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
shewes to bee most excellent in regard of Himselfe Vnto mee the least of all Saints is this grace giuen Other God Vnsearchable riches of Christ â—idde in God c. Angels Vnto rulers and powers in heauenly things c. Men to make all mensee what the fellow shippe of the mystery is and that by Christ wee might haue boldnesse c. The summe of all which is seeing I haue receiued so much good and endured so much euill for your sake seeing the great mystery concerning the common saluation as S. Iude speakes in his Epistle was not in times past opened vnto the ionnes of men on earth or to the blessed Angels in heauen as it is now declared by the spirit seeing I say yee may see what is the fellowshippe of the mysterie which euen from the beginning hath 〈◊〉 hid in God I desire you not to faint in your course but to continue stedfast in the profession of this holy faith vnto your liues end For this cause Some Diuines haue troubled themselues and other in examining the context heere but it is among words as among men affinnity which is neerest ought to be dearest and therefore seeing the first words of this chapter agree very well with the last of the former I take the coherence to b◠〈◊〉 â—â—uer preached that you Gentile in 〈…〉 〈…〉 are noâ— citizens with the Saints 〈◊〉 together in Christ the châ—â—â— corner stone to be the 〈…〉 And for th◠〈◊〉 namely for that I have together that you Gentiles are 〈…〉 I 〈◊〉 hated of my countrimen accused in their Synagogue 〈◊〉 â—â— their councels iniured by their offâ—cer◠〈…〉 appeale to Casar I was sent to 〈◊〉 where I am apâ—â—â—â—er as you may reade at large in the fast eight chapâ—â— of the Acts of the Apostles A priâ—â—ner of Iesus Câ—râ—â— He was the prisoner of Caâ—ar but Caesâ— had his authoritie from aboue for there is no power but of God Whoâ—oeuer then is in prison is â—â—â—tâ—s Ieâ—u Christs though otherwise libâ—â—â—â—â—eâ—u Christs suffering by Gods power and permittance â—ho can whâ—n he wâ—ll and will as shall make moâ—t for â—â— glorie proclame libâ—rtie to the captues and oâ—â—niâ—g â—â— the prison vnto them that are â—â—â—â—d Or he was â—â—e priâ—oâ—eâ— Châ—â—â—â— as enduring his â—ond for Christs faith and seruice Vâ—â—â—â—s noâ—â— Chrs to â—eâ—pro Christo. Namely for preaching among the Gentiles the eâ—searchable â—â—hes of Chrâ—st as it is in the S. verse So that whereas two thing especially commend a Maâ—tyr saith in Christ and loâ—e to the Church boâ—h are meâ— in the Apostle Hee suffeâ—ed for the true faith a pâ—iâ—onâ—r of Ieâ—â—s Christ and out of vnfained loue to Godâ— people Fâ—r â—â—u Gentiles as it iâ— in the hitteenâ—h verse â—or your sakeâ— euen for your good and example thaâ— yee likewise may conâ—â—nue conâ—tant in the sincere pâ—â—feâ—â—ion of Christianitie Fâ—â—â—â—â—◠〈…〉 is your glorie that ye hâ—â—e such â—n inâ—truâ—tor as is Christâ—n â—n boâ—d noâ— for any faction of yourâ— or fault of his oâ—ne but â—â—r confeâ—ence toâ—â—â—d God euen for the â—â—â—irâ—â—â—n â—f the grâ—â—e whâ—â—h â—s â—â—â—en â—ee to you-ward See Epistle Sâ—nday 16. after Trinitie Hitherto concerning the griefe which our Apostle suffered in Christs cause for the Gentiles I come now to treate of the grace which he receiued In respect of his knowledge being Certaine By reuelation shewed he the mysterie to me Full euen so perfectly reuealed that in a few words you may read and vnderstand â—y knowledge in the mysterie of Christ. Excellent which in other ages was not made knowne vnto the sonnes of men as it is now declared c. Practise whereof I am made a Minister according to the gift of the grace of God which is giuen vnto me c. If you haue heard of the ministration of the grace The calling of ' aul to be the Doctor of the Gentiles as it was knowne vnto himselfe by reuelation so to them by report If yee haue heard c. As if he should haue said if ye doubt not of my calling ye may be well assured of my doctrine But ye cannot doubt of my calling as hauing often heard how Christ in a vision appeared to me saying Saul Saul why persecutest thou me And when I had answered Lord what wilâ— thou haue mee to doe Iesus told Ananiâ—â—s in another vision Hee is a chosen vessell vnto mee to beare my name before the Gentiles and Kings and the children of Israel And so God separated mee from my mothers wombe and called me by his grace to reueale his sonne among the Gentiles as the Gospell ouer the circumcision was committed to Peter so the Gospell ouer the vncircumcision was committed vnto me being an Apostle not of men or by man Galat. 1.1 Or after man Gal. 1.11 but the ministration of Gods grace was giuen vnto me by the reuelation of Iesus Christ. The word mimstration or dispensation may bee construed either passiuely being a grace giuen and dispensed to Paul or actiuely for that Paul was dispenser of it vnto other 1. Cor 4.1 Let a man so thinke of vs as of the ministers of Christ and disposers if the secrets of God His office then is called a dispensation For that it consisteth in the dispensing of Christs vnsearchable riches And the Gospell is called here Gods grace for that it is faithfully deliuered and fruitfully receiued nor by mans merit but onely through Gods free grace Preaching in the teacher and beleeuing in the hearer are both the faire gifts of God Or the Gospell is called Gods grace because the summe thereof is nothing else but the preaching of Gods exceeding rich mercies in Christ intimating that our iustification is not by the workes of the Law but freely by grace through faith As I wrote afore in few words I finde that some construe this of that which is written in other Epistles vnto other men as to Philemon and other Churches as to that of Colossus and Philippi Marlorat is of opinion that our Apostle wrote another Epistle though it bee not extant vnto the Church of Ephesus Other referre this clause to that which is deliuered in this present Epistle to wit vnto that which is sayd in the two former chapters Or to that in chap. 1. vers 9. or chap. 2. vers 14. He is our peace which hath made of both one and hath broken the step of the partition wall In this little briefe is contained all that great mysterie which in times past was not opened vnto the sonnes of men as it is now declared by the spirit that the Gentiles should bee fellow heires and of the same body and partakers of the same promise in Christ by the Gospell Which mysterie in times past was not opened vnto the sonnes of men This verse cannot easily bee digested as one sayd without a graine of
vsuall with God to take the wilie in their owne craftinesse and therefore seeing Herod mocked the Wisemen it pleased the Lord to direct the Wisemen in such a course that they likewise mocked Herod The craftie Fox deluded the Wisemen in telling them he would if after their diligent search hee should vnderstand where he was adore the babe for his intent was sauire non seruire to woorie not to worship that innocent Lambe And the Wisemen deluded Herod in returning to their Country not by Hierusalem as they went but another way Then Herod seeing hee was mocked of the Wisemen was exceedingly wroth and sent foorth men of warre c. for when once tyrants cannot preuaile with craft they come to crueltie when Politicians Rhetoricke failes Carters Logicke must doe the feat Great bodies are discerned easily with a little light but small things are not found in the darke without a great light God the Father in the Creation of the world is so glorious and so great that the little light of nature sheweth his handie worke Psalm 19.1 but God the Sonne in our Redemption is so little that we need a great starre to direct vs vnto the babe Iesus lying in a manger a large measure of faith and grace to finde the great God made a little childe No maruell then if Herod could not finde seeing he did seeke not in faith as hoping to be saued by Christ but in furie meaning to destroy Christ. And the reason heereof is rendrâ—d in this present Chapter at the 3. verse When Herod heard of Christs birth at Bethlehem hee was troubled and all Herusalem with him as fearing that this babe being lineally descended from the seed of King Dauid should in time challenging the Scepter of Iudea thrust him out of his kingdome Successor instat pellimur Satelles i fâ—rrum rape Perfunde Câ—nas sâ—nguine Mas omâ—is infans occâ—deâ— Scrutare nutricum â—inus Interâ— materna â—berâ— Ensem cruenter pusiâ— O foolish Herod wilt thou not suffer the King of heauen and earth and the whole world to reigne in â—uâ—ie wilt thou be so barbarous as fearing thy successour to kill thy Sauiour Well maiest thou seeke but thou thalt not see the destruction of his Kingdome for his Scepter is a right Scepter and his Trone is for euer and euer Well maiest thou destroy the bodies of poore children but their liues are hâ—d with the babe Iesus in God and â—o thy mischiefe shall turne to mercie Quoâ— Rex impius eximit maâ—do Christus inserit Carlo for they died for him who was to die for them and so death had no conquest ouer them Moriuntur propter Christum qui 〈…〉 facit vt ipsâ— miâ—â— morte teneri possent Herod represents the deuill who stands before the woman in the wildernesse great with childe readie to deuoure her babe Hee knew that the seed which should breake his head was to be borne of the Iewes and therefore caused Pharao to murther all the Hebrew males Exod. 1. and stirred â—p Haman to destroy the whole Nation of the Iewes Ester 3. and Athalia to kill all the sonnes of Dauid 2. Kings 1â— and here so soone as the noise was of Christs birth hee did cut the throats of all the children in Bethlehem and in all the coâ—sts thereof from two yeeres old and vnder Mystically Satan as soone as he seeth in anâ—â— any good motion he stands as Herod here ready to kill it although it be neuer so little a babe In Râ—man as there a voice heard That is in excelso for the voice of bloud is loud and câ—ieth euen from earth vnto heauen euery murther is sacriledge for that our bodie are the temples of the holy Ghost 1 Cor. 6.19 Herod then at once committed many foâ—le sacriledges in slaying so many both in towne and countrey who were so great innocents in being so little children that as Prudentius excellently Locum minutis aâ—rubus Vix interemptor invenit Que plagade seendat patens Iugloque maior pâ—gio eâ—t This barbarous outrage caused lamentation weeping and mourning that is lamentation of the mothers weerâ—â—â— of the children and such a mourning on all sides as that the cry penetrating the clouds and knocking at heauen gate did enter into the cares of the Lord of hostes Horrendis grauiter Coelum pulsasse querelis The Epistle Rom. 4.8 Blessed is the man to whom the Lord will not impute sinne c. OVr Apostle conâ—â—mes in this Chapter that do 〈◊〉 which hee deliuered in the former namely 〈…〉 of the Law but freely 〈…〉 and this he prooues in our text by 〈…〉 â—â—pecially 1. From 〈◊〉 monie 〈◊〉 is the man c. 2. From 〈◊〉 example Wee say that faith was imputed vnto Abraham for righteousnesse c. Now Paul mentioneth Abraham and Dauid in this controuersie because their workes were most glorious among the Iewes in somuch as they called Abraham father and Dauid is stiled a man according to Gods owne heart The paterne then of Abraham accounted righteous before God by faith and the precept of Dauid affirming that our blessednesse consists in the remission of our sinnes and not in the perfection of our vertues are both exceeding fit and well accommodated vnto the present purpose Blessed is the man By blessed in the Psalme Paul vnderstands heere iustified for iustification is blessednes begun glorification blessednesse perfited In this life blessednesse is but begun and therefore Dauid faith in the cited Psalme For this shall euery one that is godly make his prayer vnto thee in a time when thou mayest bee found And Christinioyneth vs daily to pray for giue vs our trespasses in the world to come blessednesse is consummated for when we shall haue no more sinne then we shall haue no more sorrow Whose vnrighteousnesse is forgiuen Some distinguish thus iniquities are forgiuen in Baptisme couered in repentance not imputed in martyrdome Other thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are transgressions against the word written according to that 1 Iohn 3.4 and so the Iewes hauing Gods Law did offend 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are trespasses against the rule of nature not ingrauen in stone nor written with inke but imprinted in the conscience and so the Gentiles hauing not the law were sinners Other thus originall iniquities are forgiuen in Baptisme quoad Culpam and actuall transgressions are couered in loue quoad pâ—nam or iniquitâ—tâ—t are faults of infidelitie called in holy Scripture sinne Catexâ—chen Iohn 16.8 He will reproâ—â— the world of sinne that â— as Christ expounds himselfe of vnbeliefe peccata are faults in manners as other our sins are forgiuen in respect of the wrong done to God and couered in respect of the shame due to vs vt sic velentur nâ— in indicio reuclentur For in sinne three things are to be
as Musculus vpon the words of Saint Matthew non siue nobis non contra nos sed nobiscum pro nobis Other obserue that it is the custome of the Prophets in confirming the particular promises of God euermorâ— to lay this foundation that he will send his sonne the redeemer By this generall prop the Lord euery where ratifies that which he specially promiseth vnto his children according to that of Paul an Christ all the promises of God are yea and amen that is categoricall and true complete and implete and assuredly whosoeuer expects help and succour from God must also be perswaded of his fatherly loue but how should hee be fauourable without Christ in whom he hath adopted vs his sonnes and heires before the foundation of the world so louing vs that hee hath giuen his only begotten sonne to dewell among vs and to be God with vs and when his houre was come to dye for our sinnes and to rise againe for our iustification so that vpon these premises we need not at any time doubt of Gods holy promises but infalliblely conclude with the blessed Apostle Rom. 8.32 If God spared not his owne sonne but gaue him for vs all to death how shall he not with him giue vs all things also Other hold this signe most agreeable to the present occasion of Iudahs promised deliuerance because the Patriarke Iacob had prophesied that the scepter should not depart from Iuda nor a law giuer from betweene his feet vntill Shilo come as if Esay should thus argue with Ahaz the Messias of the world is to bee borne of the tribe of Iudah and of the linage of Dauid it is impossible therefore that either Rezin or Pekah or any other prince whatsoeuer should rent thy Kingdome from the successours of Dauid vntill a virgine conceiue and beare a sonne who shall bee called Emmanuel It is reported Mat. 2. that the wise men enquired after the birth of Christ in the dayes of Herod the King wherein they shewed themselues to bee wisemen in deed obseruing their right quando because now the scepter had departed from Iudah and was in the hands of Herod an alien and a tyrant crept in by the Romane Emperour this then is a fit and a full signe to confirme Gods promise touching Iudahs deliuerance from the furious wrath of Rezin and of Remaliahs sonne For there be two kindes of signes vnum prognosticum alterum remoratiuum as Petrus Galatinus in his examination of this text aptly distinguisheth one which is a prognostication of an euent to come so Gedeons fleece was a signe to him of a future victory another which is a memoriall of a thing past so the Lord said vnto Moses Exod. 3.12 This shall be a token vnto thee that I haue sent thee after thou hast brought the people out of Egypt yee shall serue God vpon this mountaine now the signe mentioned here was a rememoratiue not a prognosticke Ahaz saw not this token but his posterity might say with Dauid as wee haue heard so haue wee seene in the city of the Lord of Hosts in the city of our God God vpholdeth it for euer And heere the fathers obserue that Christs admirable natiuity was a signe both in the depth beneath and in the height aboue For in being a man eating butter and honis nourished after the same manner that other children are he was a signe on earth and in being Emmanuel conceiued of a Virgin without the seed of man hee was a signe from heauen Thus as you see this token is accommodum aptly fitted to the present occasion of the Prophet I proceed now to shew that it is also commodum as profitable for vs as it is pertinent for Hierusalem A Virgin shall conceiue That is the Virgin or that Virgin for the Hebrew particle â— added in the text originall and the Greeke article prefixed by the Septuagint interpretors are both emphaticall and import so much as this excellent Virgine So the fathers vseth to speake Quis vnquam aut quo seculo ausus est proferre nomen S. Maria interrogatus non siatim intulit virginis vocem In what age did any man name the blessed Mary without adding her surname Virgin Nay the blessed Apostles in their Creed haue taught vs so to beleeue borne of the Virgine Marie For she was a perpetuall Virgine ante partum in partâ— post partum All which is concluded at the least included in our present text A Virgin before she conceiued and when she conceiued her sonne our Sauiour as we defend against vnbeleeuing Iewes and Gentiles and against misbeleeuing hererickes also namely the Cerinthians Ebionites Carpocratians holding that Christ was the naturall sonne of Ioseph verus mer us home contrary to the words of our Prophet here behold a Virgin shall conceiue The Lord hath made a faithful oath vnto David and he shal not shrinke from it Of the fruit of thy belly shall I set vpon thy seat Where the Doctors note that he saith according to the Hebrew de fruitu ventris and not de fructu femoris aut renum because the promised seed is the seed of the woman Gen. 3.15 made of a woman Gal. 4.4 hauing the materials of his body from Mary but his formale principium of the holy Ghost agent in his admirable conception as it is in the Gospell allotted for this day the holy Ghost shall come vpon thee and the power of the most high shall ouershadow thee See Gospell on the Sunday after Christmas 2. We say that Mary was a Virgin in her childbirth against Iouinian and Durandus according to the tenor of our text A Virgin shall conceiue and beare a sonne The which is not to be construed in sensu diuiso sed in sensu composito to wit a Virgin shall conceiue and continuing a Virgin shall bring forth her child granida sed non granata So runnes our Creed borne of the Virgin For otherwise what wonder had it beene that one who sometime was a Virgin should afterward knowing a man haue a sonne Consule S. Irenae lib. 3. cap. 18.21.24 Epiphan haeres 30. Circa sinem Grego Nyssen orat de sanct Christi natiuitat Basil. Hierom in loc Partus integritas discordes tempore longo virginis in gremio foedera pacis habent 3. Mary was a Virgin after the birth of Christ as the Church hath euer taught against Heluidians and Antidicomarianites And some probable reason hereof also may be gathered out of this Scripture thou shall call his name c. that is as our Communion booke thou his mother Or as our new translation hath it A Virgin shall conceiue and beare a son and shall call his name c. For as Caluin notes the verbe is of the feminine gender among the Hebrewes which occasioned happily the translators of Geneua to reade
Prophets v. 43. to him giue al the Prophets witnes mouthâ— This phrase doth intimate a weighty seriousnesse in the speech and a free liberty in the speaker In the speech a weight and grauity so Christ in whom are hid all the treasures of wisedome and knowledge when he made that excellent sermon vpon the mount is said to haue opened his mouth And Dauid in the person of Christ I will open my mouth in parables I will declare hard sentences of old In the speaker a liberty to deliuer his mind freely so the Lord promised Ezechiel I will giue thee an open mouth in the middest of them And Paul saith O Corinthians our mouth is open vnto you So that to speake ore rotundo with an open mouth is nothing else but after silence to speake out of mature deliberation and freedome of spirit ponderously fully cheerefully So S. Peter hauing scene a vision and heard a voice from heauen instructing and assuring him in the truth of the doctrine he was now to preach opened his mouth and said of a truth I perceiue That euery successour of Peter may doe the like he must often pray with Dauid O Lord open thou my lips and entreate his people likewise to pray for him as â— Paul did his Ephesians that â—tterance may bee giuen vnto him and that he may open his mouth boldly to publish the secret of the Gospell Of a truth I perceiue Peter assuredly knew before that there is no respect of persons with God but by this experiment he did vnderstand it better Id nunc sciri dicitur quod scitur magis As Almighty God knew that Abraham was a good man before hee would haue sacrificed his sonne yet vpon that occasion he did expresse it more saying now I know that thou fearest God seeing thou hast not withheld thy sonne thine onely sonne from me Truth is more cleerely perceiued in a particular experience then in a generall notion in which respect the new testament is called truth in comparison of the old Iohn 1.17 The Law was giuen by Moses but grace and truth came by Iesus Christ. The law prefiguring Christ was a truth conceiued but the Gospell exhibiting Christ a truth perceiued The law was truth in the theorie but the Gospell a truth in experience veritas facta saith the beloued Disciple because Christ only shadowed in the law was actually shewed in the Gospell And so Peters of a truth I perceiue that there is no respect of persons with God is like to that of Paul In Christ Iesu there is neither Iew nor Grecian there is neither bond nor free there is neither male nor female neither circumcision auaileth any thing neither vncircumcision but faith which worketh by loue Or wee may take the clause of a truth I perceiue for an earnest asseueration answerable to that of Christ I tell you the truth and to that of Paul I speake the truth in Christ and lie not As if S. Peter should haue said I deliuer nothing vnto you but that which I certainly know to bee true by manifold reasons and infallible signes as hauing read it in the Prophets vers 43. and seene it in a vision vers 11.12 and heard by voice from heauen vers 13.15 By this example Preachers of the word are taught first exactly to know the truth and then earnestly to deliuer it vnto Gods people The sermons of the Prophet Nahum are tearmed the booke of the vision of Nahum because saith Hierome hee well vnderstood and saw whatsoeuer he said A Pastour in like sort must see with Nahum and say with Peter of a truth I perceiue For it is a shame that any should bee doctors of the law but a greater offence that any should bee Preachers of the Gospell and vnderstand not what they speake neither whereof they affirme 1. Tim. 1.7 Imitate this patterne of Peter and eschew vaine talkers teaching otherwise for filthie lucres sake It may be said better of a Minister then of a Monke Versus ecclesiastes non videt nisi aliena bona sua mala illa amuletur haec vâ—emendet There is no respect of persons with God That we may well vnderstand and learn this lesson once the spirit repeats it often As Deut. 10.17 2. Chro. 19.7 Iob 34.19 Rom. 2.11 Ephes. 6.9 Coloss. 3.25 1. Pet. 1.17 By person is meant not the substance but the quality to wit whatsoeuer is about or without a man as his birth education honour wealth and the like God respects not any because they be Iewes or gentiles high or low rich or poore but in euery nation he whosoeuer hee be that feareth him and worketh righteousnesse is accepted with him He that is the searcher of the heart iudgeth not after outward appearance Whereas Pelagius obiected that God is a respecter of persons in giuing grace to some and in denying it vnto other answere is made that this comes to passe non ex dignitate humana sed ex dignatione diuina it is a donation of bounty not a dotation according to the rules of iustice Now God saith in the Gospell is it not lawfull for me to doe as I 〈◊〉 with mine owne mans merite workes not this mercy by grace ye are saued thorough saith and that not â—f your selueâ— it is the gift of God And so God in giuing sauours and forgiuing faults vnto this man and not vnto that is not an accepter of persons for herein he regardeth not the rich more then the poore nor the Iew more then the Gentile nor a man of peace more then a man of warre as here you see Cornelius a captaine Cornelius a man of Caesarea Cornelius an alien from the common-wealth of Israel is accepted with him as well as Peter borne among Gods own people and brought vpâ—â— Christs owne schoole See S. Augustine contra duas epitolas pelagianorum lib. 2. cap. 7. Thom. vbi sup in margin part 1. qu est 23â— art 5. ad 3. Pet. Martyr Pareus 〈◊〉 Rom. 2.11 Zanchius in Ephes. 6.9 Caluin Loria in loc Princes and Magistrates are stiled Gods as being the deputie liueftenants of God on earth and as it were the fingers of that hand which rules all the world and therefore they must be followers of God as deare children mercifull as our father in heauen is mercifull holy for that he is holy no respecter of persons as there is no respect of persons with him as they stand in Gods place so they should walke in Gods path ye shall heare the sin all as well as the great Deut. 1.17 wrest not the law nor respect any person neither take reward Deut. 16 9. Thou shalt not fauour the person of the poore nor honour the person of the mightie but thou shalt iudge thy neighbour vprightly Leuit. 19.15 for it is not good to haue respect of any person in iudgement
doth not only subsist in his diuine nature but also by his diuine nature whereas hee doth not subsist at all by the manhood but in the manhood onely for the word was in the beginning when the manhood was not God of the subâ—tance of his Father begotten before the worlds man of the substance of his mother borne in the world as Athanasius in his Creed And therefore Christ alway was is and euer will be with vs in his spirit though absent in his body for a cloud on this day tooke him vpon high out of our sight whom the heauens must containe till the time that all things bee restored which God hath spoken by the mouth of all his holy Prophets since the world began I conclude this argument in S. Augustines glosse Videte ascendentem credite in absentem sperate venientem sed tamen per misericordiam occultam etiam sentite praesentem The Gospell MARK 16.14 Iesus appeared vnto the eleuen as they sat at meate c. ALbeit religion be not tied vnto time yet can it not be planted or exercised without a due diuiding and allotting out of time for it Euery Church therefore chuseth vnto it selfe a certaine time for publike prayers and for the preaching of the Gospell and for the celebration of the Sacraments And for as much as it is kindly to consider euery great blessing of God in the day wherein it was wrought it is well ordered by the true Churches as well ancient as moderne to solemnize the memoriall of Christs natiuity circumcision passion resurrection assension and sending of the holy Ghost on certaine set holy daies euery yeere ne volumine temporum ingrata subrepat obliuio saith Augustine lest happily the maruelous workes of our gratious Lord should be forgotten in a while which ought to be had in a perpetuall remembrance Now Châ—ists assension is the consummation of all that which he did and taught whilest hee dwelt among vs aptly tearmed by Bernard Fâ—lix clausula totius lienerarâ— sily Dei the very Sabbath of all his labour in the working of our redemption He laboured six daies and then he rested on the seuenth His natiuity was the first his circumcision was the second his presentation in the Temple the third his baptisme the fourth his passion the fifth his resurrection the sixth and then followed his ascension in which hee was receiued into heauen and now sitteth at the right hand of God as hauing finished the whole worke for which hee came into the world Dauid saith of the naturall Sunne it reioyceth as a Grant to runne his course it goeth forth from the vtter most parts of the heauen and runneth about vnto the end of it againe and there is nothing hid from the heate thereof The which as Augustine and other haue noted may be well applied vnto the supernaturall Sunne Iesus Christ the sonne of righteousnesse As a Gâ—ant he did runne his course there you haue his incarnation and peregrination in the flesh his circuit was from the vttermost part of heauen vnto the end of it againe There you haue his resurrection and ascension nothing is hid from his beate there you haue his sending of the holy Ghost in the forme of fiery tongues Act. 2.3 As a Giant he ran his race for he first descended into the lowest parts of the earth and then ascended from aboue all heauens that he might fulfill all things Ephes. 4.9.10 Wherefore seeing Christs ascension is the complement of all his doings and of all his doctrines our Church is worthie to be honoured in making this festiuall one of the chiefe holidaies in the whole yeere In the Gospell allotted for this holy Thursday two points are most obseruable namely Christs goodnesse toward his Apostles in his Apparition Iesus appeared vnto the eleuen Correction and cast in their teeth c. Commission Goe ye into all the world c. Consolation These tokens shall follow c. Ascension So when the Lord had spoken vnto them hee was receiued into heauen c. The Apostles obedience toward Christ and they went forth and preached euery where c. Iesus appeared vnto the eleuen Hee had often appeared vnto his followers after his resurrection and now he manifested himselfe to the eleuen Apostles as they sat at meate Wherein hee did appeare like himselfe full of meekenesse and mercy giuing vs assurance that he will be present with vs orationi incumbentibus at our meetings in the Temple Quando nec recumbentibus quidem dedignatur adesse seeing he vouchsafed his companie to his Apostles in their meates at the table It is reported Luk. 24.43 that he did eate with them also now this comestion as the Schoolemen out of the Fathers haue disputed was not egestatis but potestatis He did eate to feed our soules and not to fill his owne bodie being after his resurrection immortall and impassible That which he did eate was not as Durandus imagined turned into the substance of his body for as Gregorie the great disputes out of S. Paul Rom. 6.9 Christ being raised from the dead dreth no more death hath no dominion ouer him his glorified body needed no sustenance to preserue life Neither was this eating as other thinke a seeming onely to take bread and fish and honie but it was a true comestion albeit assuredly there followed no digestion or ordinarie eiection And so by consequence he did not eate to nourish his owne flesh but onely to cherish our faith in that great article concerning the truth of his resurrection Or hee did in this appearing eate with his Apostles at the table familiarly that he might hereby the better imprint in their hearts a memoriall of his sweet loue toward them Or he did appeare to his Apostles at meate to signifie that he giueth our food in due season and that he filleth all things with his plenteousnesse Psal. 145.15 And cast in their teeth their vnbeleefe The Patriarks and Prophets and Apostles instruct vs not only by their vertues but also by their infirmities As there the Disciples vnbeleefe turned in fine to the confirmation of our Creed Dubitatum est ab illis ne dubitaretur à nobis vndoubtedly some did doubt the diuine prouidence sweetly so disposing that all other might bee put out of doubt And therefore Thomas in beleeuing Christs resurrection so flackly did vs hereby more good then Mary Magdalene in beleeuing so quickly because Christs correction of his fault occasioned further direction for our faith Infidelit as bona quae seculorum fidei militauit See Gospell on Saint Thomas day The world doth exalt first and then humble Prou. 14.13 The end of the worlds mirth is heauinesse But God on the contrary first humbleth and then exalteth As Christ here first humbled his Apostles in rebuking their vnbeleefe and hardnesse of heart and then he doth exalt them in making the whole
An EXPOSITION OF THE FESTIVALL EPISTLES AND Gospels vsed in our English Liturgie Together with a reason why the Church did chuse the same By IOHN BOYS Doctor of Diuinitie The first part from the Feast of S. ANDREVV the Apostle to the Purification of blessed MARY the Virgin Psalme 151.1 Laudate Dominum in Sanctis eius LONDON Printed by EDVVARD GRIFFIN for William Aspley 1615. TO THE MOST REVEREND FATHER IN GOD GEORGE BY the diuine prouidence Lord Archbishop of CANTERBVRIE Primate of all England and Metropolitane c. My very good Lord. I Finde three sundrie readings of the first words in the last Psalme Praise God in vis Saints praise God in his sanctitie praise God in his Sanctuarie God is to be praised in his Saints as hauing out of the riches of his mercie bestowed on them eminent gifts of grace the which as their bequeathed legacies and onely true reliques are to be remembred often in Gods Church vnto Gods people that as B. Latimer speakes wee may worship the Saints in following their good examples And so these three lines meeting in one center intimate that the most holy being donor of euery good and perfect gift ought to be magnified in his Sanctuarie for his sanctitie conferred vpon his Saints whereby they shined as lights in this heauen on earth and now shine like starres in heauen of heauen For this end I haue begun and I hope to finish an exposition of the Festiuall Epistles and Gospels vsed in our English Liturgie The which howsoeuer herein I may seeme bold yet am I bound to dedicate vnto your Grace for many respectiue considerations especially for this one because your honourable disposition in the middest of a crooked nation is euermore to be both a patron and a paterne of vnfained sanctitie Thus humbly beseeching the Lord to blesse and your Grace to sauour these my labours I rest Your Graces seruant in all dutie IOHN BOYS S. ANDREVVES DAY The Epistle ROM 10.9 If thou knowledge with thy mouth that Iesus is the Lord and beleeue in thy heart that God raised him vp from death thou shalt be safe c. THE Gospell and Epistle chosen for this Fesâ—iuall intimate the true reason of our Church in celebrating the memories of the blessed Apostles and Euangelists vnto Gods honour namely because they were fishers of men ambassadours of peace preachers of good tidings euen the disposers of the riches of God in Christ indiffâ—rently to men of all sexes and sorts in that their sound went out into all lands and their words into the ends of the world and so by consequent principall instruments of God in the worke of our saluation and eternall happinesse Which our Apostle sheweth heere by this Sorites or gradation Whosoeuer â—allâ—th on the name of the Lord shall be saued Inuocation is by faith Faith is by hearing of the word Hearing is by the Preachers And Preachers are sent of God c. Ergâ— such as haue learned Christ in their minde beleeuing vndoubtedly with their mouth acknowledging him vndauntedly for their Iesus ought to praise God in his Apostles as being after Christ immediately the first and vnder Christ absolutely the chiefe Trumpetors of the Gospell which is the power of God vnto saluation In the whole text two points are remarkable Cansa causatâ— the means of our iustification and herein a Proposition If thou knowledge c. verse 9. Proofe 1. From a sufficient enumeration of the principall heads of Christianitie Faith for to belâ—eue with the heart instifieth Good works to knowledge with the mouth c. vers 10. 2. From the testimonie of the Prophets Esay Whosoeuer beleeueth on him c. vers 11. Ioel Whosoeuer doth call c. vers 13. Causa causae the meane for these meanes and that is the preaching of the Gospell in this respect aptly termed the word of faith vers 8. If thou knowledge S. Paul hauing in the Chapter afore sufficiently discoursed of the reâ—ection of the Iewes A priore from Gods absolute decree shewing mercie on whom he will and whom he will hardening he commeth in this present to demonstrate the same point â— postâ—riore from their obstinate incredulitie stablishing their owne righteousnesse and not submitting themselues vnto the righteousnesse of God in Christ apprehended and applied by faith only declaring it selfe in a twofold act one which is outward to confesse with the mouth another which is inward to beleeue with the heart Some confesse but beleeue not as hypocrites other beleeue but confesse not as timorous and Peter-like professors in the daies of persecution other doe neither confesse nor beleeue on Christ as Atheists other both confesse and beleeue and they be true Christians A bare confessing with the mouth is not enough except thou beleeue with thine heart Esay 29.13 This people come neere to mee with their mouth and honor me with their lips but haue remoued their heart farre from me c. Neither is it sufficient vnto saluation only to beleeue with the heart vnlesse thou confesse with the mouth according to that vnauoidable sentence Math. 10.33 Whosoeuer shall denie me before men him also will I denie before my father which is in heauen Now though in nature beleeuing with the heart preceed confessing with the tongue yet Paul mentioneth acknowledging in the first place for that wee doe not know the faith of such as beleeue but by their confession according to that of S. Iames I will shew thee my faith by my workes Heere then obserue that to confesse the Lord Iesus is necessary both in respect of other and our selues In respect of other as being herewith armed in the times of persecution and instructed in the daies of peace Christ is the fountaine of the waters of life faith in the heart is as the pipes and cesterne that receiue in and hold the water and confession with the mouth as the cocke of the Conduit that lets out the water vnto euery commer And therefore let your light so shine before men as that they may see your good workes and glorifie your father which is in heauen Againe to confesse that is to praise Christ in thy words and to doe whatsoeuer appertaineth vnto his worship is needfull in regard of our selues in that a true faith is neuer idle but alway working by loue Galath 5.6 For although it iustifieth alone yet is it no more alone then the heat of the Sâ—nne which alone warmes the earth is seuered from light â—or then Christ is diâ—â—oined from his spirit Calâ—â—â— apud 〈◊〉 de Iustist at lib. 1 cap. 15. § Caluinus or men a hand when it alone doth apprehend any thing is separated from the bodie Luther apuâ—â— Sanderâ—m de Iustis◠〈…〉 4 cap. 4. This doctrine makes against the 〈◊〉 in o'd time defending this 〈◊〉 Iura peruira secretum
of the filthie Familists had troupes of women euer accompanying him Apelles had Philomene for his mate Montanus had Prisea and Maximilla women of great birth and opulent estate Donatus had Lucilla for his mistresse Arius the Princes owne daughter for his Patronesse as S. Hierome notes in his Epistle to Cresiphon against the Pelagians Postelliu the lesuite had an old beldame called mother Iane and the rest of that ranke as the Quodlibeticall discourse auoweth haue deluded many young gentlewomen and deuoured many widowes houses And this kinde of fishing they learned from Satan himselfe who did first attempt the woman and then tempt the man vsing the wife as a trap to catch her husband And the reason why the deuil and his agents are fishers of women rather then of men is because they be lesse able to resist and more willing to repoâ—â— a new fangled opinion in one word for that their â—its are shorter and their tongues longer Fishers of men not of children as Seruetus absurdâ—y cauillesh Ergo saiâ—â—h he Pâ—eâ—â—hers may not baptise little infants Answer is made by Caluin and other that men heeâ—e signifieâ—h all mankinde of whâ—tsoeuer age or sex Christs commandement is expresse reach all nations baptising them c. and Mark 10.14 suffer the little children to come vnto me There be young Lambes in his fold so well as old sheepe it is not his Fathers will that one of these little ones should perish for of such is the kingdome of heauen See Melancthon loc com tit baptis infant Caluin vbiâ—up in margin Master Iohn Philpots letter concerning this argument apud Fox in his martyrdome Bucan loc com â—it baptis quest 35. Little children must be caught and brought vnto Christ and after these minumes are baptised in the sacred font they must be catechised and further instructed in the principles of holy religion that they may know what a solemne vow they haue made by their godfaâ—hers and godmothers And forasmuch as euery man is a Priest and a Prince in his owne house you must bring vp your childâ—en in instruction and information of the Lord drawing them vnto God while they be young lest afterward being past correction they say with the wicked in the second Psalme Let vs breake their bonds asunder and cast array their cords from vs. Niâ— fundamenta stirpis lâ—cta sint probe Miseroâ— necesse est esse deinceps posteros The draw-net of the Church incloseth all kinde of fish and therefore the Preachers are fishers of all sorts of men None is too good or too bad or too rich or too poore or too young or too old to be brought vnto God I will make you fishers of men indefinitely not of this or that man in particular Andrew must fish for all especially for such as are committed vnto his peculiar charge Acts 20.28 Take heed to your selues and to ak't he flocke whereof the holy Ghost hath made you ouerseers Our principall care must be to reduce such as are vnder our proper cure from the linke and seas of their sin to righteousnesse and holinesse by preaching of the word to draw them out of the shadow of death out of the pit of ignorance to the maruellous light and sunne-shine of the Gospell And that we may performe this it is required on our part that we be painfull either casting our nets into the sea or else mending them in our ship and skilfull also that we may know to cast our nets on the right side of the ship Omnis ignorantia mala Sacerdotis autem pessima The blinde leading the blinde drawes him not out of the puddle but rather hurleth him into the ditch Matth. 15.14 Now the fishers of men for the catching of soules ought to preach and presse two points especially repentance and faith Almightie God himselfe the first fisher of men in his very first draught when the worlds sea was not so tempestuous as it is now stood vpon these two principally First hee rebuked Adam for his sinne that he might repent and then he shewed how Christ is the propitiation for his sinne the seed of the woman shall breake the serpents head that he might beleeue The Patriarkes and Prophets vrged these points vnto the men of their age Iohn Baptist the last of the Prophets and first of Apostles a midling as it were betweene both inculcated often these two repent and behold the lambe of God All the sermons of Christ as our Euangelist reports in the verse before my text consisted of these two likewise from that time Iesus began to preach and say amend your liues for the kingdome of heauen is at hand If any then desire to know whether the fishers of men haue caught him or no let him examine his owne heart whether he be repentant and faithfull If he feele sorrow for his sin and comfort in his Sauiour if he confesse his fault as the Publican O God be mercifull to mee a sinner and confesse his faith as Andrew Wee haue found the Messias if crying with teares hee can vnfainedly say Lord I beleeue helpe mine vnbeleefe it is a manifest argument that the fishers of men haue drawne him out of the dead sea into the land of the liuing out of the darke waters into the glorious light of the Sun of righteousnesse Heere the Gospell and Epistle meet againe Preachers are fishers of men because men are iustified by faith and faith commeth by hearing of the word and the word is brought vnto you by the mouth of the Preachers And therefore you must honour their holy function as Gods ordinance for the gathering together of the Saints and edifying of the body of Christ. Abhorre the positions of Stenckfeldius Anabaptists Familists holding that the word is not taught by the sermons of Peter and Andrew c. but only by the reuelation of the Spirit As also the practises of vncharitable Martinists Barrowists Brownists openly breathing out slander secretly threatning sâ—aughter against the Disciples of the Lord making it their greatest vertue to meddle with the Preachers vice so that whereas Andrew should catch them it is apparant that they labour principally to catch Andrew But the best is in the meane while they lose themselues among themselues hauing almost as many factions as there be fractions in their seuerall inuectiues In isâ—a Babylons sectae dissectae their sects are now so diuers and aduerse that as one said Luigando res non dirâ—mitur sed perimitur The last of all the remarkable circumstances in our text is how Iesus called his Disciples and that is hee saw them and saith vnto thens follow me and I will make you c. that is as Ardens in a short glosse pithily Vidit per electionem vocanit per fidem iussit se sequi per obedientiam pramium promisit per obâ—dientie reminerationem According to that
course of this world and in fulfilling the lusts of the flesh and will of the minde they became dead in sinnes not vnder grace for they were without Christ aliens from the common wealth of Israel and strangers from the couenants of promise hauing no hope and without God in the world as our Apostle disputes in the former part of this Chapter But non saith he God which is rich in mercie through his great loue wherewith he loued vs euen when we were dead in trespasses hath so quickned vs in Christ Iesus that we be both vnder grace released from the condemnation of the law and in grace deliuered from the dominion of sinne We which once were farre off are made neere to God and his people not any longer strangers or forrainers but fellow citizens with the Saints of Gods houshold yea Gods house Wherein our Apostle doth allude to the goodly buildings of the terrestriall Hierusalem in which all the whole Citie was faire the Kings house fairer the Temple fairest of all And so by these three wherof one doth excell another he describes the blessed estate of Hierusalem which is aboue The materials of this high and holy building are Gods elect as well his seruants on earth as Saints in heauen His elect in the militant Church are called by S. Peter liuely stones or as Hierom reades liuing stones A materiall house consists of blockes and stockes and other senselesse stuffe but all the parts of the mysticall house built vpon the foundation of the Prophets and Apostles are moouing and free stones in that they be quickned by God and liue by saith in his sonne And this their faith is not dead but liuely working by loue Galat. 5.6 For as in other buildings one stone lieth vpon another and all vpon the foundation euen so in the spirituall house Christians beare one anothers burthen and Christ as the chiefe stone beares all Vnusquisque portat alterum portatur ab altero quoth Gregory The whole building is so compact as that euery one beares another and is borne of another As for example the rich and the poore man are thrust and piled together in Gods house the poores butthen iâ— his beggeâ—ie he burâ—hen of the rich is his ouergrowen estate Wherefore the poore lieth on the rich and â—he rich is content to sustaine the poore the rich hâ—th hiâ— burâ—â—â—n leâ—â—ened by giuing and the poore his butthen leâ—â—ened by taking and so saith Augustine they beare one â—nother burâ—he A Christian must haue strong shoulders and mightie bones that he may heare flesh that is the weaknesse of his brethren It was excellently said of one when it was told him how his brother had committed a foule fault He fell â— sterdaâ— quoth he and I may fall to day The peble may not enuie the marble nor the marble despise the peble the pinne in the Temple sâ—rues for vse so well as the pinnâ—cle The cie cannâ—t sâ—y to the band I haue no need of thee no the head to the feet I haue no need of you So that euery liuing stone must put on tender mercie kindaâ—â—e humâ—â—tie meâ—◠〈◊〉 long suffering for bearing one another and for giuing one another of one heart and â—f one seule of one accord and of one iudgement Thus all such as aâ—e truly faithfull 〈◊〉 tempore sâ—les from the beginning of their faith and first embracing of the Gospell are translated out of Babylon and made citizens of I â—erâ—salem euen walking and working stones in the building of God house The next point to bee discussed is the foundation of the Church and that iâ— not Peter alone nor yet all the Prophets and Apostlâ—s iointly bâ—t Christ Iâ—sus himâ—â—â—f Not the Christ of 〈◊〉 or the Christ of 〈◊〉 or the Christ of Lâ—gat or any false Christ aâ—beit there be many such in the world but onely the true Christ of the Prophets and Apostle I say that Christ only which is vâ—lâ—â—m in 〈…〉 stamento reâ—â—latus 〈◊〉 promised by the mouth of all the Prophets in the old Testament and preached of all the blessed Apostles in the new So the Doctors expound my text built vpon the foundation of the Prophets and Apostles that is vpon Christ aâ— being the foundation of the Prophets and Apostles vpon the foundation which is laid by their doctrine as S. Ambrâ—â—e plainly jsper â—oâ—um veâ—â—â— testamentum vpon the coâ—ents of the two Testaments the summe whereofi nothing else but Christ crucified as beâ—ng the head corner stone lapis summus imus euen the first and the last stone the beginning and ending Apocal. 1.8 by whom the Church is founded and finished In other buildings the foundation iâ— lowest in the ground but the foundation of Hierusalem aboue Galat. 4.26 descending downe from God out of heauen Apocal 21.2 is higher then the highest Ecclesiast 5.7 As Aâ—stotle said a man is arbertransuersa so we that the Church is domus transuersa an house turned vpâ—ide do vne for that Christ is both a rocke on which his Church is founded and a chief or head corner stone in whom all the whole building is coupled together and groâ—â—th c. other foundation can no man lay then that which is laid which is Iesus Christ a tried stone a precious stone a sure stone This doctrine confuces the Papist holding that Peter is the rocke on which the Church is built for that vpon the confession of Pâ—ter thou art Christ the sonne of the â—â—aâ— God our blessed Sauiour said thou art Peter and vpeniâ—iâ— rocke will I build my Church Answer is made that Peter in making this confession thou art Christ either spake â—racaâ—cris or procateris as prolocutor oâ— moâ—â—h of the rest And therefore whatsoeuer in that placeâ— as promised vnto Peter appertained to the whole Colledge of Apostles a Oâ—gâ—nâ—â—m 1. â— Mat. the words spoken â—o Peter are common to all If wee confesse with Peter nobis dâ—â—tur tu es Pâ—â—rus pâ—ra cnim quique Christâ—â—â— cipâ—lus est And S. Hiâ—renâ— Peâ—ra Christu st qui â—â—n â—â—t emâ—â—us Apost lâ—â— vt â—â— quique patrâ— voâ—â—â—â—ar â—nuâ—reâ—rgous faith Ambroâ—eâ—â—â— sis petra so euery confessor is a Peter and euery Peter a liuing stone in the building of God house Touching the words vpon this rocke will I build my Church A â—gustine the most accurate Doctor expound them thus Super bane Petram quam câ—nfesseâ— es super hano Petram qâ—im cognonisti discus tues Christus filâ—s Deiviui â—dâ—fâ—cabo ecclesiam mean id est super mâ—ipsum adâ—sieabo ecclesim meam super me edisicabote non me superte So the Papists owne Writers vpon this rocke that is I will build my Church vpon my selfe the Sonne of the liuing God See Gospell on S. Peters
epilogue see Gospell on S. Iohns day The Epistle Heb. 1.1 God in times past diuersly and many waies spake vnto the Fathers by Prophets but in these last daies he hath spoken to vs by his owne sonne c. THE whole world in old time was distinguished by three principall languages as it appeares in Pilates inscription or title written on Christs Crosse Latine Greeke Hebrew The Latine tongue was famous in regard of the Romane Empire which ouerspread and ouertopt all other kingdomes on earth according to that of Virgil Romanos rerum Dominos c. or as another Poet wittily Roma tibi quondam suberant domini dominorum Seruorum serut nunc tibi sunt domini The Greeke tongue was especially regarded because Greece was the worlds Vniuersitie the seat of Wisdome the mint of Arts and as it were the common Nurserie of all humane learning In which respect one commending Paris in France called it Graeca libris and Attica philosophis rosa mundi Balsamus orbis The Hebrew most honoured in that it is Gods owne language wherein his owne law was written and wherewith it was expounded vnto his owne people Now Paul preached sermons and penned Epistles in all these languages as being a chosen vessell of the Lord to beare his name before the Gentiles and Kings and children of Israel He preached and wrote to the Romanes and so he did beare Christs name before Kings for they were Lords of the world He preached and wrote to the Grecians as to the Church of Corinth Ephesus Philippi Thessalonica c. and so he did beare the name of Christ before the Gentiles He preached and wrote to the faithfull Hebrewes as S. Peter telleth vs and so he did beare the name of Christ before the children of Israel I say Paul wrote to the Iewes holding with the most and best expositors that he was author of this excellent Epistle Now the reasons are man fold why Paul did not heere set downe his name First because hee was not an Apostle of the Iewes but of the Gentiles as he saith himselfe Galat. 2.7 The Gospell ouer the vncâ—rcumsision was commaunded vnto me as the Gospell ouer the circumcision was vnto Peter Secondly for that his name was odious vnto the leâ—ses as we reade in the 21. and 22. Chapter of the Acts often crying out against him away with such a fellow from the earth for it is not meet hee should liue Thirdly Paul was an Hebrew 2. Corinth 11.22 They are Hebrewes so am I. He therefore concealed his name because a Prophet is not honoured in his owne countrey But whether Barnabas or Clemâ—ns or Luke wrote it as many thinke or Paul as most affirme the matter is not great for if the name had beene here what had it shewed but that God vsed the ministerie of such a man and no the name is not knowne it teacheth vs expresly the doctrine is of God And for this cause to the bookes of holy Scripture names are sometime prefixed sometime not that we might not haue the faith of our glorious Lord Ieâ—us Christ in respect of persons Whether it be Paul or Apollos or Cephas all are yours happily Paul first planted it in Hebrew then Luke watered and translated it into Greeke but God giue the grace to both And therefore we must not attend who but what For whatsoeuer is written afore time is written for our learning especially this Epistle penned of purpose to maintaine the chieâ—e point of holy beleefe namely that forgiuenesse of sinnes is by Christ only These Hebrewe had ioined the ceremonies of the Law with the Gospell of Christ as the Christians in the kingdomes of Pâ—â—stâ—r Iohn at this houre retaine Circumcision and Baptisme For albeit many thousands of the Iewes beleeued yet were they still zealous of the Law not enduring to heare of the abrogation of it in so much that they made this a point of faith and it is the ninth article of their Creed at this day God gaue his Law to Moses his faithfull seruant and he will neuer change nor alter it for another Now true Christianitie reades a contrary lecture namely that the ceremonies of the law were primò mortales postea mortuae postremò mortiferae So that to leaue Christ for them or to ioyne Christ with them is the plaine way to destruction Augustine excellently Legalia fuerunt ante passionem Domini viua statiâ— post passionem mortua hodie sepulta That is the Iewish ceremonies afore Christ came were aliue when hee suffered on the Crosse they were dead and now they be buried And so by consequent they may not rise vp againe to be put in the ballance with his glory for the gold siluer precious stones and all other ornaments of the magnificent Temple compared with his rich mercies are but beggerly rudiments as our Apostle speakes Galat. 4 9. Nothing in earth or vnder earth or in heauen or in the heauen of heauens is so glorious as he no name else that is named in which or by which we can be saued but onely the name of Iesus Christ. The whole tract is diuided in two parts The first is concerning Christs excellencie shewing in the ten first Chapters what he is in respect of his Nature Diuine cap. 1. Humane cap. 2. Offices Propheticall in the third and fourth chapter Sacerdotall chap. 5.6.7.8 9.10 Regall of which our Apostle writes not as of the former two purposely and copiously but incidently and briefly chap. 1. vers 2 3 8 13. chap. 2. vers 9. chap. 7. vers 2. chap. 8. vers 1. The second how saluation is onely through him in the residue The Law was ordained by glorious Angels written by Moses obserued by the Priests expounded by the Prophets In the first and second chapter Paul compares our Sauiour with Angels and Prophets In the third with Mosâ—s In the 4 5.6.7.8.9.10 with the Priests and their ceremonies intimating in all that the Law is deficient and that Christ in the worke of our saluation is only sufficient and efficient Our only Prophet in whole word we must rest our onely Priest in whose sacrifice we must rest our only King vnder whose protection wee must rest who with his blessed Spirit leadeth vs in waies of eternall life working in vs all in all Quemadmodum enim membrum ipsius corporis recipit ab epate humores à corde vitam à capite sensum motum sic homo recipit ab homne carnem à Deo animam à Christo homine Deo sensum motum id est totum bene esse gratiam sicat membrum habet duos motus vnum de natura sua cadere deorsum alium à capite sâ—ilicet motum sursum iste motus est supra naturam membri conformiter homo quoad amimam habet duos motus vnum de natura sua
not a locall but a personall distinction I and my Father saith Christ are one Ioh. 10.30 vâ—um of one substance not vâ—â—â— one person and therefore he saith not in the singular I and my father aâ— one but in the plural are onâ— The Sonne is alius then the Father not uliud and her person albeit not another essence non alius in natura sed alter in persona for it is written here the word was so with God as that it was God first said to be with God and then to be God signifying that the word was the same God with whom it was in the beginning Semper cum patre semper in patre semper apud patrem semper quoad pater Here then obserue concerning the word three points especially 1 When it was in the beginning 2 Where it was with God 3 What it was and the word was God The pith of all is that God the Son is a distinct person from God the Father and yet of the same substance with the Father equall in glory coeternall in Maiesty This one verse then ouerthroweth many blasphemous hereticks in the beginning confureth Ebimites and Cerinthians The clause was with God Sabellians and other denying a Trinitie in vnâ—â—ie that is a distinction of persoâ—s in the deity was God confoundeth Arians and all such as with 〈…〉 affirme that Christ was a meere man in the beginning with God all Ennemians and such as hold Christ to be but a temporall God by grace and not an eternall God by nature All thâ—ngs were made â—y it and without it was mâ—de no 〈…〉 made As the epistle doth expound the Gospell he â—â—d the 〈◊〉 of the earth and the hâ—auens are the works of his hands all things as well invisible as visible were created by him and for him he made whatâ—â—euer was made and it was exceeding good Genes 1.31 But Satan as hee is a deuill and sinne which came into the world by the suggestion of the deuill and and death also which is brought vpon man as a curse by sinne are not his workes And the reason is plaine because that which is euill is a nothing mali nutta natura est sed amissio boni quoth Augustine mali nomen accepit And Gregorie Nyssen Mali essentia in eo posita quod essentiam non habet euery good and perfect gift is from aboue comming downe from the father of lights and with him is no variablenesse neither shadow of ruâ—ning It a confert bâ—na quod non infert mala See S. Augustine tract 1. in Ioan Bibliothec. Sixt. Senen lib. 6. annot 174. Mclanâ— postil Eras. câ—nnot in loc The clause more proper to this Festiuall and most profitable for vs to be further examined is that the word became flesh and dwelt among vs c. And this was not by conuersion of the God head into flesh but by taking the manhood into God Naturam suscipiendo nostram non mutando suam Homo quippe Deo accessit non Deus à se recessit For in the word made flesh all the fulnesse of the Godhead dwelleth as the Scripture speaks bodily Col. 2.9 that is personally For albeit he be God and man yet is he not two but one Christ one not by confusion of substance but by vnitie of person For as the reasonable soule and flesh is one man so God and man one Christ. See Epist. Sund next before Easter The first newes of Christs actuall natiuitie was broached and brought into the world as we read in the second lesson appointed for this morning praier by the tongues of Angels and that with an ecce behold I bring you tidings of great ioy that shall be to all the people that is that vnto you is borne this day in the Citie of Dauid a Sauiour which is Christ the Lord. Reioice grandfather Adam for on this day according to the word of thy gratiou Creator the seed of thy wife Eua hath bruised the serpent-head reioice father Abraham for on this day in thy seed all the nations of the earth are blessed Ge. 22.18 Reioice King Dauid for on this day God hath fruit of thy body set a King vpon thy throne Reioice ye Prophets of the Lord for all your prophecies on this day were fulfilled Reioice yee that are sicke for on this day the Physitian of the world was borne Reioice yee Virgins for a Virgin on this day brought forth a sonne Reioice ye children for on this day the great God became a little babe Let all people reioice for that he who was in the beginning and as it is in the former lesson appointed for this morning praier an euerlasting father in the fulnesse of time was made of a women and wrapped in swadling clothes For that he who was the word became an infant not able to speake one syllable For thâ—t hee who was with God did vouchsafe to dwell among vs appearing in the shape of a man Philip. 2.7 For that hee who was God and therefore most mightie became flesh and so most weake for all flesh is grasse and the grace thereof as the flower of the field Esay 40.6 Saint Bernard preaching on this day said the shortnes of the time constrained him to shorten his Sermon and let none quoth hee wonder if my words be short seeing on this day God the Father hath abbreuiated his owne word for whereas his word was so long as that it filled heauen and earth it was on this day so short that it was laid in a manger I wish vnfainedly with the same deuout Bernard that as the word was made flesh so my stonie heart might be made flesh also that it might alway meditate on this heauenly Gospell Vnto you is borne this day in the Citie of Dauid a Sauiour which is Christ the Lord For all our sound comfort stands in happinesse and all our happinesse is in fellowship with God and all our fellowship with God is by Christ. For God the Father if wee consider him in his iustice heares not sinners Iohn 9.31 He therefore remembring his mercie got as it were new eares and set them on our head Iesus Christ who being flesh of our flesh is such an high Priest as is touched with the feeling of our infirmities openly professing that hee came not to call the righteous but sinners to repentance Come to me all yee that are laden and I will ease you Mat. 11.28 Whatsoeuer yee shall aske the Father in my name he will giue it you Iohn 16.23 If thou wert invited to some great wedding thou wouldest I am sure be very carefull what apparell to put on but if thou wert to be maried thy selfe thou wouldest be very curious in thine attire behold saith Augustine all of vs are bidden on this day to a marriage for Christ came out of
the Virgins wombe as a bridegroome out of his chamber the Godhead was ioyned vnto the flesh and the flesh vnto the Godhead and these two were coupled together and after an ineffable manner in an ineffable marriage made one Beleeue this and thou shalt haue power to be Gods owne sonne as it is in our text My beloued if thou put on this wedding garment thy soule shall be Christs own spouse so nere so deare to him as that he will say to it I am thy saluation and it may also tell him I am my welbeloueds and my welbeloued is mine For if Pilate by wearing Christs coate without a seame did appease the wrath of angry Caesar how much more shall euery true beleeuer please God our heauenly King if he put on Christ himselfe O the blessed crying of a blessed babe by which euery faithfull seruant and sonne of God escapeth eternall howling in hell O glorious manger in which our soules Manna lay the bread of life that came down from heauen on which if a man feede hee shall not hunger againe O how rich are the ragges which haue made plaisters for our sores for our sinnes I conclude with an hymne of Prudentius Mortale corpus sumpsit immortalitas Vt dum caducum portat aeternus Deus Transire nostrum posset ad coelestia The Epistle Act. 7. 55. And Steuen being full of the holy Ghost looked vp stedfastly with his eyes into heauen c. YEsterday you heard how Christ was borne to day you shall vnderstand how Steuen died In Christs natiuitie who was borne in a little village and in an Inne of that village and in a stable of that Inne and laid in a cratch of that stable wee may learne humilitie not to boast of our great birth In S. Steuens martyrdome wee may behold an excellent patterne how to behaue our selues at our death hauing faith in God and loue toward our neighbours the which assuredly will breed such a Christian resolution in vs as that wee shall depart this life cheerefully lying downe in our graues as in a bed to sleepe for so the text here when hee had thus spoken be fell a sleepe The Church then in ioyning these two festiuals is desirous that wee should learne to liue well as Christ and dye well as Steuen In the words of Augustine Celebraâ—imus hester na die natalem quo rex marâ—yrum natus est in â—â—â—ndo hodie cel bramus natalem quo primicarius martyrâ—um migraâ—â—â— ex mundo Oportebat enim vâ— priâ—â—um immortalis pro mortalibus susciperet carnem sie mortalis pro immortals contemneret mortem Et ideo natus est Dominus vt moreâ—etur pro seruo ne serâ—â—â— timeret mori pro domino Naâ—â—â— est Christus in terris vt Stephanuâ— nasceretur in câ—lis c. And I pray with the same Father hartily donet mihi dominus pâ—â—ca dicere salubriter qui doâ—â—uit Stephane tanto dicere fartiter In the whole text two points are to be considered especially the bloudy behauiour of the Iewes in martyring Steuen godly behauiour of Steuen in his martyrdome toward God in generall hee stedfastly looked vp into heauen and called vpon God particular Lord Iesus receiue my spirit Men heartily praying for his enemies on his knees with a loud voice Lord lay not this sinne to their charge Himselfe vndergoing his martyrdome so comfortably that giuing vp the ghost hee laid downe his head vpon the hard stones as vpon a soft pillow to slâ—epe The Iewes in their blind zeale were so furious and mercilesse that they put Steuen to death who sought to bring them to eternall life stoning him as a blasphemer against God and his law who was a man full of faith and power and the holy Ghost An harsh and an hard fact of a stonie people saith Augustine ad lapides currebant duri ad duros Petris 〈◊〉 qui pro Petra qui Christus est moriebatur Lapides Indaearebellis In Stephanum lymphata rapis quae crimine duro saxeâ— semper eris But of their crueltie toward Steuen and other Prophets of God in the Gospell appointed for this day more copiously The most obseruable point in our present text is the godly behauiour of Steuen in his martyrdome 1. to God he looked vp stedfastly with his eyes into heauen c. As to the place where his treasure was his conuersation was his helpe was Hereby teaching vs whether we should flie for succour in aduersitie not vnto men here below but vnto God in heauen aboue so Dauid When I was in trouble I called vpon the Lord and hee heard me my helpe commeth euen from the Lord. So Iob my witnesse is in heauen and my record is on high And so S. Iames euery good gift is from aboue Calling vpon God and saying Lord. Thomas Becket a renowned Martyr and Saint among the Papists at his death earnestly commended himselfe and his cause to the protection of S. Mary but our protomartyr heere knowing that shee was neque magistra neque ministra neither mistresse of his soule nor yet a ministring spirit to his soule forgetting our Lady calleth vpon our Lord only saying Lord Iesu receiue my spirit the which is not an invocation of God the Father as Fran. Dauid impiously taught making Iesu the Genitiue case and the meaning thus O Father in heauen which art the Lord of thy sonne Iesu but as Ambrose notes a prayer vnto God the Sonne for besides infinite places of holy Scripture wheâ—e Christ is called Lord and called vpon as the Lord. S. Iohn Apocalips 22.20 vseth as Steuen here Iesu in the vocatiue Case etiam veni Domine Iesu euen so come Lord Iesus Where Domine Iesu cannot bee construed the Lord of Iesus but the Lord Iesus See Lorin in loc Bellarmine de Christo lib. 1. cap. 8. If the Lord be considered without Iesus howsoeuer in regard of his power he is able yet in regard of his iustice not willing the good Angels and blessed Saints in heauen are willing but not able wretched vncharitable men on earth are neither able nor willing onely Christ the Mediator betweene God and man is both able and willing to heare vs and helpe vs able because Lord willing because Iesus And therefore Steuen here doth not inuocate the Lord but in the name of Iesus neither doth he call vpon any Iesus but the Lord Iesus he lookes not for any succour either from men on earth or blessed spirits in heauen onely hee poureth out his soule to the redeemer of his soule Lord Iesu receiue my spirit Receiue He knew that his life was hid with Christ in God and therefore commendeth his soule to him alone who created it and redeemed it and iustified it and sanctified it and will in his good time glorifie it O Lord Iesu take thine owne into thine owne
readeth often and seeth almost daily the seuere iudgments of God vpon sinners and yet himselfe continueth in the same sinne deserues worthily to be punished with as many stripes as he neglected examples He that knowes how Cain was a runagate on earth and how the clamour of his brother Abels bloud entred into the eares of God in heauen and how this cry was a voice vox sanguinum a voice of bloods in the plurall namely the voice of the bloud shed and of all the bloud which might haue come of that bloud if it had not been shed Againe hee that heaâ—e of the lamentable destruction of Ierusalem how her magnificent Temple was made dâ—selate and the glorious Towers of her Citie were laid euen with the ground and all this for that shee killed the Prophets and stoned such as were sent vnto her Hee that reads and beleeues theâ—e things and yet is an obstinate despiser of prophecie killing crucifying securâ—â—â— persecuting the mâ—ssengers of the Lord from City to City shall receiue greater damnation then either Cain or Ierusalem as hauing negleâ—â—ed greater mâ—â—nes of saluation For all things are written for our learning but these things I meane Gods extraordinarie iudgments vpon notorious sinners are written more principally for our examples vpon whom the ends of the world are come See Epist 9 Sund. after Trinitie How often would I haue gathered thy children How often by the mouth of my Prophets how often by mine Apostles how often by mine owne selfe as the louing Hen is alway caring for her chickins alway clucking and calling them if they wander out of her â—ight neuer so little that she may gather them vnder her wings and so guarde them from the mischiefe of the Kite euen so Ierusalem I would haue gathered thy Children vnder the wings of my protection I would haue kept thee and thine from the iawes of thy rauenous enemie Sathan and from the hands of all such as hate you but yee would not O Israel thou hast destroyed thy selfe but in me is thine helpe now this ought to be construed either of Christs humane will as he was man or else of his conditionall and reuealed will as he was God otherwise Gods absolute will is effected alway both in heauen and earth and hell it was the conditionall will of God the Iewes resisted according to that of Saint Steuen in the second Lesson allotted for euensong this day Yee stiffe-necked and of vncircumcised hearts and eares ye haue alwâ—y resisted the holy Ghost aâ— your Fathers did so doe you this I would of Christ is voluntae signi not voluntas beneplaciti See Melanct. Câ—ietan Pâ—scator Marlorat in loc Iansâ—n Concord cap 41. 90. didac Aluarez de anxilys diuinae gratiae lib. 5. dâ—â—putat 33.34 O Father of mercies increase our faith and graunt vnto vs in this thy day of our visitation vnfained repentance that howsoeuer England hath equalled Ierusalem in being dissolute yet shee may not parallell Ierusalem in being desolate The Epistle 1. IOHN 1.1 That which was from the beginning which we haue heard which we haue seene with our eyes c. SAint Iohn euer like himselfe that his Gospell and generall Epistle might be sutable confirming each other in the maine scope makes in the beginning was the word the beginning of words vnto both omitting here an ordinarie salutation that hee might at the very first entrance treate of more necessary points of saluation and yet this exordium à re ipsa preamble raised from the matter it selfe is agreeable to the rules of arte wherewith he makes his readers attentiue docile beneuolous attentiue for that he writes not of a trifle but of Christ Iesus the word of life who cleanseth vs from all sinne docile for that the subject of his doctrine is neither new nor vncertaine not new for we shew vnto you that which was from the beginning not vncertaine for we preach vnto you that which we haue heard which we haue seene with our eyes which wee haue looked vpon and our hands haue handled Beneuolus for that hee penned this Epistle for their good namely that they might haue fellowship with the Saints and that their ioy might be full I finde the whole tract diuided into three parts answerable to the three chiefe christian vertues Faith Hope Charitie but for as much as our Apostle writes of these promiseuously without distinction and order I rather amit of Aquines plaine partition Into a Commendation of the Gospell Chap. 1. Exhortation â—o the fruitfull and faithfull obseruing of the same Chap. 2.3 Disswasion from the contrarie Doctrine Chap. 4.5 In the present text there be two descriptions One of Christ in respect of his Natures As God that which was from the beginning As man which we haue heard and seene c. Office being our light and life cleansing vs from all sinne Another of a Christian hauing fellowship with God his Saints and his Sonne in whom are Two remarkeable properties 1. A studiousnesse to doe good Ergo not a carnall Epicure For if we say we haue fellowship with God who is light and walke in darknesse we lie and doe not the truth 2. A sorrowfulnesse when hee doth ill Ergo not a spirituall Puritane For if we say wâ— haue no sinne wee deceiue our selues and the truth is not in vs. I haue spoken enough of the first description in my notes vpon the Gospell on Christmas day the pith of it is that Christ Iesus eternally God in the fulnesse of time made man is our only mediator and aduocate with God the Father insomuch as our fellowship with God in this world and fulnesse of ioy in the next is attained by faiâ—h alone first apprehending and after applying his merits Here then our Apostle commends the doctrine of the Gospell in three respects especially First in regard of the subiect as being most ancient and excellent euen that which was in the beginning Godâ— owne sonne the word of life yea that eternall life which was with the father afore all worlds Secondly in regard of the certainty that which wee haue heard which we haue seen with our eyes which we haue looked vpon and our hands haue handled declare wee vnto you For Christ who was in the beginning that eternall word with the Father in these last daies appeared vnto vs. And as S. Paul expounds S. Iohn he was manifested in the flâ—sh Or as S. Iohn in his Gospell expounds himselfe hee became flesh and dwelt among vs. And so wee haue seene and heard him immediatly speaking in the world as well as mediately speaking in his word For he spake to the Fathers by the mouth of all his Prophets euer since the beginning but in our daies he hath spoken with his owne mouth vnto vs our eares haue heard him in his Sermons our eyes haue seene him in acting of his miracles our hands haue
that in other copies hauing only his fathers name And the meaning is that they professe themselues openly to be Christians acknowledging aperto fronte that God is their father in his sonne lesuâ— in their deeds and doctrine appearing outwardly to the world what they are inwardly to themselues according to that of Paul We beleeue and therefore speake Faith in the soule breaking forth into confession with the mouth is the note whereby the friends of Christ are distinguished from the followers of Antichrist He that dependeth vpon Saints as much as vpon his Sauiour and trusleth in the pardon of the Pope more then in the merits of Christ hath in his forehead the marke of the beast and not the seale of God If Christ once dwell in our hearts by faith his name will instantly be written in our forehead And I heard a voice from heauen The militant Church on earth is called often in holy writ heauen as being the way to the kingdome of heauen and as hauing her conuersation in heauen and her affections set on things aboue This heauen hath a voice for the Church is not mute but vocall openly professing her faith and praising God before the seat and the foure beasts and the elders Hauing a voice like the sound of many waters and of great thunder and of harpers harping with their harpes Some by these three kindes of voices vnderstand three degrees of the Churches progresse persecuted by the Dragon in the wildernesse First in the daies of Athenasuâ—s Basile Chrysostome Ambrose Hierome Augustine c. Her voice say they but how truly iudge yee was indistinct and confused For albeit the learned writings of these most accurate Doctors in their age made a great noise in the world like the sound of many waters yet many points of doctrine were not so well explicated vnto the common people then as afterwards they were Secondly in the daies of Wickliffe and Husse and other Boâ—â—â—ges her voice resembled the voice of great thunder But now since her deliuerance from the wildernesse and her comming out of Babylon her voice in the harmony of confessions is like the consent of harpers harping with their hâ—rpes Other say that the Scriptures voice speaking by the Church is like to waters in that it refresheth all such as hunger and thâ—rst after righteousnesse and like to great thunder in being terrible to the â—icked and like to the mâ—â—iâ—ke of hâ—rpers in being dâ—leâ—table to the godly The Preachers of the word are vnto God the sâ—reet sauâ—ur of Christ is thâ— nâ— that are sâ—â—ed and in them that perish to the ouâ— the sauour of death vnto death and to the other the sauour of lifâ— vnto life 2. Cor. 2 15 16. Other thinke that many â—â—sers are mâ—ny nations as in the 17. chapter of this bâ—oke vers 15. The 〈◊〉 which thou â—â—wâ—st are people and muâ—â—udes and nations and tongues And the great thunder is nothing else but the thundring voices of zealous and holy Preacherâ— And the harpers hâ—mâ—â—â— doth intimate spirituall reioicing together in the Lord. The Church then hâ—th a voice which is much a being of mâ—ny yet muâ—icall in that those many concord in the maine likâ— hâ—rpers hâ—râ—ing with their â—â—râ—â—s It is Mâ—â—â—avâ—xex pâ—allâ—ntium mulâ—â—tudine sed delâ—ctâ—bâ—lâ—â— excoâ—son â—â—â—â—suâ—â—itâ—te And they sung as it wâ—re a new song In regard of the matter a new song it was Adams old song before his fall to praise God for his creation in holinesse and righteousnesse but meeting a new song to the Lord for our redemption and regeneration whereby Gods image loâ—t by sinne is restored in vs againe Oâ— in regard of the manner a new song for whereas the leweâ— in â—he old Testament expâ—cting the consolation of Israel sung praises vnto God â—or that their Messias Sauiour shoâ—ld come Christians in the new Testament magnife the Loâ—d for that Christ iâ— come Blâ—ssed â—â—e the Lord God of Iâ—raâ—l for he hath vâ—â—â—ed and râ—deâ—mâ—d hâ—â— people for that theâ—r eies haue seene his saluation and their hands haue hâ—ndled the word of life Or in regard of the men a nâ—w song being sung by such as haue put off the old man and are new creatures in Christ 2. Cor. 5.17 a new song for that it makes the partie who sings it a new man Or a new song in that it seemeth vnto the world new for Christ crucified the chiefe subiect of their new song seemeth vnto the worldly wise meere foolishnesse as it followeth in our text No man could learue the song but the hundred fortie foure thousand which were redeemed from the earth As our Popish aduersaries hauing the beasts marke both in their forehead and in their right hand impudently call our most ancient and apostolike faith a new Gospell and our diuines Euangelij quinti professores But as learned Scaliger answered them acutely Nos nouatores non sumus sed vos estie veteratores A Monke devoted to his superstitious order and trusting in his owne merits is neuer able to learne how faith only iustifieth A carnall man addicted onely to naturall reason is not able to discerne the things of God A lew relying altogether vpon his Circumcision is not able to sing another note No maruell then if the song of Sion seemes new to them all These arâ— they which were not defiled with women This clause makes not any thing against honourable marriage for how can that be truly called a defiling when as the bed is vndefiled Hebr. 13.4 and therefore Paphnutius openly pronounced in the Councell of Nice Castâ—tatem esse cum vxore propria concubitum And Chrysostome though a great admirour of Virginitie saith also primus graaus castitatis est syncera virgimt as secundus fidele coniugium And so married couples are virgins as well as single persons and ordinarily more chaste in hauing Gods appointed remedie for auoyding fornication Before the Law the Patriarkes had wiues vnder the Law the Priestâ— had wiues after the Law to wit in the daies of the Gospell as Ambrose peremptorily writes all the twelue Apostles except Saint Iohn had wiues And it was euer thought commendable for the Preachers of the word to marrie at their owne discretion as they did iudge the same to serue better vnto godlinesse vntill Pope Nicholas the first Hildebrand alias Hel-â—rand and Innocentius the third forbad Priests marriage Wheâ— upon a witty fellow made this od old time Pri ciâ—nire gula penuâ—â—s cassatur Sacâ—rdos per hic hec olâ—n decliâ—atur Sed perhiâ— soluâ—â—â—mâ—do 〈◊〉 articulatur Cum per nostrum â—raâ—â—â—lens 〈◊〉 amo â—eatâ—r Non est Inâ—â—censius iâ—oâ—ocâ—rs 〈◊〉 Qui qâ—od fâ—cto docâ—â— verbo 〈…〉 Eâ— quo â— oâ—m iuâ—â—eâ—is â—â—lâ—t habere Moâ—â—â—â—tus poâ—â—fex stuâ—â—prohibere What kind of Virgins Popes and
rest as being the tying knot on which all other linkes of holy beleefe depend as I haue shewed often elsewhere but especially Gosp. on S. Thomas and Epist. on S. Andrewes day And they appointed two They nominated more then one that the Lord who knew the hearts of all men might chuse the party that should take the roome of the miniâ—tration and Apostleship from which Iudas by transgression fell And that Matthias might acknowledge that he receiued it as Paul speakes not of man but by the reuelation of Iesus Christ Galath 1.12 The world is a circle God is as it were the center of this circle the waies of men are lines deduced from this center If then euent of the Lotterie hee not expected of diuels nor of the starres nor of any force of fortune but looked and prayed for to be directed by God it is lawfull to vse lots in temporall things as in diuision of lands and inheritance Prou. 18.18 The lot causeth contentions to cease and maketh a partition among the mighty And in spirituall affaires also for it is reported of Zacharias the Priest that his lot was to burne Incense Luk. 1.9 And though ordinary chusing of Prelates and Preachers ought not to be by lots as both Heathens and Christians in this agree yet in some cases extraordinarie to wit if two or three shall happen to stand in election of such equall holinesse and other sufficiency that humane wisedome cannot any waies discerne and so decide which is most fit it is lawfull according to the president in our text to cast lots and so commit the disposition of the choice to God In the lawfull vsing of a Lottery then obserue these remarkeable caueats 1. We must expect the lots euent from God onely Prou. 16.33 The lot is cast into the lap but the whole disposition thereof is of the Lord. 2. We may not vse lots in affaires ordinarie but in cases of necessity when as the businesse cannot otherwise be transacted 3. Wee must abandon all vncharitable conceits and all dishonourable deceits Psalm 5.6 The Lord will abhorre the deceitfull man and destroy such as speake leasing 4. We must before we cast lots as the blessed Apostle heere call vpon God in hearty prayer for a blessing on our endeauours I could adde easily more but I remember Augustines rule Secundas habeat partes modestiae quae primas non potuit habere sapientiae If any know lesse then I they may be bold to peruse this and such as vnderstand more then I may read Augustin epist. 180. de doct Christ. lib. 1. cap. 28. con 2. in Psalm 30. Thomas 22 ae quaest 95. art 8. Bellarmin lib. de clericis cap. 5. Sixt. senen vbi supra in marg Aretius Marlorat Kilius in loc And the lot fell on Matthias In the Tabernacle the curtaines of fine twined linnen and blew silke and purple were couered with curtaines of Goats haire Some men are great ornaments in the Church and yet vnfit to gouerne the Church Ornent Ecclesiam qui solis rebus spiritualibus vacant regant Ecclesiam quos labor rerum corporalium non grauat c. It may bee Ioseph as being iust was a fine curtaine in Gods Tabernacle but Matthias a couering as being apt and actiue for gouerment Alia ratio boniciuis boni viri quoth Aristotle euery good man is not a good magistrate Are all Apoâ—â—les are all Prophets are all teachers There be diâ—â—rsities of gifts and diuersities of administrations and diuersities of operations Happily Ioseph excelled in one kind and Matthias in another He who kâ—ew to iudge best of the best for this ministration in his â—ecret wisedome cast the lot on Matthias Or in electing Matthias hee did insinuate that his waies are not as our waies and that hee iudgeth according to the heaâ—ts of all men and not after the flesh or titles or â—uâ—side Ioseph is called Barsabas that is the sonne of rest and innocency surnamed also for his singular honesty â—uâ—tus And yet Matthias is chosen of God howsoeuer not adorned with such commendations before men Here the Gospell and Epistle meet I thanke thee Father Lord of heauen and earth because thou haâ— hâ—d these things from the wise and prudent and hast shewed them vnto babes euen so was â—t thy good pleasure The lot falleth on the sonne of labour afflicted with the load of sinne not on the iust or on the sonne of rest on Matthias and not on Barsabas The Gospell MATTH 11.25 In that time Iesus answered and said I thanke thee O Father Lord of heauen and earth because thou hast had these things from the wise and prudent and hast shâ—wed them vnto babes c. CHrists exceeding rich mercy toward vs is manifested in this Scripture by two things especially to wit his inuocation of God I thanke thee O father c. And his inuitation of men Come vnto mee all ye that labour c. In both ioyned together hee that hath an eye to see may behold the chiefe causes of our effectuall vocation Efficient the good pleasure of God the father Lord of heauen and earth c. Materiall babeâ— and all such as labour and are heauie laden Instrumentall Iesus vnto whom all things are giuen Finall refreshing and rest in soule I thanke thee Prayer and thankesgiuing vnto God for benefits obtained in prayer ought alwaies to concurre Christ had often heretofore prayed for the gathering together of the Church as it was prophesied of him in the second Psalme Desire of me and I will giue thee the heathen for thine inheritance and the vttermost parts of the earth for thy possession And now his prayer being heard he rendreth vnto God his praise Father I thanke thee Lord of heauen and earth In which one line three wicked errours are consuted first the words I thanke thee consound the Iewes assuming that Christ was a blas 〈◊〉 Secondly father ouerthroweth Arrians an 〈◊〉 â—ch as deny Christ to bee Gods eternall sonne Thirdly heauen crosseth the Manicheans opinion holding God to bee Creator of visible things onely but not of inuisible Because thou hast hid those things from the wise Hee did not absolutely thanke his father for hiding the mysteries of his sauing grace from the wise but for that be reuealed them vnto babes You may reade the like phrase Rom. 6.17 God be thanked that ye haue been the seruâ—nts of inne but ye haue obtained from the heart vnto be forme of the doctrine which was deliuered vnto you 〈◊〉 blessed Apostle did not giue thankes vnto God for that the Romans had made their members as weapons of iniquitie but because they who sometime were the seruants of sinne through his grace were now the seruants of righteousnesse as Primasius vpon the place Gratias Deo quia fuist is sed ipso liberatore iam non estis Euen so Christ heere thankes
his father primarily not for hiding these things from the wise that is wise in their owne eyes or wise men after the flesh endued with a wisedome which is earthly sensuall diuellish Iames. 3.15 but because though he suffer the prince of darkenesse to blind the mindes of the worldly wise yet he doth openly shâ—w the glorious light of the Gospell vnto babes that is vnto such as became fooles that they may be wise wholly renouncing their owne wit and solely submitting themselues vnto Gods will If Iesus reioyced in the spirit and magnified the Lord of heauen and earth for vs O what thankes ought our selues to present vnto God for our selues Praise the Lord O my soule and all that is within me praise his holy name For mine eyes haue seene thy saluation and mine heart hath often endited a good matter and my pen sometimes is the pen of a readie writer O father of mercie whereas these things are yet hid from the Iewes and from the Turkes and from the superstitious Heathen and from carnall Christians I haue to the great refreshing of my soule through thy grace sweet Iesu both heard by the Gospell and imbraced the Gospell and preached the Gospell and in some measure practised also the Gospell O my soule praise the Lord and forget not all his benefits I will sing vnto the Lord as long as I liue I will praise my God while I haue any being Psal. 104.33 The sweetest of honie lieth in the bottome I passe therefore from Christs inuocation to the latter part of his Gospell his inuitation In which obserue the mouer Iesus moued all that labour and are laden motion Come take my yoke vpon you learne of me motiues I will ease you yee shall finde rest vnto your soules for my yoke is easie and my burthen light The person inuiting is Iesus he saith heere come not to mine but to me not to my Saints or Angels or Martyrs or Mother but to my selfe Send not other it is my pleasure that ye come seeke not for helpe from other I will ease you Come vnto me for I am the way the truth and the life The way by which and the tâ—uth in which and the life for which all of you come None can come but by me none finde ease but in me none rest in ease but with me Come therefore for I am the way learne of me for I am the truth and ye shall find rest vnto your soules for I am the life Come to me for I am as you see willing in saying come and able to relieue you for that all things are giuen vnto me So that aske and ye shall haue seeke and ye shall finde knocke and it shall be opened vnto you Whatsoeuer ye shall aske the Father in my name he will giue it you None can come to the Father except it bee by the Sonne for no man knoweth the Father saue the Sonne and he to whomsoeuer the Sonne will open him In saying saue the Sonne he doth not exclude the holy spirit being the third person in Trinitie for it is a good conclusion in Diuinitie dictio exclusiua siue exceptiua addita termino personali in essentialibus non excludit ab altera persona diuina God the Father and God the holy Ghost as being all one with the Sonne are in the words nisi filius included and onely the Creator excluded For none know the Father by nature but by the reuelation of the Sonne Wee speake the wisedome of God in a mystery saith Paul which none of the Princes of this world knew hunc magnus Plato nesciuit eloquens Demosthenes ignorauit It is true that wee may know by the light of humane discourse that there is a God for the Godhead is seene by the creation of the world The heauens declare the glory of God and the firmament sheweth his handie woâ—ke Psalm 19.1 Yet none know the Father that is a distinction of the persons in sacred Trinity but by the spirit of him in whom are hid all the treasures of wisedome and knowledge Coloss. 2.3 And 〈◊〉 our reuealed knowledge is but imperfect in this life They who saw most of God obtained onely the sight of his hinder parts And in the kingdome of glory when as we shall enioy the beholding of his fore-parts also seeing him euen face to face our knowledge shall not be comprehensionis cognitio sed apprehensionis an apprehending rather then a comprehending of his infinite Maiesty Wee shall not euen in that day know so much of the Father as the Father knoweth of himselfe Sola quippe trinitas in vnâ—atis diuinitate seipsam nouit In this life we shall attaine by Christs grace to such an vnderstanding 〈◊〉 God as is fit and in the world to come we shall â—aâ—e so much as is full euen so much as any created vessel is able to containe yet none shall euer 〈◊〉 comprehend that incomprehensible Trinitie none can as it selfe know it selfe Hâ—â—herto concerning the party calling I am now to speake of the persoâ—s inuited All ye that labour and are lader He doth exâ—â—â—â— â—one who came to bring all vnto the knowledge of the truth â—â—al that lâ—â—our then all that liue For man borne of a woman is full of troubâ—e Iob 14.1 Come therefore all ye that labour in your actions and are laden in your passions All ye Iewes who labour vnder the yoke of the law and all ye Gentiles oppâ—essed with the burthen of your sinnes All yee â—hat labour where 〈◊〉 and whensoeuer and howsoâ—â—er afflicted or affâ—â—â—â—d 〈◊〉 misery For these two labâ—ur and lâ—dâ—◠〈◊〉 〈◊〉 â—one conceiue simply the â—â—me signâ—fâ—ing all kind â—f â—â—efe sâ—res and sorrow â—hatsoeuer As in the 6. and 9 Psalmes 〈◊〉 weary of my greamâ—g I am weary of my 〈◊〉 c. To speake more distinctly there is a threefold burthen namely the burthen of â—â—ffliction the law 〈…〉 Christ easeth all such as come to him of all these Concerning the sirâ— great trauâ—ile saith the sonne of Sirach is created for all men and a heaâ—ie yoke vpon the sonnes of Adam euen from the day that they goe out of the mothers wombe till the day that they returne to the mother of all things But Christ a refuge in due time of trouble yea a present helpe doth either take away this burthen froÌ„ our shoulders or else giueth vnto such as come to him abundant strength and patience to beare it Art thou crossed in thy goods it is the Lord who giueth and the Lord who taketh away Cast all your care vpon him and hee will so care for you that this burthen shall be made light and this yoke easie Art thou wronged in thy good name say with Dauid it may bee the Lord will looke vpon mine affliction do me good for Shemi his cursing me this
soule as Gods elect in heauen who rest from their labour Apocalyp 14.13 and from their griefe for God shall wipe away all teares from their eyes and there shall be no more dying or crying and from their feare Iob. 11.19 when thou takest thy rest none shall affright thee come then vnto me all ye that labour and are laden and ye shall find rest here begun hereafter accomplished fully ye shall find not by your owne industry but through my grace first I will ease you then ye shall find rest vnto your soules vnlesse I giue you meanes to seeke ye can not find if you will haue it I pray come to me for it For my yoke is easie and my burthen light Some construe this of Christs humility because meek and lowly persons haue more rest and ease then the proud and ambitious euer labouring for higher place per quot pericula peruenitur ad grandius periculum as Augustine sweetly The Courtier is in deed restie yet restlesse if he turne gallant he shall be condemned as vaine if otherwise disgraced with the titles of basenes if he follow his studies he shall be thought dangerous if not argued of ignorance it he haue traueiled his seruice will be questioned if not he shall be reputed vncapable of employment So miserable is his estate that his imperfections are hated his vertues suspected and either of them both alike able to barre him from preferment He must euer study not so much to haue friends as to beware of his enemies in a word there is lesse trauel in seruing of God then the King for the King hath only some few houres of audience whereas God saith at what time soeuer a sinner doth repent of his sinne from the bottom of his heart I will put all his wickednes out of my remembrance But most interpretors vnderstand this of Christs Gospell and doctrine for his burthen is light vnto such as hee refresheth and easeth from the burthen of sinne his commandements are not heauie to them whose faith ouercommeth the world 1. Iohn 5.3 A yoke when it is greene is heauie but when it is somewhat worne easie Now Christ himselfe did first weare this yoke that it might be seasoned and made light for vs. If he commanded other to fast himselfe fasted if he commanded other to pray himselfe prayed if he commanded other to forgiue himselfe pardoned if he commanded other to die himselfe also died c. And therefore saith he learne of me For this yoke will appeare to be sweet if once you bee well acquainted with it as I am It is my yoke not yours I put my shoulder vnto the burthen and beare more then you factus est principatus super humerum eius Esa. 9.6 Christ doth as Paul saith Who is weake and I am not weake who is offended and I burne not I beare the yoke when yee suffer Act. 9.4 Saul Saul why persecutest thou me To this purpose Paulinus excellently Christus patiens triumphans in sanct is suis in Abel occisus á fratre in Noe irrisus à filio in Abraham peregrinatus In Isaac oblatus in Ioseph venditus in Moyse fugatus in Prophetis lapidatus in Apostolis terra marique iactatus When as then ye labour and are laden heauily learne of me yea leane on me Psalm 55.23 Cast thy burden vpon the Lord and he shall nourish thee Come to me and I will ease you So S. Augustine doth expound this clause Christs burthen in it selfe saith he is exceeding troublesome for all that will liue godly in Christ Iesus shall suffer perscution but his spirit helpeth our infirmities and sweetneth affliction for vs hee maketh vs willing and so by consequent able to beare his burthen and vndergoe his yoke For vbi amor est non est labor sed sapor vnto the willing all things are welcome The way to heauen is angusta paucis eligentibus facilis tamen omnibus diligentibus O come then vnto Christ and take vp his yoke Feare it not as being a yoke but beaâ—e it as being easie Respect not the present paine but expect the future pleasure For our light affliction which is but for a moment causeth vnto vs a farre more excellent and eternall waight of glory 2. Cor. 4.17 It is very remarkable that Christ saith in the singular yoke for hee doth not command vs to plough with many yokes The diuell enticeth vs to many vices which are contrary the world hath many troubles which are contrary the flesh also many desires which are contrary but God hath vpon the point but one commandement namely that we beleeue in his Sonne Iesus Christ and expresse this faith in louing one another All that Christ on our part requireth is that wee come to him and learne of him If thou shalt acknowledge with thy mouth the Lord Iesus and shalt beleeue in thine heart that God hath raised him vp from the dead thou shalt bee saued The Gospell is called a burthen and a yoke lest we presume yet light and easie lest wee despaire By this one sentence two sorts of men are confuted especially the carnall Gospellers on the right hand who because iustification is by faith onely hold themselues free from all burthens and the superstitious Monkes and merit-mongers on the left hand loading the consciences of men with too many burthens O sweet Iesu so guide me with thy holy spirit that I may walke betweene these two rocks in thy mid way Thou â—o whom all things are giuen giue me thy grace that I may come to thee learne of thee rest in thee That I may so beare thy crosse on earth as that I may weare thy crowne in heauen Amen The Epistle ESAY 7.10 God spake once againe to Ahaz saying require a token of the Lord thy God c. IN this Scripture two things are more chieflie considerable namely the goodnesse of God particularly toward Ahaz King of Iuda God spake againe to Ahaz saying aske a signe c. generally toward all the house of Dauid euen the whole Church a Virgin shall conceine c. wickednesse of Ahaz Open vnthankfulnesse and insolent impiety then said Ahaz will aske none Secret hypocrisie couering his contempt and Atheisme with a cloake of deuotion and duty neither will I tempt the Lord. God spake againe to Ahaz In the daies of Ahaz the sonne of Iotham the sonne of Vzziah King of Iudah as wee read in the beginning of this present chapter Rezm the King of Aram and Peâ—ath the sonne of Remaliah King of Israel came vp and fought against Hierusalem Now God as being a present helpe in troubâ—e sent his Prophet Esay to comfort King Ahaz in this extremitie saying vers 4. Feare not neither be faint hearâ—ed for the two tailes of those smoâ—ing firebrands for the furious wrath of Rezin and
of Remaliahs sonne For albeit they determine to depose thee and to dispose of thy Kingdome purposing to set vp in thy throne the sonne of â—abeal vers 6 Yet thus saith the Lord God their counsell shall not stand neither shall it bee for the head of Aramis Damascus and the head of Damascus is Rezin and within threescore and fiue yeeres Ephraim shall be broken from being a people As if he should say these two kingdomes shall haue their limits and their two Kings must be content with their owne greatnesse they both aspire to the Crown but I haue set them their bounds which they shall not passe Beleeue my words and it shall goe well with you but if ye will not beleeue surely ye shall not bee established vers 9. And therefore that Ahaz and his people might giue credit to this promise the Lord saith our text spake once more to Ahaz Where note Gods long suffering and patience toward an Idolatious and a wicked King who did not vprightly in the sight of the Lord his God 〈◊〉 Dauid his father â— but made his sonne goe thorow the fire after the abominations of the Heathen whom the Lord had cast out before the children of Israel and offered and burnt incense in the high places and on the hilles and vnder euery greene tree The Lord desired not the death of a sinner but that he may turne from his euill waies and liue speaking to him as heere to Ahaz againe and againe turne you turne you for why will ye die O yee house of Israel He doth inuite to mercie not onely such as are godly men according to the prayer of Dauid Do well O Lord vnto those that be good and true of heart But he maketh his Sunne to rise on the euill and sendeth his raine on the iust and on the vniust Matth. 5.45 Hee is not slacke faith Peter in comming to iudgement as some men count sâ—â—icknesse but is patient toward vs and would haue no man to perish but would all men to come to repentance Wherefore thou whosoeuer thou bee which art in the gall of bitternesse selling thy selfe to worke wickednesse nay giuing thy selfe to wantonnesse to commit all vncleanenesse euen with greedinesse How dost thou thinâ—e thou shalt escape the iudgement of God or despisest thou the riches of his bountifulnesse and patience and long sufferance not knowing that the goodnesse of God leadeth thee to repentance The Lord spake to Ahaz againe yet not onely for his sake nor for the wicked alone but rather to prouide for the weake which had some seeds of Godlinesse For albeit they did offend the Lord very much in their distrust and Idolatrie yet God as being the father of mercies in wrath remembers mercy Habac. 3.2 Compassion and forgiuenesse is in the Lord our God albeit wee haue rebelled against him Dan. 9.9 Require a token of the Lord thy God As if Esay should haue said I perceiue you giue credit to my report entertaining my speech as the words of a meere man and not as the word of God Wherfore to demonstrate that I come not in mine owne name but from the Lord of Hosts Aske a signe not of Idols or of strange gods vnable to helpe thee but of thy God Aske a signe not of me but of the Lord which onely doth wondrous things Aske of him Ahaz and thou shalt vnderstand that it is the Lord who speakes vnto thee God for the confirmation of our faith addeth vnto his promises as proppes of our infirmitie signes and tokens which Augustine calles aptly visible words And these signes are of two sorts extraordinarie whereof the Prophet in our present text and that which was giuen to Hezekiah in the 38. chapter of this prophesie vers 7. Ordinarie in daily vse as Baptisme and the Lords Supper the which are signes and seales of Gods holy couenant with vs. And wee must so ioyne faith vnto the word that wee despise not the Sacraments which Almighty God offereth as helps for the strengthening of of our faith It is a true saying that Iesus Christ came into the world to saue sinners And this saying ought by all meanes to bee receiued and one chiefe meane is the ministration of the Sacraments and therefore the frantick spirits in our time who make no reckoning of Baptisme nor of the blessed Eucharist but esteeme them abces onely for little children are worthily censured by reuerend Caluin to separate those things which God hath ioyned together Whether it be toward the depth beneath or toward the height aboue The Prophet prescribes not what token Ahaz should aske lest happily the truth of the miracle might be suspected but hee leaueth it to the Kings owne free choice whether hee will haue it toward the depth or height that is in earth or heauen Or it may be the word depth is of some deeper signification as if Esay should say God will openly shew thee that his dominion is farre aboue all the world yea that it reacheth euen from the heauen of heauens to the very depth of depthes insomuch as hee can at his good pleasure fetch Angels out of heauen and also raâ—e the very dead out of their graues Here then obserue Gods omnipotencie who can doe whatsoeuer hee will in heauen and in earth and in the sea and in all deepe places Psal. 135.6 O God the great and mighty great in Counsell and mighty in worâ—e Behold thou hast made the heauen and the earth by thy great power and stretched out arme and there is nothing hard vnto thee This doctrine is comfortable to the godly who dwell vnder the defence of the most high and abide vnder the shadow of his wings hauing his spirit for their guide and his Angels for their guard But it is very terrible to the wicked in that all the creatures in heauen in earth and vnder earth attend the Lord of Hosts euenmore readie to fight against such as fight against him noneâ— This argueth his pride rather then humblenesse Or as other his trust in the strength of the King of Ashor rather then his affiance in the King of Kings And yet hee colours his foule contempt hypocritically with a faire pretence saying I will not tempt the Lord alluding doubtlesse to the text Deut. 6.16 ye shall not tempt the Lord your God He forgate the words in the some chapter a little before yee shall not walke after other gods c. and only wrested that clause which he thought would fit his turne wrest I say for to require a signe when God inuiteth and inioyneth vs is not to tempt the Lord but to trust and obey which is better then sacrifice Gedeon is commended for asking signes of the Lord Iudges 6. the Pharities on the contrary condemned euen by Christ himselfe the wicked generation and adulterous seeketh a
she shall call his name Now the naming of children is an office properly belonging to fathers and not to mothers In that therefore this charge was wholly referred and transferred to Mary wee may note that Christ was so conceiued of his mother as that hee had no father on earth as also that Ioseph affianced to Mary was rather an helpe then an absolute head a wedded but not a bedded husband I say not a bedded husband after the birth of Christ as Hierome notablie proues in a tract of this argument against Heluidius And for the strengthening of this reuerent opinion I finde a tradition entertained by the most ancient Doctors Origine Basile Theophylast and other that whereas the married women had one seuerall in the Temple for their deuotions and the Virgins another Mary not onely before but after the birth of her sonne also did vsually troupe with the maidens and not with the married liuing and dying a Virgin This Epistle then is all one with the Gospell Esay and Gabriel are messengers of the same errand for that which Esay speakes of Mary Gabriel speakes vnto Mary Thou shalt conceiue in thy wombe and beare a sonne and shall call his name Iesus And they both are so fit for the present feast that he who runs and reades may see the reason why the Church allotted them for this day The Gospell Lvk. 1.26 And in the sixth moneth the Angel Gabriel was sent from God vnto a City of Galilee named Nazareth to a Virgin c. ALmighty God in the twelfth chapter of Exodus enioyned his people to eate the pascall lambes head and feet and purtenance Christ is our Pascal lamb 1. Cor. 5.7 Wherefore wee must as Mary did anoint Christs head feet that is meditate on his birth and death on his ingresse into the world and egresse out of the world This scripture principally speakes of his birth and of the purtenance thereof an euangelicall and angelicall annunciation of his admirable conception In which obserue these 4. circumstances especially When In the sixth moneth Where In a City of Galilee named Nazareth Who saluting Gabriel an Angel sent from God Who saluted A Virgin espoused c. What Haile full of grace c. In the sixth moneth That is as Gabriel expounds himselfe vers 36. in the sixth moneth from the conception of Elizabeth And it is an argument to perswade Mary that shee may haue a sonne for that her consin Elizabeth had conceiued a child in her old age by her old husband Iohn the Baptist as it is thought was conceiued about the latter end of September and Christ according to the Churches account about the latter end of March. In the very same moneth as some coniecture the world was created and so the second Adam was conceiued about the time the first Adam was deceiued For as in Adam all die euen so in Christ shall all bee made aliue The Poet saith of the spring which alwaies beginneth in this moneth Omnia tune florent tune est noua temporis atas noua de grauido palmite gemma tumet And so Christ incarnate making a new heauen and a new earth ecce ego facio noua Behold saith the Lord I make new things Esay 43.19 See Tho. Caten m. Moller in loc Ludolph de vita Christi part 1. cap. 5. Giron ser. 1. Raulin ser. 3. Ferus ser. 5. in annun The Iewes for religious vses and festiuall times counted Nisan the first moneth which for the most part answereth our March and so forward but for ciuill they counted the seuenth the first It is worth obseruing therefore that the Annunciation vnto Zacharie was in the beginning of the Ciuill and this Annunciation vnto Mary in the beginning of the religious or ecclesiasticall yeere Teaching vs hereby that our whole life is onely ciuill and not truly religious vntill Christ be conceiued and formed in vs vntill hee dwels in our heart who reneweth a right spirit within vs. The Angel Gabriel was sent from God Gabriel in Hebrew signifies the power of God a fit ambassadour for such an errand because the conception of Christ and through it the redemption of the world is called expresly the strength of Gods arme Luk. 1.51 Euery Preacher of the Gospell ought to follow this example for his commission he must bee sent from God and in execution of it hee must bee Gabriel that is a man of good courage powerfull in doctrine and exhortation An Angel was sent about this businesse and not a man for sundry reasons especially thice 1. That our humane nature might bee repaired after the manner it was ruinated as a serpent was sent by the diuell vnto Eua to worke our woe so Gabriel an Angel was sent from God vnto Mary to bring glad tidings of our weale Ad Euam angelus malus accessit vt per eam homo separaretur â— Deo ad Asariam angelus banus venit vt in ea Deus vmretur homini 2. An Angell sent vnto a Virgin because Virgins are as Angels according to that of 〈◊〉 Câ—elibatus qua i câ—lobeatus And Christ also saith in the resurrection when there shall be no more marrying that we shal be then as the Angels of God in heauen 3. To shew that Angels are ministring spirits sent forth to minister for their sakes who shall bee heires of saluation Heb. 1.14 and therfore seeing we haue such a guard attending vs on euery side we should do whatsoeuer we doe in a reuerent and seemely fashion alway remembring that wee are made a spectacle to men and Angels 1. Cor. 4.9 Vnto acity of Galilee named Nazaret The Iewes held this country and city so contemptible that the Pharisies said of the one out of Galilee ariseth no Prophet And Nathaniel of the other Can there any good thing come out of Nazaret Heere then obserue that euen Pharisies and learned men may be deceiued as also that God is not tied vnto any place but his spirit bloweth where it listeth And therefore we may not iudge of men either by then countrie or county Ioseph and Mary liued in Nazaret a city of Galilee good people though they dwell in bad parishes and places are the same Mytically Nazaret is by interpretation a flower it was fit therefore that he which is the lilie of the vallies and the rose of the wild should be conceiued in flore i. in Nazaret de flore i. de beata virgine cum floribus i. tempore florum in the spring or flower time Galilee was the marches of the Iewes abutting and adioyning neere to the countrie of the Gentiles and so Christs conception in Galilee doth insinuate that in him all the nations of the world shall be blessed Gen. 22.18 And that hee should breake downe the stop of the partition
wall and to make the Iewes and the Gentiles both one Ephes. 2.14 or Galilee signifieth an end or confine so Christ a Galilean is the end of the law Rom. 10.4 See this and many moe like this apud pont in sed annun To a Virgin espoused to a man whose name was Ioseph Mary though a Virgin was affianced to Ioseph of the house of Dauid for sundry causes â— left her selfe should be iudged an adulteresse and so stoned to death according to Moses law 2. Left her sonne should be reputed a bastard and so consequently not admitted for the Messias He who came into the world not to destroy the law but to fulfill all righteousnesse Matth. 3.15 would not himselfe be borne vnlawfully 3. That Christ heereby might honour both estates of maiden head and marriage of maiden head in that shee was a Virgin of marriage because she was espoused 4. That Ioseph might be to her selfe and her sonne a curator and a guardian in the time of trouble for so we reade in the second chapter of S. Matthew that the Angell of the Lord appeared to Ioseph in a dreame saying Arise and take the babe and his mother and flee into Egypt c. Againe arise and take the babe and his mother and goe into the land of Israel c. 5. That her husband might witnesse her virginity Sicut Thomas dubitando palpando constantissimus factus est Dominicae confessor resurrectionis Ita Ioseph Mariam sibi desponsando eiusiâ— conuersationem in tempâ—re cuiodie sindiosius comprebando factus est pudicitiae fidelissimus testos Pulchra viriusque rei conuenientut dubitatio Thomae desponsaâ—ia Mariae See Bernard vbi in marg Beauxam har Tom. 1. fol. 22. Maldonat in Mat. 1. Sixt. seuen Bib. lib. 6. annot 64. Of the house of Dauid S. Luke sets downe the names of so many places and persons exactly that wee might attend his relation more diligently Noluit nos negligenter audire quod tam diligenter sinduit enarrare Because Christ is the promised seed and sonne of Dauid Mary was espoused to Ioseph of the house of Dauid Hereby shewing her owne petegree by her husbands genealogie for the Iewes according to Gods law were to take wiues out of their owne tribes Dauid is â—iled a man according to Gods owne heart Act. 13.22 And so Ioseph a man of Dauids house was a man according to Gods owne hart to whom he did reueale Secret◠〈◊〉 atque sacratisimum sui cordis arcanum a mysterie which none of the Princes of this world vnderstood And Mary being thus affianced to Ioseph she proue in good housewife being in this respect like the Snaile which this 〈◊〉 She was not of the tribe of 〈◊〉 busy gossip â—â—ing about from house to house proâ—ing and speaking things which are not comely 〈◊〉 as almost all 〈…〉 vpon the words of our text 〈…〉 thee was within either at her holy deuotion or at her daily worke I come now to the salutation it selfe Haile Mary c. the which as Luther said of the Pater noster is made by the Papists a very great Martyr I purpose therefore to demonstrate these two points especially First their foule abuse secondly the true vse of Aue Maria. The Papists iniurie this angelicall salutation in Groce by misconstruing the whole sentence ioyntly in Parcell abusing euery particular word seuerally For the first they patch it vp together by fetching in other stitches out of other places as blessed is the fruit of thy wombe and adding the name Maria Iesus amen And all this that it may be repeated often vpon their beades as a maine point of holy deuotion and why so because forsooth it was vsed by the Greeke Church in their Masse daily for so they find it recorded in the Liturgies of S. Iames and Chrysostome Our answere is that those Liturgies are counterfeit the one being a sufficient consutation of the other For if the Greeke Church had a Liturgie written by S. Iames the blessed Apostle who would imagine that Chrysostome would haue made a new and if Chrysostome had penned a Liturgie he would not haue made a prayer for Pope Nicholas who liued almost fiue hundred yeeres after him and for the Emperour Alexius who liued seuen hundred yeeres after him It were very much as B. Iewell obiected against D. Harding to say Chrysostome prayed for men by name so many hundred yeeres before they were borne But to trace the Papists a little neerer euen from step to step if Aue Maria bee a prayer it must either bee a prayer for Mary or to Mary It cannot be a prayer for Mary whether wee consider the words as vttered by Gabriel while shee liued or as babled by them now shee is dead If in her life shee was full of grace and free from all sinne as they teach impiously then assuredly she did not need any prayer of man or Angell as abounding with all mercy and abandoning all misery much lesse now being a Saint in heauen and as they would haue vs to beleeue a queen of heauen ouerruling and commanding Christ himselfe to shew mercy on such as she will haue mercy As Aue maria could not be a prayer for Mary so it should not be a prayer to Mary because praying to Saints hath in Gods holy bible neither precept nor praise nor paterne Not to dispute this point Eckius a â—ancke payâ—st acknowledgeth in his Enchiridon that innocation of Saints is not inioyned in the Scriptures expresly not in the old Testament because the Patriarkes and the Prophets afore the comming of Christ as the Church of Rome beleeues were not in heauen but in limbo Not in the new testament least happily the Gentiles lately conuerted vnto the faith of one God should instantly returne to the worshipping of many Gods as the men of Lycaonia would haue sacrificed vnto Paul and Barrabas Acts 14 Petrus Asoto likewise and other Romanists of most eminent note for learning confesse that praying vnto Saints is not taught in Gods booke plainly but insinuated only So that as Melancthon obserues the Papists are saine to ride post vnto the Court for an example We cannot come to the Princes presence but by the mediation of some fauourite in like sort say they we must exhibite our petitions vnto Peter or Paul especially to Mary that she may commend them vnto Christ her sonne God himselfe hath answered this idle conceit for vs Osea 11.9 I am God and not man the holy one in the mids of thee and Esay 55.8 My wayes are not as your wayes c. Earthly princes out of necessity must employ many mediatours and officers about them as tongues and eares and eyes vnto them but the King of heauen is all eye and all eare seeing hearing vnderstanding all things euen the very secrets of our hearts afore we speake your heauenly father saith our
women in all the Scripture Michel Abigail Rachel Iudith Abishag Hauing all their eminent qualities in her nature and all their prime letters in her name taking M from Michol A from Abigail R from Rachel I from Iudith A from Abishag I must here quit Philip Diez with an olde time which vndoeth his name with a great deale more wit Phi not a fetoris Lippus malus omnibus horis Phi malus Lippus tâ—tus malus ergo Philippus Saint Ambrose faith of the Diuel that hee is nox and Bernard of bad diuines that they be tenebrae munde I am vnwilling to lay the nox vpon Diez but his obscure foppery deserues I thinke verily Bernards tenebrae Well as the Friers haue taught vs how to spell Maria so let them informe likewise what it signifieth Aâ—gâ—â—in de Leoni â—a faith acutely Maria quasi Maria for as in the sea there is a gathering together of all waters euen so in the Vergine a congregation of all vertues Againe as all riuers come from the seas and returne to the seas againe so likewise all grace is deriued from Mary and ought to be returned againe to Mary for she for sooth if you will beleeue the Church of Rome in our publique deuotions is mater gratâ—e wisericorâ— the mother of mercies and goddesse of all grace Christ is the head but Mary saith Ozorius the Iesuit is the necke Now whatsoeuer descendeth into the whole body from the head is conueled by the necke so whatsoeuer blessing or fauour is conserred vpon other is conueied thorow the hands of the Virgin Vi si quid gratiae si quid spei si quid salut is in alias redundauerit non nisiper mamus Mariae transierit c. And therefore most of their schollers vsually begin their sermons and writings with an Aue Maria and end them with Iaus Virgini Their voluminous Historiographer Cardinall Baronius concludeth his 1. Tom. of Annales imprinted at Antwerp an 1597. Sanctissimae Virgini Mariae vt hae omnia accepta fecimus it a pariter osserimus That is as I haue receiued al from the most holy Virgin Mary so likewise I returne all to her againe Cardinall Bellarmine also doth annex this postscript vnto the 1. Tom. of his Controuersies imprinted Lugdun an 1587. and vnto Tom. 2. Ingolâ—tad 1591. laus deo virginique matri Mariae And other setting the cart before the horse laus beatae Virgini Iesu Christo. It is well if Christ haue the second place if any place when his mother Mary commeth in place These are the positions in some respects as blasphemous as the worst in the Turks Alcoran And these their practises as idolatrous as any we find in the Pagans schoole The third word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they translate gratia plena full of grace And hence they collect a threefold plenitude of grace in Mary to wit a fulnesse in regard of Multitude abounding with all kinds of grace Magnitude as hauing the greatest in the greatest measure Latitude exercising them in earth heauen hell All which is to shew that whereas other holy Saints and seruants of God had grace by measure Mary like to Christ was endued with grace beyond measure being medium causa gratiae as Antoninus and Albertus impiously teach Yet some popish interpretors as well as Protestants obserue that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth gratificata freely beloued as the Geneua translation Or as our new highly fauoured or much graced one which hath obtained and is adorned with grace Not one that giues grace but receiues as Gabriel in the 30. verse construeth himselfe thou hast found fauour with God And so Saint Paul expounds this word Ephes. 1.6 God hath predestinated vs to be adopted through Iesus Christ vnto himselfe according to the good pleasure of his will to the praise of the glory of his grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherewith he hath made vs accepted in his beloued And gratiosus in Latine doth import a fauorite which is graced out of his friends abundant loue rather then one who merits fauour out of his owne worth as Caluin and Erasmus in their annotations vpon this text accurately But suppose the translation be good and that we may reade as indeed our Communion booke doth here full of grace Yet the popish annotation is false for it is recorded in this present chapter that Iohn the Baptist Elizabeth and Zacharie were ful of the holy Ghost and elsewhere that S. Stephen was full of faith and of power and the seuen Deacons full of wisedome Act. 6.3 and that the blessed Apostles were filled with the holy Ghost Act. 2.4 All these were full of grace yet they receiued it by measure So that as their owne Iesuite obserues truly Maria suit gratia plena in se non à se Mary was full of grace in her selfe but not of her selfe Fountaines are full of water and riuers are full of water and brookes are full of water Christ is full of grace as the fountaine but Mary full of grace as a riuer issuing from the fountaine of grace Shee was a vertuous woman yet a woman a sinner not a sauiour one that was endued with excellent grace not by her owne merit but by Gods especiall mercy Therefore full of grace because the Lord is with thee The Papists abuse likewise dominus tecum in making it an extraordinary salutation vnheard in the world before Whereas Boaz vsed the same to the reapers the Lord be with you Ruth 2.4 And a glorious Angell to Gedeon Iudg. 6.12 The Lord is with thee thou valiant man And the Psalmographer insinuates the commonnesse of this phrase among Gods people Psal. 129.8 They which goe bye say not so much as the Lord prosper you But why should I fish any longer in the popish puddle you may see by that which I haue deliuered already that the Friers and Iesuites haue made merchandise of Aue Maria both in parcell and in groce Let vs now come out of Babell into Gods city from their foule abusing of this Scripture to the true construction of the same Note then in Gabriels saluting of Mary two things especially to wit his Formes Hale the Lord with thee Titles full of grace blessed among women And because both are double wee may learne that these Christian complements are not to be neglected or omitted A glorious Angell saluted a poore Virgin superiours ought to salute inferiours and inferiours to reuerence superiours and all out of loue to respect one another See Gosp. Sund. 6. after Trinity 2. This angelicall Aue teacheth vs to vse good formes in saluting not such as are idle prophane vnsauourie Not a pox instead of haile nor the diuell take you for the Lord be with you not a curse but a blessing Haile full of grace blessed art thou among women 3. We must vse
many as the Lord our God shall call And Act. 3.26 Vnto you hath God raised vp his sonne Iesus and him hee hath sent to blesse you in turning euery one of you from your iniquities And here Ye men and brethren children of the generation of Abraham and whosoeuer among you feareth God to you is the word of this saluation sent And vers 38. Be it knowne vnto you that thorough the man Iesus is preached vnto you the forgiuenesse of sins Now that our Apostle might the better insinuate himselfe into the minds of his hearers and thereby more powerfully perswade the truth of his doctrine hee cals them brethren children of the generation of Abraham and such as feare God The first title was among the Iewes held gratious the second and third glorious esteeming it euer the greatest honour to be the seruants of God and sonnes of Abraham And whereas Christ crucified is vnto the Iewes a stumbling blocke for what Iew will out of his owne iudgement admit him for the Sauiour of Gods people who was condemned by the chiefe Priests and rulers and inhabitors of Gods owne City Hierusalem of which it is said the law shall goe forth of Sion and the word of the Lord from Hierusalem our Apostle remoues the scandall of Christs crosse retorting and answering this obiection in his ensuing discourse First hee retorteth it and maketh it aduantage in his present businesse As if hee should say ye men of Antioch children of the generation of Abraham especially such as feare God among you I say ye should the rather embrace the word of saluation sent vnto you because the men of Hierusalem and their rulers killed the Lord of life condemning him in whom they found no cause of death Hierusalem vnderstood not the things appertaining to her peace but murthered the Prophets and stoned such as were sent to her Take heed therefore ye men of Antioch that ye commit not the like sinne and ingratitude lest that fall on you which is spoken of in the Prophets behold ye despisers and wonder and perish Secondly S. Paul heere giueth answere to this obiection It is true that the men of Hierusalem and their rulers haue crucified the Lord of glory but it was out of their ignorance because they knew him not nor yet the voices of the Prophets which are read euery Sabbath day They killed him indeed but heerein they fulfilled all the Scriptures that were written of him especially that Scripture the same stone which the builders refused is become the head stone of the corner And lastly though it be granted vnto you that the Sauiour Iesus through whom is preached vnto you forgiuenesse of sins had a death full of ignominy for that hee was hanged on a tree yet his rising againe from the dead the third day was exceeding glorious in that hee lead captiuity captiue triumphing ouer death hell and the graue Now that Christ is risen againe from death he proues by the witnesse Of Apostles himselfe we declare c. For Christ after his resurrection was seene of Paul 1. Cor. 15.8 Other who went with him from Galilee to Hierusalem of whom hee was seene many daies as being witnesses chosen of God for the same purpose Act. 10.41 Prophets Esay chap. 55.3 Dauid Psal. 2.7 16.11 The first testimonie cited by Paul is in the second Psalme thou art my sonne c. the which I finde expounded of Dauid and of Christ. If we take this spoken of Dauid he may be called the sonne of God as A King for Princes haue their power from God and so stiled the children of the most high Psalm 82.6 Man for we are the generation of God it is he who made vs and not our selues Psal. 100.2 and is not hee thy father that made thee Deut. 32.6 Regenerate man for euery one that is new borne is borne of God adopted his sonne and made his heire Rom. 8.15.17 Thus it may be said by God vnto Dauid in type this day haue I begotten thee but onely to Christ in truth And therefore Rabbi Solomon and other Doctors among the Iewes vnderstand this of the Messias and assuredly Paul in his Epistle to the Hebrewes chap. 1. vers 5 did the rather cite this text to proue that Christ is God for that hee knew their Rabbines vsually constâ—ued it of Israels Sauiour The maine proposition of the second Psal. is thâ— the Messias is the King of Kings and Lord of Lords euen Gods onely begotten sonne very God of very God The which is concluded in this argument Hee that is to bee worshipped and kissed of all Princes on earth is doubtlesse the King of Kings but the Messias ought to be worshipped of all other Kings and Rulers and Iudges of the earth ergo the Messias seated vpon Gods holy hill of Sion is the King of Kings euen the Lord who dwelleth in heauen If the Princes of the world stand vp and take counsell together against the Lord and against his anointed it is but in vaine For if his wrath be kindled yea but a little they shall instantly perish hee shall bruise them with a rod of iron and breake them in peeces like a potters vessell On the contrary blessed are they who kisse the sonne and put their trust in him happie men and wise Kings are they who serue the Lord in feare and reioyce before him in reuerence God onely killeth and maketh aliue bringeth downe to the graue and raiseth vp Ergo the Messias hauing his absolute power of life and death is vndoubtedly Gods onely begotten sonne whom he hath made heire of all things and iudge of all men And therefore Diuines interpret the cited words as properly spoken of Christ and that in respect of his generation temporall eternall Resurrection Some construe this of his temporary birth in saying thou art my sonne God sheweth his diuine generation and in saying this day haue I begotten thee his humaine natiuity For hodie signifieth in holy Scripture the present life Heb. 3.7 Psalm 95.8 to day if ye will heare his voice So that I haue begotten thee this day as if he should haue said I haue brought my first begotten sonne into the world I haue caused thee to become flesh and in the fulnesse of time to be borne of a woman Other vnderstand this of Christs eternall generation As if God should haue said other are my sonnes improperly but thou art my sonne properly filius meus naturalis singularis substantialis A sonne not by creation as the whole world nor through adoption as the whole Church but a sonne by nature my begotten and onely begotten sonne Iohn 3.16 The very brightnesse and expresse character of my person Hebr. 1.3 Whereas Arrians and other obiect against this interpretation the word hodie Saint Augustine answereth appositly that with God vnto whom all things are
is ready to tell the Prophet as Ahab did Eliah Hast thou found me O mine enemy Then the whole rabble furiously raging together against the Lord against his annointed conclude peremptorily that apeece of a pulpit is enough halfe a benefice too much for such an vnquiet spirit S. Augustine sweetly Quiphreneticum ligat lethargicum excitat ambobus molestus ambos amat For the worke of the ministry The gifts of Christ here mentioned are not theoricall but practicall giuen vnto Pastors for the worke of the ministry the word worke forbids loytering and the word ministry lording I pray misconstrue not this glosse seeing I meane as Paul and speake as B. Latimer did almost in euery sermon Domabis lupos sed non dominaberis ouibus as Bernard told Eugenius For the edifying of the body of Christ The gift of the spirit is giuen to euery man to edifie withall hee therefore that is a non edificant is vnworthie to bee called an Apostle or Prophet or Euangelist Positiestis dispensatores sed in edificationem non in destructionem aliter non fidelis dispensatio sed crudelis dissipâ—tio The Doctors office is to teach and the Pastors calling to feed Our great Lord repeated this iniunction vnto Peter thrice feed my lambes feed my sheep feed my flock that is as Bernard excellently pasce mente pasce ore pasce opere pasce animi oratione verbi exhortatione exempli exhibitione And here the people likewise may learne to reuerence their Pastors and teachers as the Ministers of Christ sent from aboue to watch for their soules If they must honorare bonum dominum etiam in malo seruo respect euery Prophet and Euangelist and Pastor for his workes sake 1. Thessal 5.13 then vnto such as rule wel and labour in the word and doctrine they must as our Apostle speakes giue double honour The Gospell IOHN 15.1 I am the true vine and my Father is an Husbandman c. AS a kind friend loth to depart with his familiars in giuing a farwel often breakes off his speech and begins a new discourse so Christ heere being now to leaue the world after hee had ended one sermon vnto his Disciples in the chapter going before falleth into another of the like argument in this present wherein hee doth especially two things exhort and comfort He doth exhort all his followers 1. To continue stedfast in the faith and that vnder the parable of the vine intimating that as the branch cannot beare fruit of it selfe except it abide in the Vine so they can doe nothing vnlesse they abide in him Vrging this one point by diuers reasons all which may be reduced vnto the punishment of such as abide not Poena damni they beare no fruite vers 4. Poenasensus they be taken away verse 2. withered gathered cast into the fire burnt v. 6. blessednesse of such as abide being Purged by God the father v. 2. Cleansed by God the sonne v. 3. CoÌ„forted by God the holy Ghost abide in mee and I will abide in you by my spirit vers 4. Relieued in whatsoeuer they shal aske vers 7. 2. To make demonstration hereof in workes of piety glorifying God and louing one another Hee comforts them against the worlds hatred 1. From his owne example vers 18.20 2. From the cause of this hatred ver 19. 3. From the cause of the cause vers 21.22.24 4. For that God and Christ suffer with them vers 23. 5. From the prediction of holy Scripture vers 25. 6. By promising to send the comforter vers 26. I am the true Vine Christ is called heere a Vine as else where a Lion a Sheepe a Lambe a corner Stone a Doore A true Vine by way of difference from the wilde vine or as Rupertus vpon the place to distinguish it from the Vines of Sodome and Gomorrah Whose grapes as Moses speaketh in his song are grapes of gall and their clusters are bitter their wine is the poyson of Dragons and the cruell gall of Aspes A true Vine not simply but in a simile not truly a Vine but like a true Vine Vera faith Augustine per similitudinem non per proprietatem a true Vine as in the first chapter of this Gospell at the ninth verse the true light Now the resemblances betweene Christ and a true Vine are manifold 1. A Vine is not sowne in the ground but planted a young slip of an old tree so Christ is a naturall branch of God the Father euen very God of very God but for vs men and our saluation hee was translated from heauen and planted on earth that is borne of the Virgin Mary of whom it is said Esay 45.8 Let the earth open and let saluation and iustice grow forth let it bring them forth together I the Lord haue created him A blessed earth in whole blessed fruit all the nations of the world are blessed 2. The Vine that it may beare the more fruit is cut and pruned and so Christ although he were conceiued of the holy Ghost and borne without all sinne yet for our sakes he was circumcised on the eight day wounded for our transgressions and broken for our iniquities Againe Christ albeit hee were Lord ouer all things and heire of the whole world yet for our saluation he suffered his glory to be pruned by the knife of ignominie for whereas hee was the King of glory hee made himselfe of no reputation Philip. 2.7 Hee tooke on him the forme of a seruant and was made man as Dauid speakes of him a worme and no man a very scorne of men and outcast of the people Psalm 22.6 His wealth was pruned by the knife of pouerty Pauper in natiuitate pauperior in vita pauperimus in cruce So poore in his birth that hee was borne in another mans stable so poore in his life that he said of himselfe the Foxes haue holes and the birds of the heauen haue nests but the sonne of man hath not whereon to rest his head So poore when he was dead that he was buried in another mans tombe Matth. 27 60. His pleasure was pruned by the knife of sorrow Lament 1.12 Behold and see if there be any sorrow like vnto my sorrow His familiar acquaintance was also cut away from him by the knife of feare Iudaâ— betrayed him Peter denied him other forsooke him all were dispersed He did tread the wine presse alone and of all people there was none to helpe him as Hierome and Bernard apply that of the Prophet Esay chap. 63.3 3. The Vine is dugged and digged as wee reade in the fifth chapter of Esay So Christ was dugged when the soule-mouthed Iewes spit vpon him and he was digged on euery side when as his aduersaries by propounding captious questions had cast a trench round about
should passe from great pleasures in this world to the greatest pleasures in the next vt quis hic ventrem ibi mentem impleat vt de delicys transeat ad delicias And as the same father told Heliodore Delicatus es si his vis gaudere cum seculo postea regnare cum Christo. Here then is comfort for the disconsolate many through lingring diseases as the dead palsie the gout and the like lâ—e bedrid and as it were buried long before their death insomuch as their beds which heretofore were places of rest and ease to them are now couches of teares and misery Yet these men hence haue great comfort if they make good vse of Gods visitation for their bed in their sicknesse on which they suffer so much heauinesse shall on their dying day be to them a Bethanie from which they shall ascend to the kingdome of eternall happinesse Or Bethanie signifies the house of obedience wherfore seeing Christ was obedient vnto God his father in all things vnto the death euen the death of the Crosse therfore God hath exalted him highly Phil. 2.8 Through disobedience we were cast our of Paradise and through obedience wee shall enter in againe sola obedientis accepit palmam inobedientiâ— pâ—nam I passe from the circumstances of place to the circumstances of time When is had spoken these things c. that is as you may reade vers 3. all those things which appertaine to the kingdome of God After hee had blessed them and as it is the Gospell allotted for this day giuen them a large commission to preach adorned with many singular priuiledges and promises assuring them and their posterity that hee would bee present in spirit with them alwaie till the end of the world when hee had spoâ—en all these things he was taken vp on high c. This sheweth euidently that hee is a most induâ—trious and vigilant Pastor of his Church affecting and effecting also the good thereof As the gouerment is on his shoulder so was hee more faithfull in Gods house then Moses was Heb. 3.5.6 He did not ascend and as it were breake vp schoole till hee had instructed his Disciples in all points appertaining to their calling and his kingdome Now looke what care Christ at his ascension had ouer his Church the same must euery Master haue ouer his houshold and euery Minister ouer his cure when it shall please God to take them out of this world A Prophet is sent to King Hezechia to bid him put his house in order for hee must die signifying hereby that it is the dutie of a good Master of a family to haue care not onely for the gouerment of his house whilest he is aliue but also that it may be well ordered when he is dead The same care must in like sort bee practised of Ministers according to the paterne of S. Paul I haue kept nothing backe but haue shewed all the councell of God vnto you take heed therefore c. for I know this that after my departing shall grieuous Wolues enter in among you not sparing the flocke So likewise S. Peter I know that the time is at hand that I must lay downe this my tabernacle I will endeauour therefore alwaies that yee may be able to haue remembrance of these things after my departure If it bee part of thy fidelity that Gods people committed vnto thy particular charge may be well instructed after thy death O how carefull oughtest thou to be for their good in thy life Rapite saith Augustine quos potestis hortando portando rogando disputando c. that is in the words of Paul Preach the word be instant in season and out of season improue rebuke exâ—ort with all long suffering and doctrine The second circumstance of time is while his Apostles beheld c. If any demand why he would not haue the whole nation of the Iewes see him ascend that so they might assuredly know that hee was risen againe from the dead and so beleeue in him Answere is made that it is Gods good pleasure that the mysteries of holy beleefe whereof Christs ascension is one should rather bee learned by hearing then by seeing according to that of Clemens Alexandrinus â—aith is the soules eare Christs owne Disciples indeed were taught his ascension by sight that they might the better teach other who did not see they were witnesses of these things chosen before of God for the same purpose Act. 10.39 41. Whereas therefore Paul had no witnesse of his being taken vp into the third heauen and Eliah one spectator onely who saw him as he went vp in a chariot of fieriâ— horses and a whirle wind into heauen Christ had many beholders of his ascension hee was taken vp on high uidentibus illis in the sight of all his Apostles assembled together He did ascend paulatim as Augustine speaks he was neither suddenly snatched away nor yet secretly stolne away but while they beheld hee was taken vp on high as it followeth in the manner of his ascending to be considered A cloud receiued him out of their sight Now whereas he caused a cloud to come betweene himselfe and their sight it signified vnto them that hereafter they must bee content with that which they had seene and not curiously to seeke to know further what became of him And the same thing is taught vs also wee must content our selues with that Almighty God hath in his holy word reuealed and enquire no further in things appertaining to God His word is a sufficient lanterne to our feet and a guide to our paths a perfect glosse yea glasse of his knowne will in which euery true beleeuer may see so much as hee need to search in this life For the like end in giuing the Law on mount Sinai God appeared in a thicke cloud and when hee did manifest his glory in Salomons Temple a darke cloud filled the same Happily some will obiect how Christ elsewhere promised he would neuer leaue his Church I am alway with you till the end of the world Matth. 28.10 Answere is made that these words are to bee construed of the presence of his Godhead or spirit not of the presence of his manhood and therefore two glorious Angels at the 11. verse chide the Disciples hanging on his bodily presence Why stand yee gazing into heauen It is true that Christ is to be found in heauen yet not with the gazing eyes of flesh but onely with the spirituall eyes of faith It may be further alleaged if the Godhead bee present on earth then the manhood must of necessity be present there because both are vnited together Our Diuines answere this argumeÌ„t that followes not Christs manhood subsists in that person which is euery where ergo his manhood is euery where The reason is plaine saith Aquine because the sonne of God
with God hee did ascend farre aboue all heauens and is saith our text on the right hand of God To sit as Ardens vpon the place pithily quiscentis regnantis Iudicantis est ergo bene redemptor noster post passionem ascensionemg suam sedere describitur quia post laborem requiescit post pralium regnat postquam indicatus est iudicat Is Christ ascended on high then let vs seeke those things which are aboue where Christ sitteth at the right hand of God Albeit our bodies be tied with the fetters of flesh on earth yet let our soules ascend with the winges of faith into heauen euen to the place from whence commeth al our helpe and hope Saluator noster ascendit in coeluÌ„ non ergo turlemur in terra ibi sit mens hic erit requies as Augustine sweetly The way to make a ladder vp to heauen as the same father teacheth in his 3. sermon preached on this day is to trample sin vnder our feet de vitiâ—s nostris scalum nobis facimus si vitia calcamus tread pride vnder thy feet and thou shalt instantly passe one step he that humbleth himselfe shall be exalted tread couetousnes vnder thy feet and it will proue another step how hard is it for them who trust in riches to enter into the kingdome of God tread maliciousnes vnder thy feet and thou shalt approach as yet neerer vnto heauen for God is loue and hee that dwelleth in loue dwelleth in God and God in him Grant we beseech thee almighty God that like as we doe beleeue thine only begotten sonne our Lord to haue ascended into the heauen so wee may also in heart and mind thither ascend and with him continually dwell Amen The Epistle ACTS 10.34 Then Peter opened his mouth c. THe former part of this text is expounded on Easter Mâ—nday the contents of the latter on Whitsunday The Gospell Iohn 3.16 So God loued the world that he gaue his only begotten sonne that whosoeuer beleeueth in him should not perish but haue euerlasting life c. IT is reported of a noble Lantgraue Fredericke by name that the very gingling of his spurre was a terrour to his foes And so the very repeating of this sweet text is able to make Satan our greatest enemy to quake for it is as one calleth it a common armory for the Christian as it were the tower of Dauid a thousand shields hang therein and all the targets of the strong 〈◊〉 Apply this one sentence to thy soule and thou shalt in thy most grieuous agonie quench all the fiery darâ—s of the deuill It brancheth it selfe into 3. considerations especially who God loued what the world how so that hee gaue his only begotten sonne c. Ambitious men in the court loose their time their liberty their estate yea sometime with Iscariot they sell vnder hand their owne soule their owne Sauiour to gaine the Princes respect or else some fauour of his chiefe Fauourite But behold a greater then Salomon in all his royalty higher then the highest immortall almighty without beginning or end loued vs and his loue must of necessity bee greater then others loue for that himselfe is the greatest of all God loued and herein heâ— neither expected any correspondence of loue for saith our text hee loued the world That hee should loue the glorious Angels is not strange because they be his messengers ministers executing his pleasure That he should loue good men is not strange because they loue him O thou whoÌ„ my soule loueth Cant. 1.6 That he should loue both his witlesse and his senselesse creatures is not strange because fire and haile snow and vapours wind and storme fulfill his word But herein appeares the greatnesse of his loue that he loued the world mundum immundism the worthlesse world lying in wickednesse casting out its malice saith the Prophet as the fountaine casteth out her waters A world as Augustine describeth impuris vâ—lupratibus illerebosies nefandis c udelitatibus furiosus 〈◊〉 bus terroribus inimieus A bad world a mad world a deceiving world a blind world that knew him not Ioh 1.10 A bloody world that hated him and all his Herein God setteth out his loue toward vs for that he reconciled vs to himselfe euen while we were his enemies Rom. 5.10 he loued vs first euen before wee would yea before we could loue him He that is most high and most holy debtor vnto no man and wenting no thing loued vs which are but dust and ashes conceiued in sinne and brought forth in iniquity corrupt in ouâ— conuersation and abominable doing no good and inâ—ected with euery kind of euill euen from the sole of the foot vnto the head there was in vs nothing whole but wounds and swelling and sores full of putâ—ifâ—tion Esay 1.6 But how did hee loue so loued that is so fatherly so freely so fully that he gaue Hee did not sell or let or lend but giue Not in Angell or a Prophet or any seruant but a sonne And that not anothers but his and his sonne not adoptiue but naturall his begotten sonne and further not one among many but his onely begotten sonne If a man had 32. sonnes as Babo or seuenty sonnes as Gideon Iudg 8.30 Or 80. sonnes as Scilurus or if a man had as many sons as a woman in Paris called Yoland Baillie from whose body while shee liued as we read issued 295. children yet he would hardly part with any to his friend much lesse to his foe When the Patriarke Iacob had conceiued that Ioseph his sonne was deuoured of some wilde beast he rent his cloathes and put sakcloath about his loines and sorrowed for him a long season And when his other sonnes and his daughters rose vp to comfort him he would not bee comforted but said I will surely go downe into the graue vnto my son mourning How bitterly did Dauid lament the death of a rebellious sonne O my sonne Absalon my sonne my sonne Absalon would God I had died for thee O Absalon my sonne my sonne How did an harlot pitie the fruit of her wombe before King Salomon 1. King 3. Oh my Lord giue her the liuing child and slay him not Almighty God then manifested the riches of his mercy toward vs in giuing his onely sonne not onely to bee borne but also to die for vs and that vpon the Crosse most ignominiously So Christ in the words immediately going before this our present text as Moses lift vp the Serpent in the wildernesse so must the sonne of man bee lift vp probatio dilectionis exhibitio operis his exceeding great gift is a demonstration of his exceeding great loue Thus in briefe you see the fact let vs examine now the fruit for what end God gaue his onely begotten sonne That whosoeuer beleeueth in him
Christ as man acknowledgeth himselfe to be lesse then his father Iohn 14.18 my father is greater then I But Christ if you consider him in the forme of God filled heauen and earth and so he may bee said to send himselfe as elsewhere to giue himselfe for vs. See Saint Augustine vbi sup in margin Lombard seâ—t lib. 1. dist 15. Thomas part 1. quast 43. art 8. Touching that eternal sending of the holy spirit from the father and the sonne we say that the mysteries of the sacred Trinity being ineffable the words are almost all borowed that are vsed to shew the distinct operations of the same Saint Augustine speaking of the generation of the sonne and proceeding of the holy Ghost ingeniously confessed his want of wit and wordes Inter illam generationem hanc processionem distinguere nescio non valeo non sufficio quid illis â—sta est inefabilis But here the Apostles in proper phrase of speaking sent Peter and Iohn ergo they were subiect to their authority Thirdly whereas they say that there is a twofold sending one which is amoris and another which is impery for an equall or an inferiour may perswade his friend to doe his busines for him a body politike may send their head to the Parliament and a common weale â— their Prince to the warres our answere is ready that an inferiour intreating his friend can not truely say that he sent his peere much lesse his superiour neither can a corporation that is vnder a soueraigne head such as the Church of Rome would haue Peter to be choose him to be their foot to goe for them he may peraduenture goe by his owne consent or desire but hee can not bee sent neither can a common weale thrust their absolute King into the danger of warre Sponte hoc ille faciendums indicat sed ab illis ad bellum gerendum extrudi non potest Lastly we say that Peter here was sent not as a Prince but as a peere for Iohn was ioyned with him in the mission and commission as a copartner in his office so the text they sent Peter and Iohn And Peter being sent into Samaria by his brethren repined not as holding himselfe their gouernour but went his way as their messenger and elsewhere being questioned by the Apostles for going to Cornelius and eating with vncircumcised heathens he forthwith excused himselfe and came to his answere Fourthly wheras they be driuen here to confesse that the Colledge of Apostles comprising Peter was greater then Peter their head alone Wee say this being granted that Peters Popedom was not the â—oueraigne power of Christ neither was Peter head of the Apostles as Christs Vicar for the whole Church comprising Christ the head thereof is not of greater authority then Christ himselfe Againe it is a receiued opinion among moderne Iesuited Papists that the Church is nothing else but the Pope so that the Successor of Peter is now farre greater then Peter himselfe for hee will bee tied neither to Councell nor Canon nor custome more then himselfe liketh Who when they were come downe prayed for them that they might receiue the holy Ghost It is probable that Peter and Iohn did preach as well as pray but S. Luke reporteth onely what new thing happened to Samaria by their comming namely the receiuing of the holy Ghost through imposition of hands and prayer Here S. Augustine Lombard and other obserue that Christ is God in giuing the holy spirit quantus deus est qui dat deum His Apostles did not giue the holy Ghost at Samaria they prayed for them that they might receiue the holy Ghost and they laid thir hands on them and they receiued the holy Ghost euery good gift is from aboue Samaria then had extraordinarie gifts of the spirit By Peter and Iohn not from Peter and Iohn and Simon Magus insinuates so much in his offer of money to to them at the 19. verse giue mee this power that on whomsoeuer I lay the hands hee may receiue the holy Ghost He did not say that I might giue but onely that he may receiue Happily some will obiect that Paul gaue the spirit to the Galathians as it may seeme wher hee saith he that ministreth vnto you the spirit and worketh miracles among you doth hee it through the workes of the law or by the hearing of faith preached Our answere may be gathered out of the text that hee gaue not the spirit by his proper power but onely that they receiued the spirit through his preaching and ministry They were baptized onely in the name of Christ Iesus You must here referre the word onely to baptized and not to the clause following in the name of Christ Iesus It is not the meaning of S. Luke that they were baptized in the name of God the Sonne onely for it is Christs owne Canon Matth. 28.29 That all the three persons of the blessed Trinity must expresly bee named in Baptisme Goe teach all nations baptizing them in the name of the Father and the Sonne and the holy Ghost See Bellarm. de Baptismo lib. 1. cap. 3. Suarez in Thom. 3. part tom 3. disput 21. Caluin Lorin in act 2.38 So that to bee baptized in the name of Iesus Christ in this and other like place of this booke is to be baptized in the faith of Iesus Christ or in the power of Iesus Christ or according to the prescript of Iesus Christ. Here then a question is moued how the faithfull in Samaria were baptized and yet the holy Ghost was come on none of them Hee that is baptized must acknowledge that Christ is the Lord and no man as Paul telleth vs can say that Iesus is the Lord but by the holy Ghost All that are baptized into Christ haue put on Christ and are buried with him in his death that like as Christ was raised vp from the dead by the glory of the Father so they likewise should walke in newnesse of life Answere is made that the Samaritans had already receiued inuisible graces of the sanctifying spirit which are common vnto all such as truly beleeue but as yet Samaria had not any singular and extraordinarie miraculous gifts as in Christs name to cast out diuels and to speake with new tongues and to heale the sicke c. the which in the Primatiue time was conferred vpon certaine persons according to the will of the spirit for the confirmation of the Gospell It is apparant that the Apostles had the sanctifying and illuminating spirit for their guide from the very beginning of their preaching Matth. 10.20 It is not ye that speake but the spirit of your father which speaketh in you Yet wee reade Iohn 7.38 that the holy Ghost was not yet giuen because Iesus was not yet glorified For they receiued not those miraculous gifts of healing and speaking with