performing this office like wise Iesus said vnto Peter follow thou mee The soole saith Salomon will euer be medling but hee that iwise will not walke in magris mirabilibus in great affaires and such as are too high and huge for him hee plots not how to dispose of the Scepter but possessing his soule in patience desires the Scepter should rightly dispose of him as being assured that Princes are the ministers of God euen fingers of that great hand that gouerns all the world In morall offices or duties of charity between neighbour and neighbour it inhibits thee to be a busie body or as Peter speakes a busie Bishop in another mans diocesse for what is that to thee aduising on the contrarie to doe good vnto all vnto such as are of the houshold of faith especially For in this respect Christ Iesus our great patrone and patterne speakes vnto all as to Peter here follow me Learne of me to be humble and meeke walking in loue euen as I haue loued you giuing my selfe for you to bean offering and a sacrifice of a sweet smelling sauour to God in all other businesse appertayning either to the priuate house or single selfe the counsell is wholesome res 〈◊〉 age plough in thine owne ground fish in thine owne boat looke to thy selfe ouerlooke not other vnlesse they bee such as are committed vnto thy proper charge For in this exempt case Christ expects not of Peteâ— aâ—tendance to the former clause what is that to thee but obedience to the latter onely follow thou mee Then went this saying among the brethren that that Disciple should not 〈◊〉 Hence wee may leaâ—ne to take good heede how â—ereid and heare holy Scripture For by misconthing the words of our Sauiour many false rumours are spread among the brethren If the Disciples easily were deceiued how much more wee Let vs imbrace therefore those things which are cleare and such things as are spoken darkly let vs conferre with pâ—ainer places alway calling vpon God to giue vs the key of true knowledge that wee may dâ—scerne the thingâ— of his spirit The Disciples here made that an absolute affirmatiue which indeed is but a conditionall proposition If I will haue him to tarry c. not I will haue him to tarry For wee may not reade as the vulgar Latine corruptly sic cum volo manere but si cum volo manere Againe Iesus said not hee shall not die but if I will that hee tarry till I come what is that to thee In this correction of the Disciples errour obserue first S. Iohns ingenuitie who would not suffer a false report to be spread among the brethren though it were for his honour Secondly that it is not alway safe to follow the most in all things one Iohn here is opposite to the rest of his companie one Lot opposite to the rest of his Citie one Luther opposite to the rest of his country one Noah opposite to the whole world Thirdly wee may learne by this example to bee diligent and patient in reuoking all such things as haue been mistaken either in our words or writings Augustine hath his retractations Bellarmine his recognitions Baronius his Emendanda the Disciples here their Errata sic corrige This saying went among the brethren c. yet Iesus said not hee shall not die c. The Disciple whom Iesus loued The word by whom all things were made loues all that he made Yet men more then vnreasonable creatures and his Saints more then other men and his chosen Apostle more then other Saints and Iohn more then other of his Apostle He loued all his Disciple as the Father hath loued mee 〈◊〉 haue I loued you continue in my loue Iohn 15.9 But hâ— loue to Iohn as the schoole speakes was greater â—xtensiue though not intensiue shewing more signes of familiaritie to Iohn then to the rest of his company For whereas Iohn the Baptist held himselfe not worthy to beare
world their Dioces Euntes in mundum oniner sum praedicate c. Hee being the true Samaritane powred into their wounds oyle and wine first vinum tribulationis and then â—leum consolationis he chasteneth all such as he loueth and he scourgeth euery sonne that he receiueth In Christs commission or grant to his Apostles obserue two things especially 1. Their warrant goe and preach for how shall they preach except they be sent hee that runneth of his owne accord without a calling is a false Prophet Ier. 23.21 See Gospell 1. Sund. after Easter and 8. after Trinitie 2. Theâ—â— worke in respect of their Dioces where they must preach in the whole world to eâ—ery creature Doctrine what they must preach and that is said expresly to be the Gospell Concerning their Dioces it is not the meaning of our blessed Sauiour that his Apostles should preach vnto liuelesse stones or senselesse plants or witlesse beasts but he doth vnderstand by all creatures onely men as being an abridgement of all the creatures Stones haue a being but not a life plants haue both a being and a life but not sense beasts haue being life sense but they want vnderstanding Angels haue being life sense vnderstanding Now man as being a little world and as it were the compendious Index of Gods great booke in folio participates a being with stones life with plants sense with beasts vnderstanding with Angels and therefore fitly called euery creature as hauing the chiefe perfections of euery creature Or man may bee called all creatures as being that excellent câ—eature for whom all other creatures were made Psalm 8.6 Thou makeâ—t him to haue dominion ouer the workes of thine hands and thou hast put all things in subiection vnder his feet Or preach the Gospell vnto all creatures vnderstanding onely such as are capable to receiue the Gospell So Christ elsewhere said all things that I haue heard of my father haue I made knowne vnto you that is all things which are necessary for your saluation and are fit for you to know And Ioh. 12.17 If I were lifâ— vp from the earth I will draw all men vnto mee that is all which are to be drawne So Paul Loue suffereth all things beleeueth all thiâ—gs hopeth all things that is all which are to be suffered and beleeued and hoped Or preach the Gospell vnto all creatures that is all nations for so Saint Marke may be well expounded by S. Matthew who relating this commission saith Euntes ergo docete omnes gentes goe and teach all Nations Hereby repealing a former edict Matth. 10.5 Goe not into the way of the Gentiles and into the Cities of the Samaritans enter ye not That commission is determined now therfore goe into all the world and preach the Gospell vnto all creatures to men of all countries and conditions whatsoeuer This vnlimited extraordinarie commission is expired and hath his end for now the successors of the Apostles as Bishops and Pastors haue their peculiar prouinces and proper Paâ—ishes assigned for their cure yet so â—hat they may preach the Gospell of Christ in other places also where need requireth albeit the same be not particularly committed vnto them And therefore the Church of England enioyneth euery learned Pâ—stor sometime to preach in Chapels and Chuâ—câ—es râ—ioyning neare to his benefice Aâ— for their wâ—â—ke they must employ their time 〈◊〉 in secular actions of the world nor yet in idle speculaâ—ions of the S. hoole but apply themselues vnto preâ—â—hing goe ye into the world and preach And they 〈◊〉 not their owne wisedome but the Gospel it 〈◊〉 man speake let him deliuer oracles of God consenting to the wholesome words of our Lord Iesus Christ and to the doctrine which is according to godlines And for as much as the the Law the Psalmes and the Prophets are nothing else but as it were a preface to the booke of the generation of Iesus Christ I say for as much as Christ is the supplement of the Prophets and end of the Law they must especially preach vnto the world the glad tidings of saluation making this sentence the period of all their Sermons vnto vs a child is borne vnto vs a son is giuen or that of Christ himselfe So God loued the world that he gaue his onely begotten sonne that whosoeuer beleeueth in him should not perish but haue euerlasting life To the preaching of the Gospell administration of the Sacraments is adioyned and enioyned also Matth. 29.19 Go teach all Nations baptizing them in the name of the Father and the Sonne and the holy Ghost The which our Euangelist implieth here when hee saith hee that beleeueth and is baptized shall be saued but he that beleeueth not shall bee damned Concerning Baptismes necessity see Gospell on Trinity Sunday And these tokens shall follow them that beleeue These words are to bee digested with a little salt to bee construed with a great deale of caution otherwise the simple soule will obiect how shall I know that I beleeue seeing I worke no miracles If wee take them as many learned and ancient Diuines haue done mystically then euery true beleeuer in Christs name casteth out of his heart diuels that is euils for euery foule sinne is a foule fiend to man and then his soule being sound his mouth ex abund intia cordis out of the hearts abundance speakes with new tongues His communication heretofore was im â—ious toward God and vncharitable toward his neighbour his throte an open sepulchre his tongue d e ceiuing his lips flattering his mouth full of cursing and bitternesse But now hauing put on the new man he speakes in a new language words of truth and sobernes Acts 16.25 Words of meekenesse and courtesie Titus 3.2 Words agreeable to the wholsome words of our Lord Iesus Christ and to the doctrine which is according to godlines 1. Tim. 6.3 After this compunction in his heart and confession of his mouth if any venemous temptation be suggested he shall haue power to driâ—e away serpents and if he drinke any deadly thing it shall not hurts him although he taste of it a little yet he shall not in any case swallow it downe to his vtter destruction And lastly he shall impose his hands vpon the sicke and they shall recouer that is he shall out of his loue beare the infirmities of his weake brethren and hide a multitude of their sinnes his exhortation and doctrine the Lord worâ—ing with them as it is in the last words of our text shall heale the sicke yea raise the very dead in sinne to newnes of life If we take Christs promise these signes shall follow them that beleeue literally then it must of necessity bee construed with a few limitations and exceptions As first in respect of the time miracles are not necessarie for a Church already planted but only for a Church in planting So Paul
1 Cor. 14.22 Strange tongues are for a signe not to them that beleeue but to them that beleeue not a yong plant must often be watered at the first setting but after it is once thoroughly rooted in the ground it will easily sprout and spring without irrigation euen so the Church primitiue was a while watered by signes and tokens in those who did beleeue but being now perfitly grounded in Christ it may nor say thy wonders O Lord but thy word O Lord is a lanterne vnto my sect and a guide to my pathes The second limitation is in respect of the persons all beleeuers in the primitiue time were not workers of wonders but only some few whereof euery one had a seuerall gift as S. Paul teacheth expresly 1. Cor. 12. â—0 Are all doers of miracles haue all the gifts of healing do â—ll speake with tongues it is said indefinitly them that beleeue because these tokens were wrought at the first preaching of the Gospell vnto euery creature for the common good of such as beleeue but euery true beleeuer was not endued with a gift actually to worke these signes himselfe Iohn the Baptist albeit he was more then a Prophet yet he did no miracle Iohn 10.41 Hee had as one distinguisheth vpon this text potestatem faciendi miracula sed non actum a power to haue done many wonders if need had bin but hee did act none The meaning then of these comfortable words vttered by Christ vnto his Apostles are plaine though I goe now to my father and so leaue you yet in executing your ministry ye shall haue power to worke signes and tokens your preaching of my Gospell vnto the world shall euery where be confirmed with miracles I haue done many strange things among you yet I say vnto you verily verily he that beleeueth in me the workes that I doe he shall doe also yea greater then these shall he doe And he did performe so much as he did promise for we reade that his Apostles in his name did cast out deuils Acts 16.18 And spake with new tongues Acts 2.4 And driue away serpents as Paul Act. 28.5 shooke off a viper from his hand into the fire and felt no harme and heale the sicke as Peter Acts 9.34 There was a certaine man at Lydda named Aeneas which had kept his bed eight yeares and was sicke of the palsie to whom Peter said Aeneas Iesus Christ maketh thee whole arise and make vp thy bed and he arose immediatly Yea they did greater signes in Christs name then Christ himselfe greater in number for whereas Christ wrought all his workes either about the borders or else within the boundes of Iudea his Apostles preached vnto all the world and had the word confirmed euery where with miracles Other thinke that they did greater workes in nature maius est enim vt sanet vmbra quam fimbria saith Augustiâ—e it was a greater miracle that the very shadow of Saint Peter as hee walked in the streete should heale many sicke Acts 5.15 Then that the hem of Christs vesture should heale one woman who hauing an issue of blood Mat. 9.22 But here you must obserue that Christ said not hee that beleeueth in me shall doe greater workes then I can or then I will doe but only greater then these which I haue done Hereby signifying that they should not doe greater workes out of thir owne power but only thorough his helpe Hoc saith Euthymius est demonsiratio potentiae eius qui signa dedit non eius qui signa edit And Augustin tract 72. in Ioan. Maiora quam ipse fecit dicit eosesse facturos sed in eis vel per eos se faciente non ipsis tanquam ex seipsis He saith elsewhere without me can ye do nothing but in my name they shall cast out deuils and speake with new tonques c. The seruant is not greater then his Lord nor the disciple greater then his master nor man greater then his maker In the beginning he made the world without them and hee made them also without them and in vouchsafing to be man he made himselfe without them ipse sine ipsis fecit hunc mundum ipse sine ipsis fecit eos ipse sine ipsis fecit seipsum but alas what haue they without him excepting sinne Christ then in saying he that beleeueth in me shall doe greater workes then I doe meaneth vndoubtedly this if our heart be so troubled that ye can not now beleeue that I am in the father and the father in me yet when I am gone to the father and shall in his kingdome sit at his right hand ye shall euidently see that I am God and that I and my father are one for I will in my corporall absence from you doe greater workes in you and by you then euer I did hitherto before you So himselfe doth interpret himselfe in the words immediatly following whatsoeuer ye aske in my name that will I doe that the father may bee glorified in the sonne and againe if ye shall aske any thing in my name I will doe it The which is agreeable to the tenour of our text verse 17. In my name they shall cast out deuils c. and vers 20. The Lord wrought with them and confirmed the word with miracles following He was receiued into heauen Saint Augustine Gregorie the great and other Diuines obserue that the foure beasts mentioned Ezechiel 1. Apocalyps 4. mystically represent the 4. chiese actions of Christ in his working of our redemption The 1. beast had a face like a man the 2. like a bullocks the 3. like a lyon the 4. like a flying Eagle So Christ in his incarnatioÌ„ was found as a man in his passion as a sacrificed Bullocke in his resurrection like a lyon in his ascension as a flying Eagle mounting aboue the cloudes and sitting at the right hand of God in the highest heauens And therefore S. Marke relating here the glorious ascension of Christ addes to the name Iesus the title Dominus so when the Lord had spoken vnto them hee was receiued into heauen hereby shewing that he was Lord of all things able to command the cloudes in heauen as well as the cloddes on earth He manifested himselfe to be Lord of the seas in walking on the water without a ship and in calming the stormy waues when he was in a ship He manifested himselfe to be Lord of the land in commanding the graue to giue forth her prisoner Lazarus which had bin dead foure dayes He manifested himselfe to be commander of hell in casting out Deuils and when he did ouercome Sathan in his temptations and take from him all his armour wherein he trusted and diuided his spoiles openly triumphing ouer him and his on the crosse Coloss. 2.15 And now to shew that he was Lord of heauen and equall