to death Wherefore seeing to loue our enemies in the iudgment of some men is against Gods law and of other beside the law seeing many men in their precepts and most men in their practise manifestly shew that it is an hard saying Saint Steuens charity doth appeare to be great in blessing such as cursed him and in praying for such as did hurt him Iob renowmed in holy Scripture for his patience said If mine aduersarie should write a booke against me would I not take it vpon my shoulder and binde it as a crowne vnto me But Steuen surpassing Iob as Gregorie Nyssen obserues esteemed the very ring of his persecutors wherewith he was enclosed on euery side his crown and euery stone flung at his head a pretious diamond so that it might haue beene said of him as it was of Dauid The Lord preuented him with the blessings of goodnesse and set a crowne of pretious stones vpon his head Our goods are sweet vnto vs and therefore wee can hardly forgiue the theese our good name sweeter and therefore wee doe more hardly forgiue the slanderer but our life most sweet Skinne for skinne and all that euer a man hath will he giue for it and therefore most hardly doe we forgiue murtherers and martyrers in hot blood especially while they wring vs and wrong vs and yet Steuen full of the holy Ghost and therefore full of loue in persecutione positus pro persecutoribus orabat in the middest of his persecution heartily praied for his persecutors O Lord Iesu lay not this sinne to their charge Our sinnes not forgiuen are set before vs and as enemies in battell fighting against vs a pillar of infamie to disgrace the wicked in this and the next life the which as Basil thinkes is more grieuous to their soule then hell fire So that the meaning of S. Steuen is in saying lay not this sinne to their charge that God would giue them a better minde and not impute this offence but rather to burie this and all other their sinnes in his death and graue that they neuer rise vp againe to worke desperation in this world or destruction in the world to come S. Augustine brings in Steuen speaking thus vnto God Ego patior ego lapidor in me sauiunt in me fremunt sed ne statuas illis hoc peccatum quia vt dicamtibi à te primo audiui Ego seruus tâ—us patior sed muleum interest inter me te tu dominus ego eruus tu verbum ego auditor verbi tu magister ego discipulus tu Creator ego creatus tu Deus ego homo multum interest inter peccatum istorum qui lapidant me illorum qui crucifixerunt te quando ergo dixisti Pater ignosce illis quia nesciunt quid faciunt pro magno peccato petisti me pro minimo petere docuisti domine ne statuas illis hoc peccatum ego patior in carne isti non pereant in mente Now the Lord heard his praier and granted his request in that Saul had not this sinne said to his charge as himselfe witnesseth I was a blasphemer and a persecutor and an oppressor but I was receiued to mercy for I did it ignorantly through vnbeleefe So that Augustine is bold to say Si Stephanus non sic orasses ecclesia Paulum non haberet And Fulgentius Quo pracessis Stephanus trucidatus lapidibus Pauli illuc sequutus est Paulus adiutus orationibus Stephani When hee had thus spoken Vttering such excellent words and with such a resolute spirit and in such a reuerent fashion after he had thus spoken for the matter and thus for the manner giuing vnto God the life of his soule forgiuing his persecutors the death of his bodie hee sweetly slept in the Lord. Christus pro nobis hominem induit Stephanus pro Christo hominem exuit as Gregorie Nyssen elegantly Christ became man for Steuen and Steuen became no man for Christ hominem exuit he so willingly put off his flesh as a man would put off his clothes at night and so death as welcome to him as steepe to the wearie when he had thus spoken hee fell asleepe To mitigate deaths horror it is called often in holy Scripture sleepe So the text saith of Dauid and of Salomon and of other Kings of Israel and Iuda that they slept with their fathers In the new Testament also such as are dead in the Lord are said to sleepe in Christ. I would not haue you saith Paul ignorant concerning them which are asleepe c. For this cause many are weake and sicke among you and many sleepe 1. Cor. 11.30 For man in his graue sleepeth and waketh not againe till the heauen be no more Iob 14.12 So great a resemblance the Gentiles acknowledged between dying and sleeping that Ouid cals sleepe mortis imago deaths image Virgil consanguineus lathi the kinsman of death Seneca the brother of death and Hesiode the sister of death Among infinite comparisons I finde that death is principally likened vnto sleepe In respect of the Rest of the dead Resurrection of the dead Concerning the first it is said by the spirit Blessed are the dead in the Lord for they rest from their labore and so God giueth his beloued sleepe The coffin is a couch in que mollius ille dormit quisquis durius in vit a se gesserit I finde in the records of antiquitie that a Sepulchre is called requietorium a bed of sacred rest and securitie which Valerius Probus expressed in these letters H.R.I.P. Hic requiescet in pace and Pet. Diaconus in other D.M.S. Dormiunt mortus securi Hic mortuius requiescit semel Qui viuus requieuit nunquam But here we must obserue that our soule sleepes not in the dust as our body till our last dome For the soules of the reprobate at their death are fetched away from them and carried into hell But the soules of such as die in the Lord instantly liue with the Lord conueied by the glorious Angels into Abrahams bosome Luk. 16. 22. So Christ expresly to the theese on the Crosse Verily I say to thee this day shalt thou be with me in Paradise Anima absoluitur corpus resoluitur quae absoluitur gaudet quod resoluitur in terram suam nihil sentit And so the Saints departed are dead in their worst part onely but liuing in their best euen in that wherein they desire to liue most as an Heathen Poet diuinely Sed lugere nefas nam quite Prisce reliquit Vâ—â—â—t qua volnit viuere partemagis And therefore though the dead bodies of Gods seruants haue beene giuen as meat to the sowles of the aire and their flesh vnto the beasts of the land yet right deare in the sight of the
not a locall but a personall distinction I and my Father saith Christ are one Ioh. 10.30 vâ—um of one substance not vâ—â—â— one person and therefore he saith not in the singular I and my father aâ— one but in the plural are onâ— The Sonne is alius then the Father not uliud and her person albeit not another essence non alius in natura sed alter in persona for it is written here the word was so with God as that it was God first said to be with God and then to be God signifying that the word was the same God with whom it was in the beginning Semper cum patre semper in patre semper apud patrem semper quoad pater Here then obserue concerning the word three points especially 1 When it was in the beginning 2 Where it was with God 3 What it was and the word was God The pith of all is that God the Son is a distinct person from God the Father and yet of the same substance with the Father equall in glory coeternall in Maiesty This one verse then ouerthroweth many blasphemous hereticks in the beginning confureth Ebimites and Cerinthians The clause was with God Sabellians and other denying a Trinitie in vnâ—â—ie that is a distinction of persoâ—s in the deity was God confoundeth Arians and all such as with 〈…〉 affirme that Christ was a meere man in the beginning with God all Ennemians and such as hold Christ to be but a temporall God by grace and not an eternall God by nature All thâ—ngs were made â—y it and without it was mâ—de no 〈…〉 made As the epistle doth expound the Gospell he â—â—d the 〈◊〉 of the earth and the hâ—auens are the works of his hands all things as well invisible as visible were created by him and for him he made whatâ—â—euer was made and it was exceeding good Genes 1.31 But Satan as hee is a deuill and sinne which came into the world by the suggestion of the deuill and and death also which is brought vpon man as a curse by sinne are not his workes And the reason is plaine because that which is euill is a nothing mali nutta natura est sed amissio boni quoth Augustine mali nomen accepit And Gregorie Nyssen Mali essentia in eo posita quod essentiam non habet euery good and perfect gift is from aboue comming downe from the father of lights and with him is no variablenesse neither shadow of ruâ—ning It a confert bâ—na quod non infert mala See S. Augustine tract 1. in Ioan Bibliothec. Sixt. Senen lib. 6. annot 174. Mclanâ— postil Eras. câ—nnot in loc The clause more proper to this Festiuall and most profitable for vs to be further examined is that the word became flesh and dwelt among vs c. And this was not by conuersion of the God head into flesh but by taking the manhood into God Naturam suscipiendo nostram non mutando suam Homo quippe Deo accessit non Deus à se recessit For in the word made flesh all the fulnesse of the Godhead dwelleth as the Scripture speaks bodily Col. 2.9 that is personally For albeit he be God and man yet is he not two but one Christ one not by confusion of substance but by vnitie of person For as the reasonable soule and flesh is one man so God and man one Christ. See Epist. Sund next before Easter The first newes of Christs actuall natiuitie was broached and brought into the world as we read in the second lesson appointed for this morning praier by the tongues of Angels and that with an ecce behold I bring you tidings of great ioy that shall be to all the people that is that vnto you is borne this day in the Citie of Dauid a Sauiour which is Christ the Lord. Reioice grandfather Adam for on this day according to the word of thy gratiou Creator the seed of thy wife Eua hath bruised the serpent-head reioice father Abraham for on this day in thy seed all the nations of the earth are blessed Ge. 22.18 Reioice King Dauid for on this day God hath fruit of thy body set a King vpon thy throne Reioice ye Prophets of the Lord for all your prophecies on this day were fulfilled Reioice yee that are sicke for on this day the Physitian of the world was borne Reioice yee Virgins for a Virgin on this day brought forth a sonne Reioice ye children for on this day the great God became a little babe Let all people reioice for that he who was in the beginning and as it is in the former lesson appointed for this morning praier an euerlasting father in the fulnesse of time was made of a women and wrapped in swadling clothes For that he who was the word became an infant not able to speake one syllable For thâ—t hee who was with God did vouchsafe to dwell among vs appearing in the shape of a man Philip. 2.7 For that hee who was God and therefore most mightie became flesh and so most weake for all flesh is grasse and the grace thereof as the flower of the field Esay 40.6 Saint Bernard preaching on this day said the shortnes of the time constrained him to shorten his Sermon and let none quoth hee wonder if my words be short seeing on this day God the Father hath abbreuiated his owne word for whereas his word was so long as that it filled heauen and earth it was on this day so short that it was laid in a manger I wish vnfainedly with the same deuout Bernard that as the word was made flesh so my stonie heart might be made flesh also that it might alway meditate on this heauenly Gospell Vnto you is borne this day in the Citie of Dauid a Sauiour which is Christ the Lord For all our sound comfort stands in happinesse and all our happinesse is in fellowship with God and all our fellowship with God is by Christ. For God the Father if wee consider him in his iustice heares not sinners Iohn 9.31 He therefore remembring his mercie got as it were new eares and set them on our head Iesus Christ who being flesh of our flesh is such an high Priest as is touched with the feeling of our infirmities openly professing that hee came not to call the righteous but sinners to repentance Come to me all yee that are laden and I will ease you Mat. 11.28 Whatsoeuer yee shall aske the Father in my name he will giue it you Iohn 16.23 If thou wert invited to some great wedding thou wouldest I am sure be very carefull what apparell to put on but if thou wert to be maried thy selfe thou wouldest be very curious in thine attire behold saith Augustine all of vs are bidden on this day to a marriage for Christ came out of
of Paul whom he did predestinate them he called and whom he called them also hee iustified and whom hee iustified hee also glorified For faith is a consequent of election obedience of faith and remuneration of obedience He called his Apostles here by word only follow me Goe not before me nor beside me but come after me for I am the way the truâ—h and the life Where note the power of his word hee spake and it was done he called and they came immediately But we reade in the 5. of Luke that he called these by working a wonder also for whereas they laboured all night and caught nothing he commanded them to let down their net and they tooke such a multitude of fish that they filled two ships vntill they did sinke Where Diuines obserue that Christ accommodates himselfe euermore to his present auditors as hee called the wise men of the East addicted vnto the studies of Astrologie by a starre and conferring with a woman of Samaria who came to draw water at Iacobs Well hee tooke occasion to speake of the water of life saying Whosoeuer drinketh of the water that I shall giue him shall neuer â—e more a thirst and in the 6. chapter of S. Iohns Gospell hee did instruct the Capernaits who followed him only for loaues by a similitude taken from bread and meat willing them to labour for the true bread of heauen and for the meat that endureth vnto euerlasting life By whose example fishers of men are taught to become as weake to the weake that they may winne the weake being all things to all men that by all means they may saue some Hitherto concerning the calling of Simon Andrew Iames and Iohn Let vs now come to their comming Simon and Andrew straight way lest their nets Iames and Iohn immediately lest their ship and their father and followed him They came straight way without inquisition or delay considering only who called and not disputing why hee called And they came willingly without any grudging or griefe leauing nets and ship and father and all things or the world to follow Iesus whose kingdome was not of this world whose pouertie was so great that hee was borne in another mans house and buried in another mans tombe as not hauing wherein to rest his head They forsooke all that little they had and all the great things they desired to haue They did not abandon vtterly their estate for S. Peter afterward vsed his neâ—s and followed his trade Iohn 21.3 but they so subdued their will vnto Gods will as that they counted all things losse to winne Christ. Apostoli quoth Hierome quantum ad dâ—uâ—â—s nibil quantum ad voluntatem totum mundum pariâ—er reliquerunt Iesus euery day calleth vs vnto him either by the good motions of his spirit or by his word in the mouth of his Preachers or else by strange iudgements or extraordinarie mercies And therefore let vs I beseech you forsake the vaine pompe of the world the carnall desires of the flesh and all other nets and lets whatsoeuer hindering our comming that wee may follow him immediately For if the Disciples heere followed him in his humiliation and pouertie what a sinne yea what a shame will it be not to follow him now sitting at the right hand of God in the heauen of heauens a Lord of Lords higher then the highest a King of glorie rich vnto all that call vpon him able to doe for his followers exceeding abundantly aboue all that they can aske or thinke These followed him in Bodie being conuersant with him and witnesses of all hee did and said Minde for nothing could separate them from the loue of Christ. Life learning of him to bee meeke and mercifull as he was mercifull exhorting their auditors to be followers of them as they were followers of Christ. Death for as he suffred on the Crosse to make their peace so Peter and Andrew were crucified and Iames slaine with the sword in his quarrell and Iohn as wee finde in Ecclesiasticall historie was by the commandement of the tyrant Domitian cast in feruent is olei dolium or as other solium into a vessell or bath of hot boiling oile from which he was notwithstanding by Gods hand deliuered miraculously without any hurt Though happily neuer occasion shall be giuen vs to die for the Lord yet let vs so follow him in our liues and in our loues as that we may die in the Lord. Let vs mortifie our earthly members our feet that we stand not in the way of sinners our eies that wee may not delight in vanities or wantonly behold a woman our hands that we may labour and worke the thing which is good our mouth that it bee not full of cursing and bitternesse our hearts that they be not exercised with auarice that forsaking our selues to follow him only which is our saluation as we suffer with him euen so wee may be glorified together with him Amen Almightie God which didst giue such grace vnto thy holy Apostle S. Andrew that hee readily obeied the calling of thy sonne Iesus Christ and followed him without delay grant vnto vs all that wee being called by thy holy word may foorthwith giue ouer our selues obediently to follow thy holy commandements through the same Iesus Christ our Lord. The Epistle EPHES. 2.19 Now are ye not strangers nor forreiners but citizens with the Saints and of the houshold of God c. THis Epistle sets down the most happy condition of all such as truly beleeue 1. Priuatiuely shewing what they are not in the 19. verse Now are yee not strangers nor forreiners 2. Positiuely describing in the rest of the text what they are namely Gods Citie House Temple Of which heauenly building the Materials are liuely stones all Gods elect built together to be an habitation of God Foundation is Iesus Christ himselfe Builders Apostles and Prophets Properties are to be built together c. answering the three properties of the Church in the Creed Holy a temple of the Lord an habitation of God Catholique all the building c. knit in a communion coupled together and built together Now ye are not strangers As Augustine said it is one thing to walke in the law another thing to liue vnder the law so likewise there is difference between being in grace and vnder grace Many men in our time who receiue the Gospell of God in vaine liue vnder grace but not in grace many Prophets and holy Fathers in old time liued in grace but not vnder grace For properly to liue vnder grâ—ce is opposed vnto the state of the law to liue in grace is opposed vnto the state of sinne The men of Ephesus and other Gentiles in time past vnbeleeuing were neither in grace nor vnder grace not in grace for in walking according to the
course of this world and in fulfilling the lusts of the flesh and will of the minde they became dead in sinnes not vnder grace for they were without Christ aliens from the common wealth of Israel and strangers from the couenants of promise hauing no hope and without God in the world as our Apostle disputes in the former part of this Chapter But non saith he God which is rich in mercie through his great loue wherewith he loued vs euen when we were dead in trespasses hath so quickned vs in Christ Iesus that we be both vnder grace released from the condemnation of the law and in grace deliuered from the dominion of sinne We which once were farre off are made neere to God and his people not any longer strangers or forrainers but fellow citizens with the Saints of Gods houshold yea Gods house Wherein our Apostle doth allude to the goodly buildings of the terrestriall Hierusalem in which all the whole Citie was faire the Kings house fairer the Temple fairest of all And so by these three wherof one doth excell another he describes the blessed estate of Hierusalem which is aboue The materials of this high and holy building are Gods elect as well his seruants on earth as Saints in heauen His elect in the militant Church are called by S. Peter liuely stones or as Hierom reades liuing stones A materiall house consists of blockes and stockes and other senselesse stuffe but all the parts of the mysticall house built vpon the foundation of the Prophets and Apostles are moouing and free stones in that they be quickned by God and liue by saith in his sonne And this their faith is not dead but liuely working by loue Galat. 5.6 For as in other buildings one stone lieth vpon another and all vpon the foundation euen so in the spirituall house Christians beare one anothers burthen and Christ as the chiefe stone beares all Vnusquisque portat alterum portatur ab altero quoth Gregory The whole building is so compact as that euery one beares another and is borne of another As for example the rich and the poore man are thrust and piled together in Gods house the poores butthen iâ— his beggeâ—ie he burâ—hen of the rich is his ouergrowen estate Wherefore the poore lieth on the rich and â—he rich is content to sustaine the poore the rich hâ—th hiâ— burâ—â—â—n leâ—â—ened by giuing and the poore his butthen leâ—â—ened by taking and so saith Augustine they beare one â—nother burâ—he A Christian must haue strong shoulders and mightie bones that he may heare flesh that is the weaknesse of his brethren It was excellently said of one when it was told him how his brother had committed a foule fault He fell â— sterdaâ— quoth he and I may fall to day The peble may not enuie the marble nor the marble despise the peble the pinne in the Temple sâ—rues for vse so well as the pinnâ—cle The cie cannâ—t sâ—y to the band I haue no need of thee no the head to the feet I haue no need of you So that euery liuing stone must put on tender mercie kindaâ—â—e humâ—â—tie meâ—◠〈◊〉 long suffering for bearing one another and for giuing one another of one heart and â—f one seule of one accord and of one iudgement Thus all such as aâ—e truly faithfull 〈◊〉 tempore sâ—les from the beginning of their faith and first embracing of the Gospell are translated out of Babylon and made citizens of I â—erâ—salem euen walking and working stones in the building of God house The next point to bee discussed is the foundation of the Church and that iâ— not Peter alone nor yet all the Prophets and Apostlâ—s iointly bâ—t Christ Iâ—sus himâ—â—â—f Not the Christ of 〈◊〉 or the Christ of 〈◊〉 or the Christ of Lâ—gat or any false Christ aâ—beit there be many such in the world but onely the true Christ of the Prophets and Apostle I say that Christ only which is vâ—lâ—â—m in 〈…〉 stamento reâ—â—latus 〈◊〉 promised by the mouth of all the Prophets in the old Testament and preached of all the blessed Apostles in the new So the Doctors expound my text built vpon the foundation of the Prophets and Apostles that is vpon Christ aâ— being the foundation of the Prophets and Apostles vpon the foundation which is laid by their doctrine as S. Ambrâ—â—e plainly jsper â—oâ—um veâ—â—â— testamentum vpon the coâ—ents of the two Testaments the summe whereofi nothing else but Christ crucified as beâ—ng the head corner stone lapis summus imus euen the first and the last stone the beginning and ending Apocal. 1.8 by whom the Church is founded and finished In other buildings the foundation iâ— lowest in the ground but the foundation of Hierusalem aboue Galat. 4.26 descending downe from God out of heauen Apocal 21.2 is higher then the highest Ecclesiast 5.7 As Aâ—stotle said a man is arbertransuersa so we that the Church is domus transuersa an house turned vpâ—ide do vne for that Christ is both a rocke on which his Church is founded and a chief or head corner stone in whom all the whole building is coupled together and groâ—â—th c. other foundation can no man lay then that which is laid which is Iesus Christ a tried stone a precious stone a sure stone This doctrine confuces the Papist holding that Peter is the rocke on which the Church is built for that vpon the confession of Pâ—ter thou art Christ the sonne of the â—â—aâ— God our blessed Sauiour said thou art Peter and vpeniâ—iâ— rocke will I build my Church Answer is made that Peter in making this confession thou art Christ either spake â—racaâ—cris or procateris as prolocutor oâ— moâ—â—h of the rest And therefore whatsoeuer in that placeâ— as promised vnto Peter appertained to the whole Colledge of Apostles a Oâ—gâ—nâ—â—m 1. â— Mat. the words spoken â—o Peter are common to all If wee confesse with Peter nobis dâ—â—tur tu es Pâ—â—rus pâ—ra cnim quique Christâ—â—â— cipâ—lus est And S. Hiâ—renâ— Peâ—ra Christu st qui â—â—n â—â—t emâ—â—us Apost lâ—â— vt â—â— quique patrâ— voâ—â—â—â—ar â—nuâ—reâ—rgous faith Ambroâ—eâ—â—â— sis petra so euery confessor is a Peter and euery Peter a liuing stone in the building of God house Touching the words vpon this rocke will I build my Church A â—gustine the most accurate Doctor expound them thus Super bane Petram quam câ—nfesseâ— es super hano Petram qâ—im cognonisti discus tues Christus filâ—s Deiviui â—dâ—fâ—cabo ecclesiam mean id est super mâ—ipsum adâ—sieabo ecclesim meam super me edisicabote non me superte So the Papists owne Writers vpon this rocke that is I will build my Church vpon my selfe the Sonne of the liuing God See Gospell on S. Peters
the commandements of God and more then euer he commanded as the precepts of the Church and Euangelicall counsels and so do works of supererogation or is any so great a Puritan as the Pope who maketh himselfe a God in greatnesse and a God in goodnesse a God in greatnesse in that his vnlimited authoritie doth dispence with the lawes of God in this world and alter his iudgements in another hauing power terrestriall in vsurping the whole world for his Diocesse vsupernâ—d extended to heauen in canonizing Saints infernall extended to hell in freeing soules out of Purgatorie a God in goodnesse for he cannot as Pope quateâ—us Papa erre in doctrine and hee may not be told of his errors in manners his holinesse is holy si non sanctitâ—ate propria sanctus tamen sanctitate officij Whether the Pope be Iudas or Peter or Paul thereof God neuer bade vs be carefull onely this that he sitteth in Peters Chaire shall be sufficient for vs. If wee say wee haue no sinne wee deceiue our selues and truth is not in vs. Euen the iust faâ—leth often and the godly Fathers euermore complained of the corruptions in their age Tertuâ—â—â—in said O not miseros qui Christiani dicimur loc tempore gentes agimus sub nomine Christi Gregorie Nazianzâ—ne speaketh thus of the pitifull estate of his owne time Wee that are Christians are hated of the Heathen for our owne vices sake we are now become a wonder not onely to men and Angels but euen to all the wicked and vngodly More lately Gueuara The Philosophers beleeued as Paganes but liued as Christians whereas we quoth he beleeue like Christians but liue like Paganes Honoured Whitaker examining the dissolutenesse of al degrees in England cried out in exceeding great passion Aut hoc non est euangelium aut nos non sumus euangelici The reuerend Deane of Worcester as yet more fully The fatall miserie of these latter daies hath made nothing good but in shew nothing true bâ—t in opinion when for iustice betweene kingdome and kingdome the longer sword hath eaten vp the law of nations and for iustice betweene subiects vnder the same gouernment lawes are lost in the cases of the law and for the preseruer of all both truth and iustice religion it selfe is in a manner lost in the questions of religion Of all men Christians are the best of all Christians vndoubtedly the primitiue professors of all the primitiue professors Christs owne Disciple of all the Disciples his chosen Apostles and yet these men were but men subiect to manifold sinnes albeit they were Saints and their infirmities are recorded in holy Bible partly for the glorie of God and partly for our good For Gods honour that his sauing health might be knowne vpon earth and the riches of his mercie shewed in pardoning offences according to that of Dauid Against thee my God haue I sinned and done this euill in thy sight that thou mightest be iustified in thy saying In what saying I pray but in this and the like where sinne abounded there grace superabounded Againe the sinnes of the blessed Apostles are registred in the Gospels historie for our good that wee might neither presume nor yet despaire not presume for we may feare falles if these had their slips not despaire because Christ forgot and forgaue Peters blasphemie the proud ambition of the sonnes of Zebedâ—us and heere Thomas his incredulitie speaking so mildly working so mercifully with him as that his sore was made his salue his vnbeleeuing at the first occasioning greater faith in him afterward Memento peccati vt dole as Memento mortis vt desinas Memento diuinâ— iustitiae vt time as Memento miscricordiae ne desperes Hitherto concerning the sinnes of godly men in generall I come now to Thomas his faults in particular and they be principally two First his absence from the meeting of the Disciples according to the tenour of our Text Thomas one of the twelve was not with them when Iesus came Christ had often foretold his Apostles that he should be put to death and that he should rise againe the third day from the dead and therefore a little before his passion he made promise to them â—fter I am risen againe I will goe before you into Galile Now then according to this word as wee read in the former part of this Chapter euen the same day wherein hee rose againe hee came when the doores were shut into the place where the Disciples were gathâ—red together and stood in the middes and said to them peace be vnto you But Thomas either vpon supine negligence or cowardly feare being absent from their assembly lost the sight of his Sauiour Wherefore let vs I beseech you be diligent in frequenting the congregation of the faithfull especially on the Lords day for where two or three are gathered together in Christs name there Christ is in the mids of them and faith as here peace be vnto you They who gathered Manna alone lost their labour and found nothing Falleris sancte Thoma falleris si videre dominum â—peras ab apostolorum Collegio separatus non â—mat veritas angulos sed stat in mediâ— c. saith Bernard Thou art deceiued Thomas exceedingly deceiued if thou thinke to see Christ out of the Church and Colledge of Apostles He lurkes not in the dennes of the wicked but stands in the mids of the godly appearing in holy ground found in the Temple seen among the Disciples The second fault of Thomas arising from the former is incredulitie for his absence from the Disciples assembly was the cause hee saw not Christ his not seeing of Christ occasioned vnbeliefe and then his vnbeleeuing heart breakes forth into malapert words except I see in his hands the print of the nailes c. I finde that some Writers haue much excused this fact of Didymus as Cyril who thought he spake not thus out of incredulitie but out of a sudden passion as being extremely greeued for that he lost the sight of his Sauiour and almost out of hope that hee should euer see him againe because Christ had said a little while and ye shall not see me for I goe to my Father And S. Augustine saith also that these words of Thomas argue not a denying but a doubting only Vox inquirentis est non negantis dum hoc dicit docerivoluit confirmarâ— desiderauit And S. Ambrose most expresly that Thomas doubted not of Christs resurrection but of the manner of his resurrection onely Non de resurrectione Domini sed de resurrectionis qualitate videtur dubitasse This I confesse is a charitable construction of those holy Fathers extenuating rather then aggrauating the sinnes of others especially the godly But Christ himselfe being truth it selfe reprehends in our Text Thomas incredulitie be not faithlesse but faithfull and therefore
purification of Marie 2. The presentation and induction of Christ into the Temple 3. Saint Simeons holy day When the time of their purification Some reade â—â— his purification our latter English Bibles and old Latine 〈◊〉 her purification Origine Theophilact Enthymius and many moe 〈◊〉 as the text of our Communion booke here their purification And the reason hereof is plaine because Christ is presented in the Temple so well as Marie purified both vndergoe the Law though in equitie neither of them are bound to the rites of the Law concerning purification After the Law of Moses The Law saith Luther is not adius orium sed monitorium it takes not away sin but only bringeth vs to the knowledge of sinne and to the remedie for sinne vnto the knowledge and true feeling of sinne Rom. 3.20 Gallathâ— 19. because God wrote the Law not so much to forbid offences to come as to make vs acknowledge our sinnes alreadie past and now present that considering our owne miserie wee might flie to his mercie By the Law wee know sinne by sinne we learne to know our selues and in knowing our selues wee renounce our selues and come vnto Christ the salue for sinne being the lambe of God who taketh away the sinnes of the World refreshing all such as groane vnder the burden of their offences Mat. 11.28 and thus as Paul speakes the Law is our schoolemaster vnto Christ and Christ is the ende of the Law Finis perficiens non interficiens quoth Augustine not the destruction of the Law but the consummation as being the very marke at which all the ceremonies of Moses aimed as in this rite concerning the purifying of women almighty God insinuated to the Iewes his people their originall corruption how they were conceiued in sinne and borne in iniquitie prius damnati quam nati being the sonnes of wrath afore they were seene in the world vncleane in their conception vncleane in their birth vncleane in their life and so consequentlie that they need the blood of Christ prefigured in their daily sacrifice to cleanse them from all sinne both originall and actuall 1. Iohn 1.7 The children of Israel had continued among the superstitious Egiptians a long time without any Law of God written and therefore being now deliuered from them and yet inclined to their idolatrie God out of his admirable wisdome as most interpretours auow did so charge them with a multitude of sacrifices and ceremonies in his written word as that they should neither haue leisure to make new of their owne not yet lust to to follow the fashions of other And in this almost infinite number of Iudicials and Ceremonials euery one though in appearance neuer so little hath a moral as thou shalt not take the dam with the young Deut. 22.6 thou shalt not seeth a kid in his mothers mâ—lke Exod. 23. 19. moueth vs to compassion and pitie Thou shalt not muzel the mouth of the oxe that treadeth out the corne Deut. 25.4 teacheth in Paules exposition this lesson that the labourer is worthie of his wages especially the Preachers of the Word for that law was not written out of Gods care for oxen but altogether for our sakes insinuating thingâ—â— So likewise in the ceremonie touching purification Leuil 12. there is something moral as namely that the wâ—â—â—nes of women after their childbirth might be reliued and the lust of intemperate husbands a while restrained Now that which is ceremoniall is abrogated vâ—erly but the moral is perpetual and ought to continue still in the Church vntill the worlds end and therefore howseeuer women in our age bee not tied either by the law Common or Cannon much lesse by the Gospell is selfe to the precise number of daies and particular oblations of the Iewes yet it is meet I might say more necessarie that they should keepe in a conuenient time for the recouering of their strength and when they come to the Church in â—â—eaâ— of the Iewish offering to present vnto the Lord Christian sacrifices of prayer and praise for preseruing them in the great danger of child-birth as also for their deliuerance by Christ from that sinne where of that infinnitie is an euerlasting â—â—â—linonie and assuredly whoseouer shall our of insolent contempt neglect this dutie sinneth against the rules of nature yea the God of grace For it is a conclusion orthodoxall in Diuinity that the politicall and ceremoniall lawes of the Iewes are abrogated in the particular only not in the generall in the circumstance not in the substance quoâ—d and speâ—â—em non quod geneus as in obseruing the sabbath in paying of tiches in purifying of women and the like Or as other abolished as concerning the letter but in force concerning the spirit Whereas it is obiected If there should bee solemne and expreâ—â— giuing of thankes in the congregation for euery benefit either equall or greater then this which any singular person in the Church doth receiue we should not onely â—â—â—ise no preaching of the word nor ministring of the Sacraments but we should not haue so much leisure as to doe any corporall or bodilie worke but should bee like the Messalian heretikes who did nothing else but pray answere is made that these schismaticall opposâ—rs are to themselues opposite Elsewhere they mislike the booke of Common Prayer for want of thankesgiuing for benefits receiued and heere they condemne it for appointing thankes to bee giuen for deliuerance from sinke from manifold perils and dangers and for the encrease of Gods people the which are publike blessings though a priuate person more particularly giue the thankes Againe it would trouble their heads exceedingly to find out so many benefits greater or equiualent to the goodnesse of God toward women in child-bed for as Melaâ—â—hon is bold to write Child-bearing is magnum miraculum a miracle so great that the Prophet faith in consideration hereof I will giue thankes vnto thee for I am surefully and wonderfully made But howsoeuer it be this one thing is certaine that it is better to be like suâ—â— heretikes as doe nothing else but pray then to be such schismatikes as doe nothing else but pratâ— Concerning the wearing of the vaile we say that it is not an ecclesiasticall Canon but a ciuill custome not an iniunction of the Church but the fashion of our countrie as wearing of new gloues at mariages and blackes at funerals An attire for such a time not onely decent and graue but also most viefull and conuenient As for the name of offring applied to the Curates accustomed dutie wee say that as the life of the Clergie is spent in the seruice of God so it is sustained with his reuenew Nothing therefore more proper then to giue the name of oblations vnto such payments in token that we offer vnto God whatsoeuer his Ministers receiue In a word the thanksgiuing of women
signe now the reason hereof is exceeding plaine their actions differed in their endes for whereas Gedeon asketh a signe to bee confirmed in Gods promise the Pharisies required miracles of Christ out of curiositie to betray rather then to be taught of him in this acceptable time of grace we need not aske for new miracles it is sufficient to beleeue those which are recorded in holy Bible The blessed Sacraments are Gods ordinary signes appointed in his word for the strengthening of our faith hee that refuseth them as a superfluous helpe commits the sinne of Ahaz he that vseth them according to Christs ordinance spiritually receiues Christ himselfe as Durandâ—ss pithily verbum andimus motum sentimus modum nescimus praesentiam credimus Heare ye now O house of Dauid For as much as it was an intollerable wickednes to shut the gates against the might and mercies of God vnder colour of honesty and modesty the Prophet is iustly displeased and sharpely rebukes these painted sepulchres and saith heare ye now O house of Dauid c. for albeit it was an honour for them to be held the race of Dauid if they had walked in the steps of Dauid yet notwithstanding he now cals them house of Dauid rather by way of reproach then otherwise And in very deed the contempt and vnthankfulnes in refusing a signe was so much the more hainous because this fauour was reiected by that house out of which the saluation of the whole world should come Note then here the Prophets order and exquisite method in teaching first he begins with doctrine take heed be still and feare not c. then he proceeds to the confirmation of his doctrine 〈…〉 a token of the Lord thy God c. 〈…〉 when he saw 〈◊〉 both his offered sayings and signes vnto King Ahaz were fruitlesse hee comes to reproofe grievously â—â—ding this obstinate man and â—o him â—lone but also all the royall house defiled with this impietie we must in our ministry take the lâ—ke course first beginning with doctrine then proceeding to confirmation and when these two faile we must as our Prophet speakes elsewhere lift our voice like a trumpet sâ—ewing Gods people their transgressions and to the house of Iacob their sinnes after proofe wee must as Esay here come to reproofe◠〈◊〉 lachrimae laudes tuae sint as Hierome doth aduise Nepotian for saith he melius est ex duobus imperfectis rusticitatem sanitam habere quà m eloquentiam peccatricem and Martin Luther that sonne of thunder was wont to say cortes meus esse potest durior sed nucleus mollis dulcis est Is it not enough for you that ye be grieuous vnto men but ye must grieue my God also He doth vse comparisons between God and men not as if the Prophets could in deed be separated from God for they be nothing else but his instruments hauing one common cause with him as long as they discharge their duties according to that of Christ Luke 10.16 He that heareth you heareth me and he that despiseth you despiseth me the Prophet then shapes his speech according to the wicked opinion of Ahaz and his followers imagining that they had to doe with men only as if hee should say though I am a mortall man as you conceiue yet in reiecting the signe which is offered vnto you yee greiue God himselfe for asmuch as the Lord speakes in mee 〈…〉 Luther is our comfort and credite that in de 〈◊〉 Gods errand our tongue is Gods tongue and our 〈…〉 God 's voice hee therefore that despiseth our preaching despiseth not men but God as the Lord said to 〈◊〉 they haue not reiected thee but they haue reiected mee that I should not raigne ouer them and this ought to moue the Prophets and preachers of the word that a wrong done to them in executing their holy sunction is an iniury done to God himselfe and they must grieue not so much in respect of their owne â—ishonour as for that God is grieued according to that of Dauid mine eyes gush ouâ— with water because men keepe not thy law it is well obserued that whereas Esay said before whilest Ahaz rebellion and ingratitude was hidden aske a signe of the Lord thy God he now takes this honour to himselfe saying my God not thy God insinuating that God is on his side and not with these wicked hypocrites and so testifies with what a confidence and conscience hee promised deliuerance to the King as if he should haue said I came not of my selfe but I was sent of the Lord and haue told thee nothing but out of the mouth of my God all preachers of the word should haue the same boldnes not in appearance only but effectually rooted in their hearts as Luther excellently Summa summarum haec est inestimabilis gloria conscientiae nostrae contra omnem contemptum in mundo quod Christus nos praedicatores plane deos creat dicendo qui vos recipit me patremque meum recipit Therefore the Lord shall giue you a signe behold a virgine All orthodoxal interpretours aswel ancient as moderne construe this of Christs admirable natiuity herein being taught by the spirit of truth in the 1. Chapter of Saint Matthews Gospell at the 22. verse all this was done that it might be fulfilled which was spoken of the Lord by the Prophet saying behold a virgine shall conceiue c. I know the Iewes haue many cauils against this exposition he that desires to know them as also the Christians answere to them at his opportune leisure may read the Commentaries of Hierom and Caluin vpon this text of Aretius Marlorat Mâ—ldonat in Mat. 1.22 Pet. Galatinus de arcanis cat verit lib. 3. cap. 18. lib. 7 cap. 15. Suarez in 3. Thomae disput 5. sect 2. â—That which here troubleth interpretours most is how this token is a confirmation of Gods promise to King Ahaz examine the circumstances of the place say the Iewes Hierusalem is besieged and the Prophet is to giue them a signe of their deliuerance to what end then is the Messias of the world promised now who should be borne fiue hundred yeares after answere is is made by some that the coherence may be thus O Ahaz thou art exceedingly deceiued in thinking that God is not able to deliuer thee from the furious wrath of Rezin and of Remaliahs sonne for hee will in time to come shew greater arguments of his power vnto thy succeeding posterity for behold a virgine shall conceiue and beare a sonne who shall deliuer his people from more dangerous enemies then the two tailes of these smoaking firebrands he will in the fulnes of time send a Sauiour to deliuer vs from all that hate vs euen our spirituall enemies as sinne death and the deuill he shall be called Emmanuel which is by interpretation God with vs not God against vs but with vs and for vs