que creata sâ—nt non pervenires 〈◊〉 pâ—r quem facta sunt omnie For as an Eagle so Iohn remaineth vpon the top of the rocke and tower from thence hâ—e spieth his meate and his eyes behold a farre off He was aptly called the sonne of thunder for in saying in the beginning was the word and the word was with God and the word was God hee seemes to speake not words but wonders yea thunders as Ardens excellently filius tontruiest qui loquitur tenitruum est quod loquitur a preamble so strange and stately that some Christians in olde time which had happily zeale but not according to knowledge hung it about their necke as an amulet or as other as a Symbole to distinguish them from Arâ—ans And a certaine Plâ—tonist as Augustine reports in lib. 10. de ciuitate dei cap. 29. reading this one line said it was worthy to be written in letters of gold and to be represented in the most eminent places of all Churches in the world In the text allotted for this day two points are remarkable 1. What Christ is in himselfe God In the beginning was the word and the word was with God and the word was God c. Man the same word became flesh and dwelt among vs c. 2. What Christ is vnto vs openly reuealed by the witnesse of Iohn the Baptist and his owne dwelling among vs in the world to be 1. Our Creator ad esse for all things were made by him 2. Our preseruer in esse for he is our life vpholding all things in their being 3. Our Redeemer in bene esse for he gaue power to them that beleeue in his name to bee the sonnes of God In the beginning The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is potestatiuum as well as ordinatiuum in which acception higher powers especially Princes are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so some take this in principio to be nothing else but in principatu because Christ the word hath vpon his garment and vpon his thigh a name written The King of Kings and Lord of Lords Apoc. 19.16 Origen Cyril Augustine Gregor Nyssen and many moe construe it thus in the beginning that is in the Father according to that of the Schoole Pater est principium sine principio silius est principium de principio The Father is of none the Sonne is of the Father alone not made nor created but begotten Beleeue mee saith our blessed Sauiour that I am in the Father and the Father in me Iohn 14.11 I am in the Father as the riuer in the fountaine the Father in me as in his ingraued image Heb. 1.3 God the Sonne then is de principio principium as lumen de lumine lighâ— of light and very God of very God Other expound in the beginning of eternitie for the word being the true Melchisedec is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hauing neither bâ—ginning of daies nor end of life Heb. 7.3 The Lord saith he hath possessed me in the beginning of his way I was before his workes of old when there were no depths I was begotten when he prepared the heauens I was there when he gaue his decree to the sea that the water should not passe his commandement then was I with him c. Insinuating that he was in the beginning without any beginning in a time when there was no measured time Principio rutih cùm nondum luminâ— coeli Et nondum grauides extarent lumina terris I am tum patris er at sanctain venerabile verbum Other vnderstand by beginning the beginning of the world as if our Euangelist had said in the beginning when all things were made the word was and therefore not made but all things on the contrarie were made by it and without it was made nothing that was made The creatures are from the beginning but Christ who made the world was in the beginning before there was a beginning This exposition is agreeable to the plaine words as also most answerable to S. Iohns intent For if hee penned his Gospell as the Fathers haue noted against Eâ—ion and Corinthus he confounds them in one word and that the very first in principio for that had no beginning which was in the beginning Ergo Christ had not his first being from his mother Mary nam quod ante omnia erat semper erat quoth Augustine hee was alwaies who was before all workes Was. It is probable that Saint Iohn in this exordium alludes per antithesin vnto Moses preface Genes 1. In the beginning God created heauen c. hereby shewing the difference betweene the Creator and the creature For whereas Moses wrote in the beginning God made heauen and earth and all that in them is our Euangelist on the contrary saith in the beginning was the word not in the beginning God made the word Insinuating that the word had his being already when other creatures of what sort soeuer had but their beginning And here diuines haue distinguished acutely between fuit and erat affirming that fuit imports a thing that once was and is not now so Scaliger in his Motto suimus Troes whereas erat implyeth eternitie which was and which is and which is to come Apocal. 4.8 Saint Ambrose notes excellently that this one verbe erat is repeated heere foure times in the beginning was the word and the word was with God and that word was God the same was in the beginning c. Erat erat erat erat vbi impius invenit quod non erat The word He saith not in the beginning was the son lest his reader should dreame of a carnaâ— generation but in the beginning was the word Holy Scriptures or speeches of the Prophets and Apostles vttered by Gods appointment for the reuealing of his diuine will towards man are called Gods word but to distinguish God the Son from these words hee is termed after a more eminent sort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word or that excellent word from whom euery diuine truth issueth and in whom are hid all the treasures of wisedome and knowledge Coloss. 2.3 Christ is not a vocall word verbum eò quod verberato aâ—re plectroque linguae formetur for hee was in the beginning before there was any sound or aire But Christ is the mentall and substantiall word of hiâ— father verbum non sonus auribus strepens sed imago mentibus innotesceus As our Epistle for this day doth vnfold the Gospell the brightnesse of his glory and expresse image of his person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipse paterni pectoris essigies lumenque à lumine vero And the word was with God Concerning the diuerse significations of the preposition apud I referre you to Thomas Beauxamis and Maldonat in their commentaries vpon this text It imports here
the shooes of Christ and Mary thought herselfe blessed in annoynting the feet of Christ and Thomas only desired to touch the side of Christ oâ—r Apostle Iohn is said here to haue leaned on his breast at supper as being best acquainted with the secrets of his Sauiour For when Peter and all other his fellowes were silent onely he dâ—rst aske Lord which is he that betrayeth thee When the Eagle broodes as Plutarch reports the chicke that comes of the egge lying nearest her heart is best beloued of her and so S. Iohn leaning on that breast in which are hâ—d all the treasures of wiâ—edome and knowledge is the beloued Disciple so much honoured that Christ his Sauiour which had not in the world whereon to reâ—t his head did notwithstanding dwell in his heart by faith and leane saith Ambrose in his bosome Siâ—â—â— in quo Christ 〈◊〉 equi seiâ— erat tripl◠〈◊〉 in Eâ—anâ—â—lista leanne sides iâ— paire 〈◊〉 in Maria matre virginitas It is said Ephes. 4 11 that Christ ascending vp on high gaue some to â—â—e Apostlâ—s and some Prophets and â—ome Euangelâ—â—â— and some Pastors and Doctors according to his will distributing to euery man a seuerall gift Peter was an Apostle but not an Euangelist Marke an Euangelist but not an Apostle Matthew both an Euangelist and Apostle yet not a Prophet Augustine a Doctor but not a Martyr Lâ—urence a Martyr but not a Doctor But behold the beloued Disciple was all these In his Epistles an Apostle in his Apocalyps a Prophet in his Gospell an Euangelist in his faith a Confessor in his preaching a Doctor in his chasliâ—ie a Virgin in his readinesse to suffer for the truth a very Martyr yea the protomartyr suffering for Christ vnder the crosse when hee saw Christ suffer on the crosse aâ—â—ns quippe plus 〈◊〉 amato quam in seipâ—â— patitur all which are so many reasons why wee should praise God in this holy Saint but especially because the same Diâ—ciple is hee that testifieth of these things and wrote these things I say for that hee penned this heauenly Gospell that wee might beleeue that 〈◊〉 Christ is the sonne of God and that in beleeuing wee might haue life through his name For as Aristotle said it timotheus had not been we had not had so much sweet musicke but it 〈◊〉 timotheus his master had not been we had not had timotheus Euen so beloued if S. Iohn had not beene wee might haue wanted happily such an Euangelicall harmonie but if Iesus the master of Iohn had not beene gratious vnto the Church it should not haue had such a Iohn It is an argument of S. Iohns humilitie that hee tearmeth himselfe not a master in Israel or a Doctor but a Disciple and that fiue times in this one Gospell as cap. 13.23 cap. 19.26 cap. 20.2 cap. 21.7 20. yet it winnes honour to his historie for that the beloued Disciple penned it euen hee who leaned on his masters bosome restifiâ—th of these thnâ—gs Among all his honourable titles hee mentioneth in the first place that hee was beloued of Iesus acknowledging it onely to be the fountaine from which all other his grace originally were deriued For hee was not beloued of Iesus for that hee leaned on his breast or for that hee durst aske himany question or for that he was the penman of this historie but on the contrarie he therefore leaned on his masters bosome and was acquainted with his secrets and testifieth of these thingâ— for that he was the Disciple whom Iesus loued It is Christs grace by which alone we are whatsoeuer we are 1. Cor. 15.20 There are also many other things which Iesus did Euery thing that Iesus did is not recorded in the Gospels historie but only so much as is necessarie for vs to know namely that wee might beleeue that Iesus Christ is the sonne of God and that in beleeuing wee might haue life through his name for so S. Iohn expounds himselfe chap. 20. at the last verse The Scripture then is written principally for this end that wee might vnderstand the mysterie of our saluation consisting in two points especially First in beleeuing that Iesus is the Christ that is the Messia promised vnto the Fatherâ— euer since the world began Secondly that this Messias albeit hee were the seed of Dauid is not a meere Terence Iesus but the sonne of God and so being both God and man he is our onely Mediator through whose name we must be saued The Gospell hath abundantly both affirmed and confirmed these points and therefore we need not any further reuelations of the spirit in the businesse of our saluation Men talke much of the Philosophers stone that it turneth copper into gold of Cornu-copia that it had all things necessarie for food in it of Panaces the hearbe that it was good for all diseases of Catholicon the drug that it is instead of all purges of Vulcans armour that it was an armour of proofe against all thrusts and blowes c. Well that which they did attribute vainly to these things for bodily good we may with ful measure ascribe iustly to the Scripture for spirituall It is not an armour onely but an whole armorie of weapons as well offensiue as defensiue whereby we may saue our selues and put the enemie to flight It is not an hearbe but a tree or rather a complete paradise of trees of life which bring forth fruit euery moneth and the fruit thereof is for meat and the leaues for medicine In a word it is a panarie of wholesome food against fenowed traditions a physitians shop of preseruatiues against poisoned heresies a pandect of profitable lawes against rebellious spirits a treasurie of most costly iewels against beggerly rudiments Euery thing indeed that Iesus did is not set downe yet so much is written as is sufficient for our learning so much as may serue for a lanterne to our feet and a light vnto our paths able to teach improue correct instruct in righteousnesse that the man of God may be perfect thorowly furnished vnto all good workes 2. Tim. 3.16 I will end this obseruation in the words of Augustine Tanta facta sunt quantatunâ— furs debâ—erunt tanta scripta sunt quanta nune legi debuerunt His salubriter praâ—â— corriguntur parua nutriuntur magna obâ—â—ct intur in â—â—niâ— Nay saith hee the Scriptures are so fit and full Vâ—â—â—eis quotidie proficerem sicas solas abincunte pueâ—â—tia â—â— que ad dâ—repitam sâ—necturem maximo otio summo studiâ— mâ—â—â—reingeniâ— coâ—arer ad discere The whiâ—h if they should be written euery one I suppose that the world could not containe the bookes that should bee written I finde three diuers constructions of this one verse The first is metaphoricall the second hyperbolicall and the third literall Augustine Theophylact Beda Rupert metaphorically
world their Dioces Euntes in mundum oniner sum praedicate c. Hee being the true Samaritane powred into their wounds oyle and wine first vinum tribulationis and then â—leum consolationis he chasteneth all such as he loueth and he scourgeth euery sonne that he receiueth In Christs commission or grant to his Apostles obserue two things especially 1. Their warrant goe and preach for how shall they preach except they be sent hee that runneth of his owne accord without a calling is a false Prophet Ier. 23.21 See Gospell 1. Sund. after Easter and 8. after Trinitie 2. Theâ—â— worke in respect of their Dioces where they must preach in the whole world to eâ—ery creature Doctrine what they must preach and that is said expresly to be the Gospell Concerning their Dioces it is not the meaning of our blessed Sauiour that his Apostles should preach vnto liuelesse stones or senselesse plants or witlesse beasts but he doth vnderstand by all creatures onely men as being an abridgement of all the creatures Stones haue a being but not a life plants haue both a being and a life but not sense beasts haue being life sense but they want vnderstanding Angels haue being life sense vnderstanding Now man as being a little world and as it were the compendious Index of Gods great booke in folio participates a being with stones life with plants sense with beasts vnderstanding with Angels and therefore fitly called euery creature as hauing the chiefe perfections of euery creature Or man may bee called all creatures as being that excellent câ—eature for whom all other creatures were made Psalm 8.6 Thou makeâ—t him to haue dominion ouer the workes of thine hands and thou hast put all things in subiection vnder his feet Or preach the Gospell vnto all creatures vnderstanding onely such as are capable to receiue the Gospell So Christ elsewhere said all things that I haue heard of my father haue I made knowne vnto you that is all things which are necessary for your saluation and are fit for you to know And Ioh. 12.17 If I were lifâ— vp from the earth I will draw all men vnto mee that is all which are to be drawne So Paul Loue suffereth all things beleeueth all thiâ—gs hopeth all things that is all which are to be suffered and beleeued and hoped Or preach the Gospell vnto all creatures that is all nations for so Saint Marke may be well expounded by S. Matthew who relating this commission saith Euntes ergo docete omnes gentes goe and teach all Nations Hereby repealing a former edict Matth. 10.5 Goe not into the way of the Gentiles and into the Cities of the Samaritans enter ye not That commission is determined now therfore goe into all the world and preach the Gospell vnto all creatures to men of all countries and conditions whatsoeuer This vnlimited extraordinarie commission is expired and hath his end for now the successors of the Apostles as Bishops and Pastors haue their peculiar prouinces and proper Paâ—ishes assigned for their cure yet so â—hat they may preach the Gospell of Christ in other places also where need requireth albeit the same be not particularly committed vnto them And therefore the Church of England enioyneth euery learned Pâ—stor sometime to preach in Chapels and Chuâ—câ—es râ—ioyning neare to his benefice Aâ— for their wâ—â—ke they must employ their time 〈◊〉 in secular actions of the world nor yet in idle speculaâ—ions of the S. hoole but apply themselues vnto preâ—â—hing goe ye into the world and preach And they 〈◊〉 not their owne wisedome but the Gospel it 〈◊〉 man speake let him deliuer oracles of God consenting to the wholesome words of our Lord Iesus Christ and to the doctrine which is according to godlines And for as much as the the Law the Psalmes and the Prophets are nothing else but as it were a preface to the booke of the generation of Iesus Christ I say for as much as Christ is the supplement of the Prophets and end of the Law they must especially preach vnto the world the glad tidings of saluation making this sentence the period of all their Sermons vnto vs a child is borne vnto vs a son is giuen or that of Christ himselfe So God loued the world that he gaue his onely begotten sonne that whosoeuer beleeueth in him should not perish but haue euerlasting life To the preaching of the Gospell administration of the Sacraments is adioyned and enioyned also Matth. 29.19 Go teach all Nations baptizing them in the name of the Father and the Sonne and the holy Ghost The which our Euangelist implieth here when hee saith hee that beleeueth and is baptized shall be saued but he that beleeueth not shall bee damned Concerning Baptismes necessity see Gospell on Trinity Sunday And these tokens shall follow them that beleeue These words are to bee digested with a little salt to bee construed with a great deale of caution otherwise the simple soule will obiect how shall I know that I beleeue seeing I worke no miracles If wee take them as many learned and ancient Diuines haue done mystically then euery true beleeuer in Christs name casteth out of his heart diuels that is euils for euery foule sinne is a foule fiend to man and then his soule being sound his mouth ex abund intia cordis out of the hearts abundance speakes with new tongues His communication heretofore was im â—ious toward God and vncharitable toward his neighbour his throte an open sepulchre his tongue d e ceiuing his lips flattering his mouth full of cursing and bitternesse But now hauing put on the new man he speakes in a new language words of truth and sobernes Acts 16.25 Words of meekenesse and courtesie Titus 3.2 Words agreeable to the wholsome words of our Lord Iesus Christ and to the doctrine which is according to godlines 1. Tim. 6.3 After this compunction in his heart and confession of his mouth if any venemous temptation be suggested he shall haue power to driâ—e away serpents and if he drinke any deadly thing it shall not hurts him although he taste of it a little yet he shall not in any case swallow it downe to his vtter destruction And lastly he shall impose his hands vpon the sicke and they shall recouer that is he shall out of his loue beare the infirmities of his weake brethren and hide a multitude of their sinnes his exhortation and doctrine the Lord worâ—ing with them as it is in the last words of our text shall heale the sicke yea raise the very dead in sinne to newnes of life If we take Christs promise these signes shall follow them that beleeue literally then it must of necessity bee construed with a few limitations and exceptions As first in respect of the time miracles are not necessarie for a Church already planted but only for a Church in planting So Paul
Flecte quod est rigidum fone quâ—d est frigudum rege quod est deuium The next circumstance to be considered is the time when and that as our Euangelist in the 17. verse was so soone as Iesus began to preach For as a King who resolues to make warre against an enemie Prince chaseth his Captaine and musters his souldiers and in euery point fits himselfe for the present action euen so Christ Iesus the King of the Church intending to cast out of his hold Satan the Prince of this world calleth his followers and out of them electeth his Apostles as chiefe Commanders and Coronels in the very beginning of his preaching that being trained vp in his schoole seeing his wonders and hearing his wisedome they might bee made fit for that excellent and eminent calling They were first as S. Iohn reports acquainted with Christ afterward made Disciples and last of all Apostles And therefore Christ here saith I will make you to become fishers of men He saith not I doe now make you but hauing instructed them all his life and breathing on them the Holy Ghost after his resurrection hee speakes in the present as my father sent me so send I you goe teach all nations baptising them in the name of the Father and the Sonne and the Holy Ghost And that they might be powerfull and profitable teachers of other he filled them also with the gift of the Spirit after such a manner and in so great a measure that they could not but speakâ— the things which they had heard and seene of Christ. And that not in one corner or in a few countries onely but as it is in the selected Epistle for this day their sound went out into all lands and their words into the ends of the world In the beginning they were rude first Disciples afterward Doctors a great while learners afore they were leaders Hence fathers of the Church are taught not to haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hastie hands and ouer easie for admittance into sacred orders without tryall and testimonie 1. Tim. 3. and the children of the Prophets also may learne to be swift to heare slow to speake neuer affecting much lesse ascending Moses chaire before God makes them apt and able to teach as well by their holy conuersation as wholesome doctrine For as the weights and measures of the Sanctuarie to wit the sicle talent and cubite were of a double bignes to those for common vse so should the vertues in the Ministers of the Sanctuarie be of a sutable size The which as some Diuines imagine is implied in the sacrifice for their sâ—nâ—es appointed Leuit. 4. where the Priests offering is commanded to be as much as all the congregations a young bullocke without any blemish for the Priest alone ver 3. and no more for all the people vers 14. See Benedictus in the Liturgie Gospell on Trinitie Sunday and 8. after Trinitie The names of the Disciples heere called are Simon Andrew Iames and Iohn insinuating thaâ— a Preacher of the word must be Simon that is obedient to the will of God Andreâ—s a stout man in executing his offâ—ceâ— Iacobus a supplanter of vises in hâ—s aâ—ditorie last of all a Iohn aâ—cribing all these good gifts in him vnto the Father of mercies and God of all grace viâ—a merito magnus humilitate infimus Other assume that the some cardinall vertues are designed by these foure chiefe Apostles referring Prudence in Peter Iâ—stice to Andrew Fortitude to Iames and Temperance to Iohn For their number it is said heâ—e that Iesus called them two and two first he saw two then other two signifâ—ing that as the binarie number is the least euen so the Church of little beginnings increaseâ—h vntill her number be without number as a graine of mustard seede when it is sowen is the least of 〈…〉 but when it is growâ—n it is the greatest among herbâ—s and it is a tree so that the kâ—â—ds of heauen build iâ— the 〈…〉 Oâ— two and two because they were Christs instruments in â—â—ming together two people the 〈◊〉 and the 〈◊〉 and so making of â—â—th one Or Christ happily would neither elect nor send his Apostles one by one because 〈…〉 him that is alone Ecclesiast 4.10 but by two and two and those breâ—hren hereby teaching that Preachers of the word must accord as brethren of one heart and one souls Act. 4 â—2 hauing one minde in many bodies inter multacorporanoâ—â— mulâ—a câ—rda Saâ—rimentes in vnuâ—â—â— at 〈◊〉 hominem faciant as Augustine sweetly For a brother helping a brother is a very strong castle and they that hold together are like the barre of a palace For their condition our blessed Sauiour in whom are hid all the treasures of wisedome and knowledge did not chuse the disputants of the world whose wit was great nor the nobles whose petigree was great nor the Pharisies whose credit was great nor the Priests whose authoritie was great but he called ignorant and ignoble fishers of little worth and lesse learning to be the trumpetters of his Gospel and bel-weathers of his flocke that the foolish things of the world might confound the wise things and the weake things ouerthrow the mightie things and things that are not bring to nought the things that are Sampson in slaying a thousand Philistines with the iaw-bone of an asse was a type hereof as Prosper obserues insinuating that Christ by the foolishnesse of preaching should confound his enemies and saue such as beleeue Nay Christ chose some notorious sinners for his Apostles as bloudie Saul and couetous Matthew that his abundant grace might be manifested in their persons as well as in their preaching demonstrating that in themselues which is the summe of all their sermons namely that Iesus Christ came not to call the righteous but sinners to repentance This is a true saying and by all meanes worthie to be receiued that Christ Iesus came into the world to saue sinners of whom I am chiefe 1. Tim. 1.15 The greatest Apostle whilome was the greatest oppressor of the Church a blasphemer a persecutor breathing out threatnings and slaughter against the Disciples of the Lord and therefore his auditors might well cedere credere grant and beleeue that Iesus is a sauiour of his people But this extraordinary calling and singular action of Christ is no patterne for Prelates as phantasticall spirits imagine to send into the Ministerie leud and ignorant persons as if the more faultie were the more fit and the more sillie the more sufficient for the same Christ by the pen of his Apostle Paul in that excellent Epistle to Timothy which Hierom calles speculuâ—â— Sacerdony as the whole Scripture is speculum Christâ—â—niâ—â—â— sets downe these directions for the choice of a Pastoar hâ—e must be well reported of euen
as God saying my Lord and my God acknowledging the diuinitie which he did not see by the wounds he did see So that Christ here commends the faith of Thomas in saying thou hast beleeued and reprehends only his slacknesse of faith in adding because thou hast seene me First handling the wounds of Christ afore hee would credit the words of his Apostleâ— Quid enim est fides nisi credere quod non vides eo plus habit merui quo nanus argumenti Thomas in beleeuing after he saw Christ is a type of the Iewes and the rest of the Disciples in beleeuing afore they saw Christ a figure of the Gentiles Augustin tract 121. in Ioan circa sin Blessed are they that haue not seene and yet haue beleeued He denieth not Thomas to be blessed in this sentence but only preferreth other Apostles and all other Christians afore him in that they haue not seene and yâ—t haue beleeued For if thou knowledge with thy mouth that Iesus is the Lord and beleeue in thine heart that God hath raised him vp from the dead O well is thee and happie shall thou be So blessed as Iohn whose head lay neere his Masters heart so blessed as Ioseph of Arimathea who buried his bodie so blessed as old Simeon who lulled his Sauiour in his armes yea so blessed as the Virgin her selfe that bare him in her wombe for thee was more blessed in being the daughter then in being the mother of Christ. Here the Gospel and Epistle meet all they that haue not seene and yet haue beleeued are fellow citizens with the Saints and of Gods house built vpon the foundation of the Prophets and Apostles Iesus Christ himselfe being the head corner stone in whom they grow to be an holy temple of God hauing the promises of the life present and of that which is to come See Gospell Sunday 13. after Trinitie By this it doth appeare that the resurrection of Christ is the chiefe obiect of a blessed faith as also the maine subiect of all this out present Gospell And it is exceeding profitable for confutation and instruction As first it doth ouerthrow the wicked error of Corinthus who taught Christ should not rise againe till the generall resurrection of whom Epiphanius worthily Stolâ—dus est stolidorum magister Secondly Apelles heresie who said Christ rose againe but not in his owne flesh or as Augustine reports his opinion without any flesh Thirdly that of Cerdon and the Passionists affirming that Christ ascended into heauen in soule only Fourthly that assertion of Eutychian heretikes holding that Christs humane nature was deiâ—ied after his resurrection and made not glorious only but meerely diuine also Againe the doctrine of Christs rising againe from the dead serues for instruction in matters of holy faith and good manners In articles of beâ—iefe concerning Christ and our seâ—ues First touching Christ whereas he did abide among the dead at least thirtie three or thirtie foure houres as he continued among the liuing thirtie three or thirtie foure yeeres I say whereas Christ being starke dead raised himselfe to life by his owne power it is a manifest demonstration of his Godhead as Paul disputes Rom. 1.4 and God said in the second Psalme Thou art my sonne this day haue I begotten thee The which text ought to be construed not so much of Christs eternall generation afore all worlds as of the manifestation therof in time This day that is at the time of thine incarnation but at the day of thy resurrection especially haue I begotten thee that is I haue made knowne vnto the world that thou art my sonne as Paul expounds it Acts 13.33 for none euer raised another from the dead but by God none euer raised himselfe from the dead but God Secondly this doctrine proues euidently that Christ was a perfect Priest and that his passion was an omnisufficient sacrifice for the sinnes of the whole world For if hee had not fully satisfied for them all if there had remained one little sinne only for which he had made no satisfaction he could not haue risen againe for death and the graue which came into the world by sinne and are daily strengthened by sinne would haue held him in bondage To this purpose Paul saith If Christ be not risen againe your faith is vaine and you are yet in your sinnes That is Christ had not answered fully for your sins or at least you could not possibly know that hee had made satisfaction for any of them if he had not risen againe As for points of faith appertaining to thy selfe more neerely the resurrection of Christ is a demonstration of our resurrection according to that of Paul If it be preached that Christ is risen againe from the dead how say some among you that there is no resurrection of the dead 1. Cor. 15.12 Behold saith the Lord I kill and giue life I wound and I make whole that is as Tertullian aptly killing by death and giuing life by resurrection If a man be cast into the sea though all his bodie sinke vnder the water yet there is hope of recoueâ—ie so long as his head is aboue the waues in like manner if wee beleeue that Christ our head is the first fruits of those that sleepe let vs not doubt but vnfainedly beleeue that we which are his members in our due time shall be raised out of the dust also Moreouer the resurrection of Christ is a proofe of our iustification before God he was deliuered for our offences and raised againe for our iustification As in his death he stood in our place wounded for our transgressing and broken for our iniquities and bearing our sinnes in his body on the tree so likewise in his resurrection he is not to be considered as a priuate but as a publike person representing the whole Church making his righteousnesse a cloke to couer all our vnrighteousnesse If death could not keepe Christ fettered in his prison it is euident that his power was ouercome Now then if death be conquered it followeth necessarily that sinne the wages of death is also destroied If death and sinne be vanquished then the tyrannous kingdome of Satan is subdued who had the power of death and was author of sinne and ruler of hell So that euery true Christian may reioice with Paul O death where is thy sting O graue where is thy victorie the sting of death is sin and the strength of sin is the law but thankes be to God which hath giuen vs victorie through our Lord Iesus Christ. And lastly concerning matters of honest and holy conuersation this doctrine teacheth vs to seeke those things which are aboue where Christ sitteth as the right hand of God and to rise from dead workes vnto newnesse of life See Epistle on Easter day and Epistle Sunday 6. after Trinitie Touching our Euangelists
Sund after Easter and Gospell on Saint Thomas day Here pause and pray Almighty father which hast giuen thine onely sonne to die for our sinnes and to rise againe for our iustification grant vs so to put away the leauen of malice and wickednesse that we may alway serue thee in purenesse of liuing and truth through Iesus Christ our Lord Amen The Epistle Eâ—HES 4.7 Vnto euery one of vs is giuen grace according to the measure of the gift of Christ c. SAint Paul doth especially two things in all his Epistles 1. treate 2. entreate Hauing sufficiently treated in the former Chapters of doctrinals he commeth in this present to morals entreating his Ephesians in generall to walke worthy of the vocation whereunto they were called in more particular to support one another thorough loue keeping the vnity of the spirit in the bond of peace pressing this one point with arguments of two sorts The first of which epist. 17. Sund. after Trin. is taken from such things as are common vnto the whole Church as being in all the faithfull one and the same there is one body and one spirit and one hope one Lord one faith one baptisme one God and father of all which is aboue all and through aâ— and in you all As if he should argue thus if the Church your mother bee but one God your father but one Christ your Lord but one the holy spirit your comforter but one if ye haue but one hope one faith one baptisme I see no cause why ye should not liue together and loue together as all one labouring to keepe the vnity of the spirit in the bond of peace The second contained in our present text is taken from such graces as are in euery one diuerse shewing that this inequality of gifts is not an hindrance but rather a furtherance to vnitie for asmuch as all of them are giuen by the same author for the same end Vnto euery one of vs is giuen some gift vnto none all he that hath most hath but a measure As then in the naturall body the eye can not say to the hand I haue no need of thee nor the hand againe to the feet I haue no need of you but euery part seeketh anothers and not his owne good Euen so in the Church which is Christs mysticall body God made not all Apostles or all Prophets or Euangelists c. but some Apostles some Prophets some Euangelists c. There be diuersities of gifts and diuersities of administrations and diuersities of operations 1. Cor. 12. euery one standeth in need of anothers gift and thereupon is occasioned to support one another in loue preseruing the vnity of the spirit in the bond of peace See epist. 2. Sun after Epiphan and 10. after Trinity In the whole 4. points are to be considered especially 1. Who Christ and that is proued out of the 68. Psal. verse 18. hee led captiuitie captiue and gaue gifts vnto men 2. When when hee ascended vp on high euen aboue all heauens to fulfill all things 3. What hee made some Apostles some Prophets some Euangelists c. 4 Why for the perfiting of the Saints for the worke of the ministry for the edifying of the body of Christ. Concerning the first in that our Apostle doth auowe here that the diuersity of grace bestowed on the Church is the gift of Christ whereas he saith elsewhere that God the father ordained Apostles and Prophets and teachers and that the spirit worketh ad these things vnto euery one seuerally distributing as he will we may learne two conclusions in diuinity 1. That all the workes of the sacred Trinity quoad extra without it selfe are common and communicable to euery person of the three 2. That God the sonne is equall in might and mercy to God the father he being ascended aboue all heauens is the giuer of gifts vnto men and here we must accord the Prophet and our Apostle The one saith he receiued gifts for men the other he gaue gifts vnto men and these two seeme to contradict each other Answere is made that Dauid speakes of this deuotion in time to come but Paul of thiâ— donation already past and accomplished Dauid of the promise Paul of the performance Or Christ as he was God gaue gifts in heâ—â—â—n and as man he reâ—â—â—ed gifts on earth or he receiued in that his members receiued according to his owne saying Mat. 25.40 â—n as much as ye haue done it vnto one of the leastâ— these my brethren yee haue done it vnto mee or he receiued to giue as Exod. 25.2 Speake to the children â—f â—srael that they receiue an offering for me that is according to the translation of our present Church bible â—â—at they bringâ— where reioycing as Abbâ—n Ezâ—a notes is giuing and so Paul alluding rather to the sense then to the words of Dauid saith he 〈…〉 Touching the second point it is demanded how Christ is said here to haue made some Apostles and some Prophets c. When he went 〈…〉 and led captiuity â—aptiue seeing wee reade in the Gospels history that he chose his Apostles and Disciples and gaue them a commission to preach in his life time and that after his resurrection he confirmed them in his office by breathing on them and giuing the holy Ghost and saying as my father sent mee euen so send â—y â—â— goe teach all nations baptizing them in the name of the father and the sonne 〈◊〉 the holy ghost Answere may bee that Christ is reported in this Scripture to haue giuen Apostles vnto the Church after he went vp on high in respect of their gifts extension and 〈◊〉 Extension as hauing after Christs ascensâ—ou receiued the gifts of the holy ghost after a more glorious manner and in a farre greater measure So the text the â—â—ly ghost was not yet giuen because that Iesus was not yet glorified and If I goe not away the comforter will not come vnto you but if I depart I will send him vnto you And Christ at his ascension also charged them to waite for this promised power of the holy ghost See gosp Sun after ascension day Oâ—tension and that 1. in respect of the solemne inauguration into their Apostleship on the feast of Pentecost in the sight of Gods people gathered together at Hierusalem out of euery nation vnder heauen It is reported of Dauid that he was first annointed King of Israel in the middest of his brethren 1 Sam. 1.10 and afterward in Hebron 2. Sam. 2. But hee was not called King vntill he was annoynted solemly before all the tribes of Israel 2. Sam. 5. Euen so though it bee granted that the Apostles were nominated and elected to their office before Christs death and confirmed in their calling after Christs resurrection yet they were not apparantly knowen vnto Gods people to bee so till he went vp on high and gaue
In which obserue two things especially The Felicity gained by this gift a deliuerance from damnation he shall not perish a possession of saluation hee shall haue life euerlasting Facility how to get it whosoeuer beleeueth Almighty God requires not at thy hands An exact obseruation of his law but onely that thou beleeue in his sonne whom he gaue to die for thy sinnes and to rise againe for thy iustification Hee did abundantly satisfie the law for thee making thy sinnes his sinnes and on the contrary making his righteousnesse thy righteousnesse couering all thine iniquities and healing all thine infirmities This one sentence doth afford many profitable lessons appertaining to doctrine and exhortation 1. It sheweth our dignity though a man be dust dung fading like grasse fickle like glass like a thing of naught Psal. 1.44 4. Yet God so much honoured him as that hee gaue his onely begotten sonne to be life vp as Moses life vp the Serpent in the wildernesse that is to bee crucified for him O Lord what is man that thou hast such respect vnto him or the sonne of man that thou so regardest him 2. It doth administer comfort in temptation if the diuell obiect against thy sinne Gods seuere iustice thou maist answere that God is also rich in mercy louing vs in his best beloued and that with an euerlasting loue Ierem. 13.3 If thy cunning aduersary make reply that these sweet texts onely concerne the iust and godly thou hast here Christ on thy side saying God loued the world reconciling sinners his enemies vnto himselfe by the death of his sonne Rom. 5.10 3. It proues euidently that Christ is very God of very God against Arrius as being not onely Gods son but his onely begotten for a sonne begotten is a naturall and a true sonne 4. It confutes the Nouatian heresie denying repentance to such as after Baptisme fall into grieuous sinnes If we must be so mercifull as our father in heauen is mercifull how shall we deny repentance to those whom God so loued as that he gaue his only begotten sonne that whosoeuer beleeueth in him should not perish but haue euerlasting life 5. This confoundeth all merit-mongers ascribing iustification and saluation vnto their owne good workes He that beleeues shall not perish but haue euerlasting life We are saued by grace thorough faith apprehending and applying the mercies of God the father and the merits of Christ his sonne He that beleeueth in him shall not be condemned but he that beleeueth not is already condemned as it followeth in our text Quare saluator dictus est mundi nisivi saluet mundum non vt iudicet mundum saluari non vis ab ipso exte ipso iudicaberis As for exhortation iâ— God so loued vs let vs also loue one another if he spared not his owne and only sonne but gaue him for vs it is meet that we should expend our substance for the good of his Church and children in need It is an olde prouerbe loue me loue my friend Let vs then manifest our loue to Christ in louing his members and in cherishing such as mourne in Sion his first comming as it followeth in our text was not to condemne but saue the world He came to call sinners vnto repentance to seeke the lost sheepe to bind vp the broken hearted to refresh the weary to giue rest vnto the laden soule His second comming shall be to iudge the world and then there shall be iudgement mercilesse to him that shewed no mercy but vnto those which haue bin mercifull as his father in heauen is mercifull he shall say come ye blessed inherit ye the kingdome prepared for you from the foundations of the world for I was hungrie and ye gaue me meat I thirsted and ye gaue me drinke c. If any shall aske why this text is allotted for a Whitsun holy day which is a memoriall of the Gospell and of Christs sending downe the holy Ghost answere may be that the spirit of truth teacheth vs all things according to Christs owne doctrine preached in the world the summe whereof is this one little line so God loued the world c. The Epistle Acts. 8.14 When the Apostles which were at Hierusalem had hear a say that Samaria had receiued the word of God they sent vnto them Peter and Iohn c. THe blessed Apostles inioyned by Christ at his last appearing to goe into the whole world and to teach all nations hearing now that Samaria had receiued the word of God they sent vnto them Peter and Iohn to build vp the Churches of Samaria whose foundation had bin laid afore by Philip in this embassage two points are more chiefly regardable namely The vigilant care of the whole Colledge in sending verse 14. The diligent faithfulnes of Peter and Iohn that were sent executing their charge By prayer verse 15. By imposition of hands verse 17. When the Apostles of Hierusalem heard They shew their sollicitous care for the Churches in hearking after their good and in affording their helping hand of their owne accord readily when any fit occasion was offred For we read not heare that the brethren of Samaria wrote to the Colledge to send them an Apostle yet they did send two and those two which of all their company were of the most eminent note Peter and Iohn Euery Bishop as more properly succeeding Apostles in office is taught from hence to be non tam celer ad cathedram quam vigil ad curam If any congregation in his Dioces need confirmation he must either send those Suffraganes which are fit like to Peter and Iohn or else come himselfe to pray for them and to lay his hands on them Protestant Diuines vrge this example to proue that Saint Peter was not head of the Apostle or absolute soueraigne because the text is plaine Iohn 13.16 The messenger is not greater then he that sent him I know the foure great Cardinals of Rome Turrecremata Caietan Baronius Bellarmine which vpon the point are the foure cheife supporters of Saint Peters chaire of estate haue found out many shifts how to decl ine the heauy blow of this weighty reason and they who gathâ—â—itickes vnder these Cardinals hedge report and repeat their distinctions as vnanswerable But examine them and you shall instantly see that they be like Hercules tragicall club in shew massie but in substance nothing else but shreds and straw as the Poet speakes an affrighting vanity To their first example God the sonne is sent into the world by God the father and yet in the Trinity none is greater or lesse then another Answere is made that Christ was sent into the world as he was in the forme of a seruant according to that of Paul Galat. 4.4 God sent forth his sonne made of a woman and
rose againe leading captiuitie captiue that hee might heereby deliuer thee from the bands and hands of all thine enemies I may tell thee from Paul and Paul here from God vnto the comfort of thy soule that thou art now presently iustified and shalt be hereafter eternally saued For the Scripture saith whosoeuer beleeueth in him shall not bee confounded That is whosoeuer hath a sure trust in God that he will euen for his Christ sake pardon all his sinnes and blot out all his offences and out of this assurance calleth on the name of the Lord he shall be safe For the two testimonies of the two Prophets answere the two clauses of Paul Esay speaking of the beleeuing in the heart and Ioel of acknowledging with the mouth And in these texts of the Prophets obserue their vniuersal note whosoeuer for God is no respecter of persons he puts no difference betweene the Iew and the Gentile but being Lord ouer all is rich vnto all that call vpon him Other Lords cannot reward all their followers as being Poore many will not as being illiberall and sordide but our God is able because Lord of all and willing because rich vnto all of whatsoeuer condition or countrey Poore Bartimeus begging rich Zacheus climing old Simeon in the Temple young Iohn in the wombe couetous Matthew grinding his neighbour at the receit of Custome the louing Centurion building his nation a Synagogue the people watching vnder the Crosse the theefe hanging on the Crosse confessing the Lord Iesus and walking in the sonneshine of his Gospell in differently finde refreshing in the conscience rest in the soule For whosoeuer beleeueth on him shall not be confounded and whosoeuer calleth on his name shall be saued As for the subiect or seate of faith it is said here with the heart man beleeueth Ergo faith as many Protestant authors haue noted is not placed in the minde or vnderstanding only but in the will and affections also For faith as it is notitia resides in the minde but as fiducia feared in the will Other Interpretors etiam note purioris and no way branded with the markes of Antichrist hold it noâ— greatly to stand with reason that one particular and single grace should bee placed in diuers parts and faculties of the soule It is true that faith is not a meere prattle of the tongue nor a floting opinion of the braine but a certaine perswasion of the heart Yet notwithstanding this perswasion or particular knowledge whereby a man is resolued that the promises of saluation appertaine to him is wrought in the minde by the holy Ghost 1. Cor. 2.12 A sure trust and a stedfast hope of all good things to bee receiued at Gods hand is not happily faith if wee speake properly but rather a fruit of faith in that no man hath aâ—fiance in God vntill he be first of all perswaded of his mercy toward him in Christ Iesu. For mine owne part I confesse with Luther ingenuously that it is exceeding hard to distinguish exactly between faith hope there is so great aâ—finitie between them one hauing respect to the other as the two Cherubins on the Mercy-seate Exod. 25.20 Faith engendreth hope and from hope proceeds affiance which is nothing else but hope strengthned For whereas an hypocrites confidence shall be like the house of a spider he that putteth his trust in the Lord shall be euen as the mount Sion which may not be remooued but standeth fâ—st for euer And for as much as the word heart in my text as is agreed on all sides is put for the wholesoule without limitation to any part all that I will obserue from hence shall be that as wee must loue God euen so beleeue in God with all our heart and soule and minde For hypocrites haue forged faith and deuils haue forced faith acknowledging against their will out of horror vnto their condemnation and not out of loue from their heart to their iustification that Iesus is the Lord. A Recusant may be brought vnto the Church against his will and compelled in despight of his teeth also to receiue the Sacraments Bread and Wine but none can beleeue that Iesus is their Iesus but with the heart only See Gospell Sund. 8. and Epistle Sund. 10. after Trinitie How shall they call on him on whom they haue not beleeued A plaine text against the Gentiles idolatrie praying vnto gods vnknowne As Hecuba in Euripides O Iupiter quic quid es siue hoc coelum siue mens in coelo quanquam din iam ignauos opituiatores inuoco And it is a pregnant euidence to confute the Papists in their inuocation of Saints also for if they trust in S. Martin or Mary S. Catherin or Clare they rob the Creator to clothe his creature and cursed be man that puts his confidence in man and makes flesh his arme If they trust not how doe they call on him in whom they beleeue not Our heauenly Father saith in his word Call vpon me Christ our aduocate with the Father in like fort Come vnto me for I am the way the truth and the life Iohn 14.6 Non est qua eas nist per me non est quô eas uisi ad me No way to God but by mee no light but from mee no life but in mee Christ is a mutuall helpe to the Father one to vs another An hand to the Father by which hee reacheth vs an hand to vs by which wee reach him The Fathers mouth by which he speaketh vnto vs our mouth to the Father by which wee speake to him Our eye to see by footway to goe by the piller of fire by night and cloud by day guâ—ding his Israel in the wildernes of this world Wherefore let vs call on him in whom alone we beleeue which is our strength and refuge in the time of trouble promising in his Gospell aske and yee shall haue seeke and ye shall finde knocke and it shall be opened vnto you See Gospell on the 5. Sund. after Easter How shall they heare without a Preacher Heere you may behold the Ministers Dignitie in respect of their Commission as being sent of God Errand as being ambassadours of good things euen such as bring tidings of peace between God and man Man and man Man and himselfe Wherefore desire the Lord to send forth labourers into his haruest honouring such Elders as rule well and labor in the word euen with double honour 1 Timoth 5.17 receiuing them as Angels yea as Christ himselfe Galat. 4.14 Dutie for if faith come by hearing and hearing by preaching so that the word of God vnto faith is as oile to the lampe such as will haue their feet kissed ought to bring tidings of good things If they will haue the worthie good reason they should doe the
day Againe this sentence Christ is the foundation of the Prophets and Apostles ouerthroweth as Interpreters obserue Marcion and other heretickes affirming that two sundrie disagreeing Gods are Authors of the two Testaments As if one God were preached in the Gospell and another in the Law whereas one and the same Christ is the very center of both at which all the Prophets and Apostles aime principally The builders of Gods house are the Prophets and Apostles and all their lawfull successours the Ministers and Preachers of the word Behold saith the Lord to Ieremie the Prophet I haue put my woreis in thy mouth I haue set thee euer the nations and ouer the kingdomes to plucke vp and to roote out and to destroy and throw downe to build and to plant That is to roote out vice to plant vertue to destroy the dens of Sâ—tan and build vp Gods remple to throw downe the kingdome of Antichrist and to set vp the kingdome of Christ. And so Paul cals himselfe a skilfull Architect or a cunning master builder laiing the foundation and hee faith of other Preachers of the word that they build vpon his foundation gold siluer precious stones c. that is doctrines and exhortations answerable to the foundation and worthie of Christ. In a word that the Pastors are Gods labourers and the people God building 1. Cor. 3 9. it is true that Christ himselfe is the chiefe builder as hee saith in the Gospel vpon this rocke will I build my Church he builds as it is in our text through his holy spirit vers 22. yet hee doth vse Prophets and Apostles and Euangelists and Pastors and Teachers as vnder-workmen for the gathering together of his saints and edification of his Church Ephes. 4. 11.12 The tooles or instruments which Apostles and Preachers vse toward this worke are the Word and the Sacraments especially For so the Lord of these labourers hath appointed Goe teach all nations baptizing them in the name of the Father and the Sonne and the holy Ghost His word iâ— his power to bring his elect to the foundation and to build them vpon the foundation His Sacraments are fastnings as it were to strengthen and confirme them after they be laid in the building that they fall not away but grow to an holy temple of the Lord. Our doctrine must be according to the analogie of faith our exhortation according to the rules of good life the Bible which is our lanterne and our guide furnisheth vs with both and therefore wee must euer build vpon the foundation of the Prophets and Apostles Beside these tooles a Minister ought to further Gods building with heartie praiers and good example Bellarmine said of Erasmus falsely that he was but halfe a Christian but it may be said of a lewd Pastour truly that he is but halfe a Preacher he may peraduenture pull downe more building in one weeke with his bad life then he can set vp againe in a whole yeere with his great learning Seneca thought it impossible that any body should at onetime be both a good man and a good captaine but a Clergie man is not a good Pastor vnlesse he be a good paterne God defend me and mine from a mangie Physitian a ragged Alchimist and a dissolute Diuine If thou be a president of godlinesse to thy people pray to the God of all grace that you may so remaine if you sometime were and are now fallen returne if you neuer were repent if you neuer will be perish Nam à Deo separabitur qui à diabolo superabitur Concerning the properties of the Church it is built together in such a due proportion and concinne symmetrie that euery part is content to keepe his ranke and performe his function without any faction It is a body fitly ioined together and compacted by that which euery ioint supplieth c. Ephes. 4.16 See Epistle 2. Sund. after Epiphanie It is built together in respect of her vnion with Christ the head corner stone and coupled together in respect of her communion with the members See Communion of Saints in the Creed And being thus inserted and built on Christ it liueth and groweth from grace to grace till it become an holy Temple to the Lord. The which Interpreters vnderstand of euery singular part so well as of the whole body for euery Christian is an habitation of God If thou be then a consecrated Chappell vnto the Lord how darest thou commit Idolatrie which is against the first table What agreement hath the temple of God with Idols Or how dinest thou commit adulterie which is against the second table Know yee not that your body is the temple of the holy Ghost and that God is to bee glorified in your spirit and in your body will you then take the members of Christ and make them the members of an harlot God forbid Euery liuing stone that is built vpon the foundation of the Prophets and Apostles is holy Lapides in templo sancto non possunt esse non sanctificati The temples of God are holy both in regard of their righteousnesse imputed in that their vnrighteousnesse is forgiuen and Christ himselfe made their holinesse and in regard of sanctification and righteousnesse in herent for that being deliuered out of the hands of all their enemies they serue God in holinesse and righteousnesse all the daies of their life The Gospell IOHN 20.24 Thomas one of the twelue which is called Didymus was not with them when Iesus came c. THis Scripture consists of a Dialogue Thomas one of the twelue c. Epilogue Many other signes truly did Iesus c. The Dialogue is between a weake sinner and a meeke Sauiour And according to these two principall persons it hath also two principall parts one concerning Thomas and another touching Christ. In Thomas obserue his Faults which are two 1. His absence from the meeting of the other Apostles 2. His incredulitie not beleeuing the resurrection of Christ occasioned by that absence Faith My Lord and my God That other part concerning Christ is a relation of his second appearing vnto the blessed Apostles after his rising againe from the dead And heerein is set down 1. What he did After eight daies he came againe c. 2. What he said 1. To the whole companie Peace be to you 2. To Thomas in particular Bring thy finger hither c. 3. In conclusion to him and them and vs and al Blessed are they that haue not seen and yet haue beleeued In that our Euangelist hath set downe the fall of Peter and fault of Thomas wee may learne that euen the most holy men are but imperfectly perfect in this life The Pontificians are true Donatists and as it were the very spawne of the Cathari For is any man so great a Puritan as the Papist highly conceiting that he can obserue all
as Malchus eare was so soone healed that an incredulous lew would not beleeue that Peters sword euer went betweene it and his head so the place thorow which his body passed might be shut and whole before and after he passed but not in the instant of his passing because that is contrary to the nature of a true body such as his was I know God can doe whatsoeuer he will but his word is his reuealed will and that telleth vs expresly that Christs body was like our body in all things only sinne excepted And if it be like our body then it cannot be without distance of space and place for saith Augustine That is no body which is no where Lastly the plaine text is against them for it doth not say that Christ came thorow the boords and barres of the doore but only that he came and stood in the midst after or when the doore was shut not determining the manner how he came but only reporting the matter that he came and the time when he came So that hauing so many and those so manifest euasions otherwise we need not say that Christ came in at the window that is a Popish forgerie crept into the Rhemists annotations thorow the wicket of our aduersaries owne mouth For the conclusion it selfe wee teach as the Scriptures and holy Fathers that the sacrament all bread and wine are signes and seales of Christs body and blood and we receiue them in thankfull remembrance he died for vs. As for his crucified body it is now in heauen a glorified body where it shall remaine till hee come in the last day to iudge and end this and all other controuersies In the meane while wee must as Eagles flie to the place where the dead body lieth ascending vpon the wings of faith vnto it and not expecting that it should locally descend vnto vs. See Sursum corda in the Liturgie And stood in the middest We reade in the Gospels historie that Christ was often in the midst In the midst of the Doctors in the midst of his Apostles in the midst on the Crosse betweene two theeues and shall at the last day be likewise in the midst betweene the sheepe and the goats In his natiuitie life death resurrection and comming to iudgement in the midst Heereby signifiing that he is our Messias and medius like Moses standing in the gap betweene God and vs. Hee stood in the midst here that all might the better heare him and see him as the Sunne in the midst of the firmament and the heart in the midst of the members affoording his comfort indifferently to the whole company for hee came not only for the benefit of Thomas but for the common good of other And this may teach all Pastors and parents to seeke the good of all that are committed vnto their charge Christ standing in the midst of his Apostles openly rebuked Thomas for two causes especially first that as Thomas had offended afore them hee might also be reprehended afore them all A priuate fault is to be censured priuatly but a publike scandall openly them that sinne rebuke publikely that the rest also may feare Secondly that Thomas his vnbeleefe might strengthen others faith that his doubt might put all other out of doubt So infinite is God in greatnes and goodnes that he can bring light out of darknes and vse the weaknes yea the wickednes of other for our good and his glorie Vnius interrogatio vniuersitatis instructio saith Augustine Ones ignorance was all others instruction for except Thomas had doubted so much other should neuer haue knowne so much and seene so many demonstrations of Christ his resurrection as the Church in the Collect Almightie God which for the more confirmation of the faith didst suffer for the holy Apostle Thomas to be doubtfull in thy Sonnes resurrection c. Peace be vnto you This salutation was vsuall among the Iewes and at this instant of all other vndoubtedly most fit For hereby Christ did insinuate that howsoeuer in the world they had trouble yet hee had made their peace with God as also that they need in their troubled estate to pray for peace of Church O pray for the peace of Hierusalem and peace of conscience for that is a continuall feast Or happily that they might the better know him after his resurrection heespeakes vnto them as a little before his death I leaue peace with you my peace I giue vnto you let not your hearts be troubled nor feare Christ is our peace preaching peace in his life making peace in his death assuring peace in his resurrection and consummating our peace in his comming againe to iudge the quicke and the dead when he shall say to the sonnes of peace Well done good seruants and faithfull enter into your masters ioy Now the Lord of peace giue you peace alwaies by all meanes Bring thy finger hither After Christ had saluted the whole Colledge of Apostles in generall he turnes himselfe to Thomas in particular repeating euery word Thomas had vttered in his absence Teaching him hereby that he was risen againe through his omnipotencie for the dead haue no sense much lesse reason and least of all vnderstanding the secrets of anothers heart And teaching vs hereby not to commit any sinne though it may be done neuer so closely for he seeth all our workes heareth all our words and knoweth all our thoughts aperta operta Remember the speech of God vnto Dauid Thou didst it secretly but I will doe this thing before all Israel and before the Sunne Our Sauiour did neither reiect Thomas finally nor yet correct him fiercely for his incredulitie but accommodating himselfe to Thomas infirmitie seeks to winne him and to bring him home to his sheepfold O Thomas thou hast thy faith at thy fingers end seeing that thou wilt beleeue no more then thou feelest I pray thee therefore bring thy finger hither and see my hands c. Heere then is a paterne whereby Paul might giue his precept We that are strong ought to beare the infirmaâ—es of the weake that we may make them as Christ did Thomas of faithlesse faithfull And this supporting is by Patience for bearing them Pitie weeping with them that weepe Pietie relieuing them as well with our counsell if they want wit as with our almes if they want wealth Thomas because thou hast seene me thou hast beleeued Faith is an euidence of things not seene how then did hee beleeue that which he saw can you touch God as the wicked Arians obiect and feele him with a finger Answere is made by the Fathers that Thomas touched one thing and beleeued another Videbat hominem confitehatur Deum as Augustine vpon my text He touched Christ as man but beleeued in him
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
day Come to Christ and he will bring it to passe that thy greatest enemy shall if he haue any sparke of grace confesse ingeniously to thee as Saul once to Dauid thou art more righteous then I for thou hast rendred me good and â— haue rendred thee euill Hee shall make thy righteousnesse as cleare as the light and thy iust dealing as the noone day Psalm 37.6 Art thou much afflicted with sicknesse I saith the Lord am he who kill and giue life wound and make whole bring downe to the graue and raise vp againe I am the resurrection and the life hee that beleeueth in me though he were dead yet shall he liue Ioh. 11.25 The 2 burthen is that â—f the law a yoke which neither our fathers nor we were able to beare saith S. Peter Act. 15.10 a yoâ—e of bondage a heauie burthen and grieuous to be borne Now Christ easeth vs of this burthen also being made vnder the law to redeeme them vnder the law He blotted out the handwriting of ordinances that was against vs which was contrary to vs and tooke it out of the way nailing it to hiâ— crâ—ssâ— So that if Satan that informer and common accuser of vs all obiect the lawes obligation against vs our answere may be that the debt is payed and the bond cancelled If his euidence be good let him if he can shew it in the court Christ is the end of the law Rom. 10.4 For the law was added because of the transgression vntill the blessed seed came to the which the promise was made Galath 3.19 The Prophets and the law did endure till Iohn but since the kingdome of heauen suffereth violence and the violent take it by force The blessed seed is come when once Christ dwelleth in our hearts by faith and then it is time for the law to bee paâ—king out of the conscience then her kingdome is at an end Come therfore to Christ all ye that labour vnder the yoke of the law written and all ye which are laden with the burthen of pharisaicall traditions vnwritten and yee shall finde rest vnto your soules The third burthen is of sinne the which is so weighty that Zecharias calles it a talent of lead and Dauid who felt the load himselfe saith of it expresly there is no health in my flesh because of thy displeasure neither is there any rest in my bones by reason of my sinne for my wickednesses are gone ouer my head and are like a sore burthen too heauie for me to beare And heere let vs obserue with Euthymius that sinne is first a labour in accomplishing and then a load when it is accomplished The couetous incontinent ambitious exceedingly labour to compasse their vnlawfull desires and yet when all is done they remaine still as men vndone For no man is more beggerlike then a couetous wretch in an opulent fortune nor more base then a proud man in the midst of his honour There is a labour in geering these things and when once they be got a load All is but â—â—nity and vexation of spirit They who truely repent them of their sin feele this burthen in this world and they who being irrepentant are in a reprobate sense shall at the last day notwithstanding confesse to their endlesse shame We haue wearied our selues in the waies of wickednesse and destruction Now Christ saith vnto such as grieue and groane vnder the burthen of their sinnes I am not come to call the righteous but sinners to repentance the spirit of the Lord is vpon mee that I should preach the Gospell vnto the poore he hath sent me that I should heale the broken hearted that I should preach deliuerance to the captiues and recouering of sight to the blind He calleth all that labour siue secundum naturam in qua nascimur siue secundum culpaem qua transgredimur siue poenam in qua morimur All men as you haue heard sufficiently yet onely such as labour and are laden with the burthen of their sinnes efficiently The carnall and carelesse haue eyes and see not eares and heare not hearts and vnderstand not How often would I saith hee who calleth all haue gathered you together as the hen gathereth her chickins vnder her wings and ye would not And in this present chapter at the seuenteenth vers We haue piped vnto you and ye haue not danced we haue mourned vnto you and ye haue not lamented That is as Ambrose construeth it we haue preached vnto you the sweet comforts of the Gospell and ye haue not reioyced in spirit we haue denounced vnto you the terrible iudgements of God contained in the law and yee haue not trembled at our words O thinke on this all yee that forget God all yee that stop your eares and harden your hearts at his voice repent and exhort one another while it is to day seeke the Lord while hee may bee found and call vpon him and come vnto him while he is neare Esay 55.6 Yea but where shall wee find thee sweet Iesus I am saith he found in my workes and in my words and in my Sacraments In my workes for they beare witnesse of me they shew that by me the blind receiue sight and halt go and the leapers are cleansed and the dead are raised vp Matth. 11.5 In my word for the Scriptures are they which testifie of me There you shall reade how God so loued the world that he gaue his only begotten Son that whose euer beleeueth in him should not perish but haue euerlasting life Iohn 2.16 in my sacâ—arâ—â—is he that eare 〈…〉 blood dwelleth in me and 〈◊〉 ye come to my table ye shall be refreshed 〈…〉 my blood refâ—â—teris 〈◊〉 necesseris de 〈…〉 〈…〉 to the comming or motion and that is by 〈◊〉 and not by feet moribus non pedibus by loue not by leggs come to me then in saith and 〈…〉 yoke 〈…〉 to hope and learne â—f me meekâ—es and lowlinesse in â—one he that comes to God must beleeue that God is and that he is a rewarder of such as seeke him hee must in hâ—pe beare Christs yoke the which in respect of the present labour is heauen but in respect of the â— fâ—ture retribution hope 〈◊〉 to saith he must adioyne loue whereof there be two principall obiects and two principall offices the principall obiects of our loue are God and our neighbours lowlinesse in heart disposeth aright of our loue toward God and meeknes sheweth how wee should demeane our selues in our cariage toward our neighbours the two principall offices of our loue are to giue and to forgiue lowlinesse is ready to giue euery man his due meeknesse to forgâ—ue euery man his debt or we must be mites 〈◊〉 humiles mentibus in our outward behauiour toward other meeke in our inward conceit of our selues humble lowly not in
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
his workes of creation and redemption and preseruation of his people though he may not read Gods priora yet he may know Gods poâ—teriora beholding him in his wonders in his words in his sacraments in his sonne principally being the brightnes of his glory and expresse character of his person as Christ in our text he that hath seene mee hath seene also my father I am in the father and the father in mee Hereby prouing himselfe to be God 1. For that we must only beleeue in the Creator and not in any creature 2. Because God only knowes the secret perturbation of the heart and if ye beleeue that I am God ye must also confesse that I am a present helpe in trouble willing and able to relieue you for if God be with you who can stand against you Why then are your hearts troubled as if he should haue said albeit I am to suffer death as man yet I will on the third day raise my selfe againe from the dead as God it is expeâ—hent for you that I dye for your sinnes and rise againe for your iustification and so prepare a place for you in my fathers house that where I am there you may be also mansionsâ— Saint Paul hauing at large disputed of the resurrection in his first Epistle to the Corinthians 15. Chapter prouing that the dead shall rise againe by manifest and manifold arguments taken out of the bookes as well of nature as of Scripture concludeth in fire therefore my beloued brethren 〈…〉 sumoutable 〈…〉 alwayes in the 〈◊〉 of the Lord for as much as we know that your labour is not in vaine So Christ in the Gospell vnto his â—ollowers In the 〈…〉 and all the wicked of the world â—all hate you for my names sake they shall scourge you in their Synagogues and persecute you from City to City not affording to much as an hole Wherein to rest your head in peace yet let not your hearts be troubled as long as in my fathers house there be mansions and I goe to prepare a place for you The Church militant on earth is often called in holy Scripture Gods house wherein he hath a great many mansions as dwelling in our hearts by faith and we likewise haue many places of preferment some being Apostles and some Prophets and some Euangelists and some Pastors and Teachers Ephes 4.11 It is true that God and we too dwell here but it is saith Iob in houses of clay whose foundation is in the dust or as Paul speakes in earthly tabernacles set vp to day and pulled downe to morrow non habemus hic manentem ciuitatem in this world we haue no continuing City For our kingdome which cannot be shaken Heb. 12.28 Our habitation which is euerlasting Luke 16.9 Our inheritance that fades not away 1. Pet. 1.4 Our dwelling place mentioned in our text by Christ is not made with hands but eternall in the heauens 2. Cor. 5.1 Our best houses on earth albeit neuer so gorgeous and neuer so glorious hauing if it be possible walles of gold and windowes of Saphire are not withstanding no better then Innes for strangers and pilgrimes 1. Pet. 2.11 Our mansions and places of abode for euer are in Hierusalem aboue which is without either death or danger Apocalyp 21.4 Wherefore seeing we beleeue in God and looke for the blessed hope and glorious appearing of our Sauiour Christ who when he commeth againe shal reciue vs vnto himselfe that where he is in his fathers house there we may be also let vs say with Dauid â—â— by art thou so heauie O my soule and why art thou so disquieted within mee O put thy trust in God and hee shall one day satisfie thee with the plenteousnes of his house for there is not only roome for Christ in Gods house but also place for all his followers the mansions of heauen are many the least of all his souldiers if they fight a good fight and continue faithfull vnto death is rewarded with an incorruptible crowne of glory hauing for his inheritance no lesse then a whole kingdome Againe these mansions are many because the Saints in heauen haue diuerse degrees of glory So Paul 1. Cor. 15.41 There is another glory of the Sunne and another glory of the Moone and another glory of the Starres for one Starre differeth from another in glory so likewise in the resurrection of the dead A great vessell and a little dipped in the same well hold notwithstanding diuers measures according to their capacity so in Gods house euery chosen vessell of honour is filled vp to the brim with the water of life but the better hath vndoubtedly the bigger mansion he that held more charity here shall haue more clarity hereafter Yet as Au gustine notes vpon our text Non erit aliqua inuidra imparis claritatis quoniem regnab it in omnibus vnit as charitatis I goe to prepare a place for you It is said Matth. 25. 34. That the mansions in Gods house were prepared before the foundation of the world how then is it true that Christ at this time goeth to prepare a place Answere is made that the mansions indeed are prepared from all eternity but the men who shall inhabit them as yet were vnprepared It was expedient therefore that the redeemer of the world should die for their sinnes and rise againe for their iustification and ascend into heauen to take possession of this kingdome and to set open the doores of these prepared mansions vnto his followers as also to send vnto them a conforter and a conductor euen the spirit of truth who might leade them in the right way to this place So Saint Augustine acurely Parat quodammando mansiones mansionibus parands mansores Hee prepareth a place by making men sit for the place For election is in Christ and through Christ and so consequently none come to the Father but by the Sonne wee passe by the kingdome of grace to the kingdome of glory for without holinesse it is impossible to see God Touching other readings I referre you to lansen concord cap. 134. and Erasmus annot in loc Lord we know not whether thou goest S. Thomas and S. Philip were so good proficients in Christs schoole that their master in the former chapter at the 10. verse said of them and of the resâ— of their fellowes excepting Iudas the traitor ye are cleane and Saint Peter as the mouth of the company professed openly to whom shall we goe thou hast the words of eternall life and we beleeue and know that thou art the Christ the sonne of the liuing God And yet their faith in the houre of tentation as you see was so weake that Saint Thomas said Lord we know not whither thou goest And Saint Philip Lord shew vs thy Father and it sufficeth vs. Now these things
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