rose againe leading captiuitie captiue that hee might heereby deliuer thee from the bands and hands of all thine enemies I may tell thee from Paul and Paul here from God vnto the comfort of thy soule that thou art now presently iustified and shalt be hereafter eternally saued For the Scripture saith whosoeuer beleeueth in him shall not bee confounded That is whosoeuer hath a sure trust in God that he will euen for his Christ sake pardon all his sinnes and blot out all his offences and out of this assurance calleth on the name of the Lord he shall be safe For the two testimonies of the two Prophets answere the two clauses of Paul Esay speaking of the beleeuing in the heart and Ioel of acknowledging with the mouth And in these texts of the Prophets obserue their vniuersal note whosoeuer for God is no respecter of persons he puts no difference betweene the Iew and the Gentile but being Lord ouer all is rich vnto all that call vpon him Other Lords cannot reward all their followers as being Poore many will not as being illiberall and sordide but our God is able because Lord of all and willing because rich vnto all of whatsoeuer condition or countrey Poore Bartimeus begging rich Zacheus climing old Simeon in the Temple young Iohn in the wombe couetous Matthew grinding his neighbour at the receit of Custome the louing Centurion building his nation a Synagogue the people watching vnder the Crosse the theefe hanging on the Crosse confessing the Lord Iesus and walking in the sonneshine of his Gospell in differently finde refreshing in the conscience rest in the soule For whosoeuer beleeueth on him shall not be confounded and whosoeuer calleth on his name shall be saued As for the subiect or seate of faith it is said here with the heart man beleeueth Ergo faith as many Protestant authors haue noted is not placed in the minde or vnderstanding only but in the will and affections also For faith as it is notitia resides in the minde but as fiducia feared in the will Other Interpretors etiam note purioris and no way branded with the markes of Antichrist hold it noâ— greatly to stand with reason that one particular and single grace should bee placed in diuers parts and faculties of the soule It is true that faith is not a meere prattle of the tongue nor a floting opinion of the braine but a certaine perswasion of the heart Yet notwithstanding this perswasion or particular knowledge whereby a man is resolued that the promises of saluation appertaine to him is wrought in the minde by the holy Ghost 1. Cor. 2.12 A sure trust and a stedfast hope of all good things to bee receiued at Gods hand is not happily faith if wee speake properly but rather a fruit of faith in that no man hath aâ—fiance in God vntill he be first of all perswaded of his mercy toward him in Christ Iesu. For mine owne part I confesse with Luther ingenuously that it is exceeding hard to distinguish exactly between faith hope there is so great aâ—finitie between them one hauing respect to the other as the two Cherubins on the Mercy-seate Exod. 25.20 Faith engendreth hope and from hope proceeds affiance which is nothing else but hope strengthned For whereas an hypocrites confidence shall be like the house of a spider he that putteth his trust in the Lord shall be euen as the mount Sion which may not be remooued but standeth fâ—st for euer And for as much as the word heart in my text as is agreed on all sides is put for the wholesoule without limitation to any part all that I will obserue from hence shall be that as wee must loue God euen so beleeue in God with all our heart and soule and minde For hypocrites haue forged faith and deuils haue forced faith acknowledging against their will out of horror vnto their condemnation and not out of loue from their heart to their iustification that Iesus is the Lord. A Recusant may be brought vnto the Church against his will and compelled in despight of his teeth also to receiue the Sacraments Bread and Wine but none can beleeue that Iesus is their Iesus but with the heart only See Gospell Sund. 8. and Epistle Sund. 10. after Trinitie How shall they call on him on whom they haue not beleeued A plaine text against the Gentiles idolatrie praying vnto gods vnknowne As Hecuba in Euripides O Iupiter quic quid es siue hoc coelum siue mens in coelo quanquam din iam ignauos opituiatores inuoco And it is a pregnant euidence to confute the Papists in their inuocation of Saints also for if they trust in S. Martin or Mary S. Catherin or Clare they rob the Creator to clothe his creature and cursed be man that puts his confidence in man and makes flesh his arme If they trust not how doe they call on him in whom they beleeue not Our heauenly Father saith in his word Call vpon me Christ our aduocate with the Father in like fort Come vnto me for I am the way the truth and the life Iohn 14.6 Non est qua eas nist per me non est quô eas uisi ad me No way to God but by mee no light but from mee no life but in mee Christ is a mutuall helpe to the Father one to vs another An hand to the Father by which hee reacheth vs an hand to vs by which wee reach him The Fathers mouth by which he speaketh vnto vs our mouth to the Father by which wee speake to him Our eye to see by footway to goe by the piller of fire by night and cloud by day guâ—ding his Israel in the wildernes of this world Wherefore let vs call on him in whom alone we beleeue which is our strength and refuge in the time of trouble promising in his Gospell aske and yee shall haue seeke and ye shall finde knocke and it shall be opened vnto you See Gospell on the 5. Sund. after Easter How shall they heare without a Preacher Heere you may behold the Ministers Dignitie in respect of their Commission as being sent of God Errand as being ambassadours of good things euen such as bring tidings of peace between God and man Man and man Man and himselfe Wherefore desire the Lord to send forth labourers into his haruest honouring such Elders as rule well and labor in the word euen with double honour 1 Timoth 5.17 receiuing them as Angels yea as Christ himselfe Galat. 4.14 Dutie for if faith come by hearing and hearing by preaching so that the word of God vnto faith is as oile to the lampe such as will haue their feet kissed ought to bring tidings of good things If they will haue the worthie good reason they should doe the
knowledge then his application the which are the two principall parts of faith As for his knowledge Thomas confessed here not only that Christ is a Lord and a God for there be many Gods and many Lords in opinion analogie title But to distinguish Christ from all these kindes of Lords and Gods he doth affirme that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord and the God that is the Lord of Lords and God of Gods Psal. 50.1 Here then is a pregnant text against vnbeleeuing Iewes and misbeleeuing Arians If Christ had not been very God of very God euen one substance with the Father he would haue condemned and not commended this confession of Thomas If any shall aske why Thomas is not content with one word but vseth two Lord and God and why first hee calls Christ Lord and then God Answere may be that he called him Lord in that he conquered hell and death and God in that hee knew the very secrets of his heart For when Christ had said put thy finger hither and see mine hands and reach foorth thine hand and put it into my side Thomas instantly remembring what hee had fondly thought and foolishly said confesseth his fault in confessing his faith my Lord and my God The Disciples vsually termed him Lord in his life to signifie therefore that it was the same Christ hee first according to his accustomed manner calleth him Lord and then after hee proceedes further then he was wont and calleth him also God In the word Lord acknowledging his humanitie in the word God his diuinitie Faiths obiect is the reuealed will and word of God and the summe of his word is the new Testament and the summe of the new Testament is Iesus Christ God and man In that therfore Thomas confessed his Lord to be crucified dead and buried as a man and that he did againe raise himselfe and loose the bonds of death as God hee did vtter that in two words which is the contents of the two Testaments and summe of all summe of faith and holy beliefe Now for application hee saith my Lord and my God Not onely God in generall but my God in particular mine by promise mine by stipulation mine by oath mine by free gift mine by purchase mine by participation of grace my Emmanuel my Shilo my Iesus Of this particular faith Isaiah the Prophet spake wheÌ„ he said Secretum meum mihi secretum meum mihi My secret to my selfe my secret to my selfe The Papists indeed terme this personall and particular assurance presumption but the children of God in all ages haue thus applied the medicine to the maladie saying with Dauid O God thou art my God and with Mary my Sauiour For as their owne Frier notes vpon my text it is not sufficient to beleeue that he is the Lord except thou beleeue likewise that he is thy Lord as Didymus here not only once but twice my Lord my God doubling as it were his faith as he had before doubted his fall O the deepnesse of the riches of Gods mercie Who would haue thought that Thomas who beleeued least and last of all his fellowes vpon so short a conference should thus equall if not excell them all in his abrupt yet absolute confession And therefore let not any man either discomfort himselfe or condemne his brother afore the time for no man hath so weake a faith or so wicked a life but that one day Christ out of his infinite goodnesse may call him and heale him as he did S. Thomas making him who did not beleeue so soone as the rest to become notwithstanding in his beleefe so sound as the rest apprehending and applying the merits of his Sauiour to his soule my Lord my God After eight daies againe his Disciples were within and Thomas with them then came Iesus Hee came before hee was vp sought and that to seeke one lost sheepe only Teaching vs heereby to recall such as are in errours and to beare the infirmities of the weake But hee deferred his comming a whole weeke that Thomas in the meanewhile might be better instructed and induced to beleeue the resurrection Or happily for the greater manifestation of his goodnesse in tolerating such incredulitie so long Or as other to trie the faith of the rest and to shew that humane reason is not able to perswade this article The translation of Gods holy day from the Saturday to the Sunday is not by patent in the Bible but only by paterne because the blessed Apostles vsually met together on this day The which assuredly they did by the direction of Gods holy spirit and as it may seeme heere by Christs approbation at the least if not institution againe and againe manifesting himselfe to be risen on the eighth day So that albeit happily some will grant that the Church assembled in a generall Councell hath authoritie to constitute another day for the Sabbath as the second or third of the weeke yet I am sure wee can neuer haue so good a patterne nor yet so great a reason for altering this our day as was heere for the changing of that other day The patterne is Christ and his Apostles and the reason is the resurrection of Christ euen that exceeding wonderfull worke of our redemption Againe Christs appearing on the eighth day is not without a mysterie wee labour six daies in this life the seuenth is the sabbath of our death in which we rest from our labours and then being raised from the dead on the eighth day Christ in his owne body the very same body that was crucified dead and buried shall reward euery man according to his worke When the doores were shut Papists vrge this place to prooue the carnall and grosse presence of Christ in the Sacrament extremely condemning our incredulitie who will not beleeue that Christs body and blood is vnder the formes of bread and wine seeing his whole body heere perfect in all his lineaments length bredth and thicknes distinct and diuers from the substance and corpulence of the wood was in the same proper place the wood was in and passed thorow the same To this obiection our Diuines answer diuersly some that the doore opened of it selfe to let him in other that the doore was vnbarred by some of the house within vnknowne to the Disciples other that to come in the doores being shut is no more but that hee came in late in the euening at what time men vse to shut their doores but most acknowledge that he came in miraculously not thorow the wood and iron of the doores as the Papists absurdly conceiue but through his omnipotent and al-commanding power the dooâ—es were opened to him aâ— they were to Peter Acts 12 9. and to some other Apostles Acts 5.19 Creatur acessit Creators Hieron epist. ad Pammac tom 1. fol. 178. Or
that in other copies hauing only his fathers name And the meaning is that they professe themselues openly to be Christians acknowledging aperto fronte that God is their father in his sonne lesuâ— in their deeds and doctrine appearing outwardly to the world what they are inwardly to themselues according to that of Paul We beleeue and therefore speake Faith in the soule breaking forth into confession with the mouth is the note whereby the friends of Christ are distinguished from the followers of Antichrist He that dependeth vpon Saints as much as vpon his Sauiour and trusleth in the pardon of the Pope more then in the merits of Christ hath in his forehead the marke of the beast and not the seale of God If Christ once dwell in our hearts by faith his name will instantly be written in our forehead And I heard a voice from heauen The militant Church on earth is called often in holy writ heauen as being the way to the kingdome of heauen and as hauing her conuersation in heauen and her affections set on things aboue This heauen hath a voice for the Church is not mute but vocall openly professing her faith and praising God before the seat and the foure beasts and the elders Hauing a voice like the sound of many waters and of great thunder and of harpers harping with their harpes Some by these three kindes of voices vnderstand three degrees of the Churches progresse persecuted by the Dragon in the wildernesse First in the daies of Athenasuâ—s Basile Chrysostome Ambrose Hierome Augustine c. Her voice say they but how truly iudge yee was indistinct and confused For albeit the learned writings of these most accurate Doctors in their age made a great noise in the world like the sound of many waters yet many points of doctrine were not so well explicated vnto the common people then as afterwards they were Secondly in the daies of Wickliffe and Husse and other Boâ—â—â—ges her voice resembled the voice of great thunder But now since her deliuerance from the wildernesse and her comming out of Babylon her voice in the harmony of confessions is like the consent of harpers harping with their hâ—rpes Other say that the Scriptures voice speaking by the Church is like to waters in that it refresheth all such as hunger and thâ—rst after righteousnesse and like to great thunder in being terrible to the â—icked and like to the mâ—â—iâ—ke of hâ—rpers in being dâ—leâ—table to the godly The Preachers of the word are vnto God the sâ—reet sauâ—ur of Christ is thâ— nâ— that are sâ—â—ed and in them that perish to the ouâ— the sauour of death vnto death and to the other the sauour of lifâ— vnto life 2. Cor. 2 15 16. Other thinke that many â—â—sers are mâ—ny nations as in the 17. chapter of this bâ—oke vers 15. The 〈◊〉 which thou â—â—wâ—st are people and muâ—â—udes and nations and tongues And the great thunder is nothing else but the thundring voices of zealous and holy Preacherâ— And the harpers hâ—mâ—â—â— doth intimate spirituall reioicing together in the Lord. The Church then hâ—th a voice which is much a being of mâ—ny yet muâ—icall in that those many concord in the maine likâ— hâ—rpers hâ—râ—ing with their â—â—râ—â—s It is Mâ—â—â—avâ—xex pâ—allâ—ntium mulâ—â—tudine sed delâ—ctâ—bâ—lâ—â— excoâ—son â—â—â—â—suâ—â—itâ—te And they sung as it wâ—re a new song In regard of the matter a new song it was Adams old song before his fall to praise God for his creation in holinesse and righteousnesse but meeting a new song to the Lord for our redemption and regeneration whereby Gods image loâ—t by sinne is restored in vs againe Oâ— in regard of the manner a new song for whereas the leweâ— in â—he old Testament expâ—cting the consolation of Israel sung praises vnto God â—or that their Messias Sauiour shoâ—ld come Christians in the new Testament magnife the Loâ—d for that Christ iâ— come Blâ—ssed â—â—e the Lord God of Iâ—raâ—l for he hath vâ—â—â—ed and râ—deâ—mâ—d hâ—â— people for that theâ—r eies haue seene his saluation and their hands haue hâ—ndled the word of life Or in regard of the men a nâ—w song being sung by such as haue put off the old man and are new creatures in Christ 2. Cor. 5.17 a new song for that it makes the partie who sings it a new man Or a new song in that it seemeth vnto the world new for Christ crucified the chiefe subiect of their new song seemeth vnto the worldly wise meere foolishnesse as it followeth in our text No man could learue the song but the hundred fortie foure thousand which were redeemed from the earth As our Popish aduersaries hauing the beasts marke both in their forehead and in their right hand impudently call our most ancient and apostolike faith a new Gospell and our diuines Euangelij quinti professores But as learned Scaliger answered them acutely Nos nouatores non sumus sed vos estie veteratores A Monke devoted to his superstitious order and trusting in his owne merits is neuer able to learne how faith only iustifieth A carnall man addicted onely to naturall reason is not able to discerne the things of God A lew relying altogether vpon his Circumcision is not able to sing another note No maruell then if the song of Sion seemes new to them all These arâ— they which were not defiled with women This clause makes not any thing against honourable marriage for how can that be truly called a defiling when as the bed is vndefiled Hebr. 13.4 and therefore Paphnutius openly pronounced in the Councell of Nice Castâ—tatem esse cum vxore propria concubitum And Chrysostome though a great admirour of Virginitie saith also primus graaus castitatis est syncera virgimt as secundus fidele coniugium And so married couples are virgins as well as single persons and ordinarily more chaste in hauing Gods appointed remedie for auoyding fornication Before the Law the Patriarkes had wiues vnder the Law the Priestâ— had wiues after the Law to wit in the daies of the Gospell as Ambrose peremptorily writes all the twelue Apostles except Saint Iohn had wiues And it was euer thought commendable for the Preachers of the word to marrie at their owne discretion as they did iudge the same to serue better vnto godlinesse vntill Pope Nicholas the first Hildebrand alias Hel-â—rand and Innocentius the third forbad Priests marriage Wheâ— upon a witty fellow made this od old time Pri ciâ—nire gula penuâ—â—s cassatur Sacâ—rdos per hic hec olâ—n decliâ—atur Sed perhiâ— soluâ—â—â—mâ—do 〈◊〉 articulatur Cum per nostrum â—raâ—â—â—lens 〈◊〉 amo â—eatâ—r Non est Inâ—â—censius iâ—oâ—ocâ—rs 〈◊〉 Qui qâ—od fâ—cto docâ—â— verbo 〈…〉 Eâ— quo â— oâ—m iuâ—â—eâ—is â—â—lâ—t habere Moâ—â—â—â—tus poâ—â—fex stuâ—â—prohibere What kind of Virgins Popes and
solemnized to the praise of God in comme notation of the ioyous Martyrdome of two blessed Apostles Saint Philip who for the constant profession of the Christian faith as Hyppositus reported was vnder Domitian the cruell Emperour crucified with his head downeward and S. Iames euen for the same cause being Bishop of Hierusalem was cast downe headlong by the Scribes and Pharisees from the pinnacle of the temple and afterward stoned and finally brained with a Fullers club This exhortation to constant cheerefulnes vnder the crosse for the Gospell is pressed here by diuers and sundry reasons as expositions haue well obserued all which in breife may bee reduced either to the fruit or else to the root of this Christian vertue The fruit in this world knowing this that the trying of your faith gendreth patience and let patience haue her persit worke c. There is a twofold temptation as Augustine told Consentius vn a deceptionis alter a probat onis a temptation to deceiue which is from the diuell and our owne concupiscence verse 13.14 of this present Chapter Againe there is a temptation to proue and improue the which is from God and so suffering for the Gospell is termed here â—temptation and a triall of our faith The fruit in the world to come is eternall happines vers 12. Blessed is the man that endureth temptation for when he is tryed he shall receiue the crowne of life which the Lord hath promised to them that loue him See Gospell appointed for this day As for the root if any lacke wisedome that is true iudgement how to beare the crosse let him aske it of God he is a giuing God from him is euery good and perfect gift verse 17. Ergo he giueth also this he giueth vnto all indifferently without any respect of person exclude not thy selfe from an vniuersall number he liberally giueth and vpbraideth not after he hath giuen hee giues for the measure fully for the manner cheerefully Wherefore come to him and aske of him in saith and it shall be giuen vnto you See Gospell Sun 5. after Easter The Gospell Iohn 14.1 Iesus said to his disciples let not your hearts be troubled c. THe Prophet Dauid saith a troubled spirit is an acceptable sacrifice to God and it was good for me that I was in trouble How then is it true which is here said by the sonne of Dauid let not your hearts be troubled answere is made that the passions of the minde as anger feare delight and the like are in their owne nature neither simplie commendable nor yet absolutely vituperable but either good or bad as their obiects and endes are good and bad To bee troubled for sinne is a godly sorrow causing repentance to saluation not to bee repented of and therefore grieue for offending God and grieuing his spirit yea grieue much because thou canst grieue no more But an inordinate trouble for the things of this world arising either out of enuy sluggishnes or impatience is forbidden in this sentence let not your hearts be troubled The disciples as yet ambitiously sought after worldly honour conceiuing that Christ ere it were long would restore the kingdome of Israel and so prefer them in his kingdome on earth at his right hand and at his left as yet they did expect a crowne not a crosse Wherefore Christ vnderstanding that they were dismayed at his words in the former Chapter at the 43. verse little children yet a little while am I with you ye shall seeke me but whether I goe can ye not follow me now he commeth in this present vnto that which is Euangeliâ— caput summa the cheife part in the whole body of his Gospel namely to binde vp the broken hearted and to comfort such as mourne in Sioâ— Isaac the signe of Christ is interpreted laughter insinuating that Christ should be the consolation of Israel and great ioy to all his people Luke 2.10.25 scare not as one notes is the first word in the first annunciation of his conception and the first word in the first annunciation of his birth and the first word in the first annunciation of his resurrection and almost the last words in his last exhortation a little before his death are let not your hearts be troubled and be of good comfort strengthening his followers and sweetening his crosse by diuers forcible reasons in our text by two more principally The 1. Is taken from the buckler of faith ye beleeue in God beleeue also in me 2. From the holde of hope in my fathers house are many mansions c. meâ— Concerning the fourefold reading of these words examine Iansen concord cap. 134. Erasmus annot Maldonat com in loc I take them as I find them here ye beleeue in God c. the Saints in olde time thorough faith haue subdued kingdomes wrought righteousnes obtained the promises stopped the mouthes of Lyons quenched the violence of fire escaped the edge of the sword of weake were made strong waxed valiant in battell and turned to flight the armies of Aliants In a word faith is a shield where with ye may quench all the fiery darts of the diuell Ephes. 6.16 If ye beleeue them in God and cast all your care on him he that is the father of mercies and God of all comfort will assuredly so care for you that yre shall not any longer be troubled in your hearts a little faith euen so small as a graine of mustard seed is able to remoue mountaines of distrust out of your soule faith is a buckler and a buckler guarde th especially the head and the heart that is the vnderstanding and the will vt non turbetur intellectus non formidet affectus Here humane weaknes doth obiect as Philip at the 8. verse Lord shew vs the father and it sufficeth vs. It is true that we beleeue God and beleeue in God also but yet our hearts are troubled thirsting after his sight and sensible knowledge we would faine see that we beleeue so Moses in the 33. Chapter of Exodus I beseech thee shew me thy glory to whom answere was made by the Lord thou can't not see my face for there shall no man see my face and liue yet behold there is a place by me and thou shall stand and vpon the roâ—ke and while my glorie passeth by I will put thee in a cleft of the rocke and will couer thee with mine band whiles I passe by then I will take away mine hand and thou shalt see my backe parts but my face shall not be seene This rocke is Christ as Paul in another case 1. Cor. 10.4 and the Church is a dâ—ue in the holes of the rocke Caâ—t 2.14 Whosoeuer then is placed in Christs Church and hath faiths eye may see God in his hinder parts as in the world hee passeth by that is in
the Virgins wombe as a bridegroome out of his chamber the Godhead was ioyned vnto the flesh and the flesh vnto the Godhead and these two were coupled together and after an ineffable manner in an ineffable marriage made one Beleeue this and thou shalt haue power to be Gods owne sonne as it is in our text My beloued if thou put on this wedding garment thy soule shall be Christs own spouse so nere so deare to him as that he will say to it I am thy saluation and it may also tell him I am my welbeloueds and my welbeloued is mine For if Pilate by wearing Christs coate without a seame did appease the wrath of angry Caesar how much more shall euery true beleeuer please God our heauenly King if he put on Christ himselfe O the blessed crying of a blessed babe by which euery faithfull seruant and sonne of God escapeth eternall howling in hell O glorious manger in which our soules Manna lay the bread of life that came down from heauen on which if a man feede hee shall not hunger againe O how rich are the ragges which haue made plaisters for our sores for our sinnes I conclude with an hymne of Prudentius Mortale corpus sumpsit immortalitas Vt dum caducum portat aeternus Deus Transire nostrum posset ad coelestia The Epistle Act. 7. 55. And Steuen being full of the holy Ghost looked vp stedfastly with his eyes into heauen c. YEsterday you heard how Christ was borne to day you shall vnderstand how Steuen died In Christs natiuitie who was borne in a little village and in an Inne of that village and in a stable of that Inne and laid in a cratch of that stable wee may learne humilitie not to boast of our great birth In S. Steuens martyrdome wee may behold an excellent patterne how to behaue our selues at our death hauing faith in God and loue toward our neighbours the which assuredly will breed such a Christian resolution in vs as that wee shall depart this life cheerefully lying downe in our graues as in a bed to sleepe for so the text here when hee had thus spoken be fell a sleepe The Church then in ioyning these two festiuals is desirous that wee should learne to liue well as Christ and dye well as Steuen In the words of Augustine Celebraâ—imus hester na die natalem quo rex marâ—yrum natus est in â—â—â—ndo hodie cel bramus natalem quo primicarius martyrâ—um migraâ—â—â— ex mundo Oportebat enim vâ— priâ—â—um immortalis pro mortalibus susciperet carnem sie mortalis pro immortals contemneret mortem Et ideo natus est Dominus vt moreâ—etur pro seruo ne serâ—â—â— timeret mori pro domino Naâ—â—â— est Christus in terris vt Stephanuâ— nasceretur in câ—lis c. And I pray with the same Father hartily donet mihi dominus pâ—â—ca dicere salubriter qui doâ—â—uit Stephane tanto dicere fartiter In the whole text two points are to be considered especially the bloudy behauiour of the Iewes in martyring Steuen godly behauiour of Steuen in his martyrdome toward God in generall hee stedfastly looked vp into heauen and called vpon God particular Lord Iesus receiue my spirit Men heartily praying for his enemies on his knees with a loud voice Lord lay not this sinne to their charge Himselfe vndergoing his martyrdome so comfortably that giuing vp the ghost hee laid downe his head vpon the hard stones as vpon a soft pillow to slâ—epe The Iewes in their blind zeale were so furious and mercilesse that they put Steuen to death who sought to bring them to eternall life stoning him as a blasphemer against God and his law who was a man full of faith and power and the holy Ghost An harsh and an hard fact of a stonie people saith Augustine ad lapides currebant duri ad duros Petris 〈◊〉 qui pro Petra qui Christus est moriebatur Lapides Indaearebellis In Stephanum lymphata rapis quae crimine duro saxeâ— semper eris But of their crueltie toward Steuen and other Prophets of God in the Gospell appointed for this day more copiously The most obseruable point in our present text is the godly behauiour of Steuen in his martyrdome 1. to God he looked vp stedfastly with his eyes into heauen c. As to the place where his treasure was his conuersation was his helpe was Hereby teaching vs whether we should flie for succour in aduersitie not vnto men here below but vnto God in heauen aboue so Dauid When I was in trouble I called vpon the Lord and hee heard me my helpe commeth euen from the Lord. So Iob my witnesse is in heauen and my record is on high And so S. Iames euery good gift is from aboue Calling vpon God and saying Lord. Thomas Becket a renowned Martyr and Saint among the Papists at his death earnestly commended himselfe and his cause to the protection of S. Mary but our protomartyr heere knowing that shee was neque magistra neque ministra neither mistresse of his soule nor yet a ministring spirit to his soule forgetting our Lady calleth vpon our Lord only saying Lord Iesu receiue my spirit the which is not an invocation of God the Father as Fran. Dauid impiously taught making Iesu the Genitiue case and the meaning thus O Father in heauen which art the Lord of thy sonne Iesu but as Ambrose notes a prayer vnto God the Sonne for besides infinite places of holy Scripture wheâ—e Christ is called Lord and called vpon as the Lord. S. Iohn Apocalips 22.20 vseth as Steuen here Iesu in the vocatiue Case etiam veni Domine Iesu euen so come Lord Iesus Where Domine Iesu cannot bee construed the Lord of Iesus but the Lord Iesus See Lorin in loc Bellarmine de Christo lib. 1. cap. 8. If the Lord be considered without Iesus howsoeuer in regard of his power he is able yet in regard of his iustice not willing the good Angels and blessed Saints in heauen are willing but not able wretched vncharitable men on earth are neither able nor willing onely Christ the Mediator betweene God and man is both able and willing to heare vs and helpe vs able because Lord willing because Iesus And therefore Steuen here doth not inuocate the Lord but in the name of Iesus neither doth he call vpon any Iesus but the Lord Iesus he lookes not for any succour either from men on earth or blessed spirits in heauen onely hee poureth out his soule to the redeemer of his soule Lord Iesu receiue my spirit Receiue He knew that his life was hid with Christ in God and therefore commendeth his soule to him alone who created it and redeemed it and iustified it and sanctified it and will in his good time glorifie it O Lord Iesu take thine owne into thine owne
his father primarily not for hiding these things from the wise that is wise in their owne eyes or wise men after the flesh endued with a wisedome which is earthly sensuall diuellish Iames. 3.15 but because though he suffer the prince of darkenesse to blind the mindes of the worldly wise yet he doth openly shâ—w the glorious light of the Gospell vnto babes that is vnto such as became fooles that they may be wise wholly renouncing their owne wit and solely submitting themselues vnto Gods will If Iesus reioyced in the spirit and magnified the Lord of heauen and earth for vs O what thankes ought our selues to present vnto God for our selues Praise the Lord O my soule and all that is within me praise his holy name For mine eyes haue seene thy saluation and mine heart hath often endited a good matter and my pen sometimes is the pen of a readie writer O father of mercie whereas these things are yet hid from the Iewes and from the Turkes and from the superstitious Heathen and from carnall Christians I haue to the great refreshing of my soule through thy grace sweet Iesu both heard by the Gospell and imbraced the Gospell and preached the Gospell and in some measure practised also the Gospell O my soule praise the Lord and forget not all his benefits I will sing vnto the Lord as long as I liue I will praise my God while I haue any being Psal. 104.33 The sweetest of honie lieth in the bottome I passe therefore from Christs inuocation to the latter part of his Gospell his inuitation In which obserue the mouer Iesus moued all that labour and are laden motion Come take my yoke vpon you learne of me motiues I will ease you yee shall finde rest vnto your soules for my yoke is easie and my burthen light The person inuiting is Iesus he saith heere come not to mine but to me not to my Saints or Angels or Martyrs or Mother but to my selfe Send not other it is my pleasure that ye come seeke not for helpe from other I will ease you Come vnto me for I am the way the truth and the life The way by which and the tâ—uth in which and the life for which all of you come None can come but by me none finde ease but in me none rest in ease but with me Come therefore for I am the way learne of me for I am the truth and ye shall find rest vnto your soules for I am the life Come to me for I am as you see willing in saying come and able to relieue you for that all things are giuen vnto me So that aske and ye shall haue seeke and ye shall finde knocke and it shall be opened vnto you Whatsoeuer ye shall aske the Father in my name he will giue it you None can come to the Father except it bee by the Sonne for no man knoweth the Father saue the Sonne and he to whomsoeuer the Sonne will open him In saying saue the Sonne he doth not exclude the holy spirit being the third person in Trinitie for it is a good conclusion in Diuinitie dictio exclusiua siue exceptiua addita termino personali in essentialibus non excludit ab altera persona diuina God the Father and God the holy Ghost as being all one with the Sonne are in the words nisi filius included and onely the Creator excluded For none know the Father by nature but by the reuelation of the Sonne Wee speake the wisedome of God in a mystery saith Paul which none of the Princes of this world knew hunc magnus Plato nesciuit eloquens Demosthenes ignorauit It is true that wee may know by the light of humane discourse that there is a God for the Godhead is seene by the creation of the world The heauens declare the glory of God and the firmament sheweth his handie woâ—ke Psalm 19.1 Yet none know the Father that is a distinction of the persons in sacred Trinity but by the spirit of him in whom are hid all the treasures of wisedome and knowledge Coloss. 2.3 And 〈◊〉 our reuealed knowledge is but imperfect in this life They who saw most of God obtained onely the sight of his hinder parts And in the kingdome of glory when as we shall enioy the beholding of his fore-parts also seeing him euen face to face our knowledge shall not be comprehensionis cognitio sed apprehensionis an apprehending rather then a comprehending of his infinite Maiesty Wee shall not euen in that day know so much of the Father as the Father knoweth of himselfe Sola quippe trinitas in vnâ—atis diuinitate seipsam nouit In this life we shall attaine by Christs grace to such an vnderstanding 〈◊〉 God as is fit and in the world to come we shall â—aâ—e so much as is full euen so much as any created vessel is able to containe yet none shall euer 〈◊〉 comprehend that incomprehensible Trinitie none can as it selfe know it selfe Hâ—â—herto concerning the party calling I am now to speake of the persoâ—s inuited All ye that labour and are lader He doth exâ—â—â—â— â—one who came to bring all vnto the knowledge of the truth â—â—al that lâ—â—our then all that liue For man borne of a woman is full of troubâ—e Iob 14.1 Come therefore all ye that labour in your actions and are laden in your passions All ye Iewes who labour vnder the yoke of the law and all ye Gentiles oppâ—essed with the burthen of your sinnes All yee â—hat labour where 〈◊〉 and whensoeuer and howsoâ—â—er afflicted or affâ—â—â—â—d 〈◊〉 misery For these two labâ—ur and lâ—dâ—◠〈◊〉 〈◊〉 â—one conceiue simply the â—â—me signâ—fâ—ing all kind â—f â—â—efe sâ—res and sorrow â—hatsoeuer As in the 6. and 9 Psalmes 〈◊〉 weary of my greamâ—g I am weary of my 〈◊〉 c. To speake more distinctly there is a threefold burthen namely the burthen of â—â—ffliction the law 〈…〉 Christ easeth all such as come to him of all these Concerning the sirâ— great trauâ—ile saith the sonne of Sirach is created for all men and a heaâ—ie yoke vpon the sonnes of Adam euen from the day that they goe out of the mothers wombe till the day that they returne to the mother of all things But Christ a refuge in due time of trouble yea a present helpe doth either take away this burthen froÌ„ our shoulders or else giueth vnto such as come to him abundant strength and patience to beare it Art thou crossed in thy goods it is the Lord who giueth and the Lord who taketh away Cast all your care vpon him and hee will so care for you that this burthen shall be made light and this yoke easie Art thou wronged in thy good name say with Dauid it may bee the Lord will looke vpon mine affliction do me good for Shemi his cursing me this
should passe from great pleasures in this world to the greatest pleasures in the next vt quis hic ventrem ibi mentem impleat vt de delicys transeat ad delicias And as the same father told Heliodore Delicatus es si his vis gaudere cum seculo postea regnare cum Christo. Here then is comfort for the disconsolate many through lingring diseases as the dead palsie the gout and the like lâ—e bedrid and as it were buried long before their death insomuch as their beds which heretofore were places of rest and ease to them are now couches of teares and misery Yet these men hence haue great comfort if they make good vse of Gods visitation for their bed in their sicknesse on which they suffer so much heauinesse shall on their dying day be to them a Bethanie from which they shall ascend to the kingdome of eternall happinesse Or Bethanie signifies the house of obedience wherfore seeing Christ was obedient vnto God his father in all things vnto the death euen the death of the Crosse therfore God hath exalted him highly Phil. 2.8 Through disobedience we were cast our of Paradise and through obedience wee shall enter in againe sola obedientis accepit palmam inobedientiâ— pâ—nam I passe from the circumstances of place to the circumstances of time When is had spoken these things c. that is as you may reade vers 3. all those things which appertaine to the kingdome of God After hee had blessed them and as it is the Gospell allotted for this day giuen them a large commission to preach adorned with many singular priuiledges and promises assuring them and their posterity that hee would bee present in spirit with them alwaie till the end of the world when hee had spoâ—en all these things he was taken vp on high c. This sheweth euidently that hee is a most induâ—trious and vigilant Pastor of his Church affecting and effecting also the good thereof As the gouerment is on his shoulder so was hee more faithfull in Gods house then Moses was Heb. 3.5.6 He did not ascend and as it were breake vp schoole till hee had instructed his Disciples in all points appertaining to their calling and his kingdome Now looke what care Christ at his ascension had ouer his Church the same must euery Master haue ouer his houshold and euery Minister ouer his cure when it shall please God to take them out of this world A Prophet is sent to King Hezechia to bid him put his house in order for hee must die signifying hereby that it is the dutie of a good Master of a family to haue care not onely for the gouerment of his house whilest he is aliue but also that it may be well ordered when he is dead The same care must in like sort bee practised of Ministers according to the paterne of S. Paul I haue kept nothing backe but haue shewed all the councell of God vnto you take heed therefore c. for I know this that after my departing shall grieuous Wolues enter in among you not sparing the flocke So likewise S. Peter I know that the time is at hand that I must lay downe this my tabernacle I will endeauour therefore alwaies that yee may be able to haue remembrance of these things after my departure If it bee part of thy fidelity that Gods people committed vnto thy particular charge may be well instructed after thy death O how carefull oughtest thou to be for their good in thy life Rapite saith Augustine quos potestis hortando portando rogando disputando c. that is in the words of Paul Preach the word be instant in season and out of season improue rebuke exâ—ort with all long suffering and doctrine The second circumstance of time is while his Apostles beheld c. If any demand why he would not haue the whole nation of the Iewes see him ascend that so they might assuredly know that hee was risen againe from the dead and so beleeue in him Answere is made that it is Gods good pleasure that the mysteries of holy beleefe whereof Christs ascension is one should rather bee learned by hearing then by seeing according to that of Clemens Alexandrinus â—aith is the soules eare Christs owne Disciples indeed were taught his ascension by sight that they might the better teach other who did not see they were witnesses of these things chosen before of God for the same purpose Act. 10.39 41. Whereas therefore Paul had no witnesse of his being taken vp into the third heauen and Eliah one spectator onely who saw him as he went vp in a chariot of fieriâ— horses and a whirle wind into heauen Christ had many beholders of his ascension hee was taken vp on high uidentibus illis in the sight of all his Apostles assembled together He did ascend paulatim as Augustine speaks he was neither suddenly snatched away nor yet secretly stolne away but while they beheld hee was taken vp on high as it followeth in the manner of his ascending to be considered A cloud receiued him out of their sight Now whereas he caused a cloud to come betweene himselfe and their sight it signified vnto them that hereafter they must bee content with that which they had seene and not curiously to seeke to know further what became of him And the same thing is taught vs also wee must content our selues with that Almighty God hath in his holy word reuealed and enquire no further in things appertaining to God His word is a sufficient lanterne to our feet and a guide to our paths a perfect glosse yea glasse of his knowne will in which euery true beleeuer may see so much as hee need to search in this life For the like end in giuing the Law on mount Sinai God appeared in a thicke cloud and when hee did manifest his glory in Salomons Temple a darke cloud filled the same Happily some will obiect how Christ elsewhere promised he would neuer leaue his Church I am alway with you till the end of the world Matth. 28.10 Answere is made that these words are to bee construed of the presence of his Godhead or spirit not of the presence of his manhood and therefore two glorious Angels at the 11. verse chide the Disciples hanging on his bodily presence Why stand yee gazing into heauen It is true that Christ is to be found in heauen yet not with the gazing eyes of flesh but onely with the spirituall eyes of faith It may be further alleaged if the Godhead bee present on earth then the manhood must of necessity be present there because both are vnited together Our Diuines answere this argumeÌ„t that followes not Christs manhood subsists in that person which is euery where ergo his manhood is euery where The reason is plaine saith Aquine because the sonne of God
world their Dioces Euntes in mundum oniner sum praedicate c. Hee being the true Samaritane powred into their wounds oyle and wine first vinum tribulationis and then â—leum consolationis he chasteneth all such as he loueth and he scourgeth euery sonne that he receiueth In Christs commission or grant to his Apostles obserue two things especially 1. Their warrant goe and preach for how shall they preach except they be sent hee that runneth of his owne accord without a calling is a false Prophet Ier. 23.21 See Gospell 1. Sund. after Easter and 8. after Trinitie 2. Theâ—â— worke in respect of their Dioces where they must preach in the whole world to eâ—ery creature Doctrine what they must preach and that is said expresly to be the Gospell Concerning their Dioces it is not the meaning of our blessed Sauiour that his Apostles should preach vnto liuelesse stones or senselesse plants or witlesse beasts but he doth vnderstand by all creatures onely men as being an abridgement of all the creatures Stones haue a being but not a life plants haue both a being and a life but not sense beasts haue being life sense but they want vnderstanding Angels haue being life sense vnderstanding Now man as being a little world and as it were the compendious Index of Gods great booke in folio participates a being with stones life with plants sense with beasts vnderstanding with Angels and therefore fitly called euery creature as hauing the chiefe perfections of euery creature Or man may bee called all creatures as being that excellent câ—eature for whom all other creatures were made Psalm 8.6 Thou makeâ—t him to haue dominion ouer the workes of thine hands and thou hast put all things in subiection vnder his feet Or preach the Gospell vnto all creatures vnderstanding onely such as are capable to receiue the Gospell So Christ elsewhere said all things that I haue heard of my father haue I made knowne vnto you that is all things which are necessary for your saluation and are fit for you to know And Ioh. 12.17 If I were lifâ— vp from the earth I will draw all men vnto mee that is all which are to be drawne So Paul Loue suffereth all things beleeueth all thiâ—gs hopeth all things that is all which are to be suffered and beleeued and hoped Or preach the Gospell vnto all creatures that is all nations for so Saint Marke may be well expounded by S. Matthew who relating this commission saith Euntes ergo docete omnes gentes goe and teach all Nations Hereby repealing a former edict Matth. 10.5 Goe not into the way of the Gentiles and into the Cities of the Samaritans enter ye not That commission is determined now therfore goe into all the world and preach the Gospell vnto all creatures to men of all countries and conditions whatsoeuer This vnlimited extraordinarie commission is expired and hath his end for now the successors of the Apostles as Bishops and Pastors haue their peculiar prouinces and proper Paâ—ishes assigned for their cure yet so â—hat they may preach the Gospell of Christ in other places also where need requireth albeit the same be not particularly committed vnto them And therefore the Church of England enioyneth euery learned Pâ—stor sometime to preach in Chapels and Chuâ—câ—es râ—ioyning neare to his benefice Aâ— for their wâ—â—ke they must employ their time 〈◊〉 in secular actions of the world nor yet in idle speculaâ—ions of the S. hoole but apply themselues vnto preâ—â—hing goe ye into the world and preach And they 〈◊〉 not their owne wisedome but the Gospel it 〈◊〉 man speake let him deliuer oracles of God consenting to the wholesome words of our Lord Iesus Christ and to the doctrine which is according to godlines And for as much as the the Law the Psalmes and the Prophets are nothing else but as it were a preface to the booke of the generation of Iesus Christ I say for as much as Christ is the supplement of the Prophets and end of the Law they must especially preach vnto the world the glad tidings of saluation making this sentence the period of all their Sermons vnto vs a child is borne vnto vs a son is giuen or that of Christ himselfe So God loued the world that he gaue his onely begotten sonne that whosoeuer beleeueth in him should not perish but haue euerlasting life To the preaching of the Gospell administration of the Sacraments is adioyned and enioyned also Matth. 29.19 Go teach all Nations baptizing them in the name of the Father and the Sonne and the holy Ghost The which our Euangelist implieth here when hee saith hee that beleeueth and is baptized shall be saued but he that beleeueth not shall bee damned Concerning Baptismes necessity see Gospell on Trinity Sunday And these tokens shall follow them that beleeue These words are to bee digested with a little salt to bee construed with a great deale of caution otherwise the simple soule will obiect how shall I know that I beleeue seeing I worke no miracles If wee take them as many learned and ancient Diuines haue done mystically then euery true beleeuer in Christs name casteth out of his heart diuels that is euils for euery foule sinne is a foule fiend to man and then his soule being sound his mouth ex abund intia cordis out of the hearts abundance speakes with new tongues His communication heretofore was im â—ious toward God and vncharitable toward his neighbour his throte an open sepulchre his tongue d e ceiuing his lips flattering his mouth full of cursing and bitternesse But now hauing put on the new man he speakes in a new language words of truth and sobernes Acts 16.25 Words of meekenesse and courtesie Titus 3.2 Words agreeable to the wholsome words of our Lord Iesus Christ and to the doctrine which is according to godlines 1. Tim. 6.3 After this compunction in his heart and confession of his mouth if any venemous temptation be suggested he shall haue power to driâ—e away serpents and if he drinke any deadly thing it shall not hurts him although he taste of it a little yet he shall not in any case swallow it downe to his vtter destruction And lastly he shall impose his hands vpon the sicke and they shall recouer that is he shall out of his loue beare the infirmities of his weake brethren and hide a multitude of their sinnes his exhortation and doctrine the Lord worâ—ing with them as it is in the last words of our text shall heale the sicke yea raise the very dead in sinne to newnes of life If we take Christs promise these signes shall follow them that beleeue literally then it must of necessity bee construed with a few limitations and exceptions As first in respect of the time miracles are not necessarie for a Church already planted but only for a Church in planting So Paul