to be with mâ— she gaue me of the tree and I did eat Eua must needs be a virgin because so soone as she was made she was maried and yet the text calles her woman at that time when there could bee no time for man to corrupt her On the right hand we must shun the rockes of Valentinus and Nestorius of Valentinus who taught Christ had not his body from Mary but that he brought it with him from heauen and passed thorow the wombe of the virgin as water thorow a conduit pipe contrary to the text here made of a woman Ex muliere non in muliere not in a woman but of a woman And the preposition ex notes the matter as an house is made of timber and stone bread is made of wheat wine of grapes and therefore Christ had the materials of his body from Mary so some copies haue it here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yet Christ had not his formale principium of Mary for the holy Chost was agent in his wonderfull conception and therefore fitly said here to be borne or as we reade to be made not begotten of a woman By this also we may shun Nestorius his rocke who thought Mary might not be called the mother of the Sonne of God for the text is plaine God sent his Sonne made of a woman Ergo the Sonne of God was the sonne of Mary For the confutation of this error the famous Councell of Ephesus was assembled wherein it was concluded and that in the first canon that Mary should be called the mother of God See before the Creed Art Borne of the virgin Mary Bond to the law Though he were Lord of the law yet made he himselfe subiect to the law circumcised according to the law and presented in the Temple according to the law yea it executed vpon him all the iurisdiction it had ouer vs. It doth by good right accuse conuince condemne vs. For alas all of vs are sinners and by nature the children of 〈◊〉 but Christ did no sinne neither was there guile fâ—und in his mouth yet notwithstanding the law was no lesse cruell against this innocent and blessed lambe then it was against vs cursed and damnable sinners yea much more rigorous For it made him guilty before God of all the sinnes of the whole world It terrified and oppressed him with such an heauinesse of spirit that he sweat blood and in fine condemned him to death euen the death of the Crosse. Thus Christ was made bond vnto the law to redeeme them which were bond vnto the law for hee died for our sinnes and indured all this for our sakes and so being vnder the law conquered the law by a double right first as the Sonne of God and Lord of the law secondly in our person which is as much as if our selues had ouercome the law for his victory is ours And therefore remember alway this sweet and comfortable text in the midst of all dangers all assaults of tyrants all temptations of Satan in the houre of death especially saying to the law Thou hast no power ouer me for God the Father hath sent his Sonne to redeeme mee from thy bondage thou dost accuse terrifie condemne in vaine for I will creepe into the hole which bloudy Longinus made with his speare in my Sauiours side There will I hide my selfe from all my foes I will plunge my conscience in his wounds death victorious resurrection glorious ascension besides him I will see nothing I will heare nothing The sting of death is sinne and the strength of sinne is the law But thanks be vnto God which hath giuen vs victory through our Lord Iesus Christ. The Nouelists exception against our translating naturall sonnes is idle for our Communion booke doth not call vs naturall sonnes as Christ is Gods naturall Sonne by eternall generation but as it were naturalized by spiritual regeneration adopted through election and grace so Paul elsewhere termeth vs Coheâ—res with Christ. Neither doth this paraphrase wrong the Patriarks before the law nor the Prophets vnder the law for as I haue noted out of Martin Luther Chirst who came in the flesh once comes in the spirit daily crying Abba Father as it followeth in the text he is one yesterday and to day and shall be the same for euer Yesterday before the time of his comming in the flesh today now he is reuealed in fulnesse of time For euer the same lambe of God slaine from the beginning of the world The Fathers then had Christ in spirit which holy spirit made them free from the bondage of the law so that they and we are saued by one and the same grace by one and the same faith in one and the same Christ. How the blessed Spirit crieth in our hearts assuring our spirit that we are the children of God helping our infirmities and making request for vs with sighes which cannot be expressed see before The grace of our Lord Iesus Christ c. This Epistle doth accord with the Gospell which intimates in particular how Christ became the Sonne of man that hee might make vs the sonnes of God how Christ is Iesus and Emmanuel Both fit the time that in the midst of Christmas our soule might magnifie the Lord and our spirit reioice in God our Sauiour who was made of a woman and made bond vnto the law to redeeme those who were bound vnto the law that wee might bee sonnes and heires of God through him The Gospel MATTH 1.1 Liber generationis Iesu Christi filij Dauid filij Abraham SVmma Theologiae Scriptura summa scripturae Euangelium summa Euangelij 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 summa summarum Iesus Christus filius Dauid filius Abraham ille primus ille postremus Alpha legis Omega Euangely principium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amen Velatus in veteri Testamento reuelatus in nouo in illo praedictus in isto praedicatus Vno spiritu dicam breuissimè nihil aliud continet verbum Domini nisi verbum Dominum Innuit hoc in praesentiâ—itulo Matthaeus annuit Paulus ad Corinthios primâ— Non statui quicquam inter vos scire nisi Iesum Christum crucifixum Apertiùs ait Augustinus confessionum quinto cap. 4. Infoelix homo qui scit caetera omnia te autem nescit beatus autem quite scit etiamsi illa omnia nesciat qui verò te illa nouit non propter illa beatior sed propter te solum beatissimus Est ars artium scientia scientiarum ea legere agere quae narrantur in hoc libro generationis filij Dauid filij Abraham Cuius frontispicij duo sunt luminae Inscriptio Euangelij Descriptio Christi Inscriptionis vt ita loquar duo praecipus sunt radij respâ—cientes Euangelium 1. Quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Quòd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Descriptionis item duo
together immoderate diet begets chambering chambering wantonnes wantonnes strife strife enuying thus sinne doth first couple then increase This text ought to be regarded of vs the more because it was the very place to which Augustine that renowned Doctour by a voyce from heauen was directed at his first conuersion as himselfe witnesseth Lib. 8. confess cap. 12. Put ye on the Lord Iesus Christ. As we must put off the old man so put on the new man and that is done two waies either by putting on his merits or by putting on his maners Our Sauiour Christ in his life but in his death especially wrought for vs a garment of saluation and a long white robe of righteousnes now the spirituall hand of faith must apprehend and fit this wedding apparell on vs in such sort that all our vnrighteousnes may be forgiuen and all our sinne couered Secondly we must put on the maners and excellent vertues of Christ in whom was no worke of darknes but all armour of light so the phrase is vsed Iob 29.14 I put on iustice and it couered me my iudgement was a robe and a crowne This apparell is the true Perpetuan neuer the worse but the better for wearing The Gospel MATTH 21.1 And when they drew nigh vnto Hierusalem c. CHrist is Alpha and Omega the first and the last the beginning and ending wherefore the Church allotting a seuerall scripture for euery seueral Sunday thoroughout the whole yeare begins and ends with the comming of Christ for the conclusion of the last Gospell appointed for the last Sunday is Of a truth this is the same Prophet that should come into the world and the first sentence in the first Gospell for the first Sunday Behold thy king commeth vnto thee Wherein the Church imitated the method of Gods owne Spirit for as the first prophesie mentioâ—ed in the old Testament is The seed of the woman shall bruise the serpents head and the first historie deliuered in the new Testament is The booke of the generation of Iesus Christ so the first Gospell on the first Dominical according to the Churches account is Aduentual a scripture describing Christ and his kingdome fitting the text vnto the time teaching vs hereby two things especially first what maner of person the Messias is who doth come secondly what maner of persons we should be now he is come In the former part obserue two points a Preface All this was done that it might be fulfilled which was spoken of by the prophet verse 4. Prophesie taken out of Zacha. 9.9 Tell the daughter of Sion c. All this was done that it might be fulfilled An vsuall phrase with our Euangelist as cap. 1.22 cap. 8.17 cap. 27. 35. It doth insinuate the sweet harmonie betweene the Prophets and Apostles as Numenius said Plato was nothing els but Moyses translated out of Hebrew into Greeke and Ascham that Virgil is nothing els but Homer turned out of Greeke into Latine and as the Nouelists affirme that our Communion Booke is nothing els but the Romane Missall and Portuis thrust out of Latine into English and as Diuines haue censured Cyprian to be nothing els but Tertullian in a more familiar and elegant stile so the new Testament is nothing els as it were but an exposition of the old That difference which Zeno put betweene Logicke and Rhetorick Diuines vsually make betweene the Law and the Gospell the Law like the fist shut the Gospell like the hand open Euangelium reuelata Lex Lex occultum Euangelium The Gospell a reuealed Law the Law a hidden Gospell This harmonicall concent may serue to confound our aduersaries and to comfort our selues It doth abundantly confute obstinate Iewes who expect another Messias to come conceiting as yet all things not to be done in the Gospell which was said of him in the Law so that whereas the great question of the world is Who is that Christ and the great question of the Church Who is that Antichrist the Iewish Rabbins are ignorant in both Secondly this harmonie conuinceth all suâ—h Hereticks as hold two sundry disagreeing Gods to be the authors of the two Testaments one of the Law another of the Gospell It affordeth also comfort first in generall it may perswade the conscience that the Bible is the booke of God For if Prolomee was astonished at the 72. Interpreters because being placed in sundry roomes and neuâ—r conferring nor seeing one another did notwithstandiâ—g write the same not only for sense of matter but in sound of words vpon the selfe-same text as Iustin Martyr and Augustine report then how should we be moued with the most admirable diuine concoâ—dance betweene the Prophets and Apostles who writing the word of God in diuers places at diuers times vpon diuers occasions do notwithstanding agree so generally that they seeme not diuers pen-men but rather inâ—â—â—ed only diuers pens of one and the same writer In more particular it may strengthen our faith in the gracious promises of Almighty God he speakes the word and it is done commands and it is effected Heauen and earth shall passe but not one iot of his word shal perish he promised by Zachary that the Messias of the world should come and he tels vs here by Matâ—hew that he is come All this was done that it might be fulfilled which was spoken by the Prophet Behold thy king commeth vnto thee Thus much of the Prâ—face generally now to fist the words seuerally Thaâ— is taken here non causaliter sed consecutiuè not for an efficient cause but rather for a consequence and euent Christ did not thus â—ide into Hierusalem because Zachary foretold it but Zachary foretold it because Christ would thus ride Christ being the complement of the Prophets and end of the Law yet the word That insinuates as Chrysostome notes the finall cause why Christ did thus ride namely to certifie the Iewes how that himselfe only was that King of whom their prophet Zachâ—ry did thus speake that none but he was the King of the Iewes and Messias of the world Fulfilled A prophesie may be said to be fulfilled foure wayes especially 1. When the selfe-same thing comes to passe which was literally deliuered in the prophesie So S. Math. cap. 1.22 saith Esayes prophesie Behold a Virgin shall conceiue c. was fulfilled in Mary who brought forth a Sonne c. 2. When the thing allegorically signified is fulfilled as Exod. 12 46. it is said of the Paschall Lambe Yee shall not breake a bone thereof yet S. Iohn cap. 19.36 affirmes this to be fulfilled in Christ The souldiers brake not his legs that the scripture should be fulfilled Not a bone of him shall be broken 3. When as neither the thing literally nor allegorically ment but some other like is done so Christ Math. 15. tels the peâ—â—le in his time that the words of Esay This people draweth neere vnto
first we must beleeue Christ to be that Iesus vers 11. that great Prophet who is the Messias and Sauiour of the world For the second wee must professe and confesse this faith hauing Hosanna in our mouthes and crying Blessed is he that commeth in the Name of the Lord Hosanna in the highest vers 9. For the third we must spread our garments in the way cut downe branches from the trees and straw them in the passage vers 8. that is forsake all and follow Christ profering and offering our selues whollie to his seruice or as the Epistle doth expound the Gospell seeing our saluation is neere the night past and the day come let vs cast away the works of darknes and put on the armour of light c. I am occasioned here iustly to direct their ignorance who do not vnderstand and correct their obstinacie who will not vnderstand the wisdome of the Church so fitly disposing of the Gospels and Epistles as that often the one may serue for a Commentary to the other As heere S. Matth. Behold thy King commeth And S. Paul Our saluation is nigh and the day is come S. Paul doth aduise not to make prouision for the flesh and S. Matthew reports how the people accompanying Christ spread their garments in the way S. Paul commands loue in all men S. Matthew commends loue in these men who gaue such entertainment vnto Christ. The whole Gospell is a liuely picture of the Church in which are foure sorts of persons especially 1. Christ who is King and head verse 5. and 12. 2. Prophets who loose men from their sinnes and bring them vnto Christ verse 2. and 7. 3. Auditors who beleeue that Christ is the Messias openly professing this faith Hosanna to the Sonne of Dauid vers 9. and manifesting this faith also by their works in obeying the Ministers of Christ verse 3. and performing the best seruice they can verse 8. 4. Aduersaries who much enuy Christs kingdome saying Who is this verse 10. Concerning Christs seueritie toward those who played the Merchants in the Temple See Gospell Dom. 10. post Trinit Epist. ROM 15.4 Whatsoeuer things are written aforetime they are written for our learning c. THis Scripture containes in it three things concerning the Scripture What it is written Shewing the Scriptures authority When aforetime Shewing the Scriptures antiquity Why for our learning Shewing the Scriptures vtility For the first things only told passing thorough many mouthes are easily mistold it is long ere we get them and we soone forget them Almighty God therefore commanded that his Law should be written in bookes and engrauen in stone that the syllables thereof might alway be in our eyes so well as the sound in our eares and that for two causes especially 1. That the godly man might exercise himselfe therein day and night 2. That the wicked might neither adde to it nor detract from it In like maner albeit the sound of the thundring Apostles went out thorough all the earth and their words vnto the ends of the world yet the Spirit of wisedome thought it meete that there should be a treatise written of all that Christ did and said and that from point to point entituled The Booke of the generation of Iesus Christ. The Scripture then is a Bible because written and the Bible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in many respects excelling all other bookes especially for the maker and matter in so much that S. Paul saith If an Angell from heauen preach otherwise let him be accursed And Iustin Martyr goes yet further If Christ himselfe should preach another God or another Gospell I would not beleeue him Ipse non crederem Domino Iesu. This doctrine makes against vnwritten verities of Papists and fond reuelations of Anabaptists and factious interpretations of Schismatikes and impudent conceits of Libertines all which equall their owne phantasies with the Scriptures authority The Papists and Schismaticks are all for a speaking Scripture the Libertines and Anabaptists are all for an infused scripture the true Catholicks only for the written scripture to the Law and to the Testimony Thy word is a lanterne vnto my feet and a light vnto my paths The second point to be considered is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scriptures written aforetime being the first booke so well as the best booke for as Tertullian was wont to call Praxeas hesternum Praxean so we may terme the most ancient Poets and Philosophers in comparison of Moyses vpstart writers Omnia Graecorum sunt nâ—ua heri As Galaton painted Homer vomiting Reliquos verò poetas ea quae ipse euomuisset haurientes to signifie saith Aelian that he was the first Poet and all other as well Greeke as Latine but his apes In like maner Moyses is called by Theodoret Oceanus theologiae the sea of Diuinitie from whom all other writers as riuers are deriued The which point as it is excellentlie confirmed by Theodoret Clemens Iosephus and others so it is ingeniously confessed euen by the heathen Historiographers Eupolemus lib. de Iudaeaâ— regibus auoweth Moyses to be the first wise man Plato that a barbarous Egyptian was the first inuentor of Arts Appion Ptolomey Palaemon haue granted the same and vpon the point Strabo Plinie Cornelius Tacitus and others as â—icinus reports lib. de religione Christiana cap. 26. To demonstrate this more particularly The Troian war is the most ancient subiect of human history but Trâ—y was taken in the dayes of Dauid about the yeare of the world 2788. and Homer flourished anno 3000. whereas Moyses was borne anno 2373. Secondly this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confutes the Marcionites and Manichees and all such as reiect the old Testament For the place to which the text hath reference is taken out of the 69. Psalme verse 9 that the scriptures of Moses and the Prophets are written for our instruction It is plain by Christs iniunctioÌ„ Search the Scriptures as also by that of our Apostle 1. Cor. 10. These things happened vnto them for ensamples and were written to admonish vs vpon whom the ends of the world are come If all little histories then much more the great mysteries are our scholemasters vnto Christ Let vs examine therefore the third obseruable point concerning the Scriptures vtilitie Whatsoeuer things are written afore time they are written for our learning The Scripture saith Paul is the peoples instruction the Scripture say the Papists in the vulgar tongue is the peoples destruction The Scripture saith Paul doth make the man of God absolute the Scripture say the Papists in a knowne language makes men hereticall and dissolute but the Bible makes men heretikes as the Sunne makes men blinde and therefore Wickliffe truly To condemne the word of God translated in any language for heresie is to make God
an heretike Not to presse this place nor vrge any other scripture we may beate the Rhemish and Romish in this controuersie with their owne weapons Antiquitie and Custome For it is acknowledged that the Christians in old time read the Bible to their great edification and increase of faith in their mother tongue The Armenians had the Psalter and some other peeces of Scripture translated by S. Chrysostome The Sclauonians by S. Hierome the Goths by Vulpilas and that before he was an Arian The Italians three hundred yeers since by Iames Archbishop of Genua and the Bible was in French also two hundred yeeres agoe Beside these the Syrians Arabians Aethioptans had of ancient time the Scriptures in their seuerall languages as it is manifest by those portions of them which are at this day brought from their countries into this part of the world To speake of our owne countrey venerable Beda did translate the whole Bible into the Saxon tongue and the Gospel of S. Iohn into English K. Alfred also considering the great ignorance that was in his kingdome translated both the Testaments into his natiue language Queene Anne wife to Richard the second had Scriptures translated in the vulgar as Thomas Arundel then Archbishop of Yorke and Chancellor of England mentioned at her funerall sermon anno 1394. Moreouer in a Parliament of this King Richard there was a bill put in to disanull the Bible traÌ„slated into English vnto which Iohn Duke of Lancaster answered and said We will not be the refuse of al men other Nations haue Gods lawes in their owne language Thomas Arundel as we reade in the constitutions of Linwood being translated vnto the sea of Canterburie made strait prouision in a Councell holden at Oxford that no version set out by Wickliffe or his adherents should be suffered being not approued by the Diocesan It is apparent then out of our owne Chronicles that the Bible was turned into the mother tongue before and after the Conquest before and after the time of Wickliffe before and after the daies of Luther and all this paine was vndertaken by good and holie men that the people of God reading and vnderstanding the Scripture through patience and comfort of the Sonne might haue certaine hope of another life As then I condemne the malice of Papists in forbidding so likewise the negligence of carnall Gospellers in forbearing to reade those things aforetime written for our learning Our forefathers heretofore spared neither cost nor paine they ventred their crownes and their heads too for the new TestameÌ„t in English translated by Master Tyndall and when they could not heare the Gospell in the Church publikely they receiued much comfort by reading it in their houses priuately the very children became fathers vnto their parents and begat them in Christ euen by reading a few plaine Chapters vnto them in a corner but in our time when euery shop hath Bibles of diuers translations editions volumes annotations the number of those who can readâ— is but small the number of those who doe reade is lesse the number of those who reade as they should least of all If a learned Clerk should â—en a treatise for thy particular instruction thou wouldest instantly with all diligence peruse it If a Nobleman should send thee gracious letters concerning thy preferment thou wouldest with all dutifull respect entertaine theÌ„ If thy father or some other friend taking a iourney into a farre countrey should penne his Will and leaue it in thine hands and custody thou wouldest hold it as a great token of his loue Behold the Bible is written by Wisedome it selfe for our learning that we may be perfect vnto all good workes It is Gods Epistle and Letters patent wherein are granted vnto vs many gracious immunities and priuiledges it is his Testament wherein all his will is reuealed whatsoeuer hee would haue done or vndone and therefore let vs pray with the Church that wee may in such wise reade holie Scriptures heare mark learne and inwardly digest them that by patience and comfort of Gods holie word wee may embrace and euerhold fast the hope of euerlasting life through Iesus Christ our Lord. Amen The Gospel LVKE 21.25 There shall be signes in the Sunne c. THe Sunne of righteousnesse appeareth in three signes Leo. Virgo Libra First roring as a Lion in the Law so that the people could not endure his voyce Then in Virgo borne of a Virgin in the Gospell in Libra weying our workes in his ballance at the last and dreadfull audite Or there is a three-fold comming of Christ according to the three-fold difference of time Past. Present Future Which Bernard hath vttered elegantly venit ad homines in homines contra homines He came among men in time past when as the Word was made flesh and dwelt among vs hee comes into men in the present by his grace and holie Spirit Apoc. 3. 20. Behold I stand at the doore and knocke He shall in the future come against men to iudge both the quicke and the dead but the Sonne of man hath but two commings in the forme of man his first comming in great meeknes his second in exceeding maiestie At his first comming he rode vpon an asse in his second as it is here said he shall ride vpon the clouds In his first comming he came to be iudged in his second he comes to iudge In his first comming the people did triumph and reioyce crying Hosanna but in his second comming the people shall bee at their wits end for feare and for looking after those things which shall come on the world In that therefore the Church hath adioyned this Gospell of his second comming vnto that other of his first comming it doth teach all Teachers this lesson that their song be like Dauids of iudgement and mercie that in all their sermons they mingle faith and feare that they preach Christ to be a Iudge so well as an Aduocate This method Christ himselfe did vse who did as well expound the Law as propound the Gospell who denounced woe to the proud Pharisies and pronounced blessednesse to the poore in spirit who powred wine and oyle into the wounds of him that was halfe dead oyle which is supple wine which is sharpe and when he departed he gaue to the host two pence that is to the Preachers who take charge of him the two Testaments and willed them to temper and applie these two till hee come againe that thinking on the Gospell we might neuer despaire and thinking on the Law wee might neuer presume that looking vpon Christs first comming wee might reioyce and expecting his second comming wee might feare because there shall be signes in the Sunne and in the Moone c. In handling whereof I will not trouble you with idle curiosities only note two plaine points Especiallie to wit the Certaintie Of Christs second comming Especiallie
imploy them and so multiplie them vnto the Donors glorie who gaue some to be Apostles and some Prophets and some Euangelists and some Pastors and Teachers for the gathering together of the Saints for the worke of the ministerie and for the edificatioÌ„ of the bodie of Christ. If any giâ—â— lâ—t him doe it with singlenes With an vpright intention not to bee seene of men or to gaine much by giuing a little for that is not simplicitie but duplicitie Or because Paul speakes of Deacons publike guardians of the poore such as wee call Almoners and ouerseers he would not haue them deale subtilly for their own benefit but simply for the common good distributing the Churches beneuolence committed vnto their charge without respect of persoâ—s according to the seuerall necessities of the Saints Let him that ruleth doe it wiâ—â— diligence The slothfull and idle person is the diuels shop there he workes euer busie when men are lasie Wherefâ—re doe that which is in thine hand with all thy power especially take heed that thou doe not the worke of the Lord negligently That which Christ said of our redemption euery Christian must say of his particular vocation It is meate and drinke for me to doe my fathers will Vnto diligence there are two maine motiues 1. In regard of God who bestowes his gifts for this end that they may be well imployed in his holy seruice 2. In respect of our selues for vnto euery one that hath it shall be giuen and hee shall haue abundance and from him that hath not euen that hee hath shall be taken away The priuate duties are Generall Hate that which is euill cleane to that which is good Particular concerning our Faith Be feruent in spirit continue in prayer Hope Reioyce in hope be patient in tribulation Charitie in Giuing due respect to Superiours In giuing honor go one before another Equals Be kind one to another with brotherly loue Inferiours Distributing to the necessity of y e saints harboring the distressed equalling our selueâ— to theÌ„ of the lower sort Forgiuing Blesse them that persecute you c. All which offices are to be performed Freely Fully Fitly Freely with cheerefulnes and compassion Be merie with the merie weepe with such as weepe Fully without sloth or dissimulation Let loue be without dissimulation Fitly Applie your selues to the time for there is a time for all things and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth fit the place better then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Luther postil Erasm. Martyr in loc His meaning is not that we should alter our manners and religion according to the time like the Polypus and Camelion for in the beginning of this chapter hee doth aduise the contrarie Fashion not your selues according to to the world But that we should apprehend the best hint to doe good in the Church euermore redeeming the time Ephes. 5.16 so shall we be sure to serue God in obseruing the time The Gospel IOHN 2.1 There was a mariage in Cana c. MAriage is honorable saith Paul Honoured of God the Father Sonne Holy Ghost Father instituting it at the purest time in the best place for it was his first ordinance in Paradise when man was innocent Honoured of God the Sonne by his presence and first miracle wrought as the text saith at a wedding Honoured of God the holy Ghost who did ouershadow the betrothed virgin Mary Christs mother Honoured of the whole blessed Trinitie both in Deede for in the worlds vniuersall deluge maried persons and couples onelie were deliuered Gen. 7. Word comparing it to the kingdome of heauen and holinesse to a wedding garment calling it a great mysterie representing the spirituall vnion betweene Christ and his Church Honoured by the primitiue fathers as a fruitfull seminarie which fils earth with men and heauen with Saints Honoured of Iewes honoured of Gentiles honoured of all except heretikes and Papists herein appearing rather like diuels then Diuines as Paul tels vs 1. Tim. 4. The Papists in making mariagâ— a sacrament seeme to commend it more then wee but in affirâ—ing that holy Prâ—esthood is prophaned by this holy sacrament is to honour it as the Iewes honoured Christ in clothing him with a purple robe Mariage is a sacrament and yet a sacrilege So Bellarmin plainly Coniugia post solennia vota non coÌ„nubia sed sacrilegia so the rest of that vnchast generation generally such as vow first chastity then marry begin in the spirit and end in the flesh mad men saith Luther not vnderstanding what is the spirit or what is the flesh For in single life to burne with lust when one concubine wil not serue to commit villany with many strumpets are manifest workes of the flesh on the contrary for a man to loue his owne wife to gouerne his family to bring vp his children in instruction and information of the Lord are fruits of the spirit We might rather say that in heat of youth as Augustine speakes inquietâ adolescentia to vow single life were a sinne for whatsoeuer is not of faith is sinne Sed de talibus perpetuae virginitatis votis fides nulla nulla in sacris literis est litera Saint Ambrose writes peremptorily that all the twelue Apostles had wiues except Saint Iohn and almost all the Romish Postils obserue that Iohn was the bridegroome at this wedding If this annotation bee true why doe they condemne mariage in Priests If false why doe they suffer it for currant as well in their accurate new writers as in their olde fustie Friers If any desire to be further satisfied in this curiositie let him reade Maldonat vpon the first of Saint Iohn in the preamble and Cardinal Baronius annal Tom. 1. fol. 94. In this historie foure things are regardable 1. The occasioÌ„ of the miracle want of wine at a wedding described by circumstances of Time the third day Place in Cana a town of Galile Persons Guests inuited as Christ and his disciples Gossips comming of their owne accord to further and helpe the businesse 2. Certaine passages of speech vpon this occasion betweene Christ and his mother vers 3.4 3. The miracle it selfe vers 6.7.8.9 4. The consequent and effect of the miracle vers 11. And the third day These circumstances of time place persons are set downe to confirme the truth of the miracle The time was the third day mystically there are three daies of the world the first before the law the second vnder the law the third after the law The world was instructed before the law by the Patriarks example by the writings of the Prophets vnder the law but in the third day which is the gospels acceptable time by Christ and his miracles or literally the third day from his being in the wildernes as Euthymius or the third day after his conference with Nathaniel as Epiphanius or the third day after he
malitious incorrigible sinner reioiceth in doing euill and delights in frowardnesse Prou. 2.14 yet the man of God doth no sinne 1. Iohn 3.9 For it is rather done on him then of him according to that of Paul I doe not the good thing which I would but the euill thing which I would not that do I. Not in anothers fall for it doth grieue when they grieue yea sometime because they doe not grieue for their sins as Hieroâ—e to Sabinian Hoc plango quòd te non plangis And Aâ—gustinâ— calles this a blessed vnhappinesse when a man is aâ—fected not infected with his neighbours iniquitie â—â—â—ta miseria vitijs alienis tribulari non implicari dâ—lor◠〈◊〉 trabi noâ— amore attrahi Iâ— suâ—fereth all things it beleeueth all things It suffereth not it selfe to bee abused but it iudgeth other wiâ—h alâ— loue and humanitie To beleeue all werâ— sillinesse to bâ—â—â—â—ue nâ—â—e â—ullennâ—sse discreet loue therefore doth bâ—lâ—eue much and hope the best of all Enduring all thingâ— that is all that it may without offence to Gods holy word Nor pâ—titur ludum fâ—ma fides oculus A 〈◊〉 gâ—od nâ—me faith and eye will not be dallied withall A Châ—â—stâ—an as concerning his faith cannot bee too sterâ—â—â—â—ooâ—lour I will â—ake vpon me saith Luther this tiâ—le 〈◊〉 I giue place to none loâ—â—â—oâ—h not fall aâ—ay Knowledge is not abolished in the â—orld to come but perfited as Paul expounds himselâ—e We know in pâ—rt we prophecie in part but when â—hat which is perfect is come then that which is vnperfect shaâ—l be done awaâ— Ex abstractiuâ sit intuitiua notitia As the light of a candle doth vanish away when the bright Sunne doth shine The manner of teaching in the world to come shall câ—aâ—e for we shall neede no schooles or tutors in heauen all there shall see God face to face but knowledge it selfe shall not vanish for this is eternall liâ—e to know God S Paul proues our knowledge and prophecying vnperfâ—ct by two familiar exâ—mplâ—s one taken from his owne person another from a looking glasse When I was a childe I spaâ—e as a childe â— vnderstood as a childe I imagined as a childe Speaking may be referred vnto the gift of tongues vnderstaâ—ding to the gift of prophecie thinking to knowledge Now we see in a glâ—ssâ— darâ—lâ— but then shall wee see face to face When a man sees a map of Hierusalem he can presently conceiue what maâ—ner of citie it is imperfectly but when he comes thither and beholds all the streetes is better satisfied The Scripture is a glasse faith is an eye by which all Gods elect in part know the glorious building of Hierusalem aboue they beleeue that this corruption shall put on incorruption that this mortall shall put on immortalitie that the iust shall shine like stars for euer in heart conuersing with the Saints and assured through hope that themselues are burgesses of that celestiall Incorporation I am sure saith Iob that my redeemer is aliue who died for our sinnes and rose againe for our iustification and now sitteth at the right hand of God as our aduoâ—ate But hereafter when wee shall sup with him in his kingdome and sit with him in his throne when al mists of ignorance and diffidence shall vanish away when we shall see God face to face then we will say to him as the noble Queene of Sheba to Salomon Loe the one halfe of thy kingdome was not told vs. Now abideth faith hope and loue The rest of the graces are reduced to these saith Melancthon and the chiefe of these is loue saith Paul There is so great affinitie betweene faith and hope that as Luther obserues it is hard to finde any difference they cannot be well separated one hauing respect to the other as the two Cherubins on the mercie seate Exod. 25.20 Yet they differ much especially in their Obiect Subiect Order Office In their obiect Faith hath for her obiect the truth Hope for her obiect the goodnesse of God Faith as Augustine notes is of good things and bad but hope lookes on good things onely The Christian beleeues there is an hell as well as heauen but hee feares the one and hopes only for the other as the Poet distinguisheth aptly liceat sperare timenti Faith is of things Past for wee beleeue that Christ is dead buried risen againe c. Present for wee beleeue that Christ now sitteth at the right hand of God Future for we beleeue Christ shall come again to iudge the quick and the dead But hope doth expect and respect only things to come In their subiect Faith is in the vnderstanding hope resteth in the will if they differ in place this I take to be the most probable separation In order for faith is the ground of things hoped for A stedfast hope proceeds out of a liuely faith if the sparke of faith should not giue light to the will it could not be perswaded to lay hold vpon hope Faith alway goeth before then hope followeth after In their office for faith is our logicke to conceiue what we must beleeue hope our rhetorick to perswade vs in tribulation vnto patience So S. Paul saith Wee are saued by hope Rom. 8.24 Sic liberati sumus vt adhuc speranda sit haereditas postea possidenda nunc habemus ius ad rem nondum in re Faith is a Doctor and a Iudge disputing against error and heresie iudging spirits and doctrines hope is a Captaine fighting against impatience tribulation heauines of spirit weaknes desperation In a word the difference betweene faith and hope in Diuinitie is the same that is betweene fortitude and prudence in policie Fortitude not guided by prudence is rashnes and prudence not ioyned with fortitude is vaine So faith without hope is nothing and hope without faith a meere presumption and tempting of God And therefore wee must ioyne together all these graces as Paul here faith hope charitie We waite for the hope of righteousnesse through faith and faith worketh through loue First faith teacheth vs the truth and then hope teacheth vs what to suffer and loue what to doe for the truth Faith engendreth hope faith and hope loue but the chief is lone c. The Papists hence reason against vs If charitie bee greater then faith it is vnprobable that men are iustified only by faith Our Diuines answere that the argument is not good A Prince doth excell a pesant Ergo till the ground better A man is better then a beast Ergo runne faster then a horse carrie more then an elephant c. Secondly that loue is not greater in euery respect absolutely but onely greater in latitude of vse and continuâ—nce faith and hope are restrained within the bounds of our priuate persons as the iust man doth liue by his owne faith and the good man hopes only for himselfe but loue