mouth of his holy Prophets I haue beene sought of them that asked not I was found of them that sought me not he calleth vs before we call on him The 2. grace is sanctification and sanctified such as are called are by nature the children of wrath as well as other it is in vaine therefore to be called that is stirred and moued to receiue the faith vnlesse we be sanctified Iames 2. 14. What auaileth it my brethren though a man saith he hath faith when he hath no workes Herod seemed to be called and somewhat inwardly touched but he would not forsake his secret sinne of incest in keeping his brothers wife Simon Magus was baptized and so called but hee was not sanctified to leaue his gainefull sinne of couetousnes Iudas as being an Apostle was called and yet hee was a diuell and many deceiue themselues who thinke hearing of the word to be sufficient without doing Iames 1. 22. A sheepe resembleth a true Christian euery thing in a sheepe is good and vsefull his fleece is good his fell is good his flesh is good his entrals yea his excrements are good and so the sanctified Christian is a seruant vnto all the seruants of God euery good gift in him is profitable to some he lendeth his fleece cloathing the naked to some his bread in feeding the hungrie to some he lendeth his eyes and so becommeth a guide to the blinde to some he lendeth his strength and so becommeth feete to the lame to some he lendeth his vnderstanding and so becommeth an instructor of the simple he becommeth as Paul speakes all things vnto all men that hee may winne some vnto Chtist In this point of doctrine the Papists haue slandered vs exceedingly saying that our diuines in preaching of faith haue destroyed good workes whereas we professe that our calling is fruitles without holines of life See Epistle 2. Sun in Lent Preserued in Iesus Christ As it is in vaine to be called first vnlesse we be sanctified so likewise to be sanctified vnlesse we may be kept and preserued in Iesu Christ not to lose our sanctification Our life is a continuall warre-fare vpon earth and therefore though we be called outwardly and sanctified in some part inwardly yet the Dragon and his Angels fight against vs daily that we may fall from faith and hope receiued that wee may turne the grace of God into want onnesse like the dogge returned to his owne vomit and the sow that was washed to the wallowing in the mire and so end in the flesh howsoeuer we began in the spirit Demas fell away from the Gospell embracing the present world many are called but few chosen Mat. 20. 16. It behoueth vs therefore continually to pray that Christ Iesus the great shepheard of our soules may hold vs in his hands from the griping pawes and grinding Iawes of the roaring Lyon who goeth about daily seeking whom he may deuoure And surely such as are giuen vnto Christ effectually called and truly sanctified shall bee preserued to the end Zerubbabel did both lay the foundation of the temple and finish it so God will establish and make perfect his worke begun in vs Psalm 68. 28. Hee that hath begun this worke of our saluation will also performe it Philip. 1. 6. I know Gods elect may for a time lose some good meanes and some great measure of grace too Dauid and Aaron and Peter and other haue fallen foully yea fully but none finally God is more watchfull in helping vs then Satan is or can bee wrathfull in hurting vs. He which is the father of mercies giueth vs preuenient grace subsequent grace cooperant grace grace before grace and grace after grace keeping vs by his power thorough faith and preseruing vs to his heauenly kingdome It is not of our selues that we perseuere thus vnto the end and in the end it is the power of God who giueth as our Apostle sheweth here grace first to be called secondly to be sanctified thirdly to be reserued or preserued in Iesu Christ. Mercy vnto you and peace and loue be multiplied Mercy from God the father in the forgiuenes of your sinnes Peace in Christ in feeling this forgiuenes Loue in the holy Ghost in being assured of Gods grace toward vs euery day more and more Mercie from God the father of Mercie Peace from God the sonne the Prince of peace Loue from God the holy Ghost the loue of the father and the sonne Mercy in pardoning your sinnes Peace in quieting your conscience Loue ioyning you to God and one to another or hee wiâ—…eth encrease of Gods mercy toward them and a multiplication of their peace and loue toward one another That their sinnes may be forgiuen he prayes for Gods mercy that they may forgiue other men their trespasses he prayes for peace that both these may be multiplied in them he prayes for loue First he begins with Gods mercy which is the fountaine of euery good and perfect gift if wee taste of his mercy we shall soone be filled with his other graces he that hath enough mercy can want nothing For as Samsons chiefe strength was in his haire so Gods chiefe vertue in his mercy Mercy good Lord is the total summe in the humble suite of a sinner O Lord haue mercy vpon vs miserable sinners is the first petition and the grace of our Lord Iesus Christ is the last in our Liturgie When I gaue all diligence Here S. Iude begins to prescribe his Salue which is an exhortation to contend earnestly for the faith and the causes mouing him to write this vnto the Saints are two 1. His duty when I gaue all diligence to write vnto you of the common saluation c. 2. Their danger because they nourished certaine seducers as serpents in their owne breasts whom hee describes by their sinne in generall verse 4. shewing their hypocriticall entring into the Church craftily crept in vngodly carriage being entred In their life turning the grace of God into wantonnesse In their doctrine denying God which is the only Lord and our Lord Iesus Christ. In particular from the 4. verse to the 17. Punishment of olde ordained to this condemnation and so S. Iude describes these wicked impostors and false brethren as Pope Celestine did his successor Bonifacius the 8. Ascendisti vt vulpes craftily crept in regnabis vt leo denying God and turning his grace into wantonnesse morieris vt canis of old ordained to this condemnation The Gospell IOHN 15. 17. This command I you that ye loue together c. CHrist in this Gospell is said to doe three things especially 1. He doth exhort his followers vnto mutuall loue 2. He comforts them against the worlds hatred 3. He promises to send vnto them the holy Ghost who being the comforter and the spirit of loue may both instruct them how to loue together and how to suffer affliction in the world Of
to giue beauty for ashes and the garment of gladnesse for the spirit of heauinesse among many this one doubtlesse is the maine part in the Prophets office to comfort Hierusalem at the heart This ought to be performed plainely painefully powerfully Plainly cry to her and lift vp thy voice for if the Prophet whisper only this consolation happily might seeme doubtfull or weake but all doubting is taken away seeing it is to be deliuered freely with a loud voice Painefully comforting Hierusalem againe and againe comfort ye comfort ye c Powerfully for the Prophet ought to speake not only to Hierusalems eare but also fully to her heart that he may like a good Oratour relinquere aculeos in auditorum animis the wordes of the wise are like goades and like nayles fastened by the masters of the assemblies and the best way to fasten a nayle is to strike home Gods word is an hammer and our exhortations are like nayles and therefore we must often and earnestly strike home that we may pricke the hearts of our hearers as Saint Peter did Acts 2. 37. Or as other expound this clause to speake to the heart of Hierusalem is in Scripture phrase nothing else but to speake that which is pleasing and acceptable So Sychem the son of Hamor is said to speake to the heart of Dinah Gen. 34. 3. Now the glad message to be preached vnto Hierusalem is that her trauaile is at an end and her offence pardoned for as Physitians in healing bodily diseases ordinarily remoue first the cause from whence they spring euen so the Lord dealeth with vs in curing our spirituall infirmities The rods wherewith he beateth vs proceed from our sinnes hee must of necessitie therefore pardon them ere his strokes can cease so that remission of our sinnes is the ground of our comfort that man and only that man is blessed whose vnrighteousnesse is forgiuen and whose sinne is couered he that trauayles with mischiefe conceiues sorrow Psalme 7. 15. There is no peace to the wicked saith our God a heathen Philosopher could say that the best way to shunne sadnes is to liue well I do latrie stincking drunkennesse and other sinnes are called by the Prophet Hosea shame because they bring with them alway confusion and shame Hierusalems warfare was neuer at an end till her sinnes on her part were repented and on Gods part pardoned But how was her offence forgiuen because she had receiued at the Lords hand double for all her sinnes that is double grace for her double griefe As Hierusalem had a double punishment one in her soule another in her body so now she shall haue by Christ a double blessing to wit in this world collation of grace and in the world to come possession of glory or a double fauour 1. in that her trauaile is ended 2. for that her sinne is pardoned or double that is many benefits a certaine number for an vncertaine the suffrings of Christ are a sufficient propitiation for all her sinnes and for the sins of the whole world 1. Ioh. 2. 2. Yea where sinne abounded there grace superabounded Rom. 5. 20. Other haue construed it as our Church here translateth it she hath receiued double that is sufficient correction for all her sinnes insinuating that the Lord will afflict his people no more so long nor so sharpely because his louing kindnes hath ouercome his heauy displeasure So the word double ought to be taken for enough or full as it is vsed Chap. 61. 7. Here then a question is moued if Hierusalems iniquity were forgiuen how did she receiue sufficient correction at the Lords hand for all her sinnes If she were pardoned freely what place could there be for satisfaction or satis-â—…assion answere is made that this punishment was inflicted on Gods people not as a satisfaction for their offence but as an exercise rather for their humiliation and when almighty God had exercised them enough in the schoole of affliction he commanded his Prophets againe and againe to comfort them at the very heart and whereas it is obiecteed further that their sinne deserued an eternall punishment ergo this temporarie could not be sufficient correction it is answered in a word that howsoeuer it was not in it selfe sufficient yet vnto God being pleased it was enough albeit they deserued to be beaten with a great many moe stripes yet those few blowes sufficed the Lord as smiting in measure moderating his strokes as a father who pitieth his children in his very wrath remembring mercy so the Prophet Ieremy desires the Lord to correct him in iudgement that is in measure that so the blowes might be proportionable to his infirmitie not answerable to his iniquitie God saith Paul is faithfull and will not suffer vs to be tempted aboue that we are able to beare for he knoweth whereof we are made he remembreth that we are but dust and therefore chastising vs for our good hee doth accept a little punishment for a sufficient correction A voyce cried in the wildernes all the foure Euangelists expound this of Iohn the Baptist how fitly see Gospell on the fourth Sunday in Aduent The summary pith of the proclamation verse 6. 7. 8. is in briefe this our selues are mortall it is good therefore that we should haue something else to rest our soules vpon we consist of flesh and that is like vnto the grasse and if we should imagine other men to be better then our selues and so put our trust in Princes yet are they but as we are for all flesh is grasse and all the grace thereof is as the flower of the field Wherefore let vs embrace the mercy which is offred by the sonne of God the Sauiour of the world the redeemer of mankind the great shepheard of our soules he shall gather the lambes together with his arme and cary them in his bosome c. All flesh is grasse and the grace that is the best of all flesh as Peter expoundes it all the glory of man as wisedome valour industry iudgement all is like grasse for the drift of the text sheweth euidently that Esay speakes not of the outward man only but also comprehends the gifts of the minde whereby men are beautified aboue other intelligit totum hominem quicquid in rebus humanis illustre all men are corruptible like grasse and the most gracefull among all men are like the flower of the field the which happily whilest it flourisheth is more glorious then Salomon in all his royaltie but the flower of the field being deuoured at a trice by the beast of the field becommeth in a few houres a stinking excrement I could here compasse you about with a very great cloud of witnesses the witty Poet Anacreâ—…n was in a moment choaked with the kernell of a raysen and Fabius a graue Senatour
to be the Lord and our selues your seruants for Iesus sake Seeing that we haue such an office Two things especially caused Paul to be diligent in his office 1. The worthines of his Ministry seeing that we haue such an office 2. The goodnes of God in calling him to such an high calling euen as God hath had mercy on vs. The ministration of the Gospell as he shewed in the Chapter before doth excell in grace and glory the ministration of the law In grace for the letter killeth but the spirit giueth life the law being the ministration of condemnation but the Gospell the ministration of righteousnes In glory both in respect of countenance for it is more honorable to be the minister of mercie then executioner of Iudgement and in respect of continuance for Moses glorie is done away but the Gospels ministrie remayneth all Moses glorie was but a type of Christs glorie now the substance being come the shadow vanisheth all the Prophets and the law prophecied vnto Iohn but Truth and grace came by Iesus Christ. As far then as the sunne doth obscure the lesser lights euen so farre the Gospell exceedes in glorie the Law for when that which is perfect is come then that which is imperfect is abolished The second thing that made Paul constantly diligent in his function is Gods mercie shewed on him in his office being an Apostle not of men neither by man but by Iesus Christ put a part to preach the Gospell by the will of God I was saith he 1. Tim. 1. both a blasphemer and a persecutor and an oppressor but Christ receiuing me to mercie put me in his seruice by whose grace I am whatsoeuer I am 1. Cor. 15. 10. wherfore seing we haue such an excellent office so gracious so glorious and seing God hath out of the riches of his mercie not out of any worth of our owne merite called vs vnto such an office we faint not in this our ministrie for any tribulation or trouble whatsouer So Paul expounds himselfe in this present Chapter we are troubled on euery side yet not distressed in pouerty but not in despaire persecuted but not forsaken cast downe but not cast away therefore we faint not for though our outward man perish yet the inward man is renewed daily for our light affliction which is but for a moment causeth vnto vs a far most excellent and an eternall weight of glorie while we looke not on the things which are seene but on the things which are not seene for the things which are seene are temporall but the things which are not seene eternall as if he should say seeing our work is excellent and our reward when we haue fought our fight and ended our course most excellent we slacke not our duetie for any crosse or care but approue our selues as the ministers of God in all things in afflictions in necessities in anguishes in stripes in strifes in labours c. by honour and dishonour by bad report and good report as sorrowing and yet alway reioycing as poore yet making many rich as hauing nothing and yet possessing all things We haue cast from vs the cloakes of vnhonestie For as much as the deuill is the most diligent preacher in the whole world walking about as a roaring lion seeking whom he may deuoure his agents compasse sea and land to make men of their profession our Apostle to his industrie further addeth in his preaching sinceritie we cast from vs the cloakes of vnhonestie c. that is we haue renounced as a father vtterly forsakes a disobedient sonne not onely notorious and open crimes but also those which are hidden and as it were cloathed with cloaks and colours of excuse for so Paul construeth himselfe in the clause following we walke not in craftinesse c. that is we deale not as the false Apostles in hypocrisie comming vnto you in sheeps clothing but inwardly are rauening wolues neither handle we the word deceitfully that is as he said in this epistle before we doe not as many make merchandise of the word We preach not for gaine or glorie for such are hirelings Iohn 10. 12. neither doe we sophisticate the word as they who mingle heauen and earth and ioine the ceremoniâ—…s of Moses law with the Gospel of Iesus Christ as necessarie to saluation for such are wolues We preach neither flattringly nor falsly but open the truth and commend ourselues to euery mans conscience in the sight of God that is we haue deliuered the word so plainly so purely neither adding any thing to it nor diminishing any thing of it as that our deeds speaking for our doctrine we appeal to the consciences of all such as haue heard vs and to God himselfe who seeth all things and vnderstandeth euery secret of our heart so well as euery word of our mouth euen he that knoweth all things knoweth that I lye not If our Gospell be yet hid it is hid among them that are lost Here Paul preuenteth an obiection if you faint not in opening the truth vnto the consciences of all men how commeth it to passe that many beleeue not your Gospell He doth answere directly that the fault is not in the Gospell it selfe for that is a shining light to such as are in darknesse but in vnbeleeuers whose minds are blinded by the god of this world least the light of the Gospell of the glorie of Christ which is the image of God should shine vnto them That is euery mans god in this world which he likes best and loues most as gold is a couetous mans god and belly cheere a voluptuous mans god and preferment an ambitious mans god And these gods blind the mind of vnbeleeuers that they should not in this world see the light of grace nor in the world to come the light of glorie So we read Luk. 14 when a certaine man had ordeined a great supper and inuited many saying come for all things are readie the first said I haue bought a farme and I must needs go to see it Honor was the god that blinded his eyes Another said I haue bought fiue yoke of oxen and I goe to proue them Riches was the god that blinded his eyes A third said I haue maryed a wife and therefore I cannot come Pleasure was the god that blinded his eyes See Gospell 2. Sun after Trinitie Other vnderstand this of the true God which is the God of this world for that he made it according to that of Dauid The earth is the Lords and all that therein is the compasse of the world and they that dwell therein And God is said to blind the minds of vnbeleeuers Non inducendo malitiam sed merito potius demerito praecedentium peccatorum subtrahendo gratiam It is Gods mercie that the
which is a brother vnto Dragons and a companion of Ostriches constrained to dwell with Mesech and to haue his habitation among the tents of Kedar As Zachary the Priest had good neighbours so likewise kinde cousins for albeit they might haue well expected large legacies if he had dyed without issue yet they reioyced at the birth of his sonne an enuious man hath a great deale of lesse wit in his malice then a very brute for whereas neither foule nor fish is taken in a snare without a baite the spitefull wretch is brought to the diuels hooke without any pleasant bite the voluptuous man hath a little pleasure for his soule the couetous a little profit for his soule the proud and ambitious a little honour for his soule but an enuious man hath nothing of the deuill or flesh or world for his soule but hearts-griefe hoc solum inuidus bene agit quod se cruciat Wherefore laying aside all malitiousnes and enuie let vs imitate the good neighbours and allyes of Elizabeth here let vs as feeling and fellow members of the same mysticall body remember those that are in bondes as though our selues were bound with them and if any member be had in honour to reioyce with it These neighbours and cousins visiting Elizabeth in childe-bed came not as one notes vpon the place with basket and bottle to drinke and eate though I confesse that kind of neighbourhood were better vsed in a Priests house then in a tap-house neither came they like the gossips in our time with a great deale of tattle speaking things vncomely but they came to praise God for his goodnesse shewed vpon their friend Elizabeth 1. In taking away the reproach of barrennesse 2. For giuing her a sonne so the text they heard how the Lord had shewed great mercy vpon her and they reioyced with her it was mercy that she brought forth a sonne great mercy that she bare such a sonne The Thracians vsed to laugh at the death and to weepe at the birth of men but the Scripture teacheth vs to reioyce when a sonne is borne children and the fruit of the wombe are a gift that commeth of the Lord and therefore when Eua conceiued and bare Cain she said I haue gotten a man from the Lord and Lamech hauing gotten a sonne called his name Noah saying this same shall comfort vs concerning our worke and sorrow of our hands c. When Isaac was borne Sarah his mother said God hath made me to laugh a woman as Christ speakes Iohn 16. 21. when she is in trauel hath sorrow because her houre is come but assoone as she is deliuered of the childe she remembers no more the paine for ioy that a man is borne into the world quid dulcius in humanis quà m gignere sibi similem aut beatius in terris quà m natos videre natorum Elizabeth then had good cause to praise God in the gift of a sonne but her selfe and her friends had greater cause to reioyce because she bare such a sonne tantum talem filium a sonne so great in the sight of the Lord filled with the holy ghost and strong in spirit euen from his mothers wombe such a son of whom as yet in swadling cloutes his father moued by the spirit said hee should be the prophet of the most high of whom also when hee was growen vp and executed his office Christ himselfe gaue this testimony that among those which are borne of woemen there hath not risen a greater then Iohn the Baptist If a wise sonne make a glad father and a foolish sonne bring heauines to his mother Elizabeth had great mercy shewed vpon her in that she brought forth a Iohn into the world Mystically gratious Iohn borne of barren Elizabeth liuely represents the fulnes and fruitfulnes of the Gentiles arising from the barrennesse of the Iewes and therfore the Prophet exhortes the Church reioyce thou barren that bearest not breake forth into singing thou that trauaylest not for the desolate hath many moe children then she which hath an husband In the eight day they came to circumcise the child Zacharias and Elizabeth walking in all the commandements and ordinances of the Lord without blame caused their new borne babe to be circumcised according to the prescript of the law concerning the time when part where cause why see Gospell on the circumcision of Christ. Now baptisme succeeds circumcision and so consequently parents are taught by this example to bring their children in due time to holy baptisme wherein they be made the members of Christ the children of God and inheritours of the kingdome of heauen Againe parents may learne by this president except some great necessity compell them otherwise to baptize their infants in the face of the congregation and not in the corner of a chamber or chimney there was a great meeting of neighbours and cousins at the circumcision of Iohn in his fathers house and the Iewes at this day circumcise their children in their publique Synagogâ—…es and lastly from hence wee may further obserue three things especially concerning imposition of names among Gods children in old time 1. That names were giuen in circumcision as among vs in baptisme they came to circumcise the childe and called his name Zachary the reason hereof is plaine that as often as we heare our selues named we might instantly call to minde the solemne couenant betweene God and vs in holy baptisme or as other obserue because circumcision and baptisme are seales of Gods grace whereby men are first admitted into the Church and as it were written in the booke of the liuing it is fit that none should be named or registred as the seruants and souldiers of Christ afore they haue receiued his Sacrament which is the badge of their profession and signe of their new birth 2. From hence we may note that Gods people did vsually name their children after the names of their ancestours except God in some singular case by reuelation inioyned the contrary for the neighbours and cousins of Elizabeth as not knowing the Lords expresse pleasure concerning the naming of her childe began to call his name Zachary after the name of his father and when Elizabeth answered and said not so but his name shall be called Iohn they replied there is none of thy kindred that is named with this name This example condems the nicenes of some who thinke it vnlawfull to giue their children vsuall names of their nation and families as Edward George Robert and the like as also the prophanes of other who giue names of flowers or stones or heathen names vnto christians if we name not our children after the names of our ancestours it is fit that wee should take the names of Saints that may put vs in minde of their vertues as Iohn Peter Stephen
is length of daies and in his left hand riches and glory Both hands of the Lord were so with Iohn the Baptist as that it was no wonder if al men wondered at him The first part of Zacharies hymne concerning Christ and his kingdome is expounded in the Liturgie tit the Benedictus The latter touching Iohn the Baptist and his office Gosp. Sun 3. 4. in Aduent The Epistle ACTS 12. 1. At the same time Herod the King stretched forth his hands to vex certaine of the Congregation c. THis Chapter containeth a relation of Herods bloody life in Killing Iames the brother of Iohn with the sword Imprisoning Peter terrible death an Angel of the Lord smote him in the middest of his pride because he gaue not glory vnto God so that hee was eaten vp of wormes and gaue vp the ghost I am to treate of Saint Iames martyrdome vpon his proper holy day that which especially concernes our present festiuall is S. Peters imprisonment Wherein according to the record of S. Luke two things are more chiefly remarkable to wit his Durance by Herods cruelty in apprehending and taking him aggrauated by circumstances of the cause why for that it pleased the Iewes time when in the daies of sweet bread holding and keeping him fast 1. Hee put him in prison 2. He deliuered him to foure quaternions of souldiers to be kept 3. Hee caused him to bee bound with two chaines 4. He set keepers and a double watch ouer him Deliuerance by Gods mercy wherein also note the Motiues praier with out ceasing of the congregation Meane an Angell of the Lord. Manner a light shined c. Bâ—…cause he sâ—…w it pleased the Iewes Herod persecuted the Saints of God not out of any hatred to Christs gospell or any loue to Moses lâ—…w but only to serue his own turne namely to please the people So Pilat to content the Iewes as it is apparent in the gospels history quit 〈◊〉 a notable prisoner Math. 27. 16. a notorious murtherer Mark 15. 7. but scourged Iesus and deliuered him into their hands to be crucified albeit he did openly confesse that he was a iust man in whom he could finde no fault at all Iohn 19. 4. So Felix willing to get fauour of the Iewes left Paul bound Acts 24. 28. It is a base sinne in a subiect to be made his Princes instrument in any wicked designe as Ioab was king Dauids agent in murthering Vriah the Hittite and the nobles of Iezreel Ahabs and Iezebels instruments in killing Naboth for his Vineyard But it is a most vnworthy thing for a Prince to flatter and to follow his subiects in their giddie courses for ordinarily the people walke not in the best but in the beaten way non qua eundum est sed qua itur It is a good obseruation that popular and military dependence in noble men to make them great are like Iâ—…arus two wings which were ioyned on with waxe they will happily for a while mount them aloft and then faile them at the height It is therefore better to stand vpon two feet then to flye vpon two wings the two feet are the two kinds of Iustice Commutatiâ—…e and Distributiue for great men shall grow greater if they will aduance merit and relieue wrongs The scriptures are plentifull in this argument If sinners entise thee consent not thou shalt not follow a multitude to doe euill Blessed is the man that hath not walked in the counsell of the vngodly nor stood in the way of sinners c. If sayd Paul I should yet please men I were not the seruant of Christ and therefore let Princes and Prelats also take heed that they be not too popular in their courses alway remembring the words of Peter and Iohn Acts 4. 19. Whether it be right in the sight of God to harken vnto you more then vnto God iudge yee 2 From hence we may learne that the wicked accord in doing mischiefe though otherwise they be most opposite The Sadduces Herodians and Pharisâ—…es were Sectaries of diuerse and aduerse factions all differing one from another and yet all these ioyned together against Christ Math. 22. The Libertines and Cyreneans and Alexandrians and Câ—…licians and Asians disputed against S. Stephen Acts 6. The Macedonians Arrians and Eunomians had confused language like the Giants in old time who built the tower of Babel and yet in malice they were lincked against the true Catholicks Herod neither loued the Iewes nor the Iewes Herod yet both agree to vex the Church according to that in the second Psalme The kings of the earth stand vp and the rulers take counsell together against the Lord and against his anointed and therefore that Wisedome may be iustified of all her children let vs which are true Christians endeuour to keepe the vnity of the spirit in the bond of peace being of one heart and of one soule of one accord and of one iudgement that as there is a society of Iesuits a family of Anabaptists a brotherhood of Scismaticks euen so to confront all these let there be still a communion of Saints and a perpetuall holy league in truth against all such as trouble Gods Israel See Gospell Sun 18. 23. after Trinity Then were the dayes of sweet bread The feast of vnleauened bread was instituted by Moses according to Gods owne direction and afterward repeated by Duke Iosua and from his time celebrated by Gods people solemnely till this day This circumstance then aggrauates the bloody sinne of Herod who did not abstaine from his mischeuous enterprises on a feast so high and holy The Iewes obserued their Easter in abstayning from leauened bread the mystery whereof and morall as Paul teacheth is that we should purge the old leauen of sinne that corrupteth and sowreth all the sweetnes of our life before God and become a new lump voyd of the leauen of malitiousnes and wickednes but Herod here contrariwise sowred the whole dough with his leauen of mischiefe and malice Againe from hence we further obserue Herods hypocrisie who seemed to reuerence the feast in such sort that he would not slay Peter in the dayes of sweet bread and yet he caught him and put him in prison and deliuered him to foure quaternions of souldiers to be kept intending after Easter to bring him forth to the people so the chiefe priests who gaue Iudas Iscariot thirty peeces of siluer to betray Christ afterward sayd it was the price of blood and therefore not lawfull for vs to put them into the treasurie so the Pharisees strayned out a gnat and swallowed vp a camell so the popish Monks hold it an honester thing for a priest to be entangled with many concubines in secret then openly to be ioyned in mariage with one wife He put him in prison Foure things increase the miseries of a man in custodie the
prison souldiers chaines and keepers all which Herod vsed in the persecution of S. Peter at this time 1. He put Peter in prison 2. Doubting that the prison was not strong enough he deliuered him vnto foure quaternions that is sixteene souldiours for quaternion is not as centurion a word of office but of number Now these sixteene by foure and foure did euery sixe houres thoroughout the whole night and day watch Peter or else euery three houres in the night only or it may be that all the sixteene did watch all the night two within the prison and the rest in a guard without 3. Herod fearing that his prisoner notwithstanding all this might escape caused him to be bound with two chaines 4. Least haply chaines and all should faile the keepers before the dore kept the prison his intent was to make all sure that he might after Easter bring him foorth and expose him vnto the peoples malice Poore Peter was bound not only with one but with two chaines and he slept betweene two souldiers and he was guarded by two watches the first and the second So Nebuchadnezzar full of indignation and rage cōmanded that the fiery fornace into the middest wherof Shadrach Meshech and Abednego were to be cast should at once be made hot seuen times more then it was wont So the persecutors of Daniel after he was thrown by them into the Lions den layd a stone vpō the mouth of the den least otherwise he might escape their violent iawes and pawes So the Priests and Pharisees intreated Pilate when Christ was dead that he would giue command for the making of his Sepulchre sure least his disciples should come by night and steale him away Now the Lord who dwelleth in heauen is a present help to his seruants in trouble laughs them to scorne for whē the three children were now ready to be cast into the flames of the scorching fornace they told Nebuchadnezzar vnto his face wee are not carefull to answere thee in this matter And Daniel in the Lions den had an Angel of God for his guard who stopped the mouthes of the beasts and so no maner of hurt was found vpon him and so S. Peter here though he were cast into prison and bound with two chaines yet hauing a good cause and a good conscience securely slept betweene two souldiers euen the night before cruel Herod would haue brought him out to the people The prophane Poet spake diuinely sat fautorum habet semper qui rectè facit and therefore Peter in his indurance cast his burden vpon the Lord and sayd happily with Dauid I will lay me downe in peace and take my rest for it is thou Lord only that makes me dwell in safety God either deliuereth his seruants out of persecution as he did Peter or else if he crowne them with martyrdome as he did S. Iames he will in his kingdome of glory giue them in stead of this bitter a better inheritance Pro veritate morientes cum veritate viuentes Prayer was made without ceasing of the congregation Prayers and teares are the Churches armour and therefore when Peter was imprisoned by cruell Herod the congregation commeth vnto prayer and not vnto pouder for his deliuerance they did not assault the prison nor kill the souldiers nor breake the chaines only prayer and patience were there weapons arma christianorum in aduersis alia esse non debent quà m patientia precatio prayer quoth Augustine is the key of heauen and as it were that fiery chariot of Eliah whereby we mount vp and haue our conuersation with God on high it is the hand of a christian which is able to reach from earth to heauen and to take forth euery manner of good gift out of the Lords treasure so the Scripture speakes in expresse termes aske and yee shall haue c. The prayer of a righteous man auaileth much if it be feruent Iames 5. 16. Aske in faith and then all things are possible to him that beleeueth Marke 9. 23. Many times our Prayers are sent out like to incense made happily according to the Lords direction but not kindled with fire from his altar that is petitions lawfull enough and agreeable to Gods holy word but not poured out in feruency We fall into them often without preparation and vtter a number of wordes without deuotion and therefore no maruaile if we misse when as we thus aske amisse But if our prayer be like the Churches here made without ceasing if it be faithfull and feruent the God of all grace will out of the riches of his mercy giue vs either that we desired as Eliah prayed for raine and the heauen gaue raine or else that which is better as God tooke Moses into the spirituall Canaan because he did not enioy that earthly Canaan or at the least that which is sufficient as he told Paul 2. Cor. 12. 9. My grace is sufficient for thee See Gosp. Sun 5. after Easter There is nothing in the world more strong then a man who giueth himselfe to feruent prayer his deuotion is so powerfull as that it commandeth all things in heauen earth and hell it commandeth all the foure Elements ayre fire water earth Ayre Iames 5. 17. Elias prayed earnestly that it might not raine and it rained not on the earth for three yeares and sixe moneths he shut vp heauen as the wiseman reportes of him hee said as the Lord God of Israel liueth before whom I stand there shall be neither dew nor raine these yeeres but according to my word againe he prayed for raine and the raine fell and the earth brought forth her fruite Fire the same Prophet Elias by his prayers three times brought fire from heauen Ecclesiasticus 48. 3. Water at the crying of Moses vnto the Lord the red sea runne backe and was made drie land so that Gods Israel walked vpon firme ground in the middest of the sea but whē their enemies pursued them all the diuided waters returned and ouerwhelmed them in the deepe and at the prayer of the same Moses bitter waters were made sweete Exod. 15. 25. Earth vpon the complaint of Moses vnto God the earth opened her mouth and swallowed vp Korath Dathan and Abiram and all their families and all their goods in so much that they together with all theirs went downe quicke into the pit and the ground closed vpon them and they perished in the sight of Gods people Nay the prayer of one deuoute man is able to conquer an hoast of enemies in battaile for in the fight betweene Israel and Amalek when Moses held vp his hand Israel preuailed but when he let his hand downe Amalek preuailed In this present text the prayer of the congregation without ceasing fetched an Angel out of heauen and brought a shining light into the darke dungeon and loosed
dearth obserue 1. Gods iustice in punishing the wicked with a dearth and that a great dearth and that through out the world 2. Gods mercy in preseruing the godly foretelling it by his Prophet Agabus and so consequently preuenting the rage of it by the prouident care and charitable contributions of Disciples and brethren In the death obserue the Murtherer Herod the King Martyr Iames the brother of Iohn Matter or cause why for that he was of the Church Manner with the sword Dearth is one of Gods foure sore iudgements Ezechiel 14. 21. Barrennes of the ground is a maine string of his whip against sinne when saith he the land sinneth against me by committing a trespasse then I will stretch out mine hand vpon it and will breake the staffe of the bread thereof and will send famine vpon it If ye will not obey me nor hearken vnto my commandements I will make your heauen as iron and your earth as brasse your strength shall be spent in vaine neither shall your land giue her increase neither shall the trees of the land giue their fruit Famine then is brought vpon a kingdome by Gods appointment and that for the sinnes of the land and surely Saint Luke points at the causes of this vniuersall dearth in saying it came to passe in the dayes of Claudius Caesar. For by the worlds Emperour we may iudge much of the worlds estate the vices of Princes first infect the nobles and then afterward the nobles infect the gentlemen and the gentlemen in fine corrupt the commons qualis rex talis grex such prince such people It is reported of this Claudius that he did indulgere conuiuijs concubitibus effusissimè growing thorough his intemperance so dull and vnfit for any good seruice that his mother vsed to say he was a monster of men a worke of nature begun but not finished he got his Empire by corrupting the souldiers and during his reigne he serued his belly committing all vncleannes euen with greedines no maruaile then if the Lord sent a dearth in the dayes of Claudius no wonder if he denyed the fruites of the ground vnto such a drunken and dissolute generation in our age moe then one Claudius reignes there be many Kings of good fellowes in the world drunkennes domineers in euery place the country village not excepted abusing the manifold blessings of God in wantonnes and idlenes and therefore wee may feare iustly that the Lord ere it be long will send some great dearth among vs as hee did in the dayes of our forefathers he hath already whet his sword and bent his bow and prepared his arrowe to shoote at vs he hath in these latter yeares turned our winters into sommers and our sommers into winters so that whereas Christ said the haruest is great and the labourers are few we contrariwise the labourers are many but the haruest is little he hath in the spring nipped the fruites of our trees and in autumne taken away the flockes of our sheepe hee hath also cursed our basket and our dough in so much as the poore haue long felt a dearth and the rich also begin to feare a famine the which is the most grieuous of all the foure sore iudgements of God for the noysome beasts and the sword kill in a moment but there be many lingring deaths in a dearth as the Prophet in his lamentations they that be slaine with the sword are better then they that be killed with hunger and to the same purpose Vegetius ferro saeuior fames And as for the pestilence there was alwayes in nature so well as in name so great affinity betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that as Physitians and experience daily teach after a great dearth ordinarily there followeth a great plague because men in a scarsity of victuals are constrained out of necessity to feed on vnwholsome and vnsauory meates in holy Bible we find example that extreame hunger made mothers murtherers and so turned the sanctuary of life into the shambles of death Lamentat 4. 10. The hands of pitifull women haue sodden their owne children which were there meat in the destruction of the daughter of my people Famine then as S. Basile termeth it is the top of all humane calamities for whereas the noysome beasts and the sword and the pestilence make quicke dispatch out of misery fames diutiùs malum ocyùs torquet lentiùs tabefacit sensim occidit In this great dearth it is certaine that the godly suffered among the wicked the good among the bad the beleeuing Christians among vnbeleeuing Gentiles the Church of Antioch as we read in the former part of this present Chapter endued with many notable graces and adorned with this eminent honour that the Disciples were first called Christians in Antioch is afflicted now with a grieuous dearth I say now when her goods were partly taken away by the rage of persecution and partly giuen away to releiue the poore brethren all the world was infested with this dearth and the Church in these respects more then all other of the world Now the reasons are manifold why God suffers his owne people to be crossed 1. To bridle the lust of our flesh that wee should not be condemned with the world 2. To teach vs patience saying with holy Iob shall we receiue good at the hand of God and shall we not receiue euill 3. To shew that he is as well able to deliuer vs in aduersity as to keepe vs in prosperity Psalm 37. 19. The godly shall not be confounded in the perillous time and in the dayes of dearth they shall haue enough So wee finde here that God in his anger remembring mercy comforted his Church in this vniuersall hunger-rot ouer all the world first in foretelling it and afterward by stirring vp the charitable mindes of good people to preuent the furiousnes of it as wel in themselues as in other he foretold this famine for surely the Lord God will doe nothing but he reuealeth his secret vnto his seruants the Prophets He foretold the flood vnto Noe the destruction of Sodome to father Abraham and righteous Lot the dearth in Egypt vnto Ioseph Gen. 41. And here the Prophet Agabus not by starre-gazing or figure-flinging or coniuâ—…ing or any curious arte but by the spirit signified that there should be great dearth thorough out al the world which also came to passe in the dayes of Claudius the Emperour It is obiected here which is said Mat. 11. 13. All the Prophets and the law prophesied vnto Iohn how then could there be Prophets in this age to this obiection answere is made that the meaning of those words is that Christ is the end of the law and the Prophets and so consequently their office who prophesied hee should come was at an end when Iohn the Baptist
to be offred and the time of my departing is at hand Euery true Christian offers vp himselfe an holie sacrifice to the Lord the which is begun in our baptisme continued in our life finished at our death And surely beloued if all be blessed who dye in the Lord much more they who dye for the Lord right deare in the sight of the Lord is the death of such his Saints The glorious Martyr Polycarpus like a notable Ramme picked out of a great flocke fit for an acceptable burnt sacrifice to God vsed this prayer when he was offered vp O father of thy well beloued and blessed sonne Iesus Christ thorough whom we haue knowen thee O God of the Angels and powers and of all sortes of iust men that liue in thy presence I thanke thee that thou hast gratiously vouch safed this day and this houre to allot me aportion among the number of Martyrs among the people of Christ vnto there surrection of euerlasting life both of body and soule in the incorruption of the bo◅y Ghost among whom I shall be receiued in thy sight this day as a fruitfull and a well pleasing sacrifice c. How death is called a departing see Nunc dimittis in the Liturgie how our life is a fight Epist. 1. Sun after Easter and Epist. 21. Sun after Trinity how a course or race Epist. on Sept◅agesima Sunday There is laid vp for me a crowne of righteousnes Almighty God rendreth heauen as a iust iudge not to the worthines of our workes but to the merits of Christ and as due to vs by his promise freely made in Christ in respect of vs it is a garland of fauour only but in respect of Christ who meritoriously purchased it for vs it is a crowne of iustice So S. Augustine construeth our text cui redderet coronam iustus iudex sinon donasset gratiam misericors pater quomodo esset ista corona iustitiae nisi praecessisset gratia quae iustificat impium quomodo ista debita redderetur nisi prius illa gratuita donaretur How should he repay as a iust Iudge vnlesse he had first giuen as a mercifull father and how should this be a crowne of iustice if grace had not gone before which iustifieth the vngodly man dona sua coronat Deus non merita tua siergo dei dona sunt bona merita tua non Deus coronat merita tua tanquam merita tua sed tanquam dona sua See Gospell on Septuagesima Sunday The Gospell LVKE 10. 1. The Lord appointed other seuenty c. IN this Scripture two points are to be considered especially Vox domini Christs word and ordination of his Disciples the Lord appointed other seuenty c. To whom hee said goe your wayes behold I send you forth c. Via discipuli the Disciples worke and condition as labourers in an haruest as lambes among wolues Of all which I haue treated often elsewhere but of the most obseruable notes hereof especially Gosp. 1. Sun after Easter and Gosp. on S. Andrewes and Ascension day The reason why the Church allotted this Epistle for this festiuall is because S. Luke was as some thinke one of the seauenty Disciples and the reason in appointing our Gospell is for that S. Luke was an Euangelist The Epistle IVDE 1. Iudas the seruant of Iesus Christ c. THis Epistle may be diuided in two parts a Salutatiō in which obserue the Saluter described by his Name Iudas Office seruant of Iesus Christ. Kindred brother of Iames. Saluted commended by 3. graces Called Sanctified Preserued Salutation it selfe mercy vnto you and peace and loue be multiplied Salue consisting of an Exhortation to continue stedfast in the faith once giuen vnto the Saints c. Reason because certaine vngodly men are craftily crept in c. Iudas Iudas signifieth a Confessor of which name there was another Apostle called Iudas Iscariot who betrayed Christ in these two Iudasses is shadowed this mysterie that in the visible Church there will alway bee some bad as well as good professors Iudas a Deuill as well as Iudas a Saint See Gospell Sunday next before Easter The seruant of Iesus Christ Among all his titles hee reputed this most honorable for it is an excellent freedome to serue the Lord 1. Cor. 7. 22. Paul and Peter name themselues first seruants of Iesus Christ and then Apostles and S. Iames which is called the Lords brother Galat. 1. 19. Leauing that name stileth himselfe the seruant of Iesus Christ Iames 1. 1. If it were such a noble priuiledge to be subiect vnto Caesar how much more to be seruant vnto Christ which is the King of all Kings And that in regard of his protection and prouision as for his protection he saith I the Lord thy God will bee with thee whether soeuer thou goest I will not faile thee nor for sake thee and then if God be for vs who can bee against vs Rom. 8. 31. As for prouision all his seruants in this world haue bread enough Luke 15. 17. And in the world to come they shall bee no lesse then Kings sitting vpon thrones hauing palmes in their handes and on their heads crownes of gold Apocalyp 4. 4. See Nunc dimittis and Epist. on S. Iames day The brother of Iames He remembreth his kindred and alliance partly to distinguish himselfe from Iudas the traytor and partly to gaine credite to his writing For albeit the word of God depend not vpon the worth of men yet it is certainly true that his doctrine is best accepted whose person is most honoured If a preacher then be borne of nobles or allyed to men of great name and quality let him not in any sort neglect this outward blessing of God but vse it as S. Iude here to the furtherance of the Gospell and setting forth of Gods glory Iames and Iude were brethren in blood and brethren in good as Aquin and the glosse fratres natura fide doctrina vita How Iudas is distinguished from Simon and why both are ioyned together in one festiuall I referre thee to Baronius annal Eccles. not at in Rom. martyrolog Octob. 28. To them which are called and sanctified To be called into the Church and vnto the hearing of Christs Gospell is vocation externall to be sanctified is vocation internall to be preserued in Christ is vocation eternall Here then are set three partes of our iustification and incorporation into Iesus Christ vocation by God the father sanctification by the holy Ghost preseruation by Christ. Vocation is an effect of election and so happily S. Iude cals them called whom God hath elected as Rom. 1. 7. Beloued of God called to be Saints he doth insinuate that we come not vnto God except he call vs if we loue him it is because he loued vs first 1. Iohn 4. 19. As he speakes by the
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vsed in Mat. and Marke is to tyrannize so learned Erasmus in his paraphrase qui principatum gerunt inter gentes dominatum ac tyrannidem exercent in illos quibus imperant and in his annotations dominantur in eas siue advâ—…rsus eas So Musculus in his comment vpon these words in S. Mathew non regunt populum sed premunt suisque affectibus seruire cogunt so Benedict Aretius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est dominari cum aliena tyrannide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in potestate violenter tenere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken in other places of the new testament as namely 1. Pet. 5. 3 and Acts 19. 16. Whereas it is obiected that in our present text the simple verbe is vsed and therefore not tyrannie but iurisdiction is forbidden answere is made that this of Saint Luke must be construed by the places of Mat. and Marke seeing all three meane one and the same thing by the concent of all Harmonies 3. Christ expoundes himselfe thus in the words immediatly following let the greatest among you bee as the least and the chiefe as he that serueth As if he should say the Kings of the nations are tyrants in their gouernment making mischiefe their minister and lust their law but I would haue you to beare rule so moderatly that euen the soueraigne may behaue himselfe as a seruant and the master as a Minister I would haue Princes among you to be nursing fathers vnto the Church and Prelats among you to be pastors of my people So S. Paul exercising authority said we preach not our selues but Christ Iesus to be the Lord and our selues your seruants for Iesus sake and in another place I made my selfe a seruant vnto all men A Minister must as it is in our english phrase sâ—…rue his cure a magistrate must also minister vnto those which are vnder him euen the King himselfe is a great seruant of the common weale he must as Iob speakes become eyes to the blinde and feete to the lame he must with Epaminondas watch that other may the more securely sleepe and labour that other may the more freely play Magna seruitus magna fortuna quoth Seneca nam ipsi Caesari cui omnia licent propter hoc ipsum multa non licent omnium domos illius vigilia defendit omnium otium illius labor omnium delicias illius industria omnium vacationem illius occupatio As those Princes are most vnprofitable qui nihil in imperio nisi imperiuÌ„ cogitant which in their Empire thinke of nothing so much as of imperiousnes so they doubtles are most happy to the state who being greatest are as the least and being chiefe as they that serue I conclude this obseruation in Bernards aduise to Pope Eugenius praesis vt prouideas vt consulas vt procures vt serues praesis vt prosis c. O blessed is that faithfull and wise seruant whom his master when he commeth shall finde so ruling ouer his house Thus haue I shewed what is said let vs see now whom it concernes it is certaine that Christ spake this vnto his Apostles only but in them vnto some other representatiuely the question is then here whether hee spake representatiuely to the whole Church that is all Christians or else representatiuely to the ministers of the Church only We say with Aretius Bucer Musculus in their commentaries vpon Mat. 20. That he doth vnderstand all Christians as wel lay men as Clergy men and this also we proue by these reasons ensuing 1. Christ in this Chapter immediatly before and also presently after vsing this word you and speaking vnto his Disciples and none but them as in this place speaketh vnto them as representing the whole Church and not only the Ministers as verse 19. This is my body which is giuen for you and verse 20. This cup is the new testament in my blood which is shed for you by you though it be spoken only to the Disciples is not vnderstood the ministers only for if Christs body were giuen and his blood shed only for them it would follow that none should be saued but Ministers and that is contrary to the text elsewhere Christ died for all againe verse 29. I appoint vnto you as my father hath appointed vnto me a kingdome Where by you he meanes all true Christians of whatsoeuer estate quality degree for as many as receiued him and beleeued in his name to them he gaue power to be the sonnes of God and if they be sonnes and children of God then heires also Rom. 8. 17. So that if thou wilâ—… haue any part in Christ and his kingdome then thou must also take some part of this text thou must become as one of vs and be numbred among these you but ye not so 2. The opposition here which is betweene Gentiles and you doth euidently proue that it is spoken vnto the whole Church as for example the Kings of the Gentiles doe tyrannize ouer them that is ouer the people among them are Kings tyrannizing and people tyrannized but you not so that is I doe command that among you there should bee neither Kings tyrannizing nor people tyrannized It is thus with them it shall not bee so with you Ministers is no good opposition it is thus with the Gentiles it shall not be thus with you Christians is a full and a fit antithesis the like whereof is found Mat. 6. 7. 8. 31. 32. Luke 12. 29. 30. 1. Thessal 4. 4. 5. 3. This place compared with that of Mat. chap. 23. vers 8. 9. shewes plainly that it is spoken vnto the whole Church for Christ in that place speaking of the same matter vseth a like forme of wordes as for example the scribes and the Pharisees are called Rabbi c. but be not ye so called Now that he deliuered this exhortation as well to the people as to the pastors is apparent in the very first verse of the Chapter then spake Iesus to the multitude and to his Disciples I will end this exposition with an Epitaph which I thinke may serue for a glosse to the whole Gospell Hic humilis diues res mira potens pius vltor Compatiens â—…itis cum pateretur erat Noluit osse suis dominus studuit pater esse Semper in aduersis mâ—…rus arma suis. The Epistle 2. COR. 4. 1. Seeing that we haue such an office c. THis text is part of S. Pauls Apologie iustifying his doctrine as well for the matter as the manner against all the slanders of his aduersaries the false Apostles he remembers here more particularly three vertues in his preaching sedulity seeing we haue such an office euen as God hath had mercy on vs we goe not out of kinde or we faint not sincerity but haue cast from vs the cloakes of vnhonesty humility for we preach not our selues but Christ Iesus