AN EXPOSITION OF THE DOMINICAL EPISTLES AND GOSPELS used in our English Liturgy throughout the whole year.  
TOGETHER WITH A REASON WHY THE CHURCH did choose the same.  
By JOHN BOYS, Doctor of Divinity.  
The Winter part from the first Aduentuall Sunday to Lent.  ROME 1.16. 
I am not ashamed of the Gospel.  
Bernard. super Cant. ser. 65. evangelium appellasti? ad evangelium ibis. Hast thou appealed unto the Gospel? unto the Gospel shalt thou go.  
AT LONDON Printed by FELIX KYNGSTON, for WILLIAM ASPLEY. 1610.   

TO THE VIRTUOUS AND WORTHY KNIGHT SIR JOHN BOYS of Canterbury, my very good Uncle, Grace and peace.  
SIR, you did first plant my studies, Archbishop Whitegift that precedent of piety, watered them, and God gave increase: to God, as to the fountain of all goodness, I consecreate all that I have: to your happy memories, as to the conduits of much good, I dedicate this ensuing postil, especially to yourself surviving, as to my best Patron in Cambridge, where the foundation of this work was laid; unto yourself, as to the chief procurer of that small Benefice, where the frame was raised; unto yourself, as to the lively pattern of that doctrine, which is here delivered.  
Accept it as your own; for it bears your name; and resembling you much, endeavours to honour you long: so you shall encourage me daily to lessen my debt to the Church, and increase mine obligations unto yourself, that living and dying I may continue  
Your most bounden Nephew, john Boys.   

THE FIRST SUNDAY IN ADVENT.  The Epistle, ROME 13.8. Owe nothing to any man but this, that ye love one another, etc. 
IT is a good observation of 
a Libr. contr● Valentin. cap. ●.  Tertullian, that heretics are wont first to persuade, then to teach: on the contrary, that orthodoxes use first to teach, and then to persuade: the which is Saint Paul's ordinary method: first monere, then movere. This epistle then allotted for this day being suitable to the rest of his writings, offereth unto your consideration two principal points.  

1. An admonition: Owe nothing to any man but this, etc.  
2. A double reason of the same, 

1. From the worthiness of the thing: He that loveth hath fulfilled the law.  
2. From the fitness of the time: Considering the season, that it is now time, etc.     

In his admonition, observe two things: 

1. A precept: Owe nothing▪ etc.  
2. An except: But to love one another.     

The 
b Gorran. in Loc.  first doth insinuate, that we must pay  


really: for we may not owe.  
fully: owe nothing.  
generally: to any man.     

c Mel●nct. & Til●an. in loc.  Some Divines have stretched this unto all manner of duties as well of 
d Debitum morale, legal. Th●mas 12 ae. quaest. 99 art. 5. & P●t. Arragon. in 22 ●. quaest. 58. art. 5.  love as law: making it a conclusion of the former doctrine; Give to all men their due: tribute to whom tribute: custom to whom custom, etc. Estote debitores omnibus ut nemini debeatis: (as 
e Postil. maior. dom. 4. ab Epiphan.  Luther observes) a strange, yet, a true saying: and it hath a parallel, 1. Corinth. 3.18. If any man among you seem to be wise in the world, let him be a fool that he may be wise. In like manner, he that will live out of debt in the world, let him owe so much unto every one, that he owe nothing unto any one: so Paul 
f Act. 20.27.  who kept nothing from any man, was notwithstanding through his love 
g Rom. 1.14.  debtor to many, 
h 1. Cor. 9.19.  servant to all. 
i Gorran. in loc.  Other restrain this unto pecuniary debts, arising 
k Lexicon Theolog. Altenstaig. i● verb. debitu●.  ex promisso, & commisso. Our promises are due debt. Psalm. 15. The man that will rest upon God's holy hill, must not swear to his neighbour and disappoint him, though it be to his own hindrance. The word of an honest man ought to be so currant as his coin. 
l Luther in 1. Galat. 16.  Pomponius an heathen man was so constant, as he never made lie himself, nor could suffer a lie in other: every Christian, and a 
m julius Scaliger, uti josephus Scaliger in eius vita.  Gentleman, albeit not a Christian, aught to be just in all his words, as well as righteous in all his ways. It is found counsel in affairs of the world; Fast bind, fast find: Plus enim creditur annulis quam animis: as Seneca wittily: For the seals of men are more regarded than their souls; and yet ipse dixit of a Christian Pythagoras, is so sufficient, as Quod scripsi scripsi, of a jewish Pilate.  
Debts ex commisso be manifold: some by borrowing, some by buying, some by secret fraud, some by violent oppression. It is not a fault simply to borrow, for then there could be no letting, no lending, no trading in the world: then only debt is deadly sin, when a man hath neither means nor meaning to repay. Psalm. 37.21. The wicked borroweth and payeth not again.  
Some men hold restitution a point of Popery: 
n Citing his authority for the lawfulness of usury when they would borrow, but all eaging the text, nibil ind● sperantus', when they should pay.  borrowing by Calvin, and paying by the Bible: but Bishop 
o Serm. Gosp. D●m. 2. Aduent.  Latimer avoweth upon his credit, that in this all writers agree both old and new, that restitution is necessary to salvation: 
p Last Sermon before King Edw. the sixth.  either restitution open or secret, or else hell. It is easy to show that in a particular account, which he delivered in a gross sum: first it was a received opinion among the fathers in the days of Augustine: 
q Augustin. epist. 54.  Non remitt●tur peccatum nisi restituatur aeblatum: after entertained of the best 
r justin. institut. lib. 4 tit. 1. etc. lib. 6. tit. 2.  Civilians: and all the Canonists and Schoolmen without exception: and still embraced of our learned Protestant Divines; Illyricus, Brentius, Aretius, in the exposition of the words of 
s Luke 19.8.  Zacheus. If I have taken from any man by forged cavillation, I restore him fourfold: 
t In ●oc.  Melancthon, 
u Loc. de sur●o in explicat. epist. ad Ephes. cap 4.  Zanchius, 
x Tract. n●t. of repent. cap. 11.  Perkins: and all that understand any thing at all. For no man except a new man is saved, he must repent and be borne again: Now where there is unsained repentance, there is contrition for sin, where contrition for sin, there detestation of sin, where detestation of sin, there followeth 
y See Church hom. of repentance. part. 2.  amendment of life.  
Zache, renewed in mind was altered in manners: 
z Ephes. 4.28.  he that stole must steal no more: such then as detain the goods of other unjustly without satisfaction or restitution, are not sorry but 
a Prou. 2.14.  rejoice rather in doing of evil. As 
b Vbi supra.  Augustine sweetly, Poenitentia non agitur, sed fingitur. I conclude therefore this argument in the words of 
c Institut. lib. 4. cap. 22.  Lactantius: Apud bonos judices, satis babent firmitatis, vel testimonia sine argumentis, vel argumenta sine testimonijs; nos tamen non alterutro contenti, cum suppetat nobis utrumque, ne cui perversè ingevioso, aut non intelligendi, aut contrà disserendi locum relinqu●mus.  
2. We must pay fully: Owe nothing. Many men are willing to pay some part of their debts, but they cannot endure to restore all: they will not compound, except the creditor will take 10. shillings in the pound: a common, but not a commendable course, for a mite is debt so well as a million; tàm, albeit not tantum; so good a debt, howsoever not so great ● debt: if we must owe nothing, then there must be full payment of every thing. If we cannot pay, God assuredly will accept of votall restitution as well as of actual: of that which is in 
d Latimer. Sermon on the Gosp. Dom. 2. Aduent.  affect, as if it had been in effect. As 
e 2. Cor. 8.12.  Paul showeth in the like case: For if there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not,: 
f Bernard. ep. 77  Illud pro facto reputat Deus, quod homo quidem verè voluit, sed non valuit adimplere.  
3. We must pay generally: owe nothing to any: whether he be friend or foe, rich or poor, stranger or neighbour: restore all to all. If any man corrupting or corrupted in secular offices, hath iviured many whom he doth not know; 
g Perkins ubi supr●.  then his best course is to restore to God, that is, to the Church and to the poor. Touching these and the like questions of debt, the learned may further examine 
h 22 ●. q. 62.  Thomas, 
i In ●oc. Thom. supra.  Catetan, 
k Comment in loc. Thom.  Arragon, 
l Aphorism. in verb. debitum & restitut.  Emmanuel Sa. with many more: but the best schoolman  in this argument is thine own conscience: For 
m Rom. 14 23.  whatsoever is not of faith is sin. 
n Lombard sent. lib. 4 dist. 39  That is, all thou condemnest in thine heart for sin, to thee is sin: satisfy then all other so far, that thou mayest satisfy thyself; owe nothing to any.  
Yet this precept hath his except. But this that ye love one another: here then observe first a difference 
o Melancthon in loc.  between civil debts and religious. A civil debt once paid is no more due: but charity being paid is still due, 
p August. epi. 62  debetur etiam reddita; when a man dischargeth other debts, 
q Anselmus in loc. ex Augusti●●. ubi supra.  accedit ad eum cui datur, sed ab eo recedit a quo datur. But in paying the debt of love, the more we give, the more we have; Reddendo multiplicatur: habendo enim redditur, non carendo: & cum reddi non possit nisi habeatur, nec haberi potest nisi reddatur. Imò etiam cum redditur ab homine, crescit in homine. Et tanto maior acquiritur, quanto pluribus redditur: As Augustine doth excellently gloss this text: peruse the cited Epistle, for it is short and sweet: of worldly wealth it may be said truly, bonum quo communius eo minus: but in spiritual riches it is quite contrary, honum quô communius eô; ma●us: or as the 
r Arist●t.  Philosopher, eo melius, in the words of 
s Prou. 11.24.  Solomon, He that scattereth increaseth: in this except then, I note with 
t In loc.  Gorran, 

The Matter, in the word diligatis.  
The Manner, in the word invicem.  
The Privilege in the word nisi.    
The matter is to love: the manner mutually to love: the privilege, continually to love: Owe nothing but love: for he that loveth another fulfilleth the law. This is the first reason enforcing the former exhortation; and it is taken from the worthiness of the thing. Love is the fulfilling of all the law; which he proves by this induction: Thou shalt not commit adultery, thou shalt not kill, thou shalt not steal, thou shalt not bear false witness, thou shalt not lust: and if there be any other Commandment, it is all comprehended in this saying: namely, Love thy neighbour as thyself. Love doth no evil unto his neighbour: in deed, forbidden in the 6.7.8. Commandments: in word, forbidden in the 9 in thought, forbidden in the 10. Love then is the complement of the whole law concerning our duty to God and man. 
u Calvin. & Martyr. in loc.  For our love to man ariseth originally from our love to God: 
x Augustin confess. lib. 4. cap. 9  Amicum in Domino, inimicum pro Domino▪ We love our friend in the Lord: our foe for the Lord. This (saith 
y In Gal. 5.14.  Luther) is the shortest and longest divinity: the shortest as touching the words and sentence, but as touching the use and practise it is more large, more long, more profound, and more high than the whole world. I shall often handle this common place, especially Epistle on Quinquagesima Sunday.  
I come now to the second argument, from the fitness of the time: verse 11. This also we know the season, how that it is time, that we should awake out of sleep: for now is our salvation nearer, etc. The sum of it is, 
z Martyr. in loc.  that we must be more studious in performing our duty now than heretoforem when we did first believe: for we must go forward and grow upward: from grace to grace, from virtue to virtue, 
a Ephes. 4.13.  till we be of full growth in Christ jesus: or as it is here, till we have Put on the Lord jesus. A 
b A●●stot.  violent motion is quick in the beginning, but slow in the end: a stone cast upward is then most weak when it is most high; but a natural motion is slow in the beginning, but quicker in the end: for if a man from a Tower cast a stone downward; the nearer to the Centre, the quicker is the motion: and therefore 
c Chrysostom. in epist. ad Rom. bom. 14.  when a man at his first conversion is exceeding quick, but afterward waxeth every day slower and slower in the ways of the Lord; his motion is not natural and kind, but forged and forced: otherwise the longer he liveth, and the nearer he comes to the mark, the more swiftly would he run, the more vehemently contend for that 
d 1. Cor. 9.25.  everlasting Crown, which he shall obtain at his 
e 2. Tim. 4.7.  races end.  
The night is passed, and the day is come.] 
f Theophylact. in loc.  Some by night understand the life present; and by day the world to come: in this life many things are hidden as in the dark, but at the last and dreadful day the books and registers of all our actions shall be laid open, and all things appear naked as they are, to God, men, angels, devils. If we make but twelve hours in our night, and six ages in the world, as usually Divines account; then five thousand years, that is, ten hours of the night were passed, when Paul wrote this: and since that almost sixteen hundred years, that is, an hour, and an half and a quarter; so that now there can remain but some few minutes, and then the terrible day of the Lord will come, When 
g 2. Pet. 3.10.  the heavens shall pass away with a noise, and the elements shall melt with heat, and the earth with the works therein shall be burnt up. Wherefore seeing the end of this night, and beginning of that day is at hand, let us cast away the works of darkness, etc.  

h Ambros. Hieron. Aquin. in loc.  Other more fitly by night understand the time of ignorance; by day, the time of knowledge: by night, the law wherein our Saviour Christ was only shadowed; by day, the Gospel wherein he is openly showed: and so salvation is nearer 
i Melancthon in loc.  because clearer. Our Apostles argument than is 
k Sarcerius in loc.  like that of john the Baptist: Repent, for the kingdom of God is at hand, Matth. 3.2.  
The 
l Luther. Postil. maior. in epist. Dom. 1. Aduent.  Gospel is the day, Christ is the light: faith is the eye which apprehends this light: and therefore seeing the day is come, let us cast away the works of darkness, and put on the armour of light.  
Sins are called the works of darkness: The 
m Prou. 14.9.  fool maketh a mock of sin: as 
n 2. Sam. 2.14.  Abner called fight a sport: Let the young men arise and play before us: so many men make sin their ordinary pastime: 
o Theophylact. in loc.  but our Apostle terms it a work, and the wiseman a weary work too: Wis. 5.7. We have wearied ourselves in the ways of wickedness: a work it is, but black work: a deed of darkness; in that it doth begin from Satan, who is the Prince of darkness, and end in hell, which is utter darkness. See before the song of Simeon: and Aquin. lect. 3. upon this Chapter.  
Holy virtues are called armour of light: armour, because with them a Christian must fight against his enemies: Ephes. 6. See Epist. Dom. 21. post. Trin. Light, in three 
p Aquin. in loc.  respects.  

1. As proceeding from God, who is the Father of lights: james 1.17.  
2. Shining before men, as lights in the world. Mat. 5.16.  
3. Enduring the light: john 3.20.21. He that doth evil hateth the light: but he that doth truth, cometh to the light.   
Let us walk honestly, etc.] That is, comely: night walkers are negligent in their habits: an old gown will serve their turn, without ruf or cuf: or other handsome trim. But in the day men are ashamed, except they be in some good fashion according to their quality. Seeing then the night is past, and the day is come, let us put off our night-clotheses, and put on our apparel for the day; so walking as we care not who seeth us in all comeliness and honesty. The drunkard is in his night gown: the fornicator in his nightgown; the factious schismatic full of strife in his nightgown too: for he loves no comeliness in the Church.  
Not in eating and drinking, neither in chambering and wantonness, neither in strife and envying:] Here the 
q Defence for not lub●c●ip. cap. 8.  Nonelists except against our translation. For we should read surfeiting and drunkenness. I answer, first in particular, that as the Scripture must be construed by Scripture, so the Church by the Church: it being an axiom in our law, that every man must interpret himself. And another rule: Sententia benignior in verbis generalibus seu dubijs est praeferenda. Now the Church elsewhere 
r BB. Bible.  translates and 
s Hom. against gluttony and drunkenness.  expounds it, as they would have it. Ergo: their cavil is causeless.  
In general, concerning mistranslation, I refer them unto those whom it more properly concerns; I know they know we can easily find faults in the Geneva translation of the Psalms in English meeter used most, and preferred best of all Scriptures in their private and public devotions: If a Salamandrie spirit should traduce that godly labour: as the silenced Ministers have wronged our Communion book, they would object peradventure that sometime there wants in it reason as well as rhythm. 
t Institut. lib. 3. cap. 4.  L●●●antius reports of Arcesilas, that having thoroughly considered the contradictions and oppositions of Philosophers one against another, in fine contemned them all: Et constituit novam non philosophandi philosophiam; even so worldlings and Atheists expending the differences of Christians in matters of religion have resolved to be of no religion. And understanding the violent contentions about forms of prayer and translations of Scriptures, use no prayer, no bible, but make Lucian their old testament, and Machiavelli their new.  
The Church, as Paul, means too much eating and drinking, for it is lawful to eat all manner of meat, whether it be flesh or fish. 
u B. Latimers' Sermon upon this epistle.  But there be certain hedges over which we may not leap: The first hedge is Leuit. 19.26. Thou shalt not eat the flesh with the blood: that is to say, raw flesh: for if we should ordinarily devour raw flesh, it would engender in us a certain cruelty, so that at length we should eat one another, as 
x Calvin. in Levit. 19 Carthusi●n. in Levi. 17. B. Babington in Gen. 9.4.5.  Divines expound that place: we may not be Cannibals or man-eaters: against this sin God hath set an high hedge: Thou shalt not kill: extreme famine made 
y Lament. 4.10. Et josephus de bello judaico. lib. 7. cap. 8.  mother's murderers, and turned the sanctuary of life into the shambles of death: extreme necessity breaks all hedges of nurture and nature: but in ordinary course, man is no meat for man: but as 
z Hieron. catalogue. in vit● Ignat.  Ignatius said, only manchet for God, a service and sacrifice for his maker. Happily some will say, well then, if I devour not man's flesh, I may eat whatsoever I lift, howsoever I get it. No, God hath set a second hedge; Thou shalt not steal: thou mayest not take thy neighbour's ox out of his stall, nor his sheep out of his fold, nor his fish out of his pool, but thou must feed on thi●e own meat bought into thine own house, or brought up in thine house, on that only which is given or gotten honestly.  
Neither mayest thou commit gluttony with thine own, for there is a third hedge, Luke 21.34. Take heed to yourselves, lest at any time your hearts be oppressed with surfeiting and drunkenness. The gut is a gulf: vitae charybdis, as 
a Laertius in vita Diogenis.  Diogenes aptly: for some man 
b Church hom. against gluttony, etc.  draweth all his patrimony thorough his throat. As the Babylonians used daily to sacrifice to their Bell, so the glutton to his belly, making it his god, Philip. 3.19. Eat therefore moderately ●●eate that is meet, not too much, but so much as doth neither 
c Bernard. de considerate. lib. 1.  praecidere, nor excedere necessitatem.  
It is lawful sometime to feast, and to provide delicates as well as cates; using dainty bread in stead of daily bread: but we may not with the rich 
d Luke 16.19.  Epicure fare deliciously every day, for this is dissipare, non dispensare bona Domini, prodigally to waste, not frugally to spend the gifts of our Lord bestowed upon us. Neither mayest thou take unmeasurably what and when thou lift: for there is a fourth hedge: Rom. 14.15. Destroy not him with thy meat for whom Christ died. Have respect to thine own and others conscience: first, thou must instruct thy brother in the truth, and then if he continue still in his old Mumpsimus, and will not believe, but is offended out of obstinate wickedness rather than any weakness, eat, not regarding his frowardness, especially where the Prince's law commands thee to eat, for that is another hedge: Rom. 13.1. Let every soul submit himself unto the authority of the higher power. Observing of Lent and fish-days is a policy of the State for the maintenance of fisher-townes, and increase of fishermen, and therefore this Statute must be obeyed not only for fear of punishment, but also for conscience, saith 
e Rom. 13.5.  Paul: 
f 2. Part hom. of fasting.  I say conscience, not of the thing, which of it own nature is indifferent, but of our obedience, which by th● law of God we owe to the Magistrate. The 
g Melanctho●. loc. come. Tit. de ceremon. & Christian. liber. Beza epist. 24. Perkins treatise of conscience. cap. 2.  particular laws of Princes grounded upon the general laws of God, even in things indifferent makes our obedience not indifferent, but necessary. Thus thou mayest eat food of thine own moderately, without offence to thy brother, or disobedience to thy governor.  
Concerning drunkenness and the rest, often elsewhere: yet by the way note the craftiness of the Devil, and unhappiness of sin, which seldom or never cometh alone, it is unlike the Rail which flieth solitary, and in this respect most like the Partridge, who calls one another till they make a covey: first, Paul brings in sin by the brace, gluttony and drunkenness, chambering and wantonness, strife and envying; then as it were by the whole covey, for all these birds of a feather fly together; immoderate diet begets chambering, chambering wantonness, wantonness strife, strife envying; thus sin doth first couple, than increase. This text ought to be regarded of us the more, because it was the very place to which Augustine that renowned Doctor by a voice from heaven was directed at his first conversion, as himself witnesseth, Lib. 8. confess. cap. 12.  
Put ye on the Lord jesus Christ] As we must put off the old man, so put on the new man, and that is done 
h Luther. & Melancth. in loc.  two ways, either by putting on his merits, or by putting on his manners. Our Saviour Christ in his life, but in his death especially wrought for us 
i Esay 61.10.  a garment of salvation, and 
k Apocalyp. 7.9.  a long white rob of righteousness: now the spiritual hand of faith must apprehend and fit this 
l Math. 22.11.  wedding apparel on us in such sort, that all our 
m Psalm. 32.1.  unrighteousness may be forgiven, and all our sin covered.  
Secondly, we must put on the manners and excellent virtues of Christ, in whom was no work of darkness, but all armour of light; so the phrase is used, job 29.14. I put on justice and it covered me, my judgement was a rob and a crown. This apparel is the true Perpetuan, never the worse, but the better for wearing.  
The Gospel. MATTH. 21.1. And when they drew nigh unto Jerusalem, etc. 
CHrist is 
n Apocalyp. 1.8.  Alpha, and Omega, the first and the last, the beginning and ending; wherefore the Church allotting a several scripture for every several Sunday throughout the whole year, 
o Ferus ser. 1. Dom. 1. Aduent.  begins and ends with the coming of Christ: for the conclusion of the last Gospel 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 Gospel for the first Sunday, Behold, thy king cometh unto thee. Wherein the Church imitated the method of Gods own Spirit: for as the first prophesy mentioned in the old Testament, is, The seed of the woman shall bruise the serpent's head; and the first history delivered in the new Testament is, The book of the generation of jesus Christ; so the first Gospel on the first Dominical, according to the Church's account is Aduentual, a scripture describing Christ and his kingdom, fitting the text unto the time: teaching us hereby two things especially, first, what manner of person the Messias is who doth come, secondly, what manner of persons we should be now he is come.  

In the former part, observe two points, a 

Preface: All this was done, that it might be fulfilled which was spoken of by the prophet, verse 4.  
Prophesy: taken out of Zacha. 9.9. Tell the daughter of Zion, etc.     
All this was done, that it might be fulfilled] An usual phrase with our Evangelist, as cap. 1.22. cap. 8.17. cap. 27. 35. It doth insinuate the sweet harmony between the Prophets and Apostles: as 
p Theodoret. de curate. Graec. affect. lib. 2.  Numenius said Plato was nothing else but Moses translated out of Hebrew into Greek: and Ascham, that Virgil is nothing else but Homer turned out of Greek into Latin: and as the Novelists affirm, that our Communion Book is nothing else but the Roman Missal and Portuis thrust out of Latin into English: and as Divines have censured Cyprian to be nothing else but Tertullian in a more familiar and elegant style: so the new Testament is nothing else as it were but an exposition of the old. That difference which 
q Cicero ad Mar. Brutum orat.  Zeno put between Logic and Rhetoric, Divines usually make between the Law and the Gospel, the Law like the fist shut, the Gospel like the hand open. 
r Augustin. quaest. 73. super Leuit. In vetere nowm latet: in novo vetus patet.  evangelium revelata Lex: Lex occultum evangelium: The Gospel a revealed Law: the Law a hidden Gospel.  
This harmonical consent may serve to confound our adversaries, and to comfort ourselves. It doth abundantly confute obstinate jews, who expect another Messias to come; conceiting as yet all things not to be done in the Gospel, 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 jewish Rabbins are ignorant in both.  
Secondly, this harmony convinceth all su●h 
s Tertul. lib. 4. contra Martion. & Augustin. Haeres. 21.  Heretics, as hold two sundry disagreeing Gods to be the authors of the two Testaments, one of the Law, another of the Gospel.  
It affordeth also comfort: first in general it may persuade the conscience that the Bible is the book of God. For if Prolomee was astonished at the 72. Interpreters, because being placed in sundry rooms, and neu●r conferring nor seeing one another, did notwithstanding write the same not only for sense of matter, but in sound of words upon the self-same text, as 
t In admonitorio.  justin Martyr, and 
u De civit. Dei. lib. 8. cap. 42.  Augustine report; then how should we be moved with the most admirable divine concordance between the Prophets and Apostles, who writing the word of God in divers places, at divers times, upon divers occasions, do notwithstanding agree so generally, 
x Bellarmin. de verbo Dei lib. 1. cap. 2.  that they seem not divers penmen, but rather in●●●ed only divers pens of one and the same writer?  
In more particular, it may strengthen our faith in the gracious promises of Almighty God: he speaks the word, and it is done; commands, and it is effected: Heaven and earth shall pass, but not one jot of his word shall perish: he promised by Zachary that the Messias of the world should come, and he tells us here by Mat●hew that he is come: All this was done, that it might be fulfilled which was spoken by the Prophet: Behold thy king cometh unto thee. Thus much of the Pr●face generally: now to fist the words severally.  
Tha●, is taken here, non 
y Postil. cathol. con. 2. Dom. 1. Aduent. & Maldonat. in loc.  causaliter sed consecutiuè, not for an efficient cause, but rather for a consequence and event. Christ did not thus ●ide into Jerusalem 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 
z Hom. 37. in Matth.  chrysostom notes) the final cause why Christ did thus ride, namely, to certify the jews how that himself only was that King of whom their prophet Zach●ry did thus speak, that none but he was the King of the jews, and Messias of the world.  
Fulfilled] A prophesy may be said to be fulfilled 
a Maldonat. in 2. Matth. 15.  four ways especially: 1. When the self-same thing comes to pass which was literally delivered in the prophesy. So S. Math. cap. 1.22. saith, 
b Esay 7.14.  Isaiah prophesy; Behold, a Virgin shall conceive, etc. was fulfilled in Mary, who brought forth a Son, etc.  
2. When the thing allegorically signified is fulfilled, as Exod. 12 46. it is said of the Paschall Lamb, Ye shall not break a bone thereof: yet S. john, cap. 19.36. affirms this to be fulfilled in Christ: The soldiers broke 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 meant, but some other like is done: so Christ, Math. 15. tells the pe●●le in his time, that the words of Esay, This people draweth near unto me with their mouth, etc. were fulfilled in them: O hypocrites, Esay prophesied well of you, that is, of such as are like to you.  
4. When as it is daily more and more fulfilled, as jam. 2.23. the scripture was fulfilled which saith, Abraham believed God. Abraham assuredly believed God before, but his offering up of Isaac was a greater probate of his faith: then the scripture was fulfilled, that is, more and more fulfilled, when Abraham thus far trusted in God. Now Christ fulfilled Zacharies saying in a literal and plain sense, for he sent for an Ass and road thereon into Jerusalem, that it might be fulfilled which was spoken by the Prophet, Rejoice O daughter Zion, for behold thy King cometh, etc.  
S. john and S. Matthew relate not the precise text of Zachary, but keeping the sense, they somewhat alter the words. On the contrary, blasphemous Heretics and Atheists use to keep the words of scripture, but altogether to change the sense. Children full fed often play with their meat: so Lucianists of our time play with the food of their soul, making the Bible their babble. The Lord who will not suffer his Name to be taken in vain, mend or end them.  
As for Heretics, it is always their custom to make the scriptures a shipman's hose, wreathing and wresting them every way to serve their turn. 
c Tertullian. lib. de prescript. heretic.  Non ad materiam scripturas, sed materiam ad scripturas excogitant: First they make their Sermon, and then they look for a text.  
Herein the Papi●ts of later time most offend, who do not only feign 
d Abdias. Amphilochius. Hippolytus, etc.  new Fathers, and falsify the old 
e In indic. expurgat.  Doctors, putting out, putting in, chopping and changing as shall best fit their purpose, so that the Fathers (as Reverend 
f Answer to M. Hardings conclusion.  jewel said) are no Fathers, but their children, no Doctors, but their scholars, uttering not their own mind, but what the Papists enforce them to speak: they do not, I say, wrong human authors only, but also presume to censure and construe Gods own books as they list, as 
g Contra Faust. lib. 27. cap. 32.  Augustine said of Faustus the Manichee; Legant, qui volunt, & invenient aut falli imprudentèr, aut fallere impudentèr. Hence 
h Act. 10.13.  kill and eat to Peter is a 
i Baronius orat. ad Paul. 5. de Venet. excom.  warrant for the Pope to depose Princes. It is written, 
k Psalm. 91.13.  Thou shalt go upon the Lion and the Adder, the young Lion and the Dragon shalt thou tread under thy feet, 
l Nauclerus gen. 40. an. 1177.  therefore the Pope may tread upon the Emperor's neck.  

m Gen. 1.16.  God made two great lights in the firmament, that is, two great dignities in the Church, the Priest, and the Prince: but that which ruleth the day, to wit, spiritual things, is the greater; that which ruleth carnal things is the lesser: as Innocentius the third disputes in the 
n Lib. 1. tit. 33. de maior. & obedi●n. cap. 6.  Decretals: and their 
o Ibidem in verb. inter sol●m & lunam.  Gloss further adds out of P●olomie, that the Sun contains the bigness of the Moon seven thousand seven hundred forty four times, and so many degrees jump is every Prelate above every Prince. Sometime they cite the beginning without the end, sometime the end without the beginning: sometime they take the words against the meaning, sometime they make a meaning against the words, and so they do not receive, but give the Gospel, as 
p Pr●●fat. co●ment. in 4. Eu●ngelist. ca●. 2.  Maldonate fitly: not admit the old scripture, but upon the point coin a new: for in controverted places, either they suppress the words, or else not express the sense: as if a man should pick away the corn, and give us the chaff; or convey away the jewels, and throw us the bag. The blessed Evangelists had warrant from God, and we warrant from them to quote scripture, sometime more fully for explication, and sometime more shortly for brevity, yet without alteration of the sense, though there be some little alteration of the sentence. 
q In loc.  Marlorats' annotation is good, that our Evangelist and other do not always repeat the very words in the Prophets and the Law, that we might hereby take occasion to peruse the text, and to confer place with place. Let us then examine the words in Zachary, which are these, Rejoice greatly o daughter Zion: shout for joy o daughter Jerusalem: Behold thy King cometh unto thee.  

They contain 2. remarkable points: an 

Exultation: Rejoice greatly, etc.  
Exaltation, or commendation of Christ, as a reason of this exceeding joy: Behold thy King cometh unto thee, just, meek, etc.     

In the former observe the 

Persons 

Exhorting, 

Principal, God: for the word of the Lord came to Zachary, cap. 1. vers. 1. This then is not the word of man, but the voice of God.  
Instrumental: Zachary.    
Exhorted, Jerusalem.    
Act, rejoice.     
In that Zachary was God's organ, mark the worthiness of holy Prophets, as being the very tongues and pens of the blessed Spirit: and this dignity belongeth also to their successors, Apostles, and other Preachers of the word, for S. Matthew speaks in the plural, dicite, tell ye; 
r Calvin. & Marlorat. in loc.  concluding th● Prophets and Preachers, whose office is to tell Hierusalem ●hat her King and Saviour is come into the world to seek and save that which is lost.  
Almighty God hath had in all ages either patriarchs, or Prophets, or Apostles, or Preachers, a Moses, or an Elias, a Zachary, or a Paul, or an Athanasius, or an Augustine, or a Luther, or a jewel, by whom he spoke to his beloved Spouse comfortably. Rejoice greatly daughter Zion: especially the Lord useth to ch●se Zacharies, that is, such as are mindful of God, such as delight in the law of the Lord, and exercise themselves therein day and night.  
The persons exhorted are, daughter Zion, and daughter Jerusalem, that is, according to the vulgar hebraism, Zion and Hi●rusalem, as the son of man, for man, and son of floors, for floor, Esay 21.10. and Psalm. 72.4. the children of the poor, for the poor, as Augustine upon that place: so 
s Ribera in Hoseam ca●. 10. num. 28.  daughter Zion, daughter Babylon, daughter Jerusalem, for Zion, Babylon, and Jerusalem; a phrase not strange to the 
t Homer Iliad. 7.  Poet, who called the Grecians— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Now Jerusalem was the Metropolis of the jews, and Zion an eminent mount adjoining to Jerusalem, and at this time the jews were the 
u Leuit. 26.12.  people of God, and Jerusalem the 
x Psalm. 87.2.  city of God. A● 
y Psalm. 76.2.  Sal●m was his tabernacle, and his dwelling in Zion. Whereas therefore S. Matthew, Tell ye the daughter of Zion, he meaneth, 
z Maldonat. in loc.  using a synecdoche, Jerusalem. And whereas Zachary names Jerusalem, he 
a Ia●sen. in loc.  meaneth the Church of God over the face of the whole earth, of which Jerusalem is a figure, and so the text i● to be construed typically, not topically, for this joy concerns the Gentile so well as the jew, the one as the root, the other as the branch, as Paul showeth in his epistle to the Rom. cap. 11. Indeed Christ is the glory of his people Israel, but he is the light of the Gentiles, illuminating all such as sit in darkness, and in the shadow of death.  
here then observe, that Christ is the Church's joy, and only the Church's joy: dumb Idols are the Gentiles joy: Mahumet is the Turks joy: Circumcision is the jews joy: Antichrist is the Babylonians joy: the Devil C●licuts joy: but only Christ is our joy: We 
b Cant. 1.3.  will rejoice and be glad in thee: 
c Cant. 6.2.  I am my beloveds, and my beloved is mine: Christ is so much the Churches, as that he is none others joy: for as 
d Tract. de simplici●ate praelatorum.  Cyprian and other Catholic Doctors, He that hath not the Church for his Mother, hath not God for his Father: and he that hath not God for his Father, hath not Christ for his Saviour. 
e Augustin. serm. 136. de tempore.  Per portam Ecclesia intramus in portam paradisi: No Church, no Christ; no Christ, no joy.  
This exultation appertains only to the Church: He that is not a son of Zion, a Citizen of Jerusalem, is in the 
f Act. 8.23.  gall of bitterness, and hath no part nor portion in this happiness.  
Now concerning the act, the matter is, to rejoice.  
The manner, greatly to rejoice, with jubilation and shouting.  
It is a received opinion in the world, that religion doth dull our wits, and daunt our spirits, as if mirth and mischief w●nt always together: but it is taught and felt in Christ's school, that none can be so joyful as the faithful, that there is not so merry a land as the holy land, and therefore Zachary doth double his exhortation, Rejoice greatly shout for joy: and 
g Cap. 3.14.  Zophony doth triple it, Rejoice ● daughter Zion, be ye joyful o Israel, be glad with all thine heart o daughter Jerusalem: Exulta, laetare, iubila.  
Now jubilation, as the 
h A●gustin. in Psalm. 65. & 94. Gregor. moral. lib. 2●. cap. 14.  Fathers observe, is so great a joy, that it can neither be smothered nor uttered: 
i ●tatius.  Hilaris cum pondere virtus. In the words of Christ, 
k Matth. 11.30.  My yoke is easy, my burde● is light. A new yoke is heavy, but when it is worn and dried it waxeth easy: Christ therefore did first wear and bear this yoke, that it might be seasoned and made light for us: he commanded us to fast, and himself did fast: he commanded us to pray, and himself did often pray: he commanded us to forgive one another, and himself pardoned. Again, when he saith, My yoke is sweet, and my burden is light, he doth insinuate, that the yokes of other are bitter, and their burdens heavy: that it is a sorry service to be Satan's vassal, or the world's hireling, so that the good man takes more delight in performing his duty, than the wicked can in all his villainies & vanities. I was glad, saith 
l Psalm. 122.1.  David, when they said unto me, we will go into the house of the Lord. And Psalm. 84.2. My soul hath a longing desire to enter into the courts of the Lord. And Psalm. 81. Sing we merrily to God, etc.  
An upright Christian is a Musician, a Physician, a Lawyer, a Divine to himself: for what is sweeter Music than the witness of a 
m Prover. 15.15.  good conscience? What is better Physic 
n Epictetus.  than abstinere & sustinere: good diet, and good quiet? what deeper counsel in Law, 
o 2. Cor. 6.10.  then in having nothing to possess all things? and what sounder Divinity, 
p john 17.3.  then to know God and whom he hath sent, jesus Christ? On the contrary, the wicked is 
q Wisdom. 5.7.  wearied in his ways, and discontented in his courses. A malicious man is a murderer of himself, the prodigal man a these to himself, the voluptuous man a witch to himself, the covetous man a devil to himself, the drunkard all these to himself, a murderer to his body, a these to his purse, a witch to his wit, a devil to his soul. The blind 
r Juvenal.  Poet saw so much: 
— Semitacertè  
Tranquillae per virtutem ●atet unica vita.   

s De gubernation Dei. lib. 1.  Sal●ia●●s hath pithily comprehended all in a few words, N●mo al●orum sensu miser est sed suo: & ideo non possunt cuiusquam falso iud●cio esse miseri, qui sunt verè su● conscientiá beati: hoc cun●tis beatiores sunt religiosi, quia & habent quae volunt; & meliora quam quae habent omninò habere non possunt. Fi●ei praesentis oblectamenta capiunt, & beatisudinis futurae praemia consequentur.  
Hitherto concerning the Prophet's exultation: his exaltation followeth, Ecce rex tu●s, etc. The word Behold in the Bible is like john the Baptist, always the forerunner of some excellent thing: and indeed all our comfort consists in this one sweet sentence, Behold thy King cometh unto thee.  
Behold,] look no more for him, but now look on him; 
t Luke 10.23.  Happy are the eyes which see the things that ye see.  
King,] a real and a royal Prince: 

Real in regard of his  


right, and that by a 
v Bernard. lib. 3. the considerate.  threefold title:  


iure creationis.  
merito redemptionis.  
don● patris.    
might, as being the Lord, vers. 3. who commands, and it is done, vers. 6. for he can do whatsoever he will, and more than he will. A royal Prince both in his affections and actions.      
A tyrant doth rob and spoil the people, but the Messias is jesus, a Saviour of his people: Matth. 1.21.  
A tyrant is a wolf to scatter and destroy the sheep, but Christ is the good shepherd, who gave his life for the sheep: john 10.11.  
Thy] 
x Rom. 9.4.  promised unto thee: borne of thee: bred up with thee: flesh of thy flesh, and bone of thy bone: not every one's King: for Satan is Prince of the world: but thy King: for he is God of 
y Luke. 1.68.  Israel: his coming was sufficient for the whole world, but efficient only for Zion. Or thy King, because it is not enough to confess in general that Christ is a King: for the Devil himself believes the 
z Bu●er.  Mayor of the Gospel: but the daughter of Zion must assume and believe the Minor, that Christ is her King, Esay 9.6. To us a child is borne, to us a Son is given. There is great divinity, saith 
a Com●n 1. Gal. vers 4.  Luther, in Pronouns: a great Emphasis in nobis and noster, as 
b In Esay cap 9.6.  Bullinger & Calvin note.  
cometh] 
c john 14.6.  Christ is the way: we 
d Esay 53.6.  wanderers out of the way: 
e Augustin. ●●act. de ●picur. & Stoicis, cap. ult.  so that if the Way had not found us, we never should or could have found the way, 
f P●lican. in loc.  nec opibus, nec operibus, nec opera.  
Unto thee] 
g Glossa ex Ch●●sost.  tibi, sicredis: contra te si non credis: if incredulous, against thee: but if believing, for thee: for thy, not his good; he 
i Ephes. 5.2.  gave himself for thee: 
k Postil. catholic. con. 2. Dom. 1. Aduent.  Nascens se dedit in socium, convescens in cibum, moriens in pretium, regnans in praemium. See Epist. Dom. 3. Quadrages.  
What could have been said less, and yet what canst thou wish for more? for if Chr●st be a King, than he is able: if thine, then willing: if he come, he respects not his pain: if he come unto thee, he regards not his profit: and therefore rejoice daughter Zion, shout for joy daughter Jerusalem. These glosses are common in the Fathers and Friars, and I shall often touch upon them, especially Epist, and Gospel on Christmas day.  

The second part of this Gospel insinuates how we must entertain Christ in our Thoughts.  
The second part of this Gospel insinuates how we must entertain Christ in our Words.  
The second part of this Gospel insinuates how we must entertain Christ in our Deeds.   
For the first: we must believe Christ to be that jesus, vers. 11. that great Prophet, who is the Messias and Saviour of the world.  
For the second: we must profess and confess this faith, having Hosanna in our mouths, and crying, Blessed is he that cometh in the Name of the Lord, Hosanna in the highest, vers. 9  
For the third: we must spread our garments in the way, cut down branches from the trees, and straw them in the passage, vers. 8. 
l Melancth. & Culman. in loc.  that is, forsake all, and follow Christ, proffering and offering ourselves wholly to his service: or, as the Epistle doth expound the Gospel, seeing our salvation is near, the night past, and the day come, let us cast away the works of darkness, and put on the armour of light, etc.  
I am occasioned here justly to direct their ignorance who do not understand, and correct their obstinacy who will not understand the wisdom of the Church, so fitly disposing of the Gospels and Epistles, as that often the one may serve for a Commentary to the other. As here S. Matth. Behold thy King cometh: And S. Paul, Our salvation is nigh, and the day is come. S. Paul doth advise, not to make provision for the flesh: and S. Matthew reports, how the people accompanying Christ, spread their garments in the way.  
S. Paul commands love in all men, S. Matthew commends love in these men, who gave such entertainment unto Christ.  
The whole Gospel is a 
l Melancthon. Postil. in loc.  lively picture of the Church, in which are four sorts of persons especially: 

1. Christ, who is King and head, verse 5. and 12.  
2. Prophets, who loose men from their sins, and bring them unto Christ, verse 2. and 7.  
3. Auditors, who believe that Christ is the Messias, openly professing this faith, Hosanna to the Son of David, vers. 9 and manifesting this faith also by their works in obeying the Ministers of Christ, verse 3. and performing the best service they can, verse 8.  
4. Adversaries, who much envy Christ's kingdom, saying, Who is this? verse 10.    
Concerning Christ's severity toward those who played the Merchants in the Temple, See Gospel, Dom. 10. post Trinit.   
Epist. ROME 15.4. Whatsoever things are written aforetime, they are written for our learning, etc. 
THis Scripture contains in it three things concerning the Scripture: 

What it is written. Showing the Scriptures authority.  
When aforetime. Showing the Scriptures antiquity.  
Why for our learning. Showing the Scriptures utility.    
For the first: things only told, passing through many mouths, are easily mistold: it is long ere we get them, and we soon forget them: Almighty God therefore commanded that his Law should be written in books, and engraven in stone, that the syllables thereof might always be in our eyes, so well as the sound in our ears, and that for two causes especially:  

1. That the godly man might 
m Psalm. 1.2. joshua 1.8.  exercise himself therein day and night.  
2. That the wicked might neither 
n Deut. 4.2.  add to it, nor detract from it.   
In like manner, albeit the 
o Rom. 10.18.  sound of the thundering Apostles went out through all the earth, and their words unto the ends of the world: yet the Spirit of wisdom thought it meet that there should be a treatise written of 
p Act. 1.1.  all that Christ did and said: and that 
q Luke 1.2.  from point to point: entitled, 
r Matth. ●. 1.  The Book of the generation of jesus Christ. The Scripture than is a Bible, because written: and the Bible, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in many respects excelling all other books, especially for the maker and matter, in so much that S. Paul saith, 
s Gal. 1.8.  If an Angel from heaven preach otherwise, let him be accursed. And 
t Ir●naeus cont. haeres. lib. 4. cap. 14 & Euseb. hist. lib. 4 cap. 1●.  justin Martyr goes yet further: If Christ himself should preach another God, or another Gospel, I would not believe him: Ipse non crederem Domino jesu.  
This doctrine makes against unwritten verities of Papists, and fond revelations of 
u Melancth. in loc.  Anabaptists, and factious interpretations of Schismatics, and impudent conceits of 
x Martyr in loc.  Libertines; all which equal their own fantasies with the Scriptures authority.  
The Papists and Schismatics are all for a speaking Scripture: the Libertines and Anabaptists are all for an infused scripture: the true Catholics only for the written scripture; 
y Esay 8.20.  to the Law, and to the Testimony. 
z Psalm. 119.105.  Thy word is a lantern unto my feet, and a light unto my paths.  
The second point to be considered is, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, scriptures written aforetime, being the first book so well as the best book: for as 
a Lib. contra Praxeam.  Tertullian was wont to call Praxeas, hesternum Praxean: so we may term the most ancient Poets and Philosophers, in comparison of Moses, upstart writers. 
b josephus lib. 1. contr. Apion.  Omnia Graecorum sunt n●ua & heri. As Galaton painted Homer vomiting, Reliquos verò poetas ea quae ipse evomuisset haurientes: to signify, saith 
c De varia hist. lib. 23.  Aelian, that he was the first Poet, and all other, as well Greek as Latin, but his apes.  
In like manner Moses is called by 
d De curate. Graec. affect. lib. 2.  Theodoret, Oceanus theologiae, the sea of Divinity, from whom all other writers as rivers are derived. The which point as it is excellently confirmed by Theodoret, 
e In Protrept.  Clemens, 
f Libris contra Appi●n.  josephus▪ and others, so it is ingeniously confessed even by the heathen Historiographers: 
g Clem. 1. Strom.  Eupolemus lib. de Iudaea● regibus, avoweth Moses to be the first wise man: 
h In Epinomide.  Plato. that a barbarous Egyptian was the first inventor of Arts, 
i justin. Mart. in admonitorio.  Appion, Ptolomey, Palaemon, have granted the same: and upon the point, Strabo, Pliny, Cornelius Tacitus, and others, as ●icinus reports, lib. de religione Christiana, cap. 26. To demonstrate this more particularly; The Trojan war is the most ancient subject of human history: but Tr●y was taken in the days of 
k Clem. 1. Strom.  David. about the year of the world, 
l B●cholcer. in Chron, ad ann. 2788.  2788. and Homer flourished 
m Idem ad ann. 3000.  anno 3000. whereas Moses was borne 
n Idem ad annum 2373.  anno 2373.  
Secondly, this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
o Martyr in loc.  confutes the Marcionites and Manichees, and all such as reject the old Testament. For the place, to which the text hath reference, is taken out of the 69. Psalm, verse 9, that the scriptures of Moses and the Prophets are written for our instruction. It is plain by Christ's injunction, 
p john 5.39.  Search the Scriptures: as also by that of our Apostle, 1. Cor. 10. These things happened unto them for ensamples: and were written to admonish us upon whom the ends of the world are come. If all little histories, then much more the great mysteries are our schoolmasters unto Christ: Let us examine therefore the third observable point, concerning the Scriptures utility; Whatsoever things are written afore time, they are written for our learning. The Scripture (saith Paul) is the people's instruction: the Scripture, say the 
q Bellarmin. de verbo Dei, lib. 2. cap. 15.  Papists, in the vulgar tongue, is the people's destruction. The Scripture, saith 
r 2. Tim. 3.17.  Paul, doth make the man of God absolute: the Scripture, say the Papists, in a known language, makes men heretical and dissolute; but the Bible makes men heretics, as the Sun makes men blind: and therefore 
s In his Wicket.  Wickliff truly; To condemn the word of God translated in any language for heresy, is to make God an heretic.  
Not to press this place nor urge any other scripture, we may beat the Rhemish and Romish in this controversy with their own weapons, Antiquity and Custom. For it is 
t Sixtus Senen. bib. lib. 6. annot. 152.  acknowledged that the Christians in old time read the Bible to their great edification and increase of faith in their mother tongue. The 
u Rhem. preface, sect. 4.  Armenians had the Psalter, and some other pieces of Scripture translated by S. chrysostom. The slavonians by S. Hierome: the Goths by Vulpilas, and that before he was an Arian: The Italians three hundred years since by james Archbishop of Genua: and the Bible was in French also two hundred years ago. Beside these, the 
x D. E●lk answer to Rhem. prefac. ubi sup.  Syrians, Arabians, Aethioptans, had of ancient time the Scriptures in their several 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 speak of our own country; venerable Beda did translate the whole Bible into the 
y Fox Preface before the 4. evang. in the Saxon.  Saxon tongue, and the Gospel of S. john into English. K. 
z Histor. Eli. lib. 1. cap. 37.  Alfred also considering the great ignorance that was in his kingdom, translated both the Testaments into his native language. Queen Anne, wife to Richard the second, had Scriptures translated in the vulgar, as Thomas Arundel, than Archbishop of York and Chancellor of England, mentioned at her funeral sermon, anno 
a Polydor. Virg. hist. Anglican. lib. 20. fol. 420.  1394.  
Moreover; in a Parliament of this King Richard there was a bill put in to disannul the Bible translated into English, unto which john Duke of Lancaster answered, and said: We will not be the refuse of all men; other Nations have Gods laws in their own language. Thomas Arundel, as we read in the constitutions of 
b Tit. de magistris.  Linwood, being translated unto the sea of Canterbury, made straight provision in a Council holden at Oxford, that no version set out by Wickliff or his adherents should be suffered, being not approved by the Diocesan.  
It is apparent then out of our own Chronicles, that the Bible was turned into the mother tongue before and after the Conquest; before and after the time of Wickliff; before and after the days of Luther: and all this pain was undertaken by good and holy men, that the people of God reading and understanding the Scripture, through patience and comfort of the Son might have certain hope of another life.  
As than I condemn the malice of Papists in forbidding; so likewise the negligence of carnal Gospelers in forbearing to read those things aforetime written for our learning. Our forefathers heretofore spared neither cost nor pain: they ventured their crowns and their heads too for the new Testament in English, translated by Master Tyndall: and when they could not hear the Gospel in the Church publicly, they received much comfort by reading it in their houses privately: the very children became fathers unto their parents and begat them in Christ, even by reading a few plain Chapters unto them in a corner: but in our time, when every shop hath Bibles of divers translations, editions, volumes, annotations, the number of those who can read● is but small, the number of those who do read is less, the number of those who read as they should, least of all. If a learned Clerk should ●en a treatise for thy particular instruction, thou wouldst instantly with all diligence peruse it. If a Nobleman should send thee gracious letters concerning thy preferment, thou wouldst with all dutiful respect entertain them. If thy father, or some other friend, taking a journey into a far country, should pen his Will, and leave it in thine hands and custody, thou wouldst hold it as a great token of his love. Behold the Bible is written by Wisdom itself for our learning, that we may be perfect unto all good works. It is God's 
c Chrysost. in 2. Th●s. 2.  Epistle, and Letters patent, wherein are granted unto us many gracious immunities and privileges: it is his Testament wherein all his will is revealed, whatsoever he would have done or undone: and therefore let us pray with the Church, that we may in such wise read holy Scriptures, hear, mark, learn and inwardly digest them, that by patience and comfort of God's holy word, we may embrace and everhold fast the hope of everlasting life: through jesus Christ our Lord. Amen.   
The Gospel. LUKE 21.25. There shall be signs in the Sun, etc. 

THe 
d Malach. 4.2.  Sun of righteousness appeareth in three signs: 

Leo.  
Virgo.  
Libra.     
First roaring as a Lion, in the Law: 
e Exod. 20.19.  so that the people could not endure his voice. Then in Virgo, borne of a 
f Ma●th 1 25.  Virgin, in the Gospel: in Libra, weighing our works in his 
g Dan. 5 27.  balance at the last and dreadful audite. Or there is a threefold coming of Christ, according to the 

threefold difference of time 

Past.  
Present.  
Future.     

Which 
h Serm. 3. de adventu Dom.  Bernard hath uttered elegantly: venit 

ad homines.  
in homines.  
contra homines.      
He came among men in time past, when as the Word was made 
i john 1.14.  flesh and dwelled among us: he comes into men in the present by his grace and holy Spirit: Apoc. 3. 20. Behold I stand at the door and knock. He shall in the future come against men, to judge both the quick and the dead: but the Son of man hath but two comings in the form of man: his first coming in great meekness, his second in exceeding majesty. At his first coming he road upon an ass: in his second (as it is here said) he shall ride upon the clouds. In his first coming he came to be judged: in his second, he comes to judge. In his first coming the people did triumph and rejoice, crying Hosanna: but in his second coming the people shall be at their wits end for fear, and for looking after those things which shall come on the world.  
In that therefore the Church hath adjoined this Gospel of his second coming unto that other of his first coming; it doth teach all Teachers this lesson, that their song be like David's, of 
k Psal. 101.1.  judgement and mercy; that in all their sermons they mingle faith and fear; 
l Ferus serm. 1. in evangelium Dom. 2. Aduent. & Acosta con. 1. Dom. 1. Aduent.  that they preach Christ to be a judge so well as an Advocate. This method Christ himself did use, who did as well expound the Law, as propound the Gospel; who denounced woe to the proud pharisees, and pronounced blessedness to the poor in spirit; 
m Luke 10.34.  who powered wine and oil into the wounds of him that was half dead: oil which is supple, wine which is sharp: and when he departed he gave to the host two pence, 
n Theophylact. in 10. Luc.  that is, to the Preachers who take charge of him, the two Testaments, and willed them to temper and apply these two till he come again, that thinking on the Gospel we might never despair, and thinking on the Law we might never presume: that looking upon Christ's first coming we might rejoice; and expecting his second coming we might fear: because there shall be signs in the Sun and in the Moon, etc.  
In handling whereof I will not trouble you with idle curiosities: only note two plain points:  

Especially, to wit, the Certainty Of Christ's second coming.  
Especially, to wit, the Uncertainty Of Christ's second coming.   
The certainty, that he shall come: the uncertainty, when he shall come.  

The certainty is declared here by 

Words: 

Affirmed barely: vers. 27. They shall see the Son of man come in a cloud, etc.  
Enforced with an asseveration: verse 22. Verily I say unto you, etc. adding further a peremptory conclusion: vers. 33. Heaven and earth shall pass away, but my words shall not pass away.    
Wonders: vers. 27. There shall be signs, etc.     
The words are spoken by Christ: as it is apparent vers. 8. Now Christ is truth: Ergo, this prophesy cannot be false. That which he foretold touching Jerusalem in this Chapter, is in every particular come to pass: why then should this prophesy be thought untrue, concerning the world's destruction, when as that other was true concerning hierusalem's desolation?  
Zachary foretold that the Messias in his first coming should in meekness ride upon an ass, and, as S. 
o Cap. 21.4.  Matthew reports, all that was done: behold here a greater than Zachary tells us that the Messias in his second coming shall ride upon the clouds: and shall we doubt of his word, who is that eternal Word? shall we believe Zachary, who was but one of the small Prophets, and shall we distrust him who is that great Prophet? joh. 6.14.  
But because men will not believe him upon his bare word, who made all the world with his word: Psal. 33.9. He spoke, and it was done: he doth use an oath and earnest asseveration in the 32. verse, Verily, I say unto you. etc. Because there is none greater than himself, he doth swear by himself, Truth doth prot●st by Truth, This generation shall not pass, till all be fulfilled.  
The word generation hath perplexed as well old as new writers exceedingly. Sometime generation in scripture signifieth an age: As 
p Ecclesiastes 1.4.  one generation passeth, and another cometh: and 
q Psalm. 100.5.  the truth of the Lord endureth from generation to generation▪ that is, ever, from age to age. Now 
r ●anse●ius concord. cap. 124.  generation in this acception is 100 years. So Nestor is said to live 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, three ages, that is, three hundred years: and therefore some Divines have referred this unto the destruction of Jerusalem only, which happened within an hundred years after this prophesy: so learned 
s Annot. in Matth. 24.34.  Erasmus and Beza construe the place, both of them, interpreting the word aetas: and the translators of Geneva following them in our lesser English Bible, This age shall not pass: but as well the translation as observation is defective, because Christ saith here, This generation shall not pass, till all these things be done, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not only those which concern the desolation of Jerusalem, but all those likewise which concern the world's end.  

t Abulensis in loc. uti postil. cathol. con. 4. Dom. 2. Adu●nt. & jansenius ubi supra.  Other by this generation understand the nation of the jews, as Luke 17.25. The son of man must be reproved of this generation: and Math. 23.36. All these things shall come upon this generation: that is, this nation.  
S. 
u Com. ●n Matth. 24.34.  Hierom by generation understands all mankind, as if Christ should say, the generation of men shall continue till all be fulfilled, and then in fine they shall acknowledge that I spoke the truth.  

x Aquin. caten. in Matth. ●4.  chrysostom, 
y In loc. Matth. ubi supra.  Theophylact, Euthymius, expound this of that generation only 
z Psalm. 24.6.  which seek God; of Gods elect and faithful people, as if Christ should speak thus, Albeit there be signs in heaven, and troubles on earth, yet 
a Matth. 16.18.  hell gates shall not prevail against the Church: 
b Matth. 28.20.  I am with you always, saith Christ, until the end of the world. The generation of such as believe in me shall not pass, till all this be fulfilled: and therefore let none of my followers be discouraged, but rather lift up their heads, in that their redemption is so near. This exposition I take to be both pertinent and profitable, because Christ in this Chapter had foretold, that his Disciples should be persecuted and brought before Kings and Princes for professing his Gospel, verse 12. Yet this generation shall not pass, but there shall be a Church always to confess the faith in despite of the Devil. 
c Origen. & Aquin. caten. in Matth. 24.  The Church one day shall pass too, but not till these things be done, then in the end it shall inherit a better possession in Gods own kingdom without end.  

d Postil. catholic. ubi supra.  Other by generation understand all that time between Christ's first coming and his last; for the whole world being divided into three generations, a time before the law, a time under the Law, a time after the Law▪ the time of the Gospel is Hora novissima, the last hour: 1. Epist. john 2.18. and, We are they upon whom the ends of the world are come, 1. Cor. 10.11. so that ye shall not look for another Gospel, or another change; for the preaching of this Gospel and the world shall end together.  

e Maldonat. in Matth. 24.34.  Other by generation understand not only the jews, or the Christians, or all men only, but the whole universal world, termed elsewhere the Creature. This generation, that is, this world, in which all things are generated, shall not end till these signs, forerunners of it ruin shall come to pass. So Christ interprets himself in the verse following, Heaven and earth shall pass, but my words shall not pass a●ay. That is, howsoever the earth be movable, and the powers of heaven shake: though both wax old as doth a garment, and all things in them are subject to mutation and change, yet 
f Hebr. 13.8.  Christ is yesterday, and to day, the same also for ever: so that if you will credit Christ, either upon your own reason and experience, or upon his word and oath, believe this also, that he shall come riding on the clouds with great power and glory to judge both the quick and the dead.  
Secondly, Christ's coming to judgement is showed here by wonders in heaven, in earth, and in the sea, which shall be like harbingers of that dreadful and terrible day: There shall be signs in the Sun, and in the M●one, and in the earth: the people shall be at their wits end through despair: the sea and the water shall roar, etc.  
Every man is desirous to buy the Calendar, that at the beginning of the year he may know what will happen in the end: Merchants and Husbandmen especially, that they may see this year what dearth, or death, or other accidents are likely to ensue the next year. 
g Ba●●ho●dus Pontanus bibliothe●. co●cio●ū Dom. 2. Aduent.  Behold then here Christ's Prognostication, foretelling by signs in the Sun, and in the Moon, and in the Stars, what shall come to pass in the end of our years, as also, what shall betide us in the new year, the world to come. The 
h Thomas supplement. quaest. 73 artic. 2.  Mathematicians of the world never mentioned or dreamt of an universal eclipse of the Sun and Moon together, only Christ's Almanac reports this. I purpose not in particular to discuss any curious question, but only to note in general, that these wonders in heaven, and extraordinary troubles on earth, are manifest forerunners of the world's ruin; that as we know Summer is near when the trees bud, so when we see these things come to pass, we may be sure that the kingdom of God is nigh: for as a man that is dying hath many fantasies, even so, saith chrysostom, the world declining shall have manifold errors, in so much if it were possible Gods elect should be deceived. Matth. 24.24.  
Aristotle could not conceive the world should have an end, because he thought and taught it had no beginning: but divine Plato who lived in Egypt, and read (as it is 
i justin. Martyr in admonitorio.  supposed) the books of Moses, acknowledged the world's creation, and so subscribed to the world's destruction, holding this axiom, Quod oritur, moritur, That which hath a beginning, hath an end. Whatsoever hath an end, had a beginning; the which is to be construed of compounded elementary substances, subject to generation and corruption, as all things in this world are. For as we read in scripture, Some things have a beginning, but no end, as Angels, and the souls of men.  
Some things have no beginning, but yet have an end, as Gods eternal decrees.  
One thing, to wit, Ens Entium, Almighty God, hath neither beginning nor end: 
k 1. Tim. 6.16.  who only hath immortality of all other things: the 
l Apocal. 1.8.  first and the last: and yet in himself there is neither first nor last.  
Some things have both a beginning and end, as the world, which had a creation, and is subject to corruption.  

m 1. john 2.17.  The world passeth away, and the glory thereof, and then when as the powers of heaven shall be shaken, and the 
n 2. Pet. 3.10.  element shall melt with heat, and the earth with the works that are therein shall be burnt up, than the son of man shall come in a cloud with power and great glory.  
Now this certainty of Christ's coming to judgement 

affordeth abundant matter of comfort to the godly.  
affordeth abundant matter of terror to the wicked.  
affordeth abundant matter of instruction to both.    
Comfort to Gods elect: for when these things come to pass, then, saith Christ in 28. verse, Lift up your heads, for your redemption draweth near. Now you are prosecuted and persecuted, delivered up to the Synagogues, and cast into prison, but at that great assize there shall be a general goal delivery, and you that have done good, shall go into everlasting joy, and your enemies who have done evil, into everlasting fire. here ye mourn, but hereafter all tears shall be wiped from your eyes: here ye sow in hope, but than ye shall reap with joy; when as ye shall see the son of man coming in the clouds, etc. As God is the God of comfort, so his book is the book of comfort: Whatsoever things are written aforetime, they are written for our learning, that we through patience and comfort of the Scriptures might have hope.  
The very soul of all the Bible is the Gospel: and the sum of all the Gospel is the Creed: and the main point of all the Creed is that article concerning our resurrection and hope of eternal glory, when Christ shall appear. The Church than hath well a●nexed that Epistle to this Gospel, as a consolation against desolation. By the book of comfort, we know that our Redeemer liveth, and that he will come again to judge and revenge our cause.  
We believe that an eternal kingdom was secretly granted unto us in our election, openly promised in our vocation, s●aled in our justification, and that possession shall be given in our glorification: when as the judge of the world shall say, Come ye blessed of my Father, inherit ye the kingdom prepared for you from the foundations of the world. 
o 1. Thes. 4.16.  When the Lord himself sh●ll descend from heaven with a shout, and with the voice of the Archangel, and with the trumpet of God; we sh●ll be caught up in the clouds to meet him, and so shall ever be with him. And therefore pray we daily, Thy kingdom come: Come Lord jesus, come quickly. Amen.  
Now as this is comfortable to good men, so most terrible to the wicked: as Christ, vers. 26. Their hearts shall 〈◊〉 them for fear. They 
p Apocal. 9.6.  shall seek death in those da●es, and shall not find it. And, as it is Apocal. 6.16. They shall s●y to the mountains and rocks, fall on us, and hide us from the presence of him that sitteth on the throne, and from the wrath of the Lamb. This hath been their day, wherein so far as they could they have done their will; the next is the Lords day, wherein they must suffer his will; 
q Zoph. 1.15.  a day of anger, a day of trouble and heaviness; a day of destruction and desolation; a day of obscurity and darkness; a day of clouds and blackness. The reprobate shall see the son of man in the clouds above, to condemn them: beneath, hell mouth open ready to devour them: before, the devils haling them: behind, the Saints and all their dearest friends forsaking them: on the left hand, their sins accusing them: on the right, justice threatening them: on all sides, the whole world made a bone fire terrifying them; to go forward, insupportable; to go back, impossible; to turn aside, unavailable: no marvel then if at the world's end, men be at their wit's end.  
Thirdly, this administereth instruction unto all: for as it is in the Epistle: Whatsoever things are written aforetime, are written for our instruction. And this is so good a lesson, that if we could observe it well, we should need no more teaching: so saith the Wiseman, 
r Ecclesiast. 7.36  Remember the last things, and thou s●alt never do amiss.  

The last things are four:  
Death.  
judgement.  
Heaven.  
Hell.   
But the chief is judgement: for all the rest attend it. Death is usher to judgement going before; Heaven and Hell executioners following after. Death would not be so fearful, if judgement did not follow: Hell would not be so painful, if judgement went not before: without it heaven would not be desired, nor hell feared. He then that remembers the last day, remembers in it all the last things: and he that remembers the last things, cannot do amiss. Wherefore let us ever embrace that godly meditation of S. ●●●rome: Whether I eat or drink, or whatsoever I do else, I think I h●●re the last tr●mpe: Arise ye● dead and come unto i●dgement. The consideration of the world's destruction is a sufficient instruction to keep good men in honest courses, & to terrify bad men from evil ways. Italians, in a great thunder, use to ring their bells, and discharge their cannon shot, that the roaring of the one, may lessen the terror of the other. 
s Di●z. con. 1. Dom. 1. Aduent.  In like sort Satan hangs tinkling cymbals on our ears, and delights us with the vanities and music of the world, that we may forget the sound of the last trump, and so that 
t Du Bartas, 1. day, 1. week, fol. 15.  day be seen, before foreseen of most.  
As it is certain that Christ shall come; so most uncertain when he shall come: for he speaks of the time not definitly, but indefinitely: vers. 25. Then there shall be signs: vers. 27. Then shall they see the Son of man coming in a cloud: vers. 28. When these things come to pass, then look up, for your redemption draweth near. But how near now? 
u Ma●th. 24.36.  no man or Angel can tell. 
x Cap. 6.2.  Esay saw God in his throne, and the Seraphims stood upon it, covering his face with two wings, and his feet with two wings: his face, 
y Hieron. come. in loc. Isaiae sup. Praeterita ante mundum & sutura post m●ndum s●ire non possumus: sed media tant●m contemplam●r.  keeping us from the secrets of Gods eternal predestination in the beginning: his feet, not disclosing when he will come to judge the world in the end.  
The certainty then of this uncertainty, may teach us not to be 
z Musculus & Marlorat. in Matth. 24.36.  curious or careless; not curious, for why should we presume to know more than other men? more than all men? more than Angels? more than Christ himself? It is a kind of sacrilege, saith 
a De gubernat. Dei lib. 3.  S●l●ianus, to break into God's holy place, and pry into his secret sanctuary, and to know more than he would have us to know.  
Christ's Apostles were his Secretaries, his especial favourites and followers, from whom he kept nothing which was for their good, and yet he said unto them, 
b Act. 1.7.  It is not for you to know the times or the seasons, which the Father hath put in his own power. The glorious Angels abound with much knowledge, natural, experimental, revealed, having far better means of knowledge than we: forasmuch as we know the Creator by the creatures; whereas they know the creatures by the Creator. 
c Bernard. ser. in illud Psalmi: Audiamm quid loquatur in me Deus. fol. 345.  Opus habet humana anima, quasi quodam vehiculo Creaturae, ut adcognitionem Creatoris assurgat. cum è contrà longè perfectius angelica natura in Creatore notitiam habet creaturae: Angels always 
d Matt●. 18.10.  behold the face of God in heaven, in which as in a glass they see much more than is possible for us on earth to discern. Let not then an heavy lump of clay presume to know more than heavens heralds: and yet Christ, to satisfy further our curiosity, saith in the 13. of Mark▪ that himself knows not that day and hour. Now 
e Mat. 10.24.25  the disciple is not above his master, nor the servant above his Lord: It is enough for the disciple to be as his master is, and the servant as his Lord. He is a fool that will be wiser than Wisdom itself: but Christ as man was either ignorant of it, or else had no commission to reveal it: or as 
f Part. 3. qu. 10. a●t. 2. ex Augustino lib. 83. quaest▪ onum quaest. 60.  Aq●in; Dicitur nescire, quia non facit scire: He is said himself not to know, because he 
g Responsum nes●i●ndi non natu●ae, sed volunt atis. ut Hilar. de Trin. lib. 6.  would not have us to know. Such as will inquire more touching that text, may see Sixt. Se●en. Bib. sent. lib. 6. annot. 105. Soarez Conimbricen. traect. 3. in Mat. Bellarm. lib. de anima Christ 1. cap. 5 sect. ●am de quarto. jansen. concord. cap. 124. Maldonat. in Matth. 24.36. I will end with the saying of 
h Epist. 146.  Augustine: Ne nos addamus inquirere, quod ille non addidit dicere. 
i Ecclesiast. 3.22  Let us not seek the things that are too hard for us: but that which God hath commanded let us think upon with reverence. 
k Deut. 29.29.  Secret things belong to the Lord; revealed things unto us.  
Secondly, this uncertainty of Christ's second coming, may teach us not to be careless: Nam ideo latet ultimus dies, ut obseruetur omnis dies: God would have us ignorant of the last day, that we might be vigilant every day. This use Christ makes in the words immediately following my text: and Matth. 24.42. and Mark. 13.33. It behoveth us, upon whom the ends of the world are come, to be more watchful: because Satan is grown more wrathful, Apocal. 12.12.  
— 
l Du Bartas: 1. day, 1. week.  as Lysards cut in pieces,  
Threat with more malice, though with lesser might:  
And even in dying show their living spite.  
The Father of mercies and God of compassion increase our faith, and fill our lamps with oil, that when the Bridegroom shall come, we may meet him, and enter with him into the wedding; 
m August. soliloq. cap. 35.  where there is joy beyond all joy, pleasure without pain, life without death, every thing that is good, without any thing that is evil. Amen.   
The Epist. 1. COR. 4.1. Let a man this wise esteem us, even as the Ministers of Christ, etc. 
THe people of 
n 1. Cor. 3.3.  Corinth in Paul's age, like the people of 
o Survey of the pretended holy di●c. cap. 29.  England in our time, were very factious and humorous, extolling some Preachers, and despising other indiscreetly, without either judgement or love. S. Paul therefore rebukes sharply this insolent rashness, and showeth in this scripture, 1. What every man should judge, verse 1. Let a man etc.  
2. What he should not judge of the Preachers: in  

which point he doth 

1. report, verse 2.  
2. reprove their fault, and that two ways: 

1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by way of correction, I pass very little to be judged of you, etc. vers. 3.4.  
2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by way of direction, He that judgeth is the Lord, and therefore judge nothing before the time, vers. 5.       
Let a man] Whereas the Corinthians ascribed either too much or too little to their teachers, our Apostle shew●s a 
p Martyr & Calnin. in l●c.  mean, Let a man this wise etc. neither magnifying them as Christ, for they are not Masters but Ministers, and yet not vilifying them as ordinary servants in God's house, for they are stewards, and that of Gods own secrets.  
Albeit Paul 
q 1. Cor 3.6.  plant, and Apollo's water, only God giveth increase. Paul 
r August●n. contra●iteras Petilian. li. 3. cap. 35  planted in preaching, Apollo's watered in baptizing: some plant by their words, other water by their works: some plant by doctrine, other water by their exhortation: some plant by speaking, other water by writing, but in all God is all.  
He that planteth is nothing, he that watereth is nothing, 
s oquin. in loc.  that is, no great thing, no principal agent, but a subordinate instrument: wherefore let not a man boast in 〈◊〉, Whether it be Paul or Apollo's, or Ce●has, or the word 〈◊〉, or death; whether the● be things present, or things to come. even all are yours and ●e Chri●ts▪ and Christ Gods. If then the Preachers are yours, and you are Christ's, and Christ Gods, 
t R●m. 11.36.  as of him, and through him, and for him are all things, so unto him, and not unto men, give all the praise and glory.  
Let a man esteem us not as Christ, but as the Ministers of Christ, not as Lords, but as stewards in God's house: now stewards administer not their own goods but their masters, and one day must account for them, and therefore ye must have, and we behave ourselves as accountants. 
u Luther postil. maior. in loc.  Antichrist then is not the vicar of God, but a factor of Satan, in preaching his own Decrees, and equalling them with the divine law.  
But albeit Preachers are servants, yet are they not mean, but high stewards: and this is an exceeding great dignity to be Christ's mouth, Christ's voice, Christ's messengers, Christ's angels, in so much as 
x Matth. 10.40.  he that receiveth them, receiveth him, and he that despiseth them, despiseth him, as ambassadors speaking from him, and for him, as our Apostle 
y 2. Cor. 5.20.  elsewhere. They be not only common ambassadors, but legati à latere, stewards of his hidden secrets: not only dispensatores ministeriorum as in the vulgar Latin; but 
z Erasmus in loc.  according to the original, mysteriorum, administers of his sacraments, which are mysteries, and Preachers of his faith, which is a deep secret, 1. Tim. 3.16. of all other the greatest: and yet it is the 
a Luther loc. come. tit. de ministerio verbi.  Ministers proper office, with john Baptist to show the Lamb of God, which taketh away the sins of the world.  
They are the mouth of God in preaching to the people, and again the people's mouth in praying to God; even mediators as it were between God a man: as Moses said of himself, Deut. 5. I stood between the Lord and you, to declare unto you the word of the Lord. This doth intimate how we should teach, and you should hear. First how we should preach: If any man speak, let him talk as the words of God. 1. Pet. 4.11.  
It is a good observation, that the Lawyer ought to begin with reason, and so descend to common experience and authority. The Physician he must begin with experience, and so come to reason and authority: but the Divine must begin with authority, and so proceed to reason and experience.  
2. This may teach you to hear our voice; 
b 1. Thes. 2.13.  not as the word of men, but as it is indeed the word of God. Christ said of the wicked pharisees in the 23. of S. Matth. Quae dicunt, facite: Do as they say, but not as they do: 
c August. contra literas Petilian. lib. 2. cap. 6.  Dicunt enim quae Dei sunt, faciunt quae sua sunt: They do their own works, but speak the Lords word. And therefore so long as the Preachers deliver the wholesome words of our Lord jesus, 
d 1. Tim. 6.3.  or doctrine which is according to his words, you must entertain them as Angels of God, even as Christ jesus; honouring their place and reverencing their persons. And this I take to be the pith of the first part.  
In the second, S. Paul teacheth how we must not judge: first he reports, then reproves their fault. His report is in these words: 
e Hieron. in loc.  Hîc iam quaeritur etc. 
f Erasmus in loc.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 
g Aquin. & Gorran. in loc.  here among you Corinthians it is discussed and disputed who is a faithful Minister, & who is unfaithful.  
And herein they wrong both God, his word, and his Ministers: God, to whom only judgement belongs in this case. Some peradventure may judge of the Ministers eloquence; many of his industry, but none of his faithfulness: which is the 
h Matth. 24.45.  chief thing required in a steward. A man may be fruitful and yet not faithful; an instrument to save other, and yet be condemned himself: for he may preach Christ not for Christ, but happily for other respects: as the fornicator makes delectation his end, not generation; so the Preacher, 
i 2. Cor. 4.2.  adulterans verb●m, as it is in the vulgar, intends not to get children in Christ unto God, but gain, or glory to himself. Ye know the men, ye know not their mind: ye see their fact, not their faith; only God knows the secrets of all hearts.  
Secondly, it is an injury to God's word, in having the faith of our glorious Lord jesus Christ in respect of persons, james 2.1. It is not any who, who may either privilege an error, or prejudice a truth: if another Gospel, hold him accursed, although the Minister be an Angel: if a truth, do as they say, though the teacher be a devil: poison in a golden cup is as hurtful as in an earthen pot: wine in a silver bowl no better then in a wooden dish. When one faith, I am Paul's, and another I am Apollo's, are ye not 
k 1. Cor. 3.4.  carnal? Is not this gross carnality, to set up Idols in the Church, and to worship them in stead of God?  
Thirdly, this is an indignity to the Preachers, in that artless men will take upon them to judge of art. By the 
l Pou tons Abridgement, title, Brewer and Butcher.  laws of the land, a person occupying the craft of a Butcher, may not use the occupation of a Tanner; and a Brewer may not deal in the occupation of a Cooper: Quod medicorum est promittunt medici, tractant fabrilia fabri. None prescribe physic but such as are Doctors, at least practitioners in the faculty: none plead at the common bar, but such as are learned in the law: yet every one, as Hierome complains in an Epistle to Paulinus, takes upon him exact knowledge in Theology, and will teach both Clerk and Priest what they should say, what they should do. So that often it fareth with Preachers, as it doth always with fish, none so welcome as new come: If a stranger happily come among us, albeit he be never so weak for his learning, never so wicked for his living; yet all the country must gad after him, and neglect their own pastors: 
m Matth. 13.57.  as Christ in the Gospel, A Prophet is not honoured in his own city, and in his own house. This was a soul fault in Corinth: Apollos, and Cephas and Paul were despised, while false teachers were deified. Indeed Paul writes in the third chapter of this Epistle, as if some followed him, and other Apollo's: himself for his plain doctrine, and Apollo's for his excellent eloquence. But in the sixth verse of this chapter he saith, he applied those things unto himself, and Apollo's figuratively; 
n Aquin. in loc.  meaning that Peter and Apollo's and himself were neglected, and other upstart seducers only regarded: he did use the names of God's Apostles in his censure for the benefit of the Corinthians: For your sake, that ye might learn by us that no man presume above that which is written, and that one swell not against another for any man's cause.  
So men in our days are too partial in hearing and censuring their Teachers: as one said, Auditories are like Fairs; the peddler and the Ballad-monger hath more company than the grave rich Merchant: Children & fools hang upon them who sell toys, and neglect those who have their shops stuffed with good commodities: and this assuredly doth discourage many Pastor's learned and profitable. For every man hath not a magnanimous spirit, spernere se sperni, to tell his auditory with Paul, I pass very little to be judged of you. For so this fault is reproved in the third verse.  
The false teachers had extolled themselves and disgraced him; affirming 
o 2. Cor. 10.10.  that his bodily presence was weak, and his speech of no value. S. Paul therefore having the testimony of a good conscience, resolutely tells the Corinthians, I little pass to be judged of them, or you, or any man: He 
p Marlorat ex Martyr. in loc.  saith not, I esteem not at all; but I little regard: that is, not so much respect your judgement, as that I should be discouraged in doing my duty. The witness of conscience is more comfortable than the vulgar breath: in comparison of the one, I little prize the other. Or as 
q In loc.  Gorran: It were a great thing to be judged of such as are spiritual; but it is a very small thing to be judged of you, who are thus carnal. As 
r De remedies ●ortuitorum ad Galionem.  Seneca: Male de me loquuntur, sed mali; moverer si de me Marcus Cato, si Lalius sapiens, si duo Scipiones ista loquerentur: nunc malis displicere, laudari est.  
Either of man's judgement.] Our Apostle wills us to rebuke with all long suffering and doctrine. Now himself is a pattern of his own precept: for left he should seem too bitter in chiding the Corinthians, and despising their judgement; he doth in this clause somewhat qualify his speech, insinuating that he doth except against all others judgement, so well as theirs. Happily some will object it is uncivil and unchristian, not to regard what men speak of us: As we must have care of our conscience, so likewise of our credit:  

s ovid.  Quâ semel amissâ posteà nullus eris.  
It is good in our courses to gain the foregame; for it is exceeding hard to play an aftergame of reputation. Answer is made, that albeit Paul esteemed little their judgement in regard of 
t 1. Thess. 2.6.  himself, as expecting the praise of God, and having a good certificate from his own conscience; yet in respect of other who might hereby be scandalised, and so the Gospel hindered, he was assuredly grieved, and therefore reproves here their fault boldly, that they might repent heartily: To me it is little, but unto other it is a great scandal, that I should be thus abused and neglected of you.  
judge not mine own self.] I know more by myself than you or any man else: and yet I cannot judge myself, therefore much less ought ye to judge me. This seems contradictory to that of 
u 1. Cor. 11.31.  Paul: If we would judge ourselves we should not be judged. I answer with 
x In loc.  Aquine, 

that there is a threefold judgement: 

1. Discussionis.  
2. Condemnationis.  
3. Absolutionis.      
Every man may, yea must judge himself with the two former; he must examine himself, and upon examination altogether condemn himself. Every man ought daily to commune with his own heart, and to search out his spirit: Psalm. 77.6. Scopebam spiritum, I did as it were sweep my soul: 
y Bernard. meditat. cap. 5.  Diligenter attends, qua●tum proficias vel quantum deficias: Examine thyself whether thou hast gone forward or backward in the ways of the Lord. Summon thyself, as it were before another, and so fifth the whole course of thy life, wherein thou hast offended in thought, word, deed; by sins of omission, or commission, against God, thy neighbour and thyself. judge thine own self in secret before thyself, and thou shalt not be condemned at the last day before all the world. Do this, saith 
z Vbi supra.  Bernard, Si non semper, aut saepè, saltem interdum: If not always, or often, at least sometime: especially, saith our Apostle, when ye come to receive the blessed sacrament of our Lord's Supper: Let a man examine himself, and so let him eat of this bread, and drink of this cup.  
The second kind of judgement is of condemnation. So 
a Cap. 13. 1●.  job: I will reprove my ways in his sight. 
b Cap. 9.20.  If I would justify myself, mine own mouth shall condemn me. So 
c Psal. 143.2.  David: Enter not into judgement with thy servant, for in thy sight shall no man living be justified. And S. 
d 1. Epist. 1.10.  john: If we say we have no sin, we deceive ourselves, and the truth of God is not in us.  
A Christian in this world is 
e August. tract. 80. in johan. alluding to that of S. john▪ chap. 15.2.3.  mundus & mundandus: clean in part, and in part to be made clean: 
f Hieron. epist. ad C●esiphont. tom. 2. fol. 254.  all his perfection consists in acknowledging his imperfection; all his righteousness in 
g Augustin. de c●●it. Dei lib. 19 cap. 27.  forgiveness of sins, rather than in perfection of virtue. Yea but, say the Pelagians, and after them the Papists, Elizabeth and Zachary were just, observing all the commandments and ordinances of the Lord, Luke 1.6. job an upright man departing from evil, and preserving his innocency, job 2.3. In David no wickedness, Psal. 17.3. and here Paul; I know nothing by myself.  
I answer to the first: If Zacharie was a Priest, than a sinner: for as we read, Heb. 7.27. the Priest's manner was first to offer sacrifice for his own sins, and then for the people's. If then Zacharie did sacrifice, he had sin, and sin is a transgression of the Law: so that he did not exactly keep the whole law, but himself and his wife so far observed the commandments as that they were blameless in the world's eye: 
h Bacer. & Beza in loc.  no man could justly condemn them for doing unjustly.  
But, as 
i Confess. lib. 9 cap. 13.  Augustine said, Vae etiam laudabili vitae hominum, si remota misericordia discutias eam: Woe to the commendable life of man, if God set mercy aside in judging of it.  
Even their own 
k Serm. de quadruplici debito.  Bernard confesseth ingeniously, that if the Lord should take a straight account of us his stewards, it were impossible that any should answer the thousanth, yea the least part of his debt, nec millesimae nec minimae parti.  
For the commendation of job, it is not simple but comparative: There was none like him on the earth; at lest none so righteous in that part of the earth in the land of Vz. 
l Gregor. Moral. lib. 1. cap. 1.  It was a great praise to be so good among that people, who were so bad. According to the measure of human perfection Almighty God hath given him so great testimony of righteousness, saith 
m De peccatorum meritis & remissione, lib. 2. cap. 12. tom. 7. fol. 472.  Augustine: Hast thou not considered my servant job? how none is like him in the earth, an upright and just man, one that feareth God, and escheweth evil. But himself is afraid of himself: Verebar omnia opera mea: So the Romish translation hath it: I was afraid of all my works, job 9.28. And in the second verse of the same chapter: How shall a man be justified before God? and in the third verse: If I contend with him, I shall not be able to answer him one for a ●housand.  
Now for David, his praise was not general, but particular and partial. There was no wickedness found in him, 
n Euthymius in loc.  that is, no plot or practise against Saul; whereof he was accused unjustly: but otherwise in other things, his sins were so many, and those so heavy, that he crieth out in the 38. Psalm, Put me not to rebuke, O Lord, in thine anger, etc. David was no traitor, but David was an adulterer, and a cruel murderer: He turned from nothing the Lord commanded him all the days of his life, save only in the matter of Vriah the Hittite. 1. Kings 15.5.  
What, had David no fault else, but only that against Vriah? Yes surely, David was 
o Ps●l. 51.5.  conceived in sin, and shapen in wickedness. As he was the son of many years, so the father of many sins. In his private conversation he did so much offend, as that he saith in the 130 Psalm, If thou O Lord be extreme to mark what is done amiss, oh Lord who may abide it? That text than is to be construed of his public government, as the circumstances import; as he was a King, the Scripture giveth him this commendation, that, excepting the matter of Vriah, he gave no public scandal in the whole time of his reign. David was in many things a bad man, but in most things a good King.  
So likewise this speech of Paul: I know nothing by myself, is not 
p Cal●in i● loc.  general, extended to the whole course of his life, but particular touching his Apostleship. So Bishop 
q Serm. 3. before King Ed. 6  Latimer said: As for sedition, for aught that I know, me thinks I should not need Christ, if I might so say. Paul knew nothing, that is, no unfaithfulness in exercising his ministery; which he did utter here, not to justify himself, as it is apparent in the next clause, but to glorify God. As we find in the 15. Chapter of this Epistle, vers. 9 I am the least of the Apostles, not worthy to be called an Apostle, because I persecuted the Church of God: but by the g●●ce of God I am that I am, and his grace was not in vain, for I laboured more abundantly then them all; yet not I, but the grace of God which is with me. S. Paul then, assisted with God's especial grace, found nothing in himself to condemn himself, for his unfaithfulness in preaching: but in other actions he was so buffeted with Satan, and overladen as it were with his infirmity, as that he grievously 
r Rom. 7.24.  complaineth: O wretched man that I am, who shall deliver me from the body of this d●ath? He that calls himself in 
s Ephes. 3.8.  one place the least Saint, in 
t 1. Tim. 1.15.  another acknowledgeth himself the greatest sinner. But what need we look any further? He that here saith, I know nothing by myself, saith also, yet herein am I not justified: as I do not condemn, so not absolve myself. The Papist then in citing this text, hath lost a pound to gain a penny: For although a man do all that he can, he is still an unprofitable servant. I know no unfaithfulness in me, yet I am not hereby justified: for, as 
u In loc.  Gorran and Aquin note, Paul might have many secret sins unknown to himself: according to that of 
x Psal. 19.12.  David; Who can tell how often he offendeth? O cle●se thou me from my secret faults. Every way of a man (saith 
y Prou. 21.2.  Solomon) is right in his own eye: but the Lord pondereth the heart: and who can say, 
z Prou. 20.9.  I have made mine heart clean? Or, as 
a D. Fulk in loc. D. abbot contra Bishop, pag. 574. Calvin. institut. lib. 3. cap. 14. Sect. 18. & cap. 17. sect. 14.  our Divines expound it, howsoever Paul was faithful in his office, yet his and all our good works are stained with some blemish.  
There was iniquity in the holy sacrifices of the children of Israel: but their high Priest did bear the iniquity to make the offering acceptable before the Lord: Exod. 28.38. There is unholiness in our holiest actions, but Christ our high Priest hath borne the iniquity: and they are accepted of God in him, not by themselves or their own perfection, but as perfumed with the sweet incense of Christ's obedience: who to make both us and them acceptable, gave himself an offering and a sacrifice of a sweet smelling savour to God: Ephes. 5.2. See Epist. Dom. 3. Quadrages.   
The Gospel. Matth. 11.2. When john in prison heard the works of Christ. 

THis Gospel hath two principal parts: 

A question moved by S. john Baptist, in the 2.3. verse.  
An answer made by our Saviour Christ, in the rest.     

In the question four things are regardable: 

1. The place where: in prison.  
2. The time; when, he heard the works of Christ.  
3. The messengers: he sent two of his disciples.  
4. The message▪ Art thou he that shall come, etc.     

Christ's answer concerneth either the Message Of john.  
Christ's answer concerneth either the Or person Of john.   
That which concerned the message of john, he delivered unto the messengers: vers. 4.5.6. Go and show john what ye have heard and seen.  
That which concerned the person of john: he delivered unto the multitude when the disciples of john were departed: vers. 7.8.9.10.  

Wherein observe these three circumstances: 

1. When: After john's disciples were gone, avoiding hereby all flattery.  
2. To whom: To the multitude, confirming in them a reverend opinion of john.  
3. What: his speech altogether tended unto the praise of john.     

And it is partly 

Negative, showing what he was not for his life: vers. 7.8.  
Affirmative, showing what he was for his office, vers. 9.10.     
This I take to be this Gospel's anatome and epitome.  
When john, in prison.] 
b Psal. 34.18.  Many are the troubles of the righteous. If they were many and not trouble's, ●hen, as it is in the proverb, The more the merrier: or if they were troubles, & not many; then, the fewer the better cheer. But it hath pleased almighty God to couple them both together; in nature, troubles; in number, many: that thorough many tribulations we might enter into the kingdom of God: Act. 14.22.  
Some therefore are touched in their reputation, as Susanna: some crossed in their children, as Ely: some persecuted by their enemies, as David: some wronged by their friends, as joseph: some tormented in their body, as Lazarus: some suffer loss of goods, as job: some restrained of their liberty, as here john in prison. As Naples is called in 
c Ortelius.  history, the butt, and Milan the bale of fortune: so the good man is the butt of the wicked, whereat he shoots his sharpest head arrows: and therefore we must put on God's armour, following S. Ioh●s example. When we are in prison, or in any other affliction, we must not fly to witches, or rely too much on men, but immediately send to Christ; I say send two messengers unto God, our alms and our prayers: for they will do our errand for us, as they did for cornelius, Act. 10.4.  
Not to follow the common postils in this argument, I note out of these two circumstances, of place and time, two commendable virtues in john, to wit, his discretion and humility. The disciples of john held their master a greater Prophet than Christ: albeit he told them plainly, that h●e was not worthy to untie the latchet of Christ's sho●e, Matth. 3.11. Behold then his exceeding wisdom, who sent his disciples unto Chr●st, ●hen himself was mo●t abased in regard of his present imprisonment, and imminent death, and when Christ on the other side, was most famous for his wondrous works & strange miracles: When john b●ing in prison, heard ●he works of Christ, he sent two of his disciples unto him.  

The disciples of john had three faults, as we find in the Gospel: 

Envy: 
d john 3.26.  Behold he that was with thee beyond jordan baptizeth, and all men follow him.  
Ignorance; supposing 
e john 3.28.  john to be Christ.  
Incredulity; joining with the pharisees against Christ, saying: 
f Matth. 9.14.  Why do we, and the pharisees fast oft, and thy disciples fast not?     
Now in 
g jacob. de vorag. ser. 1. Dom. 3. Aduent.  Christ's school there were three perfections opposite to these three defects: Examples of humility against envy: words of wisdom against ignorance: works of wonder against incredulity. john therefore sent his disciples unto Christ, that seeing his humility, their envy might be lessened; that hearing his wisdom their ignorance might be rectified; that wondering at his works their incredulity might be confounded: and because 
h Clem. Strom. 2.  faith is the mother of all virtues, and infidelity the nurse of all wickedness, the Baptist then sent his disciples, when he heard of the great works of Christ; that going, they might see; seeing, wonder; wondering, believe; believing, be saved.  
A good example for all 
i Marlorat. ex Calvin. in loc.  Preachers to follow; that they take their hint, and best opportunity to benefit their auditors. Every Pastor is a steward in God's house; and a steward must not only provide meat enough, but also prepare it in due season: otherwise, saith 
k De considerate. lib. 3.  Bernard, it is not dispensatio, but dissipatio. This aught to be their first and last 
l L●dolphus de vita C●risti, part. 1. cap. 56. & Zepperus co●. 1. Dom. 3. Aduent.  care: for john in prison even at death's door was most careful to commend his scholars unto the best Tutor: and this pattern fits all parents, as well as Preachers. In a word, all 
m D●z cone. 2. Dom. 2. Aduent.  superiors that they be watchful, for the good of such as are under them. 
n 1. Tim. 5.8.  If there be any that provideth not for his own, and namely for them of his household, he denieth the faith, and is worse than an infidel. If such as neglect their families in temporal things, be worse than infidels; how bad are they who neglect them in spiritual things, using no pains in their life, nor care at their death; that their servants and children after their departure, may be brought up in instruction and information of the Lord?  
But that which is especially noted out of those circumstances, is, john's humility, who was not vain glorious, or factious, or any way desirous to draw disciples after him, but rather to send them unto other, who could better instruct them. If all our Preachers were like john, there would be much less division, and much more devotion in the Church. An itching shepherd must necessarily make a scabby sheep.  
He sent] When the Pastor is restrained of his liberty, let him not cease to provide for his flock: when the Master of the family cannot come to Church himself, let him send his servants unto Christ.  
Two] For mutual society, because 
o Eccles. 4.9.  two are better than one: if one fall, the other may lift him up; if one forget, the other may remember: and yet not more than two, lest turba should prove turbulenta, lest many heads should make many Creeds. 
p Beauxamis har. evang. T●m. 2. fol. 255.  As josuah sent two to spy the promised land; so john sent two to spy the promised Lord.  
Art thou he that shall come] At the first sight hereof some may suppose that john did doubt, whether Christ was the true Messias or no: for otherwise he would never have sent his disciples with this question; Art thou he that shall come▪ etc. But if you call to mind that which is written before; that john baptized Christ in jordan, and how he saw the holy Ghost descending upon him, and how he pointed him out with the finger, This is the Lamb of God. Or if you shall advisedly consider what followeth after this question of john in this present Chapter, what honourable testimony Christ gave of him, that he was not a reed shaken with the wind; that is, an inconstant man, one that preached Christ to be come, and now to make question of his coming: that he was a Prophet, yea more than a Prophet: if, I say, we note the text either precedent or consequent, it will appear more manifest than light at noon that john himself did no way doubt of Christ: and therefore to let pass all other expositions, I follow with the whole stream of 
q jansen. Concord. cap. 47. Be●uxamis ubi sup. Culman. conc. 1. Dom. 3. Aduent. Musculus Ma●d●n, etc. in loc.  late writers, that old interpretation of S. 
r Com. in loc.  H●erome, 
s Hom. 27. in Matth.  chrysostom, 
t In loc.  Theophylact, Euthymius, Hilary, 
u Lib. 9 in Mat. fol. 80.  Rupertus, all which are of this opinion, that john Baptist made not this doubt in regard of himself, but in the behalf of his doubting disciples, as yet not thoroughly persuaded that Christ was the Saviour of the world: and therefore did he send them unto Christ, that by occasion of Christ's answer, hearing his words, and seeing his wonders, they might be fully satisfied, and in fi●e saved.  
A candle being put in a close room, will show forth itself thorough the little crannies of the walls, and chinks of the window. john was a 
x john 5.35.  burning and shining lamp: and therefore though he was shut up in prison, yet notwithstanding shined in his humility, wisdom, love, zeal before men, even like the Sun giving the greatest glimpse at his going down.  
Go and tell john] Why tell john? He knew before that Christ was the Messias: he might have said rather; I tell you; not, Go you and show john: 
y M●ldona●. in loc.  but Christ would take no notice of their unbelief, lest h●e should shame and discourage them too much.  
What you have heard and seen] What you have heard of others, and seen yourselves: for as S 
z Cap. 7.21.  Luke reports at that very time b●fore their eyes, our Saviour cured many of their sicknesses and plagues, and of evil spirits, and unto many blind men he gave sight: as if he should reason thus; I have made the premises; it remaineth only that ye gather the conclusion: 
a Esay 35.5.  he that enlighteneth the eyes of the blind and openeth the ears of the deaf, & 
b Esay 61.1.  bindeth up the broken hearted, a●d preacheth good tidings unto the poor, etc. he is assu●edly the Messias of the world: But I do all these; therefore go tell john what ye have heard and seen, the blind receive their sighed, the lame walk etc. Ye know the tree by his fruit. 
c Bernard. ●pist. 107.  Non ex ●elijs, non ex floribus, sed ex fructibus. Here than we may learn to teach ignorant people with our works as w●ll as our words, 
d Ludolph. ubi ●upra, & Acosta Con. 3. Dom. 2. Aduent.  that all men may see, so well as h●a●e what we are.  
Yea but why did not he show them in plain terms, but demonstrate by miracle, that he was the M●ssias? He told the woman of 
e john 4. ●6.  Samaria before she did ask: why then did he not tell them when they did ask? chrysostom gives this reason; because Christ knew the woman of Samaria would easily believe, therefore he used a bare word only: but the disciples of john were hard of belief, and therefore he thought it best to teach them by works, and not by words: 
f john 5.36.  I have greater witness ●hen the witness of john; for the works which the Father hath given me to finish, the same works that I do, bear witness of me, that the Father hath sent me. Wherefore 
g john 10.38.  though ye believe not me, yet believe ●he works: Go show what ye have seen; the blind receive their sight, the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, etc. These 
h john 15.24.  works which I have done, the like whereof were never done, testify that I am he who should come: and so will your master john, that he look for none other. This answer was thought sufficient by Christ, which is wisdom itself: Go and show john the things that ye have heard and seen. But if Christ now will find any faith among our Atheists, he had need to come with new miracles, I might have said with more than miracles, lest our searching wits find the reason of them: or otherwise conclude them to be but our ignorance of the cause. Men and Gods, as it is in the fable of the golden chain, were not able to draw jupiter down to the earth, and yet jupiter was able to draw them up to heaven: so we must submit our reason unto faith, and not faith unto reason.  
And as they d●parted, Ies●s began to say unto the people.] This part of our saviours answer concerns the commendation of john: if 
i Cic●ro orat. pro Archiapoet. O fortunate, qui tuae virtutis Homerum praeconem inveneris.  Alexander the great accounted Achilles happy for that he had so good a trumpeter of his honour as Homer, what an exceeding glory was it for the Baptist to be thus extolled by Christ, who being truth itself would not flatter, and could not lie.  

k Ludolphus: Beau●amis: jansen. Marlorat. Bucer. etc. in loc.  Divines out of these circumstances of persons and time, note Christ's wisdom and sincerity; wisdom, who did not magnify john before those who did already praise him too much: his sincerity, that would not flatter him before his own disciples, albeit he did extol him before the people, when they were gone. It is an old saying of 
l In Ezechiel.  Gregory: Plus nocet lingua adulatoris, quam gladius pers●cutoris; The word of the flatterer, hurts more than the sword of the persecuter.  
A malicious enemy doth often good by telling us of our vices, but a fawning friend wrongs us in telling us of our virtues: either commending that which we have not, or too much extolling that which we have: the which is termed in the Canon law simonia linguae, verbal simony. 
m Leuit. 2.13.  Salt was used in the legal sacrifices, but not honey, that our lips may offer up acceptable sacrifice to God. We must have salt in our 
n Colos. 4.6.  speech, and not honey compliments, as being more desirous to correct our acquaintance wisely, then to flatter them basely.  

o Reusner. class. 1. Symbol. p. 145  Sidona non sunt dona, quae daunt▪ hostium;  
Nec verba quae dant verba, sed sunt verbera.  
The Parasite, saith the 
p Pla●tus.  Poet, hath bread in one hand, and a stone in the other; using us as the jews did Christ; carry us up to the top of an hill, and then cast us down headlong. 
q Luk. 4.27.  Christ therefore rebuked the pharisees before their face, but commended john behind his back, not to his own but to the people, lest they should entertain an ill conceit of him who was a Preacher and a Prophet: and here by the way note, that the difference between the Disciples of Christ and john in matter of ceremonies, as fasting and washing of hands, made no schism in the Church; but john gave this testimony of Christ, that he was not worthy to lose the latchet of his shoe: and Christ here commends highly both the carriage and calling of john; affirming of the one, that he was not an inconstant or vain man; of the other, that he was a Prophet and more than a Prophet. There are three kinds of Prophets according to the threefold distinction of time: some write of things past, as Moses: In the beginning God created, etc. penning an hexameron many years after the world was made: some of things to come, so Christ was foretold by the mouth of all his holy Prophets ever since the world began: some of things present, as Zacharias in his song: Blessed be the Lord God of Israel, for he hath visited and redeemed his people: Christ being then conceived had begun his visitation; and such a Prophet was old Simeon at Christ's circumcision: Mine eyes have seen thy salvation. Now john is more than any of these, because he is all these; prophesying of things past: I am the voice of him that crieth in the wilderness, opening an old text of 
r Cap. 40.3.  Esay; prophesying of things present: Behold the lamb of God▪ that taketh away the sins of the world; prophesying of things to come, Repent, for the kingdom of God is at hand.  
Secondly, john is more than a Prophet; for whereas other prophesied only in their life; john was a prophet in his mother's belly before he was borne: for 
s Luk. 1.41.  when Elizabeth heard the salutation of Mary, the babe sprang in her womb, the which was so sensible a prophesy, that Elizabeth instantly called Mary the mother of our Lord.  
Thirdly, john was greater than the Prophets under the law, because they prophesied of Christ to come: but john bore record that he was come, being, as 
t Beauxammis harmony. Tom. 2. fol. 258. & Albert. in loc. & Calvin. Instit. lib. 2. cap. 9 Sect. 5.  divines have termed him, a middling, between a Prophet and an Apostle: a prophetical Apostle, and an apostolical Prophet: 
u T●rtullian. lib. 4. contra Martion.  Limbs inter utrumque constitutus, in quo desinerent vetera, & nova inciperent: The Baptist than is more than a Prophet, in pointing him out with the finger; who is the very centre of all the Prophets aim.  
Fourthly, greater than a Prophet, 
x Hieron. in loc.  in that he baptised the Lord of the Prophets.  
But what need we look any further, when as our Saviour in the very next verse gives a sufficient reason of this assertion out of the Prophet 
y Cap. 3.1.  Malachi: This is he of whom it is written, Behold I send my messenger before thy face, etc. 
z Maldonat. in loc.  Other Prophets are sent to men, but john to God, from God the Father to God the Son: Behold, saith God the Father, I send mine Angel before thee, etc.  
Christ in all his Sermons usually cited text for the proof of his doctrine: so john the Baptist; I am the voice of a crier, as saith the Prophet Esay: So Saint Peter, This is that which was spoken by the Prophet joel: so Saint Paul buildeth all his exhortations and conclusions upon evidence of holy writ; teaching us hereby, that howsoever the descant be fetched out of the school; yet the grounds of all our preaching must be taken out of Gods own book: Believe this, for it is written: do this, for it is written. 
a Augustin. epist. 48.  A●di, dicit Dominus, non dicit Donatus, aut Rogatus, aut Vincentius, aut Hilarius, aut Augustinus, sed dicit Dominus. Expound one text by comparing it with another; for the Prophets are 
b Doron Basilicon, lib. 1. pag. 8.  commentaries upon Moses, and the Gospel is a short exposition of both; and that you may the better perform this, examine the questions, harmonies, concordances, annotations, glosses of the learned Doctors in Christ's Church from time to time; for it was an impudent speech of Abelardus, Omnes sic, sed ego non sic: and worthily censured by 
c Epist. 190.  Bernard: Os talia loquens ●ustibus iust●●s tunderetur, quam rationibus refelleretur: For as the word of God was not penned in old time▪ so likewise not to be construed in our time by any private spirit: 2. P●t. 1.20.21.  
●e●old I se●● my 〈…〉.] Our Evangelist reports 〈◊〉 spoke● by God the Fath●●▪ but the Prophet as 〈◊〉 by the Son: B●h●ld, ay 〈◊〉 ●end my ●ess●nger and 〈…〉 before me. This altering of the persons hath troubled Interpreters a little: 
d Pet. Galat. de arcanuilib. 3. cap. 12. & jansen. Concord. cap. 13.  some therefore thus, I send my messenger before my face; that is, before my Son, Hebr. 1.3. This observation is true, but not pertinent: 
e Ribera in Malach. 3. num. 4.5.  for to send a messenger before a man's face, is nothing else but to send a messenger before him, as Hab. 3.5. Before him went the pestilence: and jeremy, Lament. 1.5. Her children are gone into captivity before the enemy: Ante faciem tribulantis; and so Christ expounds it here, before thy face, that is, before thee.  
Now for the changing of the persons, it is usual in the Bible: Saint 
f 2. Pet. 1.21.  Peter affirms tha● the word of God was written by the holy Ghost; but Saint Paul saith, Hebr. 1.1. that God the Father in old time spoke by the Prophets. 
g Cap. 52.6.  Esay doth ascribe this unto the Son; My people shall know my name, in that day they shall know, that I am he who sent to them: and the reason hereof is plain; because all the works of the sacred Trinity, quoad extra, be common unto all the three persons, and so God the Father, and God the Son, and God the holy Ghost, send. The persons diversity than altars not the sacred Identity: but as 
h Hieron. Ians●n. Maldonat. in loc.  Interpreters observe, that text of Malachi compared with this of Matthew, proves notably that God the Father, and God the Son are all one, their power equal, their majesty coeternal.  
My messenger:] In the vulgar Latin, Angelum meum: 
i V● Beda in cap. 1. Marc.  Origen therefore thought john was an Angel; but other expositors more fitly, that the Baptist was Angelus offition, non naturâ; so Malachi calls other Prophets, Angels, in his 2. Chapt. 7. The Priest's lips shall preserve knowledge, and they shall seek the law at his mouth, for he is the messenger of the Lord of hosts: Angelus Domini: so Preachers are called 
k Apoc. 2.1.8.12  Angels in the new Testament, that is, messengers and ambassadors of God; and here the Gospel agrees with the Epistle. This is a pattern of S. Paul's precept: Preachers are to be respected as the Ministers of Christ, and stewards of God, for God saith of john the Baptist, Behold I send my messenger, etc.  
Happily some will object, if ordinary Prophets are called Angels, how doth this testimony prove john to be more than a Prophet? Answer is made by Zacharie, 
l Luk. 1.76.  that john is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prophet, & here by Matthew, that Angel, as it were bedell or gentleman usher unto Christ. As then in a solemn triumph they be most honoured, who go next before the king; so john being next unto Christ, even before his face, is greater than they who went far off: he was the voice, Christ the word: now the word and the voice are so near, that john was taken for Christ. Again, john may be called that Angel, in 
m Theophylact. in loc.  regard of his carriage so well as his calling, for albeit he did no miracle, yet, as 
n Maldonat. in loc.  one said, his whole life was a perpetual mira●le: first, his conception was wonderful; begotten, saith 
o Serm. 6●.  Ambrose with prayer: Non tàm complexibus quam orationibus: An Angel from heaven avoucheth as much in the first of Luke, verse 13. Fear not Zacharie; for thy prayer is heard, and thy wife Elizabeth shall bear thee a Son, and thou shalt call his name john. It was another miracle, that a babe which could not speak, yea, that was unborn, began to execute his angelical office, and to show that Christ was near: that dumb Zacharie should prophesy, was a third wonder at his circumcision; and so the whole life of john was very strange, living in the wilderness more like an Angel than a man: and in a word, those things which are commendable in other severally, were found in him all jointly, being a Prophet, Evangelist, Confessor, Virgin, Martyr: living and dying in the truth and for the truth. I know not (as 
p Vbi supra.  Ambrose speaks) whether his birth, or death, or life was more wonderful.  
How john doth prepare the way before Christ, is showed in the Gospel on next Sunday; yet observe this much in general, that it is the Ministers office to show men the right way to salvation, and to bring them unto God: our Saviour hath promised to come unto men; it is our duty therefore to knock at the doors of your heart by preaching faith and repentance, to prepare the way for our master, that when himself knocks he may be let in, and so sup with you, and dwell with you, and you with him evermore. Amen.   
The Epistle. PHILIP. 4.4. Rejoice in the Lord always: again, I say rejoice. 
A Text of rejoicing against the time of rejoicing: whereby the Church intimates how we should spend our Christmas ensuing; not in gluttony and drunkenness, in chambering and wantonness▪ doing the devil more service in the twelve days, then in all the twelve months: but rather 
q Colos. 3.16.  in Psalms and hymns and spiritual songs, making melody in our hearts unto the Lord: I say the Church allotting this scripture for this Sunday, teacheth us how this holy Time should be well employed, not in unholiness and mad merriments among Lords of misrule: but in good offices of religion, as it becomes the servants of him who is the God of order: observing this festival in honour of jesus, not jacchus; always praising our heavenly Father, in loving us so well as to send his Son to save his servants: and lest we should err in our spiritual revels, observe in this Epistle both 

The Matter Of our joy.  
The Manner Of our joy.  
The matter and object of our joy: rejoice in the Lord.  
The manner: how Long; always rejoice.  
The manner: how Much; again and again rejoice.    
It is an old rule in 
r Arist. Ethic. lib. 2. cap. 5.  Philosophy, and it is true in Divinity, that affections of the mind, as, anger, fear, delight, etc. are in their own nature neither absolutely good, nor simply evil, but either good or bad, as their object is good or bad. As for example, to be angry or not angry, is indifferent: Be angry, and sin not, saith 
s Ephes. 4.26.  Paul; there is a good anger. Whosoever is angry with his brother unadvisedly (saith 
t Matth. 5.22.  Christ) is in danger of judgement; there is a bad anger. So Matth. 10.28. Fear not them that kill the body, and are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell. So likewise to rejoice, or not to rejoice, in itself is neither absolutely disgraceful, nor altogether commendable: we may not rejoice in the toys of the world, in frowardness, or doing evil, faith 
u Prov. ●. 14.  Solomon: Non in vitijs, non in divitijs, saith 
x Ser. de nimiâ fallacia praesentis vitae, sol. 3●9  Bernard: 
y Luk. 6.26.  Woe be to you that thus laugh, for ye shall wail and weep▪ but we may delight in the Lord, saith David. Rejoice in Christ, saith Mary: then our joy is good, when as our joys object is good, yea God; as Paul here; Rejoice in the Lord.  
As sorrow is a straightening of the heart, for some ill: so joy the dilating of the heart for some good, either in possession or expectation. Now Christ is our chief good; as being author of all grace in this life, and all glory in the next: and 
z Zanchius in Philip. 3.1. ex Graecorum scholijs.  therefore we must chiefly rejoice in him, and in other things only for him: in him, as the donor of every good and perfect gift: for him, that is, according to his will: as the phrase is used, 1. Cor. 7.39. If her husband be dead▪ s●ee is at liberty to marry with whom she will, only in the Lord.  
So then we may rejoice in other things; for the Lord as in the Lord: we may rejoice in ourselves, as being the Lords; and in other, because they rejoice in the Lord. Psal. 16.3. All my delight is upon the Saints that are in the earth, and upon such as excel in virtue: So likewise we may rejoice with the 
a Ecclesiast. 9.9.  wife of our youth, and disport ourselves in good company: we may make Christmas pies, and Harvest dinners: in a word, rejoice in every thing which may further our spiritual rejoicing in the Lord. But 
b 1. Cor. 10.31.  whether we eat or drink, or whatsoever we do else, all must be done to the honour and glory of God. Rejoice in the Lord always: and again I say, rejoice.  
Yea but Christ, Mat. 5.4. Blessed are they that mourn: Luk. 6.21. Blessed are they that weep. 
c The●p●ylact. & Marlorat. ex Brent. in loc.  This rejoicing is not contrary to that mourning: for such as mourn are blessed in being comforted: and comforted by rejoicing in the Lord. Rejoice, saith 
d Luc. 6.23.  Christ, in that day and be glad, when any shall hate you for my sake: the which his Apostles accordingly fulfilled, Act. 5.41. They departed from the Council rejoicing, that they were counted worthy to suffer rebuke for his Name: that Christ would use them as his 
e Bernard. de considerate. lib. 2.  buckler: and Rom. 5.3. We rejoice in tribulations. The Father of mercies and God of all consolation comforteth us in all our afflictions: 
f 2. Cor. 1.5.  As the sufferings of Christ abound in us, so our consolation aboundeth through Christ. 
g Esay 61.3.  He doth appoint comfort to such as mourn in Zion: he doth give beauty for ashes, oil of joy for sorrow, the garment of gladness for the spirit of heaviness: so that a martyr when he is most mournful, is mirthful: he speaks of his tormentor, as 
h Plato in Ap●log. Socratis. & Epictet. Enc●eirid. cap. ult.  Socrates of Anitus; and 
i Xiphilin. in vita Neronis.  Petus of Nero the Tyrant, Occidere me potest, laedere verò non potest: He may well kill me, but he shall never ill me. Nihil crus sentit in neruo, cum manus est in coelo, saith 
k In lib. ad Martyr.  Tertullian: Every cut is a wide mouth to praise Christ, as the Martyr 
l Prudentius Peristephan. hymn. 10.  Romanus sweetly:  
Tot ecce laudant ora quot sunt vulnera.  
Grates tibi o praefecte magnas debeo,  
Quòd multa pandens ora, iam Christum loquor.  
Blessed are they that die for the Lord, because they rejoice in the Lord. No loss, no cross can interrupt our spiritual joy: for as it followeth in the text to be considered, it must be continual, always rejoice. The Christian must keep Christmas all his life, though not in his hall, yet in his heart: always in his mind, albeit not always with his mouth.  
It is a true rule delivered in the school, that God's affirmative laws, 
m Thomas 12. ●. quaest. 71. art. 5. ad. 3.11.  obligant semper, sed non ad semper: ad semper velle, but not ad semper agere; requiring disposition perpetual, and practise so often as occasion is offered. Holy, just, valiant men are they who can whensoever they will, and will whensoever they ought, execute what their several perfections import. There is a time for all things, and therefore several duties ought to be discharged in several seasons. He that saith here rejoice always, saith in another place, 
n 1. Thes. 5.17.  pray continually, and in all things give thanks: and therefore we need not always actually pray, nor actually give thanks: not actually rejoice, in word and outward gesture, but as opportunity shall require. If then as time, never a better time, than this holy time: never greater cause to 
o Zachar. 9.9.  shout out for joy, than now, for that our King comes unto us: it is our bounden duty always intentionally; b●t at this time with Psalms and songs actually. No sin, no sorrow must hinder our spiritual rejoicing. For in all our adversity God is even at hand; 
p Aquin. in loc.  not only nigh in his Majesty, 
q Acts 17. ●7.  though doubtless he be not far from every one of us, but also nigh in his mercy. Psal. 145.18. The Lord is nigh unto all them that call upon him. A 
r Psal. 46.1.  very present help in trouble. Yea the Lords second coming is at 
s 1. Pet. 4.7.  hand, when as he shall judge and revenge our cause; rewarding us with eternal happiness, and punishing our adversaries with everlasting fire: and therefore rejoice always in all things: I say, rejoice in the Lord: for we cannot always rejoice in the things of this life. 
t 1. john 2.17.  The world passeth away, and the lust thereof, but Christ is evermore the same: the beginning and end of all other things, himself without either beginning or end. If then our joys object be God, it may be continual: but if fixed on earthly things, exposed to manifold changes and chances; it must necessarily be mutable. 
u Bernard serm. de nimia fali● cia praesentis vite.  Gaudium in materia convertibili mutari necesse sit re muta●â. So that as the 
x ovid. de pont●, lib. 4.  Poet truly: Gaudia principium nostrisunt saep● doloris. 
y Prou. 14. 1●.  Even in laughing the heart is sorrowful, and the end of mirth is heaviness. The world is a sea of glass, Apocal 4.6. 
z Bullinger ●on. 24. in Apocal.  brittle as glass, tumultuous as the sea: but he that rejoiceth in the Lord, is like 
a Psal. 125.1.  mount Zion which standeth fast for ever. If then any desire to rejoice always, let him rejoice in the Lord.  
And again I say, rejoice.] The 
b T●eop●●lact, in loc.  troubl●s of this life a●e so great, and our patience so little, that Paul doubleth his exhortation 
c Marlora●. in loc.  to press the duty, and express our dullness: and indeed our rejoicing cannot be continued, except it be multiplied again and again: rejoice therefore for mercies already received, and again rejoice for mercies hereafter promised. For received grace: first, for thy creation: Almighty God might have made thee a dull ass, a venomous serpent, an ugly t●ade; whereas he created thee according to his own image and similitude, as it were divinitatis epitome. For the world is God's book, and man is Index of that book, or a commentary upon that text: rejoice therefore in the Lord, & say with 
d Psalm. 8.  David; What is man that thou art so mindful of him, or the Son of man, that thou shouldest visit him? Thou hast crowned him with worship and glory: thou makest him to have dominion of the works of thy hands, and thou hast put all things in subjection under his feet, as a ladder whereby men might ascend to the consideration of thy greatness and goodness.  
For thy preservation, he might have denied thee sight, as he did to Bartimeus, or made thee deaf or dumb, or a cripple, as we read of many in the Gospel, and daily see many crying and dying in our streets. If the Lord of hosts had not been thy guard, all other creatures his soldiers would have banded themselves against thee; fire would have devoured thee, water would have drowned thee, mother earth would open and swallow thee quick; 
e Habacuk ●. 11  the stone out of the wall, the beam out of the timber would fight against thee: but 
f Psal. 91.11.  he hath given his Angels charge over thee, to keep thee in all thy ways: he doth defend thee under his wings, & 
g Deut. 28.6.  bless thy going forth, and thy coming home; bless the fruit of thy body, the fruit of thy ground, the fruit of thy cattle; every way so bless thee, that thou mayest always rejoice in the Lord.  
For thy redemption, at this festival especially; consider with 
h Ser. 1. de Aduentu.  Bernard, Quis est qui venit, unde, quò, ad quid, quando, quâ: meditate on God's unspeakable love, who sent his Son, his first begotten, only begotten Son, whom he loved as himself. The very 
i Heb. 1.3.  character and brightness of his glory to deliver us his servants, undutiful as unprofitable, from the hands of all our enemies. If thou hast any feeling of these mysteries, any faith, be it so small as a grain of mustard seed, evermore rejoice in the Lord.  
For thy sanctification also: many men in a reprobate sense do not call upon God; cannot call upon God. Whereas he hath given thee grace to pray with the congregation publicly, with thine own family privately, with thyself secretly; giving thee grace to feel thy sins, and to be sorry for the same: rejoice for these good benefits in possession; and again rejoice for those mercies of God in expectation; for that 
k 2. Cor. 4.17.  most excellent and eternal weight of glory, which he hath 
l 2. Tim. 4.8.  laid up, and in that day will give to such as love his appearing. Let us evermore rejoice in this 
m Rom. 12.12.  hope, saying with 
n Cap. 3.18.  Habacuk, I will rejoice in the Lord, I will joy in the God of my salvation.  
Faith is the mother of our rejoicing in the Lord: for Christ dwelleth in our hearts by 
o Ephes. 3.17.  faith, and faith is by 
p Rom. 10.17.  hearing of the word: spiritual joy than is increased by reading, hearing, meditating on holy Scriptures. 
q john 15.11.  I have spoken unto you these things, that my joy might remain in you: Luke 24.32. Did not our hearts burn within us while he talked with us, and opened unto us the Scriptures?  
It is increased also by good life. For as sin doth 
r Ephes. 4.30.  grieve the spirit, so good works on the contrary cheer the soul. Proverbs 21.15. It is joy to the just to do judgement. 
s Postil. mai●res cum glosses & figuru in epist. Dom. 3. Aduent.  Here the Gospel and Epistle parallel; for the way of the Lord is prepared especially by faith and repentance. Now poenitens de peccato dolet; & de dolore gaudet: He that is a good man sorroweth in his sins, and rejoiceth in his sorrow; and that he may do this, he must rejoice in the Lord: wherefore be not careful for that which is worldly, but make your patient mind known unto men, and let your petitions be manifest unto God. And the peace of God which passeth all understanding, keep your hearts and minds through Christ, giving you many joys in this life, to the end; and in the next, his eternal joy, without end. Amen.   
The Gospel. JOHN 1.19. This is the record of john, When the jews sent Priests and Levites from jerusalem to ask him, What art thou? 
THis Gospel is a dialogue between certain Priests and john the Baptist. The Priests inquire after his person and place, carriage and calling. Their interrogatories are five: the which are answered by S. john severally; showing, and that directly, both what he was not, as also what he was; not Christ, not Elias, not the Prophet; but the voice of a Crier in the wilderness.  
The first question is, Who art thou? 
t Diez conc. 1. Dom. 3. Aduent.  Quis ego sum? is the question of a good man? Tu quis es? of an envious. He that hath a bad house god's abroad. The wicked are 
u 1. Pet. 4.15  busy Bishops in other men's dioceses. A true saying in itself, but upon this text a false gloss: for it belonged unto the 
x Melanct. Calvin. & Marlorat. in loc.  Priest's office to manage the business of the Church, and exactly to know what every Prophet was. And albeit Euth●mius is of opinion, that the jews herein maliciously disabled their knowledge: yet it is more probable that they made this question, to see whether he was Christ. For as we read●, Luke 3.15. All men mused in their hearts of john, if he were not the Christ: and our 
y john 5.35.  Saviour told the jews plainly, that they for a time rejoiced more in john, who was but a candle, then in himself who was the Sun of righteousness, and light of the world: and albeit these messengers uttered not so much in word, yet assuredly they harboured such a conceit in their hearts, therefore john answering their 
z Theophylact. & Cai●tan. in l●c.  intention, rather than their question, acknowledged ingenuously, that he was not the Christ.  
In which answer, observe the matter and the manner. In the matter he confessed the truth, denying himself, where note his 
a Cu●man in loc. con. 1.  modesty; and acknowledging Christ to be the Messias, where note his 
b Zepperus in loc.  constancy. Fortè (saith 
c Hom. 7. in Emang.  Gregory) grave non est gloriam & honorem non petere, sed valde grave est non eum suscipere cum offertur. It was then great humility to refuse this honour, which not only the people, but also the Priests, as it should seem, were ready to cast upon him: hereby teaching us in all our actions, to seek, not our own, but God's glory, saying with this holy Baptist, 
d john 3.30.  he must increase, but we must decrease. The constant resolution of john is also remarkable, confessing Christ freely, not only before the multitude, but also before the Levites and pharisees, men of great learning, and no less place in the Church, and such as he might well suspect would call his preaching into question.  
But the manner of his confession exceeds far the matter: he confessed and denied not, and said plainly, I am not Christ. The which words are not superfluous and idle, for every tittle of the Scriptures hath his worth and weight. Such repetitions are usual in the Bible, to set out things more fully, as 
e Eccles. 1.2.  vanity of vanities, vanity of vanities, and all is vanity. 
f Cant. 6.12.  Return, return, O Shulamite return, return. 
g jerem. 22.29.  O earth, earth, earth, hear the word of the Lord. By this iteration then of one and the same thing, S. john showed how unwilling he was to rob Christ of that honour, which only belonged unto him. When 
h Acts 10.26.  Cornelius fell down at Peter's feet, and would have worshipped him, Peter instantly took him up, saying; Stand up, for even I myself am a man. When the men of 
i Acts 14.15.  Lystra would have sacrificed unto Paul & Barnabas; they rend their clothes, and ran in amóg the people, crying, We are even men, subject to the like passions that ye be. When that other john would have worshipped the glorious Angel who showed him his revelation, 
k Apoc. 22.9.  he said unto john; See thou do it not, for I am thy fellow servant: so careful are God's children in all ages to give God the things appertaining to God: honour to whom honour, fear to whom fear, divine worship to whom divine worship belongeth. Here we may justly condemn the Papists, in giving that kind of 
l Thom. in 3. sent. dist. 2. & part. 3. quest. 25. a●t. 4.  worship to the cross, which is only due to Christ. If a man should ask them whether the crucifix were Christ, I hope they would answer with john, and deny, and confess plainly that it is not the Christ. Give then to the crucifix the respect due to the crucifix, reserving to the crucified that honour which only belongs to the crucified.  
If a man should ask the bread in the Sacrament, What art thou? it would answer plainly with john, in such language as it can, I am not the Christ; approving itself to our sight and taste, that it is a morsel of bread, a creature, not a Creator, & therefore not to be worshipped & adored as God. If good men on earth, and glorious Angels in heaven, have refused always to be reputed Christ; what shameless Idolaters are they, who say; here is Christ, and there is Christ; this is Christ, and that is Christ?  
The second question is; Art thou Elias? To which john answers, No. Yet 
m Matth. 11.14.  Christ saith, he is that Elias. An 
n August. tract 4. in johan. & Greg. hom. 7. in evangel.  Angel from heaven hath answered this objection, Luk. 1.17. john Baptist is Elias in power, not in person, endued with the like temperance, like wisdom, like courage. Now the pharisees imagined that Elias 
o Malachi 4.5.  himself should come, not another in the spirit of Elias; and therefore john according to their meaning, answered truly, that he was not Elias. How Ioh● and Elias parallel, see Beauxamis Harmony. Euangel. Tom. 1. fol. 101. Ludolphus de vita Christi. part. 1. cap. 19 Post●l. catholic. Con. 2. Dom. 4. Aduent. Whether Eli●s shall come before the great day of the Lords second coming, see Luther postil. maior. in loc. and his majesties Premonition, from the 62. pag. to the 80.  
The third question is, Art thou a Prophet? To which john answered also negatively. Christ said he was more than a Prophet: himself that he was less than a Prophet. There are three degrees of 

humility: 

1. To submit ourselves unto our betters.  
2. To give place to equals.  
3. To yield unto inferiors.      
All these were found in john: he submitted himself to superiors, affirming that he was not Christ: he gave place to equals, answering that he was not Elias: he did yield to his inferiors, in saying he was not a Prophet. 
p Maldonat. in loc.  Yea but john out of his humility must not tell an untruth: his father Zacharias in the Benedictus, calls him the Prophet of the most high; and Christ, more than a Prophet. 
q Hom. 15. in joan.  chrysostom, 
r In loc.  Theophylact, Euthymius, and other Greek fathers are of opinion, that the pharisees imagined john to be that Prophet spoken of by Moses, Deut. 18.15. The Lord thy God will raise up unto thee a Prophet like unto me from among you, even of thy brethren, unto him ye shall hearken. 
s Beza in joban 1.21.  The which text must be construed either of the whole College of Prophets, or else of Christ, the chief of the Prophets: and therefore john answered directly, that he was not that Prophet; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prophet. 
t Lib. 1. comment. in joban.  Rupertus, and other Latin Doctors affirm, that the pharisees in this interrogatory, desired to know whether his office were like that of Esay, jeremias, Amos, and the old Prophets: unto which john might answer well, that he was not such a Prophet: for their office was to foreshow Christ by some works, or foretell him by some words; vel dictis praesignare, vel factis praefigurare, saith Rupertus. But john's embassage was not to foretell that Christ should come, but plainly to tell that Christ was come. Thou shalt be called the Prophet of the most high: not to prefigure, but to go before the face of the Lord. A Prophet ●s a Preacher of the Gospel, not as a Priest of the Law.  
Hitherto john Baptist answers negatively, showing what he was not, neither Christ, nor Elias, nor a Prophet. Wherein he did not satisfy the messengers of the jews fully. That therefore they might return a more perfect answer, they further importune and press him, to know what he was; What sayest thou of thyself? The which is the fourth interrogatory. To this john affirmatively, declaring what he was: I am the voice of a Crier, etc.  
There were two chief prophecies of him: one, that he should be that Angel of the Lord; and this, that he should be the voice of a Crier in the wilderness. Here than 
u Diez con. 1. Dom. 3. Aduent. & Maldena●. in loc.  Interpreters observe john's humility, giving himself the meanest title; not Christ, not an Angel, not a Prophet, but only vox clamantis, etc. 
x Culman. con. 2. Dom. 4. Aduent.  Wherein he lively describeth a good Preacher of the Gospel, he must be the voice of a Crier in the wilderness, to make strait the way for the Lord.  
The word of God is a proclamation in writing, common to all, and the Minister is the voice of the Crier to give notice to the people, that the matter of the proclamation concerneth them and every one of them: Acts 13.26. Men and brethren, and whosoever among you feareth God, to you is the word of this salvation sent: To 
y Acts 3.26.  you God raised up his Son jesus, and hath sent him to bless you by turning every one of you from your iniquities.  
Out of the abundance of the heart the mouth speaketh: A Preacher therefore must cry from the bottom of his heart: the which is prefigured Ezekiel 3.1. Son of man, eat this roll, and go and speak unto the house of Israel. Utter nothing to the people, but that which thou hast first digested thyself.  
The voice] A word is first conceived in the heart: then uttered by the voice; yet we hear the voice before we know the word: so Christ the eternal Word was before john, and all other Preachers. In the beginning was the Word, and that beginning was before all beginning: yet the world knew not the Word, till it was preached by the voice of men and Angels: albeit the word in itself be before the voice, yet unto us the voice goeth before the word: 
z john 1.15.  He that cometh after me was before me. Christ then is the Word; and every Preacher of Christ is a voice; the which one word confounds all such as being called thereunto, do neglect their duty of preaching. In every voice, specially a Church voice, three commendable qualities are required; that it be clear, sweet, and high.  
Clear: for as Hierome said, Omnia in sacerdote debent esse vocalia: All things in a Divine should preach: his apparel preach, his diet preach, his whole life preach: 
a 1. Tim. 4.12.  An example in word, in conversation, in spirit, in faith, in pureness. Such a voice was the Baptist; his preaching was of repentance, and he lived as a penitent: as he did boldly speak the truth, so constantly suffer for the truth: on the contrary, bad manners and false doctrine make harsh and hoarse the loud voice.  
Covetous judas had an hoarse voice: filthy nicola's an hoarse voice: Simon Magus an hoarse voice: Peter in denying his Master, through extreme coldness of fear, had an hoarse voice too for a time. Manicheus, Arius, Pelagius, all Heretical, Schismatical, Atheistical teachers are hoarse voices in God's quire.  
I●le solus praedicat viva voce, quipraedicat vita & voce.  
Secondly, the Church voice must be sweet: every seed is not to be sown at every season, in every ground: and so it is in God's husbandry: The voice therefore must 
b 2. Tim. 2.15.  aright divide the word which it sings and says; observing time, and keeping itself in tune, speaking to the proud boldly, to the meek mildly, to all wisely. The bells hung on 
c Exod. 28.33.  Aaron's garment were of pure gold, hereby signifying that Aaron's voice should be no founding brass, no jarring cymbal, but a sweet ring, proving sweetly, reproving sweetly, confuting error sweetly, confirming the truth sweetly; running over all the changes of God's ring, mentioned 2. Tim. 4. without any jar or false stroke sweetly. Such a voice was john the Baptist, rebuking 
d Luke 3.19.  Herod, hardened in his wickedness, rufly; taking up the dissembling▪ 
e Matth. 3.7.  pharisees bitterly; speaking to his own disciples gently, singing to every one the true note fitly: and this, as 
f Psal. 58.5.  David speaks, is to charm wisely.  
Thirdly, the Church voice must be high, and that in 

regard of the Matter, of which He speaks.  
regard of the Men, to which He speaks.    
And such a voice was the Baptist also. First for the matter, he reached many strains never sung before: Repent, saith he, for the kingdom of heaven is at hand. This note was never heard of the people, nor sung by the Priests in old time. john being more than a Prophet, exalted his voice above the Prophets, and in a plain song, without any crotchets, preached him who is higher than the highest.  
Secondly, in regard of the men, to whom he spoke: For, as it followeth in the next word, he was the voice of a Crier. Now men use to cry aloud, 


g Thom. caten. i● 3. Ma●th. ex Raban. & Beauxamis Har. Tom. 1. fol. 100  Either 

When they speak to men which are a far off.  
When they speak to men which are deaf.  
When they are angry.      
Sinners are far off from God, and exceeding deaf: and therefore we must be angry crying aloud, and lifting up our voice like a 
h Esay 58.1.  Trumpet, showing the people their transgressions, and to the house of jacob their sins.  
First, sinners are far off, as it is said of the 
i Luke 15.13.  prodigal child gone into a far country, like 
k Esay 53.6.  lost sheep, strayed out of God's pastures into Satan's enclosures: and therefore it is our office not only to whistle, but also to cry: Return, return, o Shulamite, return, return.  
God doth not go from man, 
Non tellus cymham▪ te●●urem cymba relinquit.  but man from God. He that saileth nigh a rock, thinketh the rock runs from the ship, when as indeed the ship rides, and the rock stands still: even so we leave the ways of the Lord, and run our own courses, and then we complain that God is far from us, and that our cry comes not nigh him. It is true that God is 
l Prou. 15.29.  far off from the wicked, not because he is movable, for he is ever the same, but because they be wandering: yet they cannot fly from his 
m Psal. 139.6. Vbinon est per gratiam, adest per vindictam. August. meditas. cap. 29.  presence. The further from East the nearer unto the West: the more they go from God's grace, the nearer his justice: 
n Psal. 119.155.  salvation is far from the wicked, but iudgemen hangs over their heads. It is our duty therefore to recall men, à Deo irato ad Deum placatum, from God as an angry judge, to God as a merciful Father. If we draw near to God, 
o jam. 4.8.  he will draw near to us: as the good father of the prodigal son, when he perceived him a far off, he had compassion, and ran, and fell on his neck, and kissed him. It is said in the text, that the son did go to his father; but the father ran to meet his son. The father's compassion and mercy, was greater than the sons passion and misery.  
Secondly, sinners are deaf, and therefore we need to cry aloud. Some will hear, but with one ear, like 
p Bilney to B. Tonstal, uti Fox Acts & Mon. fol. 917.  Malchus in the Gospel, having their right ear cut off, and only bringing their left ear to the sermon, misconstruing all things sinisterly: Some stop both their ears; like the deaf adder, refusing to hear the voice of the charmer, charm he never so wisely: Psalm 58.5. 
q In Psal. 57 Tom. 8. fol. 392.  S. Augustine writing upon those words, hath reported out of natural Historiographers, that the serpent delighting in the darkness, where withal he hath enclosed himself, claspeth one of his ears hard to the ground, and with his tail stoppeth the other, lest hearing the Marsus he should be brought forth to the light: so worldly men stop one ear with earth, that is, with covetousness; and the other with their tail, that is, hope of long life. 
r 〈◊〉 22.29.  jeremy therefore crieth: O earth, earth, earth. O unhappy caitiff, thou that hast nothing but earth in thy mouth, ever talking of worldly wealth: thou hast nothing but earth in thy mind, ever plotting how to join house to house, and field to field; nothing but earth in thine hands, ever busied about the trifles of this life; hear the word of the Lord, which 
s 1. Tim. 6.17.18  chargeth thee not to trust in uncertain riches, but in the living God: and that thou be rich in good works, evermore ready to distribute while thou hast time; stop not thine ear from the cry of the poor with hope of long life, but remember what job saith in his 21. chap. vers. 13. They spend their days in wealth, and suddenly they go down to hell. 
t Luk. 12.20.  O fool this night will they fetch away thy soul from thee, than whose shall those things be which thou hast provided?  
Thirdly, men speak aloud, when as they be angry: so the Preacher ought to be zealous in the cause of God; evermore displeased with the sins of his people, saying with 
u Psal. 139.21.  David; Do not I hate them, O Lord, who hate thee? and am not I grieved with those that rise up against thee? Such a crier was S. Peter▪ telling Simon the Sorcerer that he was in the 
x Act. 8.23.  gall of bitterness & bond of iniquity. Such a crier was Paul, taking up Elymas; 
y Act. 13.10.  O full of mischief, the child of the devil, and enemy of all righteousness, etc. Such a crier was 
z Irenaeus lib. 3. cap. 3.  Polycarpus, who told Martion that he was the devils darling. And such a crier every Divine should be, as a Simon helping to bear the cross of the distressed; and a 
a Act. 4.36.  Barnabas, which is the son of consolation: so like james and john, styled in 
b Mark. 3.17.  scripture Bonarges, which is, sons of thunder: as 
c Serm. 64.  Ambrose fitly, vox and clamour must go together, the voice preach faith, the cry repentance; the voice comfort, the cry threaten; the voice sing mercy, the cry sound judgement: so most 
d Musculus & Maldonat. in Matth. 3.3. jansen. concord. cap. 13. D●●z con. 1. D●m 3. Aduent.  Interpreters expound vox clamantis, according to the vulgar Hebraisine, vox clamans. Yet it is a good observation of 
e Aquin. caten. Match. ●. Rupertus come. in Matth. lib. 2. ●ol. 17.  other, that john is not the crier, but the voice of the crier: for it is Christ who crieth in Preachers, he speaks by the 
f Luke 1.70.  mouth of all his holy Prophets: he crieth, O ye 
g Prou. 1.22.  foolish, how long will ye love foolishness? he crieth, Repent, for the kingdom of God is at hand: he crieth, Come v●to me all ye that are wearied and laden, and I will refresh you. To day then if ye will hear his voice harden not your hearts, but suffer the words of exhortation and doctrine: be moved at his cry, lest he despise your call. As he saith in the first of the Proverbs: Because I have called, and ye have refused, I have stretched out mine hand, and none would regard: therefore they shall call upon me, but I will not answer: they shall seek me early, but they shall not find me. Think on this all ye that forget God, ye that suffer Christ to stand and knock, and cry at the door of your hearts, and yet ye will not let him in.  
In the wilderness] That is, in the world a desert of goodness, wherein the Preacher must fight with beasts, as 
h 1. Cor. 15.32.  Paul at Ephesus in the shapes of men, crying unto ravening wolves, covetous foxes, roaring lions, etc. Here is the place where he must cry: for in heaven there is no crying, but all singing, and in hell there is no crying, to take heed of woe; but howling and crying for woe: while then you are in the 
i Matth. 5.25.  way, while it is called to 
k Heb. 3.13.  day, give ear to the voice of the crier.  
Or in the wilderness] That is, 
l Calu. & Marlorat. in Mat. 3. ex Hilario & Gregorio.  jerusalem; out of order as a desert: or in the wilderness: that is, among the 
m Ex Hieronymo & Ambrosio. Pontanus in theatro Dom. 4. Aduent.  gentiles and desolate people, strangers from the commonwealth of Israel, and aliens from the covenants of promise before Christ's coming: but now the 
n Esay 54.1.  desolate hath more children than the married wife. The Gentiles heretofore were without an husband, and the synagogue of the jews had God for her love; but now contrariwise the Church converted to the faith, bears more children unto God then ever the synagogue did. The voice of the crier shall gather and call so many sheep to Christ's fold, that the wilderness shall say in her heart, 
o Esay 49.21.  Who hath begotten me these children, seeing I am barren and desolate?  
Or in the wilderness] 
p Coster. con. 3. Dom. 3. Aduent.  Literally, because that is the most fit place for the Preacher of repentance, wherein there is least tumult: and again, to signify that the people should follow the Pastor; not the Pastor humour the people. The Preacher is the voice of a crier in the wilderness, not a carpet divine for table Gospelers in a corner. I will not any further examine the place, the end is all, and that is to make strait the way of the Lord.  
The wicked walk either in circles, or else in overtwhart ways. Impij ambulant in circuitu, saith 
q Psal. 12.6.  David, wearying themselves in the labyrinth of their unruly desires; or if they walk not circularly, they walk in wry ways and by-ways opposite to the Lords way: for example; The vain glorious do all their good works to be 
r Matth. 7.1.5.  seen of men, and so they cross God's way tending to another end; only the children of God walk in the strait way, in a right line beginning and ending in God; as every good gift is from him, so it is by them referred unto him; as his is the power, so his is the praise.  
The end of our preaching is not to make way for ourselves & our own preferment, but for our Master and his glory: Make straight the way of the Lord, as saith the Prophet Esay. Wherefore leaving all other expositions, I come to the Prophet's interpretation, as it is recorded in his 40. Chapter, at the 3. and 4. verses. A voice crieth in the wilderness, prepare ye the way of the Lord: make straight in the desert a path for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be strait, and the rough places plain.  
Now these things are to be construed in a 
s Hyperius in loc. Esaiae.  spiritual sense. For 
t Thomas eaten. in 3. Matth. ex Chrysost.  as Kings in their solemn progresses have their ways leveled and straightened against their coming into the country: so the Preachers as harbingers and summoner's of Christ, aught to prepare the people, that he may come unto them, as about this time he came unto them. Presumption and pride make mountains and hills in Christ's way; desperation holes in Christ's way; vainglory makes crooked the way: covetous cares are briars and bushes in the way; noisome lust makes foul the way: wherefore the voice of the crier in the wilderness must dig down the mountains, exalt the valleys, stub up the briars, make smooth the rough, rectify the crooked. Behold, saith God to the 
u jerem. 1.10.  Prophet, I have set thee over the nations, and over the kingdoms to pluck up, and to root out, and to destroy and overthrow, to build and to plant. The which 
x S●●●. Biis●● against 〈◊〉 Jesuits, fol. 160, 161.  text is wrested by the Papists exceedingly, to prove that the Pope hath authority to depose Princes, and dispose of their crowns at his pleasure. But God expounds himself in the words immediately before: I have made thee a Prophet, and put my words into thy mouth: a Preacher with words in his mouth, not a Magistrate with a sword in his hand; and therefore their own 
y Lyra in jere. 1  glossographer interprets it thus: I have appointed thee to root up; that is, to root up vices, to beat down heresies, and to build up virtues. And 
z In loc. jerem.  Theodoret; To root up kingdoms is nothing else but to denounce Gods heavy judgements against them: As Hierome; To cast them down by the word of Almighty God. Vt facias opus prophetae, sarculo, non sceptro, opus est tibi, saith 
a De considerate. lib. 2.  Bernard; That thou mayst do the work of a Prophet, thou must have a weeding hook, not a sceptre: And as 
b Pastoral. part. 3 ad●on●t. 35.  Gregory notes aptly, the Prophet is willed here first to root up, and after to plant; because the foundation of truth is never well laid, except the frame of error be first subverted: at the first we must cast down the mountains by the preaching of the Law; then exalt the valleys by the preaching of the Gospel. Such a voice was the Prophet 
c 2. Sam. 12.  Nathan: at the first he did cast down the mountain, the presumptuous hypocrisy of King David, rebuking him for his sins, and thundering out judgements for the same: but when he saw this huge mountain cast down, when David was under foot, dejected in spirit, crying out, I have sinned against the Lord; Nathan presently raiseth up this valley, saying, The Lord hath taken away thy sin. This course 
d A●●. 2.  S. Peter used in his first sermon, in beginning whereof he charged the jews with their sins: but so soon as they were pricked in their hearts, and said, Men and brethren what shall we do? S. Peter presently lifteth them up again by preaching Christ for the remission of sins. And well might john call himself such a voice, for all his preaching stood upon two legs; repentance, and faith; 
e Matth. 3.10.  digging down the mountains by the one, and 
f joh. 1.29.  raising up the valleys by the other.  
The great Doctor having heaven for his chair, earth for his school, the whole Bible for his text, and the whole world for his audience; began this method in the first sermon that ever was made: Gen. 3. Adam by following his new schoolmaster the devil, waxed proud, and began to grow so big as a mountain: God therefore doth first cast him down, showing the greatness of his fault, and then he raiseth him up again, by promising that the seed of the woman should bruise the Serpent's head. Seeing then we have both precept and pattern from God himself; let us be followers of him as dear children, pulling down the mighty from their seats, and exalting the humble and meek. To begin with the first:  

There are two sorts of mountains: 

One assuming too much unto themselves, out of their own merit.  
The other presuming too much upon God's mercy.     
Every man is naturally like Simon the Sorcerer, Act. 8. conceiting himself to be some great man: as Martin 
g Loc. come. tit. de pro●ect. in Christianism.  Luther said, All of us have a Pope bred in us; an opinion of our own works: albeit there be in us no real virtue, no true substance; yet, Narcissus like, we are enamoured with our own shadows: and this is the 
h Luther. ubi sup. ●it. de presumption.  Serpent's head, the beginning of all evil: Omnium iniustitiarum est ferè sola causa justitia. Wherefore we must labour every day to dig down this high mountain: we must descend that we may 
i August. confess lib. 4. cap. 12. descendite ut ascendatis ad Deum, cecidistis enim ascendendo contra eum.  ascend: as we fell by ascending, so we must be raised by descending. Beda wrote of the Publican: Appropinquare noluit ad Deum, ut appropinquaret ad illum. He that will not be a mountain in Christ's way, must not be a mount-bank of his own virtue, but level himself even with the ground, 
k Philip. 2.12.  working his salvation in fear and trembling.  
The second kind of mountains are such as raise themselves upon mere presumption of mercy, boasting of a shorter cut to heaven then either the good works of Papists, or good words of Puritans, abusing that sweet text of 
l Rom. 5.20.  Paul; Where sin aboundeth, there grace superaboundeth. Indeed where sin is 
m Cal. & Aquin. in loc Paul.  felt and grieved for, the●e God's grace is greater than our sin, 
n Melancthon in loc. Paul. tom. 4. fol. 124.  both in imputation and effect: for our sins are finite, whereas his goodness is infinite, the salve is greater than the sore. 
o August. de spiritu & litera, cap. 6.  Non peccantis merito, sed superuenientis auxilio. But when we draw iniquity with cords of vanity, and sin as with cart-ropes; when we speak good of evil, and evil of good; when as without any remorse we sin presumptuously; when as we fall not forward as Abraham and Ezechiel, but backward as old 
p 1. Sam. 4.18.  Eli, and the 
q john 18.6.  jews who took Christ; then assuredly the more sin, the less grace. Shall we continue still in sin that grace may abound? God forbid. Yea God hath forbidden it, enjoining us to be holy as he is holy, that being delivered out of the hands of all our enemies, we might serve him in holiness and righteousness all the days of our life.  

A man is dejected and made a valley two ways: in regard of his 

Great faults.  
Little faith.     
The voice of the Crier must pronounce God's proclamation and general pardon for the one, and apply it in particular for the strengthening of the other.  
The fifth and last question of the pharisees is: Why baptizest thou then, if thou be not the Christ, neither Elias, nor the Prophet? Unto which john answered: I baptise with water, etc.  
This last interrogatory was the first in their intention: 
r Ammonius in caten. Graec. ci. tat.  for the pharisees had a tradition, that none might baptise but Christ, or some great Prophet, and therefore they did first ask craftily whether he were Christ or a Prophet: and then having 
s Maldonat. in loc. ex Chrysost.  undermined him thoroughly, with what authority dost thou baptise? being neither Christ, nor Elias, nor a Prophet? S. john's answer is opposite, but apposite. 
t Melancthon. loc. come▪ tit. de baptis. joan. & Christi.  I am a Minister, but not a Messias; I give the outward sign, but Christ is he who doth give the inward grace: I baptise you with water, 
u Matth. 3.11.  but he that cometh after me shall baptise you with the holy Ghost and fire. 
x Doct. Fulk in Matth. 3.11.  In which he compareth the ministery of man with the power of God; the outward baptism with the spiritual baptism: where of the first is done by the hand of man, the other is peculiar only to Christ. 
y Calu. & Marlorat. in 3. Mat. 11. & Melanct. ubi supra.  The comparison is not as the Papists imagine, between the baptism of john and Christ, but between the person of john and Christ: for the baptism of john and Christ are one, both in effect and authority: for john's baptism was not of his own devising, but of God's institution: as he showeth his commission in the first of joh. 33. He that sent me to baptise with water, etc. a text which hath made 
z Desacramento Baptismi▪ lib. 1. cap. 20.  Bellarmine contradict himself twice in one page. For whereas he first had set down peremptorily that john instituted his own baptism; now he confesseth honestly that God was author of it for the matter in general, but not for the manner in particular: and yet after long search he cannot find in what rite john's baptism differs from Christ's.  
It is an axiom delivered in their own 
a Lombard. sent. l.b. 4. distinct 3.  school, that there are but two things essential in Baptism, verbum & elementum, the outward element of water, and invocation of the blessed Trinity. So S. 
b Tract. 80. in joan. Tom. 9 fol. 303.  August. Accedit verbum ad elementum & fit sacramentum: Other things are required in a Sacrament circumstantially, not substantially. Now Bellarmine out of this text grants that john used the right element: for he saith, I baptise you with water: and out of 
c De spiric. sanct. lib. 1. cap. 3.  Ambrose cities against himself, that john invocated the sacred Trinity, Father, Son and holy Ghost: Ergo. the baptism of john and Christ are one for essence: so likewise one in effect, for john preached the baptism of repentance 
d Mark. 1.4.  for the remission of sins: Ergo, forgiveness of sins is by the baptism of john▪ so well as by the baptism of the blessed Apostles: as 
e Lib. 5. the baptism cap 10.  Augustin, 
f De baptism. lib. 1. cap. 2.  Basil. 
g Orat. de laudable Basilij.  Greg. Nyssen. out of that text observe: neither doth the 
h Vbi sup. ca 21.  Cardinal disavow their gloss, though the Council of 
i Sess. 7. con. 1.  Trent hath denounced anathema to such as hold baptismum joannis habuisse eandem vim cum baptismo Christi ● let Matthaeus Tortus, if he can unloose this wedge for his Master. I fear that overthwart Divine so little, that I say with Luther; Hunc nodum neque soluunt, neque soluent unquam omnes papicolae in unum Chaos confusi. The Scripture makes no difference between johns and our baptism: but this only; 
k Melanct. in 3. Mat. tom. 3. fol. 256  that we baptize in Christum passum & r●suscitatum; whereas john baptized 
l Acts 19.4.  in Christum passurum & resurrecturum See Epist. Dom. 17. post. Trin.   
The Epistle. GALAT. 4.1. I say, that the heir so long as he is a child differeth not from a servant, etc. 
IGnorant people behold rather an 
m Greg. Nyss●n. great. de laud Theodor. solet pictura tacens in pariete loqui. The Papist calls it the lay man's gospel.  Image well painted, than a book well written, and are sooner persuaded with plain similitudes and familiar examples, then with subtle reasons and accurate discourses Our Apostle therefore after he had used for his purpose (namely, to prove that justification is not by the law, but by faith in Christ) the comparison of a man's will, of the prison, of the schoolmaster in the former Chapter, adds also this of an heir; wherein as in every similitude two 

points are remarkable: the 

proposition: vers. 12.  
reddition in the rest.      

In which our twofold estate must be considered, of 

Thraldom, v●der Moses.  
Freedom, by Christ, when the laws tyrannical government ends: and that is,     

Two manner of ways, as 
n Luther. in loc.  Interpreters out of the text: 

1. By the coming of Christ in the flesh once at the fullness of time: vers. 4.5.  
2. By the coming of Christ in the spirit daily: vers. 6.7.     

In his firstcomming, note the 

Fact: vers. 4. and in it the 

Giver: God, whose good will appears in bestowing on us his Son: 

Fitly: when the time was full come.  
Freely: for he was not bought or stolen, but sent.    
Gift: Christ described here by his 

Divinity: his Son.  
Humanity: made of a woman.  
Humility: bond to the law.      
Effect: vers. 5. to redeem them which were bound unto the law, etc.     
The heir as long as he is a child] This comparison is taken out of the Roman law by which it is ordained that a pupil, albeit he be Lord of all his father's inheritance, should be kept under tutors and governors, until he come to full age; to wit, under tutors till 
o justinian. institut. l. 1. tit. 22.  fourteen years, under Curators until 
p Idem eodem tit. 23.  five and twenty. 
q Idem codem tit. 20.  Tutores dantur impub●ribus, Curatores puberibus. Tutors are guardians of the pupil's 
r Idem codem tit. 14.  person principally: so called, 
s L. 1. D. de Tutela.  Quasituitores atque defensores; but 
t L. in copulandi●. 8. ●. de nuptijs.  Curators are factors especially for his goods and estate.  
Now the Ward, during the time of his minority, suffers much bondage; differing, saith Paul, nothing from a servant; nothing in respect of any present possession, or actual administration of his own estate, but very much in respect of his right and propriety, being 
u Gorran. in loc.  dominus habitu, non usu: as having 
x Terms of the law. pag. 103.  free hold in law, though as yet not free hold in deed: and so the Ward doth differ from the slave; who was in old time no 
y L▪ quod attinet. 32. D. de reg. juris.  person in law, but a mere chattel, and as it were of the nature of 
z L. 2. D. ad legem Aquileam.  cattle.  
It was in Paul's age then a great slavery to be a pupil. And 
a Serm. at Paul's Crosse.  Bishop Latuner complained of late, that there was not a school for the Wards, so well as a Court: a school for their learning, so well as a Court for their lands. It should seem Guardians in his days used young Noble men not as Lords, but as servants; as Paul here, etc.  
In like manner, when we were little children, in our nonage we were heirs, having the promise of an eternal inheritance to come, which should be given unto us by the seed of 
b Gen. 12.3.  Abraham: that is to say, by Christ, in whom all nations should be blessed; but because the fullness of time was not yet come, Moses our tutor and governor held us in bondage▪ The law doth threaten, accuse, condemn, so long as we be children in understanding, dwarves in faith, ignorant of Christ. Saint Paul calls the law rudiments of the world; not only 
c Gorran. & Aquir. in loc.  because it is our first 
d Galat. 3.24.  schoolmaster, and A, B, C, to Christ, but 
e Luther. in loc.  because it leaves a man in the world, and prepares not a way for him to heaven. I kill not, I steal not, I commit not adultery: this outward honest conversation is not the kingdom of Christ, but the righteousness of the world.  
The law when it is in his principal use, cannot justify, but accuse, terrify, condemn. Now these are things of the world, which because it is the kingdom of the devil, is nothing else but a puddle of sin, death, hell, and of all evil: and so the whole law, especially the ceremonial, are 
f Gal. 4.9.  beggarly rudiments of the world.  
I speak not this to disgrace the law, neither doth Paul so mean; for it is holy, righteous, spiritual, divine: but because Paul is in the matter of justification, it is, as 
g Vbi supra.  Luther observes, exceeding necessary, that he should speak of the law as of a very contemptible thing. Wherefore, when Satan assaults thee with the terrors of the law, banish that stutting and stammering Moses far from thee: let him utterly be suspected as an heretic, or as an excommunicate person, worse than the Pope, worse than the devil himself, quoth Luther: bu● out of the matter of justification, and conflict of conscience, reverence Moses as a great Prophet, as a man of God, even as God.  
In the civil life Moses and Christ agree: for our Saviour said, he came not to destroy, but to 
h Mat. 5.17.  fulfil the law; but in the spiritual life, the one cannot abide the other: for 
i Gal. 3.11.  no man is justified by the la; but the just shall ●●ue by faith. And therefore when Christ is present, the law must depart out of the conscience, and leave the bed, which is so 
k Esay 28.20.  straight that it cannot hold two, to Christ alone. Let him only reign in righteousness, in peace, joy, life, that the soul may sleep and repose itself in the multitude of his mercies sweetly without any terror of the law, sin, death, hell. And thus you see the law tyranniseth over our consciences, as the cruel tutor doth over his unfortunate Ward, till God in fullness of time giveth us freedom by Christ.  
When the time was full come] Not by fatal necessity, but by God's appointment. For there is a time for all things, and Almighty God doth all things in his due time; he created and redeemed us in his due time, preserveth, justifieth, sanctifieth in his due time, and he will also glorify us in his due time.  
Now the coming of Christ in the flesh, is called the fullness of time for many respects: as, 

1. For the 
l john 1.16.  fullness of grace received by his coming.  
2. Because Christ is the fulfilling of the 
m 2. Cor. 1.20.  promises of God, as being in him, yea and amen.  
3. Because the 
n Rom. 10.4.  Law and the 
o Lu●. 1.70.  Prophets are fulfilled in him.  
4. Because the times from Christ are the 
p 1. Cor. 10. 1●.  ends of the world, and it was fit he should come so late, when the time was full, for 
q Aquin. in loc.  two reasons especially:  


1. Because Christ is a Lord, yea the Lord, and therefore most meet there should be great preparation, and long expectation of so puissant a person.  
2. Because Christ is the grand Physician of the world, and therefore very requisite all sinners, his patients, should thoroughly 
* Matth. 9.12. The whole need not a Physician.  feel their sickness and misery before he came to visit and redeem them; ut convincerentur homines de morbo, ut quantum ad defectum scientiae in lege naturae, & quantum ad defectum virtutis in lege scripta.      

His Son] God is father of 

All men, and all things, by creation generally.  
His elect, by adoption specially.  
Christ, by nature, singularly. See before the Creed: Art. His only Son.     
Made of a woman] In expounding this clause, we must take heed of sundry wicked heresies, on the left hand, and on the right. On the left; first, of 
r August. b●res. 44.  Paulus Samosatenus, and 
s Idem. b●res. 45  Fotinus, affirming that Christ had his being and beginning from his mother Mary: whereas the Scripture teacheth plainly, that Christ was made of the seed of David according to the 
t Rom. 1.2.  flesh: not according to his person, for that is eternal. In the beginning was the Word, and the Word was with God, and that Word was God. Again, we must take heed of 
u Iren●us. lib. 1. cap. 25.  Ebion, holding, that Christ was not conceived of the holy Ghost, but begot of joseph: and the reason of his madness is taken hence; because Mary is called a woman, not a virgin. 
x Gloss. & August. contra F●ustum, lib. 23. cap. 7. & Thom. 3. ● p. quaest. 28. ar. 1. ad 3. ●.  Our answer is, that a woman in scripture doth not always signify the married, or one that hath known a man: but sometime it doth only denotate the sex, as Gen. 3.12. The woman which thou gavest to be with m●, she gave me of the tree, and I did eat. Eva must needs be a virgin, because so soon as she was made she was married: and yet the text calls her woman at that time, when there could be no time for man to corrupt her.  
On the right hand we must shun the rocks of Valentinus and Nestorius: of 
y 〈◊〉. haer. 11.  Valentinus, who taught, Christ had not his body from Marry but that he brought it with him from heaven, and passed thorough the womb of the virgin, as water thorough a conduit pipe: contrary to the text here; made of a woman. 
z Gorran. in loc.  Ex muliere, non in muliere: not in a woman, but of a woman. And the preposition 
a Aquin. in loc.  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 have it here, 
b Erasmus annot. in loc.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Yet Christ had not his formale principium of Mary, for the holy Chost was agent in his wonderful conception: and therefore fitly said here to be borne, or as we read, to be made; not begotten of a woman.  
By this also we may shun Nestorius his rock, who thought Mary might not be called the mother of the Son of God: for the text is plain; God sent his Son made of a woman: Ergo, the Son of God was the son of Mary. For the confutation of this error, the famous Council of Ephesus was assembled, wherein it was 
c Magdeburg. Cent. 5. Col. 889.  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 himself subject to the law, circumcised according to the law, and presented in the Temple, according to the law; yea it executed upon him all the jurisdiction it had over us. It doth by good right accuse, convince, condemn us. For alas, all of us are 
d Psal. 14.4.  sinners, and by nature the children of 
e Ephes. 2.3.  〈◊〉: but Christ did no sin, neither was there 
f 1. Pet. 2.22.  guile f●und in his mouth: yet notwithstanding the law was no less cruel against this innocent and blessed lamb, than it was against us cursed and damnable sinners: yea much more rigorous. For it made him guilty before God of all the sins of the whole world. It terrified and oppressed him with such an heaviness of spirit, that he sweat blood; and in fine, condemned him to death, even the death of the Crosse. Thus Christ was made bond unto the law, to redeem them which were bond unto the law: for he died for our sins, and endured all this for our sakes; and so being under the law, conquered the law by a 
g Luther in loc.  double right: first, as the Son of God, and Lord of the law: secondly, in our person, which is as much as if ourselves had overcome the law; for his victory is ours.  
And therefore remember always this sweet and comfortable text in the midst of all dangers, all assaults of tyrants, all temptations of Satan, in the hour of death especially, saying to the law; Thou hast no power over me; for God the Father hath sent his Son to redeem me from thy bondage; thou dost accuse, terrify, condemn in vain: for I will 
h Augustin. manuel. cap. 23.  creep into the hole which bloody Longinus made with his spear in my saviours side There will I hide myself 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 hear nothing. 
i 1. Cor. 15.56.  The sting of death is sin, and the strength of sin is the law. But thanks be unto God, which hath given us victory, through our Lord jesus Christ.  

k Defence for not subscribing, part. 1. cap 9  The Novelists exception against our translating natural sons, is idle: for our Communion book doth not call us natural sons, as Christ is God's natural Son by eternal generation: but as it were naturalised by spiritual regeneration, adopted through election and grace: so Paul elsewhere termeth us 
l Rom. 8.17.  Cohe●res with Christ. Neither doth this paraphrase wrong the patriarchs before the law, nor the Prophets under the law: for as I have noted out of Martin Luther; christ, who came in the flesh once, comes in the spirit daily, crying Abba Father, as it followeth in the text: he is one 
m Heb. 13.8.  yesterday, and to day, and shall be the same for ever. Yesterday, before the time of his coming in the flesh: today, now he is revealed in fullness of time: For ever the same lamb of God, 
n Apoc. 13.8.  slain from the beginning of the world. The 
o Luther. in loc.  Fathers than had Christ in spirit; which holy spirit made them free from the bondage of the law: so that they and we are saved by one and the same grace, by one and the same faith in one and the same 
p Anglican. Confes. art. 7.  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 us with sighs, which cannot be expressed; see before, The grace of our Lord jesus Christ, etc. This Epistle doth accord with the Gospel, which intimates in particular, how Christ became the Son of man, that he might make us the sons of God: how Christ is jesus and Emmanuel. Both fit the time, that in the midst of Christmas our soul might magnify the Lord, and our spirit rejoice in God our Saviour: who was made of a woman, and made bond unto the law, to redeem those who were bound unto the law: that we might be sons and heirs of God through him.   
The Gospel. MATTH. 1.1. Liber generationis, jesu Christi, filii David, filii Abraham. 
SVmma Theologiae Scriptura, summa scripturae evangelium, summa evangelii 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: summa summarum jesus Christus, filius David, filius Abraham; ille primus, ille postremus: Alpha legis, Omega Euangely: principium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amen. 
q August. lib. 5. de civit. cap. 18.  Velatus in veteri Testamento, revelatus in novo: in illo praedictus, in isto praedicatus. uno spiritu dicam brevissimè, nihil aliud continet verbum Domini nisi verbum Dominum.  
Innuit hoc in praesenti●itulo Matthaeus; annuit Paulus ad Corinthios 
r Cap. 2. vers. 2.  prim●. Non statui quicquam inter vos scire nisi jesum 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 novit, non propter illa beatior, sed propter te solum beatissimus. Est ars artium, & scientia scientiarum, ea legere & agere quae narrantur in hoc libro generationis filii David, filii Abraham.  

Cuius frontispicij duo sunt luminae: 

Inscriptio evangelii.  
Descriptio Christi.     
Inscriptionis (ut ita loquar) duo praecipus sunt radij resp●cientes evangelium: 1. Quod, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2. Quòd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 

Descriptionis item duo; splendet ●nim 
s Mal●c. ●. 2.  sol justitiae 

Nomine, 

Proprio: jesus.  
Appellativo: Christus.    
Genere, Filius David, Filius Abraham.      
Vbi quatuor problemata veniunt examinanda: 

1. Curhos potissimùm duos ex tàm longa Parentum Christi serie evangelista nominaverit?  
2. Cur Davidem Abrahamo, iuniorem seniori anteposuerit?  
3. Ad quem referatur secundus genetiu●s▪ filii, ad Christum, an ad Davidem?  
4. Quomodo Christus & filius David, & filius Abraham?    
Ad haec omnia fusius explicanda 
t Hicron. ad Demetriadem. Tom. 1. sol. 62.  Tulliani flu●ius siccaretur ingenij, credo Terrullianus non sufficeret. Ego pr●inde cum 
u In Epitaphio Nepo●ian.  Hieronymo sequar eos. qui terrarum situs in brevi tabella pingunt: adumbrata, non expressa dabo: & in his (ut aliquando 
x Epist. 33.  Synesius in re dissimili) faciam hercle quod Eccho facit, voces quas accepi fidelissimè reddam. 
y Bucan. praef. loc. com.  Vt Aeschylum poetam dicere solitum fuisse narrat Athanaeus, tragoedias suas esse particulas de magni coenis Homeri: sic omni studio contendi ex instructissimis optimorum authorum mensis selectiores portiunculas decerpere. Vos spectatissìmi convivae pro sapientia vestra gustate, sed edent●l●; fercula siquidem istiusmodi more candido devoranda, non ore canino laceranda.  
Inprimis occurrit libri consideratio, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; causae vero quae s●nctissimos Euangelistas ad scribendum impulere, partim communes, partim speciales.  

Communes erant duae: 

Prima, ut credamus Christum.  
Securd●, ut credamus in Christum.     
1. Vt cred●mus Christum; & hae● dicitur h●storic● sides: ita Lucas in prologo: Visum est mihi (praestantissime Theophile) omnia altè repetita ordine ad te scribere, ut cog noscas corum verborum de quibus cruditus es historicam veritatem.  
2. 〈◊〉 credam●s in Christum; & hae● nisi Satanae tentationibus 
z Aug. epist. 80.  cedat & caedat saluisica fides est. Ita joannes evangelii cap. 20. vers. 31. Haec scrip●a sunt ut credatis jesum ●sse Chris●um illum, & ut credentes vitam habeatis in nomine ●ius. Has rationes (et 〈…〉 ●atthaeum & Marcum) omnibus Euangelistis f●●sse communes apparet, quia mens omnium eadem, idem spiritus, cor unum, via una.  

Speciales autem, quae singulis occasionem evangelium scribendi dedere, partim colliguntur è 

Scriptura.  
Coniectura.     
Escriptura: Lucas enim, cap. 1. vers. 1. significat se ad historiam componendam impulsum▪ quòd intellexerat conatos esse ●ultos evangelium texere, qui parùm fidelitèr id praestitissent. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non 
a Stella in loc.  Matthaeus, non Marcus, 
b Maldon●t. in loc.  sed Apelles, ut Beda; Basilides, ut Ambrose; Merinth●s, ut memorat Epiphaenius: aliae ferebantur etiam eo tempore evangeliae 
c Eras●us in loc.  Nazaraeorum, Matthiae, Nicodemi, Thomae, quae postea velut apochrypha reiecit Ecclesia. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, conatisunt, sed quod conatiminimè perfecerunt: ut 
d Hom. 1. in Luc.  Origenes, 
e In cap. 1. Luc.  Ambrose, 
f De consensu Euangelistarum, lib. 4. cap. 8.  Augustinus annotârunt.  
E coniectura: joannes ab Episcopis Asiae rogatus, Euangelicam narrationem adversus Haereticos exaravit. Cum enim Ebionaei, Cerinthiani, Nicolaitae divinitatem Christs iam iam negarent, videratque caeteros Euangelistas in ea confirmanda minus olei posuisse; ad eam potissimum probandam evangelium sibi scribendum exist●mauit: ut Irenaeus lib. 3. cap. 11. Epiphanius haeresi 51. Hieronymus in 
g In vita joan. evangelist.  catalogo: nec non Augustinus in prooemio expositionis in joannem, & reliqui fere omnes theologici tractatores.  
Reddit alteram 
h Hist. lib. 3. cap. 26.  Eusebius causam, quòd visis Euangelijs Matthaei, Marci, Lucae, probarit equidem omniae utpote vera; sed quaedam esse praetermissa quae praecesserant ante baptistae captiuita●em, & haec adijciend● curavit.  
Refertur apud 
i Cent. 1. lib. 2. col. 569.  Magdeburgenses etiam tertia, nempe quòd animaduerterat Euangelistas reliquos historiae magis studi●sos, admodùm paucas Christi conciones recitare, quibus eum abundare cernimus.  
Matthaeus autem iste noster 
k Hieron. preoem. in Mat. & Sixt. Senen. Biblioth. lib. 1. sol. 17.  Hebraeorum causa suam contexuit historiam. Cum enim illis di●s praedicasset & ●am ad Aethiopes transiturus erat, Hebraico sermone descripsit evangelium, ut haberent certam non modo narrationem, sed quasi 
l Magdeburg. cent. 1. lib. 2. col. 576.  methodum vn●uersae religionis Christianae. Sic Irenaeus lib. 3. cap. 1. sic Athanasius in synopsi: sic Eusebius histor. lib. 5. cap. 8. sic Augustinus lib. 1. de consensu Euangelistarum, cap. 2. sic Theophylactus & alij quam plurimi doctores, quasi ex maiorum traditione docuerunt.  
At quis ex Hebraico in Graecum verterit, pauci dicunt, & qui dicunt, contradicunt. 
m Maldonat. proem. in Mat. cap. 5.  Athanasius jacobum, 
n proem. in Matth.  Theophylactus joannem: 
o Praefat. in Mat. quaest. 25.  Abulensis ipsum Matthaeum transtulisse putat. Augustinus dicit incertissimum, cuius ego judicium credo certissimum. 
p In vita Matt●aei.  Hieronymus Hebraicè se vidisse testatur in bibliotheca Caesariensi, quam Pamphilus Martyr extruxerat: hodiè inter judaeos reperitur, & typis etiam excusune prodijt; quod an idem illud sit quod Hieronymus viderat ipse non disputo, constare clamitant nonnulli; verùm ego cum 
q Annot. in Matth. 1.  Erasmo malim extare quam constare.  
Si quis adhuc desiderat plura de rationibus Matthaei, quare scripserit, de loco ubi scripserit, de tempore quando scripserit, adeat ille 
r Vbi supra.  bibliothecam Sixti Senen. & haec omnia disceptantes copiosissimè Magdeburgenses, cent. 1. lib. 2. in vita Mat. Caesarem Baronium, Ecclesiast. annalium, Tom. 1. fol. 288. Alphons. Tostatum, in prolog. Matth. quaest. 2. Atque sic accepistis (amplissimi viri) quo consilio Matthaeus 
s Marloratus argument. in evang. Matth.  praedicandi munere non contentus, etiam scriptis ad posteros transmittere volverit hunc librum de generatione jesu Christi; omnem scilicet movebat i●pidem ut non modo viws▪ sed etiam 
t Maldonat. praesat. in Euangel. cap. 6.  mortuus aedificet Hierosolymam sanctam Dei civitatem, ut quemadmodum ad mortuos (testante 
u 1. Epist. cap. 4.6  Petro) praedicatum erat evangelium, ita etiam per mortuos annunciaretur. Haec ego explicatè, vos ut placuerit applicate: vel ipsum biblij nomen apud Academicos excitat attentionem; cui magis arridet biber quam liber, indignus omme Aca●emici; cui magis alius quis quam iste liber, indignus nomine Christiani.  
inept Stancarus apud 
x Lib. de Christo mediatore, cap. 2  Bellarminum; Plus valet unus Petrus Lombardus quam centum Lutheri, ducenti Melancthones, tercenti Bullingeri, quadringenti Petri Martyres, quingenti calvini. Rectiùs ego, Plus est in unà sententiola aurei huius enchiridij, quam in omnibus Livij, Platonis, Plutarchi, Demosthenis, addo Tullij, Aristotelis, Theophrasti spaciosis voluminibus. Incomparabiliter pulchrior est haec Margarita Christianorum, quam Helena Graecorum, ut olim 
y Epist. 9  Augustinus Hieronymo.  
Quemadmodum per se facundi si cum Cicerone conferantur protinus obmutescunt: ita caeteri doctores cum Hieronymo composi●i vix sapere, vix loqui, vix vivere videantur, ut 
z Epist, praesix. Tom. 4. oper. Hieronymi.  Erasmus scrip●●t egregius ille prosopolatra: verum si comparentur uni Matthaeo, sancti spiritus Amanuensi, separatim singuli, coniunctim universi, vel ipsi P●tres velut inf●ntuli conticescunt, ut aliquando Lutherus, Ego non curo mill Augustinos, mill Cyprianos, mill ecclesias.  
Imò fatentur è pontifici●s nonnulli, 
a Philip. Mor●aeus praesa●. lib. de Missa.  Gerson scilicet d●ctissi●us ille cancellarius Parisiensis, & ill●strissimus joannes Picu● Mirandulanus, amplecti se magis opinionem hominis laici, Idiotae, infantuli scripturam adf●rentis: quam ipsius summi pontificis judicium aut universalis concilij decretum, quod nullum habeat in verbo Dei fundamentum. Haec veriora sunt quam ut negari possint, notiora quam ut tractari debeant. Ad reliqua pergo.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Ista vox generatio mirè doctorum exercuit ingenia: quidam enim existimant hunc non esse titulum libri, sed initium tantummodo genealogiae Christi; Alijputant esse titulum, sed universo libri arg●mento non convenire: Al● & titulum, & totius titulum, & totam evangelii summam in se complecti.  
Negantes titulum interpretantur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, narrationem, catalogum sive recensi●●m, ut Gen. 5.1. Hic est liber gener●tionis Adam: id est, haec est narratio genealogiae ab Adam ductae. Sic in 〈◊〉 Calvinus, in annotationibus Beza, in expositione ecclesi ●stic● super Matthaeum Augustinus Marloratus. Alij concedu●t oss● titulum libri, sed ad r●tum non extend●▪ na● ut M●s●s i●scripsit penta●euchi volumen, Librum geneseos, cum agat de rerum generatione solo capite prim●; vel, ut rectius Al●●, 
b Abulensis.  Beres●sh, qui● primum erat illius libri verbum: Ita Matthaeus ●ebr●ice scribens, Hebraeorum more nomen imposuit libro ex eò quod refertur in exordio, scilicet ex genealogia, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellavit: 
c Maldonat. in loc.  huic expositioni favet authorum pars & maior & melior.  
Nonnulli tamen aff●rmant hunc & esse titulum, & non unam modo part●m, sed in●egrum Euangel●● argumentum declarare. Nam ut 
d Lib. 2. fol. 75.  Sixtus Senensis coll●git e Rabin●s, Hebr●a vox qua Matthaeus utitur hoc in loco significat non 〈◊〉 generationem, sed etiam totum vitae ●●rsum; ut Gen. 6.9. Noe dicitur perfectus in generationibus suis: id e●●, in omnibus vitae partibus▪ 
e Ab●lensis in Matth. 1.  ut perinde liber si●●●●erationis 〈◊〉 Christi, ac sidiceret, liber de vit● Christi, om●ia illius ge●ta ab incarnatione usque ad 〈◊〉. Vti Lucas 〈…〉 nominau●t historiam eor●● omnium quae caepit jesus & facere & docere: Actorum 1. vers. 1. Quae quidem interpretatio, fateor ingen●è 〈◊〉 maxime placet, & quia plen●or, & quia planior; in quo non tam M●ldonatum, aut Alphonsum Tostatum, quam 
f 〈…〉 script. v●●b. generatio.  Ill●ricum sequor. Faustus itaque, qui negabat hoc evangelium esse, quia non evangelium, sed l●ber ge●erationis inscriberetur; & impius erat, & imperitus, non intelligens omnem Christi vitam generationem appell 〈◊〉 verùm ego mittam infestum hunc Manichaeum, cuius ineptas cavillationes adversus Matthaei titulum abunde satis doctissimus pater 
g Lib. 2. contra Faus●um Manichaeum, cap. 6.  Augustinus exagitavit, Tom. 6. editionis Frobenianae, fol. 147.  
Cur a●tem generationis in singulari, non generationum evangelista dixerit à nonnullis quaeritur, quorum alij respondent caus●m e●se, quòd cum duas Christus generationes habuerit, humanam & divinam, de sola humana. Matthaeus ageret, ut qui de di●in● sciebat e●se di●●um Esaiae 53. generationem eius quis enarrabit? Alijeum Hieronymo dicunt E●angelistam en●merare generat●ones certè multas: at 
h Quia propter Ch●●sti generationem induc●ntur caeterae. Thom. caten●n loc.  unam t●●en quaerere jesu Christi filii David, filii Abrahae. Sic enim describitur Christus ●x nomine & genere.  

Ex nomine 

Proprio: jesus.  
Apell●t●●o: Christus.     
jesus nomen proprium, Christus appellati●um, I●sus nomen naturae; Christus personae, sive nomen dignitatis & ●ssicij ut Theologi loquuntur. Ita Tertullianus ad●ersus Praxeam disputat Christum non esse nomen sed appellationem.  
At obijci solet, inconuenienter hoc diciproprium, & singulare nomen illud de quo propheta, Vocabitur nowm nomen, cum in veteri Testamento pluribus fuerit impositum.  
Respondet 
i Part. 3. qu●●t. 37. art. 2.  Aquinas appositè, nomen jesu aliis convenire secundum aliquam particularem & temporalem salutem: sed secundum universalem & spiritualen● hoc nomen esse proprium Christo, qui saluum facit populum suum à peccatis corum, ut Matthaeus interpretatur, huius capituli vers. 21.  
jesus enim nave, jesus Sydrach, jesus josedech, Typi tantummodo fuèrunt huius nostri jesu. In jesus nave celebratur potentia: in jesus Sydrach scientia: In jesus josedech bonitas: jesus ergo nave figura Christi regis: jesus Sydrach figura Christi prophetae: jesus josedech, figura Christi sacerdotis: Vt explicatissimè doctores in tertium Zachariae, nec non Eusebius in lib. 4. de demonstratione evangelica, cap. 29. & Augustinus lib. 12. contra Faustum Manichaeum, cap. 36. Contendunt alij, nomen hoc ●tiam 
k Swarez. tom. 2 in 3. Thom. disputat. 15. sect. 2.  materialiter acceptum, aptissimè Christo unt, soli, semper convenire: ita tradidit Petrus Galat. lib. 3. de arcanis, c. 20. & Sanctes Pagninus in interpretatione nominum Hebraicorun: & jansenius, concordiae cap. 7. Qui quidem omnes arcte tenent, accurateque defendunt, nomen jesu nave, jesus Sydrach, jesus josedech, non fuisse conscriptum ijsdem omnino literis: nomen enim eorum jehosua, Christi verò jesua; Ichosua autem significat, Deus saluabit; & jesus in praesents salvatorem; atque sic uni Christo, soli Christo, semper Christo congruit hoc saluificum nomen, excogitatum à Deo, vocatum ab Angelo, inditum à Marta & Ios●pho.  
urgent adhuc judaei; quòd M●ssiae nomen est Emmanuel, secundùm illud Isaiae vaticinium, Ecce virgo concipiet & pariet filium, & vocabitur nomen eius Emmanuel.  
Huic obiectiunculae Matthaeus occurrit in praesenti capitulo, Vocabis nomen eius jesum, & ut ita vocari debuisse 
l Maldonat. in Matth. 1.21.  probet, Esaeiae locum citat: ut impleretur, inquit, quod Dominus per prophetam, vocabis nomen eius Emmanuel, id est, nobiscum Deus. Emmanuel igitur & jesus ut (argute 
m Lib. 3. contra Martion.  Tertullianus) ●dem sensu, utcunque non idem sono. Idem enim est, Deum nobiscum, & esse Deum seruatorem nostrum, ut scitè Paulus ad Romanos octavo; Si Deus nobiscum, quis contra nos? Accepimus plura bona Deo regenerante, quam mala Adamo degenerante. Maior enim dignitas evangelica quam Angelica.  
Intellexerat hoc qui non vidit omnia sanctus Bernardus; Alia nomina (inquit) sunt Maiestatis; at jesus est nomen misericordiae. Nam esse Dei verbum, esse filium, esse Dei Christum, ad eius praecipue gloriam pertinet. At nomen jesu salvatorem sonat: quo quidem & illius gloria & saelus nostra continetur. Ideoque meritò quidem ex Ecclesiae instituto ad hoc salutare nomen assurgimus, & genua flectimus; at hoc non aed syllabicam compositionem, sed ad saluificam expositionem, divini numinis maiestatem reverentes, & pro salute nobis per sacrum illud 
n Act. 4.12.  nomen impensa gratias exhibentes: Hoc siquidem nomen est super omne nomen, ad quod omne genu flectatur caelestium, terrestrium, infernorum. Ad Philippenses 2. vers. 10.  
Elegantissime 
o Lucanus ut Erasmus in Epist. Hi●ron. ad G●rontiam.  poeta: Quid satis est, si Roma parum? Ita quidem ego, Quid satis erit illi, cui non sufficiant ista?  
Si 
p Hieron. ●pist. ad Eustochium.  cuncta corporis membra verterentur in linguas, & omnes artus humanâ voce resonarent, nihil hercle dignum hoc nomine, hoc numine proferrem. I stud enim orationibus potius invocandum quam rationibus illustrandum. 
q Augustin.  O bone jesus! esto mihi jesus. Noli Domine, noli sic attendere malum meum, ut obliviscaris bonum tuum: etsi ego admisi unde me damnare possis, tu non amisisti unde me saluare soles: es jesus, ●●go volens; es Christus, ergo poteus: est enim vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellatio dignitatis & officy (sicut ante monui:) In veteri siquidem lege reges & sacerdotes Vncti sive Christi dicebantur: Vt Esaiae 45.1. Haec dicit Dominus Christo suo Cyro. Et Psalmo 105. Nolite tangere Christos meos. jesus autem unctus oleo laetitiae prae consortibus (ut 
r Psal. 45.8.  Psalmista loquitur:) 
s joan. 10.31.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non modò Christus Domini; sed etiam Christus, Dominus, unctus & rex & sacerdos: 
t Illyricus in clau. script. verb. Christus.  Regis munera tria, judicare, regere, tueri suos▪ sacerdotes item tria; docere, orare, sacrificare. Quae quidem omnia nunc in coelis; olim in terris agebat jesus rex & sacerdoes noster; rex, utpote qui filius David; sacerdos, utpote qui filius Abraham, ubi quatuor occurrunt examinanda.  
Primum est, cur hos potissimùm duos ex tàm longa parentum Christi serie Euangelist● nominaverit? Cuius (ut 
u Caten. in Mat. 1. & pa●t. 3. qu. 31. art. 2.  Aquinas explicat) est ratio multiplex.  
Prima, quòd his potissimùm promissio venturi Messiae facta fuerit: Abrahamo, Gen. 22. vers. 18. In femine tuo benedicentur omnes Gentes terrae; quod Apostolus intell●gendum esse de Christo clarè docet ad Galatas 3.16. Abrahamo dictae sunt promissiones, & femini eius, non dicit & feminibus, quasi in multis, sed quasi in uno, & femini tuo, qui est Christus.  
Davidi verò iuravit Dominus: De fructu ventris tui ponam super sedem tuam: Psal. 132.11. unde populus judaecrum ut regem honorifice suscipientes vndi●j clamabat, acclamabat; Hosanna filio David: acquiescunt in h●c expositione Chrysostomus, Hieronymus, Ambrose, Irenaeus.  
Secunda ratio, quia Christus eratrex, sacerdos, & propheta. David autem rex & propheta, sacerdos Abraham, utpote cui dixerat Dominus, Sume mihi vaccam triennem, & arietem annorum trium: turturem quoque & co●umbam. Gen. 15.9.  
Tertia ratio; quoniam in Abrahamo primò incepit circumsio: in David autem maxime ma●ifesta Dei electio: Secundum illud, 
x Act. 18.22.  Elegi virum juxta cormeum. V●riusque, proinde silius specialissime dicitur à M●tthaeo Christus, ut ostendatur esse in salutem & circumcisioni & electioni Gentil●um: Ita Patres, ita scholastici docuere: verùm si liceret vestra bona cum venia meam hic interponere sententiam; ego fortasse dicerem Abrahamum & Davidem specialiter in hoc evangelicae structurae frontispicio collocari, quia duae sunt principales evangelii partes, sides & poenitentia. E●inebat in Abrahamo fides, in Dauide poenitentia: quemadmodum itaque Christus secundum carnalem genarationem; ita Christianus secundum spiritualem regenerationem habendus est filius David, filius Abraham.  
— Si quid tu rectius istis  
Candidus imperti; si non, his utere mecum.  
Quod attinet ad secundum problema: 
y Hugo Cardinal. in loc.  quadruplex est causa quare Matthaeus Abrahamo Davidem anteposuerit.  
1. Quia david erat regno clarior: eleganter enim 
z Lib. ad Scapulam.  Tertullianus; Imperator omnibus maior est, dum solo Deo minor est.  

a Scriptum in Curia Wormatiensi● sicut Manlius loc. com.  Astra Deo nil maius habent, nil Caesare terra.  
2. Ne series genealogiae turbaretur: Hebraeorum enim mos est, ubi multa recensent, illud unde volunt incipere ultimo loco ponere: ut Gen. 1.1. In principio creavit Deus caelum & terram, terra autem erat inanis: Ita liber generationis jesu Christi, filii David, filii Abraham. Abraham autem genuit Isaac.  
3. Quia jesus in mundum venit, non 
b Matth. 9.13.  justos vocare, sed peccatores: evangelii proinde prologo david peccator Abrahae justo praeponitur. Et hoc solamen miseris & evangelium verè: nam quomodo jesus potest esse non jesus peccatori, cum ipse fuerit peccatoris summi filius, adulteri, homicidae, blasphemi David: qui non adhuc natus liberavit parentes à peccatis quomodo tam glorificatus non liberabit filios?  
Animaduertere licet omnes ferè qui petebant à Christo beneficia, solere prius eum Davidis filium appellare: Ita mulier Cananaea, Miserere mei Domine fili David: Ita Bartimaeus, Marci. 10. jesu fili david miserere mei. Ad hunc etiam modum unusquisque considenter ad gratiae thronum accedere potest & debet: O Domine jesu Davidis fili, miserere mei. Sum ego fateor homo peccator, at tu jesu non hominis modo filius, sed hominis peccantissimi, filius David. Audacius adhuc 
c Loc. com. tit. de Christi passione.  Lutherus: Ignoscite quaeso; Christus omnium maximus latro, fur, sacrilegus, homicida, scilicet reputatiuè coram hominibus, imputatiuè coram Deo: quoniam existens hostia pro peccatis totius mundi portavit in corpore suo; peccata Noah, qui fuit ebrius; peccata Pauli, qui fuit blasphemus; peccata David, qui fuit homicida: non miseranda necessitate, sed miserant potius voluntate, sicut optimè distinxit Augustinus ad Laurentium enchiridij cap. 49.  
Portavit siquidem omnia omnium peccata, qui nullam ne minimam habuit labeculam de proprio. M●hi compatitur, mihitristis, mihi dolet, inquit 
d De fide. lib. 2. cap. 3.  Ambrose; in me & pro me doluit, qui pro se nihil habuit quod doleret.  
Ita mihi verbum caro factum est; verbum; quid potentius? in initio enim erat verbum: caro factum est, quid imp●tentius? Omnis enim caro foenum. Attamen qui fecit homi●em factus est filius hominis, impij hominis, filius David. 
e Augustin. de ●ate●bizand. rudibus, cap. 4.  Magna miseria superbus homo; sed maior misericordia humilis Deus. Quid rependam ei pro omnibus quae tribuit mihi? 
f Aug. serm. 115. de temp.  Primò nihil eram, & fecit me: perieram, quaesivit me; quaerens invenit me; inventum redemit me; redemptum liberavit me; de hoste fecit servum, de servo fratrem, de fratre cohaeredem: Ille qui non novit peccatum, pro me factus est peccatum, & filius nequissimi peccatoris David.  
4. David Abrahamo, junior seniori praefertur; quia licèt utrique Messiae dicta fuerit promissio, tamen ea quae Davidi facta, & recentior & specialior, & honorificentior; ideoque judaeis gratior, & omnium ore magis celebrata. Nam interrogati a judaeis Pharisaei; Quid vobis videtur de Christo? incunctantèr respondent, filius David; & ipsa 
g Matth. 12.23.  populaeris turba vifis admirabilibus Christi, dicebat illicò, nunquid hic est filius David? haec scilicet opinio tenaciter haerebat omnium animis, oportere Messiam esse filium David; inter judaeos praecipuè (quorum gratiâ praesens hoc opus excogitatum) adeò manifestum erat, 
h Aug. de vera Religione.  ut nulla doctorum paucitas, nulla indoctorum turba dissentiret.  
Hanc rationem afferre video, Chrysostomum, Euthymium, Theophylactum, aliosque tractatores quam plures; & hanc ego longè clarissimam, eloquioque sacro convenientissimam esse determino.  
De tertia verò quaestione: 
i Erasmus & Maldonat. in loc.  Secundus genitiws filii convenientèr & ad Davidem & ad Christum referri potest: ad Davidem; erat enimille filius Abraham; ac sidiceret evangelista: Liber generationis jesu Christi filii David, qui david fuit filius Abrahae: Ad Christum etiam; erat enim ille utriusque filius, ac si Matthaeus ad hunc modum enucleatius, hic est liber generationis jesu Christi filii David & Abraham. Sed quo modo iam ultimo quaeritur, & ipse brevius fortasse enarrabo, quam res tanta dici debeat.  
Isaias sacrorum vatum Homerus (ut eum appellat 
k Lib. 5. de asse.  Bud●eus) admiranda canit sed credenda. Cap. 9 vers. 6. Paruulus natus est nobis, filius datus est nobis: in quem locum 
l Hom. 1. de nativit. Christi.  Eusebius Emissenus appositè, Datus ex divinitate, natus ex virgine; natus qui sentiret occasum, datus qui ●esciret exordium; natus qui & matre esset junior, datus quo nec pater esset antiquior; & sic qui erat, datus est; qui non erat, natus est; in mundum nempe ve●it, qui mundum condidit: ad terrena descendit, & caelestia non dereliquit; & affuit, & inde non defuit, ut 
m Epist. 3.  Augustinus olim Volusiano: humana natura accessit, divina non recessit: illa fuit assumpta, ista non consumpta; vel (ut 
n Hom. 2. de nativit. Christ.  Emissenus acutissimè) verbum caro factum est, non deposita, sed seposita Maiestate. 
o Aug. confess. lib. 2. cap. 42.  Oportet enim Mediatorem inter Deum & hominem, habere aliquid simile Deo, aliquid simile homini, ne in utroque homini similis longè esset à Deo; aut in utroque Deo similis longè esset ab homine: Christus igi●ur 
p Idem ibidem. cap. 43.  inter mortales peccatores, & immortalem justum, apparuit mortalis cum hominibus, justus cum Deo.  
Quemadmodum enim flores (authore Protagora) solem habent in caelo patrem, solum in terra matrem: Ita Christus flos de 
q Isai. 11.1.  jesse, Patrem habuit in coelo sine matre; in terris autem matrem sine patre; 
r Emissenus ubi supro.  non alter ex patre, alter ex virgine; sed al●ter ex patre, aliter ex virgine: de Deo Deus, de Deo patre Deus filius, inquit 
s Serm. de duplici nativit. Christi.  Fulgentius: alter in persona, non alius in natura: semper apudpatrem, semper cumpatre, semper de patre, semper in patre: 
t Aug. ser. 4. de temp.  filius ex ipso, cum ipso, hoc quod ipse.  
Verus etiam homo de homine, 
u Lombard. ●. sent. dist. 8.  propter hominem, secundum hominem, super hominem; unus tamen idemque jesus Christus, Emmanuel, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nobiscum Deus; eiusdem Mariae filius & parens. Ita Paulus ad Galatas quarto, Misit Deus Filium suum factum de muliere. A & Ω, Apocalyp. 1.8. id est, ut exponit 
x Sixtu●. Senen. bib. lib. 2 pa. 37.  Epiphanius, homo & Deus. Nam A. quae infernè aperitur, humanam denotat naturam: ●, quod supernè apertum est innuit divinam. Ipsum (inquit 
y Hom. 1. denativit. Christi.  Emissenus) sanguinem quem pro matre obtulit, antea de sanguine matris accepit: & hoc, ut exclamat Bernardus, est singulariter mirabile & mirabiliter singulare. 
z Thom. 3 part. q. 31. art. 5.  Secundum conditionem naturae natus ex foeminâ: suprae conditionem naturae, naturae ex virgine.  
jam verò Deipara, (sicut historia sacra testatur) ex stirpe Davidica; nec non ex Abrahamist stemmate oriunda. Christus itaque, secundum usitatam loquendi consuetudinem apud Hebraeos, & filius David, & filius Abraham, ●on 
a Erasmus in loc.  ex ijsdem prognatus, sed ex eâdem generis serie propagatus.  
Atque sic ea, qua potui brevitate, quaestionibus ist is omnibus enodate respondi; quantum attinet ad contentiosos non satis, quantum ad pacatos & intelligentes plus forte quam satis; ut ad Bonifacium scripsit 
b Epist. 23.  Augustinus.  
Si quis expectet ut ego subtilius aliquid adijciam de Christi genealogia, quaerat ille genealogicos fabulones; qui dum anigmata nescio quae conantur explicare, lectorum animos inextricabilibus errorum labyrinthis solent implicare.  

Horum duo sunt genera; 

judaei veteres.  
judaizantes novi.     
Illi a luce veritatis 
c Aug. cont. adverse. Legis. lib. 2. cap. 7.  aversi, & ob hoc luci veritatis adversi. Isti genealogiam Christi, 
d Idem contra Faustum. li. 22. cap. 34.  vel non intelligendo reprehendunt, vel reprehendendo non intelligunt. Ambo (quod 
e Contra literas Petiliani. lib. 3. cap. ●6.  Augustinus de Petiliano) Multa dicendo nihil dicunt, aut potius nil dicendo multa dicunt. O mirabilem insaniam (inquit sanctissimus 
f Idem contra Fau●tum. lib. 17. cap. 3.  pater) aliquid de Christo narranti, nolle credi Matthaeo, & velle credi Manichaeo. O curas hominum! quantum est in rebus inane! Excidium Troiae post Homerum, aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, post Lucam & Matthaeum contexere. Paulus instituens Timotheum abundare fecit eum praeceptis morum, institutisque Theologiae; sed 
g 1. Tim. 1.4.  inutiles de genealogiae quaestiones, & inaniloquia, non ab auribus modo, sed ab orbis Christiam sinibus arcenda iudicavit. Odi semper ego Nonatores, etiam recens antiquitatem amplexus sum. Itaque toto hoc sermone, quod à patribus accepi, vobis tradidi: quorum omnium haec est summa. Liber excitat lectionem; Liber generationis electionem; jesus devotionem; Christus obedientiam: filius David spem; filius Abrahae sidem. In his siquid bene, quia nostrum non est, agnoscite; si quid malè quia nostrum est, ignoscite. Humanum enim (a●t 
h Ethic. lib. 4. cap. de liberal.  Aristoteles) imò regium (uti 
i Bucan. praef. loc. com.  Plutarch) imo Christianum (inquit 
k Consolat. ad Pammachium.  Hieronymus) idest, vestrum est, (ornatissimi viri) m●gna liberaliter dare, parva libenter accipere. Gratia Domini nostri jesu Christi filii David, filii Abraham sit cum omnibus vobis, nunc & in saecula saeculorum. Amen.  
Ad Clerum habita Cantabrigiae pro gradu Doctoratus: Anno 1605.   
The Epistle. ROME 12.1. I beseech you brethren by the mercifulness of God, that you make your bodies a quick sacrifice, etc. 
IT is well observed by 
l In 6. ad Rom.  chrysostom, that all the sacred Epistles of this Apostle stand upon two legs especially; 

to wit; 

Explications: or doctrines of holy faith.  
Applications: or exhortations to godly life.      
The former Chapters are spent in dogmatical conclusions appertaining to belief. The 
m Ambros. Theophylact. Melancthon. in loc.  residue contain moral instructions of honest conversation and love: wherein our Apostle teacheth, how we should behave ourselves to God and man; and that by 
n Gorran. in loc.  precept and pattern. By precept, in the 12, 13, 14, 15. Chapters: by pattern, in the 16. Chapter.  

This scripture shows how we must demean ourselves to 
o Aquin. in loc.  God, in 

Body: vers. 1. Make your bodies a quick sacrifice, etc.  
Soul: vers. 2. Fashion not yourselves like unto this world, but be ye changed by the renewing of your mind.     
I beseech you brethren] Two things induce men especially to suffer the words of exhortation: opportunity, and importunity: The worth of the matter, and zealous affection of the speaker. Saint Paul makes his loving affection manifest in these sweet terms; I beseech you brethren by the mercifulness of God. He might have commanded, as he told 
p Philemon. 8.9.  Philemon; but for loves sake, he doth rather entreat.  
God the Father appeared in a 
q 1. King. 19.12.  still and soft voice: God the Son was not a tiger, but a 
r joh. 1.29.  lamb: God the holy Ghost came down, not in the form of a vulture; but in the shape of a 
s Luk. 3.22.  dove: signifying hereby, that Preachers ought to use gentle means in winning men unto God; herein resembling the good mother which hath 
t Bernard.  ubera and verbera, a teat so well as a rod: a dug to restore such as feel their sin with the spirit of meekness: Gal. 6.1. but a rod to whip the careless and senseless, lest they grow too wanton. And therefore Saint Paul, who doth here beseech the Romans out of his love; doth adjure them also by the mercifulness of God: that is, as 
u Aquin. in loc.  some construe it, I beseech you by mine Apostolical authority, committed unto me by Gods especialll mercy, 1. Cor. 7.25. as himself expounds himself in the third verse of this Chapter: I say through the grace that is given to me: where the Greek verb 
x Erasmus annot. in loc.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, may be translated, I command: or, By the mercifulness of God showed unto you: for as God is more bountiful, so you must be more dutiful. We may not sin, that grace may abound: but on the contrary, because the grace of God, that bringeth salvation unto all men, hath appeared, it teacheth us to deny ungodliness and worldly lusts, and that we should live soberly and righteously and godly in this present world.  
The mercies of God to me, the mercies of God to you, be many and manifest. I beseech you therefore by the riches of his abundant mercy, make your bodies a quick sacrifice, etc.  
Thus you see the zealous earnestness of the speaker: I come now to the worthiness of the matter; concerning the Romans, and in them ourselves, as much as the salvation of our souls. I beseech you therefore mark what the Spirit writeth, and first observe Paul's order: 
y Martyr in loc.  After justification he speaks of sanctification: herein intimating that good works, as 
z Lib. de fide & operiòus.  Augustine said; Non praecedunt iustificandum, sed sequuntur justificatum: Not go before, but after justification. 
a Church homily of good works.  As the wheel turneth round, not to the end that it may be made round, but because it is first made round, therefore it turneth round: so men are sanctified because first justified; not justified because first sanctified. As Aulus Fuluius when he took his son in the conspiracy with Catiline, said: Ego te non Catilinae genui sed patriae. So God hath not begotten us in Christ, that we should follow that arch-traitor Satan; but serve him in holiness and righteousness all the days of our life: making ourselves a quick sacrifice, etc.  

There are two kinds of sacrifices: 

Expiatory, for sin; which we cannot offer. See epist. Dom. 3. Quadragesimae.  
Gratulatory, of thanks and praise, which we can and must offer: and,     

hereof there are 
b Aquin. in loc.  three kinds according to the three sorts of goods; of the 

World.  
hereof there are 
b Aquin. in loc.  three kinds according to the three sorts of goods; of the Mind.  
hereof there are 
b Aquin. in loc.  three kinds according to the three sorts of goods; of the Body.     
1. We must offer our goods of the world: Heb. 13.16. To do good and distribute forget not; for with such sacrifices is God pleased. 
c Prou. 19.17.  He that hath mercy upon the poor, dareth unto the Lord.  
2. We must offer to the Lord the goods of our mind, by devotion and contrition: Psal. 51.17. The sacrifice of God, is a troubled spirit; a broken and contrite heart O God shalt thou not despise. When by divine meditation and devote prayer, we beat down the proud conceits of our rebellious hearts, we kill, and offer up as it were our son Isaac; that which is most near, most dear to us.  
3. We must offer to the Lord the goods of our body; 

which are done, 

Patiendo, by dying for the Lord.  
Faciendo, by doing that which is acceptable to the Lord.      
Martyrdom is such a pleasing sacrifice, that as Ambrose said of his sister; Appellabo martyrem & praedicabo satis: I will call her Martyr, and then I shall be sure to commend her enough. See Epist. on Saint Steuens day.  
S. Paul here means a sacrifice by doing; 
d Rom. 6.13.  Give your members as weapons of righteousness to God. For as Christ offered up himself for us; so we made conformable, should offer up ourselves unto him. 
e Martyr in loc.  Interpreters observe a great Emphasis in the word hostia, derived, as Ovid noteth, ab hostibus.  
Victima quae dextra cecidit victrice, vocatur;  
Hostibus à domitis hostia nomen habet.  
And therefore seeing Christ hath delivered us from the hands of all our enemies, it is our duty to sacrifice perpetually to him, ourselves and our souls, and so live to him who died for us.  

Lest we should err in our offering, Saint Paul shows all the 
f Gorran. in loc.  causes: 

Efficient: ourselves.  
Material: our bodies.  
Formal: quick and holy.  
Final: acceptable to God.     

Or (as 
g Aquin. & Martyr.  other observe) S. Paul sets down four properties of a sacrifice: 

1. Sound and quick.  
2. Sanctified and holy.  
3. Pleasing.  
4. Reasonable.     
First, our sacrifice must be sound and quick; not blind, not lame, not feeble, Malach. 1.8. We must not offer to the devil our youthful years, and lay our old bones upon God's altar: his sacrifice must be the fattest, and the fairest; he must have both head and hinderparts: hereby signifying that we must remember our Creator in the days of our nonage, so well as in the days of our dotage: for if we defer our offering till the last hour, when sickness the bailiff of death hath arrested us, and pain sickness attendant dulled our senses; it cannot be called a quick, but a sick; not a living, but a dead offering. That our sacrifice therefore may be quick, let us, I beseech you, begin quickly to dedicate ourselves unto God.  
Or quick] That is, 
h Martyr in l●c.  willing: for those things are said to be quick which move of themselves; and those dead which do not move, but by some outward violence: we may not then be stocks and blocks in Gods holy service, doing no good but upon constraint of law, and penalty of statute: such oblations are not acceptable, because they be not quick. The Lord loveth a cheerful giver and thanksgiver. Nothing is done well, but that only which is done with our will, freely, readily, lively.  
Or quick] That is, quickened through faith: for as the soul is the life of the body, so faith is the life of the soul; without which he that liveth is dead: 
i Abacue. 2.4.  for the just doth live by faith. H●e situs es● Vacia. (said Seneca, when he passed by the ground of that voluptuous Epicure) Vacia lieth here dead and buried: and 
k 1. Tim. 5.6.  so Pa●l of a widow living in pleasure; She is dead even while she doth live. That our sacrifice therefore may be living it must proceed from a faith that is lively.  
Or living] That is, a 
l Melanct. in l●●.  continual sacrifice. The sacrifices of the jews have now their end▪ but the sacrifices of Christians are without end. We must 〈◊〉 
m Ephes. 5.20.  give thanks, and 
n Ephes. 6.18.  always pray. The fire on our altar must never go out, our sacrifice never die.  
In the Law beasts appointed for sacrifice were first slain, and then offered; and that for two causes especially: first, (as 
o In loc.  Ambrose notes) to put the sacrificer in mind what he deserved by sin: namely, death: and secondly, because those bloody sacrifices were types of Christ's death on the cross, which is the propitiation for our sins. In like manner every Christian sacrifice must be dead to the world, that he may live to God; 
p Coloss. 3.5.  mortifying his earthly members, and 
q Galat. 5.24.  crucifying his carnal affections, that he may become a 
r Galat. 6.15.  new creature in Christ.  
As death deprives a man of natural life, so mortification destroys the body of sin, which is the sensual life: Moriatur ergo ne moriatur, mutetur homo ne d●mnetur: (quoth 
s Serm. 141. the temp.  Augustine) We must die for a time in this life, lest we die for ever in the next life. We must rise again with Christ, saith 
t Coloss. ●. 1.  Paul. Now a man must be dead before he can rise again: first 
u Rom. 6.5.  grafted with Christ to the similitude of his death, and after to the similitude of his resurrection. He that lived ill, and now demeans himself well, is risen again from the death of sin, to the life of grace; mortified, and yet a living sacrifice; the 
x Luther. post. maior in loc.  more mortified, the more living. Rom. 8.13. If ye mortify the deeds of the body by the spirit, ye shall live.  

This kill of our beastly desires is very fit, whether we consider ourselves, 
y Fatius de mortificat. cap. 4.  as Men.  
This kill of our beastly desires is very fit, whether we consider ourselves, 
y Fatius de mortificat. cap. 4.  as Civil men.  
This kill of our beastly desires is very fit, whether we consider ourselves, 
y Fatius de mortificat. cap. 4.  as Christian men.  
This kill of our beastly desires is very fit, whether we consider ourselves, 
y Fatius de mortificat. cap. 4.  as Eminent men.   
As men; that we may lead our life not according to sense, but according to reason: otherwise we should be rather sensual beasts, then reasonable men.  
As civil men; that we may not live according to lust, but according to law; though not according to conscience, yet according to custom, that we break not the statutes and disturb not the commonwealth wherein we live. The Philosophers in old time comprehended all points of mortification in these two words, sustine & abstine.  
As Christian men; 
z Luke 9.23.  for he that will be Christ's disciple, must deny himself: abnegare suos, sua, se. 
a Matth. 11.12.  The kingdom of heaven suffereth violence, and the violent take it by force: that is, by mortification and daily fight against the lusts of the flesh; as 
b Consul Maldonat. in Mat. 11.12. & Fatium, ubi supra.  Basil, chrysostom, Augustine, Hierome, Gregori●, Theophylact, Euthymius expound it.  
Last of all, yet most of all, mortification is necessary for eminent persons, either in the ministery or Magistracy. For great ones ought especially to be good. Their sacrifice must be most quick, that they may be patterns unto other; as it were walking statutes, and talking laws to the people.  
Holy] The second thing required in our sacrifice: so we read, Leuit. 22. that unhallowed and unclean persons ought not to touch the things of the lord 
c Leuit. 20 26.  Ye shall be holy for I the Lord am holy; 
d 1. Thess. 4.3.  this is the will of God, even our sanctification.  
The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived, as 
e In Cra●ylo.  Plato notes, of the privative particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifying that holy things are not infected with the corruptions and filth of the world; when our throat is an open sepulchre: when our mouth is full of cursing and bitterness; when our feet are swift to shed blood; when our bodies are sinks of sin, we cannot be an holy sacrifice: for the law is plain, 
f Leu. 22.20.23.  Ye shall not offer any thing that hath a blemish, not a beast that is scabbed, not a bullock nor a sheep that hath a member lacking: The drunkard then, that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without his head, (as Clemens Alexandrinus termed him) and the coward who wants an heart, and the rotten adulterer whose body is neither holy nor whole, is no sacrifice for the Lord.  
The Latins have deduced the word sanctum of sancire, 
g Ulpian. de verborum significat.  quasi sancitum: hereby teaching us that our sacrifice must be constant and continual. That byword, A young Saint, an old Devil, is a wry word; for we must be good in our youth, better in our manhood, best of all in our old age: we must grow from grace to grace, till we be of full growth in Christ; dedicating all that is within us, all that is without us, all that is about us unto the service of God.  
servius expounding the words of 
h Aeneid. 12.  Virgil; Qui foedera numine sancit, affrmes that sanctum is sanguine consecratum: and so must our sacrifice be consecrated and dipped in Christ's blood, in whom only God is well pleased: and therefore, as it followeth in the text, if holy, then acceptable.  
Now that it may be well accepted of God, 
i Mela●ct●on. in loc.  two 

things are required especially: 

1. That it be grounded upon his word.  
2. That it be performed in faith.      

k 1. Sam. 15.22.  Obedience is better than sacrifice: no sacrifice than is pleasing to God, except it be done according to his will: invocation of Saints, adoration of the consecrated host, administration of the Sacraments under one kind, divine service in an unknown tongue, praying to the dead, mumbling of Masses, jumbling of beads, worshipping of Images, and other like trash; which are the very Diana of the Romis● religion, have no foundation in holy Scripture; not built upon the rock Christ, but upon the sands of human brains, and therefore not acceptable, but abominable to the Lord. A new religion is no religion: 
l Hilarius in Psal. 1.  To devise fantasies of God, is as bad as to say there is no God.  
Again, courses of life not warranted by Gods own book, such as are rather 
m Perkins Treatise of Callings.  avocations from God and goodness, than vocations, as ordinary cheating, brotheldrie, conjuring, and all other unlawful occupations or professions are not a sweet favour to God, but altogether stinking in his nostrils: If we will have our sacrifice acceptable they must be first holy. So divine 
n In Eutyphrone.  Plato, Whatsoever is good and holy, that is accepted of God.  
Secondly, sacrifice must be performed in faith, otherwise though it be warranted by Gods own word, it is not acceptable: prayer, receiving of the Sacraments, hearing of the Scriptures, etc. are holy sacrifices, and yet not pleasing God, if done without faith. As our Apostle, Rom. 14.23. Whatsoever is not of faith, is sin; that is, whatsoever is against our 
o Aquin. & Gloss. in loc.  conscience: so when the Recusant comes to Church against his conscience, to satisfy the law of man, not to certify his love to God, it is not an acceptable sacrifice. If a man be a Lawyer, a Physician, a Merchant, a Soldier, against his conscience, though his calling be never so good, yet his oblation is bad.  
Or as 
p Melanct. & Calvin. in loc.  other expound that text more fitly; Whatsoever is not done in a good assurance, that God for Christ's sake will accept of it and us, it is sin. Christians are 
q 1. Pet. 2.5.  Priests offering spiritual sacrifices acceptable to God by jesus Christ. 
r Church hom. of good works, part. 1.  All good works without faith in him, are like the course of an horse that runneth out of the way, which taketh great labour but to no purpose. For unbelieving Gentiles and misbelieving heretics, albeit they be never so witty, never so virtuous, are no sweet favour to the Lord.  
Reasonable] We read in the 
s Leuit. 2.13.  Law, that every sacrifice was seasoned with salt: now s●lt mystically notes discretion; as Coloss. 4.6. Let your speech be gracious always and powdered with salt: that is, with wisdom and sobriety. When Paul then exhorteth us to give our bodies a reasonable sacrifice, 
t Aquin. in loc.  his meaning is, that all things must be done in order, comely, discreetly. The proverb is good, An ounce of discretion is worth a pound of learning: for as zeal without knowledge is blind, quo vehementius irruit eo gravius corruit: so knowledge without discretion is lame, like a sword in a mad man's hand able to do much, apt to do nothing: 
u Bernard. serm. 49. in Cantic.  Tolle hanc, & virtus vitium erit. He that will fast, must fast with discretion, 
x Gorran. in loc.  he must so mortify that he do not kill his own flesh. He that giveth alms to the poor must do it with discretion; omni petenti, non omnia petenti, quoth 
y Lib. 1. de. serm. Dom. in Mont.  Augustine; to every one that doth ask, but not every thing that he doth ask: so likewise pray with discretion, observing place and time; 
z Matth. 6.5.  place, left thou be reputed an hypocrite; time, lest accounted an heretic, like the 
a Augustin. haer●s. 57  Psallianists and Euchitai.  

b L●ther. Melancthon. Erasmus, etc. in loc.  Other expound the word reasonable as opposite to the jews oblations. As if Paul should speak thus: In the Law dead beasts; but in the Gospel reasonable living men are to be sacrificed unto God. Every Christian is a sacrificer, every lay-man a priest; but the pastor is a priest of priests, one that sacrificeth his people by teaching and exhorting them to give up their bodies, a quick and holy sacrifice to the lord 
c Rom. 15.16.  I am (saith Paul) the minister of jesus Christ toward the Gentiles, ministering the Gospel of God▪ that the offering up of the Gentiles might be acceptable, being sanctified by the holy Ghost.  
Hitherto concerning the first general branch of Saint Paul's exhortation. Now as musicans do not only teach their scholars what they shall sing, but also what they shall not sing, that they may follow that which is good, and eschew that which is evil: so Paul doth not only show what we must do, but also what we must not do: Fashion not yourselves like unto this world.  
World used in the worse sense signifieth either the wicked men of the world; or else the vain things of the world: the wicked men, as joh. 12.31. the devil is termed the prince of the world, that is, of the wicked in the world, who make themselves his vassals, by yielding to his temptations, according to that of 
d Rom. 6.16.  Paul: He is our master to whom we submit ourselves as servants. It is not Satan's power that he doth thus domineer in the Church: for he was 
e Apocal. 20.2.  bound and 
f Apocal. 12.9.  cast out of the Church; but it is the weakness and wickedness of men, who lose him and open the gate when he was shut out; admitting him as a lord of misrule, ruling and overruling those who are children of disobedience: Ephes. 2.2.  
Secondly, the word World taken in a bad and more strict sense, signifies the pomps and vanities of the world. As 1. Epist joh. 2.15. Love not the world, neither the things of the world: that is, as himself construeth himself, the lust of the flesh, and pride of life.  
According to both acceptions it may be well expounded in this text; as if S. Paul should say, Brethren I beseech you by the tender mercies of God, that ye fashion not yourselves, either according to the wicked men, or according to the vain things of this world.  

For the first: 2. things occasion fashion in the world:  
Multitude: for as Cyprian said; Incipit esse licitum, quod solet esset publicum. Custom is not only another nurture, but as it were another nature. And, as the Lawyers speak: Quod est consuetum praesumitur esse justum: That which is done by many, is thought at length lawful in any.  
Greatness: for as 
g Lib. 2.  Paterculus writes; Imperio maximus exemplo maior: He that is highest, hath always most followers. Augustus, a learned Prince, filled the Empire with scholars: Tiberius, with dissemblers: Canstantine, with Christians: julian, with Atheists.   
So that Paul understanding how prone men are to follow fashions, adviseth us here, not to conform ourselves according to the world.  
In compliments of courtesies and common civilities, it is not amiss to follow either the most or the best.  
In matter of Church orders and Ceremonies, it is 
h August. epist. 118. cap. 5.  insolent singularity, not to fashion ourselves according to that which is enjoined by the best, and used by the most; yea even in the main points of holy religion: If the great be good, and the most, best, we may follow both.  
But Saint Paul's meaning is, that we may not follow wicked men in their wickedness, nor worldly men in their worldliness, nor good men but in that they are good: as he saith elsewhere, 
i 1. Cor. 11.1.  Be ye followers of me, as I am of Christ: for as in imitation oratory, there are two sorts of examples; one necessary to be followed always in all things; as Demosthenes among the Grecians, and Tully among the Latins; another to be followed in some things, and at some times, as Poets and Historiographers: Even so there are two sorts of examples in Christian imitation: the one necessary, which is Christ the way, the truth, and the life: 
k Bernard. ser. 2. in ascens. Dom.  Via in exemplo, veritas in promisso, vita in praemio: The truth in his learning, the way for his living; as the 
l Basil. de spirit. sanct. cap. 8. Leo s●rm. 2. the resarrect. Cyril. in loc.  Fathers usually gloss that place. The other are to be followed in some things, and at some times: as Paul, Peter, Augustine, chrysostom, Nazianzen, and other blessed Saints of God, whose lives and lines are so far forth to be followed, as they serve not from our chief copy Christ. In sin we may not follow the good; much less the wicked of the world, be they never so many, never so mighty: we may not be drunken, because it is the fashion among the most; nor live lasciviously, because commonly great ones are wantoness. In this point the scriptures are plain and peremptory. 
m Matth. 7.13.  The gate is wide, and way broad, that leadeth to destruction, and many go in thereat: Ergo, we must not follow the most. 
n john 7.48.  Do any of the Rulers believe in Christ: Ergo, we must not fashion ourselves according to the greatest.  
In the old world many were drowned, only 
o Gen. 7.  Noah and his family saved: in Sodom many wicked beasts destroyed, only 
p Gen. 19  Lot and his house delivered: there were two malefactors hanged, one, Christ crucified; two extremes, one virtue; many thorns, one lily. Cantic. 2.2. Like a lily among the thorns, so is my love among the daughters.  
It is said, Apoc. 20.12. that at the last day, the books shall be opened, and another book which is the book of life. Where some note, that the book wherein Gods elect are registered, is but one; but the books of the reprobate are many. The number of fools is infinite; but God's people, which are truly w●se, a 
q Luke 12.32.  little flock. Christendom is the least part of the world: they that profess Christ aright, are the least part of Christendom; and of this little part, many be called, but few chosen; 
r Tit. 1.16.  professing they know God in their words, but denying him in their works: arrant heretics, as one wittily, not disputing against religion; but living contrary to religion, marching under Christ's colours, and yet fashioning themselves according to the world.  
Here some will object. If I fashion not myself like the world, I shall be played upon, and made a very 
s job 17.6.  Tabret. I shall become the by word and song of the people.  
First, according to the rules of reason, he is base that dependeth on vulgar breath.  

t Scalig●r.  Qui pendet ab errore & opinion vulgi,  
Pendet magis atque arbore quipendet ab alta.  
Augustine, who reckoned out of Varro, 
u De civit lib. 19 cap. 1.  288. divers opinions concerning the chief good; 
x Epist. 56.  affirms notwithstanding, that no man ever was so mad, as to place his happiness in common fame, because that is but wind, and of wind it is said in the 
y john 3.8.  scripture; that no man knoweth whence it cometh, and whither it goeth. As the child's love, so the people's commendation is gotten, and forgotten in an hour. 
z Erasmus epist. praefix tom. 4. oper. Hieron.  Socrates in Plato suspected evermore that to be bad, which the vulgar extolled for good. And Pliny gave this rule in the school; That he declamed worst, who was applauded most.  
Secondly, it is an axiom in the 
a james 4.4.  Bible, that amity with the world, is enmity with God. 
b Galat. 1.10.  He that is a parasite to men, is not the servant of Christ. It is an unhappy thing to converse with ungodly wretches in the tents 
c Psal. 120.4.  of Kedar; 
d job 30.29.  to be brother unto the Dragons, and companions to the Ostriches. Yet Noah must not follow the fashions of the old world: Lot must not follow the fashions of Sodom: job must not follow the fashions of Us: we must not follow the fashions of our corrupt age; but, as 
e Philip. 2.15.  Paul exhorteth, in the midst of a crooked and naughty generation, we must be pure and blameless, shining even as lights in the world, striving evermore to walk in the narrow path, and enter in at the straight gate.  
Again, we may not conform ourselves according to the greatest: Ego & rexmeus, is no good plea, when God shall reckon with us at the last and dreadful day. Some men are so much at other men's service, that they neglect altogether God's service. That thou didst follow such a Lord, and humour such a Gentleman; that there were better men in the company, when thou didst this villainy; that vanity will not go for a currant excuse: when Almighty God shall come to judgement, than sceptres and sepulchres shall be all one; Princes and peasants shall be fellows.  
As in Chess play, so long as the game is in playing, all the men stand in their order, and are respected according to their place: first, the king; then, the queen; then, the bishops; after them, the knights; and last of all, the common soldier: but when once the game is ended, and the table taken away, than all are confusedly tumbled into a bag, and happily the king is lowest, and the pawn upmost. Even so it is with us in this life; ●●e world is a huge theatre or stage, wherein some play the parts of Kings; other, of Bishops; some, Lords; many, Knights; other, Yeomen: but when our Lord shall come with his Angels to judge the world, all are alike. For if great men and mean persons are in the same sin, they shall be bound together, and cast as a faggot into hell fire. And therefore let us not fashion ourselves according to the wicked, whether Prince or people.  
Secondly, we must not fashion ourselves according to the vanities of the world, and that for two causes especially.  
1. Because they be transitory: where note the world's mortality.  
2. Because they be not satisfactory: where note the soul's immortality.  
For the first, all the things of this world are of such a fashion, as that either they will leave us, or else we must leave them. They leave us; All riches have their 
f Prou. 23.5.  wings, and make their flight like an Eagle. We leave them; As the 
g jer. 17.11.  Partridge gathereth the young, which she hath not brought forth: so he that getteth riches, and not by right, shall leave them in the midst of his days, and at his end shall be a fool.  
The Partridge, as Ambrose writes in his 48. Epistle, maketh a nest of eggs, which she laid not; but so soon as the birds are hatched, the true mother calls them all away from the stepmother. So it is, saith jeremy, with the covetous man, incubat auro, like a brood goose, or as an hen that sits; incubo (for so the Latins term him) he keeps his nest, and sits as it were brooding, but when his chickens are hatched, he hears a voice from heaven; O fool, this night will they fetch away thy soul from thee: and then, whose shall these things be which thou hast provided? Indeed many men reputed him wise while he lived; but at his end, when by the finger of God, we see that his goods are otherwise disposed, either escheated to the King, or restored to the true masters; or else by some small error in his will, carried away by those whom he never loved: at his end, when every Partridge shall call his young, than those that are wise, shall account him a very fool: 
h Psal. 52.8.  Lo this is the man that took not God for his strength, but trusted in the multitude of his uncertain riches, and strengthened himself in his wickedness. And therefore love not the world, neither the things of the world; for the world passeth away, and the lust thereof, being only certain, in being uncertain.  
Secondly, things of this world are not satisfactory, they do not fill and content the mind of man. 
i Eccles. 1.8.  The eye cannot be satisfied with seeing, nor the ear filled with hearing: all things have an emptiness and extreme vanity, purchasing unto the possessors nothing but anguish and vexation of spirit: and the reason hereof, as 
k Ludo●icus viua●dus de veritate contritionis, fol. 87.  Vi●aldus observes, is, because the heart of man is made like a triangle, and the world round as a circle. Now a circle cannot fill a triangle, but there will be some corner empty.  
There is nothing can fill the mind of man, but the blessed Trinity, when God the Father, the most ancient of days, shall fill our memory; God the Son, who is wisdom itself, shall fill our understanding; God the holy Ghost, who is contentation and love, shall sit in our will; then all the powers of our mind will be at rest, when as they shall enjoy him who made them. But the things of this world afford no perfect and absolute contentment; and therefore, ne vos configurate seculo isto, fit not yourselves according to the world's figure, which is a circle; but be ye renewed in your mind, which is a triangle, representing the sacred Trinity.  
Take a view with the Wise man of all worldly things: in brief, doth any pleasure satisfy? No: pleasure is like lightning: 
l Plutarco.  Simul oritur & moritur; it is sweet but short; like hawking, much cost and care for a little sport.  
The prodigal child wasted both goods and body, yet could not have enough, at the lest not enough 
m Luke 15.16.  hog's meat.  
— 
n Horace.  Virgo formosa supernè  
Desinit in turpem piscem malesuada voluptas.  
Doth learning, that incomparable treasure of the mind, satisfy? No: The more a man knoweth, the more he knoweth that he doth not know: so that as 
o Eccles. 1.18.  Solomon said; He that increaseth knowledge, doth increase sorrow.  
Doth honour content a man? No: The poor labourer would be written Yeoman; the Yeoman after a few dear years is a Gentleman; the Gentleman must be Knight; the Knight, a Lord; the Baron, an Earl; the Count, a Duke; the Duke, a King; the King would Caesar be; and what then, is the world's Emperor content? No.  

p Juvenal.  unus Pellaeo iweni non sufficit orbis,  
Aestuat infoelix angusto limine munde.  
One world is not enough for Alexander, and therefore he weeps, and is 
q Valerius Max. li. 8. c. 15.  discontent: as if he wanted elbow room.  
In the state Ecclesiastical, the begging Friar would be Prior; the Prior, an Abbot; the Lord abbot, a Bishop; the Bishop, an Archbishop; the Metropolitan, a Cardinal; the Cardinal, Pope; the Pope, a God: nay, that is not enough, above all that is called God: 2. Thes. 2.4. This made 
r Lib. ●. de considerate.  Bernard wonder, O ambitio ambientium crux: how dost thou pain, yet pleasure all men!  
Do riches content? No: the more men have, the more men crave: and that which is worst of all, they are the greatest beggars, when they have most of all. 
s Eccles 5.9.  He that loveth silver, shall not be satisfied with silver. As the poor man crieth out, Quid faciam quia non habeo? so 
t Theophylact. in 12. Luc.  the covetous wretch as fast complaineth, Quid faciam quia habeo? Luke 12.17.  
Those drinks are best that soon extinguish thirst; and those meats, which in least quantity do longest resist hunger: but here the more a man doth drink, the more thirsty; so strange in some is this thirst, that it maketh them dig the pits, and painfully draw the water, and after, will not suffer them to drink. This, saith 
u Eccl●s. 6.2.  Solomon, is an evil sickness, and a great vanity, when a man shall have riches, and treasure, and honour, ●nd want power and grace to joy in them.  
Thus you see, the world is like a butterfly with painted wings; vel sequend● lab●mur, vel assequendo laedimur: either we fail in pursuing it, or else when we have caught it, it is so vain, that it giveth no contentment. 
x Aug. de doct. Christ. lib. 1. cap. 38.  Herein is the true difference between earthly things & heavenly things: the one are desired much, but being obtained, they content little: the other are desired little, but once gained, satisfy much: and therefore, Lay not up treasure upon earth, where the moth and canker corrupt, and where thieves dig thorough & steal: for these things are neither 
y Bernard.  vera, nor vestra; but lay up treasure for yourselves in heaven. If ye will not hear the words of Scripture, behold the works of nature: man's heart is broad above, narrow beneath; open at the top, close below: to signify, that we should enlarge and spread our affections toward heaven and heavenly things, and draw them to as narrow a point as possibly we can, concerning earth and earthly things; and so by the fashion of our heart, we may learn not to follow the fashion of the world.  
Be ye changed by the renewing of your mind] We are form by God, deformed by Satan, transformed by grace:  

1. Sacramentally, by baptism.  
2. Morally, by newness of life; which our Apostle means in this place. That which follows in the text, is expounded Epist. for the next Sunday.    
The Gospel. LUKE 2.42. The father and mother of jesus went to Jerusalem after the custom of the feast day, etc. 
THis Gospel is a 
z jansen. Concord. cap. 12.  direction how parents ought to carry themselves toward their children, and how children also should demean themselves toward their parents: the one, by the practice of joseph and Mary: the other, by the pattern of our Saviour Christ.  

Parents care touching their children concerns their 

Soul.  
Body.     
Their soul: that they be brought up in 
a Ephes. 6.4.  instruction and information of the Lord; 
b Hemingius postil. Dom. 1. post Epiphan.  that is, in godliness and civility: by the one they shall keep a good conscience before God: by the other they shall obtain a good report among men: the which two, conscience and credit, must chiefly be sought after in this life.  
For the body: Parents ought to 
c 1. Tim. 5.8.  provide competent sustenance and maintenance; guarding their persons, and regarding their estates: all which is performed here by joseph and Mary toward Christ.  
First, for the soul's institution; they did instruct him by precept and example: precept, bringing him to the Temple, that he might be taught; and that not only this once, but often, as often as law did require. So 
d Hist. evang. lib. 1. ut Maldonat. in loc.  Iuuencus expressly:  
Ad Templum laetis puerum perducere festis,  
Omnibus annorum vicibus de more solebant.  
This should 
e Culman. con. 1. Zepperus con. 2. in loc.  teach all parents, how to teach their children; especially, that they send them unto the public catechizing in the Church, and that according to 
f Can. 59  Canon and custom: for the common Catechism, which Authority commands, is fit and full, as containing all the virtues necessary to salvation, and the means whereby those virtues are received and conserved.  

The principal virtues of a Christian, are 

Faith.  
Hope.  
Charity.     
The Creed is necessary for faith; as teaching us what we have to believe. The Pater noster is necessary for hope; teaching us what we are to desire. The ten Commandments are necessary for charity, teaching us what we have to do. The Sacraments are instruments of grace, by which those virtues are conveyed unto us, and continued in us. As to build an house, it is requisite, first to place the foundation, then to raise the walls, and last of all to cover it with the roof: so saith 
g Vti Bellarm. praefat. Tom. 1. controue●s.  Augustine, to make in our souls the building of eternal salvation, we need the foundation of faith, the walls of hope, the roof of charity. The tools as it were wherewith all these be wrought, are the sacred Word and blessed Sacraments; our Catechism then in brief, comprehending all these matters and all these means; and standing upon the same legs especially, with the 
h Cat. Calvin. used in the French and Scotish Churches.  Genevian and 
i Bellarm Cat. written in Italian▪ englished by R. Haddock.  Roman Catechism cannot be distasted either of Accusant or Recusant out of devotion and piety, but out of saction and malice: well, or rather ill, each may say with the 
k Martial. l●●. 1. Epigram. 33.  Poet:  
Non amo te Sabidi, nec possum dicere quaere:  
Hoc tantùm possum dicere, non amo te.  
The father and mother] joseph was not the natural father of Christ, but father  

In 

Opinion: Luk. 3.23. jesus, as men supposed, was the so●ne of joseph.  

l Theophylact. in loc.  Care: being his nursing father appointed of God: for nurses are called mothers, and patrons fathers.  
Law: 
m Augustin. de cons●nsu Evangelist. lib. 2. c. 1.  being husband to Mary, and nigh of kin to Christ.     
But Mary was the mother of Christ; not only in opinion and care, but in truth and in deed. Mater à mat●ria, the very matter of Christ's body was of the Virgin Mary: Galat. 4.4. God sent his so●ne made of a woman: S●e Epist. Sunday after Christmas.  
Secondly, these parents instruct their child by their own example; for they do not send, but bring him up to Jerusalem, after the custom of the feast day. The which is the shortest cut of teaching: Longum iter per praecepta, breve per exempla: The parents 
n Hicro●. ●pist. ad Lae●am. tom. 1. sol. 57  good life prevails more with his child, than a good lesson.  

Their devotion is seen, in 

Going up to Jerusalem, after the custom of the feast.  
Tarrying there, fulfilling the days.     
S. Paul exhorts us to pray at all 
o 1. Thess. 5.17.  times, and in all 
p 1. Tim. 2.8.  places: for the whole world is Gods universal, and as it were Cathedral Church; and every particular Christian is as it were his private Chapel, and Temple; Daniel prayed in the Lion's den●e, jonas in the Whale's belly, job on the dunghill, and the these on the cross; yet the Lord heard their prayers, and granted their requests. It is lawful then in private to pray when and where we shall judge most meet: but God for his public worship hath in all ages assigned certain times, and certain places. The most special time is his Sabbath, and the most special place the Temple: so we find precept and practice. Precept, 
q Esay 56.7.  My house shall be called the house of prayer; the which is repeated by Christ in three Evangelists.  
Practise: The Publican and the Pharisee went up into the Temple to pray, Luk. 18. Anna prayed in the Temple, Luk. 2. Peter and john went up into the Temple at the hour of prayer, Act. 3. Christ himself daily teaching in the Temple, Luk. 19  
After Christ, by reason of the great persecution, the Christians assembled not in the fittest, but in the safest places: in process of time they did erect Oratories; not in any sumptuous or stately manner, 
r Hooker. lib. 5. s●ct. 11.  which neither was possible by reason of the Church's poverty, nor plausible in regard of the world's envy: but at length when Almighty God stirred up religious Kings and Queens, as 
s Esay 49.23.  nursing fathers and nursing mothers of the Church, that which the Christians before either could not, or durst not do, was with all alacrity performed; in all places Temples were built; no cost spared, nothing too dear which that way should be spent: sacrilegious wretches are not now more desirous to pull down, than those devout professors were to set up Churches.  
Now one chief cause why God in all ages would be served in public Temples, is, that his Church might be distinguished from the Conventicles of Heretics and Schismatics, that all of us acknowledge one God, and one Christ, so all of us might have 
t Ephes. 4.5.  one faith, and one baptism, an uniformity in doctrine, and a conformity in outward ceremonies, for the better delivering of this doctrine.  
The parents of Christ did therefore well in 
u Melanct postil. in loc.  joining themselves unto the congregation, and observing the public ceremonies of the Church. At that time the temple was made a den of thieves; and yet joseph and Mary join with the Church in the public worship of God: 
x C●lu●n. & Marl●ra●. in loc. Beauxamis harm. Tom. 1. fol. 76.  whose example doth exceedingly cross the practice of Brownists, and all other Recusants, who refuse to communicate with us in our Temples; because some things, as they pretend, are amiss. joseph and Mary took part with God's Priests and people in that which was good, and as for the rest they did not meddle further than their place required. They went this long journey to satisfy the law; as also by their good example to stir up other, to reverence the public ceremonies and ministry.  
By the Law, men only were bound to keep the general solemn feasts, as we read, Exod. 23. and Deut. 16.16. Three times in the year shall all the males appear before the Lord thy God in the place where he shall choose: so that Mary went not up to Jerusalem as compelled by law, but only carried with pure devotion to God, and unfeigned love to her husband and child.  
Here then is a notable relic for women to behold; Marry free by the letter of the law, by th● custom of the country, dwelling at Nazareth, a great way from Jerusalem, did notwithstanding every year go with her husband unto the feast of the Passeover. In our time many women unlike this good Lady, will be content ●uen on the Lord's day, to toil at home about their own business, and gad abroad to meddle with others business, rather than th●y will accompany their good husband joseph, and their towardly son jesus unto God's house.  
And when they had fulfilled the days] That is, whole 
y Ex●d. 23.15.  seven days, according to the custom. They came with the first, and went home with the last. Worldly men for their honour, will ride post to the Court, to be knighted with the first; for their profit at mill and market first; for their pleasure at the play first; at hunting first; first at any m●rrie meeting: but as for the Church, they think they come too soon, and stay too long: winter days are too short for hunting, summer days too short for hawking; yet one hour of seven days is thought long that is spent in God's holy worship: as 
z Ant●n. Gueu●ra. ●pist.  one wittily; Long samon's, and short sermons please best: and yet if we look not with the spectacles of the world, but with the eyes of faith discerning all things aright, we shall find that there is no such honour, as to be God's servant, no such gain as godliness, no such pleasure as a good conscience.  
The congregation under the Law, was not dismissed without the Priest's 
a Num. 6.23.  benediction and 
b Zepperus co●. 1. in loc.  valediction; the which custom is retained in the Christian Church, that no man depart out of the Temple, before the divine prayers and sermon end: so the 
c Canon. 24. & Concil. Agathen. cap. 47.  4. Council of Carthage decreed, excommunicating all such as offend in this kind.  
Thus you see Christ was instructed by good lessons and life: so that if jesus had not been jesus, to be saved, and not a Saviour; he might have said of his mother M●r●, which 
d Con●●ss. lib. 5. cap. 9  Augustine writes of his mother Monica: M●●ori soll●citudi●e me parturiebat spiritu, quam carne pepererat; 
e Idem. c●●●ess. l●● 9 cap. 8.  parturi●it carne, ut in hanc temp●ralem nascerer; cord ut in aeternam lucem r●nascerer.  
Now for his body; when he was missing, joseph and Mary sought him instantly with all diligence till h●e was found: Behold thy father and I have sought thee weeping. Where literally note Mary's humble carriage toward her husband joseph, and the care of them both over Christ their child. The dutiful respect of Mar● toward joseph is observed 
f Ex Augustino Maldonat. in loc. & jansen. concord. cap. 12.  ex ordine verborum; in that she saith, thy father and I, not, I and thy father; as Cardinal Wolsees style, Ego & rex meus, I and my king, is insupportable in the Polit●kes; so I and my husband insufferable in the Economics. It was 
g Ester 1.20.  Assuerus his edict, and it is God's law that all women both great and small shall give their husband's honour, and that every man shall be●re rule in his own house: for the man is the wives 
h E●hes. 5.23.  head, and the wife is her husband's subject: Subdita eris sub potestate viri: Thou shalt b● subject to thine husband, and he shall rule over thee, G●n. 3.16. So that a woman murdering her husband, is accounted by the 
i L. 1. D. ad leg●m P●mpeiam de paricidijs.  Civil laws a parricide, by the 
k Ra●●al. collect. stat. 〈◊〉. ●r●ason.  statutes of our land a traitor.  
The next remarkable point is the joint care of them both over jesus: Thy father and I have sought thee weeping. As Paul said to 
l 1. Tim. 6.20.  Timothy so we to every father, ser●a deposi●um, keep that which is committed to thee. Have a tender eye over thy child, which is a pledge of God's goodness, and that happily which may move thee more, flesh of thy flesh, and bone of thy bone; not only a lively picture, but a living and walking image of thyself. Barren S●ra was so glad of a child, that she called her only son, 
m Gen. 21.3.  Isaac, that is, laughter. How wicked then is that parent, who neglecteth his own flesh, his own child, which is a token from heaven, and ordinarily the best monument of himself after death on earth?  
As this example concerns the natural father, so likewise the civil and ecclesiastical: for, incuria praepo●iti, iniuria deposits; 
n Hieron. epist. ad Furiam. tom. 1. fol. 80.  detrimentum pecoris, ignominia pastoris, etc. Pastor and Prince must s●●ke the good of such as are under them, as joseph and Mary did Christ, with careful hearts, etc. In a 
o jacob. de Vorag. ser. 3. Dom. in●ra octa. Epiphan.  mystical sense these words insinuate, when, where, and how Christ is to be found of us.  

1. When? On the third day.  
2. Where? In the Temple.  
3. How: 

Socialiter; in unity; thy father and I.  
Desid●rabiliter; with an earnest desire to find.  
Lachrym●biliter; with tears; have sought thee sorrowing.     
First, Christ is to be found on the third day: verse 46. It came to pass three days after, that they found him in the Temple. The first day was the time before the law, in which, as 
p Luke 10.24.  Christ told his Apostles, all the patriarchs and holy fathers desired to see the things which they saw, and could not see them; and to hear the things which they heard, and could not hear them.  
The second day was the time under the law, when also the Priests and Prophets expected Christ, but they could not find him: therefore the Prophet Esay crieth out in his 64. Chapter, Oh that thou wouldst bre●ke the heavens and come down.  
The third day is the present time; thi● acceptable time of grace; wherein Christ is to be found: 
q john 4.23.  hora est n●nc; The hour is now. Therefore to day, while it is to day, se●ke the Lord even while he may be found; call upon him while he is near; for the next day, which is the fourth day, is the time after death, and 
r Psal. 6.5.  then he cannot be found or sought.  
joseph and Mary could not find Christ among their kinsfolk, etc. 
s jansen. ubi suprà.  Non humana cognatione, nec cognitione comprehenditur: He that will find Christ, must forsake friends, 
t Psal. 45.11.  forget his own people, and his father's house. They found him in jerusalem, 
u Beauxamis har. tom. 1. f●l. 77.  that is, in the Church among the faithful: not among barbarous Heathens, or blasphemous heretics; his dwelling is at Zion, there you may find him among the Doctors in the Temple: 
x Thom. in loc. ex Origen.  not in the market, not in the tavern, but in the Temple; 
y Melanct. postil. in loc. & Church H●m. concerning the right use of the Church. part. 1.  for he is to be found in his word, in his sacraments, among the Doctors and Preachers. If this lesson often taught, were once learned, it would make you to frequent God's house more diligently, thirst after his word more greedily, respect Christ's ambassadors more reverently.  
The third point to be considered is, how Christ is to be found: Socialiter, in unity, pater tuus & ego. God is love, and his followers are the children of peace, and his Ministers the messengers of peace, his doctrine the doctrine of peace: and therefore if we will find him, we must follow the truth 
z Ephes 4.15.  in love.  
God said to the serpent; 
a Gen. 3.15  I will put enmity between thee and the woman, and between thy seed and her seed. But if we seek Christ in contention, all the feud is among ourselves, and not between Satan and us. 
b Nyssen. epist. ad Eustat. pe● Casaubonum public.  Odium in nos ipsos convertimus: all our fight is against our friends, and not against our foes.  
Again, we must seek Christ earnestly: Quaerebamus te & nihil extra te; jesus for jesus: and lastly, we must seek Christ, lachrymabilitèr, sorrowing.  
Now Mary did fear for three causes, as Interpreters observe:  

1. 
c Th●m. in l●c.  Lest Christ should leave her, and ascend to his father in heaven.  
2. 
d Gloss.  Lest he should fall into the hands of persecutors.  
3. 
e jacob de V●rag. ubi supra.  Lest he should forsake the jews, and go to some other nation.   

So we must seek Christ with three sorts of tears: of 

Devotion; lest he withdraw his gracious countenance from us.  
Contrition; when he doth absent himself for a time.  
Compassion, when any member of his is afflicted and persecuted.     
And he went down with them, and came to Nazareth, and was obedient to them] As the former part of this Gospel is a pattern for parents, how they should instruct their children; so this latter is a glass for children, how they should obey their parents; Omnis enim actio Christi, instructio Christiani: For every line of Christ is a copy for a Christian. In that therefore the Lord of all, submitted himself to the government of his supposed father, and underling mother; as 
f Epist. de vitando suspect. contubern. Tom. 1. fol. 224.  Hierome notably; Venerabatur matrem, cuius ipse erat pater; colebat nutritium, quem nutriverat, and that for the space of thirty years, executing filial and economical duties in their house; what doth he but teach obedience to superiors? especially that children should honour father and mother, albeit they be never so mean; for this subjection is a 
g Non infumitatis sed piet atis. Ambros. in Luc. lib. 2. cap. 2.  virtue, not a weakness.  
If parents enjoin things unlawful, and contrary to scripture, then, as expositors upon this text commonly note, we must prefer our father in heaven, before our fathers on earth; and say with Christ, How happened it that ye sought me? wist ye not that I must go about God's business? Otherwise we must not offend them so much as with 
h Vultu saepè laeditur pietas. Cicero. pro Sext. Ros. orat. 2.  a very look. See decalog. come 5.  
The dutiful child shall 
i Zepperus con. 2. in loc.  prosper as Christ, in favour with God and men: but graceless 
k Gen. 9.25.  Cham shall be cursed; rebellious 
l 2. Sam. 18.  Absalon, disobedient 
m 1. Sam. 4.  Phinehas and Hophni shall not live out half their days. It was 
n De●t. 21.21.  God's law, that the stubborn child should be stoned to death openly, that all might hear and fear. By the 
o Ras●al. col. stat. tit. treason.  common laws, he that murders his parent, is reputed a petty traitor By the 
p Lege penult. D●ad legem Pompeiam de parricidijs.  Civil laws in old time, an offender in that kind, was sowed in a sack, with a dog, a cock, a viper, and an ape, and so cast into some deep water, as unworthy to reap the benefit of any element. For so 
q Vbi suprà.  Tully doth excellently gloss that law. V● qui eum necásset, unde ipse natus esset, careret iis rebus omnibus, ex quibus omnia nata esse dicuntur. Etenim quid est tam common, quam spiritus vivis? terra mortuis? mare fluctuantibus? littus eictis? Ita viuun●, dum possunt, ut ducere animam de coelo non possint: ita moriuntur, ut eorum ossa terra non tangat: ita iactantur fluctibi●●, ut nunquàm abluantur: ita postremò eijciuntur, ut ne ad saxa quidem mortui conquiescant.  
It is 
r Erasmus annot. in Mat. 13. 5●. & Z●pperus con. 1. in loc.  probable, that Christ submitting himself to joseph, used his occupation: but what it was, I cannot show: you need not know. Saint Hilary thinks he was a Smith; Hugo, that he was a Mason: most Divines, that he was a Carpenter. So 
s In dialog. cum Tryphon.  justin Martyr, and other ancient Doctors have gathered out of Matth. 13.55. Mark 6.3. See Six. Sinen. biblioth●c. lib. 6, annot. 62. Baron. annal. tom. 1. an. 12. jansen. concord. cap. 54. Maldonat. & Rhemisan Matth. 13.55.  
Now then in that Christ exercised a mechanical trade, we may 
t Z●pper. ubi supra.  learn that a poor man may serve God, and often do much good in an honest occupation: the text saith; jesus prospered in wisdom, and in favour with God and men. He was a lamb, and therefore the bigger the better: but the wicked are 
u Mat. 25.33.  goats, and 
x Diez con. 4. Dem. 1. post. ●piphan.  therefore the longer they live, the worse they are.  
Marry kept all these sayings together in her heart] It was well she laid them up; better that she kept them; best of all that she kept them all. Let us also lay these things up in our secret treasury, that being inwardly grafted in our hearts, they may bring forth in us the fruit of good living.  
This Gospel is well fitted to the day: for after the celebration of Christ's birth, circumcision, epiphany; what should follow but his first manifestation in the Temple, and then on the next dominical, his first miracle wrought in Cana of Galilee.  
The Gospel and Epistle concord: 
y Ferus, ser. 1. & 6. Dom. 1. post. Epiphan.  for what Christ doth in the one, is a pattern of that Paul saith in the other. Paul doth require; first, that we should offer ourselves a quick sacrifice to God; and then, according to the measure of grace, that we should become serviceable to men, every one among ourselves one another's members: even so Christ here, did first dedicate himself to God, in celebrating the Passeover, in hearing the Doctors, in disputing about religion, in neglecting his acquaintance, to do the business of his Father in heaven: and then he went with his parents, and came to Nazareth, and was obedient to them.  
Or (as 
z Postil. cum glossis & fi●uris Ep●st. Dom. infra octa. Epiph●n.  other observe) the Gospel and Epistle both insinuate, that two things are requisite to salvation, humilitas mentis, munditia carnis.  
For the first, Paul's precept is, that no man stand high in his own conceit, but so judge of himself, that he be gentle and sober, as a member helping other. And Christ's pattern is; he became subject to joseph and Mary, though he was Lord of all.  
For the second, Paul's precept is; Offer your bodies a quick sacrifice, holy and acceptable to God. And Christ's pattern is; he did the business of God in the Temple, neglecting the pleasures of the flesh among his friends and acquaintance. Sweet jesus endow us plentifully with thy grace, that we may thus preach and practise; that following thee, who art the way, we may come to thee which art the life. Amen.   
The Epistle. ROME 12.6. Seeing that we have divers gifts according to the grace that is given unto us, etc. 

a Postil. maior. dom. 2. ab Epip●an.  LVther is of opinion, that this Epistle should be capite brevior, & sine prolixior; shorter in the beginning, longer at the end. For the beginning appertains unto the conclusion of the Epistle for Sunday before; and the end to be the beginning of the Epistle for Sunday following: yet so, that it may be both read and expounded, as a text absolute in itself. The sum whereof is, that we must employ and improve the manifold gifts of God unto the glory of his name, and good of his people.  
This exhortation is inferred upon a familiar comparison used in the words immediately before: for as we have many members in one body, and all members have not one office; so we being many, are one body in Christ, and every man among ourselves, one another's members. In which, observe four instructions.  
First, as the members are not made by their own virtue, but created by God's almighty power, before they could execute any function in the body; not members because working, but on the contrary, working because members: In like sort, Christians are not members of Christ through their own good works, but they do good works because they be members, and inserted into Christ: as the tree brings forth the fruit, and not the fruit the tree. The Papists then in their works of congruity, run too much upon the figure called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; setting the cart before the horse; merit before mercy. Potes à te de ficere (saith 
b In Psal. 94.  Augustine) sed teipsum reficere non potes; ille reficit, qui te fecit.  
Secondly, the members are well 
c Zancbius in Ephes. 4.16.  content with their several offices and place; the foot is not grieved at the heads supremacy, neither doth the nose malign the eye, nor eye covet to be tongue, but every one performs his function without any faction: even so we which are members of Christ's mystical body, must be content with our vocation and calling, 
d 1. Cor. 7.20.  neither envying such as are above, nor despising such are under us. 
e 1. Cor. 12.4.  Although there be diversities of gifts, yet but one spirit: diversities of administrations, yet but one Lord: diversities of operations, yet but one God, who worketh all in all.  
Are all Apostles? are all teachers? are all workers of miracles? have all the gift of healing? do all speak with tongues? do all interpret? It is God who worketh all in all; communicating indifferently spiritual life to all his members; insomuch as the least is a member of his body so well as the greatest. In this respect all parts are peers.  
Albeit (I say) there be divers gifts, and divers measures of gifts, and so by consequence for fashion, and function an imparity; yet because they be 
f Sarcerius in loc.  donatives, grants, and graces, as it is said here, the mighty may not scorn the mean, nor the mean envy the mighty: no part must be p●rt. 
g 1. ●or. 4.7.  For ●hat hast thou that thou hast not received? He that appointed thee mouth or eye, might have made thee foot or hand. Again, no member ought to mutter against head or fellow; for the mystical body of Christ is all fa●re: 
h Cant. 4.7.  Tota pulchra es amica mea: now beauty consists in variety of colours, and in a concinne disposition of sundry different parts. 
i 1. Cor. 12.17.  If all the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling? But God hath in a most sweet order, disposed the members every one of them in the body: first, Apostles; secondly, Prophets; thirdly, Teachers; then, workers of miracles; after that, the gifts of healing; helpers, governors, diversities of tongues.  
He then that affects in the Church an hodge-podge parity, martyrs and mars Christ's body, which is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. a body fitly knit together by every joint: Ephesians 4.16.  
Thirdly, there is a sympathy between the members of the natural body; 
k 1. Cor. 12.26.  for if one suffer, all suffer with it; if one member be had in honour, all the members rejoice with it. So Paul in this scripture: Be merry with them that be merry; weep with them that weep. Pain is often lessened by pity; passion is relieved in one by compassion of many. 
l Augustin. epist. 133.  Minus fit quod patitur unum membrum, si compatiantur alia membra: nec ipsa mali relevatio fit per communionem cladis, sed per solatium charitatis, ut quamuis alij ferendo patiuntur, alij cognoscendo compatiuntur: Communis fit tamen tribulatio, quibus probatio, spes, dilectio, spiritusque communis est. He that hath not this fellow feeling, may suspect worthily that he is not a lively member of Christ; for his body is coupled, and knit together throughout every joint, wherewith one ministereth to another. If then we do not 
m Galat. 6.2  bear one another's burden, and feel one another misery, we are not knit together by the sinews of love; and if not knit to the body, no part of the body.  
Fourthly, there is no dead or idle member in the body, but every one helps another, and is serviceable for the good of the whole: the eye doth direct the head, and the hand guard the eye; the nose smells for all, tongue speaks for all, hand works for all. 
n 1. Cor. 12.21.25.  The eye cannot say to the hand, I have no need of thee; nor the hand again to the feet, I have no need of you: but every part seeks another's and not his own good.  
In like sort, the wise Counsellor must see for all; the tall Soldiers fight for all; the judicious Clerk write for all: as 
o Tritten●em. de Scriptor. in vitam Ockam.  Occam said unto the Emperor Lewis; If you will defend me with your sword, I will defend you with my pen. Seeing we have divers gifts, according to the grace given unto us; if a man have the gift of prophecy, let him have it, etc.  

The duties here mentioned are, 
p Luther. in loc.  partly 

Public; If a man have the gift of prophecy, etc.  
Private; If a man show mercy, let him do it with cheerfulness.     

The public concern things 

Spiritual, for 

Doctrine 

Theorical; as prophesying and teaching.  
Practical; as exhortation.    
Discipline; let h●m that ruleth do it with diligence.    
Temporal; if any man give, let him do it with singleness.     
If any man have the gift of prophecy, let him have it agreeing to the faith] A Prophet in old time foretold things to come: but under the Gospel a 
q Aquin. in loc.  Prophet is he that interprets the Prophets; he that shows Christ is come, spoken of by the mouth of all his holy Prophets ever since the world began. A Preacher is a Prophet, as the word is used: 1. Cor. 14.1. and 1. Cor. 13. we know in part, we prophecy in part. A Preacher than must teach agreeing to the faith; 
r Luther. & Calvin. in loc.  that is, according to the Scripture, which is a rule of faith: or according to the 
s D. Fulke in loc.  Creed, which is an abridgement of that rule; for 
t 1. Cor. 3.11.  other foundation can no man lay, then that which is laid, Christ jesus.  
He that will edify God's house must build upon Christ, and square all his doctrines according to the rule of truth. 
u 1. Pet. 4.11.  If any man speak, let him talk as the words of God. It is not said here that a Prophet ought to use no book but the Bible; no Commentary but the Creed; for that is too spiritual (as 
x Praefa●. in exposit. N. Testament.  M●rlorate notes.) He that will preach agreeing to the Scripture, must read the best expositors of the Scripture: for, as 
y De domo interior. cap. ●●.  Bernard said, all books are written for the bettering of the conscience, which is the book of the soul: so we must examine all books, especially treatises of Divinity, for the better understanding of this one book, which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Book.  
Neither is it said here, that the Prophet in the pulpit must speak nothing beside plain text, but only that he must exercise his gift according to faith's analogy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teaching the wholesome words of Christ; and 
z 1. Tim. 6.3.  consenting to the doctrine which is agreeable to godliness: for whatsoever is deduced out of God's book by necessary consequence, must be received as his word; let him that hath the gift of prophecy, have it agreeing to the faith.  
Or as 
a Aquinas in loc.  other interpret; to beget and confirm faith in us evermore. For, if a Prophet rise among you, saying, Let us go after other gods and serve them, etc. thou shalt not hearken unto the words of the Prophet, Deut. 13.1. The true Prophet is he, Cuius in ore v●rbum vitae, evils in more vita verbi.  
Or, as 
b In loc.  Melanct. and 
c D. Fulk. in loc.  most of the most ancient fathers, according to the proportion of faith and grace given. As if he should say, Whosoever is called by the Church lawfully, to preach the Word, let him abide therein according to the measure of his gift: for God hath given to some more, to some less, and often blesseth him that hath less, more than him that hath more. Let every man therefore exercise his talon with faith and diligence, to the best edification of God's people committed to his charge: so likewise, let him that hath an office ●aite on his office; let him that teacheth, take heed to his doctrine; let him that exhorteth, give attendance to his exhortation, according to the proportion of grace. Let not any suffer his 
d Matth. 25.18.  talents to rust, but employ them and so multiply them unto the Donors' glory; 
e Ephes. 4.11.  who gave some to be Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers for the gathering together of the Saints, for the work of the ministery, and for the edification of the body of Christ.  
If any gi●●, l●t him do it with singleness] With an 
f Gorran. in loc.  upright intention, not to be seen of men, 
g Aquin. in loc.  or to gain much by giving a little; for that is not simplicity, but duplicity.  
Or because Paul speaks of Deacons, public guardians of the poor, such as we call Almoners and overseers; 
h Martyr in loc.  he would not have them deal subtly for their own benefit, but simply for the common good, distributing the Church's benevolence committed unto their charge, without respect of person's, according to the several necessities of the Saints.  
Let him that ruleth, do it wi●● diligence] The slothful and idle person is the devils shop▪ there he works, ever busy when men are lazy. Wherefore 
i Eccles. 9.10.  do that which is in thine hand with all thy power; especially, take heed that thou do not the work of the 
k jerem. 48.10.  Lord negligently. That which Christ said of our redemption, every Christian must say of his particular vocation: It is meat and drink for me to do my fathers will. Unto diligence there are two main motives.  

1. In regard of God, who bestows his gifts for this end, that they may be well employed in his holy service.  
2. In respect of ourselves: for 
l Matth. 25.29.  unto every one that hath, it shall be given, and he shall have abundance; and from him that hath not, even that he hath, shall be taken away.   

The private duties are 

General: Hate that which is evil, clean to that which is good.  
Particular, concerning our 

Faith: Be fervent in spirit: continue in prayer.  
Hope: Rejoice in hope, be patient in tribulation.  
Charity, in 

Giving due respect to 

Superiors; In giving honour go one before another.  
Equals: Be kind one to another with brotherly love.  
Inferiors: Distributing to the necessity of the saints: harbouring the distressed: equalling ourselves to them of the lower sort.    
Forgiving: Bless them that persecute you, etc.         

All which offices are to be performed 

Freely.  
Fully.  
Fitly.     
Freely, with cheerfulness and compassion: Be merry with the merry; weep with such as weep.  
Fully, without sloth or dissimulation; Let love be without dissimulation.  
Fitly: Apply yourselves to the time: for there is a time for all things: and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doth 
m Ambros. in loc.  fit the place better, than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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 chameleon: for in the beginning of this chapter he doth advise the contrary: Fashion not yourselves according to to the world. But that we should apprehend the best hint to do good in the Church, evermore redeeming the time: Ephes. 5.16. so shall we be sure to serve God in observing the time.   
The Gospel. JOHN 2.1. There was a marriage in Cana, etc. 

Marriage is honourable (saith 
n Heb. 13.4.  Paul.) Honoured of God the 

Father.  
Son.  
Holy Ghost.     
Father, instituting it at the purest time, in the best place: for it was his 
o Gen. 2.28.  first ordinance in Paradise, when man was innocent.  
Honoured of God the Son by his presence and first miracle, wrought (as the text saith) at a wedding.  
Honoured of God the holy Ghost, who did overshadow the betrothed virgin Mary Christ's mother.  

Honoured of the whole blessed Trinity, both in 

Deed: for in the world's universal deluge, married persons and couples only were delivered: Gen. 7.  
Word: comparing it to the kingdom of heaven; and holiness, to a 
p Matth. 22.12.  wedding garment: calling it a 
q Ephes. 5.32.  great mystery, representing the spiritual union between Christ and his Church.     
Honoured by the primitive fathers as a fruitful seminary, which fills earth with men, and heaven with Saints. Honoured of jews, honoured of Gentiles; honoured of all, except 
r Taciani: Augu●●●n. haer 25. Saturnini: ●ren. l●b. 1. ca●. 2.  heretics and Papists: herein appearing rather like devils, than Divines, as Paul tells us, 1. Tim. 4.  
The Papists in making marriage a sacrament, seem to commend it more than we: but in affirming, that holy Priesthood is profaned by this holy sacrament, 
s Doctor Fulk, in Heb. 13.4.  is to honour it as the jews honoured Christ, in clothing him with a purple rob.  
Marriage is a sacrament, and yet a sacrilege. So 
t Orat. habit. Rom. Tom. 3. c●ntrouers. in fine.  Bellarmin plainly, Coniugia post solennia vota, non connubia, sed sacrilegia: so the rest of that unchaste generation generally, such as vow, first chastity, then marry; begin in the spirit, and end in the flesh: mad men (saith 
u Com. in Gal. 3.3.  Luther) not understanding what is the spirit, or what is the flesh. For in single life to burn with lust, & when one concubine will not serve, to commit villainy with many strumpets, are manifest works of the flesh: on the contrary, for a man to love his own wife, to govern his family, to bring up his children in instruction and information of the Lord, are fruits of the spirit.  
We might rather say, that in heat of youth (as 
x Confes. lib. 2. cap. 3.  Augustine speaks) inquietâ adolescentia, to vow single life, were a sin: for whatsoever is not of faith, is sin. 
y R●m. de relic. lib. 2. cap. 9  Sed de talibus perpetuae virginitatis votis fides nulla, nulla in sacris literis est litera.  

z In 2. Cor. 11.  Saint Ambrose writes peremptorily, that all the twelve Apostles had wives, except Saint john: and almost all the Romish Postils observe, that john was the bridegroom at this wedding. If this annotation be true, why do they condemn marriage in Priests? If false, why do they suffer it for currant, as well in their 
a Pontan. bibli●thec. con. t●m. ●. fol. 217. Diez con. 1. Coster. con. 2. in loc.  accurate new writers, as in their old fusty 
b Dormisecure in loc. Anton. Be●o●tin. quast. 17▪ supper. evang. dominical.  Friars.  
If any desire to be further satisfied in this curiosity, let him read Maldonat upon the first of Saint john▪ in the preamble; and Cardinal. Baronius. annal. Tom. 1. fol. 94.  

In this history four things are regardable. 

1. The occasion of the miracle; want of wine at a wedding, described by circumstances of 

Time: the third day.  
Place: in Cana, a town of Galilee.  
Persons, 

Guests, invited, as Christ and his disciples.  

c Luther. maior postil. in loc. & L●dol hus de vitá Christ. part. 1. cap. 25.  Gossips, coming of their own accord, to further and help the business:      
2. Certain passages of speech upon this occasion, between Christ and his mother: vers. 3.4.  
3. The miracle itself. 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 down to confirm the truth of the miracle. The time was the third day: 
d Thom. ex Beda in loc.  mystically there are three days of the world: the first, before the law: the second, under the law: the third, after the law. The world was instructed before the law by the patriarchs example: by the writings of the Prophets under 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 wilderness, as Euthymius; or, the third day after his conference with Nathaniel, as 
e Haeres. 51.  Epiphanius; or, the third day after he came into Galilee, as jansenius. I like the conceit of 
f Com. in johan. lib. 2.  Rupertus, affirming, that the conjunction And, doth send the reader to that which is said before, to wit, in the first Chapter, vers. 35. The next day john stood, and two of his disciples, etc. This is the first day. The second day is mentioned in the 43. verse; The day following jesus would go into Galilee. Now the third day this mariege was in Cana. So 
g Ia●sen.  soon then as Christ had called his disciples, he presently begins to manifest himself, both in his words, and in his works: and because this was his first miracle, we 
h Calvin.  should give the greater attention to it.  
There was a marriage] 
i Beauxamis in loc.  This insinuates, it was a solemn meeting, not a clandestine marriage; done not in a corner secretly, but after a public fashion, with consent of parents and friends openly. Such was the custom in old time: Tobith. 7. judges 14. where Samsons marriage feast is said to continue seven days: and it is well retained in our age; the 
k Canon. 62.  Church appointing that all marriages ought to be performed with the good will of friends in the most public ● place, at the most public time, between eight and twelve in the forenoon; the which is a renewed old canon of the Council of 
l Cap. 6. ut Pet. Crabbe, Tom. council. fol. 632.  Arls, and of 
m Caus●. 3. quaest. 5. ut Crabbe ubi supra. fol. 66  Evaristus, Bishop of Rome, writing thus unto the Prelates of Africa: Non fieri legitima matrimonia, nisi ab his qui super ipsam foeminam dominationem habent; & à quibus custoditur, petatur; à parentibus autem sponsetur, legibus dotetur suo tempore, sacerdotalitér cum precibus benedicatur: alitèr praesumpta non coniugia sed adulteria, etc.  
In Cana a City of Galilee] There were 
n Hieron. in loc. Hebraic. Tom. 3. fol. 278.  two cana's, one called Cana the greater, near the coasts of Tyrus and Sidon, josua 19.28. from whence the good Cananite woman came: Matth. 15.22. This other was Cana the lesser, near Nazareth, from whence Simon the Cananite: Matth. 10.4.  
Cana signifieth zeal; Galilee, transmigration. 
o Beda ubi suprà.  Hereby signifying typically, that Christ delights in their company who be fervent in devotion, and are willing to pass from things earthly, to things heavenly: or insinuating, that matrimonial love shall only continue but in this our pilgrimage; for in heaven, we shall neither marry wives, neither have wives bestowed in marriage. Matth. 22.30.  
Some note that Galilee signifieth rotation: intimating the mutable changes and chances in this estate. Concerning this, and the like, I send the reader to Bibliothec. contion. Tom. 1. fol. 217.  
If I durst venture upon any mystical exposition, it should be this; A marriage ought to be made in Cana of Galilee▪ that is, in an honest desire to fly fornication, and to possess our vessels in chastity, to pass from Sodom to Cana.  
The mother of jesus] Not as other writers usually, the virgin: or as other Evangelists, Marry; but the mother of jesus. Because the seeds of Apollinarists, Valentinians and other heretics, denying Christ's humanity, were sown in S. john's age.  
Was there] Cana was near Nazareth, and it is thought probable by most interpreters as well old as new, that either the bridegroom, or the bride, was cozen to Mary; 
p Chrysost. hom. 20 ●uper johan. & Bucer. apud Marlorat. in loc.  so that upon neighbourhood and affinity she came to this wedding, as a favourer, and furtherer of the business: 
q Frequentiùs videri in pubco displicebat. Ambros. in Luc. lib. 2.  otherwise Mary was no busy body, no prattling idle gossip 
r 1. Tim. 5.13.  gadding from house to house. We read only that she visited her cozen 
s Luke 1.40.  Elizabeth, and here was present at the marriage feast of another especial friend, who was dear in blood, and near in place.  
And jesus was called also and his Disciples] 
t Ferus ser. 7. in loc.  This example may teach all inviters, especially parents, to bid such guests unto their children's marriage dinner, as are modest and religious. At such meetings usually wild wantoness are best welcome. Grave persons are for a funeral, mad merry people for a wedding: if Christ preach, or sober Mary be present, all the sport is spilled. These are spots in your love-feasts, as S. Jude speaks: invite such men, as Christ, such women as Mary, who may be patterns unto the new married of lowly and lovely carriage.  
Secondly, this example of Christ, of the Virgin, of the Disciples, is a sufficient 
u Musculus & Marlorat. in loc.  warrant for men to call, and for men to come unto neighbourly meetings, and friendly feasts, as occasion is offered. It is written of Philip 
x Camerarius in eius vita, pag. 37  Melancthon that great Divine, that he was exceeding courteous in this kind; often invited, often inviting. Rejoice with them that rejoice, saith Paul. We may be merry (saith 
y Loc. come ●it. de pus convivijs.  Luther) at a feast, and recreate ourselves with pleasant talk; which may feed the mind, as meat doth the maw. See Luther. postil. mayor. in loc.  
But we must avoid in our merriments all drunkenness and surfeiting. 
z Acosta con. 2. in loc.  There was so little wine prepared for this feast, that the pots were empty, before the pates were full: such a necessary want, as that Christ miraculously supplied it.  

a Cap. 10.16.  Ecclesiastes hath pronounced a woe to that land whose Princes eat in the morning: 
b Di●z con. 1. in loc.  that is, by surfeiting and riot devour their estate so soon as it comes into their hands; even in the morn of their youth, and afterward live by base courses in their afternoon. What a woe than hangs over that country, where both Princes and people too rise up early to follow drunkenness? when a man of mean quality will waste so much upon his wedding dinner, as might have fed him and his all the year; and so much upon his wedding garment, as happily might have clothed him all his life. Surely the devil danceth at such a marriage, Christ is not present.  

Christ is invited unto a wedding 
c Coster. con. 2. in loc.  two ways: by 

Prayer.  
Good intentions in that enterprise.     
First by prayer, as young Tobith and Sara, who being together in the bride chamber, and, as the 
d Tobith 8.  story saith, in the bridebed, rose again to beg a blessing of God after this sort: Blessed art thou O God of our fathers, etc. and she said with him, Amen.  
Every regenerate man is 
e Heb. 3.6.  God's house; and God's house is called the house of 
f Esay. 56.7.  prayer. I know that text is expounded by 
g Mat. 21.13.  Christ of the Temple material; yet it may not unfitly be construed of the Temple 
h Bellarmin. de bonis operibus in particular. lib. 1. cap. 10.  mystical. If then every good man be a priest, as S. 
i ● Epist. 2.9.  Peter calls him; a Church, as S. 
k 1. Cor. 3 16.  Paul terms him, it is meet he should undertake no business, especially such a main matter as marriage, without often and hearty prayer.  

Secondly, Christ is called to our wedding by good intentions, in this enterprise; which are principally three: 

1. Avoiding of fornication: 1. Cor. 7.2.  
2. Procreation of children: Gen. 1.28. to be brought up in instruction, and information of the Lord: Ephes. 4.6.  
3. Mutual consolation and comfort: Gen. 2.18.     
If a man in the fear of God undertake this honourable estate, for these good ends, he calls as it were Christ, and God to his wedding: but he that marrieth unadvisedly, lightly, wanton, like bruit beasts having no understanding, doth invite Satan and his revellers, and then no marvel if that which was ordained for his help, turn to his hurt. For in this the Philosopher truly: Corr●ptio optimi pessima.  
And his Disciples] 
l Maldonat. in loc.  Christ was invited for his mother's sake, the Disciples for Christ. They went but invited.  
Here I might remember S. 
m Epist. de vitâ clericorum. ●om. 1. fol. 15.  Hieromes advice to Nepotian: Conuivia tib● sunt vitanda secularium; & maximè eorum qui honoribus tument. Facilè contemnitur clericus qui saepe vocatus ad prandium, ire non recusat: nunquam petentes, rarò accipiamus rogati.  

n Haeres. 78.  Epiphanius is of opinion that joseph was dead before this time, because there is no mention made of him in the Gospel, after his going up to Jerusalem at the Passeover, Luk. 2. therefore no marvel, if he were not bid with Christ and his Disciples.  
Divines have rendered sundry reasons, why Christ and his company being invited came to this wedding.  
First (as our 
o Com. Book, tit. Matrimony.  Church doth speak) to beautify with his presence this holy calling: 
p Augustin. tract. 9 in ●●an.  Confirmare voluit, quòd ●pse fecit, nuptias: 
q Costerus ubi supra.  and it was exceeding fit that Christ should work his first miracle, for the confirmation of God's first ordinance.  
Secondly, to manifest his 
r Theophylact. in loc. & Augustin. ser. 41. the temp●re.  humility, vouchsafing to visit the meanest.  
Thirdly, to certify the spiritual marriage between the Church and himself: Severus Antiochenus orat. 119. ut citatur in Graec. caten. & à Maldonat in loc.  
Fourthly, that he might act this miracle at this solemn celebrity: 
s Cyril. in loc.  Miraculi potius quod acturus erat, quam convivij gratiâ profectus.  
We cannot now feast Christ in his person; but we may feed him in his ministers, in his members. Invite therefore the good man, and the poor man; as 
t job 31.17.  job saith, If I have eaten my morsels alone, and the fatherless have not eaten thereof. As 
u Amos 6.  Amos complained of the rich gluttons in his time, devouring the lambs of the flock, and calves out of the stall; drinking wine in bowls, and anointing themselves with the chiefest ointments, and singing to the viol: but no man (saith the Prophet) is sorry for the affliction of joseph. If thou wilt feast Christ, invite the Disciples, invite Mary, the fatherless, the widow: for he protests openly; 
x Matth. 25.40.  whatsoever is done unto the least of my brethren, is done unto me.  
And when the wine failed] Want at a wedding, 
y Acosta. con. 2. in loc.  doth intimate the discontentment and vanity of earthly pleasure, that even in laughing the heart is sorrowful, and the end of mirth is heaviness: Proverbs 14.13. Ecclesiastes 2.1.  
We need not dispute curiously 
z Marlorat. ex M●sculo. in loc.  whether this want was occasioned either by the poverty of the parties inviting, or by the riotous intemperance of the guests invited, or by the lavish negligence of the servitors, or by the multitude of acquaintance, who came not called, as it is usual at such meetings: it is enough for us to know that it came to pass by God's all-seeing providence, that our Saviour might manifest his glory. For, as it is said of him that was borne blind, john 9 Neither hath this man sinned, nor his parents, but that the works of God should be she●ed on him: so neither the master of the feast, nor the guests, nor the servants offended in that the wine failed; only this happened for our good, and Christ's glory.  
They have no wine] 
a jansen. concord. cap. 18.  This speech is grounded upon faith, hope and charity. Faith, in that she believed Christ was able: hope, being thoroughly persuaded Christ was willing miraculously to supply this want. Her words are but three: vinum non habent: an indicative short narration; not an optative long oration. Hereby teaching us, that albeit in regard of our misery, nothing can be said too much; yet in respect of Christ's mercy, one word is enough, as being more willing to relieve than we to request.  
Lastly, this is a demonstration of her charity; 
b Zepper. con. 1. in loc.  being solicitous for her good friends, accounting their want her woe. 
c 1. Cor. 12.26.  For if one member of Christ's mystical body suffer, all suffer with it: and therefore the good Virgin out of 
d Calvin. in loc.  sympathy, perceiving the wine would fail, cried unto her son, they have no wine.  
She could not but be full of pity, who carried in her womb nine months the God of compassion. If a man hold an apple in his hand all the forenoon, he will smell of it all the afternoon. Marry did inwombe the father of mercies: her bowels therefore must needs be very compassionate. 
e Bernard. ser. 1. Dom. 1. post octau. Epiphan.  Name & ant● mentem replevit quàmventrem, & cum processit ex utero, non recessit ab animo. As Mary to Christ, they have no wine; so I to you, the poor have no corn. For their supply (God be thanked) as yet we need no miracle, but only your mercy. 
f Acts. 3.6.  S. Peter said to the begging cripple: Silver and gold have I none, but such as I have, that give I thee. In the name of jesus Christ, rise up and walk. But our 
g Hieron. epist. ●d Eustochium: tom. 1. fol. 146.  lives, if not our lips, utter the contrary; compassion and pity have we none; but goods and corn which we have, give we not.  

h Augustin. epist. 5.  julius Caesar gloried in nothing so much as in pardoning his enemies, and gratifying his friends. He did believe as a Pagan, but work as a Christian: but I fear 
i Guevara. epist.  many believe like Christians, but live like Pagans.  
The subtle disputant presseth his adversary with two premises, that he may bring him to an absurd conclusion. Satan is the most cunning sophister, he doth praemittere d●o delicias & divitias. Now we must deny the first proposition flatly, and distinguish of the second. And this distinction must be a division, and this division Christ division: 
k Mtr. 10 21.  Divide pauperibus, Give to the poor.  
Master 
l In the life of Tyndall before his works.  Tyndal being a diligent Preacher, and a great student, allotted two days in every week, monday, and saturday, to visit the sick and to relieve the poor, which he termed his own days of pastime; a sweet recreation (as 
m Orat. de obitu Theodosy.  Ambrose speaks) in alieno remedio vulnera sua curare: To benefit ourselves in helping other. In our time we want such women as Mary, such men as Tyndal etc.  
If any shall demand how Mary came by this faith, hope, charity? how she believed Christ to be God, and able to do wonders? Answer is made, first, that she might understand this by 
n Maldonat. in loc.  divine revelation: for Gabriel an harbinger of heaven told so much unto her: 
o Luke 1.32.  He shall be great, and shall be called the Son of the most high: and he shall reign over the house of jacob for ever, and of his kingdom shall be no end.  
Secondly, 
p Theophylact. in loc.  by the preaching of john the Baptist, openly proclaiming Christ to be the Lamb of God who takes away the sins of the world.  
Thirdly, by the diligent observation of Christ's doctrine both abroad and at home: for the text saith in the second of S. Luke, that Mary kept all those sayings and pondered them in her heart. Where by the way note what an excellent thing it is to mark the words of the Preacher, and safely to lay them up in our heart as in a treasure house, that as occasion is offered at any time, they may be ready for our use.  
What have I to do with thee?] 
q Rhemists & Maldonat in loc.  There is some difference between the Protestants and Papists about this answer, which seems exceeding hard and harsh. I will therefore follow Saint 
r Tract. ●. in joan. ac de fide & symb. cap. 4.  Augustine's exposition, as an indifferent judge between both: Operaturus facta divina non agnoscit viscera humana.  
What have I to do with thee?] To wit, in this business. I had mine human weakness from thee: but to work miracles, is a divine power; and therefore why should I respect my mother in matters appertaining to the commission of my father? as it is in this days Epistle; Let him that hath an office, wait on his office. Hence we may learn, that respect of kindred ought not to be the principal motion in doing our duty, but God's glory; neglecting 
s Luke 14.26.  father and mother, wife and children, brethren and sisters, and our own life, to do the will of our heavenly father. 
t Hieron. epist. Marcel. tom. 1. fol. 155.  Pietatis genus est impium esse pro domino.  
Secondly, this doth show that 
u M●lanct. in loc.  God defers our suits until his good hour.  
Thirdly, Christ answered roughly, lest we should account his mother our mediatrix and advocate. For 
x Zepper. in loc.  he foresaw the superstition of popery, making Mary the Queen of heaven, and assigning greater dignity to the mother, then to the Son. For whereas God's kingdom consists of his justice and mercy, the 
y Bi●l. exposit. can. missae. lect. 80. ●● D. Reynold. idolat. lib. 1. cap. 1. & Cassander consult. art. 21.  Papists attribute the greatest part, which is mercy, to Mary, making her high chancellor, and Christ, as it were, chief justice: so that a poor Client may well 
z Bernardin. in Mariali.  appeal from the tribunal of God, to the court of our Lady. The whole Church doth sing,  

a Cassander ubi supra.  ●ube filio ● foelix puerpera nostrapians scelera: iure matris impera redemptori.  
Behold their new Pater Noster, answerable to bonaventure's Psalter. It is their own for the matter, albeit as yet they are in my debt for the manner.  

b Postil. cathol. con. 2. Dom. 3. post. nati●it.  Mater nostra quae es in coelis] O 
c Ribe●a come. in 6. Michae. Num. 15.  veram matrem, quae semper monstrat se esse matrem: melior quàmdecem matres, itaque te matrem laudamus; uti Bonauentura in psalterio virginis ad hymnum Ambrosij.  
Sanctificetur nomen tuum] Nomen tantae virtutis (inquit 
d D. Morton. apolog. lib. 1. cap. 67. ex V●gà. co●. in. Apocalyp. 12.  Idiotus) ut ad eius invocationem coelum rideat, infernus conturbetur: ineffabile suo modo nomen, ut in nomine tuo flectatur omne genu, coelestium, terrestrium, & infernorum.  
Adueniat regnum tuum] Es enim regina coeli, & domina mundi, sicut in eo doctorum paucitas, & indoctorum turba consentit.  
Fiat voluntas tua] Name tu potes jubere filium, quipotest omnia: sicut Bonauentura dicit, & 
e D. Fulk. i● 1. Tim. 2.  Ecclesia docet: 
f Psalter. virgin. Psal. 127.  beati, qui timent dominam nostram, & beati omnes, quisciu●t facere voluntatem suam. Panem nostrem quotidianum da nobis hody.) 
g Eras●us col. de peregrinat. religio●is ergó  Nam ab unâ matre petuntur omnia, quasi filius Christus semper infans esset. 
h Psalter. virgin.  Oculi nostri sperant in te domina, mitte nobis cibum & escam.  
dimit nobis debita nostra] Es enim matter 
i Bellarmin. de beatitudin. sanct. cap. 17.  gratiae & misericordiae; regina misericordiae, etc. Bonaventura, ser. 2. de Maria.  
Et ne nos inducas in tentationem] Es enim 
k Lexicon theolog. Altenstaig. in verb. Maria.  exordium salutis nostr●, 
l B●nauent. tom. 3. pag. 390.  quapropter in omnibus pressuris respice stellam maris: voca & clama Mariam. Ipsa enim est anchora quâ navis in marifirmatur, & est navis quâ homo à tentationum fluctibus liberatur.  
Sed libera nos à malo] Tu nos ab host besiege, ac horâ mortis suscipe; ut habet ecclesia 
m Bellarmin. ubisupra.  cantus. 
n Bonavent. s●cut Chemnitius 3. part. examine. pag. 149.  Ad eam venite omnes qui laboratis, & tribulatiestis, & refrigerium dabit animabus vestris. Te 
o Hortulus animae. pag. 163.  precor mitissimam virginum gemmam, ut in tremendo & terribili judicio me liberes & protegas á poenis inferni.  
Quia tuum est regnum, potentia, & gloria] Laus Deo virginique matri; sicut communiter in librorum epilogo, papicolae, virginicolae.  
Cum adulatorie quidam scripsisset de Papa Adriano: Traiectum plantavit, Lovanium rigavit, Caesar autem incrementum dedit: ●lter homo lepidus subscripsit, Deus interim nihil fecit. Ita quidem ego, si Maria matter nostra, domina nostra, regina nostra, mediatrix nostra, patrona nostra, saluatrix nostra; Christus interim 
p Consul Mela●cthon. apolog. confess. Augustan. T●t. de sanct. invocat.  unicus mediator Dei & hominum nihil pro nobis fecit. Ille mediator est mediatus, mediator dimidiatus; in illius locum Maria successit; illa, illa vocata; invocata velut advocata.  
O woman] Hence the Montanists and Valentinians absurdly gather, that Christ was not the Son of Mary: yet (as 
q Tract. 8. in joan.  Augustine notes) even the same Evangelist in the same place, calls her again and again, the mother of jesus. Our Saviour happily called her woman, not mother, 
r Marlor. in loc.  to signify that he was greater than her child; that his elect people might acknowledge him to be the Son of God; as they knew he was the son of Mary: or 
s Maldonat. in loc.  woman, because then a widow.  
Mine hour is not yet come] 
t Greg. Nyss. bom. in Apost. verba, Tuncipse filius subijcietur ei, etc.  Some read this clause with an interrogation; Is not mine hour yet come? am I not yet of sufficient years and discretion to manage my business without your direction? The hour is now come, wherein you must obey my commands, as I have submitted myself heretofore to yours.  

u August. ubi supra. & Rupertus in loc.  Other interpret this of his passion, according to that of our Evangelist, Chap. 7.30. No man laid hands on him, because his hour was not yet come. As if Christ's meaning were this: In miracles acted by the finger of God, I have nothing to do with thee: but when my weak flesh, which I took from thee shall be crucified, in that hour I will acknowledge you to be my mother. And so we read, john 19.25. Then stood by the Cross of jesus, his mother: and when jesus saw his mother, and the disciple standing by, whom he loved, he said unto his mother; Woman, behold thy Son.  
But it is expounded most aptly, that it was not as yet an 
x Theophylact. in loc.  opportune time to work the miracle, 
y Chrysost. hom. 21. in joan.  because the want of wine was not generally perceived and manifested. It is God's hour when we most need. 
z Marlorat. ex Brent. in loc.  cum omne carnale consilium & auxilium cessaverint: When all men and means are wanting, 
a Psal. 46.1.  God is a present help in trouble.  

This one clause then 
b Pontanus in loc.  insinuates our saviours 

Power.  
Providence.  
Wisdom.  
pity.  
Piety.     
Power] For no man hath an hour. 
c Act. 1.7.  Times and seasons are put in Gods own power only. Whereas therefore Christ saith, Mine hour; he doth evidently demonstrate, that he is creator of years, and eternal 
d Dubartas 1. day. 1. week.  clock-keeper of time.  
Providence] For it came not to pass by fate or fortune, but by disposition divine; 
e Act. 4.28.  determining from all eternity, both what, when, and where Christ should suffer and do.  
Wisdom] Performing this act of wonder in the right quand●, when it might procure the greatest good to men, and glory to God.  
Pity] For hereby the new married conceived hope, that he would relieve their want in his good hour.  
Piety] Toward his mother, not absolutely denying, but only deferring her suit for a time. Nondum venit: It shall come, though as yet not come.  
His mother said unto the ministers, whatsoever he saith unto you, do it,] She was not offended or discouraged with Christ's answer, but believed his word, and submitted herself to his will: a notable precedent of 
f Bullinger.  faith and 
g Calvin.  obedience; teaching us in all afflictions of body and soul, wholly to stay ourselves upon his gracious promises. In a word, it is 
h Zepp●rus.  a good rule to be followed in all things; hear him; in all the works of thy calling, whatsoever he saith unto thee, do it; not only believe, 
i Pontanus.  but do.  
And there were standing there six water pots of stone] The relation of the miracle itself, contains in it a most lively 
k Melan●. postil. in loc.  picture of the Church militant, subject even in her greatest happiness to much want and woe: but Christ that keeps Israel doth neither slumber nor sleep; he knows her works, and in the midst of her wants, even when she thinks herself forsaken, here's her prayers, and turns her water into wine, giving her a garment of gladness for the spirit of heaviness.  
The Fathers and Friars abound with other allegories. He that list may read August. tract. 9 in joan. Bernard. ser. 2. post octau. Epiphan. Rupert. comment. in joan. lib. 2. Luther. postil. maior. Dom. 2. ab Epiphan. Ferus. ser. 9 Dom. 2. post Epiphan. Pontanus bibliothec. con. tom. 1. fol. 222. 223. etc.  
I did always think of glosses, as 
l Desanctâ virginitat. cap. 46.  Augustine of graces: Alter aliquando fructuosus est donis paucioribus sed potioribus, alter inferioribus sed pluribus: One man edifieth his hearers with many, though mean notes; another, with few, but fit; short, but sweet. I pass therefore from the miracle, to the consequent and effect.  

The which is twofold: 

1. The manifestation of Christ's glory.  
2. The confirmation of his Disciples faith.     
Christ in his morals instructed us to live well; in his miracles to believe well. And therefore this fact increasing the Disciples faith, and illustrating his honour, Omne tulit punctum, quia miscuit utile dulci.   
The Epistle. ROME 12.16. Be not wise in your own opinion, etc. 
SAint Paul exhorts us in this Epistle, not to hurt, but rather help our enemies.  

Not to hurt by 

Concealing that which is good; as, 

Wisdom: Be not wise in your own opinion.  
Sanctimony: Provide things honest in the sight of all men.    
Rendering that which is evil: vers. 17. Recompense to no man evil for evil: and vers. 19 Avenge not yourselves, etc.     

But to help by preserving 

Peace: vers. 18. If it be possible, live peaceably with all men. Vers. 20. If thine enemy hunger, feed him.  
Patience: vers. 21. Be not overcome of evil, but overcome evil with goodness.     
Be not wise] Not in yourselves, nor only wise to yourselves: not in yourselves and▪ 
m Prou. 3.7. Esay. 5.21.  own conceit: 
n 1. Cor. 3.18.  If any man among you seem to be wise, let him be a fool, that he may be wise. 
o Pro●. 29.20.  Seest thou a man hasty in his matters an● haughty; there is more hope of a fool, then of him. It is 
p See the life of Cominaeus before his works in English.  recorded as a great fault in Charles, Duke of Burgundy, that he seldom asked, never followed the counsel of other. On the contrary, Moses, a man 
q Acts 7.22.  learned in all wisdom of the Egyptians, and mighty both in words and deeds, obeyed the voice of his father in law jethro, doing according to his advice: Exod. 18.24. Saul harkened unto the counsel of his servant: 1. Sam. 9 Agamemnon in Homer, wished for ten Nestor's. 
r Reusner. in symbo●is.  Alexander Severus never determined any thing of moment, without twelve or twenty judicious Lawyers. It is a great part of wisdom, yea the first entry to knowledge, 
s Fulge●tius lib. 1. mytholog.  scire quod nescias; not to be too wise; or in our opinion so wise, that we neglect others help. The Pope in this respect (as 
t In s●ecul. vitae human. lib. 2. cap. 3. & Vignier answer to Baron. pag. 39  Roderigo, Bishop of Zamora well observes) is most unfortunate. For though he hath all things at command, yet evermore stands in need of one thing, to wit, a faithful counsellor.  
The Romans at this time being Lords of the world, were puffed up exceedingly with the greatness of their gifts, and largeness of their Empire: Paul therefore did often (as chrysostom notes) inculcate this exhortation; in this Chapter twice, that it might be remembered once.  
The men of England, yea the women of England abusing the great light of the Gospel, and long peace, are grown so wise, that many will take upon them to teach even their most learned teachers: and therefore we must again and again preach and press this one lesson: Be not wise in your own opinion. Let no man presume to know more than is meet for him to know; but so judge of himself that he be gentle and sober, according as God hath dealt to every man the measure of faith.  
Or as 
u Ambr●s. & Go●ran. in l●c.  other expound it; Be not wise to yourselves: but as 
x Proverbs 5.16.  Solomon speaks, Let thy fountains ●l●w forth, and the rivers of water in the streets: according to the measure of grace, proceeding from the fountain of goodness, communicate thy wisdom to other, hide not thy talon.  
To one is given by the Spirit the word of wisdom, 
y Augustin▪ confess. lib. 13. c. 18.  t●nquam luminare maius; unto another the word of knowledge, t●nquam luminare minus; unto another prophecy, unto another faith, unto another diversity of language, tanq●am stell●e, as stars in the firmament of the Church. Our light then must shine before men, and we must waste our s●lues for the good of such as are in God's house. The 
z Matth. 5.15.  candle must not be put under a b●shell, but on a candlestick. Scire tuum nihil est, nisite scire hoc sciat alter. If thou wilt only be wise to thyself, thou shalt at last turn fool. For as water standing still is soon puddle: 
a Plutarch. de n●m lat●ndo.  so the gifts of the mind not employed are impaired. 
b A ●. G●l. lib. 13. cap. 8.  Af●aniu● said truly that use begat wisdom:  
Vsus me genuit, m●ter peperit memori●.  
Let not us then enclose truth and the knowledge thereof, it is common. If we make it private, we shall be deprived of it. As 
c Confess. lib. 12. cap 25.  Au●ustine sweetly: Non licet h●●ere privatam, ne pri●emure●. 
d Eph●s. 4.8.  When Ch●ist ascended up on high, he gave gifts to men, among other the gift of 
e 1. Cor. 12.8.  wisdom, for the gathering together of the Saints, for the work of the ministery, for the building up of his mystical body. Wisdom then is not given only for thyself, but for other, among the rest 
f Psal. 68.18.  even for th●ne enemies, that the Lord God might dwell among them.  
Secondly, we may not conceal our sanctimony. Provide things honest in the sight of all m●n] as Pa●l expounds Paul. 
g 1. Cor. 10.32.  Give none offence neither to the jews, nor to the Grecians, nor to the Church of God. 
h Mar●orat. ex Calvin. ●n loc.  For as a man must have care of his conscience before God; so likewise of his credit before men.  

Some provide things honest 

Before men, but not before God, as the vainglorious hypocrites, Herod within, john without, painted tombs, as Christ aptly: Sepulchra quasi semipulchra, exteriùs nitida, interius foetida.  
Before God, but not before men; as the malcontent and undiscreet professor, by whose evil example the name of God is often 
i Rom. 2.24.  blasphemed.  
Neither before God nor men: as the shameless ruffians and Atheists of the world, whose 
k Philip. 3▪ 19  glory is their shame, 
l Proverbs 2.14.  delighting in doing evil, and boasting of iniquity; reputing dishonesty no dishonour; but the top of their gallantry. So Saint 
m Confess. lib. 2. cap. 3.  Augustine writes of himself before he was a saint: Vbi non suberat quô admisso aequarer, perditis, fingebam me fecisse, quod non feceram, ne viderer abiector, quô eram innocentior.  
Both before God and men; as 
n Luke 1.6.  Elizabeth and Za●harie, who were just before God, and unreprovable before men: so must every Christian abstain, so far as he can, 
o 1. Thess. 5.22.  from all appearance of evil: 
p Theophylact. in loc.  yet this honest care of our carriage must not be to please men, but only to praise God. As S. 
q 1. Epist 2.12.  Peter interprets S. Paul: Have your conversation honest, that they which speake evil of you, as of evil doers, may by your good works, which they shall see, glorify God in the day of the visitation. Let your light (saith Christ) shine before men; not only that they may see your good works, but also that seeing, they may glorify your father which is in heaven. 
r Augustin. lib. 1 de ser. Dom. i● mont.  Vt hoc ipsum, quod homo per bona opera placet hominibus, non ibi finem constituat, ut hominibus placeat, sed referat hoc ad ●audem Dei, & propterea placeat hominibus, ut in illô glorificetur Deus.     
As we may not conceal from our enemy wisdom and knowledge which are good: so much less render evil. Recompense to no man evil for evil] A Magistrate may punish a malefactor, and so pro malo c●lpae, render malum poen●e. 
f Aquin. in loc.  But this is not to recompense evil for evil, but good for evil: because corrections are directions as well to the seer as sufferer: 
t 1. Cor. 5.5.  the flesh is destroyed, that the spirit may be saved. A Magistrate than may render evil for evil: but a private man out of a private grudge, may not avenge himself, but rather give place to wrath.  

The which may be construed of our own wrath.  
The which may be construed of adversaries anger.  
The which may be construed of God's judgement.   
Of our own wrath, as 
u Os●ic. lib. 1. c. 21  Ambrose: Resist irae, ●i potes, cede si non potes. An hasty 
x Bonavent. diêtá salutis, cap. 5.  choleric man is like one that dwells in a thatched house, who being rich in the morn, through sudden fire is a beggar ere night. It is extreme folly to do any thing in fury; but wisdom to give place and space to wrath. It was an excellent decree of 
y Reus●er▪ in symbolis, & Til●man. in loc.  Theodosius, enacted by the counsel of S. Ambrose, that execution after a severe sentence should be deferred thirty days: ut ira decocta, durior emendari possit sententia, that all heat of contention allayed, if need require, the severity of the censure might be qualified and moderated.  
Secondly, this may be construed of our 
z Aut fugiendo aut permittendo: Hicron. in loc.  adversaries anger: for as 
a Martyr. in loc.  thunder and guns hurt not any thing which yields unto their fury, but only that which is hard and stiff; so the raging and roaring of our foes are best quelled by patience. Turn to the brawling cur, and he will be more fierce; but ride on neglecting him, and he will soon be quiet. You may turn the proverb:  
Veterem iniuriam feres do vitas novam.  
Thirdly, this may be construed of God's judgement, and that 
b Theophylact. Aquin. Luther. in loc.  most fitly: for to God only vengeance belongs, and he will avenge our cause. The malicious man in reviling thee, doth 
c Rom. 2.5.  treasure up wrath against the day of wrath, and therefore give place to God's wrath: 
d 1. Pet. 5.7.  Cast all your care on him, ●or he ●●reth for you.  
Y●a but may we not co●plaine to the Magistrate for redress of injury? yes surely: for he i● God's lieutenant on earth, and therefore the vulgar Latin v●sm●tips●s d●fende●tes, is insufficient, 
e Whit●ker against R●yno●ds the Papist.  as our Divines have well observed: and the Rhemists have well m●nded it▪ r●ading as we do, revenge; or, 〈◊〉 not ●our silver. For we may be so wise as serpents in defending our s●lues; howsoever so innocent as doves in offending other. 
f A●uin. & Tileman. in loc.  He that commits his cause to the Magistrate, gives place to divine judgement: for all superior powers are 
g Rom. 13.1.  God's ordinance: but whosoever avengeth his own quarrel, steps into the Prince's chair of estate, yea Gods own seat dethroning both, and so disturbs heaven and earth.  
Here then is no place for duel; a fault (as it is used in England, the Low Countries, especially 
h Where within ten years six thou●and gentlemen have been slain, as it appears by the King's pardons: vide lis ●mbres● des de●uncts sieuts de Vill●mor & de Fontaines, pa●. 46.  France, for eu●ry punctilio of honour falsely so called) against not only the rules of reason and religion (as 
i Exhortat ad milites Temple, c●p. 2. ●. 401.  Bernard notably: Quis hic tàm stupendus error? quis furor hic tàm non ferendus, nullis stipen●ijs militare ni●i aut mortis aut criminis? Name occisor leth●●●ter peccat: & occisus aetern●li●er perit) but even ●gainst the first principles of that art.  
As a Christian may war in 
k A●g●stin. ●pist 5.  love, so a Christian must jar in love; so contend with his adversary before the lawful judge, that the party cast in the s●ite may be bettered, if not in his money, yet in his manners, and Satan only conquered: 
l Baro●. 〈◊〉 Tom. 9 ●ol. 5.  Vt qui vincitur 〈◊〉 incat▪ & umnus ta●tummo●o vincatur di●bolus. 
m Ma●lorat ex caluin. in ●oc.  Otherwise when we sue for our rig●t out of rancour and malice, we commit not our case to God and his deputy the Prince, but make them both our deputies, our instruments of revenge; the which is such an horrible crime, that Paul calls it a m●sterie of iniquity, 2. Thess. 2.7. I say, this secret exalting of ourselves above all that is called God, using Sovereigns as servants in our private quarrels, is to play the devil and the Pope.  
We may not then dissemblingly, but simply give place to wrath. An hard saying, and therefore Paul doth 
n Erasmus & Martyr in loc.  sweeten it with a loving term, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dearly beloved: as if he should speak thus, It is my love, that I write so much against malice: not for your hurt, but for your eternal good. If you will not believe me, believe God himself, who saith in his holy 
o Deut. 3●. 35. Heb. 10.30.  word, Vengeance is mine, I will repay▪ s●ith the Lord.  
God doth reu●nge the quarrel of his children upon the wicked in this, and in the world to come. In this life, so the children who mocked his Prophet E●●●●●, were rend in pieces with bears, 2. King. 2. So when Jerusalem had killed the Prophets, and stoned such as preached unto her, Almighty God was wrath, and sent forth his warriors, and destroyed those murderers, and burnt up their city: Matth. 22.7.  

p Euseb. histor. lib. 6. cap. 8.  Three shameless ruffians accused Narciss●s, a reverend and holy Bishop, of a most heinous crime, confirming their accusation with imprecation: the first wished if it were not so, that he were burnt: the second, that he might die of the jaundice: the third, that he might lose his eyes. And afterward in process of time, the first had his house set on fire in the night, and he with all his family was burnt: the second had the jaundice from the crown of his head, to the sole of his foot, whereof he died uncomfortably: the third, seeing what was befallen these twain, repent, and confessed the conspiracy; yet for all that he lost his eyes.  

q Lanquet ●●●on. f●l. 196.  Earl Godwin swearing at table before the King, that he did not murder A●fr●●, after many words in excusing himself, said; So mought I safely swallow this morsel of bread, as I am guiltless of the deed. But so soon as he had received the bread, forthwith he was choked.  
What need we look so far: the confounding of the Spanish Armado; the defeating of so many cruel treasons against our late Queen of blessed memory; the frustrating of that hellish Gunpowder Treason, are plain demonstrations that vengeance is Gods, and that he will repay; that he doth 
r Psal. 35.1.  plead the cause of his servants, against such as strive with them, and fight against such as fight against them.  
Again, God rewards the wicked in the world to come; Depart from me ye cursed into everlasting fire, prepared for the devil and his angels. For I was an hungered, and ye gave me no meat; I thirsted, and ye gave me no drink, etc. 
s Augustin. de fide & operibus. cap. 15.  If they shall be punished who did no good, how shall they be tormented who render evil to the members of Christ? If negligent Dives be tortured in hell, for omitting only the works of mercy, what shall become of violent Dives, for committing the works of cruelty?  

t Theophylact. in Matth. 12.  Some sins are punished only in this life; as poor Lazarus, and that incestuous Corinthian. Other only in the life to come, as the rich Glutton, who while he lived, had the world at will. Other are both tortured in this life, and tormented in the next; as the filthy Sodomites, who for their burning lust, had here sulphureum ignem, and shall have there, gehennalem ignem. Or as Saluianus, lib. 1. de gubernat. Dei, God sent upon them in this life, Gehennam è coelo.  
Wherefore seeing Almighty God doth revenge our quarrel, either immediately by himself, or mediately by his ministers, and wariers, even all his creatures in heaven and earth; it is both faithless and fruitless for ourselves to right ourselves. It is faithless not to believe that the Lord will deal with us 
u Luke 2.29.  according to his word, who promised by the mouth of his holy 
x Psal. 91.8.  Prophet: With thine eyes shalt thou behold and see the reward of the ungodly. Fruitless, for as much as it is a 
y Heb. 10.31.  fearful thing to fall into the hands of the living God, whose little finger is heavier than our whole hand.  
If it be possible, so much as in you is, live peaceably with all men] We must seek peace, yet under these conditions; If it be possible, and as much as in us is. For we cannot have peace with some men; and we may not have peace in some matters. See Gospel on all Saints, and servant on the first Lesson for the next Sunday, joined to the Gospel and Epistle.  
If thine enemy hunger, feed him] There are degrees of love; 
z Galat. 6.10.  Do good to all men, especially to them which are of the household of faith. Among the faithful, the nearest aught to be dearest unto us; a wife, father, child, ally, neighbour, friend, is to be respected more (caeteris paribus) then a stranger or an enemy: yet in case of necessity, thou must feed thy foe, blessing him that did curse thee. By the civil laws, he that bequeathes a man nourishment, intends he should have bed and board, apparel and dwelling. 
a Lege, quos nos hosts. 234. de verb. signific..  Alimentis legatis, cibaria & vestitus & habitatio debentur. 
b Martyr in loc.  In like sort, God enjoining us in his Testament and last will, to feed our enemies, includes also, that we must harbour them, and clothe them, and according to their several necessities, every way relieve them.  
In so doing, thou shalt heap coals of fire upon his head] I find 
c Theophylact. Aquin. & Tileman. in loc.  two constructions of these words; one bad, another good. It is a senseless sense to say by well doing, thine enemy not deserving it, thou shalt he●pe coals of fire upon his head; increase Gods heavy judgements against him. Our Apostles intent is to move men unto charitable works even toward their enemies: hereby to do them good, and to purpose the same. But if that were the meaning, Paul should teach us how to be revenged; and in show of doing kindness, to work mischief, pretending good, intending evil.  
The better construction is; In so doing thou shalt either confound, or convert thine adversary. 
d Calvin. in loc.  Confound him in his conscience, making him acknowledge, that thou art more religious, and more nobly minded then himself. So when Saul understood of David's honest and honourable carriage toward him, instantly broke forth into this ingenuous confession; 
e 1. Sam. 24.18.  Thou art more righteous than I, for thou hast rendered me good, and I have rendered thee evil. Or else thou shalt 
f Hieron. in loc.  convert him to thyself. For 
g Cant. 8.6.  love is strong as death, the coals thereof are ●iery coals, and a vehement flame. There is no greater provocation to love, than prevention in love. 
h Aquin. ex Augustin. in loc.  Nimis enim durus animus, qui dilectionem, ersinolebat impendere, nolit rependere. Kind respect to thy foe, shall blow the coals of his affection, and inflame his love toward thee.  
Be not overcome of evil] We must have patience, when we cannot have peace; so we shall be 
i Rom. 8.37.  more than conquerors, overcoming without resistance, which is the 
k Martyr in loc.  most noble kind of victory: or overcome evil with goodness; that is, make the wicked good by thy good example. 
l Theophylact. in loc.  Probum ex improbo red. For as 
m Epist. 54.  Augustine from Seneca, diligendi sunt mali, ut non sint mali. We must manifest our love to the wicked, in winning them to God, not in fostering or flattering them in their folly.   
The Gospel. MATTH. 8.1. When he was come down from the mountain, etc. 
Down from the mountain] 
n Haymo apud Thom in loc.  From the mount of heaven, into this valley of earth; as a Physician to cure our leprosies. 
o Coster. con. 3. in loc.  Or from the mount of the law, to the plain of the Gospel. 
p Ferus, ser. 4. in loc.  Or from the mount of contemplation, unto the field of action. 
q Origen. hom. 5. in Mat.  Or he came down from the mountain, first instructing his disciples, and after, descending to the capacities of the people. 
r Ha●mo ubi sup. & A●●sta con. 2. 〈◊〉 loc.  Teaching all teachers hereby, to deliver high points unto the learned, and plain principles to the simple. Doctores ascendunt in montem, ubi perfectioribus excellentia praecepta; descendunt autem, cum in●erioribus l●uiora demonstrant.  
Behold a leper] In Christ, preaching and practice meet together. So soon as he had said well, 
s Chrysost. & Hieron. in loc.  he proceeds for the confirmation of his doctrine to do well. Acting good works and great works: good works of mercy; great works of miracle. Of mercy, in helping; of miracle, in healing a leprous man present, and a palsy man absent. Intimating hereby, that it is not enough to talk of God's ways, except we walk in his paths; and manifesting himself to the world, that he was the Messias of the world. As if he should argue thus; If you believe not my words, 
t john 5.36.  yet credit me for my wonders. 
u Mat. 11.5.  I make the blind to see, the deaf to hear, the lame to go. I cure all kind of diseases, even with the least touch of my finger, and least breath of my mouth. I heal the leper, I hear the Centurion.  
The leper was a jew, the Centurion a Gentile; the leper poor, the Centurion rich; the leper a man of peace, the Centurion a man of war. 
x Culman. & Hemingius in loc.  Insinuating hereby, that God is no 
y Acts 10.34.  accepter of persons; but that his benefits indifferently belong to men of all nations and all fashions.  
I● 
z Gal. 3.28.  Christ there is neither jew nor Grecian, neither bond nor free] Yet Christ did first cure the jew, than the Gentile. For salvation was offered, 
a Act. 13.46.  first, to the jews; he touched the jew, but cured the Gentile with his word. 
b Rupertus. in loc.  He visited jerusalem in his own person, but healed other nations by the Preachers of his Gospel.  

In the leper, 2. things are remarkable: the 

Weakness of his body: sick, and sick of a leprosy.  
Virtues of his mind: 

Faith.  
Adoration.  
Wisdom.  
Patience.  
Confession.       

In Christ also two things are to be considered: his 

Mercy; that would so readily.  
Might; that could so easily cure this distressed lazar.     
Aleper] All weakness originally proceeds from 
c john 5.14.  wickedness; 
d T●om. 3. part. quaest. 4. art. 4.  either from some defect in our conception, or disorder in our conversation: as Mephibos●eth had 
e 2. Sam. 4.  his lameness by falling from his nurse; so every man his sickness by falling from the Lord. Christ, who was free from sin, was also free from sickness: but unto men, carrying about them bodies of sin, diseases are as it were a 
f Hemingius in loc.  sermon from heaven, wherein Almighty God accuseth of sins, and shows his wrath against sinners.  
But the condition of a leper, as we read in the 
g Leuit. 13.  law, was of all other sick, most insupportable. First, he must live alone, separated from the fellowship of God's people, as unworthy to come into clean company. Secondly, he did wear four marks to be known by; his garments torn, his head bare, his mouth covered, and he must cry; I am unclean, I am unclean. For grief whereof, assuredly some pined away; being forlorn in their sorrow, destitute of all good comfort and company. Yet this leper endued with a lively faith, is not hopeless, howsoever hapless. For he comes, and saith unto the great Physician of the world; Lord, if thou wilt, thou canst make me clean: though he knew that his sickness in the world's eye was incurable, yet he did believe that unto God nothing is impossible. He felt his own misery to be great, yet hoped Christ's mercy was more great: and therefore comes unto him (as 
h De vitá Christi. part. 1. cap. 41.  Ludolphus aptly) Non tàm passibus corporis quam fide cordis: If thou wilt, thou canst. A strong faith in a weak body.  
Faith comes by 
i Rom. 10.17.  hearing▪ and the reason why this leper extraordinarily desired to hear Christ, and hear of Christ, was his unclean disease: 
k Ferus ser. 4. in loc.  so that the weakness of his body, brought him unto the Physician of his soul. Note then here with 
l Rom. 8.28.  Paul, that all things happen for the good of such as are good. It was good for David that he was in trouble; good for 
m 2. King. 5.  Naaman that he was a leper; for his uncleanness brought him unto the Prophet, and the Prophet brought him unto the saving knowledge of the true God. It was good for Paul that he was buffeted by Satan, for otherwise peradventure through abundance of revelations he would have buffeted God.  
Of all herbs in the garden (as one wittily) Rew is the herb of grace. Many times our woe doth occasion our weal: for as pride doth breed sores of salves, so faith on the contrary doth often make salves of sores, altogether renouncing her own merit, and wholly relying upon Christ's mercy. Tanto desiderantiùs ad Christum contendit, quòd suam indignitatem & immunditiam probè sentiret: as 
n Postil. maior. in loc.  Luther and 
o Vbi supra.  Ferus accord in this; and that so truly, that as a Papist said; If Bonaventura had not been a Romish saint, he would have been reputed an ass: So the Protestant, if Ferus had not been a Romish ass, he might have proved in the Church a renowned saint.  
The second virtue to be considered as a fruit of his faith, is adoration; 
p Thomas ex Chrysost. in loc.  a spiritual fee for a spiritual physician: as the bodily Doctor must be paid, so the ghostly prayed. He therefore worships Christ, and that with all 

humbleness of Thought.  
humbleness of Word.  
humbleness of Deed.    
He comes to Christ as a vassal to his Lord: Domine, non tanquam ad dominum titularem, sed tanquam ad dominum tutelarem: If thou wilt thou canst. Out of the abundance of the heart the mouth speaketh: and therefore believing in his heart that Christ was the Lord, willing and able to help, confesseth it also with his mouth: If it be for my good, I am sure thou wilt: and I believe thou canst; attributing all to Christ's might and mercy, nothing to his own either worth or woe.  
Uttering this also with humble gesture. For, as S. 
q Cap. 1.40.  Mark reports, he kneeled, and as S. 
r Cap. 5.12.  Luke, he fell on his face: teaching us in prayer to fall down and kneel before the Lord our maker. He that worships God irreverently, shows himself not a Christian but a 
s Diez con. 1. in loc.  Manichee: 
t Augustin. b●res. 46.  who thought God made the soul, but not the body.  
Thirdly, note the lepers wisdom, who did observe 

Circumstances of 
* Chrysostom. & Th●●plylact. in loc.  Place: not pressing to Christ on the mount, but expecting him in the valley.  
Circumstances of Time: not interrupting Christ in his sermon, or disturbing his auditory.  
Circumstances of Person: speaking in a succinct style:   Lord, if thou wilt, thou canst make me clean. Giving us to understand, that in suing unto men which are wise, and in praying to God who is wisdom, we need not use many but pithy words. See Gospel. Dom. 2. quadrages.  
The fourth virtue is his patience, who was content, notwithstanding his extreme misery, to stay God's leisure, and Christ's pleasure. 
u Matth. 6.33.  First, seeking the kingdom of God, and then desiring that other things might be cast upon him. 
x Ferus ser. 5. in loc.  In the first place giving God glory, Lord if thou wilt, thou canst. In the second, praying for his own good: Make me clean; not as I will, but as thou wilt O Lord: prescribing neither the time when, nor place where, nor manner how, but referring all to Christ, possessing his soul with patience.  
The last virtue to be regarded in this leper, is con●ession. He knew the pharisees hated and persecuted all such as confessed Christ: yet he calls him Lord, and worships him as a Lord, and proclaims him in the presence of much people to be the Lord. It is well 
y Zepper. in loc.  observed, that God's omnipotent power and infinite mercies are the two wings of our devotion, whereby faith in the midst of all trouble mounts into heaven. Here the leper acknowledgeth openly Christ's omnipotency: 
z Chrysosto●. & Theophylact. in loc.  for he saith not, entreat God, to make me clean; but, if thou wilt, thou thyself canst; and therefore thou art the very Christ: neither doth he 
a Ambros. l. b. 5. in Luc.  doubt of his mercy, 
b Ludolphus v●i supra.  for he saith not, make me clean, but, if thou wilt▪ make me clean. 
c Coster. explicat. in loc.  It is enough to show my need, I commit the rest to thy cure, to thy care. Thou canst do whatsoever thou wilt, and thou wilt do the which shall be most for my good & thy glory.  
This may teach us how to confess our wickedness to God, as also to profess his goodness unto men. Our wickedness unto God: for as Seneca truly, Pr●ma sanitatis pars est velle sanari: The first step unto health is to be desirous of help. 
d Augustin. epist. 1●8  Ipse sihi denegat curam, qui suam medico non publicat causam. Our sins are a spiritual uncleanness and leprosy, defiling the whole body, making our eyes to lust, our mouth to curse, our tongue to lie, our throat an open sepulchre, our hands nimble to steal, our feet swift to shed blood. It is therefore necessary we should manifest unto Christ our sores, that he may see them, and search them, and salve them.  
Again, by this example we may learn to profess the faith of Christ openly, Though 
e Psal. 2.2.  the kings of the earth stand up, and the rulers take counsel against the Lord, and against his anointed. Other happily think so, but dare not say so. Some peradventure say so, though they think not so: but I believe as I speak, and speak as I believe: Lord if thou wilt, thou canst make me clean.  
Hitherto concerning the patient: I come now to the physician, in whom two things are observable:  

1. His mercy, who would so readily.  
2. His might, who could so easily cure such an incurable leprosy.   
And jesus put forth his hand] He granted that cheerfully, which the leper desired earnestly. The leper said, if thou wilt, and Christ answereth, I will; and as I will, I say, be thou clean; and as I say, I do. His leprosy was immediately cleansed: he spoke the word and it was done; he commanded and it was effected, even with a little moving of his lips, and touch of his finger.  
Here then is comfort for the distressed soul: the leper calls, and Christ heals him; the Centurion comes, and Christ helps him. Other Physicians are deceived often themselves, and often deceive others; and therefore we venture much, when we trust them a little. The best physic (as one said) is to take no physic: but if we commit our cause to this heavenly Doctor, our venture is without all peradventure: for he cureth all that 
f Psal. 50.15.  call upon him, and 
g Matth. 11.28.  easeth all that come unto him.  
jesus put forth his hand and touched him.] 
h Ludolphus ubi supra.  Extendens manum suam] quod fuit liberalitatis contra avaros: tetigit eum] quod fuit humilitatis contra superbos: dicens volo] quod fuit pietatis contra invidos: mundare] quod fuit potestatis contra incredulos.  
It was unlawful to touch a leper, as we find, Leu. 14. In that therefore Christ touched here this leper, he shows himself to be greater than Moses above the law. When Elisha cured Naaman, he did not put his hand on the place, because he was subject unto the law; but Christ touched this leper as being Sovereign of the law. So chrysostom, Ambrose, Theophylact, Ludolphus: and almost all other upon the place.  
Secondly, note with 
i Postil. in loc.  Melancthon, that moral duties are to be preferred before ceremonial offices: and therefore Christ neglects a ceremony to save his brother, and that according to Gods own commandment, 
k Osee 6.6.  I will have mercy, not sacrifice. The best gloss upon the Gospel is faith: and the best exposition of the law is love. 
l Thomas ex Chrysost. in loc.  Christ therefore did offend the sound of the law, but not the sense.  
Thirdly, this intimates that Christ was homo verus, and yet not homo merus; a very man in touching, but more than a mere man in healing with a touch. 
m Lib. 5. in Luc. cap. 1.  Ambrose pithily: Volo dicit propter Fotinum, imperat propter Arium, tangit propter Manichaeum: He did touch the leper to confute Manichaeus, denying him to be very man; he did use the imperative mood, be thou clean, to confound Arius, denying him to be very God.  
Fourthly, observe with 
n Maldonat. in loc.  Cyrillus of Alexandria, the preciousness of Christ's humanity, the which united unto the Godhead, is the sole salve of all our sores; his rags are our robes, his crying our rejoicing, his death our life, his incarnation our salvation.  
Fifthly, with 
o Ex Chrysost. & jansen. concor. cap. 44.  Aquin, to demonstrate, that himself and none other cured him, because himself and none other touched him.  
Sixthly, with 
p In loc.  Calvin and Marlorat, Christ's humility, who did vouchsafe not only to talk with the leper, but also to touch the leper. 
q Origen.  According to this example, we must learn not to loathe any Lazarus, as the rich Glutton in the Gospel, but rather (at it is reported of 
r Postil. cathol. con. 1. in loc.  Elizabeth, the King's daughter of Hungary) to make medicines for his maladies, and plasters for his wounds: in humanity to relieve the distressed; in humility to kiss the very feet of the poor. As Christ stretched out his hand to the leper, 
s Prou. ●1. 20.  so we should put forth our hand to the needy. Let not thine hand (saith the 
t Eccles. 4.31.  Wise man) be stretched out to receive, and shut when thou shouldest give.  
Lastly, with 
u Lib. 4. contra Martion.  Tertullian and 
x Thomas & Chrysost. in loc. & Ludolphus ubi suprà.  other, how Christ in this action respected not the letter, but the meaning, which is the soul of the law. The scriptures are not 
y Hieron. exposit prior. in c. 1. ad Galatas.  in superficie, sed in medulla; none in verborum folijs, sed in radice rationis.  
Now the reason of the law forbidding the clean to touch unclean, was, lest hereby they should be polluted. But Christ could not be thus infected; he therefore touched the leper, not to receive hurt, but to give help: so the text of 
z 2. Tim. 3.5.  Paul is to be construed; hos devita.  
The Novice may not be familiar with an old subtle fox; but a judicious Divine may confer with an heretic, not to pervert himself, but to convert his adversary: Christ may touch a leper, if it be to heal him; and the Minister of Christ may teach an heretic, if it be to win him, and not to wound the truth.  
I will, be thou clean] I will. (
a james 4.15.  If God will) is the style of man: our will being subordinate to God's eternal decrees; in 
b Act. 17.28.  whom we live, and move, and have our being. But, I will, is the style of God only, who doth whatsoever pleaseth him in heaven, in earth, in sea: Ps. 135.6. The commanding term then, I will, and imperative mood, be thou clean, (except we read the text with the spectacles of Arius) 
c justin. Martyr. Athanas. & reliqui sere patres, uti Maldonat. in loc.  evidently prove, that Christ is God Almighty.  
And immediately his leprosy was cleansed] This amplifieth exceedingly Christ's greatness and goodness: first, in that he cured this unclean person thoroughly, then in that he cured him quickly; for in all our suits unto men, we desire two things especially, that they deal sound and roundly. Christ dealt so sound with this leper, as that he did expose his cure to the censures even of his adversaries the Priests, of all, most ready to cavil at his carriage, and mock his miracle: so roundly, so speedily, that whereas ordinary physic must have time for operation; his extraordinary medicine wrought, as the text saith, immediately, instantly.  
jesus said unto him, tell no man] Saint 
d Cap. 1.45.  Mark reports, that this leper instantly published the matter, and that in such sort, that jesus could not openly enter into the City, but was without in desert places; and yet people came to him from every quarter. Here then a question is made, whether it was a fault in the leper or no, thus to divulge the miracle? For 
e Cap. 12.4.  Esay would have men declare God's works among the people. 
f Psal. 107.  David wished often, O that men would therefore praise the Lord for his goodness. And Christ himself said unto another, whom he cured, in the 5. of S. Mark; Go thy way home to thy friends, and show them what great things the Lord hath done to thee. 
g Vbi suprà.  Ludolphus answers by distinction, affirming that there is, 

triplex praeceptum, Cautelae.  
triplex praeceptum, Probationis.  
triplex praeceptum, Obedientiae.   

Or as 
h Helmetius in loc.  other Obligationis.  
Or as 
h Helmetius in loc.  other Tentationis.  
Or as 
h Helmetius in loc.  other Instructionis.    
All the positive laws of God are obligatory; the commandments affirmative bind semper; and the negative semper, and ad semper. The probatory precepts are to try us only. So God 
i Gen. 22.  commands Abraham to kill Isaac; intending hereby not to destroy the son, but to try the father; admonitory precepts; as here, Christ commanded the leper to tell no man: hereby teaching us in him to shun vain glory; for so most interpreters expound it.  
This distinction is insufficient; as having no firm ground in the Bible. For when almighty God inioines a particular command, for the trial of his people, contrary to the general scope of his law, he doth at that instant 
k Perkins treat. of cons. cap. 2.  dispense with the general, and the particular only binds; as in the sacrificing of Isaac; Offer thy son, was an exemption at that time from the law, Thou s●alt not kill.  
And as for admonitory precepts, how did this leper infallibly know, that Christ's command, Tell no man, was rather an instruction for other, than a prohibition unto himself? Wherefore seeing all Christ's injunctions bind, I subscribe unto their opinion, 
l Calvin. & Marlor. in loc.  who think this leper offended in publishing abroad Christ's benefit, notwithstanding he did it affectionately, and zealously. For we must give thanks unto God, not as we will, but as he will: Deut. 4.1. john 2.5.  
Hence we may learn to temper our zeal with knowledge and obedience: for 
m 1. Sam. 15.22.  obedience is better than sacrifice.  
If any demand, why Christ would have this miracle concealed: I answer with 
n Rom. 9.20.  Paul; O man, who art thou which disputes against God? 
o job 9.3.  If thou dispute with him, thou canst not answer one thing of a thousand: but he can render a thousand answers unto this frivolous objection. As first, that there is a time for all things; a time, wherein Christ would be thoroughly known, and a time wherein he would not be known, because his hour was not yet come.  
Secondly, 
p Hieron. in loc.  Non erat necesse, ut sermone iactaret, quod corpore praeferebat: It was needless to publish the miracle, seeing his whole body made clean, was as it were turned all tongue to tell it.  
Thirdly, it was absurd, that the leper should boast he was clean, before he was judged to be clean. Therefore Christ saith in the next clause, Go and show thyself unto the Priest: and then being adjudged clean, tell whom thou wilt.  
Show thyself unto the Priest] Interpreters observe divers reasons of this command. First, to 
q Marlorat. in loc.  confirm the truth of the miracle, when as the leper according to law, shall be judged clean.  
Secondly, that the leper might enjoy the 
r Theophylact. in loc.  benefit of his cure: for he might not enter into the City, 
s Leuit. 14.  before the Priest had pronounced him clean.  
Thirdly, to 
t Hieron. in loc.  condemn the Priests, who taught, that Christ was not an observer, but rather a transgressor of the law.  
Fourthly, that as the law doth witness of Christ; and all the sacrifices are types of Christ: 
u Idem ibidem.  so likewise the Priests, expounders of the law, might also witness, that Christ is the true Messias of the world; that seeing this miracle, they might believe; or in not believing, be left inexcusable.  
Fifthly, to 
x Melancthon. in loc. & Ludolphus ubi supra.  magnify the calling and office of the Priests, howsoever they were wicked wretches. Hereby teaching us, not to vilify that holy profession for the faults and infirmities of some judas crept in among the twelve.  
Lastly, by this example, instructing us to do the greatest right unto those who do us the most wrong. Go to the Priests, albeit they be my mortal enemies, and do that respect, which is incident to their places and persons.  
Here the Gospel and Epistle meet. Christ did not render evil for evil, but overcome evil with goodness: providing things honest, not only before God, but also in the sight of all men; avenging not himself, but giving place to wrath, having peace so far as might be with all men.  
The 
y Coster. con. 3. Accost. con. 2. in loc. etc.  Papists upon this clause build auricular particular confession unto the Priest. The leper ought to show himself unto the Priest of the old Testament: Ergo, the sinner infected with spiritual leprosy must confess himself unto the Priest of the new Testament.  
Answer is made, that an argument drawn from allegories and similitudes, is of little or no force, except it be seconded by some other evident text, whose natural and proper sense is agreeable thereunto: but there is no such place, which e●ther expresseth or implieth auricular popish confession, and therefore quod non lego, non credo.  
Master 
z jewel defence of Apolog. fol. 151.  Harding saith that auricular confession is God's ordinance: but when he comes unto the point, his only confirmation is his own bare affirmation. We tell them that confession is an institution of God, and not of man: as if his tale should stand for Gospel, in whom are found so many legends, and legions of lies.  

a Melanct. tom. 2 fol. 161.  Panormitan confesseth honestly, that it is not a divine constitution, but an human tradition: and 
b Sum. quaest. 18 art. 4. vide Merton. Apolog. part. 1. cap. 64. Idem serè Peresius de tradit. part. 3. consid. 3. & jansen. concord. cap. 147.  Maldonate writeth plainly, that many Catholics are of the same opinion, as namely Scotus among the schoolmen; and the expounders of Gratian among the Canonists.  
If then a tradition, of what antiquity? Beatus Rhenanus a popish Doctor avoweth in his 
c Argument. in libel. Tertullian. de penitent.  notes upon Tertullia's book de Poenitentiâ, that this kind of confessing was unknown in the days of Tertullian, who lived about three hundred years after Christ: and it is noted in the gloss upon the 
d De poenit. distinct. 1. Petrus in glossá. jewel. ubi suprà, fol. 155.  Decrees; and by 
e Senten. lib. 4. distinct. 17. cap. cum ergo.  Peter Lombard, that it was not used in S. Ambrose time, who lived four hundred years after Christ. 
f Scholar in epist. Hieron. ad Oceanum de obitu Fabiolae, tom. 1. fol. 201.  Erasmus an indifferent man, affirms peremptorily, that this manner of confessing to the Priest secretly, was not as yet ordained in Hieroms age. The Greek Church, as 
g Melancthon. & jewel. ubi suprà.  Theodorus writes, hath no such custom. Master 
h Idem ibidem, fol. 148.  Harding himself is constrained against his will, to confess that the terms of auricular and secret confession are seldom mentioned in the Fathers; 
i Rhenanus ubi suprà, & Erasmus annot. in A●t. 19 uti Bellarmin. fatetur de poenit. lib 3. cap. 1.  a greater clerk than he, saith never in old time.  
We may then justify Caluins challenge, lib. 3. Institut. cap. 4 sect. 7. that auricular popish Confession was not practised in the Church until twelve hundred years after Christ, instituted first in the Lateran Council, under Innocentius the third.  
We read that there was in the 
k Communion book, tit. Commination.  Primitive Church a godly discipline, that such persons as were notorious sinners, were put to open penance, and that by the direction of the Bishop or Pastor: 
l Rhenanus & jewel, ubi supra.  and such as voluntarily desired to make public satisfaction for their offences, used to come unto the Bishops and Priests, as unto the mouth of the congregation. But this confession was not constrained, but voluntary; not private, but public: yet hence the priests abusing the people's weakness took their hint, to bring in auricular confession upon peril of damnation. A cunning invention to discover the mysteries of all states, and all men, and to enrich that covetous and ambitious sea: for Confessions evermore make work for Indulgences, and Indulgences are a great supporter of the triple crown.  
The Papists in this case, fly from the Scriptures unto the Counsels, from the Counsels unto the Fathers, and from the Fathers unto their last starting hole, miracles. Auricular Confession is God's ordinance (saith 
m De Penitent. lib. 3. cap. 12.  Bellarmine) because God hath wrought many miracles at auricular Confession. It is answered aptly, that David saith not thy wonder, but thy word is a lantern. Scripture without miracles are a good warrant; but miracles without text, are insufficient: for they were wrought by false prophets in 
n Deut. 13.1.  old time, by false teachers in 
o Matth. 24.24.  our days.  
It is observed by Tully, that bad Orators in stead of reasons use exclamations: and so Bellarmine, for want of arguments is fain to tell a tale or two related by Bonaventura, Antoninus, and our good countryman Alanus Copus; all which is no more, but ask my fellow whether I be a thief.  
That private confession, as it is used among the Papists, is neither necessary nor 
p Quod sine numero est, quomodo numerabo? Berna●d. ●●rm. de quad●u lici debito.  possible; see Calum. Institut. lib. 3. cap. 4. jewel. defence Apolog. part. 2. cap. 7. division. 2. D. Morton, Apolog. catholic. part. 1. cap. 64. Master White, way to the true Church, pag. 157.226.227.  
Offer the gift] For the 
q Luke 10.7.  labourer is worthy of his hire. This is a witness to the Priests, 
r Melancthon. come. in loc.  that is their right and due by law. Yea though the Priest do not labour, yet we must give unto Caesar the things which belong unto Caesar, and unto God the things which appertain to God: the public ministery must be maintained, although the Ministers be never so weak, never so wicked.  
And when jesus was entered into Capernaum, there came unto him a Centurion] This miracle doth second the first.  

In it observe the 

Fact of Christ, 

Performing that fully, which the Centurion desired faithfully; his servant was healed in the same hour: vers. 13.  
Promising further also▪ that other Gentiles, even from all the quarters of the world, shall come unto him, and rest with Abraham, Isaac and jacob, in the kingdom of heaven: vers. 11.    
Faith of the Centurion, 

Persuading Christ to cure his servant: vers. 5.6.  
Dissuading Christ to come into his house, because it was 

unfit.  
unnecessary.         
Unfit: I am not worthy that thou shouldest come under my roof. Surely this Captain was a man of great worth, a devout man, 
s Luke 7.5.  for he builded a synagogue; a good man to the Commonweal wherein he lived, one that loved the nation of the jews, a man of such a faith, as that Christ found none so great in all Israel, vers. 10. a loving master to his servants, as this act declares a man of command and authority, vers. 9: yet this great Worthy confesseth himself unworthy; like the wheat ear, which hangs it head down lowest, when it hath most corn. By this example, learn lowliness of mind. When the Sun is right over our heads, our shadows are most short; even so when we have the greatest grace, we must make the least show.  
Unnecessary; because Christ can help the distressed only with his word, 
t Maldonat. in loc.  even one word; which he proves à minori ad maius: 
u Zepper. in. loc.  I am a man under the authority of another, etc. I am a man, but thou art God; I am under another, but thou art Lord of all; I have soldiers obedient to me. For albeit usually men of that profession are rude, yet I say to one, go, and he goeth; unto another, come, and he cometh; and therefore Sickness, which is thy 
x Theophylact. in loc.  soldier, if thou speak the word only, will depart: say to the palsy, go, and it will go; say to thy servant, Health, come, and it will come.  
I have not found so great faith] He might have remembered in this noble Captain, bounty, love, devotion, humility; but he commends faith most of all, as being indeed the ground of all; without which one virtue the rest are sin: Rom. 14.23. Heb. 11.6.   
The Epistle. ROME 13.1. Let every soul submit himself, etc. 

THis Epistle consists of three parts; a 

Proposition: Let every soul submit himself to the authority of the higher powers.  
Reason: for there is no power but of God, etc.  
Conclusion: wherefore ye must needs obey, giving to every man his duty; tribute to whom tribute, etc.     
The proposition is peremptory, delivered not narratively, reporting what other hold meet; but positively, importing what God would have done, not advised only by Paul, but devised even by Christ, as a command, in imperative terms expressly; Let every soul be subject. In which, 

observe the quality of this duty, To submit ourselves.  
observe the equality of this duty, Belonging indifferently to all; Let every soul, etc.    
First of the last, according to the words order in the text.  
Let every soul] 
y Aquin. & Gorran in loc.  That is, every man: putting the principal part for the whole. So Gen. 46.27. All the souls of the house of jacob, which came into Egypt, are seventy: that is, as Moses expounds himself, Deut. 10.22. seventy persons. If any demand, why Paul said not; Let every body, but every soul; 
z Gualther in loc.  Divines answer fitly, to signify, that we must obey, not in outward shows only, but in truth and in deed: Omnis anima, quoniam ex animo: 
a Colos. 3.22.  Not with eye service, but in singleness of heart.  
This universal note confutes as well the seditious Papist, as the tumultuous Anabaptist: The Papist exempting Clergy men from this obedience to secular powers: a doctrine not heard in the Church a 
b B. Bilson against the Jesuits, pag. 128.  thousand years after Christ.  

c Epist. 42. ad archiepisc. Senon.  Bernard out of this place reasoneth thus with an Archbishop of France: Let every soul be subject: if every, than yours: I pray, who doth except you Bishops? Si quis tentat excipere, conatur decipere. So chrysostom, Theodoret, Oecumenius, Theophylact, upon this text expressly: Clergy men a●e not excepted; Ergo, not exempted.  

d Epist. lib. 2. epist. 100  Gregory the Great, one of the most learned Popes, allegeth this gloss; Power (saith he) over all men is given to my Lord Mauritius the Emperor, from heaven: and lest any should imagine Priests exempted, he saith in the same place, to the same Prince; Sacerdotes meos tuae m●nui commisi: and epist. lib. 2. epist. 103. Christ hath appointed Mauritius to be ruler, not over soldiers only, but over Priests also.  

e Cod. lib. 1. tit. 3. § Nullus. & in authent. de sanct. ●pisc. § Sed neque pro qualibet.  justinian, who favoured the Church, and of all other Emperors enlarged most the privileges of Church men, enacted this law; Let no Bishop be brought or presented against his will, before the Captain or civil judge, unless the Prince shall so command.  
Our Saviour Christ, the best Interpreter of God's law, doth show both by precept and practice, that Clergy men owe subjection and loyalty to the civil Magistrate: so 
f Vbi suprà,  Bernard writes; Howsoever you Bishops hold yourselves free, yet Christ, alitèr jussit, aliter gessit. He taught otherwise, Luke 20.25. speaking unto Priests; Give to Caesar the things which are Caesar's. He wrought otherwise; for being a Priest and a Prophet, he submitted himself to the Roman Magistrate, 
g john 19 11.  confessing the Precedents power to be from heaven.  
His Apostles did tread in their Master's steps: Acts 25. Paul appealed unto Caesar, and appeared before Caesar, as his lawful governor. Saint Jude detested them for false Prophets, who despised government, and spoke ill of those that are in authority. 
h 1. Epist. 2.13.  Saint Peter exhorted all men to submit themselves unto God's ordinance, whether it be to the King, as to the superior, or unto governors, as unto them that are sent of him for the punishment of evil doers, and for the praise of them that do well.  
I will not write Iliads after Homer, nor dispute this point after those reverend fathers of incomparable judgement and industry, jewel, Bilson, Andrew's; in dispari genere par laus. Each of them hath fought the battle of the Lord valiantly: the first with a sword; the two latter have stabbed the Pope's supremacy with a dagger, even to death.  
Secondly, Libertines & Anabaptists are confounded by this universality, 
i Bullinger aduersu● Anabaptist. fol. 95.  who think themselves free from all laws. In Germany they would have framed a politic body, like the body of Polyphemus, without his eye; or like the confused Chaos in old time, when height and depth, light and darkness were mingled together. Our Apostle teacheth here, that some must be subject, other sovereign; some low, some high; some rule, some obey. Popular equality is the greatest inequality, void of all name, nurture, and nature of a common weal.  
The ground on 
k Rhemists' annot. in jam. 2.1.  which Anabaptists have framed their anarchy, is james 2.1. My brethren, have not the faith of our Lord jesus in respect of persons. If no respect of persons, no distinction; if no distinction, why should there be difference between bond and free, Prince and people? Answer is made, that Saint james saith not; Have no respect of persons; but, Have not the faith of Christ in respect of persons; as he doth interpret himself in the verse following; he speaks of grace, not of place. All men are fellows in regard of the common faith, and spiritual grace: but all men are not fellows in respect of authority and place; for some be parents, other children; some masters, other servants; some commoners, other commanders.  
Beasts and Devils observe order. 
l cyprian. de vanitat. Idol.  Rex unus est apibus, & dux unus in gregibus. Among Bees there is one master; among flocks of sheep, one belwether. The Cranes have their Captain; 
m Hieron. epist. ad Rusticum.  Quem ordine literato sequuntur. Albeit the Grasshopper hath no king, 
n Prou. 30.27.  yet go they forth all by bands. In hell, which is the kingdom of confusion, there is distinction of persons and order; otherwise 
o Luke 11.15.  Belzebub could not be chief of devils.  
The Libertines have wrested also that text of Paul, 1. Tim. 1.9. The law is not given unto the just or righteous man: Ergo, good men are exempted from obedience to laws. 
p Theophylact. in 1. Tim. 1.  It is answered aptly, that the just man doth well, not for fear of punishment, as compelled by law, but of grace and mere love toward God and goodness: Virtutis amore. justo lex non est posita, 
q Melanct. in 1. Tim. 1.  neque ad condemnationem, neque ad coactionem: Albeit there were no king, nor law to command him, he would be a king and a law to himself, obeying higher powers of his own accord, with all his heart and soul. Thus every person, as well Christian as heathen, ecclesiastical as laic, must submit himself to superior powers.  
Submit himself] To be subject, is to suffer the Prince's will to be done, aut à nobis, aut de nobis, either of us, or on us: of us, when he commands for truth; on us, when he commands against the truth: either we must be patients, or agents: agents, when he is good and godly; patients, when he is tyrannous and wicked. We must use not a sword, but a buckler against a bad Prince. Saint Paul here doth not say; let every soul be subject to Christian and virtuous governors, but 
r Aquin. in loc.  indefinitely to Potentates, in that they be Potentates; as Saint 
s 1. Epist. 2.18.  Peter expressly; not only to the good and courteous, but also to the froward.  
If Peter and Paul enjoined all men in their time, to submit themselves unto governors, albeit they were worshippers of devils, and cruel persecutors of Christians; how much more should we now respect and honour religious kings, which are defenders of the faith, and nursing fathers unto the Church? as 
t Praesat. tom. 11. annal.  Caesar Baronius hath well observed against the bloody practices of turbulent statizing Jesuits.  
I have read and heard, that the Jesuits are desirous to purge Saint Paul's Epistles, especially this to the Romans, as being herein more Lutheran then Catholic. This text of all other, Omnis anima potestatibus sublimioribus subdita sit, is so much against their humour and honour, that it is neither read in their missal, nor expounded in their Postils. How Pope 
u In extravagant. unam sanctam.  Boniface 8. and 
x See Peter Martyr in loc.  other Papists have wronged this Scripture, both in their precepts and practices, is seen of all Christian people, felt of all Protestant Princes.  
Higher powers] 
y Marlorat. ex Hyperio in loc.  Not highest only, for we must obey the 
z 1. Pet. 2.14.  subordinate magistrate so well as the supreme. So that this proposition hath three large extensions; every soul, in every thing, must submit himself to every superior. Be wise now therefore, O ye Kings: understand ye that are judges of the earth, how the Church of Rome doth lessen all this extent.  
Clergy men are exempted; Ergo, not every soul. Causes ecclesiastical are excepted; Ergo, not in every thing. The Pope may depose what higher powers he list; Ergo, not to every superior, but only to those whom his Holiness doth not curse. Thus some Princes only may command some men only, in some matters only: whereas Paul here; Let every soul submit himself to the authority of the higher powers, etc.  
For there is no power] The reason is threefold, drawn from the threefold good.  

Ab 

honesto, which Paul shows, à 
a Gorran. in loc.  bonitate 

ordinantis; there is no power but of God.  
ordinationis; the powers are ordained, or ordered.    
utili, for, to 

resist, is evil: malum 

culpae; whosoever resisteth power, resisteth the ordinance of God.  
poenae; they that resist, shall receive to themselves damnation.    
submit ourselves is good, because the Magistrate is the minister of God for our good, for the good of peace, protection, justice, religion, & the like. For this cause we pay tribute, quia ministri Dei sunt in hoc ipsum seruientes.    
iucundo, we must obey for conscience: the which unto the disobedient, is a perpetual hell; but unto such as obey God's ordinance, is a continual feast.     
No power but of God] An argument from the Author of authority; all higher powers are from the highest power, unto whom all creatures must be subject. It happeneth often, that potens, the ruler, is not of God: 
b Osea 8.4.  Ipsi regnaverunt & non per me: They have set up Kings, but not by me; they have made Princes, and I knew it not. 
c Aquin. in loc.  And the manner of getting kingdoms is not always of God. 
d Balaeus in vilà Alex. 6.  Alexander 6. obtained the Popedom by giving himself to the devil. 
e Tileman. in loc.  Phocas by sedition got his Empire. 
f Polydor. Virgil. hist. Anglic. lib. 25.  Richard 3. came to the crown of England by butchering his Nephews, and other of the blood Royal; yet the power itself is ever from God: 
g Prou. 8.15.  By me King's reign. 
h john 19.11.  Thou couldst have no power (saith Christ to Pilate) except it were given thee from above.  
The powers that be are ordained of God.] 
i Marlor. in loc.  Insinuating that the Magistrate is not from God, after any common manner as all things are, but after a more special fashion ordained. The Lord is the God of order, and order is the good of every creature, with whom it is better not to be, then to be out of order.  
Whosoever therefore resisteth] If there be no power but of God, and nothing done by God but in order; he that resisteth authority, resisteth God's ordinance. So the Lord himself said to 
k 1. Sam 8.7.  Samuel: They have not cast thee away, but they hau●●ast me away, that I should not reign over them. And he might have said of Princes, as he doth of Preachers, 
l Luke 10.16.  He that despiseth you, despiseth me. For he said of both; 
m Psal. 82.6.  Ego dixi, dij estis. As God is a great king, so a king is as it were a little God. He therefore that resisteth the Prince, resisteth him that sent him, almighty God the King of Kings, and Lord of Lords: 1. Tim. 6.15.  

There are 
n Perkins Treat. of conscience. cap. 2.  two binder's of the conscience: 

1. Proper, God's law.  
2. Improper, man's law.     
God's holy word hath absolute and sovereign power to bind the conscience, for God is Lord of conscience, creating it, and governing it, and only knowing it.  
The laws of men improperly bind conscience, not by their own virtue, but by the power of God's law, which here and elsewhere commands obedience to princes. He therefore that willingly with a disloyal mind breaks any wholesome laws of men, is guilty of sin before God: 
o Calvin. in 1. Cor. 14. & Institut. lib. 4. cap. 10. §. 30.  Non enim habendae sunt pro traditionibus humanis, quandoquidem fundatae sunt in generali mandato, & liquidam habent approbationem, quasi ex ore Christi. So S. 
p Epist. 166.  Augustine notably: Hoc iubent imperatores, quod jubet & Christus, quia cum bonum iubent, per illos non jubet nisi Christus.  
They that resist shall receive to themselves damnation] It may be construed 
q Aquin. & Gorr●n in loc.  either of temporal punishment, or eternal judgement. Of temporal, 
r Prou. 20.2.  for the wrath of a King is like the roaring of a lion: he that provoketh him unto anger, sinneth against his own soul.  
By the 
s Stanford p●eas of the Crown●, lib. 3. cap. 19  laws of England a traitor convicted and attainted, hath his judgement to be drawn from his prison to the place of execution, as being unworthy to tread any more upon mother earth; and that backward with his head downward, for that he hath been retrograde to natural courses; after hanged up by the neck between heaven and earth, as deemed unworthy of both: his privy parts are cut off, as being unprofitably begotten, and unfit to leave any generation after him; his bowels and entrails burned, which inwardly had conceived and concealed such horrible treason; then his head cut off, which imagined the mischief: last of all, his whole body quartered and made a prey for the birds of the air, as one said of a Romish treacherous jesuit:  
Sic benè pascit aves, qui male pavit oves.  
How Rebels have ruinated utterly themselves, and their families, all histories are full of 
t Consul Tileman. & Martyr. in loc.  tragical examples: acquirunt sibi damnationem, as it is in the vulgar; they do not only receive, but pull upon themselves heavy judgements.  
Again, this may be construed of eternal damnation, as is manifest in 
u Numb. 16. 3●.  Chore, Dathan, and the rest of that conspiracy, who went down quick to hell. If murder be fitly termed a crying sin, than treason may well be called a roaring sin. For as he that robs a scholar, is said to rob many; so the traitor that murders a Prince, kills many; sometime the whole State, the which assuredly cries aloud to the Lord in such sort, that it awaketh him, and often calls him to speedy judgement.  
He is the minister of God for thy wealth] 
x D. Buckeridge servant upon the fist verse of this chapter.  If he be a good Prince, causa est, he is the cause of thy good, temporal and eternal; if an evil Prince, he is an occasion of thine eternal good, by thy temporal evil. 
y Augustin. ser. 6 de verbis Dom. secundùm Mat.  Si bonus, nutritor est tuus; si malus, tentator tuus est: If a good king, he is thy nurse, receive thy nourishment with obedience; if evil, he is thy tempter, receive thy trial with patience. So there is no resistance, either thou must obey good governors willingly, or endure bad tyrants patiently.  
Magistrates are Gods ministers: ergo, subordinate to God. If then higher Powers enjoin things against him, 
z Ecclesiast. 5.7.  who is higher than the highest, It is better 
a Act. 4.19.  to obey God then men. Hic (saith 
b Vbi suprà.  Augustine) contemn potestatem, timendo potestatem: In that thou fearest God's power, fear not man's power: as julian's soldiers would not worship Idols at his command, yet when he led them against an enemy, they obeyed most readily: 
* Augustin. in Psalm. 124.  Distinguebant dominum temporalem à domino aeterno, & tamen subditi erant propter dominum aeternum. As all power is from God, so for God: and therefore when the Prince commands against truth, it is our duty to be patient, and not agent.  
For this cause pay ye tribute] Subsidies are the King's stipend or pay: for he is the minister of God, and great servant of the State. So S. Paul expressly, Serving for the same purpose; not to take his own ease, 
c Plutarch. come. ad Principem indoctum.  but to wake when other sleep; taking such care, that all men else may live without care. Magnaseruitus est magna fortuna: 
d Seneca consolat. ad Polybium.  nam ipsi Caesaricui omnia licent, propter hoc ipsum multa non licent. 
e Manlius in loc. come.  Erasmus wittily: Miserosesse principes, si intelligant sua mala, miseriores si non intelligant. A Prince must be like job, 
f job 29.15.  eyes to the blind, and feet to the lame. 
g Psal. 2.10.  Be ye wise therefore, ye Kings, Intellig●te Reges. Intelligere est intus legere; they must not altogether hang upon the alms basket of their Counsel, but understand of themselves in some measure those things which concern their places: Erudimini qui, quia indicatis.  
Wherefore ye must needs obey] Because all powers are of God; because they bring with them the good of order; because it is a sin to disobey; because judgement temporal and eternal accompany this sin; because government is the mean of our weal; because Kings are hired by tribute to serve their servants, and care for their subjects. It is necessary we should obey, both ex necessitate finis & praecepti: for hereby we shall do that which is acceptable to God, and profitable to ourselves: acceptable to God, enjoining obedience; profitable to ourselves, enjoying the good of government, 
h 1. Tim. 2.2.  that we may le●de a quiet and peaceable life in all godliness and honesty.  
Not only for feàre of vengeance, but also because of conscience.] Thus all must obey, bad men for fear, good men for love. The King's Bench compels the one, for he beareth not the sword in vain; but the Chancery moves the other: and therefore the Papists and Schismatics are not good men, in pretending conscience for their disobedience to the Civil Magistrate. For as a learned 
i Torturâ Torti. pag. 70.  father of our Church observes excellently: Tutâ conscientiâ praestari possunt, quae propter conscientiam praestanda sunt: A man may do that with a safe conscience, which he must do for conscience.  
Tribute to whom tribute.] Sovereign Sublimities on earth are Gods among men in respect of their attributes and tributes. 
k Customers Alphabet by Mr. Thomas Milles.  Almighty God himself expects and receives at our hands his immediate rents, as prayer and thanksgiving; the rest as tithes and tributes he doth accept, being faithfully paid unto his Stewards and Vicegerents. It is very remarkable that our Saviour never did any miracle about honour or money, 
l Matth. 17.27.  except that one for giving tribute to Caesar. 
m Matth. 22.21.  For ●e must give to Caesar, the things which appertain to Caesar, honour to whom honour, tribute to whom tribute: but how much, is not defined by Christ or Paul. They leave that (as 
n Serm. at Stanford.  Bishop Latymer observes) to Caesar's Counsel for to determine. Wherefore let all such as are in Commission for the subsidy, remember that excellent speech of 
o Lib. 5. de gubernat. Dei.  Saluianus: Ill●d indignius & poenalius, quòd omnium onus non omnes sustinent, imò quòd pauperculos homines tributa divitum premunt, & infirmiores ferunt sarcinas fortiorum, res di●ersissimas dissimilimasque patiuntur invidiam & egestatem; invidia est enim in solutione, egestas in facultate.   
The Gospel. MATTH. 8.23. And when he entered into a ship, his Disciples followed him, etc. 
SAint Matthew reports in this scripture two miracles, one wrought by Christ in the water, another on the land.  

The first is both an History.  
The first is both an Mystery.   
The word of God is a 
p Heb. 4.12.  two edged sword; having one edge, saith 
q Lib. contra Praxeam.  Tertullian, in the sense of the matter; and an other in the sound of the words; or (as 
r In Augustin. lib. 14. de Civit. cap. 12.  Ludovicus Vives observeth) being sharp in a literal exposition, and sharp in an allegorical sense. Most Interpreters therefore note that the ship here mentioned, is a type of the 
s Consul Luther. Melancth. Latymer. Culman. in loc.  Church militant, tossed in the world, 
t Vide Pontan. in loc.  which is most like the sea with storms of persecution, until Christ the Master of the ship (who seems to sleep for a time) doth awake by the prayers of passengers, and makes a calm.  

In the story two things are to be considered especially: the shipping of Christ  
In the story two things are to be considered especially: the sailing of Christ.   

In his shipping two points observable: 

1. That he entered himself.  
2. That his Disciples followed him.     

In the sailing two principal occurrences are to be noted also: the 

raging of a tempest.  
stilling of a tempest.     

The tempest is said here to be Sudden; Behold there arose.  
The tempest is said here to be Great: so that the ship was covered with waves; and Christ (who was to comfort, and help all) was asleep.   

In the stilling of the tempest, four things are regardable: 

1. Christ awaketh: His Disciples came, and awoke him, saying, Master save us, etc.  
2. The Disciples are rebuked: Why are ye fearful, O ye of little faith?  
3. The tempest calmed: He rebuked the winds and the sea.  
4. The beholders of this miracle wondered, saying, What manner of man is this, etc.     
jesus entered into a ship.] As the superstitious 
u D. Fulk in 1. Tim. 2.5.  Papists in latter days, assigned several Saints for several services; as Apollonia for the toothache; for hogs, S. Anthony; for horses, S. Loy; for Soldiers, S. Maurice; for Seamen, S. Nicholas, etc. so the gross idolatrous Heathen in old time, marshaled their gods into several ranks, allotting Heaven for jupiter, Hell for Pluto, the Sea for Neptune.  
Christ therefore to show their 
x Gran●t. Dom. 3. post. octau. Epiphan. con. 2.  vanity, and to manifest himself to be the sole Commander of the world; so soon as he had wrought miracles on the land in healing the leper, vers. 3. in curing the Centurion's servant, vers. 13. in casting out devils, vers. 16. in helping all that were sick, vers. 17. he comes now (saith 
y Hom. 6. in di●●● script. loc.  Origen) to show wonders on the sea.  
We need not then exhibit supplications either unto the no gods of the Gentiles, or more gods of the Papists, importuning the virgin Mary for every thing, 
z Erasmus colloq. de peregrinat. Religionis ergó.  as if her son jesus were still a babe, not able to help. For if we be scholars, he is our saint Gregory the God of 
a Dan. 2.20.  wisdom; if soldiers, he is our Mars the God of 
b Esay. 3.1.  hosts: if we desire to live in quietness, he is the God of 
c Heb. 13.20.  peace: if mariners, he is our Nicholas and Neptune, that enters into the ship, and calms the tempest. 
d Psal. 139.7.  If we ascend up into heaven, he is there; if we descend down into hell, he is there also; if we take the wings of the morning, and dwell in the uttermost parts of the sea, yet thither shall his hand lead us, and his right hand hold us: having all power over all things in all places, and doing whatsoever he will▪ in heaven, earth, sea. Psalm. 139.6.  
Saint Mat. vers. 18. of this chapter, and saint Mark, cap. 4. vers. 36. intimate another reason why Christ entered into the ship; namely, to shun the multitudes of people; for as the sun, though a most glorious creature, 
e Onid.  oculus mundi, the world's eye, is regarded little, because it shineth every day; so ministers, the 
f Matth. 5.14.  light of the world, are eclipsed much by the gross interposition of earth. It is true that familiarity breeds contempt, and as true, 
g Bernard. ser. 2 the Resurrectione Domini.  cuius persona despicitur, eius praedicatio contemnitur; and therefore 
h Soarez tract. 3. in 8. Matth.  clergy men, as Christ here, must upon occasions often withdraw themselves à turbâ turbulentâ.  
Bartholomaeus Ang●icus mentioneth a lake in Ireland, in which if a staff be pight, 
i De propri●tatibus ●erum, lib. 15. cap. 80.  and tarrieth any long time therein, the part that is in the earth, is turned to iron, and the part in the water to stone, only the part above the water remains in his own kind. So it is with Aaron's rod, and with the crozier staff; if it stick long in the common puddle, it will not divide the waters aright, but become so rusty as iron, so stony as flint; only that rod is like itself which is above the waters, above the stream, above the people. The vulgar is like tapestry, the further, the fairer, but the nearer you come, the worse they are. He that is pinned as a cognosance to the town coat, and depends upon the common sleeve, 
k Scaliger.  pendet magis, arbore quam qui pendet ab al●â, is as base as a sign that hangs on a painted maypole. Paul then had good cause to desire that he might be delivered from 
l Thess. 3.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  unreasonable men; and Christ here to decline troublesome troops, entering into a ship with his disciples.  
Our Saviour Christ could have walked on the water, as he did, Mat. 14. or else dry up the water, as he did for the children of Israel, Exod. 14. but he did neither, for if he should have used his omnipotent power in every thing, as God, no body would have believed him to be man; he did therefore take this course in the whole course of his life to manifest both. If he were not God, whom did 
m Luk. 1.  Gabriel call Lord? If not man, whom did Mary bear in her womb? If not God, whom did the 
n Matth. 2.  wisemen worship? If not man, whom did 
o Luke 2.  joseph circumcise? If not God, who promised 
p Luke. 23.  Paradise to the thief? If not man, who hanged on the cross? 
q Origin. ubi supra, & Ludolphus de vitâ Christi, part. 1. cap. 46.  If not God, who rebuked the winds and the seas? If not man, who slept in the ship? If not God, who raised the tempest? If not man, who went into this bark?  
His disciples followed him. A ship, as 
r In Matth. cap. 13. & postil. catholic. Dom. 5. post. ●at. co●. 1.  Hilary notes, doth fitly resemble the Church of Christ; for as a ship is small in the foredecke, broad in the middle, little in the stern: so the Church in her beginning and infancy, was very little; in her middle age flourishing, but in her old age, her company shall be so small, and her belief so weak, that when the son of God shall come to judge the sons of men, he shall scarce find any faith on earth: Luk. 18.8.  
It is 
s Pontan. in loc.  observable, that Christ and his Disciples failed all in one ship: he did enter in first, and his Disciples followed. 
t Athanagoras orat. pro Christianis.  unus mundus docet unum esse Deum: The world being but one teacheth us that there is but one God; one God, that there is but one Church; one Church, one truth: and therefore as the Church is called by 
u 1. Tim. 3.15.  Paul, Columna veritatis; so by Solomon, Columba unitatis. Cant. 6.8. My dove is alone.  
noah's Ark represents the 
x Ambros. ser. 11 & Cyprian. epist. lib. 1. ep. 6.  Church: all in the Ark were saved, all out of the Ark perished. All that continue with Christ, in his ship are secure, though the Sea make a noise, and the storms arise: but he that utterly forsakes the ship, and swims either in the cockboat of heretics, or upon the windy bladders of his own conceits, shall never touch the land of the living. As in Salomon's Temple there were three rooms, the porch, the body, the sanctum sanctorum; so likewise in Christianity, we cannot enter into the holiest of holies, but by the Church, nor into the Church, but by the porch of baptism. First, there must be shipping; then, sailing; last of all, arriving. First, we must be shipped with Christ in baptism; after, sail with him in the Pinnisse of the Church, or else we shall never anchor in the haven of happiness.  
Saint Matthe● doth use the word follow, signanter; insinuating, that all Christ's disciples ought to follow him, as himself saith: 
y Matth. 16.24.  If any will be my disciple, let him forsake himself, and take up his cross, and follow me.  
Some in their high towering thoughts and immoderate zeal, run before Christ, as 
z Luke 9.54.  james and john: other go cheek by jowl with him, as Pelagians, and all such as mingle their merit with Christ's mercy, making him but half a mediator, mediatum dimidiatum mediatorem. Other follow Christ, but a far off, as Peter, Matth. 26.58. Other follow Christ near, but not for Christ, not for love, but for loaves, as the people, john 6.26. Few follow him in a troublesome sea, as the disciples here.  

a Diez. con. 1. in loc.  The people followed him in the plain, not up to the mountain, nor into the sea: but Christ leaving the multitude, would have his company tossed in the waves of affliction, 
b Thomas ex Chrysost. in loc.  lest they should be puffed up with presumption and pride.  

c In mirabilibus histories.  Apollonius writes of certain people that could see nothing in the day, but all in the night. In like manner, many men are so blinded with the sunshine of prosperity, that they see nothing belonging unto their good; but in the winter night of misery, 
d Zepper. in loc.  schola crucis, schola lucis; no such schoolhouse as the cross house. The 
e Mat. 9  Palsiman lying in his bed, desired to be brought unto Christ. 
f Alexander ab Alexand●o, l. 1. cap. 2.  Ptolomaeus Philodelphus, being so sickly, that he could not follow worldly delights as he was wont, gave himself to reading, and builded that his renowned Library. The disciples here seeing the wonders of the deep, and dangers of the sea, were humbled in fear, and raised up in faith.  
And behold there arose a great tempest] Until Christ was in the ship, there was no storm. While men have pillows sowed under their elbows, all is peace; 
g Luther. postil. ex Culman. con. 1. in loc.  but so soon as Christ rebukes the world of sin, 
h Esay. 57.20.  the wicked are like the raging sea, that cannot rest, whose waters cast up dirt and mire.  
john Baptist raised such a storm by preaching against Herod, that it cost him his head. When Paul preached at Athens, Corinth, Ephesus, etc. there followed always tumults and uproars among the people. When Luther first preached the Gospel, instantly there was great thundering from Rome, a great tempest in Germany, France, England, Scotland, and in the whole Christian world, which all the Pope's Bulls and calves too, could not appease.  
This storm was not by chance, but raised by 
i Aquin. Ludolphus, Beauxamis in loc.  God's providence, who brings the winds out of his treasures, Psal. 135.7. and the tempest was 
k Origen. in cat. Thom. in loc.  great, that the miracle might be great: the greater the tempest, the greater was the trial of the disciples faith.  
In so much that the ship was covered with waves] The Church is often in danger, 
l Ludolphus & Pontan. in loc.  but it cannot be drowned; 
m Matth. 16.18.  hell gates cannot overcome it. 
n Tertu●ian.  Robur fidei concussum, non excussum. Albeit Satan go about daily like a roa●ing lion, seeking whom he may devour, yet there shall be some still, whom he shall not devour.  
He was asleep] 
o Psal. 121.4.  He that keepeth Israel doth neither slumber nor sleep. He did sleep as man, but watch as God. 
p Cant. 5.2.  I sleep, but mine heart waketh. 
q Thomas ex Origen. in loc.  He seems only to sleep, that we might wake: 
r Emissenus hom. in loc.  Nobis dormit jesus, nobis surgit à somnô. 
s Ludolphus in loc.  Christus videtur non attendere, patientiam bonorum, poenitentiam impiorum expectans. He doth as it were neglect us for a time, for the greater manifestation of his 
t Z●pperus in loc.  power, and our patience.  
His disciples came to him, and awoke him] Almighty God likes in our necessity this importunity: Psal 50.15. Call upon me in the time of trouble. Psal. 91.15. He shall call upon me, and I will hear him. And therefore learn by this example, 
u Luther. postil. maior. in loc.  to come to Christ, to cry to Christ in all extremity, renouncing yourselves, and relying upon him only; Master, save us, or else we perish.  
He said unto them; Why are ye fearful; O ye of little faith?] 
x Culman. con. 1. in loc.  It was great faith in that they followed Christ into the ship; but little faith in that they feared.  

y Theophylact. in loc. See B. ●atymer servant in loc.  He saith not, O ye of no faith, but O ye of little faith. It was impossible to come unto God, and call upon Christ without faith; in saying, we perish, they showed infidelity; but in praying, save us, they manifested faith.  
Again, he doth not say; 
z Pontanus in loc.  ye of little courage, or ye of little charity; but ye of little faith: because faith is the ground of all other virtues, and in 
a Melancthon. in loc.  adversity most useful. If we believe that Christ is our Captain in the ship with us, who can be against us? And therefore Paul, Ephes. 6.16. Above all, put on the shield of faith, wherewith ye may quench all the fiery darts of the devil.  
Then he arose and rebuked the winds and the sea] Christ reprehends the disciples a little, but instantly grants their requests; his reprehensions had not so much sting as 
b Zepperus in loc.  honey, for a great calm followed a little chiding: 
c Psal. 107.25.  at his word the stormy wind ariseth, which lifteth up the waves of the sea: They are carried up to heaven, and down again to the deep: their soul melteth away because of the trouble. They reel to and fro, and stagger like a drunken man, and are at their wit's end. But when they cry to the Lord in their trouble, he delivereth them out of their distress: for he maketh the storm to cease, so that the waves thereof are still.  
A great calm followed a great tempest; 
d Thomas in loc.  Decet enim mag●um magna facere. Christ spoke but one word to the violent winds and unruly seas, and they both obeyed his command. 
e Heb. 1.1.  He doth at sundry times, and in divers manners speak to us, and yet we will not hearken unto his voice. 
f Origin. hom. 6. in di●ersos scripturae locos.  The spectators of this act might therefore wonder to see the senseless water and weather obey more than man, endued with reason and religion.  
The men marveled:] 
g Ludolphus ex Augustin.  Ideo premantur justi, ut pressi clament; clamantes exaudiantur, exauditi glorificent Deum; A great storm caused in the disciples a great fear; great fear, great devotion, great devotion occasioned Christ to work this great miracle; this great miracle moved this great admiration; What is this man that commands as a God?  
And when he was come to the other side.] Two points are 

to be considered in this miracle principally; the 

Graciousness of Christ, in curing two possessed of devils.  
Vngratiousnesse of the Gergesites, preferring a piece of bacon before the Gospel, hogs before Christ. Such as respect their tithe pig, more than their Pastor, are Gergesites, and deserve that Christ should depart out of their coasts.      
I will not in particular examine these, but in stead thereof, insert a few notes, upon the last verse of the first Chapter, appointed to be read at morning prayer this Sunday; preached at Paul's Crosse. jan. 29. 1608.   
ESAY 57.21. There is no peace to the wicked, saith my God. 
This text is a proclamation of war against the wicked, enemies to God and his Gospel, wherein, observe  

the 

thing proclaimed: No peace to the wicked. An heavy doom, whether we consider the time, the matter, or the men: for there is no time, no peace, no wicked, if impenitent, excepted.  
person proclaiming: the 

Prophet, as Herald.  
Lord, as chief Commander, 

able to make this war, because God.  
willing to maintain this war, because my God.         
This sentence would not be so grievous, if it were not so general, if any wicked man at any time could enjoy any kind of peace: but the proposition is an universal negative; non est pax impi●s.  
Our and other translations have it not in the time past, non erat, there was no peace; nor in the future, non erit, there shall be no peace; but in the present, there is no peace. Or as it is in the original, indefinitely without a verb, naming no time, that we might fear this judgement at all times: 
h Lipsius' de consiantiâ. l. 2. cap. 13.  Cognatum, imò innatum omni sceleri sceleris supplicium. In the words of Saint 
i Rom. 6.23.  Paul, the wages of sin is death; as the work is ready, so the pay present, nec aufertur, nec defertur, if impiety, no impunity; When sin is 
k jam. 1.15.  finished, it hath his hire; 
l Seneca in Hippoly●o.  scelus aliquis tutum, nemo securum tulit.  
If we consider a wicked man out of 
m Hugo Cardinal. in loc.  Christ, he hath neither here peace of grace, nor hereafter peace of glory; but as he passeth from sin to sin, he goeth as it were from devil to devil, even from hell to hell, from the flashes to the flame, from hell internal, to hell eternal.  
As this includes all time, so likewise excludes all peace. For albeit 
n Rejoinder. pag. 163.  Harding found a great difference between no bread, & not bread; yet Interpreters here make no difference between not peace, and no peace. For the wicked have no peace with man, no peace with God, no peace with themselves. None with man: for as it is said in the verse before my text, The wicked are like the raging sea, whose waters cast up dirt and mire. They are of their own nature turbulent; but if we stir them a little, than they fume and some like the sea, both active (saith 
o In loc.  Musculus) and passive, being neither peace makers, nor peace takers.  
For nature and scripture tell us plainly, that righteousness is elder sister to peace. So said 
p Ethic. lib. 8. cap. 3.4.8.  Aristotle natures chief Secretary, that agreement in evil is not love, but conspiracy. So David, a man after Gods own heart, and a penner of Gods own will, 
* Psal. 85.10.  justitia & pax osculatae sunt; righteousness and peace have kissed each other. As Augustine upon the place, fiat justitia, & habebis pacem, if thou wilt have peace, work righteousness; first eschew evil, and do good, then seek peace, and ensue it: Psal. 34.13. Nay, you need not seek it, for it will find you; peace will come of itself to kiss righteousness. On the contrary, no truth, no mercy; where there is no love of good, there can be no good of love; no true friendship, except it be 
q Hi●ron. epist. Paul. Tom. 3. fol. 1.  Christi glutino copulata, glued together in Christ; a man can hardly be true friend to any, that is not first truly friend to truth itself.  
It was an excellent speech of 
r Euseb. de vita Constant. lib. 1. cap. 13.  Constantius, how can they be faithful unto their Prince, who are perfidious and unfaithful unto their God? I tell thee, saith Augustine to Martianus, 
Epist. 155.  albeit you were mine old acquaintance, yet never my friend, until you were my lover in Christ.  
And therefore when 
t 2 King. 9  jehoram said unto jehu, Is it peace? jehu replied; What peace, whil● the whoredoms of thy mother jesabel, and her witchcrafts, are yet in great number? 
Cor. 6.14.  What fellowship hath righteousness with unrighteousness? what communion hath light with darkness? what concord hath Christ with Belial? As Ishmael that was borne after the flesh, persecuted Isaac that was borne after the spirit, even so it is now, saith Paul: Galat. 4.29. The 
x Apoc. 12.7.  Dragon and his army, will fight against Michael and his Angels.  
It is then an idle fantasy to dream of an unity with the Papists, of an uniformity with the Schismatics: for so long as the one is an enemy to truth, and the other an enemy to peace; so long as both are set on mischief, combined in faction, howsoever different in faith, I must tell you from Esay, and Esay from the Lord, There is no peace to the wicked.  
Paex nostra bellum contra Satanam (saith 
y Lib. add Martyrs.  Tertullian) our peace is a continual warfare against Satan and his complices. As Christ, so the 
z Luther. loc. come. Tit. de conciliatoribus.  Church must suffer and overcome in medio inimicorum, in the midst of all our enemies: Psal. 110.2. The builder of God's house must have a trowel in one hand, and a sword in another. Nehe. 4.17.  
And here let not the carnal gospeler hold himself exempted, in being of no side: for pax, (as the 
a Thomas, 22. quaest. 29. art. 1.  school speaks) is tranquill●tas ordinata: Goodness is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wickedness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: where there is no order, there can be no peace, but a Babel of confusion: howsoever worldlings account the drunkard a good fellow, the fornicator a kind man, the flatterer a loving soul; yet the truth is, there is no peace in things that are wicked, and therefore no peace with men that are wicked. And as they can have no peace with the godly, so but little agreement among themselves: 
b Esay 9.21.  Ephraim is against Manasses, and Manasses against Ephraim, and both against juda. The pharisees against the Sadduces, & the Sadduces against the pharisees; both against Christ. The Pelagians against the Manichees, and the Manichees against the Pelagians; both against the Catholics. The Pope against the Turk, the Turk against the Pope, and both against the truth.  
All the vices are jarring in extremity, covetousness fight against prodigality, baseness against pride, rashness against dastardy; 
Esay 19.2.  nay, many times, Egyptians are set against Egyptians; and birds of a feather do not always fly together; for the 
d Esay 21.2.  transgressor is against the transgressor, and the destroyer against the destroyer: a drunkard will stab a drunkard, a thief rob a thief, a traitor prove false to a traitor, proditoris proditor, one wicked wretch is executioner of another.  
They be so far from the peace between man and man, as that they want the love which is between beast and beast: for if one sheep be faint, the rest will stand between it and the Sun, till it be comforted; if one hog hunted, the whole herd will muster together to revenge it. Of Bees it is reported, aegrotante unâ lamentantur omnes, if one sick, all sorry: yea some beasts are more kind to man then mankind. In human story we read of grateful Lions, of kind Eagles, of trusty dogs, qui mori pro dominis, & commori cum dominis parati; saith Ambrose in his 
e Lib. 6. cap. 4.  Hexameron.  
In holy Bible, we find that 
f 1. King. 17.  Eliah was fed by ravens, and 
g Dan. 6.22.  Daniel not hurt among hungry lions. 
h cyprian. ser. de orat. dominic.  O detestandam humanae malitiae crudelitatem! aves pascunt; ferae parcunt; homines saeviunt. O hateful cruelty! the birds feed, the beasts favour; but one man is a wolf, yea a devil to another. In this the wicked resemble 
i Psal. 121.4.  God, that they neither slumber nor sleep, but like the 
k john 10.10.  devil, in that they watch as the thief to spoil and destroy, seeking whom they may devour: 1. Pet. 5.8. For to render good for evil, is the part of a Saint: to render good for good, the part of a man: to render evil for evil the part of a beast, but to render evil for good only, the part of a devil. And yet such is the fashion of the wicked, 
l Psal. 140. ●.  imagining mischief in their hearts, and stirring up strife all the day long. Their throat is an open sepulchre; the poison of Asps is under their lips. Their mouth is full of cursing and bitterness, their feet are swift to shed blood, their teeth are spears and arrows, and their tongue a sharp sword. More sharp (quoth 
m Ser. de triplici custodiâ.  Bernard) than the spear which pierced our saviours sweet side. For this doth not only wound Christ's mystical body, but also dismember it, in the Commonweal making so many factions, as there are functions; in the Church, so many Creeds, as heads: as the same Father sweetly; Non iam exanime fodit, sed facit exanime fodiendo: Longius thrust thorough a body that was dead, but the wicked a body that is quick. 
n Psal. 14.7.  Destruction and unhappiness is in all their ways, and the way of peace have they not known: in their bed appointed for rest, they plot how to be turbulent, (as the 
o Psal. 7.15.  Prophet speaks) they travel with mischief, and bring forth ungodliness. In a word, these are the troublers of Israel, thorns in our eyes, pricks in our sides, bellows & brands of sedition, hating the good, not loving the bad; crossing themselves, at war with all: There is no peace to the wicked saith my God.  
The second kind of peace is between God and man, our reconciliation to God by the mediation of Christ, who is our 
p Ephes. 2.14.  peace. So the gloss interlineal, and other expositors generally, there is no peace, that is, no Christ to the wicked. The scripture tells us, how that we were the sons of wrath, enemies of God; fire brands of hell, aliens from the Commonwealth of Israel, and strangers from the covenants of promise. But Christ God and man; and therefore most fit to be the Mediator 
q Augustin. confess. lib. 10. cap. 43.  between the mortal sinner, and immortal judge: dying for our sins, and rising again for our justification, is peace to them that are far off, and peace to them that are near, saith the Lord in this Chapter. That is, as the Fathers 
r Hieron. in loc. ex Paul. Ephes. 2.17.  expound it; peace to the Gentiles a far off, and peace to the jews that are near.  
This one blessed Peacemaker hath made atonement for both, and appeareth in the sight of God daily, to plead our pardon as a faithful intercessor and advocate, in whom only God is well pleased; and without whom, God is no hearing God, no helping God, no saving God, no loving God to us at all.  
And without faith the Gospel is no Gospel; the sacraments are no sacraments; Christ is no Christ. Faith is 
f Church hom. of salvation. part. 2.  john the Baptist, showing the Lamb of God, which taketh away the sins of the world: yea Saint Thomas, first handling, then applying the wounds of Christ; even the spiritual hand that puts on Christ's rob of righteousness.  
The wicked then having no true faith, have no true Christ; and having no true Christ, they can have no true peace with God; the grace of our Lord in redeeming, the love of God in electing, the fellowship of the holy Ghost in comforting is far from them; so long as they continue in their sins and unbelief, so long they be traitors, enemies, rebels unto the King of all Kings; he proclaims war, and they can have no peace.  
Think on this, ye that forget God. 
t Esay 5.  Ye that join house to house, and lay field to field, till there be no place for other in the land: ye that rise up early to follow drunkenness, and are mighty to power in strong drink. Ye that speak good of evil, and evil of good; which put light for darkness, and darkness for light, etc. 
u Matth. 5.25.  Agree with your adversary quickly, while you are in the way: 
x Esay 55.6.  seek the Lord while he may be found, and call upon him while he is nigh. 
y Matth. 23.37.  O jerusalem, jerusalem, thou that killest the Prophets, and stonest them that are sent unto thee. 
z Heb. 13.22.  Suffer the words of exhortation; 
a Psal. 95.8.  harden not your heart, but 
b Luke 19. 4●.  even in this day hear the voice of the 
c john 1.23.  Crier; confess thy rebellion, and come in to the Lord thy God: 
d joel 2.13.  for he is gentle, patient, and of much mercy: desire of him to create in thee a 
e Psal. 51.10.  new heart, and to give thee one drop of a lively faith, one dram of holy devotion, a desire to 
f Mat. 5.6.  hunger and thirst after righteousness. Suffer not thine eyes to sleep, nor thine eye lids to take any rest, until thine 
g Psal. 32.1.  unrighteousness is forgiven, and sin covered; until thy peace be made with God, and thy pardon sealed. O pray, pray, that thou mayst have this peace. O pray, pray, that thou mayest feel this peace: for it is the third kind; the peace of conscience between man and himself.  
There are four kinds of conscience, as 
h Lib. de conscientiá, sect. 2. fol. 1784.  Bernard hath well observed.  

1. A good, but not a quiet.  
2. A quiet, but not a good.  
3. Both good and quiet.  
4. Neither good nor quiet.   
The two good belong properly to the godly; the two bad unto the wicked, whose conscience is either too too quiet, or else too too much unquiet; in neither peace: non est gaudium impijs, as the Translators of the Septuagints read: non est 
i Em. Sa. notat. in loc.  gaudere impijs, There is no joy to the wicked. Sometime their conscience is too too quiet, as 
k 1. Tim. 4. ●.  Paul speaks, even feared with an hot iron, when habit of sin takes away the sense of sin, when as men are past feeling, in a reprobate sense, given over to work all uncleanness even with greediness: Ephes. 4.19.  
This is no peace but a numbness, yea a dumbness of conscience. For at the first every man's conscience speaks unto him, as 
l Matth. 16.22.  Peter to Christ; Master look to thyself: Her prick-arrowes, as the shafts of 
m 1. Sam. ●0.  jonathan forewarn David of the great King's displeasure: but if we neglect her call, and will not lend our ears while she doth spend her tongue, this good Cassandra will cry no more.  
Now it fareth with the maladies of the mind, as it is with the sickness of the body. When the pulse doth not beat, the body is in a most dangerous estate: so if conscience never prick us for sin, it is a manifest sign our souls are lulled in a deadly sleep. That school will soon decay, where the monitor doth not complain; that army must necessarily be subject to surprise, where watches and alarms are not exactly kept; that town is dissolute, where no clocks are used: ●o likewis●●ur little city is in great peril●, when our conscience i●●ill and sleepy, quiet but not good; tunc maxime oppugnaris, si t● nescis oppug●ari, saith 
n Tom. 1. fol. 2.  Hier●me to Heliodore. None so desperately sick, as they who feel not their disease. Saint 
o Confess. lib. 1. cap. 13.  Augustine notably: Quid miserius misero non miserant seipsum? and 
p Epist. 2.  Bernard; Ideo dolet charitas mea, quòd cum sis dole●dus, non doleas; & inde ma is miseretur, quòd cum miser sis, miserabilis tamen non es: and 
q Tom. 1. fol. 231.  Hierome to Sabinian; Hoc plango, quòd te non plangis.  

r Luke 11.21.  When the strong man armed keeps ●is hold, the things that are possessed are in peace. Where Divines observe, that ungodly men already possessed with Satan, are not a whit disquieted with his temptations. As God is at open war, so the devil is at secret peace with the wicked: but yet, saith 
s Ad Heliodor. de vita Eremet.  Hierome, tranquillitas ista tempestas est. This calm● of conscience will one day prove a storm. For as God said unto 
t Gen. 4.7.  Cain; If thou dost ill, sin lieth at the door. Where wickedness is compared to a wild beast, which dog's a man wheresoever he goeth in this wilderness. And albeit for a time it may seem harmless, for that it lieth asleep, yet at length except men unfeignedly repent, it will rise up and rend out the very throat of their souls. A guilty conscience being once roused and awaked thoroughly, will make them like those who lie on a bed that is too straight, and the covering too short, who would with all their heart sleep, but cannot; they seek for peace of mind, but there is no peace to the wicked, s●i●h my God.  
As the conscience was heretofore too too quiet, so now too too much unquiet. As godly men have the first fruits of the Spirit, and certain ●asts of heavenly joys in this life: so the wicked on the contrary feel certain flashings of hell flames on earth. As there is heaven on earth, and heaven in heaven; so hell on earth, and hell in hell: 
u Cartbusian. in 3 sent. dist. 22.  an outward hell, and an inward; outward, in outward darkness mentioned in holy Scripture, where there shall be 
x Matth. 25.30.  weeping and gnashing of teeth; at this feast (as Bishop 
y Scr. ad cl●rum to the Convocation.  Latymer wittily) there can be no mirth where weeping is served in for the first course, gnashing of teeth for the second.  
Inward hell is an infernal tormenting of the soul, void of hope, faith and love: this hell the devils have always in them, and reprobate forlorn people carry about them, insomuch that they can neither disport themselves abroad, nor please themselves at home; neither comforted in company, nor qui●ted alone, but in all places and times, Erinnys conscie●tiae, (so 
z Comment. in ●. Cor. 11.  Melanc●hon calls it) hellish hags and infernal ●uries affright them.  

a Tom. 8. sol. 286  Au●ustine in his enarration of the 45. Psalms, thus lively describes the woeful estate of a despairing sinner: F●giet ab agro ad civitatem, à publico ad domum, à domo in cubiculum: He runs as a mad man out of the field into the city, out of the city into his house; from the common rooms in his house to his chamber, from his chamber into his study, from his study to the secret closet of his own heart: & ecce hostem suum invenit, quo confugerat, seip sum quò fugitur●s est: and then last of all, he is content lest of all, himself being greatest enemy to himself.  
The blind man in the 
b Mark 8. ●4.  Gospel newly recovering his sight, imagined trees to be men; and the Burgundians (as 
c Lib. 1. cap. 11.  Comi●aeus reports) expecting a battle, supposed long thistles to be lances: so the wicked in the dark, conceit every thistle to be a tree, every tree a man, every man a devil, afraid of ●uery thing they see; yea many times of that they do not see.  

d Anglican. histor. ab. 25.  Polydore Virgil writes that Richard the 3. had a most terrible dream, the night before Bosworth field, in which he was slain: he thought all the devils in hell halled and pulled him in hideous and ugly shapes. Id cred● non fuit somnium, sed conscientia scelerum: I suppose (saith Polydore) that was not a feigned dream, but a true torture of his conscience, presaging a bloody day both to himself, and all his followers.  
The penner of the Latin Chronicle, de vitis Archiepiscoporum Cantuariensium, in the life of Archbishop Hubert, records a will of a covetous oppressor in this form. Lego omnia bona mea domino regi, corpus sepulturae, animam diabolo: The godly man's will always runs in this style: 
Terram terra tegat, daemon peccata resumat,  
Mundus res habeat, spiritus astra petat:  I bequeath my body that is earthly to the earth, my sins which are devilish unto the devil, my goods that are worldly to the world, my soul that is heavenly to heaven: but this unhappy wretch in great despair yielded up his coin to the King, whom he had deceived, and his soul to the devil, whom he had served.  
It is written by 
e Lanquet. chron. fol. 146.  Procopius that Theodoricus, as he was at supper imagined he saw in a fishes head the visage of Symmachus a Noble man whom he had unjustly slain; with which imagination he conceived such terror, as that he never after enjoyed one good hour, but pining away ended his unfortunate days.  
Cardinal 
f Sleidan. come. lib. 23. in fine.  Crescentius the Pope's Vicegerent in the Chapter of Trent, on a time writing long letters unto Rome, full of mischief against the Protestants and cause of Religion, had a sudden conceit that the devil in the likeness of a huge dog, walked in his chamber, and couched under his table, the which affrighted him so much, as that notwithstanding the counsel and comfort both of friends and Physicians, he died a disconsolate death.  
To conclude this argument, the devil judas out of the hell of his conscience, was Bailiff, Tailor, witness, jury, judge, Sheriff, deathsman in his own execution.  
Thus as you see, the wicked have no peace with man, no peace with God, no peace with themselves. The very 
g Clc.  name of peace between man and man is sweet, itself more sweet, 
h Psalm. 133.  like the precious ointment upon the head of Aaron, that ran down unto his beard, and from his beard to the skirts of his clothing. Yet the peace of conscience is far sweeter, a 
i Prou. 15.15.  continual feast, a daily Christmas unto the good man; as the rich Epicure, Luke 16. so the godly fareth deliciously every day. The man that trusteth in the Lord is fat, saith 
k Prou. 28.25.  Solomon, he feeds himself on the mercies of God, and merits of Christ. And so the peace of God passeth all these: for it passeth all understanding, without which one gift all other are rather curses than blessings unto us. As 
l Cyril. Alexand. in loc.  Cyril excellently, Domin● privante suo gaudio, quod esse potest gaudium? It is the 
m Luke 2.25.  consolation of Israel and solace of the Church: 
n Zachar. 9.9.  Rejoice greatly o daughter Zion, shout for joy o daughter Jerusalem, for behold thy King cometh unto thee. That God is our God, that Christ is our Christ, that the King of all Kings is our King, that he is reconciled unto us, and we to him, is a joy surpassing all joys, a jubilation as the Scripture terms it, which can neither be suppressed, nor yet expressed sufficiently.  
How wretched then are the wicked in being debarred of all this sweet? of all this exultation, of all these jubilees of joy? for if they can have no peace abroad, no peace at home, no peace with themselves, no peace with other, no peace with man, no peace with God; assuredly the proposition is most true, There is no peace to the wicked.  
Yea but you will say, 
o Mark 10.18.  there is none good except God, all of us are gone astray, if we say we have no sin, the truth of God is not in us. Of what kind of wicked is this then understood? Answer is made, that this only concerns incorrigible, malicious, impenitent, senseless sinners. For when once men feel their sins, and repent for their sins, grieving much because they can grieve no more; then in such as 
p Rom. 5.20.  sin aboundeth, grace superaboundeth, 
q Rom. 8.28.  all things work for their good; even sin which is damnable to other, is profitable to them, occasioning 
r 2. Cor. 7.10.  repentance, never to be repent. 
s Luth●r. loc. come. tit. d● vulneribus consci●ntiae.  Remember the speech of God to Rebecca; The greater shall serve the lesser. Albeit our spiritual enemies are stronger, and our sins greater than we; yet they shall serve for our good, the greater shall serve the less. God who can bring sweet out of sour, and light out of darkness, shall likewise bring good out of evil.  
Such offenders have peace with men, so far 
t Rom. 12.18.  as is possible with all men, 
u Ephes. 4.3.  endeavouring to keep the unity of the spirit in the bond of peace.  
Secondly, being justified by faith, they have peace toward God in Christ: Rom. 51.  
Lastly, Christ dwelling in their heart, they want not peace of conscience, but abound with joy in the holy Ghost: Rom. 14.17.  
When sinners are rather passive then active in sin; when it is rather done on them, than of them; albeit their conscience accuse them of the fact, yet it doth not condemn them of the fault: and so there is all kind of peace to the penitent; no kind of peace to the wicked impenitent, saith my God.  
Hitherto concerning the thing proclaimed. I come now to the person proclaiming, in these words, saith my God. The subordinate proclaimer is Esay; the principal, God himself.  
As heretofore the Prophet, so now the Preacher is not only the mouth of God, as Luther calls him: but as 
x john 1.23.  john Baptist said of himself; The very voice of God. For albeit we speak, yet it is Christ who by us, and in us calleth unto you: 2. Cor. 5.20. See Epist. dom. 3. & Gospel. dom. 1. and 4. in Aduent.  
If then the Lord hath said it, 
y Bullinger. in loc.  let no man doubt of it; Heaven and earth shall pass, but not a jot of his word shall pass: he is not like man, that he should lie, or like the Son of man, that he should deceive. Yea, that we might the better observe it, Almighty God hath spoken once and twice, as it is in the 62. Psalm. For the Lord had made this proclamation once before in the 48. chapter, at the last verse. So that as 
z De adulterinis coniugijs ad Pollentium. lib. 2. cap. 4.  Augustine in the like case, verba toties inculcata, vera sunt, viva sunt, sana sunt, plana sunt. One text repeated twice, pressed again and again, must needs be plain and peremptory. And assuredly (beloved) if we further examine the person of this Chief, we shall find him able to make this war, because God, and willing to maintain this war, because My God. He is styled elsewhere the Lord of hosts, and therefore all creatures as his warriors, are ready pressed to revenge his quarrels, and to fight his battles. His soldiers against the wicked, are either celestial, or terrestrial, all the Creatures in heaven and on earth. In the beginning God created the heaven and the earth, Gen. 1. and all that therein is, Exod. 20. And in this acception, according to the Bible, which is a lantern unto our feet, and a guide unto our paths, I find three heavens, as Paul saith, he was taken up into the 
a 2. Cor. 1●. 2.  third heaven: 

the 

1. Airy.  
2. Starry.  
3. Glorious.      
Airy heaven is all the space from us unto the firmament: so the birds which fly between us and the stars, are called in holy writ; the fowls of 
b G●n. 1.28.  heaven. In this heaven are meteors, hail, wind, rain, snow, thunder, lightning, all which are at God's absolute command, to serve such as serve him, and to fight against them that fight against him. As when the wicked old world was filled with cruelty; The windows of 
c Gen. 7.  heaven were opened, and the rain was upon the earth forty days and forty nights; insomuch, that this one soldier of the Lord, destroyed all his enemies, every thing that was upon the earth from man to beast; only Noah, God's holy servant, remained, and they that were with him in the Ark, whom the rain did not hurt, but rather help: for the deeper the flood, the safer the ship; the water had peace with Noah and his company, but open war with all the rest of that old world.  
So likewise the Lord out of heaven, reigned fire and brimstone upon the 
d Gen. 19  Sodomites; and hailstones out of heaven upon the cursed Amorites at Bethoron, and they were more, saith the 
e josua 10.  text, that died with the hail, than they whom the children of Israel slew with the sword.  
But what need we look so far? the great wind 
f December 30.  this year, the 
g From 2●. December, to lan. 15.  great frost the last year sensibly demonstrate this point. What a wrack on the s●a, what a work on the earth occasioned by the one? what a dearth, and so by consequence, what a death ensued upon the other? If God cast forth his ice like morsels, who is able to abide his frost? Psal. 147.17.  
To step higher, the second heaven is the firmament, coelum quasi coelatum, because it is engraven, & as it were enamelled with glorious lights, as Moses in the first of Genesis, God made two great lights, the greater to rule the day, the lesser to govern the night: he made also the stars, and placed them in the firmament of heaven.  
Now this heaven 
h Psal. 19.1.  declares the glory of God, and the firmament shows his handy work: though they want understanding and are dumb, yet they trumpet forth his worthy praises in such sort, that there is neither speech nor language, but their voice is heard among them. And as they speak for God, as scholars, so they fight also for God as soldiers; for the stars in their course fought against Sisera: josua 5.20. and when Duke josua fought against the wicked Amorites, he said in the sight of Israel; Sun, stay thou in Gibeon, and thou Moon in the valley of Aialon; and the Sun abode, and the Moon stood still, until the people of God avenged themselves upon their enemies; the Sun abode, and hasted not to go down for a whole day: josua 10.13.  

i Psal. 8.1.  O Lord our governor, how excellent is thy name in all the world! When I consider the heavens, even the works of thy hands, the Sun and the Moon which thou hast ordained, what is man that thou art so mindful of him? or the son of man that thou shouldst thus regard and guard him? The third heaven is called by Philosophers, empyreum: by Divines, the glorious heaven: by 
k 1. King. ●. 27.  scriptures, heaven of heavens, or heaven above the visible heavens. In this heaven Almighty God hath two sorts of tall 

wariours: 

Angels.  
Saints.      
Angels are 
l Luke 2.13.  heavenly soldiers, ministering spirits of God, instruments of his mercy toward the good, executioners of his judgements upon the bad. When josua was about to sack jericho, an 
m josua 5.  Angel appeared unto him as a Captain with a drawn sword to fight for his people. When Zenacherib and his innumerous host came against Israel, the Angel of the Lord in one night slew one hundred, eighty, and five thousand: 2. Kings 19 The first borne of Egypt, slain by an Angel: Exod. 12. blasphemous Herod smitten with an Angel: Acts 12.23. To conclude this argument, Angels at the last and dreadful day shall bind the 
n Mat. 13.  tars, that is, make faggots of the wicked, and cast them into hell fire. As they pitch their tents about Gods elect, being the Saint's guard and nurses, as it were, to 
o Psal. 91.12.  carry them in their arms, lest at any time they hurt their foot against a stone: so chose, speedy messengers and Ministers of God's anger unto the reprobate.  
Now for Saints, albeit they be milites emeriti, (as the 
p Consul come. Gods. Stewchij. ad Veget. lib. 2. cap. 3.  Romans speak) soldiers discharged the field, past fight, past sighing, for all tears are wiped from their eyes; even so saith the spirit, they rest from their labours, and their good works follow them: Apocalyp. 14.13. The● be past warfare, and now live in eternal welfare, crowned as conquerors in heaven, where there is neither militia, nor malit●a.  
Though, I say, their fight be ended, and they rewarded with an immortal crown of glory, yet for as much as there is a communion of Saints, a fellowship between the triumphant Saints in heaven, and the militant Saints on earth; the blessed souls departed and delivered out of the miseries of this sinful world, howsoever they be secure for themselves, yet are they careful for us: as 
q D. Reynold de Idolat. lib. 1. cap. 1.  our Churches in their Harmony speak, de felicitate suà securi, de nostrà salute soliciti: they wish well unto us, and pray still for us in general, albeit they know not our wants in particular. Howsoever they fight not any longer against God's enemies with pen or pike, with paper or powder, yet they continually fight against them with push of prayer, as Saint 
r Apocal. 6.10.  john expressly; The souls of them that were killed for the word, cried with a loud voice, saying; How long Lord, holy and true! dost not thou judge and revenge our blood on them that dwell on the ●arth? Albeit they contend not with earthly weapons, yet they maintain God's quarrel with heavenly wishes in general against Satan and his kingdom, out of zeal and heat to God's cause, not out of any spleen or hate to any of the wicked in particular; I dare not say so: for whe●e the spirit hath not a pen to write, the Pastor must not have a tongue to speak, not the people an ear to hear; but that the blessed souls in heaven pray for us, against our enemies in general, is an article of faith, and an evident truth of the Bible.  
I come from God's selected band in heaven, to the common band, the host of his creatures on earth, the which contains both sea and land, and all that is therein, evermore willing to fight in this quarrel.  
The 
s E●od. 14.  red sea did overwhelm proud Pharaoh, and all his host, even all his horses, his chariots, and horsemen. Anno 1588. the sea and fish in the sea fought against the superstitious Spaniard, enemy to God and his true religion: a wonderful work, which ought to be had in perpetual remembrance. I say, wind and water overcame that invincible army, prepared for our destruction; in such sort, that the 
t Treat. to Mendoza.  popish Relator he●reof confessed ingenuously, that God in that sea-fight, showed himself a very Lutheran, and mere Protestant.  
The floods and inundations which happened in divers parts of this kingdom within these few years, here should not be passed over with dry eyes. If the Lord had not according to his infinite greatness and goodness, fettered the waters of our seas, as 
u Herodot.  Xerxes did the waters of Hellespontus. If God had not gathered the waters together on an heap, and laid them up in the deep, as in a treasure house: Psalm 33.7. If he had not spoken to the flood, 
x job 38.11.  IIitherto s●●lt thou go, but no further, and here shall it stay thy proud waves, assuredly there had followed a great doomsday to this Island. 
y Psalm. 77.16.  The waters saw thee, O L●rd, the waters saw thee, and were afraid; 
z Psal. 72.18.  Blessed be the Lord God, even the God of Israel, which only doth wondrous things; and blessed be the n●me of his Majesty for ever▪ and let all the people 〈◊〉, Amen, Amen.  
I pass to the shore, to dry land, 
a Numb. 16.30.  which opened and swallowed up quick, Cor●●h, Dath●n, and Ab●ram.  
In this one Province are sundry ranks of fight soldiers, army's o● fell dragons, of hissing serpents, of roaring lions, of devouring wolves, of other wild beasts in the forest, and cattle upon a thousand hills; all which named, and all other not named, are ready with force and fury to crush the wicked, and at God's alarm to break them in pecces like a potter's vessel.  
Even the least of these creatures is strong enough, if God set them to fight; an host of frogs, an army of grasshoppers, a swarm of flies, able to dismay Pharaoh and all his people; a few rats troubled all the citizens of 
b Munster.  Hamel; a few worms devoured 
c Act. 12.23.  Herod; a little gnat choked a great man, yea the greatest monarch in his own conceit, Adri●n the Pope.  
The very senseless creatures have sense and feeling of the wrong done to God. In Siloam (as we read in the 
d Luke 13.4.  Gospel) a tower fell upon eighteen p●rsons and slew them. In 
e Lanquet. chro. fol. 95.  Rome fifty thousand men were hurt and slain with the fall of a Theatre, as they were beholding the games of the Sword-players. 
f Stow.  Anno 25. Reg. Eliz●b. the scaffold about Parisgarden upon a Sunday in the afternoon fell down, which instantly killed eight persons, and hurt many more. A fair warning to such as profane the Sabbath, and delight more in the cruelty of beasts, then in the works of mercy, which are exercises of the Lords day. The time will not suffer me to name, much less to mufter all the rest of God's warriors on earth: I will only remember one, whom, I think, you fear most, namely the plague, fitly called by the Canonists, bellum Dei contra hom●es, the war of God against men, and by the Scripture, the 
g 1. Chron. 21.30  sword of God, and 
h Psal. 91.5.  ar●o●r of his anger.  
In the year 1006, there was such an universal plague throughout the whole world, that the living were not able to bury the dead, as Sigisbertus and 
i Zuing●r. in Thea●ro. volume. 2. lib. 7. pag. 544.  other report. Anno 1342. there was in 
k Sabellicus lib. 8 Ae●ead. 9  Venice such a pestilence, that the hundredth person was scarcely l●ft alive, insomuch that the State made a law, that whosoever would come and dwell at Venice two years, he should instantly be made free.  
About the year 1522. there died of the plague in 
l La●quet. chro. fol. 280.  Milan fifty thousand within the space of four months. In 
m Stows abridgement.  Norwich from the first of januarie to the first of july, 57104. In 
n Idem.  Yarthmouth within the space of one year 7052. In London and the liberties thereof, from the 23. of December 1602. unto the 22. of December 1603. there died of all diseases, as was accounted weekly, 38244. whereof of the plague 30578. and from that time to this day, the City not yet free. This last year past, as appears in your own bills, there died 2262. Lay this heavy judgement to your heart, hear this proclamation again and again, There is no peace to the wicked.  
As the 
o job 5. ●●.  stones of the field are in league with the righteous, and the beasts at peace with the godly, they may dwell safe in the wilderness, and sleep in the woods: Ezech. 34.25. so chose the stone shall cry ●ut of the wall, and the beam out of the timber against the wicked: Habacuk 2.11.  
Their sin begets their sorrow, their faults increase their foes, even their tables are made snares, and their i●orie beds accusers, and their seeled houses witnesses against them; all things which were given for blessings are become curses unto them: and that which is most strange, beside these two great bands of soldiers, one common in earth, another select in heaven; there is yet a third of rebels, even of the very devils in hell; for albeit they be 
p Jude epist. v. 6.  reserved in everlasting chains until the judgement of the great day; yet God infinite in his power and wisdom, who brings light out of darkness, doth make good use of these bad instruments.  
It is said in the first of Sam. chap. 16. that the evil spirit of the Lord vexed Saul; it was God's spirit which came upon David, but it was a malignant spirit which was on Saul; and yet this spirit is called s●●ri●us Domini, the spirit of the Lord, because the Lord 
q Immissus seu permissus à Domino. Em. Sa. not. in loc.  sent that evil spirit, and suffered it to torment Saul, as 
r Ad Simplician. lib. 2. qu. 1.  Augustine and 
s 2. Sen●. dis●. 44  Lombard have well expounded that place. So likewise w●e read in the Gospel, that the foul spirits made some d●ase, some dumb, casting one into the water, another into the fire; all which actions, as they were actions, proceeded from God for the Scripture tells us plainly, 
t Rom. 13.1.  there is no power but of God.  
Happily some will say, the devils assault the good so well as the bad. We wrestle (saith 
u Ephes. 6.12.  Paul) against principalities, against powers, against the prince of darkness: for Satan goes about like a roaring lion, seeking whom he may devour. Answer is made, that God suffers Satan to tempt his children only to try them, but suffers him to tempt the reprobate, so far, as to destroy them: the temptations of the good are instruction; of the bad, destruction, utter ruin of body and soul. In what a miserable case than is every wretch irrepentant? 
x Esay 5.18.  drawing iniquity with cords of vanity, and sin as it were with cartropes, 
y Rom. 2.5.  heaping up wrath against the day of wrath. For the number of his enemies is without number; the number of the blessed Saints is innumerable: Apocalyp. 7.9. After these things, I beheld, and lo a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with long white robes, and palms in their hands. The number of Angels is infinite: Thinkest thou (said Christ to Peter, in the 26 of S. Matth●w) that I cannot now pray to my father, and he will give me more than twelve legions of Angels?  
A legion is 
* Dionysius Hal. lib. 1.  3000. footmen, and 300. horsemen; or as Calvin upon the place, 5000. foot, 500 horsemen; as 
z Lib. 2. de re militari cap 2. See the view of certain military matters annexed to Tacitus in English.  Vegetius, 6000. in all; and ●uery particular Angel able in one night, to kill, as is recorded in the story of Senn●cherib, one hundred, eighty and five thousand. The number of stars in the sky, of fowls in the air, of fish in the sea, of beasts in the field, of devils in hell are without number: How infinitely infinite then is the number of all his enemies? in what a fearful ●state doth he stand, when as God and man, Angels and Devils, saints and sinners, heaven and earth, fish and fowl, beasts and birds, other and himself; in a word, all that is within him, all that is without him, all that is about him, combine themselves together to maintain Gods holy war against him?  
I know there are degrees of sinners, as there are degrees in sin; some be fautores, some actores, a third sort authores. Of the first, Seneca wittily, Nihil interest fa●eas ne sceleri an illud facias: It is in a manner all one to commit and commend a villainy. Non caret scrupulo occultae societatis, qui manifesto discrimini non occurrit, saith Gregory: He is suspected to be an abetter of evil, who doth not endeavour to better the evil. A commoner then that flattereth, a Commander that favoureth ungodly wretches in a city, le's in so many strong foes, to cut your throats, and ruin your estate.  
Yet actors on the stage be worse than idle spectator's: for howsoever sin be commendable, because common, as 
a De gubernat. Dei, lib. 5.  S●lui●nus complained in his time; In h●c scelus res devoluta, ut nisi quis malus fuerit, saluus esse non possit: In plain English, except a man be first bad, he cannot be reputed a good fellow: Yet horrible blasphemers, incorrigible drunkards, shameless whoremongers, makebate pettifoggers, malcontent accusants on the one side, recusants on the other, are the very men and means, which bring and keep the dearth and plague so long among you.  
But authors of evil and plotters of mischief are worst of all; as it appears even by Gods own censure given of the first sin in Paradise, where the serpent had three punishments inflicted upon him, as the original contriver; the woman two, being the mediate procurer; and Adam but one, as the party seduced. Apply, for I can no further amplify.  
When 
b C●dren. hist. pag. 542.  Phocas had built a mighty wall about his palace, for his security, in the night he heard a voice: O King, though thou build as high as the clouds, yet the city might easily be taken, the sin within will mar all: 
c Ser. 87.  as see Ambrose notably; Graviores sunt ini●●ci mores pravi, quam hostes in●esti: Wicked manners are stronger than armed men. If God be with us, who can be against us? if we stand against God, who can withstand him?  
And as God is abl●, because God. so willing to maintain this war, because my God: that is, the God of his people, whom the wicked persecute: for his Grant is fair in letters patent to 
d Gen. 12.3.  Abraham and his seed for ever: I will bless them that ble●●e thee, and curse them that curse thee. Or, my God▪ that is, the God by whom I speak, who dealeth always with his servants according to his word.  
The gods of the Gentiles are lying gods, and dying gods: but my God is the truth, and the life, who can neither deceive nor be deceived. Or, my God, because we must not only believe the Mayor of the Gospel, but the 
e Bucer.  Minor also, saying with Thomas my Lord; with Mary, my Saviour; with Esay, my God. If we can gain this assumption, it will bring us to the most happy conclusion; enjoying peace of conscience which is an heaven on earth, & peace of glory, which is heaven in heaven. Unto which, he bring us that hath made peace for us, even Christ jesus the righteous▪ to whom with the Father, and the holy Ghost, as we are bound, so let us heartily yield all honour, etc. Amen.   
The Epistle. COLOS. 3.12. Put upon you as the elect of God, tender mercy, etc. 
THis Epistle consists of two parts: In the first, Saint Paul exhorts the Colossians unto many special virtues, as tender mercy, kindness, humbleness of mind, meekness, long suffering, etc. In the second, because it is infinite to insist in every particular, he draws them, and all other duties, unto two 
f Zanchius in loc.  general admonitions in gross: 

whereof, the 

1. concerns our theory; Let the word of Christ dwell in you plenteously, etc.  
2. our practice; whatsoever ye do in word or deed, do all in the name of the Lord, etc.      
Put upon you] Christ had two sorts of garments, (as we read in the 
g john 19.23.  Gospel:) one without seam, not divided at his death; and that was a 
h Luther. postil. maior. in epist. Dom. 5. ab Epiphan.  figure of faith, which, maugre the 
i Rupert. come. in joan. lib. 13.  rents of all heretics and schismatics in the Church, is 
k Ephes. 4.5.  but one.  
Another with seams, parted among the soldiers, and that was a type of love, 
l 1. Cor. 13.5.  which seeks not her own, but communicates itself to many.  

m Luther. ubi supra.  So the Christian must have two coats: one of faith, indivisible, by which he puts on Christ: another of love, parted among many, by which one Christian 
n Idem. postil. in Epist. F●st. circumcis.  puts on another; 
o Rom. 12.15.  rejoicing with them that rejoice, weeping with them that weep.  
Upon the point, these two coats are but one; faith being inside; and love outside; faith in respect of God, and love toward the world. This Epistle speaks of the outside, put on tender mercy] 
p Postillae maiores cum glossis & figu●is. in loc.  quoad affectum; kindness] quoad effectum: meekness] been utendo prosperis: long suffering] been se habendo in adversis, etc.  
These virtues are both ornamenta, and munimenta, clothes and corselets. Ephes. 6.11. Put on the whole armour of God, that ye may be able to stand against the assaults of the devil. Seeing we must every day sight, and every day be seen, let us as well for armour as honour, put on tender mercy, kindness, etc. that we may 
q Prou. 10.9.  walk uprightly and confidently. See epist. dom. 21. post. Trinit. How love is said to be the bond of perfectness, and chief virtue; See epist. dom. quinquages.  
As the elect of God] Saint Paul builds all these good exhortations upon one argument, drawn ab 
r Zanchius in loc.  hones●o se● 
s Sarcerius in loc.  debito: you are the elect of God, holy and beloved; chosen and beloved of God before the world; through baptism consecrated solemnly to God in the world: wherefore being thus, electi, selecti, dilecti, 
t Ephes. 2.10.  Gods own workmanship created in Christ jesus unto good works; it is most meet new men should use new manners; in stead of the works of darkness, put on tender mercy, kindness, humbleness of mind, which are weapons of light. It is due debt that you should be followers of God, forbearing one another, and forgiving one another, as Christ forgave you. See epist. dom. 3. quadrages.  
The 
u Defence for not subscrip. part. 1. cap. ult.  Novelists except against our Service Book, for omitting here two titles, holy and beloved. Our answer is, that the word, elect. implies the rest; for if elect, then beloved and holy. The Church omits not the greater, and infers the lesser, as the Churches of Scotland and Middleburge, call Gods heavy judgements upon the wicked, a little rap: Psal. 74.12. and bread of affliction, brown bread: Psal. 127.2. Contrary, not only to the Geneva Bible, but even C●luins exposition of the place. If these frivolous objections be their aqua coelestis, to keep life in their fainting cause, we may toll the passing bell, and ere long ring out to the funeral.  
Let the word of Christ] That is, the Scripture, the 

Gospel, especially so called, in respect of three causes: 

Efficient: for he speaks in the Prophets and Apostles: 
x Esay 52.6.  I am he that doth speak; behold it is I.  
Material: for he is the contents of all the Bible; shadowed in the Law, showed in the Gospel: 
y August. in Psal. 49.  unam vocem habent duo Testamenta. The word of the Lord contains nothing, but the word, which is the Lord.  
Final: as being the 
z Rom. 10.4.  end of the whole Law, & scope 
a Luke 1.70.  of all the Prophets ever since the world began. Wherefore, seeing the Scriptures have Christ for their author, Christ for their object, Christ for their end, well may they be called the word of Christ.      
Dwell] We must not entertain the word as a stranger, giving it a cold complement, and so take our leave; but because it is God's best friend, the King's best friend, and our best friend, we must use it as a 
b Calvin. in loc.  familiar and domestic; receiving it into the parlour of our heart, making it our chamber fellow, study fellow, bed fellow. Things of l●sse moment are without door, the staff behind the door, 
c Erasmus.  sed quae pretiosa sunt, no● uno seruantur ostio: things of worth are kept under many locks and keys. It is fit then that the word, being more precious 
d Psal. 119.117.  than gold, yea the most fine gold, 
e Matth. 13.46.  a peerless pearl, should not be laid up in the Porter's lodge, only the outward ear, but even in the cabinet of the mind: Deut. 11.18. Ye shall lay up these my words in your heart, and in your soul: so the word that now doth plenteously dwell among you, may dwell plenteously in you.  
Plenteously] Read, hear, meditate, with all attention exactly, with all intention devoutly, with all diligence thoroughly. john 5.39. Search the Scriptures. Esay 8.20. to the law, to the testimony. Apocalyps 1.3. Blessed is he that reads, and hears, and keeps the words of this prophecy: not only read, nor only hear, nor only meditate; but all: sometime read to rectify meditation, and sometime meditate to profit by reading. Lectio sine meditatione arida, meditatio sine lectione erronea.  
It is reported of Alphonso King of Spain, that he read over all the Bible with lyra's postil, fourteen times. And 
f Prologue. in l. b. 1. de doctri●â Christianan.  Augustine writes of Antonius an Egyptian Monk, that having no learning, he did by hearing the Scriptures often read, get them without book, and after by serious and godly meditation, understand them.  
This one word, plenteously, confutes plenteously, first, ignorant people, who cannot: secondly, negligent people, who will not read and hear: thirdly, delicate people, who loath the Scriptures as unpleasant, preferring the Poets before the Prophets, admitting into their house the writings of men before the word of God: fourthly, perfunctory students in the Bible, turning over not the whole, but some part, and that so coldly, that as it is said of the Delphic Oracle, 
g Ausonius.  quoties legitur, toties negligitur, a lesson is no sooner got, but it is forgot: five, covetous people, who will not give to their Pastor plenteously, that the word may dwell in them plenteously. 
h Nehem. 13.10.  Nehemia complained in his time, that the Levites for want of maintenance, were fain to leave the Temple, and follow the plow. And Saint Augustine made the like complaint in his age: 
i Luther. postil. & Zanchius in loc.  whereupon in process of time, Clergy men invented such points of superstition, as were most advantageous unto them. Hence they ●aked hell, and found out Purgatory, to make the Pope's kitchen smoke: an invention not known unto the Greek Church for the space of 
k Rossensis art. 18. contra Lutherum, & Alphonsus de haeresibus.  1500. years after Christ; and but of 
l Polydor. de in●ent. lib. 8. cap. 1.  late known to the Latin. Hence prayer for the dead, indulgences, and other new tricks of popery, which are more for the Priest's belly, than the people's benefit. God of his infinite goodness forgive Britan's ingratitude in this kind, and grant that the burning lamps in our Temple, may be supplied with sufficient oil, that the light of Israel go not out. Sixtly, this condemes Enthusiasts, despising the word and ministry. Seventhly, the Marcionites and Manichees, rejecting Moses and the Prophets. Last of all, and most of all, the Papists, in denying the vulgar translations of Scripture to the common people. Let the word of God dwell in you: 
m Zanchius in loc.  that is, in all you, Priest and people: Non in nobis modo, sed in vobis: as Saint 
n Hi●ron. in loc.  Hierom peremptorily; Hic ostenditur verbum Christi, non sufficientèr sed abundantèr etiam laicos habere debere, & docerese invicem vel monere: The word must dwell in us: Ergo, the Bible must be in our house. It must dwell plenteously: Ergo, we must read daily; but, as it follows in the text,  
With all wisdom] The 
o Luther. postil. in loc.  Papists as well in the Church as in the street, chant scripture plenteously; but because their hymns are not in a known tongue, it is without understanding. The Brownists in their 
p For articles 25. in their confession, they quoted above 3000. texts.  books and sermons often cite scripture plenteously, but it is not in wisdom. Learned 
q In Rom. 2.  Origen notes well, (and where he doth well, none better) that heretics are scripturarum fures, great lurchers of holy writ: but they so wrest it, that (as 
r Expositio. orior. in cap. ●. ad Galatas.  Hierom speaks) evangelium Christi, fit evangelium hominis, aut quod peius est, d●aboli.  
Table Gospelers are full of text: It is ordinary to discuss divinity problems even at ordinaries; a custom very common, but by the censure of our Church, no way commendable. For the 37. 
s Injunctions of Queen Elizabeth.  Injunction forbids all men to reason of divine scripture rashly; and the greatest part of Archbishop Cranmers' preface before the Church Bible, is spent against idle brabbling and brawling in matters of Theology. And a 
t Master Dearing. lect. 27. upon the Heb.  grave Divine, much esteemed in our days, held it better for venturous discoursers of predestination, and sin against the holy Ghost, that they had neither tongues in their heads, nor hearts in their breasts, then that they should continue in this irreverend usage.  

u In loc. come.  Manlius' reports, how two meeting at a tavern, contended much to little purpose about their faith. One said he was of Doctor Martin's religion; and the other swore he was of Doctor Luther's opinion; whereas Martin, and Luther, were but one. So many men move many doubts in many matters, having neither will to hear, nor skill to conceive the state of a controversy, and then, as 
x Contra literas 〈◊〉 li●. ●. cap. 26.  Augustine said of Petilian the Donatist: Multa dicendo nihil dicunt: aut potius, nihil dicendo multa dicunt.  
The word of Christ must dwell in us plenteously, but in all wiidome, we must hear it in all wisdom, read it in all wisdom, meditate on it in all wisdom, speak of it in all wisdom, preach it in all wisdom; not only in some, but in all wisdom; for all is little enough, considering the Lord will not hold him guiltless, who taketh his name in vain.  
Teaching and exhorting] This clause may be referred either to that which went before, or to that which follows after: to that which went before; Let the word of Christ dwell in you so plenteously with all wisdom, 
y Marlorat. & Aquin. in loc.  that ye may both instruct and exhort yourselves unto every good work; for doctrine and exhortation are two principal uses of the Scripture: 2. Tim. 3.16. For doctrine, the 
z Malanct. in loc.  law shows every man in his vocation, what actions are acceptable to God; and the Gospel teacheth how they be acceptable; namely, by faith in Christ. Let the word of Christ therefore dwell in you so plenteously with all wisdom, that it may be a lantern to your feet, and a light to your paths; a direction how to serve God in holiness and righteousness all the days of your life.  
For exhortation; the word must so dwell in us, as that we may stir up one another to godliness: Esay 2.3. Heb. 3.13. 
a Zanchiu● in loc.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; est in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; so to put it, and print it in our mind, that it may not only be profitable to ourselves, but useful also to other; 
b Luther. post. in loc.  in public, which is the Pastor's office; in private, which is every Christians duty.  
This also may be referred unto the words following, as according to 
c Ad sequentia plerique referunt: uli Zanchius in loc.  most expositors our Church here; Teach and exhort your own selves in Psalms, etc. where Saint Paul describes the Christians music, both for 

the matter; Psalms, hymns, spiritual songs.  
the manner; sing with grace in your hearts to the Lord.    
Psalms and hymns] Some distinguish these by their object, affirming that hymns are laudatory: 
d Chrysost. & 〈◊〉 s●●olia.  for the glorious Angels in heaven sing not Psalms, but hymns: 
e Theophy lact. Hymnus e●●ollit, Psa●mus laudat. Ambros●n loc.  Hominum est psallere, Deum hymnis efferre angelorum. Spiritual odes are peculiar songs accurately framed by the Church, according to her several exigence: Psalms are of sundry matters and arguments, exhortatory, consolatory, precatory, deprecatory. But I follow that other distinction of 
f In loc.  Hierom and Luther, understanding by the first, the Davidical Psalms; by the second, the songs of Moses, Deborah, Zacharias, Mary, Simeon, mentioned in the Bible; by the third, godly hymns invented by the Christians of that age, called spiritual, 

respectu termini à quo, as proceeding from God's spirit.  
respectu terminiad quem, as edifying our spirit: containing spiritual matter and melody for the comfort of our soul, not any carnal or wanton ditty, to nourish the lust of our flesh. And therefore the Papistical hymns in an unknowue language are not spiritual, respectus termini ad quem; in that they neither instruct, nor exhort; much less ribald ballads, instructing in vanity, exhorting to villainy.    

g Vbi supra.  Luther, 
h In Ephes. cap. 5.19.  Zanchius, 
i In loc.  Marlorat construe this of singing in the Church, as well as in private: for God's holy people have used in 
k Con. Toletan. 4. can. 12.  all ages, even from the primitive time, until this day, to sing in the public congregation the Psalms of David; hymns of Zacharias, Simeon, Mary; spiritual songs, composed by devout Doctors, according to the several occasions of the Church; and therefore Come holy Ghost, sung at the consecration of our Bishops: Te Deum of Saint Ambrose, the Creed of Athanasius, used in our Liturgy, are warranted both by God's precept, and his people's practice.  

With grace] I find three constructions of this one clause: 

for grace.  
by grace.  
with grace.     
Sing to the Lord for grace received: as Paul Ephes. 5. Speak to yourselves in psalms and hymns, and spiritual songs, making melody to the Lord, giving thanks always for all things. And in the next verse following here; What soever ye do in word or deed, do all in the name of the Lord jesus, giving thanks to God the Father by him. Every good and perfect gift is from above, coming down from the father of lights. Ipsum 
l Audax. apud August. epist. 139.  minus munus est: the least gift is a grace; the means to get and preserve grace, proceeds altogether from grace: for if God withdraw his mercy, we presently fall. As a staff, which if a man take and set upright upon the ground, so long as he holds it with his hand, it stands upright; but so soon as he withdraws his help, though he never push it down, it will fall o● itself. Ascendat ergo gratia, ut descendat gratia: Let our thanks ascend up unto God, that his grace may descend down to us.  

m Chrysost. Theophylact. & schol. in loc.  By grace] Man is not only the Temple of God, as Paul speaks; but as Clemens Alexandrinus, the timbrel of God. Now the timbrel cannot found, except it be touched. It is then the 
n Macarius, hom. 47.  spirit of God that makes our pipes to go. God, saith 
o Orat. pro Christianis.  Athenagoras, is the bellows, and we the organs. A man may sing to the devil, to the world, to the flesh without this grace; but he cannot sing to the Lord, but by the Lord. Our music may be songs, but not spiritual songs, except they be guided by the spirit. This should teach us in our Psalms and hymns to praise God for his grace when we feel it, and often to pray to God for it, when we feel it not.  
With grace] 
p Theophylact. Luther. Calvin. in loc.  That is, with a gracious dexterity, with delight and profit, both unto ourselves and other. Unto ourselves: for as it is a joy to the just to do justice, Proverbs 21.15. so a grace to the godly to be joyful in the Lord: to serve the Lord with gladness, and to come before his presence with a song: to sing the Psalms of David with the spirit of David: the song of Mary with the spirit of Mary; Te Deum of S. Ambrose with the spirit of S. Ambrose.  
Again, with grace to other: Ephes. 4.29. Let no corrupt communication proceed out of your mouth, but that which may minister grace, 
q Calvin. & Marlorat. in Ephes. 4.  that is, instruction and consolation to the hearer, uttered in such manner and method, that it may be well accepted even of the most untoward. We must not sing our own crotchets out of tune, without rule, witless and senseless songs; All that we sing, all that we say, must be graceful: 
Et prodesse volunt, & delectare poetae.  And if Poets, how much more Prophets? He that doth preach and pray without a grace, doth the work of the Lord negligently, though he preach every day, and pray every hour.  
In your hearts] As our mouth must show forth his praise, so our soul must magnify the Lord, and our spirit must rejoice in God our Saviour. It is not enough that we come near to God with our lips, in chanting hymns and psalms, except we make melody to the Lord with the best member that we have. 
r Bernard, s●rm. super salue regina.  Plus valet consonantia voluntatum quam vocum. How we neglect this precept in singing, when our hearts are on our harvest, and our minds on our meat, I need not say; your domestical Chaplane doth daily tell you.  
To the Lord] 
f Rom. 11.36.  That as of him, and through him, and for him are all things, so unto him may be glory for evermore.  
Whatsoever ye do in word or deed] A general rule extended to all men, and all actions in all places at all times, uno cumulo cuncta complectitur, as Luther upon the place.  
Do all] Not say ye, but do. 
t Origen. contra Celsum. lib. 3.  Celsus and Antiphon writing against the truth, entitled their treatise, the book of truth: and the Papists under the name of the Church, overthrow the Church, 
* L●o epist. 83.  Ecclesiae nomi●ee armamini, & contra ecclesiam dimicatis; Anabaptists are most carnal, and yet they boast of the spirit. Unconscionable men in our time, seem to be all for conscience: justice and Conscience are the greatest martyrs in the world. For a great man in doing mischief pretends justice, and a mean man always conscience: so that as it is in the Proverb, 
u Luther. in loc.  In nomine domini incipit omne malum. So soon as the malicious man had sown his tars, he went his way. See the Gospel for this day.  
In the name of the Lord jesus] Not in our own name, for there is no good in us: of ourselves we cannot think so much as a good thought, much less speak a good word, or do a good deed: nor in 
x Theophylact. in loc.  Angel's name, nor in any Saint's name, for that is to mingle the blood of Thomas with Christ's blood, as 
y Luke 13.1.  Pilate did the blood of the Galileans with their own sacrifice. Christ is our only Saviour, and redeemer, our only mediator and advocate. This (saith the 
z Eccles. 43.27.  Wiseman) is the sum of all, that he is all; yea 
a 1. Cor. 15.28.  all in all; and therefore good reason all should be said, all should be done in his name: that is, as our Church in the Collect, begun, continued and ended in him: he is Alpha, therefore we must begin every work, 
b Zanch. in loc.  by calling upon his name, and squaring it according to his word: he is Omega, therefore all must be referred unto him, and end in him: 1. Cor. 10.31.  
To God the Father] 
c Erasmus annot. in loc.  Because God, and because a father: God for his greatness, Father for his goodness.  
By him] Otherwise, our spiritual sacrifices are not acceptable to God: 1. Pet. 2.5.   
The Gospel. MATTH. 13.24. The kingdom of heaven is like unto a man which sowed good seed in his field, etc. 
THis parable being explained by Christ, vers. 37. needs not any further exposition, but our good disposition only to practice that he taught; it requires application rather than explication.  

For application then understand, that it makes against 4. principal enemies of the Church: 

Carnal Gospelers.  
Brownists.  
Papists.  
Atheists.     
Against carnal Gospelers, in that they neither watch over the Church, nor pray for the Church as they should. Satan is here called our enemy, both ab affectu, and effectu: for his malice, 
d 1. Pet. 5.8.  going about daily like a roaring lion, seeking whom he may devour. For his success, overcoming many; for this cause called a man in 28. verse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 
e Ludolphus de vitá Christi, cap. 64.  as Scipio was called African, for that he conquered Africa: or as 
f Coster. in loc.  other observe, there is such affinity between Satan and the wicked, as that mutually they be called one by another's name. The wicked man is called a devil: 
g joh. 6.70. & 1. Tim. 4.1.  Have not I chosen you twelve, and one of you is a devil? and the devil is here termed a wicked man.  
This envious adversary soweth always tars among the wheat; where God hath his Church, he hath his chapel. The devil hath not any ground of his own, but he soweth in God's field, upon God's seed; and so the corruption of the good is the generation of the bad; heresy being nothing else but an oversowing. 
h 1. Tim. 1.3.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an after teaching, or another teaching.  
Almighty God hath 
i Pontan. in loc.  four principal fields: 

Heaven.  
Paradise.  
The Church.  
Man's heart.    
In heaven Lucifer oversowed pride, by which himself and his angels fell: in Paradise Satan oversowed disobedience, by which he deceived Adam and Eve: 
k Gen. 2.17.  God said, in the day that thou eatest of the tree of knowledge, thou shalt die the death: 
l Gen. 3.3.  Eva being corrupted by the Serpent, said, lest ye die; Satan himself, ye shall not die: so Gods good seed, moriemini, was turned first to ne moriamini, then unto non moriemini: 
m Bernard. ser●s. de quadruplici debito.  Deus affirmat, mulier dubitat, diabolus negat.  
In the Church (as it is here showed) he doth oversow schisms and heresies, in such sort that tars overtop the wheat, at least they be so mingled together, as that the one cannot be rooted up without hurt to the other.  
In man's heart (which is God's especial enclosure) when the good seed is sown, Satan enters, and endeavours to 
n Matth. 13.19.  catch it away, planting in stead thereof unlawful lust, pride of life, covetous desires. He doth labour to blast our good works, 
o Gregor. moral. in job, lib. 1. cap. 38.  either in the act, or else in the end: and all this is done, saith the text, while men sleep. The which I find construed of 
p Thomas ex Augustin. & Hieron. in loc.  Priests especially, called in holy Bible, the 
q Ezechiel 3.17 Hieremy 17.  Watchmen of Israel: but not only, for the Prince being a pastor of his people, must watch also the flock; yea the shepherds, overseeing the Seers, and watching the watchmen that they do not sleep.  
This also concerns the people: for every master hath charge of his house, every man of his soul. The 
r Ferus ser. 1. in loc.  master doth sleep when he doth not govern well his family; 
s Hemingius in loc.  every man doth sleep, when he neglects God's seed sown in his heart. That therefore which our Saviour said unto his Disciples, he said unto all, 
t Mark. 13.37.  Watch: and so the 
u Hom. against idleness.  Church expounds it of all idle persons, insinuating, that it is the best time for the devil to work his feat, when men are negligent in their calling.  
It is not God's fault then that tars are mingled among wheat, for he sowed none but good seed: 
x Gen. 1.31.  All that he made was good▪ yea very good. Neither can we justly condemn the devil, for he doth but his part, being a 
y john 8.44.  murderer from the beginning; 
z Ferus ubi sup.  all the blame belongs unto ourselves, in that we sleep, when we should watch.  
Here the Gospel and Epistle parallel: If the word of God dwell in us plenteously with all wisdom, than Sata● cannot sow tars in our soul. If Ministers, Magistrates and Master's, as Gods elect, put on tender mercy, kindness, humbleness of mind, love toward their charge, their compassionate bowels assuredly will pity the dangerous, ●state of such as are tars under their government, endeavouring to make them wheat against the great harvest. For the servants here teach us by their example to be 
a Ferus serm. 2. in loc.  solicitous for the good of the corn, to come to Christ, and to pray that 
b Matth. 9.38.  faithful labourers may be sent into God's harvest.  
Paul was grieved because some cockle grew in 
c Philip. 3.18.  Philippi: 
d Psalm 79.  David was grieved because the Heathen had broken into God's inheritance: Christ was grieved because God's house was made a 
e Matth. 21.53.  den of thieves; and so Christians in our time should be grieved, because Satan hath sowed such offences and scandals among the professors of the Gospel.  
Secondly, this parable makes against the Brownists in their 

critical doctrine.  
hypocritical conversation.    
It condemns their doctrine; for there was, is, and ever shall be darnel in God's field, tars among wheat, bad among good, in the visible Church. I confess, the Church militant may be called the 
f Coster in loc.  suburbs of heaven; our Saviour here terms it the kingdom of heaven, because the King of heaven doth heavenly govern it with his holy word, and blessed Spirit: but it is not heaven in heaven; it is but heaven on earth: and therefore in this heaven are many firebrands of hell; the children of the 
g Matth. 13.38.  wicked, whose 
h Philip. 3.19.  end is damnation, and utter confusion in unquenchable fire.  
We may not therefore leave God's flower, because there is some chaff; neither break God's net, because there are some baggage fish; neither depart out of his house, because there be some vessels of wrath; neither run out of his field, because there grows some cockle: but, as 
i Epist. 48.  Augustine determined against the Donatists accurately: Non propter malos boni deserendi, sed propter bonos mali tolerandi: We must not forsake the good for the bad, but rather tolerate the bad for the good. Almighty God would have spared a whole city for ten 
k Gen. 18.32.  good men's sake; let us not then condemn a whole Church for ten wicked men's company.  

l Augustin. lib. 3 contra Crescon. cap. 35.  Ecclesiam tenco ●lenam tritico & palea, em●ndo, quos possum, tolero quos emendare non possum; fugio paleam, ne hoc sim; non aream, ne nihil sim: In 
m 2. Tim. 2.20.  God's house there are not only vessels of gold, and vessels of silver, but also of wood and of earth, and some to honour, and some to dishonour. 
n Cyprian. epist. lib. 3. epi●●. 3.  It is our duty to strive that we may be golden vessels, and as for earthen, we must leave them to God, in whose hand is a rod of iron, to 
o Psal. 2.9.  break them in pieces like a potter's vessel.  
I will say to the Brownist as 
p Lib. ●. contra Cr●scon. cap. 36. vide Tom. 7. Psalm. contra part●m Donat. lib. contra epist. Parm●nian. contra literas ● P●tilian & Cyprian by suprà.  Augustine to the Donatist: Accusa quantis viribus potes; si innocentes fuerint, nihil eis tanquam frumentis oberit ventositas tua; si nocentes, non debent propter zizania frumenta deseri: accusa quantum potes; vinco, si non probas; vinco, si probas; si non probas, vinco, judice te ipso; sin probas, teste Cypriano, qui docuit horreum non esse deserendum ob paleas. He might have said, teste Christo, commanding here, Let both grow together until the harvest. We may not 
q 1. cor. 4.5.  judge before the time, calling (out of our immoderate zeal) for fire from heaven to consume the tars, but expect hell fire to burn them up; and that for two reasons especially, that the bad may be converted, and the good exercised.  

r Augustin. in Psalmum 54.  Omnis malus aut ideo vinit, ut corrigatur; aut ideo, ut per illum bonus exerceatur: 
s Thomas ex Hieron. & Augustin. in loc.  He that is now cockle, may prove by God's especial grace corn: weed not the field therefore presently, lest while ye gather the tars, ye pluck up also the wheat.  
Saint Peter was an apostate, S. Matthew a Publican, Zacheus an oppressor, Paul a Saul, justin Martyr was a Gentile, Saint Augustine a Manichee, Martin Luther a Monk, Tremellius a jew, Leo Africanus a Mahometan: if all cockle had then been rooted up at the first, God's field would have wanted much good wheat, the Church many good men, yea 
t Pont●●. in loc.  all men; for Adam in Paradise was a tore, when he disobeyed. Here the Gospel and Epistle meet again. For if we may not root up the tars, it is very requisite that we put on tender mercy, kindness, humbleness of mind, meekness, long sufferance, forbearing one another, and forgiving one another, etc.  
Again, the cockle must grow for the corns exercise: 
u 1. Cor. 11.19.  There must be heresies among you, that they which are approved among you might be known. If Arius had not been borne, 
y Thom. 1. part. quaest. 31. art. 2.  qui posuit cum Trinitate personarum Trinitatem substantiarum: and Sabellius on the contrary, qui posuit unitatem personae cum unitate essentiae: the questions about the blessed Trinity would never have been determined so sufficiently by those great lights of the Church, Athanasins, Augustine, Hilary, etc.  
If superstition had not a long time grown in God's field among th● wheat, principles of the true religion, especially the point of justification by faith only, would never have been so well understood.  
If Anabaptists and Brownists had not contended against the Church, it would have gone worse with the Church; as 
z Lib. 3. de ciu. Dei. cap. 21.  Augustine said of Rome: Maegis nocuit Romanis Carthago tam cito eversa, quam prius nocuerat tàm diù adversa. The counsel is good; 
a Consul Plutarch come. d● capiendá ab bostibus utilitate.  Sic vive tanquam inimici semper te videant: for the Church, as Christ, must suffer and overcome, in medio inimicorum, in the midst among all her enemies: Psal. 110.2.  
Secondly, this makes against the Brownists in their hypocritical conversation. It is said here, that so soon a● the malicious man had sown tars among the wheat, he went his way. 
b Hemingius in loc.  Not that he departs from hypocrites and heretics, but he putteth on another face: when he doth a work of darkness, he transforms himself into an 
c 2. Cor. 11.14.  Angel of light. He is no more black, nor brown, but a white devil, saith 
d In Galat. 1.  Luther. And therefore when it is objected against the conformable Clergy, that heretics and schismatics are grave men, and good men: our answer may be; that the devil is now gone: 
e Matth. 7.15.  ravening wolves are in sheep's clothing. tars are so like good corn, that they cannot be discerned until the blade spring up and bring forth fruit. Fitches have many fetches: hypocrites are like Goodwin sands, in dubio pelagi terraeque, neither of both, and either of both, as occasion shall serve: 
f Hieron. ad C●lant. tom. 1. fol. 109.  Gentilem agunt vitam sub nomine Christianô: They play the Turks under the names of Christians, oves visu, vulpes astu: there is no more devil appearing, but all is now the spirit of God, and secret revelations even from heaven.  
Thirdly, this parable makes against the Papists, in the question of 

their religions antiquity.  
putting to death of heretics.  
Purgatory.    
We protest, and that unfeignedly, that no Church ought further to depart from the Church of Rome, than she is departed from herself in her flourishing estate. Show then, say the 
g D. Bishop. epist. to the King. §. 13.  Papists, in what age the tars were sown among the wheat: When and where purgatory, prayer for the dead, indulgences, auricular confession, and other new tricks of Popery crept into the Church. Answer is made for us here by Christ; While men slept, the malicious enemy sowed tars among the wheat. And it was not discerned until the blade was sprung up, and had brought forth fruit.  
When I see the finger of the dial removed from one to two, shall I be so mad as to think it standeth still where it was, because I could not perceive the stirring of it? In the 
h Apocal. 17.5.  forehead of the whore of Babylon, is written a mystery: so Paul 
i 2. Th●s. 2.7.  calls the working of Antichrist, a mystery of iniquity; because the man of sin doth covertly and cunningly wind his abominations into the Church of Christ.  
politicians observe, that corruptions are bred in civil bodies, as diseases in natural bodies: at the first they be not discerned easily, but in their growth: insensibly they proceed often, till it come to pass, which 
k Decad. 1. l. 1.  Li●e said of the Roman State; Nec vitia nostra, nec remedia ferre possumus; We can neither endure the malady, nor the medicine. 
l D. Abbot's answer to Bishops epist. to the King. pag. 111.  Was it so in the Empire of Rome, and might it not be so in the Church of Rome?  
The 
m Preface to the Reader. §. 22.  Rhemists acknowledge many barbarisms and incongruities in the vulgar Latin text. Cardinal Caietan, saints Pagninus, Franciscus Forerius, Hieronymus Oleastrius, 
n Bibliothec. l. 8. fol. ult.  Sixtus Senensis, all learned Papists, ingenuously confess, that beside solecisms in the vulgar translation of Rome, there are many gross faults, additions, transpositions, omissions. 
o E●ist. lectori. praefix. Bib. Venet. An. 1557. See D. Fulk des E●g. Trans. pag. 60.  Isidorus Clavius a Spanish Monk, professed that he found in it 8000. errors. It is plain they were so manifest, and so manifold, as that the Council of 
p Sess. 4.  Trent; and after it, Pope Sixtus Qu●ntus, a●d Clement 8. took order for the correcting of it. I would know then of a Papist, how this cockle was sown among God's seed? in what year this & that absurdity first crept into their text? as Luke 15.8. domum e●ertit, for domum everrit: and Exod. 34 29. Moses in stead of a bright countenance, is said to have cornutam faciem, a face of horn, whereupon the common painters among the Papists, usually paint Moses with two horns, as a cuckold, to the great scandal of Christian religion, as 
q An●ot. in Exod.  Augustinus Steuchus, and 
r ●●blioth●●. l. 5. annot. 116.  Sixtus Senensis observe.  
The whole Rhemish College cannot tell in what age confusus est, in stead of confessus est, entered in Mark 8.38. Pope Sixtus Quintus hath sundry conjectures, in the preface prefixed to his Bible, vel ●x ●niuriâ temporum, vel ex librariorum in●uriá, vel ex impressorum imperitiâ, vel ex temerè emendantium licentiâ, vel ex recenti●rum interpretum audaciâ; vel ex haere●icorum scholijs ad marginem. If the Pope cannot tell in whose head and hands is all the Church's treasure, both for wit and wealth; it is enough for the disciple to be as his Master is, and the servant as his Lord.  
The late Pope Clement 8. corrected the corrections of his predecessor Sixtus Quintus, setting forth another Bible, which one called unhappily, The new Transgression. In these reformed editions of Rome, there is such 
s Consul bellum papale ●●r Thom. james.  difference, that we may say with the 
t Esay 19.2.  Prophet; Egyptians are set against Egyptians, and the 
u Esay 21.2.  destroyer against the destroyer, one against another, and all against the truth.  
In the 
x Consul praef. Pij 5. & Clem. 8 Breviar. nuper reformat.  Roman M●ssals and Breviaries, there were so many damnable blasphemies, and superstitious errors, that the late Popes even for shame reform them; and yet they cannot tell in what year these corruptions first grew: and therefore what need we tell them at what time this and that popish novelty was first sown? Is it not enough that we now discern the tars among the wheat? and prove to the proudest of their side, that there was no such darnel in God's field for the space of 
y Melancthon, jewel, and all other learned Protestants.  six hundred years after Christ? I say, no such stinking weeds, as the single communion of the Priest, half communion of the people, worshipping of the bread, creeping to the Cross, supremacy of the Pope, which are the most essential points of all the Romish religion.  
Secondly, this parable makes against the 
z E●kius enchirid. tit. de comburend. ●aeret. & Roff●●sis contra Luther. a●t. 33.  Papists in the question of putting heretics to death. I confess the words, sinite utraque simul cresc●re; teach not the Magistrate's duty, but rather show God's bounty towards heretics. It is the 
a Chr●sost. hom. 47. in Ma●.  Prince's office to banish, imprison, mulct, and by all means possible, to suppress them, and in no sort to suffer them, as being so pestilent as the plague. For as the plague doth instantly strike the heart, and by poisoning one infects many, 
b Bellarmin. praefat. Tom. 1. controvers.  ●ic haeresis cor ipsum animae petit, & cum unum in●erficit, centum alios inficit: Heresy strikes at faith, and so takes away the life of the Christian; for the just doth live by faith, and then it fretteth as a 
c 2. Tim. 2.17.  canker or gangrene, corrupting all other members of Christ's mystical body: we may cry mors in illà; as the children of the Prophets 
d 2. King. 4.40.  mors in ●llâ: such cockle than ought to be cropped and topped, but not utterly rooted up and burnt until the great harvest. A murderer and a traitor endued with faith and repentance, may pass from the cross to the crown; as the blessed thief in the Gospel was instantly translated from his pain to Paradise: but an heretic dying in his heresy, cannot be saved. He therefore that puts an heretic to death, is a double murderer, as 
e P● stil. ● aior. in loc.  Luther thinks, in destroying his body with death temporal, in slaying his soul with death eternal. Excommunication, exile, loss of goods, imprisonment, deprivation, have been reputed evermore fit punishments for heretics: but fire and faggot is not God's law, but canon shot, 
f Bullinger de concilijs, lib. 2. cap. 12.  enacted first by Pope Lucius 3. An. 1184. and confirmed afterward by Innocentius 3. and Gregory 9 as it appears in the Decretals: and it was executed against the Waldenses, and in latter times against the Protestants especially, martyring the 
g The bones of Fagius and Bucer.  dead with the living, the wife with the husband, the new borne, yea 
h M. Fox. Acts and Mon. fol. 1765.  not borne infant with the mother, (whom they should have cherished by all laws, and christened by their own laws) and that not for the denying of any article of the Creed, but only for not believing Transubstantiation, and other new quirks of the School, which the most judicious among them, as yet cannot explicate: for as one wittily, 
Corpore de Christi lis est, de s●nguine lis est,  
deque modo lis est, non habitura modum.   

i In. 4 sent. dist. 11. quaest. 3.  Scotus, 
k Chemnitius examine. con. Trident. de Transubstant.  Cameracensis, and 
l Andradius v●i Chem. ubi supr●.  other Papists of great note, confess plainly, that transubstantiation cannot be enforced by the Gospel, nor by any testimonies of the ancient Church. And 
m De sacrament. eucharist. lib. 3. cap. 23. §. Secund● dicit.  Bell●rmin, Rome's oracle, doth acknowledge, that it may well be doubted whether there be any place of scripture clearly to prove transubstantiation, otherwise then that the Church hath declared it so to be, because many learned and acute men hold the contrary. What hellish cruelty than was it in the Bonners of Queen Mary, to make bon●fires of silly women, for not understanding this their ineffable mystery, wherein are nine miracles at the least, as 
n Compendium theolog. lib. 6. cap. 14.  joannes de Combis affirms? If these gunpowder Priests, and faggot Divines are Saints, I wonder who are Scythians: if these be Catholics, who are Cannibals?  
In this question, as in all other, I submit myself to the judgement of our Church, and practise of our Country. Which, as 
o Whitaker. r●●p●n. ad epist. Campian.  Divines and 
p Execution of English justice.  Statesmen avow, never put any to death merely for the cause of religion. I conclude with the gloss of 
q Loc. come. tit. de zelo.  Luther; Hoc verbum, Sinite, non est confirmationis, aut approbationis haereticorum, sed consolationis & exhortationis nostri ad patientiam: 
r August. in Psal. 39  Apertè saevit persecutor paganus, ut lo; haereticus insidiatur, ut draco; ille cogit negare Christum, iste docet: adversus illum opus patientia, ad●ersus hunc opus vigilantia. Consulas Augustinum, epist. 48.50.61.127.158.159.160. Diligite homines, interficite errores, sine superbiâ de veritate praesumite, sine saevitiâ pro veritate certate. Contra literas Petilian. lib. 1. cap. 29.  
Thirdly, this makes against Popish Purgatory, proving it to be superfluous and idle: for whatsoever is in the Lord's field, is either corn or cockle: a barn is provided for the one, and unquenchable fire for the other. A third place for a third sort of persons, is that 
s Sir Edward Hoby to T.H. § 5. & Sutliu. de pu●gat. cap. 4.5.6. etc.  which neither God made, nor Christ mentioned, nor the Apostles believed, nor the Primitive Church embraced. It is an heathenish fantasy founded by the Poets, & not by the Prophets, by 
t In Timaeo.  Plato and 
u Ae●●ad. 6.  Virgil, not by Peter and Paul, and that upon so tickle ground, that the most learned Papists can neither tell us where it is, nor what it is.  

x De purgatory. lib. 2. cap. 6.  Bellarmine reports eight sundry different opinions about the place, confessing honestly, that the Church as yet hath not defined, ubi si● purgatorium; it is in so many places, as that it can be in no place, quod ubique, n●llibi. Sir 
y Contra Luther. See B. Jewel. defence Apolog. part. 2. cap. 16. & Sutliu. de purgat. cap. 2.  Thomas More said, that in all purgatory there is no water, and that he would prove by the words of Zach. 9.11. I have loosed thy prisoners out of the pit wherein is no water. On the contrary, 
z Cont●a Luther. art. ●7.  Roffensis affirmed, that there is great store of water, and this he proved by David, Psalm 66.11. We went thorough fire and water. 
a Consul jewel. v●isuprà division. ●.  Albertus and Roffe●sis are of opinion, that purgatories executioners are good Angels. Other, as 
b In 4. sentent. dist. 20. q●aest. 2. consul Sut●u. ●bi suprà.  Dio●y●ius Carthusianus, and Sir Thomas More make no doubt, but that they be devils. Cardinal Bell●ermine is of both sides, and no side, concluding this point; 
c Lib. 2. d● p●rgat. cap. 13.  Maneat hoc inter se●reta, qu● suò tempore nobis aperientur. Happily this uncertainty is a great certainty to the Pope, being Lord of Purgatory; for he can 
d joannes Angelus uti I●●●l. ubi suprà d●●is. ●.  when he please make ga●le-deli●●rie, an● avoid all the souls in Purgatory, being ●is peculiar; the Pope may 
* Clem. 6. in bullá.  command God's Angels to fetch away from thence whom he list: and therefore this imaginary fi●e may make his kitchen smoke, but it is altogether needless for the people; because Christ (saith 
e Heb. 1.3.  Paul) hath purged our sins: all our sins, saith S. 
f 1. Epist. 1.  john: as 
g Lib 2. the acts cum Felice, c. 2● tom. 6. fol. 362.  Augustine sweetly, Gods pitié is man's purgatory.  
Lastly, this makes against Atheists, imagining that either eternal judgement shall have an end; or else that the world shall have no end: our Saviour confutes both in his exposition of this parable: vers. 39 The harvest is the end of the world, and the reapers be the Angels, who shall gather the tars, etc. but the wheat shall be gathered into God's barn.  
The glorious Angels at the great harvest, shall first gather the tars, 
h Matth. 25.32.  separating them from the wheat, which is poena damns, privation of God, and all that is good; Angels, Saints, friends; and then they shall bind them in sheaves to be burnt, which is poena sensus, a possession of hell and all that is evil; 
i Ludolphus in loc.  they shall not be bound all in one, but in many faggots; an adulterer with an adulteress shall make one faggot, a drunkard with a drunkard another faggot, a traitor with a traitor another faggot: as there be several sins, so several sheaves; all shall not be punished in the same degree, though in the same fire: all shall be burnt, yet none consumed. In that unquenchable flame, 
k Prosper.  poenae gehennales torquent, non extorquent: puniunt, non finiunt corpora: 
l Augustin. de spiritu & anima, cap. 56.  mors sine morte, finis sine fine, defectus sine defectu.  
David said of his enemies in the 55. Psalm; Let them go down quick into hell: in another sense we may wish so much unto our best friends, even our own selves, (as 
m Guevara e●ist.  one fitly) let us often go to hell while we live, that we come not thither when we be dead; let us every day descend into hell by meditation, that in the last day we may not descend by condemnation.  
Gather the wheat into my barn] In God's field tars are among wheat, but in God's barn no tore, no care shall molest us: in the kingdom of grace bad are mingled with the good, but in the ki●gdome of glory there shall be none but good, enjoying nothing but good, good Angels, good Saints; above all, our good God, in whose 
n Psalm. 36.9.  light we shall see such light, 
o 1. Cor. 2.9.  as the eye of man hath not seen, neither ear hath heard, neither heart sufficiently can conceive, etc.   
The Epistle. 1. COR. 9.24. Perceive ye not, how that they which run in a course● run all, but one receiveth the reward? 
THere are 
p Melanc●●on. o●at. ●e argument. ●●st. praefix. tom. 5.  two ways of teaching; one by precept, and another by pattern. S. Paul useth here both: a precept, so run that ye may obtain: a pattern, I therefore so run, etc.  

The precept is pressed by two similitudes: 

1. Fron runners▪ in the 24 verse.  
2. From wrestlers, in the 25.     
The sum of both is: 
q Rhe●. annot. in loc.  if such as run for a wager, and contend for a corruptible crown, suffer great pains, and abstain from many pleasures to win the goal; what should we do, what should we not do to gain the crown of glory, proposed and promised only to such as run, travel and endeavour for it? So run therefore that ye may obtain.  

In which exhortation 4. points are regardable: the 

Men, ye.  
Matter, run.  
Manner, so run.  
Mark, that ye may obtain.     
Run ye] That is, all ye; for that is taken as granted here; Perceive ye not? All men are viatores in this valley of tears, before they can be comprehensores, ascended up to heaven, and resting on God's holy hill, the blessed Virgin not excepted, the most blessed of all the sons of men, Christ jesus himself not exempted, he first 
r Luke 24.26.  suffered, and after entered into glory; first he did run, then obtain. God hath three houses, Heaven for joy, Hell for pain, Earth for labour: Man is borne to travel, as the sparks fly upward: job 5.7.  
The matter then in the next place to be considered, is, that we must run, Run ye.  

Wherein observe 
s Aquin. & Gorran. in loc.  2. things especially: 

1. The labour of our life.  
2. The shortness of our life.     
The labour in that we must run, the shortness in that it is but a race. 
t job 14.1.  Man that is borne of a woman, is of short continuance, and full of trouble: 
u Petrarcha.  Animal aevibrevissimi, solicitudinis infinitae: Man's life is not short and sweet, but sharp and short. Running is a violent exercise, therefore sharp; a stage is but a little ground, therefore short.  
God is good unto us in tempering these so fitly, that thinking on the shortness of our life we may be content, because full of miseries; and again, considering the miseries of our life we may be comforted, because it is but of small continuance, not a long journey, but a short tie.  

The word original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a race of men or horse, whereof I find in 
x consul● Cor●ucop. pag. 196. 197.  antiquity three kinds: 

Italicum.  
Olympicum.  
Pythicum.     
One of Italy, containing 625. foot, that is, 125. paces. The second, of Olympus, containing 600. feet, that is, 120. paces. The third, containing 1000 feet, that is, 200 paces. It is probable that Paul writing this unto the Corinthians, alluded to the Olympiack course which is the shortest, much like the ties in Kent, some 30. or 40. rods. And as experience shows daily, some give over at the first setting out, in the very cradle; some perish when they have run two or three paces in their youth; other about the midst of their race; most are out of breath before they can reach the stayed paces of threescore years; if any live till eighty, we repute him exceeding old. Why do I name rods or paces? our life is as it were a 
z Psalm. 39.6.  span long, a very 
a Psalm. 144.4.  nothing in respect of eternity: seeing then our course is small, and reward great, a little pain, but an inestimable price; seeing our 
b 2. Cor. 4.17.  light affliction, which is but for a moment, causeth unto us a far most excellent and an eternal weight of glory; let us not faint in our course, but so run that we may obtain.  
So run] Noting the manner and the means, 
c Melanct●on. in loc. tom. 4. sol. 236.  a general rule necessary for the course of our whole life, teaching us in all we say or do to foresee the right end, and to use the means for obtaining that end.  
Some look to the right end, but use not the right means, as Carolostadius in Luther's age, who desired the Gospel might flourish, but he failed in the means; he despised authority, neglected human laws, and was altogether transported with his own private humours of ambition and covetousness. And so the Schismatics in our time, especially those of the separation, embrace the Gospel (as it should seem) so much as we, but they fail in their Sic, in their so running; for they run out of the Church, without which none can be safe, none can be saved and so the more they run, the further are they fro● the prize.  
Some use the right means, but not for the right end, as 
d Matth. 7.  hypocrites use to fast and give to the poor, not for God's glory, but for their own praise. So vainglorious Preachers and people seek the truth, but not for the truth, & 
e Augustin.  dum quaerunt eam, non quaerunt ipsam.  
Some neither use the right means, nor aim at the right end, as Atheists, who prefer their five senses before the four Evangelists, and panem nostrum in the Pater noster, before sanctificetur nomen tuum.  
Some look to the right end, and use the right means, as the holy Prophets and Apostles, all their preaching tended to the glory of God, and they run the right way, to propagate that his glory: So run therefore that ●e may obtain.  

Now that we may run well, 2. things are required especially: a 

due preparation before the race.  
right disposition in the race.     
He that undertakes to run a tie, will first, if he be wise, 
f English gloss in loc.  diet himself, and not spend his time in drunkenness and gluttony; the text saith, he will abstain from all things, even those meats and pleasures which he doth most affect, only to make his body swift and fit for the race. So if we will happily run our course in God's way, we must not walk in surfeiting and drunkenness, in chambering and wantonness, but as ●aul here, we must tame our bodies, and bring them into subjection: We must not be filled with 
g Ephes. 5.18.  wine, but with the holy Spirit: for fasting and voluntary chastising of our bodies, as occasion is offered, are not works 
h D. Fulk in loc.  either superfluous or superstitious. A full paunch and heavy head is fitter to lie then to go, to stand still then to run a swift race. The Gentiles live to eat, but 
i Cle●. Alex. pedagogue. lib. 2. cap. 1.  Christians eat to live, and life consists in 
k Vita non est vi●ere sed valere.  health and strength, and both are maintained especially by moderate fare.  
Secondly, the runner useth to strip himself of all about him, except some white garment to cover his nakedness: and so we must put off the works of darkness, and every thing that 
l Heb. 1●. 1.  presseth down: we must cast away the cares of this life, 
m 1. Cor. 7.31.  using the world as if we used it not; having wives and children as if we had neither wives nor children, accounting all things loss to win Christ. We must strip ourselves of all that might hinder us in our course, leaving nothing on us but the 
n Apocal. 7.9.  long rob of Christ's righteousness to cover our nakedness, to 
o Psalm. 32.1.  cover our wickedness, as our Apostle, Rom. 13.14. Put ye on the Lord ●esus Christ, and take no thought for the flesh to fulfil the lusts of it.  
And as the runner must have due preparation before his race; so likewise a right disposition in his course, that he begin well, continue well, and end well.  
First, he must be careful to begin well, to set out in the right and direct passages: otherwise if he run in wry ways and by-ways, the more his labour the greater is his loss. We must take heed lest meta be 
p Luther. postil. in loc.  transpos●t●: such as will obtain God's prize, must walk in God's path, turning neither to the right hand, nor to the left, Deut. 5.32.33. for there is danger in both; and, as 
q Com. in Gal 1. vers. 6.  Luther observes, often the greatest peril is on the right hand. For Schismatics hurt more under a colour of reforming and building up the Church, than heretics and open tyrants can do by persecuting and pulling down the Church. Omnes ●mici omnes inimici (quoth Bernard). On the contrary, by the Martyr's blood, the Church is not destroyed, but watered: 
r Cyprian. epist. lib. 2. epist. 6.  Ante fuit in operibus fratrum candida, nunc in martyrum cruore purpurea. Every man must be sure to set forth aright, in the true profession of the Catholic faith; otherwise when we run without Christ, who is the way, 
s Luther. in Galat. 1.4.  than our wisdom is double foolishness, our righteousness double sin; when we are best, then are we worst. Again, we must walk in an honest vocation warranted by God's word, otherwise we shall not run to, but from the prize.  
Secondly, we must continue well; for many run, but one receiveth the crown: we must therefore take heed that we do not slip; or if we slip, that we do not fall; or if we fall, that we fall not backward but forward, so that we may with speed rise again. The most just 
t Prou. 24.16.  often slip, and sometime fall, but they fall not backward as 
u 1. S●m. 4.  Eli, and the 
x joh. 18.6.  jews who took Christ, but forward, as 
y Gen. 18.  Abraham in the valley of Mambre, and 
z Ezech. 1.  Ezechiel by the river Chebar.  
Lastly, we must end well; Death is our last enemy, which must be destroyed, and therefore we must run well unto the end, and in the end. As good not to run at all, as to run near the end, and then to lose the prize; to suffer Satan at the last hour to snatch our reward from us. A runner will be sure to stretch out his hand at the races end to take the mark; so when death approacheth, a Christian must stretch out the hand of faith apprehending Christ and his righteousness.  
Observe yet a great difference between the Christian and other races. In the games of other runners, as it is here said, one only doth win the goal; 
a Ambros. in loc.  but in the Christian course many receive the prize, so many as continue steadfast unto the end, though they do not run so fast, though they do not run from so far as other. So Christ shows in the parable of the vineyard, allotted for the Gospel on this day; Such as came to work at the eleventh hour had a penny, so well as they that came into the vineyard at the third hour.  
Secondly, in other races one hinders another; 
b Marlorat. ex Calvin. in loc.  but in our journey to heaven one helps another. The more the merrier, the greater company the better encouragement, every good man being a spur to his neighbour. As when Peter and john ran to Christ's sepulchre, john overrun 
c Io●n 20.  Peter unto the grave, Peter outwent john into the grave.  
Thirdly, runners and wrestlers contend for a crown that shall perish, but we run to obtain an everlasting crown. They run for a little prize, for a little praise; but we strive for no less than a kingdom that is at stake, that is the mark, which being 
d D. Fulk in loc.  infinitely above the value of all men's works, it cannot be deserved by merit, but only given by grace. To propound a garland for the runner, and a crown for the wrestler, proceeds altogether from Gods own mere mercy: to run, and not to fall, to fall, and not finally to be cast down, comes also from his especial grace. So that it is 
e Rom. 9.16.  neither in him that willeth, nor in him that runneth, but in God that shows mercy. Yet we must so run, that we may obtain. We must work well in respect of the reward, as also for fear of punishment, due to such as work not well, albeit not only, nor chiefly for these considerations, as slaves for fear, or hirelings for reward; but principally out of loving obedience to God, as becomes children unto so good a father. Holy conversation is a sign and seal of our justification, by which our election is made 
f 2. Pet. 1.10.  sure. 
g Ambros. de Abraham. lib. 2. cap. 9  Feramus ergo sidei fructum ab ipsâ pueritiâ, augeamus in adolescentiâ, coloremus in iwentute, compleamus in senectute.  
I therefore so run] 
h Bocholzer. in chron. An. 1500.  One said of Erasmus his Enchiridion, that there was more devotion in the book, then in the writer. But here Saint Paul's life doth preach so much as his letter; I so run, so fight, I Preachers, as it is well observed upon the Gospel for this day, must be not only 
i Ludolphus, de vitá Christi. part. 2. cap. 13.  verbarij, but operarij: so that as Christ said to the 
k Luke 10.37.  Lawyer; I say to thee, Go and do thou likewise.  
Not as one that beateth the air] 
l M●lanc. in loc.  Such as contend in the Church about things uncertain and unnecessary beat the air.  
I tame my body] The 
m Gyrald. Cambren. in speculo Eccl●siae.  Monks of S. Swithin in Winchester, complained to Henry the second, that their Bishop had taken away three of their dishes, and left them but ten: to whom the King answered, that the Bishop should do well to take away ten, and to leave them but three; for they were so many as he had in his Court. In England Monks so tamed their body, that among us as yet, Friar and fat are 
n Lubbers are heirs apparent of Abbeys.  voces convertibiles: and the new bastard Monk, though his habit resemble love, covering a multitude of sins; yet himself is the pi●●re of envy. No treason in old time without a Priest, no treason in our time without a jesuit: so that I may say with the 
o Poem. de corruptó statu Eccles. per Illyricum.  Poet:  
In vestimentis non est contritiomentis,  
Ni mens sit pura, nil confert regula dura.  

p 1. Tim 4.8.  Bodily exercise profiteth little; but godliness is profitable to all things. As 
q Hieron. ad Ex●perant. tom. ●. pag. 210.  to show the behaviour of a Prophet in the robes of a caviliere, is lovely: so chose, do the works of a ruffian in the weeds of a Priest, is no better than hypocrisy.  
Lest by any means] Our Apostle was assured of his salvation, as it is evident Rom. 8. 
r Marlorat. & ●●za in loc.  This then is to be construed of reproof before men, not of reprobation before God. Or if it be referred to damnation eternal, his 
s D. Fulk in loc.  ●●aning is, that we may not presume of the end, without the means and ways, by which Almighty God brings us unto it. And so we 
t August. apud Pet. Lombard in loc.  lambs may tremble, seeing the belwether of the flock must so labour and subject his flesh, lest perhaps he miss the mark.  

u Mat. 17.20.  Christ doth assure that a little faith, even little as a grain of mustard seed, is strong enough to cast all mountains into the sea, that shall rise up to divide between God and us. It is true that the 
x Ephes. 6.16.  shield of faith is able to repel all the fiery darts of the wicked: but this our faith is made 
y Luther.  fat by good works. And if we will make our calling and election sure, we must with all diligence 
z 2. Pet. 1.5.  join virtue with faith, and with virtue knowledge, and with knowledge temperance, and with temperance patience, and with patience godliness, and with godliness brotherly kindness, and with brotherly kindness love, etc.   
The Gospel. MAT. 20.1. The kingdom of heaven is like unto a man that is an householder, etc. 
Our Saviour was delighted exceedingly with certain proverbial speeches; as, 
a Luke 18.14.  Every man that exal●eth himself, shall be brought lo●; and he that humbleth himself, shall be exalted. 
b Mat. 25.29.  Unto every man that hath, it shall be given, but from him that hath not, even that which he hath shall be taken away. Many that are first shall be last, and the last shall be first. The which saying is hard, and (as 
c Ser. on the Gospel's for Sept●●g●s.  Bishop Latymer speaks) it is no meat for mowers and ignorant people. Christ therefore propounds here this parable for 
d Ludolphus de vita Christi. part. 2. cap. 13. jansen. con. cap. 101. Marlorat. ex Bullinger. in loc. & rel●qui fere omnes.  explanation thereof, as it is apparent by the 16. verse of this present Chapter, as also by the last words of the former▪ Many that are first shall be last, and the last shall be first: for the kingdoms of heaven, etc.  
In which, a lecture of meekness is read by the great 
e August. de sanctá virginit. cap. 31.  Doctor of humility; 
f Lu●●er. postil. maior. in loc.  teaching all such as are forward in religion, not to be proud, because the first may be last; and all such as are called late, not to despair, because the last may be first.  

In the whole parable, three points are to be noted: our 

calling.  
work.  
reward.     

In our calling, observe the 

Author of our calling; God.  
diversity of our calling, in respect of 

time, called a● hour, 3.6.9.11.  
place: some called in the market, & other elsewhere.       
God is termed here paeterfamilias, in respect of his 
g Culma●. con. 2. in loc.  fatherly love and care, disposing of all things in the Catholic Church, with greater providence and wisdom, than any discreet householder can manage the private business of his particular family. So that all Atheists and Epicures holding that either there is no God, or that he cares not for the things on earth, are confuted by this one word, that God is an householder, a father of his Church.  
Went out] Whither can he go, that is every where? 
h Po●t. in loc.  Liceat dicere, exijt à se, ut intret in te, imo ut te convertat in se. God went out from his majesty, which is unknown unto his mercy, which is manifested in all his works, in governing the Church especially, sending labourers into his harvest, and workmen into his vineyard.  
If then all labourers in the vineyard are called by God, 
i Marlorat. ex Calvin. in loc.  such as are busied in unlawful professions and occupations, not allowed by his word, are not servants of the Lord, but hirelings of Satan.  
The second point observable in our calling, is the diversity thereof in respect of time and place. God calls in divers hours of the day; 
k Ludolphus & Ia●sen. ubi sup. ex Chrysost.  that is, in divers ages of the world, and in divers years of our age. In the time before the law, God called Abel, Enoch, Noah, Abraham, and such like. In the time under the law, Moses, David, Esay, together with other Kings and Prophets: in the time after the law, the blessed Apostles, Martyrs, Confessors. Or as 
l Hitron. in loc. & August. de verbis Dom. ser. 59  other, God called some in the first hour, as Adam and the patriarchs until Noah: some in the third hour, as all Noah's posterity to Abraham: some in the sixth hour, as all his servants, who lived between Abraham & Moses: some in the ninth hour, as Moses and the Prophets: some in the eleventh hour, as Peter and Paul; and all other who lived since Christ's time, which is hora novissima, the last hour: john 1. epist. 2.18.1. Cor. 10.11. But I think with Saint Hierom, that this difference is meant of our age, rather than of the world's age. For our great Master calls some to labour in his vineyard at the first hour of the day, that is, in their childhood, as Samuel, jeremy, john the Baptist; each whereof might say with ●he 
m Psal. 22.9.  Psalmographer; O Lord, thou wast mine hope, when I hanged yet upon my mother's breasts. Thou art my God even from my mother's womb. Other he calls in the third hour, that is, in their youth, as Daniel the Prophet, and john the Evangelist; of whom Saint 
n Ad Heliodorum. ●om. 1. fol. 4.  Hierom, Discipulum minimum jesus amavit plurimum. Other in the sixth hour, that is, in their middle age, as Peter and Andrew. Other in the eleventh hour, that is, in their old age, as Gamaliel, and joseph of Arimathea; some not only in the last hour of the day, but even in the last minute of the hour, as the thief upon the Cross: Luke 23.  
Again, this our calling is divers in respect of the place: for God calls some from their 
o Mat. 4.19.  ships, and some from their 
p Mat. 9.9.  shops, and some from under the 
q Luke 14.23.  hedges, and some from the market; as it is here, vers. 3. Now this divers calling at divers times, and in divers places 

intimates a caveat, for such as are called.  
intimates a comfort, for such as are not called.    
A caveat for such as are called, that they neither magnify themselves, nor vilify other. It proceeds not from our good works, but from God's good will that we be called; and he being infinitely rich in mercy, can call the most wicked ruffian, even though he have denied Christ with Peter, or sold Christ with judas, or crucified Christ with Pilate. 
r Mat. 7.1.  judge not therefore, that ye be not judged: judge not maliciously, judge not curiously. The counsel of God's election is secret: 
s Rom. 8.30.  whom he did predestinate, them also he calleth; and whom he calleth, he justifieth; and whom he justifieth, he sanctifieth in his good time: and therefore judge not before the time.  
This also may 
t Ferus. ser. 5. in. loc.  comfort such as feel not themselves as yet sufficiently called. Our good Lord calls at all times, in all places: he called Paul in the midst of his fury, 
u Acts 9.1.  breathing out threatening and slaughter against the professors of the faith. He called Cardinal 
x Petr●● Paulus Ve●gerius, uti Lanquet chron. fol. 343.  Vergeriu● as he was running away: for being suspected in the Court of Rome, to favour the Gospelers, and purposing to clear himself of that suspicion, intended to write a book against them; and for that purpose reading their works, and examining their arguments exactly, was fully resolved that their doctrine was good, and also persuaded his brother, the Bishop of Pola, to receive the same. He called Henry 8. Wicklif, Luther, in their discontent. Henry 8. of famous memory, displeased with the Pope for denying his divorce, banished all foreign jurisdiction, and immediately made public profession of the Gospel. 
y D. Godwin in the life of Simon Langham.  john Wicklif, with other, being thrust out of Cante●burie College in Oxford, & Monks placed in their room by the Pope's edict, and Simon Langham Archbishop of Canterbury's power, at the last grew so discontent, that he misliked Pope, Bishop, Monks and all▪ and afterward it pleased God to show him the bright beams of his truth, in so much that Wicklif was a wicket, and a door of entrance to many who lived in that time of ignorance.  
Martin Luther at the first distasted in all popery but one point only, to wit, the base prostitution of indulgences in Germany: but herein receiving no satisfaction, he grew to be so great a labourer in the Lords, vineyard, that it might have been written on his tomb: 

z Stapleton. de magnitudine Rom. Eccl●s. lib. 1. cap. 7.  Pestis eram vivens, moriens ero mors tua papa.  
Or as 
a In epitaphijs.  learned Bèza worthily and wittily:  
Roma orbem domuit, Romam sibi Papa subegit,  
Viribus illa suis, fraudibus iste suis.  
Quanto isto maior Lutherus, mayor & illa  
Istum, illamque vnô qui domuit calamô.   
Hitherto concerning our calling into the vineyard. The next observable point is our working. This vineyard, as the 
b Esay 5.7.  Prophet tells us, is the Church. Surely the vineyard of the Lord is the house of Israel, and the men of judah are his pleasant plant. All men are either loiterers in the market of the world, or else labourers in the vineyard of the Church. Of such as stand in the market 

idle there be four sorts: some 

sell their souls.  
pawn their souls.  
lose their souls.  
give their souls.      
Some sell: for as it is said of the Lawyer, that he hath linguam venalem, a tongue to be bought and sold; so it may be said of the covetous man, that he hath animam venalem, a soul to be 
c Eccl●s. 10.9.  sold; so the 
d Ludolphus in l●c.  voluptuous man doth sell his soul for pleasures, as Esa● did his birthright for a mess of pottage; so the proud man doth sell his soul for advancement, ●s Alexander the 6. is said to have done for his Popedom. The Lord saith, Thou shalt have no other Gods but me, neither in heaven above, nor in earth beneath, nor in the water under the earth: and yet as the Scripture doth intimate, the proud man makes honour his god, the covetous man gold his god, the voluptuous man his belly his god. The first hath his idol as it were in the air; the second his idol in the earth; and the third his idol in the water, as 
e joannes de Combis compend. lib. 5. cap. 60.  one pithily notes upon the second Commandment.  
Secondly, some pawn their souls, albeit they be not so desperate, so given over to commit sin with greediness, as to sell their souls right out, yet for their profit and pleasure they will be content to pawn their souls unto the devil for a time: so David in committing adultery did as it were pawn his soul; No when he was drunk did pawn his soul; Peter in denying Christ did also pawn his soul: but these being all labourers in God's vineyard redeemed their souls again, with unfeigned and hearty repentance. But let us take heed how we play the merchant ventures in this case: for our soul is our best jewel, of greater value than the whole world, and the devil is the craftiest usurer and greatest oppressor that ever was, if he can get never so little advantage, if we keep not day with him, he will be sure at the judgement day to call for justice, and to claim his own, speaking unto God as the King of Sodom did unto Abraham; 
f Gen. 14.21.  Da mihi animas, caetera tolle tibi: Give me the souls which have been pawned and forfeited unto me, the rest take to thyself.  
There is another kind of pawning of souls, and that is unto God; for Princes and Prelates, Ministers and Masters are bound to God as it were in goods and body for all such as are under them: as the Prophet said unto King 
g 1. King. 20.39.  Ahab; Keep this man, if he be lost, and want, thy life shall go for his life. But if thou dost thy best endeavour, though the wicked incorrigible sinner die for his iniquity, thou shalt 
h Ezech. 33.9.  deliver thy soul, redeeeme thy pawn, and when evening is come, the Lord of the vineyard shall give thee thy reward.  
Thirdly, some lose their souls; as carnal and careless Gospelers, ignorant negligent people, who though they come to Church either for fashion or fear; yet, alas, they seldom or never think of their poor soul, from whence it came, or whither it shall go, trifling away the time in the market, neither buying nor selling, nor giving; but idly gaping and gazing upon other, a fit pray for the cutpurse, betraying themselves and their souls unto that old cunnicatcher Satan, who goes about daily, seeking whom he may deceive, cunningly snatching and stealing such souls as are unguarded, unregarded. O blockish stupidity! will you keep your chicken from the kite, your lamb from the wolf, your fa●ne from the hound, your coneys and pigeons from the vermin; and will not you keep your soul from the devil, but idly lose it without any chopping or changing in the market?  
Fourthly, some give their souls, as first the malicious and envious person: for whereas an ambitious man hath a little honour for his soul; a covetous man a little profit for his soul; a voluptuous man a little pleasure for his soul; the spiteful wretch hath nothing for his soul, but fretting and heartgrief, like Cain, who said of himself, 
i Gen. 4.14.  Whosoever findeth me, shall slay me.  
Secondly, such as finally despair, give their souls away; for the devil bestoweth nothing in lieu thereof, but horror and hell of conscience. The 
k Ferus, ser. 5. in loc.  distressed soul may comfort himself with the conclusion of this parable: The first shall be last, and the last first. The 
l Ludolphus in loc.  last in 〈◊〉 own judgement, the first in God's eye.  
Thirdly, such as destroy their body, that the devil may have their soul, give themselves away for nothing: in one word, this is the case of all such as stand idle in the market, they serve the devils turn for nothing: for the wages of sin (saith 
m Rom. 6.23.  Paul) is death; and death is none of God's works, a nothing in nature. Why therefore do you stand idle in the market all the day? go into the vineyard, saith the Lord, and whatsoever is right I will give you.  
Now there be divers labourers in the vineyard, as there be divers loiterers in the world; one plants, another waters, some dig, some dung; the 
n Hemingius in loc.  householder gives unto one man a shredding hook, to another a spade, to a third an hatchet: so there be 
* Mil●s equis, piscator aquis, & clericus hymnis, nauta fretis, pugiles mart, poeta m●tris.  sundry vocations and offices in the Church, diversities of gifts, and diversities of administrations, and diversities of operations, 1. Cor. 12. But about the trimming of the material vine, there be 
o Esay 5.2.  three sorts of labourer's especial●y: the first to prune; the second to lay abroad, and underprop it; the third, to dig away the old mould, and to lay new to the root: all which are so necessary, that if any of them fail, the vine will soon decay.  

No less needful in Christ's Church are these three estates: 

Clergy.  
Magistracy.  
Commonalty.     
It belongs to the Priest to cut away supers●uous branches with the sword of the spirit. The Magistrate must protect, underset and hedge in the vine, lest the wild 
p Psalm. 80.13.  bore out of the wood root it v●, and the wild beasts of the field devour it. The common labourer must dig and till the ground, that he may get sustenance for himself and other. If no Priest, what would become of our spiritual life? if no Prince what would become of our civil life? if no common people, what would become of our natural life? We must all be labourers, and that painful and profitable; painful, called in this our parable thrice, workmen: Non otiandum in viâ, sed laborand●m in vineâ: There is no room in the vineyard for sluggishness: 
q jeremy 48▪ 10  Cursed is he that doth the work of the Lord negligently.  
But because Satan is the most 
r B. Latymer servant at Paul's.  diligent preacher in the world, and heretics 
s Matth. 23.15.  compass sea and land to make proselyts, and to draw disciples after them; it is not enough that labourers in the vineyard be painful, except they be profitable: for as one said of the schoolmen; A man may magno conatu nihil agere, take great pain to little purpose; toil much, and yet not help, but rather hurt the vineyard. The byword, Every man for himself, and God for us all, is wicked, impugning directly the end of every vocation and honest kind of life. That our pain may be profitable, we must labour in a lawful calling lawfully, for the good of the vineyard, and then, as it followeth in the last point of the parable, we shall receive God's penny for our pain.  
When even was come, the Lord of the vineyard said unto his steward, Call the labourers and give them their hire, beginning at the last until the first.] Wherein observe two 

things especially: 

When? at evening.  
What? give them their hire; the which is not a reward os merit, but of mercy; not of debt, but of favour, as it appears here by the 

persons, 

Of whom, God the Father.  
Through whom, the Steward, God the Son.  
To whom, to the labourers; yet so that the last be paid first, and the first last.          
When even] All our time of labouring in the vineyard is termed in this and other places of holy writ, a day: 
t 2. Cor. 6.2.  Behold now the day of salvation: 
u Heb. 3.13.  Exhort one another while it is called to day.  

Now our whole pilgrimage on earth is called a day, in two respects especially: 

1. For the shortness of our life.  
2. For that after this our day is spent, we shall no longer work.     
All our time is but a day, and that a short day, a winter's day; for our eternal night is infinitely longer than our temporal day: and alas! it is but a little part of this little day that we work. 
x Seneca, epist. 1. Multos annos transegi, paucos vixi. Cael. Calcagninus.  Multum temporis e●ipitur nobis, plus subducitur, plurimum eff●uit: exigua pars est vitae quam nos vi●imus. It is the least part of our life that we truly live; for we spend our youth, which is our morning, in toys and vanities; and our old age, which is our afternoon, for the most part is lost in carking and caring for things of this life, so that there remaineth only the noon of our day. As Epaminondas aptly, we must salute young men with good morrow, or welcome into the world; old men with good night, because they be leaving the world; only those of middle age with good day.  
Let us examine then how we spend our noon. Though honest men use not to sleep at noon, yet all we being labourers in God's harvest and vineyard ordinarily sleep almost half our time. Other hours we waste in eating, other in playing, and that which is worst of all, most of all in sinning: all which time, we cannot properly be said to live; for as the scripture teacheth us plainly, bad works are not the works of light, but of night and darkness: a day misspent is lost, 
y Titus' V●sp. uti Sucton. in ●ius vita.  amici, diem perdidi.  
Similis Captain of the guard to the Emperor Adrian, after he had retired himself, and lived privately seven years in the country, confessed that he had lived only 7. years, and caused to be written upon his tomb: 

z Xiphilinus in vita Adriani.  Hic jacet Similis, cuius aetas  
multorum annorum fuit, ipse  
septem duntaxat annos vixit.  So, many religious men have numbered their years, not from the day of their birth, but of their new birth, from their beginning of their regeneration and repentance, reputing all that time lost, which was idly misspent in the market of the world: so that whether we consider our life of nature, or life of grace, our whole time may well be called a short day.  
Secondly, a day in regard of our eternal night, in which we cannot work; for there is no grace in the grave, nor health in hell. I must work the works of him that sent me, (saith 
a john 9.4.  Christ) while it is day; the night cometh when no man can work. When even is come the Lord of the vineyard shall say to his steward, call the labourers, and give them their hire. This even is either 
b Soarez tract. 2 in Matth. 20.  every man's end, or else the 
c Theoph●lact. in loc.  world's end; the particular hour of our death, or the general day of judgement: at 
d Culman. & Maldonat. in loc.  both which as well the loiterer as the labourer, shall receive his reward.  
The next point to be discussed, is, what? Give them their hire] The word hire doth exceedingly trouble the Papists; for they cannot, or at least will not understand how eternal life may be both a reward and a gift: whereas it is demonstrated in holy Scripture, that the immortal crown of glory, is called a reward secundùm quid, only, but a gift simplicitè●; if we compare life everlasting to the work, and look no further, it is called a reward: Matth. 5.12. Great is your reward in heaven: but examine the first original from whence the work itself also proceeds, and all is merely and wholly gift: eternal life is the gift of God through jesus Christ our Lord; whereas the blessed Apostle said, the wages of sin is death. If there were any merits in our works, the sequel of his speech 
e Perkins resormed Catholic, tit merits.  should have been, The wages of righteousness is eternal life; he saith not so, but the gift of God is eternal life; and so by that which he doth not say as also by that which he doth say, showeth that there is no place for merit. 
f Rom. 11.6.  If then it be of grace, it is no more of works; otherwise grace is no grace: 
g Augustin. contra P●lag. & Celestium, lib. 2. c. 24 tom. 7. fol. 541.  Gratia non erit gratia ullo modo, nisi sit gratuita omni●odo: Grace is not grace in any sort, if it be not free in every sort.  
In this controversy, the scriptures, and fathers, and many learned Papists are on our side. God saith in the 
h Exod. 20.6.  law, that he will show mercy to such as keep his commandments: Ergo, rew●●● is given of mercy to them that fulfil the law. Christ saith in the 
i Luke 12. ●2.  Gospel; It is your father's pleasure to give you● kingdom. And 
k Rom. 8.18.  Paul; The sufferings of this life are not worthy of the glory in the life to come.  
The most judicious and the most indifferent for both parties among the father's is Augustine, who repeats in his 
l Enarrat. Psal. 102. & epist. 100L.  works often this one golden sentence; Deus coronat dona sua, non mer●a●●●●r●. God crowneth his own gifts, not our merits: according to that of 
m Psal. 103.4.  David; He crowneth us with compassion and loving kindness. 
n August. epist. 105.  Eternal life should be rendered as due unto thee, if of thyself thou hadst the righteousness to which it is due. But of his fullness we receive, not only grace, now to live justly in our labours unto the end, but also grace for this grace, that afterward we may live in rest without end; 
o I●●m. epist. 120 cap. 19  Haec est gratia ●ratis d●●a▪ non meritis operantis, sed miseratione donax●i●. 
p In Rom. c. 4.  Origen saith, he can hardly be persuaded that there can be any work, which by debt may require reward at God's hand, in as much as it is by his gift, that we are able to do, or think, or speak any thing thati● good. 
q De his qui putant se ex operibus justificari.  Mark▪ the Hermit, saith; He that doth good▪ 〈◊〉 ●●ng reward thereby, serveth not God, but his own w●●●▪  

r De vocat. G●nt. lib. 1. cap. 17. Non labori pretium s●luens, sed di●i●ias bonitatis suae in c●s quos sine operibus clegit, 〈◊〉.  〈…〉 the words of my text: The Lord of the vineyard 〈…〉 hire, not as paying a price to their labour, bu● pow●ing forth the riches of his goodness to the● 〈…〉 chos● without works, that even they also who 〈…〉 with much labour, and have received no more 〈…〉, may understand that they have received a 〈…〉, not wages for their work. So Saint 〈…〉 in Rome 8. Greg. Magnus in Psalm. 〈…〉 1. d● interpell. cap. 1. & in Luc. lib. 8. c. 17. Fulgentius ad Monimum. lib. 1. Many learned Papists agree with us also both in their positions and practice. 
s Fol. 106.  Bernard in his sermon upon the Annunciation, said, that the merits of men are not such as that life eternal by right is owing for them: his reason is this; Omnia merita, Dei dona sunt, & ita homo magis propter ipsa Deo debitor est, quam Deus homini. For, saith he, all our merits are the gifts of God: and so man is rather a debtor to God for them, than God to man. And in 
t Ser. 61. in cant.  another place; Meritum meum miseratio Domini, etc. my merit is God's mercy, etc.  

u In Luke cap. 7.  Stella: God my protector look not upon me; but first look upon thine only Son: place between me and thee, his cross, his blood, his passion, his merit; that so thy justice passing thorough his blood, when it cometh at the last to me, it may be gentle and full of mercy.  
Friar Ferus in his commentaries upon this place, saith, that the parable of the vineyard teacheth, that whatsoever God giveth us, is of grace; not of debt. And in his 
x Ser. 8. dom. septuag●s.  Postil he professeth openly, that if it were not for pride, this question would soon be at an end.  

y Part. 1. quaest. 17. art. 2. fol. 77.78.  Gregorius Ariminensis upon Peter Lombard, defends at large, that no work done by man, though coming from the greatest charity, meriteth of condignity, either eternal life, or any other reward temporal; because every such work is the gift of God. His own words are; Ex hoc infero, quod ne dum vitae eternae, sed nec alius alterius praemij aeterni vel temporalis aliquis actus hominis ex quantâcunque charitate elicitus est de condigno meritorius apud Deum, quia quilibet talis est donum Dei.  
Cardinal 
z De justificat. lib. 5 cap. 7. § sit tertia proposu●o.  Bellarmin, after he had a long time traveled and wearied himself in the questions of justification, at the last holds it the safest course to repose our whole trust in the only mercies of God: propter incertitudinem propriae justitiae, & periculum inanis gloriae, tutissimum est fiduciam totamin solâ Dei misericordiâ & benignitate reponere.  
Thus, as you see, Papists of the best note for learning, accord with us in the pulpit and school. Now for their practice, that learned Clerk 
a Loc. come. tit. justificat.  Chemnitius hath observed long since, that most of them in the question of justification by works, have said one thing in their disputations, and another in their meditations; otherwise behaving themselves at their death, then in their life. For when once they see that they must appear before the bar of God's justice, they plead for the most part, guilty, craving a Psalm of mercy; Miserere mei Deus, & secunudum, multitud●nem miserationum tuarum deal iniquitatem meam.  
Pope 
b Moral. lib. 9 cap. 17.  Gregory counseleth us, ut recta, quae agimus, sci●ndo nesciamus, in plain English, to take no further notice of our good works, but to renounce them.  

c Chemnitius ubi suprâ, tit. de peccat. original.  Anselmus, Archbishop of Canterbury, confesseth often in his meditations, that all his life was either unprofitable or damnable. Whereupon he concludes at last; Quidergo rest●t o peccator; nisi ut in totâ vitá tuá deplores totam vitam tuam? What remains to be done in our whole life, but to lament for the sins of our whole life.  
Abbot 
d Ser. 68 in cant.  Bernard hath this sweet saying; Sufficit ad ●eritum scire quod non sufficiant merita. Penury of merit is a dangerous poverty, presumption deceitful riches. I will therefore (saith he) pray with 
e Prou. 30.8.  Solomon, O Lord, give me neither poverty nor riches, neither want of merit, neither abundance of presumption.  
Sherwin, a Seminary Priest, 
f An. 1581.  executed for treason with Edmund Campian at Tyburn, when he was in the cart, ready to die, though he held himself a Martyr for the Catholic faith, acknowledged notwithstanding ingennously, the miseries, imperfections, and corruptions of his own vile nature, relying wholly upon Christ, and invocating no Saint but his Saviour, ending his life with these words; O jesus, jesus, jesus be to me a jesus.  
But the truth of this doctrine doth appear more plainly by the consideration of the persons here mentioned, of whom, through whom, to whom. First, of whom, the Lord of the vineyard, that is, God the Father, who saith in the 15. verse, that the eternal penny is his own, and that he may do with it what he list. If it were debt, than not his own, neither could he dispose of it as he will. In execution, the work goeth before the reward; as here the labour before the hire: but in God's intention the reward is before the work. God therefore giveth us grace to work well, because formerly by his election he giveth us eternal life: 
g Rom. 8.30.  Whom he doth predestinate, them he calleth; and whom he calleth, he justifieth; and whom he justifieth, them he glorifieth. And so his mercy is 
h Psal. 103.17.  from everlasting to everlasting, from everlasting predestination, to everlasting glorification.  
Happily some will say; pr●●ise is deb●●ut God promised and covenanted with 〈◊〉 labourers in the second verse, to give them a penny. 〈◊〉 made, that this very promise is mercy on God's part, not merit on our part: by promise he bindeth himself, but by merit we bind him unto us. It is in his own power to promise, and without promise he should be tied unto nothing▪ but whether there be promise or not, he is tied in justice to reward desert. If a man deserve a penny, he must have a penny; for God infinitely rich in mercy, doth highly scorn to owe any labourer a farthing: but if this penny be due not by any performance of man, but only by the promise of God, it cannot truly be called a reward of debt, but of favour; not purchase, but inheritance. 
i Mat. 25.34.  Come 〈◊〉 blessed of my father, inherit the kingdom prepared for you, etc.  
Inheritance is a matter of birth, and not of industry. The younger brother often is of bet●●● 〈◊〉 then the elder; yet that cannot make him his fat●●●● heir. When therefore the Scripture sets ●orth unto us eternal life, under the condition of inheritance; it teacheth v● plainly, that we cannot attain it by merit; but that God electing us his childen, b●●●re any work, giveth us freely the state and prerogative thereof.  
Christ is the Steward, by whom every labourer hath his hire: for we receive nothing from God the Father, but by God the Son; 
n john 1.17.  grace by jesus Christ.  
The persons unto whom reward is given, are the first and the last labourers in God's vineyard, and the last hath equal pay with the first. If then in our spiritual warfare, any good work chance to leap over the wall, and challenge to itself any prerogative of merit, and so the devil by his seeming retreat, infect it with the bane of pride, as having obtained victory; we must use it as Torqua●us did his overuenturous son, cut it off with the unpartial sword of the spirit, for daring beyond his commission. I conclude with 
o Epist. 105.  Augustine; It is true righteousness unto which eternal life is due; but if it be true, it is not of thyself. It is from above, descending down from the father of lights, that thou mightst have it: if at least thou have it, verily thou hast received it: for 
p 1. Cor. 4.7.  what hast thou that thou hast not received? Wherefore, O man, if thou be to receive eternal life, it is indeed the wages of righteousness; but to thee it is grace, to whom righteousness itself is also grace.  
That God calls, it is his mercy; that thou comest at his call, it is his mercy; that thou dost labour when thou art come, it is his mercy; that thou art rewarded for thy labour, it is his mercy. 
q 1. Cor. 15.10.  By the grace of God I am that I am, and his grace which is in me, was not in vain; but I laboured more abundantly then them all; yet not I, but the grace of God which is with me.   
The Epistle. 2. COR. 11.19. Ye suffer fools gladly, etc. 
SAint Paul was so modest in his own cause, that he calls himself the greatest sinner, and the least Saint: but in God's cause, perceiving that his personal disgrace might tend to the general hurt of the Church, and scandal of the Gospel, he doth boast with the proudest; In wh●●soeuer a●●● t●an is bold, I am bold also. Not out of vain glory, to commend himself, but out of a 
r Lu●●●r. & S●●●●●tus n●l●●. 〈◊〉 ●oc.  just necessity to stop the mouths of other; especially to confound the false teachers. He doth therefore, 
s Aq●●●●●●oc.  first confer, then prefer himself before them all.  
He compares himself with them in that which is less commendable, namely, for his birth and ancientry. 〈◊〉 are Hebrews, even so ●m I: they are Israelites, even so am ● they are the seed of Abraham, even so am I: whereas they rejoice after the flesh, I will rejoice also: verse. 18.  
As he doth equal himself with them in things carnal; so prefer himself before them in things spiritual, in that which is more worthy praise, to wit, in his Apostleship. First in general: They are the Ministers of Christ, (I speak as a fool) I am more: 
t Rom. 1.1.  put apart to preach the Gospel of God, 
u Galat. 1.1.  not by man, but by jesus Christ.  
In more particular, he doth extol himself above them 

all, in two points especially: 

1. For that he suffered more troubles; as he showeth in this scripture.  
2. For that he received more graces; as he declareth in the next Chapter.     

His troubles here mentioned, are partly, such as himself assumed of his own accord: 

such as other imposed on him. In 
x Acts 16.22.23.  stripes above measure. 
y Aquin.  Supramodum virtutis huma●●▪ supra modum cōsuetu●inis humanae. In pr●●●n more plenteously: in 
z Rom. 8.36.  death of●: of the Ie●s s●ue times I received forty stripes save one. Thrice was I beaten with rods: I was once 
a Acts 14.19.  stoned: I suffered thrice shipwreck: night and day have I been in the deep sea: in peril of waters, in peril of robbers; in jeopardy of mine own nation, in ieopard● among the heathen: inperils in the 
b Act. 18. & 19  City in perils in wilderness, in perils among false brethren, etc.  
Outward: Labour, watching, hunger, thirst, fasting, cold, nakedness.  
Inward: I am cumbered daily, and take care for all the congregations, etc.      

The natural man is comforted in three things especially: 

quiet rest.  
liberal diet.  
good apparel.     
For rest, Paul did labour much, 
c Acts 20 34.  even with his own hands, 
d 2. Thes. 3.8.  night and day, watching often preaching sometime till midnight: Acts 20.7. For diet, he sometime was in hunger and thirst, upon want: 1. Cor. 4.11. and often he did fast for the ●aming of his body: 1 Cor. 9.27. For apparel, he was in cold and 
e 1. Cor. 4.11.  nakedness: the one hurtful to himself, the other hateful to the world. For his inward affliction; he took care for the whole Church, exceeding solicitous for their spiritual & temporal good: spiritual; who is weak in faith, or good works, and I am not grieved? 
f 1. Cor. 9.22.  insirmis factus sum infirmus: I became weak to the weak, that I may win the weak. So the 
g jeremy 9.1.  Prophet: Oh that mine head were full of water, and mine eyes a fountain of tears, that I might weep day and night, for the slain of the daughter of my people!  
Concerning defects in temporal good, he saith; Who is offended, that is, afflicted, and I burn not, in heat of compassion? All this Saint Paul doth hedge in with a preface before; Ye su●●er fools, etc. And a protestation after, vers. 31. The God, even the Father of our Lord jesus Christ, which is blessed for evermore, knoweth that I lie not.  
In the preface, Saint Paul doth 
h Luther. ●●l●. S●●●●n l●c.  tax the Corinthians folly, for that they suffered, and that gladly, the false teachers to tyrannize over their persons and purses, 
i Go●●an. in loc.  either secretly defrauding, or openly devouring their estate; whereas the good Apostles in the mean while, (who preached liberty of conscience, and sought not their own, but that which is jesus Christ) were neglected and despised.  
As it was in Corinth, it is in England; the crafty jesuit, and dissembling schismatic, prevail more with the people than the true Protestant Preacher. Our popish Ladies are so wise, that they suffer the jesuit to bring both their credits and consciences into bondage, to devour their husband's estate, to take what they list, enjoining penance to other, while they pamper themselves, and exalt their order above all either Priest or people.  
So the Schismatic gains by loss: as in familiar letters, it is the best rhetoric to use no rhetoric: 
k Politian. epist. lib. 1. epist. Pet. Me●●●.  career figuris sigurat epistolam. And as 
l Cic. office lib. 3.  Sci●io said; he was never less alone, then when he was alone: so the factious have never so much living, as when they have no living. But the Protestant Pastor is kept often from his own, (which all laws of God and men hold his due) by prohibitions and unjust vexations; or else paid with insupportable grudging and envy. Some will happily complain with 
m Devil tate conduit. human. lib. 2. cap. 5.  Innocentius; justitia nisi venit, non provenit, neque datur nisi vendatur. So that (as 
n See travels of Englishmen into far Countries. p. 62.63.  travelers observe) Divines are less regarded in England, then in any nation of the world, either Christian or heathen.  
Saint Paul in his protestation, 
o Ambros. in loc.  calls to witness the most merciful and most mighty, that he speaks nothing but the truth. He that knoweth all, knoweth I do not lie.  
The 
p Aquin. in loc.  Lord is to be feared, because God; to be loved, because the Father of our Lord jesus Christ; to be praised, because blessed for evermore. By this great, good, glorious Lord, whom I dare not abuse, because great; will not, because good; may not, because glorious, I protest that all is true which I have said, or shall say.  
It appears then in his preface, that he dealt wisely in his protestation, that he dealt truly. Some commend themselves truly, but not wisely, more commend themselves wisely, but not truly. Paul here doth both, approving himself before God and men: before God in speaking so truly; before men, in speaking so wisely.   
The Gospel. Luke 8.4. When much people were gathered together, and were come to him out of all cities, he spoke by a similitude: The sour went out to sow, etc. 

Our Saviour Christ in this Scripture 

propoundeth a parable.  
expoundeth a parable.     

In the propounding, three points are regardable: the 

Occasion: When much people, etc. vers. 4.  
Parable: The sour went out to sow: vers. 5.6. etc.  
Conclusion: He that hath ears to hear, let him hear: v. 8.     
The people's pressing 
r Marlorat. ex Calu. in Mat. 13  occasioned Christ to deliver this 

parable: wherein observe, 
s Culman. in loc.  the 

diligence of the people in hearing.  
care of Christ in instructing.      
The people's earnest desire to hear doth appear, in that they were a multitude: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a very great multitude; as it is in our vulgar English, much people, gathered together; many from many cities, in zeal so good, in number so great, that pressing upon Christ by the sea side, he was fain to leap into a ship, and make that his pulpit, as S. Matthew reports in his 
t Matth. 13.2.  Gospel.  
This people's pattern condemns our people's practice, who will not run out of the city into the country, nor out of the country into the city to hear Christ, except it be upon hatred or curiosity, faction or affection.  
Under the cruel persecution of 
u Euseb.  Dioclesian twenty thousand Christians in Nicomedia were burned in the Temple, being all assembled to celebrate the birth of Christ. And 
x Epist. ad Goront.  Hierom makes mention, how that at Ments in Germany, the city being taken, many thousands were slain in the Church. And what massacres have lately been in England, France, Flanders, is not unknown unto such as have had either open eyes or ears. Happy then are the eyes which see the things that we may see: for we living under the peaceable government of a most religious Prince, may come to Church in peace, hear in peace, depart in peace: we may come in our slippers and sit on our cushion● If then Christ do not hold us by the cares, as 
y Plutarch. in vita Alcib.  Socrate● did A●cibiades: if we do not press to hear him, as the people did here, he will one day speak of us, as he did of Hi●rusalem: 
z Matth. 23.37.  How often would I have gathered you together, as the hen doth her chickens under her wings, and ye would not? 
a Prou. 1.24.  I have called, and ye refused, I have stretched out mine hand, and none would regard: But because ye despised all my counsel, and would none of my correction; I will also laugh at your destruction, and mock when your fear cometh, etc.  
Happily some will object: All the people whom ye commend, came not unto Christ with a good mind and honest heart to be taught: it may be some came in malice to carp at him; other in curiosity to wonder at his miracles; other upon covetousness to reap some temporal benefit by him, 
b Ludel●hus ex Hieron. & Di●z in l●c.  according to which several humours our Saviour was occasioned to propound this parable of the sour sowing his seed in divers lands increasing diversly.  
Well, how soever ye come, yet come unto Christ: if ye come with an intent to carp, come: for happily while ye think to catch the preacher, he may catch you, as 
c August. ●●ous. ●. lib. 5. cap. 14.  Ambrose did Augustine: if ye come with a mind to sl●epe at the Temple, yet come; for it may be (saith 
d S●r. 6. before King Ed 6.  B. La●●●●) Almighty God will take you napping: if you come with a resolution to steal, yet come; for peradventure the first word that ye shall hear, will be, Thou shalt not steal: or, Let him that hath stolen, steal no more 
e Psalm. 19.7.  The word of God is pure, and converteth the soul: perfect and pure formaliter and effective, both in itself pure, and making other pure; Come then howsoever ye stand affected, evermore press to Christ, out of all cities and villages.  

The care of Christ in instructing, is see●e 

1. In that he went out of his house (saith 
f Matth. 13.1.  Matthew) to a more public, large, sit place for teaching.  
2. For that he spoke by a similitude.     
By the former al● Preacher● may learn to take their best hint and opportunity for the propagating of the Gospel, 
g Musculus in Ma●●. 13. & ●auxami● Har. ●●m. 2. sol. 282.  and instructing of God's people, leaving sometime their own li●●l● cure● and upon good occasion to preach unto much people, sowing their seed in a more large field, and profiting even so many as they can.  
For the second point, Divines have rendered sundry reasons, why Christ used to speak by parables: as first, 
h Hicron. Futhy●ius: Gene●rard. 〈◊〉 ●sal. 77  that the Scripture might be fulfilled: I will open my mouth in a parable, Psal. 78.2.  
Secondly, 
i Beauxamis ● by 〈◊〉 & H●ming●us in locum.  that we might know that Christ spoke with the same spirit, by which all God● holy Prophets in old time spoke, whose writings are full of parables.  
Thirdly, 
k F●rus s●r. 2. in loc.  that ●ee might descend unto the capacity of the most simple, who best understand and remember ●omely comparisons; as the 
l H●rat. art. poet.  Poet truly:  
Seg●●s i●rit●nt ani●os d●●ss●●er ●ure●,  
Quam q●●s●ns oc●lis sub●● 〈◊〉 ●idelibus.  
Fourthly, 
m Marlorat. ●x ●u●er●●. in l●c.  that his auditors might hereby take occasion to move doubts, and ask questions, as the Disciples in the 9 verse, i● h●t manner of ●●●litude is this?  
Fiftly, that the mysteries of Gods heavenly kingdom might not be revealed unto the scornful; as Christ himself teacheth in the tenth verse: To you it is given to know the secrets of the kingdom; but to other in parables, that when they see▪ they should not see, etc.  
Sixtly, that every man in his occupation and ordinary vocation, might be taught those things which concern his soul's health, as this parable may be termed the ploughman's Gospel. The seed is the word of God, etc. He that meditates on it, when he plougheth his ground, may have a 
n Ferus ubi sup.  sermon always before him, every furrow being a line, every grain of corn a lesson bringing forth some fruit.  
The sour went out to sow his seed] S. 
o In Psalm. 77.  Augustine writing upon the words: Aperiam in parabolis os meum, eloquar propositiones ab initio, wisheth; utinam qui dixit aperiam os meum in parabolis, ita aperiret etiam ipsas parabolas; & sicut eloquitur propositiones, ita etiam eloqueretur earum expositiones. Here S. Augustine's prayer is heard: for Christ gives an exposition of his proposition; and therefore we must 
p Hieron. in Matth. 13.  take heed, that we neither detract nor add any thing to it: Opus 
q Culman. in loc.  habet lectore, non interpret.  
And as he said these things he cried, he that hath ears] 
r Hemingius in loc.  He cried to manifest his affection and our dullness: excepting this occasion he did not cry above three or four times in all his life. He cried as he taught in the Temple, joh. 7.28. He cried when he raised up Lazarus from the dead, joh. 11.43. He cried, joh. 12.44. He cried on the Cross, Matth. 27: at all which times he delivered matter of great consequence. This sentence then, He that hath ears to hear, let him hear, being uttered upon a cry, must not lightly be respected of us. All men for the most part have both their ears, but not to hear. The 
s Staplet●n. premptuar. moral. ser. d●m. sexages.  man sick of the gout hath both his feet, but not to walk: He that is purblind, hath both his eyes, but not to see clearly: he that is manacled by the Magistrate for some fault, hath both his hands; but so long as they are bound, they cannot do their office. So most men have ears, but few men have ears to hear, namely, to hear that which is good, & to hear the which is good, well. 
t Remigius apud Thom. in Mat. 13  Aures audiendi sunt aures mentis. scilicet intelligendi, & faciendi quae jussa sunt.  
A good ear, saith the 
u Eccles. 3.31.  Wiseman, will gladly hearken unto wisdom: where note two lessons as concerning hearing: first, that we hearken unto nothing but that which is good, unto wisdom. Secondly, that we hearken unto it gladly, with a great desire to learn: for in Scripture phrase, obaudire is obedire: so Christ in the Gospel, 
x Luke 10.16.  He that heareth you, heareth me: that is, he that obeyeth you, obeyeth me: and he that despiseth you, despiseth me. 
z Matth. 18. 1●  If thy brother hear thee, thou hast won thy brother: that is, if thy brother follow thy counsel, and will be content to be ruled by thee.  
We read in the 
a Exod. 21.6. Deut. 15.17.  law, that if a bond servant will not be made free, but stay still with his master, he shall be brought before the judges, and set to the door or the post, and his master shall boar his ear thorough with an all, and so he shall serve him for ever. Every sinner is the devils vassal: and therefore if he refuse to be free, when liberty and free grace of the Gospel is offered, ere it be long the devil will so boar his ears, as that they shall be made unfit to hear, and then he shall serve his old master for ever. He may peradventure come to Church and hear the sermon; but he shall be like the man, 
b james 1.23.  that beholds his face in a glass: for when he hath considered himself he goeth his way, and forgets immediately what manner of one he was.  
Wherefore, when ye come to Christ bring your ears with you, ears to hear; so to hear, that ye may understand; so understand that ye may remember; so remember that ye may practise; so practise that ye continue; so God's seed shall be sown in good ground, and bring forth fruit in some thirty, in some sixty, in some an hundred fold, etc.  
The parables exposition is occasioned by the Disciples question, verse 9 What manner of similitude is this?  

Where note 

their carefulness in ask.  
Christ's readiness in answering.     
For the first, the Sabbath is aptly termed a 
c Ramus dercligion. lib. 2. cap. 6  school day, wherein all God's people must come to the Temple, which is the school, to learn his word their lesson. In this seminary Christ is the chief seedman, styled in the beginning of this parable, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The sour. In this University Christ is the prime Doctor: 
d Matth. 23.8.  unus est doctor vester; ᵉ cuius schola in terris, cathedra in coelis. His Apostles sowed as under-bailiffes in his field; and his Preachers in our time teach as under-ushers in his school.  
As then in the schools of human knowledge, so soon as the lecture is read, it is the scholars duty to question among themselves how to purse & construc it, and when they doubt, to have recourse to their Grammar rules, by which all construction is examined: and when they do not understand an hard rule, to come for a resolution unto their master, who is as it were a living Grammar and a walking book.  
So likewise in God's Academy in the Divinity school, when either the lecture of the Law is read, or sermon on the Gospel ended, it is your part to reason among yourselves as you walk abroad in the fields, or talk at home in your house, how this and that may be construed; and when you cannot resolve one another, with the men of 
f Acts 17.11.  Beroea, to search the Scripture daily, whether those things are so, to try the spirits of men by the spirit of God: for the Bible is our Divinity Grammar, according to which all our lessons ought to be parsed and construed. And if ye meet with a difficult place, repair to God's Usher the Priest, 
g Malac. 2.7.  whose lips should pres●rue knowledge: Demand of your pastor, as the Disciples of Christ here; What manner of parable is this?  
It is apparent in the Gospel that the Disciples ever took this course: when Christ had delivered any deep point, first they disputed among themselves, and then after came to him, and asked his resolution: 
g Mark. 9.11.  Why say the Scribes, that Elias must first come? How 
i Io●. 3.9.  can these things be? 
k Matth. 13.36.  Declare unto us the parable of the tars.  
In our days if the pastor be learned in the laws of the land, and well acquainted with business of the world, his house shall be reputed oraculum totius civitatis, (as 
l Lib. 1. de orat.  Tully speaks) all his neighbours will haste unto him for advice in law, but few for counsel in religion. Indeed they come to school, but like truants only for fear of punishment, and when they come, they care n●● how little learning they have for their money. B●t let me tell them of another school trick; at the world's end there is a black friday, 
m Dan. 7.10.  a general examination; at which time Conscience the monitor 〈…〉 her books and bills of all our faults, and our 〈◊〉 Schoolmaster in his own person shall reward every 〈◊〉 according to his work. It behoveth every one therefore to be diligent in coming to school, to be careful in hearing, painful in examining, fruitful in practising.  
And he said] Christ's readiness in answering, teacheth all Preachers his Ushers and Curates, not only to preach in public, but also to catechize their auditors, as occasion is offered, in private: especially such as hunger and thirst after righteousness; for unto them it is given to know the secrets of God's kingdom. The which words contain God's donation unto his elect, and it is cum privilegiô & gratiâ; with privilege to you, but unto other in parables: cum gratiâ, it is given. Consulas Augustin. de praedestinat. Sanctorum, cap. 8. lib. de bono perseverantiae, cap. 8.9 11. lib. de correp. & gratiâ, cap. 4.6.7.8  
Saving knowledge of God is a gift and grace: for the 
n 1. Cor. 2.14.  natural man understands not the things of God; he believes oculô magis quam oraculo, trusting his five senses more than the four Gospels. It is a mystery revealed unto you, but hidden unto many, whose eyes the 
o 2. Cor. 4.4.  god of this world hath darkened, that seeing they should not discern, and hearing they should not understand. O father, saith Christ, 
p Matth. 11.25.  thou hast hid these things from the wise, and hast opened them unto babes. It is so, because thy good pleasure was such. As it is our fathers will alone to give us a kingdom; so likewise his good will alone to make us know the secrets of his kingdom.  
There are mysteria regis, which may not be known, and there are mysteria reg●i, which must be known: many mysteries of our heavenly king are known only to himself. Canst thou (saith 
q job 11.7.  job) find out God? canst thou find out the Almighty to his perfection? The heavens are high, what canst thou do? it is deeper than the hell, how canst thou know it? The measure thereof is longer than the earth, and it is broader than the sea. God therefore requires rather we should remember what he hath been to us, then curiously to seek what he is in himself.  
But as for the secrets of his kingdom, he reveals them unto the heirs of his kingdom; these mysteries may, yea must be known: and therefore Christ cried, He that hath ears, let him hear. Teaching hereby that in making our election sure, we must not begin à priori, but à posteriori: such as with a good heart hear the word and keep it, and bring forth fruit through patience, shall inherit the kingdom of God; 
r Matth. 21.43  but the kingdom of God shall be taken away from such as are fruitless, from such as are faithless.  
This is the parable] Bare reading without understanding, is bare feeding; the true meaning of the Scripture is the true Manna: 
s Origen peri archon. lib. 4. cap. 2  for as a man, so the Bible consists of a body and a soul. The sound of the letter is the body, but the 
t Cyril.  sense is the soul: this indeed is the scripture▪ this is the parable.  
The seed is the word of God] The sour is Christ, who went out, 
u Thomas ex pa●ribus in Mat. 13. & B●auxami●, ubi suprà.  ab occultô Patris in mundum, à judaeá in Gentes, à profundô sapientiae in publicum doctrinae. The Preacher is not properly the sour, 
x Ludolphus ubi suprà.  but the seedcod, at the most an underseed man.  
The sour went out to sow] Not to reap. 
y Pontan. in loc.  Now many go out into God's field only to gather in harvest, 
z Pl●tarch.  t●nquam Stratocles & Dromoclid●s, ad auream messem, intending to reap things carnal, more than sowing things spiritual.  
The sour sowed his seed; for the seed is the word of God, 
a Hemingius & Bea●xamis, etc.  not of Angel or man: and this seed hath in it generative power in itself, it is 
b Heb. 4.12.  lively, yea the word of 
c Phil. 2.16.  life. So that if it bring not forth fruit, the fault is not in the seed, but in the ground, being either unplowed, or stony, or thorny. The seed is the word of God. And therefore such as corrupt it, as heretics; or choke it, as hypocrites; or keep it down from growing by force, as tyrants; or thrust o●her seed into it, as Papists do, shall one day feel the 〈◊〉 wrath of God: for as he gave pure seed, so will he requ●re pure c●rne.  
He left this in the Church, even in the garners of the Prophets and Apostles; and therefore whosoever adulterate i● before it be sown, or nip it when it doth spring, or cut it down before the Lord, harvest, are not Gods husbandmen, but Satan's hirelings▪ and you may know them, saith 
d Mat. 7.16.  Christ, by their fruit, 
e Mela●ct. in Mat. 7.  that is, by their doctrine. For God's husbandmen sow God's seed; but the devils factors, as Saint 
f 1. Tim. 4.1.  Paul plainly, the doctrines of devils. As for example, this is pure seed; Thou shalt worship the Lord thy God, and him only shalt thou serve. But to worship Angels and Saints, and to give the same kind of worship to the crucifix, which is due to Christ, is sophisticate seed. This was not at the first sown by the sour; but oversowen after by the malicious enemy, while men slept.  
Those that are b●●●de the way] 
g Th●ophylact. in Matt●. 13.  Three parts of four are bad; 
h Luther. in loc.  yea the most of such as hear the word, & confess Christ, are unprofitable. 
i Mat. 7.13.  Strive then to enter in at the straight gate. Remember that covetous cares and voluptuous living, are the thorns which usually choke God's seed in our heart: riches unto the covetous are thorns, in this and the next life; their pricks are threefold in this life; 

namely, 
k Ludolphus.  pun●tura 

l●boris in acquisition.  
timoris in possessione.  
doloris in amissione.      
The true reason why so many men are delighted with them, is, 
l Diez in loc.  because they put on wants or tinning gloves, and so their hearts and hands being hardened, they feel not their pricking: but in the next world they will be thorns again, when Christ shall say to the covetous; Hence from me ye cursed, into everlasting fire: for I was an hungered, and ye gave me no meat; I thirsted, and ye gave me no drink, etc. Here pause good Reader, and pray with 
m De vitâ Christ. par●. 1. cap. 64. in fine.  Ludolphus.  
O Domine jesufac me de veteri vita exire, ne semen verbi tui quod in meô intellectu boni propositi, quod in meô affectu boni operis, quod in meô actu seminâsti, comedatur à volucribus inanis gloriae, ne conculcetur in viâ assiduitatis, ne areat in petrâ durae obstinationis, & ne suffocetur in spinis solicitudinis, sed potius in terra bonâ cordis humilimi centesimum fructum edat in patientiâ: fac etiam me haec omnia intelligere & facere, ac verbô vel saltem exemplô alios docere. Amen.   
The Epistle. 1. COR. 13. Though I speak with tongues of men and Angels, etc. 
THe Bible is the body of all holy religion; and this little Chapter is as it were, an abridgement of all the Bible: for it is a tract of love, which is the 
n Rom. 13.10.  complement of the law, and 
o john 13.34.  supplement of the Gospel. All the scripture teaching nothing else (saith 
p De doct. Christ. lib. 2. cap. 7.  Augustine) but that we must love our neighbour for God, and God for himself. 
q Ibidem. lib. 3. cap. 10.  Nihil praecipit nisi charitatem, nec culpat nisi cupiditatem: it forbids nothing but lust, and inioines nothing but love: for without 
r Galat. 5.6.  love, there is no true faith; and without faith, 
s Rom. 14.23.  all our righteousness is sin.  

S. Paul therefore doth extol in this Chapter above all other, this one virtue: 

1. largely, showing that it surpasseth all other graces in 
t Goran. & Beza in loc.  two things: 

Use: vers. 1, 2, 3, 4, 5, 6, 7.  
Continuance: ver. 8, 9, 10, 11, 12, 13.    
2. briefly, by way of 
u Calu. Institut. lib. 3. c. 18. §. 8.  recapitulation in the last verse. Now abideth faith, hope, and love, even these three; but the chief is love.     
Charity doth excel in use: for all other gifts without it are nothing available to salvation, as Paul proves by this induction; If I speak with tongues of men and Angels, etc.  

All virtues are either 

Intellectual: in 

accurate speech: vers. 1.  
other knowledge: vers. 2.    
Moral: in 

doing: v. 3. Though I feed the poor with all my goods.  
suffering: Though I give my body to be burned, etc.       
Though I speak with the tongues of men] 
x Aquin in loc.  That is, of all men. If I had understanding in all languages, and Art to parley in them all: if a man could speak so many tongues as our late Sovereign of blessed memory Queen Elizabeth, of whom the divine 
y Du Bartas in his Babylon.  Poet, as a Divine truly; not as a Poet flatteringly:  
That Rome, Rhine, Rhone, Greece, Spain and Italy,  
Plead all for right in her nativity.  
If a man could discourse in so many languages as Mythridates, of whom 
z Comment. lib. 17. pag. 522.  Volaterane reports, that he well understood 22. sundry tongues; or as 
a Aul. Gellius lib. 17. cap. 17.  other, 25. If a man could thunder in an Oration, as Aristophanes said of Pericles; or tune his note so sweetly, that he could move mountains and stony rocks with Orpheus; or fe●ch souls out of hell, as fabulous antiquity feigned of Mercury. Though a man could hold the people by the ●ares, and carry them up and down the Country like pitchers, as 
b Plutarch. in vitá Alcib.  Socrates did Alcibiades; and steal away their hearts, as 
c 2. Sam. 15.6.  Absalon did in Israel. If a man were so bewitching an Orator, that he could 
d Picus Miran. epist. Barbaro.  pro arbitrio tollere, extollere, ●mplificare, extenuare, magicis quasi viribus eloquentiae in quam velit faciem habitumque transformare; so subtle a disputer, as that he could make quidlibet ex quólibet, every thing of anything, yet without love were he nothing.  
Yea though a man could speak with the tongues of Angels, 
e Aquin. & Gorran. in loc.  that is, of the learned Priests and Prophets, who are Gods 
f Mal. 2.7.  Angels and messengers. If a man had the silver 
g Hieron. adversus Ruffin. tom. 2. fol. 221.  trumpet of Hilary; or the golden mouth of chrysostom; or the mellifluous speech of Origen, 
h Vincentius, uti Magdeburg. cent. 3. col. 269.  cuius ex ore non tam verba quam mella flu●re videntur. If a man were so painful in preaching, that as 
i Acts 2.41.  Saint Peter, he could add to the Church with one sermon, about three thousand souls: or as it is 
k Magdeburg. cent. 8. col. 852.  recorded of venerable Beda, fond and falsely, that he could make the very stones applaud his notes, and say, Amen.  
Or as 
l Calvin. & Beza in loc.  other expound it, hyperbolically: though a man should speak like the glorious Angels, as Paul, Gal. 1.8. Though an Angel from heaven should preach unto you: 
m Hieron. in loc.  si quae sint Angelorum linguae. Give me leave to add one thing more to this hyperbolical supposition. If a man could speak like God, as antiquity reports of 
n Ficinus in vitá Platonis.  Plato; that if jupiter himself should speak Greek, he would use no other phrase but his. And of 
o Laert. in vitá Chrysip.  Chrysippus, that if the gods should speak logic, they would have none but his. Or as the people blasphemously of Herod, Act. 12. The voice of God, and not of man. Though, I say, we could speak with tongues of men, of Angels, of God, if it were possible, and have not love, we were but as a sounding brass, or as a tinkling cymbal: 
p Gorran. in loc.  we might happily pleasure other, but not profit ourselves unto salvation. Herein 
q Marlor. in loc.  resembling Balsams Ass, who by speaking, bettered her Master, not herself.  
A plain piece of brass makes but a plain noise, Tinker's music; but a tinkling cymbal, in regard of the concavity, yields a various sound, a more pleasant stroke. So rude speakers are like sounding brass; 
r Aquin. in loc.  but the Curious and judicious, adorned with multiplicity of distinctions, and variety of good learning, are as a tinkling cymbal, or more tickling delight to their hearers: and yet if they preach without love, their sound is without life. Qui non diligit fratrem, 
s 1. Epist. 3.14.  man●● in morte, saith S. john. Such fitly resemble the sermon bell, which calls other to the Church, but hears nothing itself; it wears out to his own hurt, though others good.  
Nay, when Auditors are persuaded thoroughly, that their Pastors instruct not out of charity, their plain doctrines are but as sounding brass, tedious as the Tinker's note; their accurate sermons as a tinkling cymbal, which only pierce the ears, and enter not into their hearts: as the 
t Ezek. 33.32.  Prophet aptly; Their admonitions are unto them: as a jesting song of one that hath a pleasant voice, and can sing well: for they hear their words, but they do them not. 
u Diez con. 4. d●●. 3. advent.  As one that hears excellent music from out of the streets in the night, will instantly leap out of his bed, and lend his care for a time; but when the musicans are gone presently returns to sleep again: so many delight to hear the sweet songs of S●on, but when the sermon is at an end, they sleep in their old sins again, forgetting immediately the good lesson, as if it were but the drumming on a pan, or scraping on a ke●●le.  
And though I 〈◊〉 pr●ph●●ie] Prophecy than is nothing without love. 
x Ambros. in loc.  For Balaam, Ca●p●●, and S●ul prophesied. Understanding of mysteries is nothing without love: for judas, and Nicolas, and Arius, were well acquainted with the scriptures. All knowledge is nothing: for the Scribes had the 
y Luke 11.52.  key of knowledge, yet entered not in themselves.  
And all knowledge] though a man were an Ocean of learning, as Plutarch is called; in so much that 
z Claudius' Verd●rius cension. in Authores pag. 174.  Theodo●● Gaza said, if he could read but one man's books, he would make choice of him. Or if a man were so full as Pliny, whose works are 
a Ibidem. p. 173.  instar mill voluminum: if a man were a treasure house of letters, as Picus Mirandula writes of Hermolaus Barbarus: a library for a whole nation, as 
b Tom. 9 fol. 338.  Baronius of Albinus: as 
c Epist. 84.  Erasmus of Bishop Tonstal, a world of learning, mundus eruditionis, abounding with skill in 


d Margarita philosophica.  all Arts: 

theorical: 

real: 

metaphysical: 

inspired: as Divinity, contained in the Bible,  
acquired: of with Aristotle and Avicen write.    
mathematical: as 

Arithmetic.  
Geometry.  
Music.  
Astronomy.    
physical: concerning the 

Principles.  
Generation of natural things.      
rational: 

Grammar.  
Rhetoric.  
Logic.      
practical: 

active: 

Ethics.  
Economics.  
Politics.    
factive: as skill in 

Navigation.  
Husbandry.  
Hunting, etc.          
If a man understand all mysteries in Scripture, all secrets in nature: 
Imponere Pelion Ossae.  ●f he had all faith, that he could remove mountains, in a literal sense, move that which cannot be moved, high hills, Imponere Pelion Ossae: 
e G●rran. in loc.  in an allegorical exposition, cast out devils. If a man had all parts of all knowledge, prophecy, sapience, prudence, and had not love, he were nothing. Nothing 
f Aquin. in loc.  in esse gratiae, though something in esse naturae; dead spiritually, though something, some great thing in the natural and civil life. For great Clerks have long life on earth. Albe●t Aquiras, jewel, Picus Mirandula, Whitaker died in the principal strength of their age: yet in respect of honour and fame, they live with the longest.  

g Prudentius peristephan. him. 13.  Dum liber ullus erit, dum scrinia sacra literarum  
Te leget omnis amans Christum, tua Cypriane discet.  
Knowledge is a good stirrup also to get aloft, the high way to much honour & preferment in this world; but without love, nothing available to glory eternal in the world to come. Knowledge 
h 1. Cor. 8.1.  bloweth up, but charity buildeth up. 
i Advancement of learning. l. 1. pag. 5. & Greg. in Euangel. hom. 7. quod virtus scientiae congregat, ventus elationis spargit.  If learning be taken without the true corrective thereof, it hath in it some nature of poison, and some effects of that malignity, which is a swelling. If I speak with the tongues of men and Angels, and had not charity, it were but as a tinkling cymbal. Not but that it is an excellent thing to speak with tongues of men and Angels, and a far more noble treasure to possess all knowledge. For Christ said of his Apostles; that they were the light of the world; and the worthy Doctors succeeding, were 
k Baron. epist. Clem. 8. praefix. tom. 4. annal.  luminaria magna, great stars in the firmament of the Church, by whose light, descending from the father of lights, we find out the truth hidden in many dark places of the scripture. But the meaning of P●●● i●, if our knowledge be severed from love, and not referred to the good of men▪ and glory of God; it hath rather a sounding glory, than a meriting virtue; though it seem to be never so much, it is a very nothing.  
The 
l Rhem. in loc.  Papists out of these words; If I have all faith, so that I can remove mountains, and have not charity, I am nothing; gather two conclusions against us: the first is, th●t true faith may be without love: the second, that faith alone without good works is nothing worth in the business of our justification.  
To the first, answer is made, that the speech of Paul is not a categorical proposition, but an hypothetical supposition; 
m Luther. or ●●il. mayor. in l●c.  if it were possible that all faith should be without good works, it were nothing.  
Secondly, Paul here 
n Gen●alius apud Occumenium in loc.  speaks not of a justifying saith, of that faith of believers which is common and general, but of the special gift of faith to work miracles, of which our Saviour in the 
o Luke 17.6.  Gospel; If ye had faith, a● much as a grain of mustard se●de, and should say unto this mulberry tree, Pluck thyself up by the roots, and plant th● self in the sea, it should even obey you. This he said unto the believing Apostles; and therefore cannot be construed of a saving faith, but of a miraculous faith: and so S. Ambrose notes upon this text, to do wonders, and to cast out devils by faith is nothing worth, except a man be an earnest follower of good conversation.  
Our Divines acknowledge that every kind of faith is not joined with love: for there is 
p james 2.10.  a dead ●aith, and there is a 
q Galat. 2.10.  lively, whereby Christ liveth in us, & we in Christ. There is a faith of 
r james 2 19  diu●ls, and a faith of 
s 1. Tit. 1.  Gods elect. There is a faith, whereby the believer shall never 
t Ioh● 3.15.  perish; and there is a faith, whereby some 
u Luke 8.13.  believe for a time, and in the day of temptation fall away. There is a faith, which the world 
x 1. Tim. 2.18.  destroyeth, and a faith which is our 
y 1. john 5.4.  victory, by which a Christian overcomes the world. There is a faith, whereby we believe there is 
z james 2.19.  a God; and there is a faith, whereby we believe 
a john 14.1.  in God: according to these differences of faith in Scripture, there is a faith without 
b james 2.14.  works, and there is a faith which worketh by 
c Galat. 5.6.  love.  
We say then of the faith of Gods elect, whereby we believe in God, to which the promise of justification and eternal salvation is made, that is a faith which cannot be separated from charity, but wheresoever it is there is love joined with it, 
d Philip. 1.11.  bringing forth the fruits of righteousness, which are by jesus Christ unto the glory and praise of God. Inseparabilis est bona vita à sid●. qua per d●●e iionem operatur▪ imò verò ea i●s● est bona v●●●, saith 
e De fide & operib. cap. 23.  A●gustine; according to that of 
f Lib. 4. cap. 14.  Irenaeus, to believe is to do as God will: and therefore Beza translates here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not omnem fidem. but to●●m ●idem; implying not all kind of faith, but all faith of this kind to work miracles; as if Paul should argue thus: If a man could work never so many miracles, and fail in his morals, he should be nequ●m, & nequam is nequi●quam, as our Apostle speaks, a nothing.  
The second conclusion gathered out of these words against us is, that faith alone without charity, nothing availeth to justification. Our answer is, that albeit faith is not solitaria, yet in our justification it is s●la; 
g Perkins reform Cat. tit. I● sti●i●at.  even as the eye in regard of being is never alone from the head, yet in respect of seeing it is alone, for it is the eye only that doth see. So saith subsists not without other graces of God, as hope, love, etc. yet in regard of the act of justification it is alone without them all. For the further opening of this hard point, you must understand, that separating of things one from another, is either 
h See D. Abbot against Bishop. pag. 482.  real in the subject, or mental in the understanding: real separation of faith and charity we wholly deny. For 
i D 〈…〉 lib. 4. cap. 1. § Ac 〈◊〉 confessio, etc.  Bellarmine confesseth expressly that Luth●r, Melan●thon, Chemnitius, Calvin, and other learned Protestants have taught, that good works in s●me sort be necessary to salvation, and that there is no true ●aith unless it bring forth good works, and be conjoined with charity.  
Separation mental in understanding and consideration is either negative or privative. Negative, when in the understanding there is an affirming of one, and denying of another. Privative, when of things that cannot be separated indeed, yet a man understands the one, and omitteth to understand the other. As for example, though light and heat cannot be separated in the fire, yet a man may consider the light, and not the heat: so then in our justification, we do not negatively separate other graces from faith, as if faith existed alone without hope and love, but privatively making them effects and consequents, not concurring causes of our justification. Our assertion is, faith considered without hope and charity, that is, hope and charity not considered with it, doth justify.  
Christ jesus is our husband, and we are his spouse: now the 
k Luther. in 2. Galat. 16.  Bridegroom must be ●lone with the Bride in his secret chamber, all the servants and the family being put apart; afterward when the door is opened, and he cometh forth into the waiting room, then let all the servants and handmaids attend, then let hope do her office, let love do the duties of love; then, as S. 
l 2. Pet. 1.5.  Peter exhorts, join virtue with faith, and with virtue knowledge, and with knowledge temperance. etc. The 
m Bellarmin. de justificat. lib. 1. cap. 4. & Rhem. in Galat. 5.6.  Papists object that love is the life of faith. All faiths activity proceeds only from charity, and without which our ●aith is dead. So the Scripture plainly, that in Christ neither is circumcision any thing, neither uncircumcision: but faith which worketh by love. Cardinal 
n Vbisup. §. Distinctio ve●ò.  Bellarmine reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, passively, wrought by love: disagreeing herein from all the Fathers, and that which becomes him worse, from the vulgar Latin, to which all Papists are tied by the Council of Trent, as also from the Rhemish translation in Enlish, which hath as our Testament, works, actively: for they foresaw this absurdity, that if they should have translated faith wrought by love, than it would have followed, that love must needs be before faith, whereas all of them acknowledge faith to be before love; according to that of 
o D● praedestinati●ne sa●ctorum, cap. 7.  Augustine; Faith is given first, by which we obtain the rest: and 
p sol. 109.  Altissiodorensis in his golden Sum saith, that faith, hope and charity are a created trinity, resembling the three divine persons uncreat. For the Son is begotten of the Father, and the holy Ghost proceeds from both: so steadfast hope is bred of faith, and love doth issue from them both.  
And 
q Catechis. cap. 1. & ●raesat. tom. 1 co●t●●u●●s. & de Rem. ●ont. lib. 1. ca●. 10. § deigned ●ides.  Bellarmine cities often in his works out of Augustine: Domus Deicredendo fundatur, sperando erigitur, diligendo perficitur: The foundation of God's house in our souls is faith, the walls hope, the roof charity. The Prophet in a vision saw the transgressor against the transgressor, and the destroyer against the destroyer. So the schoolmen oppose the schoolmen, and their Champion Bellarmine fights against Bellarmine. For if faith be the foundation of all other virtues, as himself writes, lib. 1. de Rom. pont. cap. 10. than it is not as he disputes in lib. 1. de justificat. cap. 4. wrought by charity: but chose charity doth arise from faith.  
It is then an idle dream to suppose that charity is enclosed in faith, as a diamond is in a ring; for 
r Luther. in Galat. 2.5.  Christ is the precious pearl, which gives life and lustre to the ring. The just live not by love, but by faith in him. It is an improper speech (as 
s D. Fulk in Galat. 5.6.  our Divines observe) to say that faith worketh by love, as the body by the soul, the matter by the form; for the soul rather worketh by the body, than the body by the soul. The matter is passive, the form active.  
Secondly, we 
t Lut●er. in Galat. 5.6. & Perkins reform. Cathol. tit. justific.  say, that Paul in that text, faith which worketh by love, doth not intend justification, but the whole course of a Christian after his justification: he shuts out of God's kingdom nullifidians and merit-mongers on the left hand, nudifidians and carnal Gospelers on the right. In Christ neither circumcision availeth any thing, neither uncircumcision, that is to say, no merit, nor worshipping. No religious order in the world, but faith alone without any trust in works, availeth before God. On the right hand he doth exclude slothful and idle persons, affirming that if faith only do justify, then let us work nothing, but barely believe. Not so y● careless generation, enemies of grace: for faith is operative working by love. Paul therefore sets forth in that excellent sentence the whole perfection of a Christian in this life, namely, that inwardly it consists in faith toward God, and outwardly in good works and love toward our neighbours: so that a man is a perfect Christian inwardly through faith before God, who hath 
u Psalm. 16.2.  no need of our works; and outwardly before men, (whom our faith profiteth nothing) by love.  
Faith is the Christians hand. Now an hand hath a property to reach out itself and to receive a gift, but it can not cut a piece of wood without an hatchet or saw, or some such like instrument, yet by help of them it can either cut or divide. Such is the nature of faith, it doth receive Christ into the heart; but as for the duties of the fi●st and second table, faith cannot of itself bring them forth, no more than the hand can cut of itself: yet join love to faith, and then (as our Apostle) ●●ith worketh through love, performing all duties so well to man, as God.  
The property of true faith is, to receive in to itself. The nature of true love is to lay out itself unto other: faith then alone justifieth, apprehending and applying Christ's merits unto itself; but it cannot manifest itself to other, except it be joined with love: 
x Iam●s 2.16.  Show me thy ●●ith out of thy works. And thus, as you see, that inward work of justification is ascribed in holy Scripture to faith only; but outward works of sanctification, holiness and righteousness, to faith and love jointly.  
I refer the distressed soul to the comfortable Commentaries of M●rtin L●●●er upon the Galathians; and the curious Divine to Do●tor Abbot his Apology for the reformed Catholic. Ti●. I●●ti●ication. For I will ingenuously confess, that my conscience was never quieted more than in reading the one; and my curiosity never satisfied more than in examining the other.  
Though I besto● all my goods to ●eed the poor ● Merciful works are 
y Au●us●in. de ●i●it. 〈◊〉 10. ●. ●.  pro sacri●ici●s, im● prae sacri●ici●s, accepted of God as sacrifice, Heb. 13.16. yea more than sacrifice: Hosea 6.6. I will have mercy, not sacrifice. To be merciful is the 
z Synesius epist. 35.  sole work common to man with God.  
It is then an higher step of perfection, to distribute goods unto the poor, then to sp●ake with the tongues of men and Angels, or to be furnished with all variety of knowledge: yet Paul saith, If I bestow my goods, all my goods, not upon the rich, but upon the poor, to feed, not to feast them, and had not love, it profits me nothing. Where note five degrees of this amplification: the first is to give; for most men, as it is in the proverb, are better at the rake then at the pitchfork, readier to pull in, then to give out. The second is to give, not another man's, but our own goods. If I bestow my goods. According to that of Solomon, Ecclesiastes 11.1. Cast thy bread upon the waters: Pa●is, si tuus, qui tuus. The third is, all our goods, not some small portion, or great sum, but all; according to that of 
a Matth. 19.21.  Christ; If thou wilt be perfect, sell all that thou hast, and give it to the poor. The fourth is, to give not to the rich, but to the poor: Frange panem esurienti, saith the 
b Esay 58.7.  Prophet, Deal thy bread to the hungry. The last is to give to the poor, not superfluously to feast, but necessarily to feed them. If a man perform this and more than this out of vainglorious ostentation, or idle prodigality, not out of love to Christ and compassion of his members, it were but so much as nothing.  
Though I gave my body to be burned] Love is seen more in deeds then in words, and in suffering more than in doing; and of all suffering death is most terrible; and of all kinds of death, burning is most fearful. Here then are many degrees in this one speech (as 
c Aquin. in loc.  Interpreters observe): first, si tradidero, not, if I be forced, but if of mine own accord, I give my body to be burned, as it is said of Christ, 
d Eph●s. 5.2.  he gave himself for us a sacrifice. Secondly, si tradidero corpus, if I suffer loss not of goods only, (though that be very commendable, Heb. 10.34. Ye suffered with joy the spoiling of your goods] But affliction in body, which is far dearer than our wealth, as the father of lies in this truly; 
e job 2.4.  Skin for skin, and all that ever a man hath, will he give for his life. Thirdly, S●tra●●dero corpus meum; if I give not only the body of my child, (though a woman is highly magnified for such an act in the 2. of Maccabees, 7.) but my hod; not only flesh of my flesh, but flesh which is my flesh; not only to suffer a natural death, but a violent, and of all violent, the most terrible, to be roasted, yea consumed in the fire.  
If any suffer all this, and want charity to particular persons, especially toward the common body of the Church, it is no better, or rather indeed wor●e then nothing. I beseech you therefore by the mercifulness of G●d, whatsoever you speak, whatsoever you study, whatsoever you do, whatsoever you suffer, 
f 1. Cor. 16.14.  let all be done in love.  
universa inutilitèr habet, qui unum illud, quô universis utatur non h●bet: Unprofitably (quoth 
g De verbis Do●. ser. 18. tom. 10. s●l. 57  Augustine) hath he all, who wants that one whereby he should use all. As the 
h Tract. 9 in loan.  same father in another place: Quamta est charitas? quae si desit, frustrà habentur caetera, si adsit, rectè habentur omnia: How great is love; for if it be wanting, all other graces lose their grace; but if present, all are profitable. So the text here; Love suffereth long, it is bountiful, etc.  

In this encomiastical passage, S. Paul sets down loves operation in 
i Gorran. in loc.  3. points: 

Embracing that which is good: 

Internal: it is patient.  
external: it is courteous.    
Eschewing that which is evil, against our 


k Aquin. in loc.  neighbour, in 

thought: it envieth not.  
deed: love doth not frowardly.    
selves, either out of 

passion: it swelleth not, dealeth not dishonestly, seeks not her own: it is not provoked to anger.  
election: it thinketh no evil; it rejoiceth not in iniquity.      
Persevering in both: suffering, believing, hoping, enduring all things.     
Love suffereth long] Saint Paul doth begin with patience, 
l Melanct. ● in loc.  because desire to revenge is a vice most opposite to charity. Malicious impatient men are like the toad, no sooner moved, but they swell: or like gunpowder; no sooner touched with an hot word, but instantly they are in your face. Which occasioned 
m Laert. in vitâ Bion.  Bion the Philosopher to say; Magnum est malum ferre non posse malum. For if ●hine enemy be little, 
n Seneca.  parce illi the best course is to spare him; if great, parce tibi, the best counsel is to spare thyself. Si turbet non perturbet; as 
o Epist. 25.  B●●narà in the like case, Though he move thee, let him not remove th●e from that which is good, from that which is thy good. The 
p Prou. 19.11.  discretion of a man deferreth his anger, and his glory is to pass by an offence. Better it is to suffer much and long, then by courses of impatience, to run thyself out of all honest breath. It is reported of the Philosophers, 
q Loctantius de fa●á sapient. cap. 4.  that they had a sword, and wanted a buckler: but a buckler becomes a Christian better then a sword. We must not beat every dog that barks at us in the way, but run with patience the race that is set before us: Heb. 12.1.  
Love is courteous: or as other read●, bountiful] Amor si est, operatur; si non operatur, non est. As love is patient in wrong, so active in kindness, doing good unto all, always performing liberal and courteous offices, even to the greatest enemy. So S. Steven abounding with love, 
r Greg Nyssen. orat. ●e Stephan.  respected his accusers as brethren, and saluted them as fathers: Acts 7.2. So 
s Gen. 45.  joseph used his brethren nobly, who sold him for a slave basely.  

Love envieth not] There are 
t P●trarcha.  two parents of envy, 

highness.  
nighn●sse.     
For it is nothing else but a repining grief for our neighbour's happiness. An envious man, saith 
u Lib. 5. the gubernat. De●.  Saluianus, esteems another's good, his hurt; parum est si ipse sit f●elix nisi alter fuerit inf●elix. And therefore when 
x La●rtius in vitá Bion.  Bion saw such an one very sorrowful, asked him; I pray thee whether hath some evil happened to thee, or good to thy neighbour? 
y Hieron. ad Eus●ochium.  As high hills are most exposed to thunder, f●riunt summos fulmine montes: and 
z Plut. come. de odi● & invidiâ.  as the fairest flowers are soon nipped by the venomous Cantharideses; even so the most eminent gifts in neighbours, are the greatest griefs of envious wretches.  
In neighbours, I say; for as the basilisk doth kill none, but such as he doth see; so the malcontent envious eye maligns none that are far off. And this I take to be the true reason why the schismatical Brownist, and other of the like malicious humour, hate the conformable Protestant more then either Turk or Pope: because that which eye seeth not, heart grieveth not. But it hath been their hell to behold their neighbour Bishops, and fellow Ministers in better fashion, and among the best of greater account for judicious preaching and writing then themselves.  
It is wittily noted by 
a Diaeta salutis. cap. 4.  Bonaventura, that an envious man is like Cam, who said of himself, Gen. 4.14. Whosoever suddeth me, s●all slay me. For either he seeth in a man that which is good, and then he repineth; or else that which is evil, and so rejoiceth: and both these slay the soul.  
Things amiss in our Church, are the schismatics may game; but her glory, their grief; her weal, their woe. Let them read this Chapter often, and mark this word especially. Love envieth not; Love doth not frowardly] Not overthwartly, not insidiously, 
b Melan. in loc.  quod est arte alios pellere aut toll●re, by cunning to thrust men out of their preferments and others love: so 
c Baronius, tom. 4. ●ol. 355.  Maximus expelled Gregor● Nazianzen, Ae●chines wronged De●osthenes, and M●rtin Makebate the Whitgif●s of our Church.  
Love swelleth not] As love doth not abuse good things in other, 
d Goran. in loc.  so it makes men use well their own graces. It swelleth not in any preferment it hath; it is not ambitious for any which it hath not; it is not querulous for any which it once had, and is now lost; it seeketh not her own, 
e Aquin. in loc.  that is, with others hindrance, so 
f Esay 5.8.  to join house to house, and field to field, till there be no place for other in the land. It doth not desire that 
g job 1.14.  oxen should labour, and asses feed; that one should take the pains, and another reap the profit; but is content that preferment be conferred upon men of worth, according to merit, with 
h Melan. in loc.  equal proportion.  
Or it seeks not her own principally, bu● so far forth as shall be for the Churches good, and God's glory. So faith our Apostle, 1. Cor. 10. I seek not mine own profit, but the profit of many, that they might be saved. And Philip. 2.21. he rebukes all such as seek their own, and not that which is jesus Christ's. Or it seeks no● 〈◊〉 
i Aquin. in loc.  that is, to recover her own by law, when it sha●● be to the scandal of the Gospel, as he showeth in th●●ixt Chapter of this Epistle.  
It is not provoked to anger] That is, rash and inconsiderate anger; otherwise a man may be angry and sin not, as our Apostle 
k Ephis. 4.26.  elsewhere; 
l Hieron. epist. ad Antonium. tom. 1. ●ol. 219.  ●rasci hominis, iniu●i●● non facere Christiani: It is the part of a man to be angry, but the duty of a Christian to do no wrong in anger. A loving man will chide his friend sweetly; and a good man punish sin according to his place s●uer●ly: 
m Saluian. epist. 1.  Qu●● te appellem am●r? nescio: bonum in malum? ●●or quippen●s facit nostros amare, amor interdum cogit offen●●re: si● v●gilet tolerantia, saith 
n Ser. 22. de verbis Apost.  Augustine, ut non do●mi●t disciplin●. Saint Paul's meaning than is, that we must not be transported with heat, so that we forget our friends, and lose ourselves; in such sort, that the ending of our anger prove the beginning of our sorrow.  
It thinks no evil] It is so far from doing wrong, that it doth not so much as think evil. 
o M●lan. in loc.  A virtue compounded of truth and ingenuity. Truth believes only that which is certain: ingenuity construeth in the better part that which is doubtful: whereas suspiciousness is misled often with false, always with uncertain report. jealous yokefellows, and suspicious friends, are both uncharitable. For such, as the 
p Psal. 7.15.  Prophet aptly, travel with mischief, and bring forth ungodliness; unquiet as the 
q Esay 57.20.  raging sea; 
r Psal. 140.2.  stirring up strife all the day long.  
It rejoiceth not in iniquity] Not ●n her own fault, not in another's fall. Not in her own: for albeit the malicious incorrigible sinner rejoiceth in doing evil, and delights in frowardness, Prou. 2.14. yet the man of God doth no sin: 1. john 3.9. For it is rather done on him, then of him: according to that of 
s Rom. 7.19.  Paul; I do not the good thing which I would; but the evil thing which I would not, that do I. Not in another's fall: for it doth grieve when they grieve: yea sometime because they do not grieve for their sins, as 
t Tom. 1. fol. 231  Hiero●e to Sabinian: Hoc plango, quòd te non plangis. And 
u Epist. 145.  A●gustin● calls this a blessed unhappiness, when a man is a●fected, not infected, with his neighbour's iniquity: ●●●ta miseria vitijs alienis tribulari, non implicari; d●lor● 〈◊〉 trabi, no● amore attrahi.  
I● suffers all things; it believeth all things] 
x English gloss in loc.  It suffereth not itself to be abused, but it judgeth other wi●h al● love and humanity. To believe all, wer● silliness; to b●●●●ue ne'er, ●ullenn●sse: discreet love therefore doth b●l●eue much, and hope the best of all. Enduring all things: that is, all that it may without offence to God's holy word: 
y Luther. in Galat. 2.6.  Nor p●titur ludum f●ma, fides, oculus: A 〈◊〉 g●od n●me, faith, and eye will not be dallied withal A Ch●●st●an as concerning his faith, cannot be too ster●●●●oo●lour. I will ●ake upon me (saith Luther) this ti●le: 〈◊〉: I give place to none.  
lo●●●o●h not fall a●ay] Knowledge is not abolished in the ●orld to come, but perfected, as Paul expounds himsel●e: We know in p●rt, we prophecy in part: but when ●hat which is perfect is come, then that which is unperfect sha●l be done awa●. 
z Melanct●on. in loc.  Ex abstractiuâ sit intuitiva notitia. 
a Martyr. apud Marlorat. in loc.  As the light of a candle doth vanish away when the bright Sun doth shine. The manner of teaching in the world to come shall c●a●e: for we shall need no schools or tutors in heaven: all there shall see God face to face, but knowledge itself shall not vanish, 
b john 17.3.  for this is eternal li●e to know God.  
S▪ Paul proves our knowledge and prophesying unperfect by two familiar example's: one taken from his own person, another from a looking glass: When I was a child, I spa●e as a child, ● understood as a child, I imagined as a child. Speaking may be referred unto the gift of tongues, understanding to the gift of prophecy, thinking to knowledge.  
Now we see in a gl●ss● dar●l●▪ but than shall we see face to face.] When a man sees a map of Jerusalem, he can presently conceive what ma●ner of city it is imperfectly: but when he comes thither, and beholds all the streets, is better satisfied. The Scripture is a glass, faith is an eye, by which all Gods elect in part know the glorious building of Jerusalem above; they believe that this 
c 1. Cor. 15.54.  corruption shall put on incorruption, that this mortal shall put on immortality; that the just shall shine 
d Dan. 12.3.  like stars for ever: in heart conversing with the Saints, and assured through hope, that themselves are 
e Philip. 3.20.  burgesses of that celestial Incorporation.  
I am sure, saith 
f job 19.25.  job, that my redeemer is alive, who died for our sins, and rose again for our justification, and now sitteth at the right hand of God as our advocate. But hereafter, when we shall sup with him in his kingdom, and sit with him in his 
g Apocal. 3.21.  throne, when all mists of ignorance and diffidence shall vanish away, when we shall see God face to face, than we will say to him as the noble Queen of 
h 1. King. 10.7.  Sheba to Solomon; Lo, the one half of thy kingdom was not told us.  
Now abideth faith, hope and love] The rest of the graces are reduced to these, saith Melancthon, and the chief of these is love, saith Paul. There is so great affinity between faith and hope, that (as 
i Com. in Gal. 5.5  Luther observes) it is hard to find any difference, they cannot be well separated, one having respect to the other, as the two Cherubins on the mercy seat: Exod. 25.20.  

Yet they differ much especially in their 

Object.  
Subject.  
Order.  
Office.     
In their object: Faith hath for her object the truth; Hope for her object the goodness of God. Faith (as 
k Enchirid. c. 8.  Augustine notes) is of good things and bad: but hope looks on good things only. The Christian believes there is an hell as well as heaven; but he fears the one, and hopes only for the other; as the 
l Lucanus abud Augustin. ubi suprà.  Poet distinguisheth aptly:— liceat sperare timenti. 

Faith is of things 

Past: for we believe that Christ is dead, buried, risen again, etc.  
Present: for we believe that Christ now sitteth at the right hand of God.  
Future: for we believe Christ shall come again to judge the quick and the dead.     But hope doth expect and respect only things to come.  
In their subject: Faith is in the 
m Luther. ubi sup. & P●rkins exposit. Creed. art. 1.  understanding, hope resteth in the will: if they differ in place, this I take to be the most probable separation.  
In order: for 
n H●b. 11.1.  faith is the ground of things hoped for. A steadfast hope proceeds out of a lively faith: if the spark of faith should not give light to the will, it could not be persuaded to lay hold upon hope. Faith always goeth before, than hope followeth after.  
In their office: for faith is our 
o Luther. loc. come. tit. de tribus charitatibus.  logic to conceive what we must believe; hope our rhetoric to persuade us in tribulation unto patience. So S. Paul saith: We are saved by hope, Rom. 8.24. 
p Melanct. in Rom. 8.  Sic liberati sumus, ut adhuc speranda sit haereditas, postea possidenda; nunc habemus ius ad rem, nondum in re. Faith is a Doctor and a judge, disputing against error and heresy, judging spirits and doctrines; hope is a Captain fight against impatience, tribulation, heaviness of spirit, weakness, desperation. In a word, the difference between faith and hope in Divinity, is the same that is between fortitude and prudence in policy. Fortitude not guided by prudence is rashness, and prudence not joined with fortitude is vain: So faith without hope is nothing, and hope without faith a mere presumption and tempting of God. And therefore we must join together all these graces, as Paul here, faith, hope, charity: We wait for the hope of righteousness through faith, and faith worketh through love.  
First faith teacheth us the truth, and then hope teacheth us what to suffer; and love what to do for the truth. Faith engendereth hope; faith and hope love, but the chief is lone, etc.  
The 
q Rhem. in loc. & D. B●shop. against t●e re●or●ed Cath. ●it. Iust●ficat.  Papists hence reason against us; If charity be greater than faith, it is unprobable that men are justified only by faith. 
r Calum. apud Marlorat. i● loc. & D. Ab●●t against ●●shop, pa●. 478  Our Divines answer, that the argument is not good: A Prince doth excel a peasant: Ergo, till the ground better. A man is better than a beast: Ergo, run faster than a horse, carry more than an elephant, etc.  
Secondly, 
s Luther & Melanct. in loc.  that love is not greater in every respect absolutely, but only greater in latitude of use and continuance: faith and hope are restrained within the bounds of our private persons, as the just man doth live by his own faith, and the good man hopes only for himself: but love like 
t Psal. 80 10.11  David's vine doth cover the mountains with her boughs, and stretcheth her branches unto the sea, extending itself to God, Angels, men; in men, to ourselves and other; in other, 
u Vide B●zam, aunot, maior. in Ephes. 3.18.  upward, to superiors, downward to inferiors; on the right hand to friends, on the left to foes.  
Love them in respect of other is of greater use: but if we consider a man in himself privately, faith is more needful than love, as wherein originally stands our communion and fellowship with God, by which Christ 
x Ephes. 3.17.  dwells in our hearts, into which as an hand, Almighty God poureth all the riches of his grace for our salvation, and by which only, whatsoever else is in us is accepted of God, as 
y Epist. 1.  Salu●anus excellently: Omnibus semper ornatibus ornamento est, quiae sine hac nihil tam ornatum quod ornare possit. See Epist. Dom. 17. post Trinit.  
Again, charity is greater in latitude of continuance: faith apprehends the Lords gracious promise concerning eternal salvation, and hope doth expect it with patience. When God then shall have fulfilled his word, and filled us with unspeakable joy, when in that other life we shall see God face to face, faith is at an end, hope is at an end, their use cease, but love shall continue between God and us an everlasting bond. So the fathers expound it; only love (saith 
z In 1. Cor. hom. 34.  chrysostom) is eternal; in this respect the greatest is charity, because they pass away, but charity continueth always. So 
a De doctrine. Christ. lib. 1. cap. 39 tom. 3. fol. 14.  Saint Augustine; Love is the greatest of the three; because the other two departing, it shall continue more increased, and better assured; & auctior & certior permanebit. 
b Primasius uti D. Fulk in loc.  In this present life there are three; but in the life to come, love remaineth only: therefore that is greater which is ever needful, then that which once shall have an end. And so 
c In loc.  Gorran and 
d Postil. maiores cum figuris. epist. Dom. quinq●a.  other popish writers heretofore construed this text. I conclude, to save a man, faith is greater; in a man saved, charity is the greater: until faith have 
* 1. Pet. 1.9.  finished our salvation, love must yield to faith; but when faith hath fully saved us, it shall have an end, and so must yield to love, which is without end.   
The Gospel. LUKE 18.31. jesus took unto him the twelve, and said unto them; Behold we go up to jerusalem, and all shall be fulfilled, etc. 
IN this Gospel, our Saviour Christ, 
e john 1.9.  the true light of the world, doth illuminate two sorts of blind: the disciples, who were spiritually blind; and a poor beggar, who was corporally blind. The disciples 
f Vers. 34.  understood not as yet the mysteries of our redemption, wrought by Christ's humiliation and exaltation; by 
g Thomas part. 3. qu●st. 53. art. 1.  the one taking from us all evil; and by the other, giving all that is good. 
h Rom. 4.25.  He died for our sins, and rose again for our justification.  
Christ therefore doth open their eyes, and instruct them in these two points exactly.  
First, generally: vers. 31. Behold we go up to jerusalem, and all things, etc.  
Secondly, more particularly, declaring the manner of his death and resurrection, in the 32.33. verses.  

Concerning his passion, five things are delivered. 

traditio, that he shall be betrayed.  
illusio, that he shall be mocked.  
conspuitio, that he shall be spitted on.  
fl●gellatio, that he shall be scourged.  
occisio, that he shall be put to death.     
For truth itself was betrayed, wisdom itself mocked, glory itself spitted on, innocency itself scourged, and life itself killed.  

Concerning his resurrection, he sets down two points especially: 

1. that he shall rise.  
2. that he shall rise the third day.     
jesus took unto him the twelve] Revealing to them the secrets of his kingdom, foretelling his passion 


i Theophylact. in loc.  for two causes especially: 

1. that they might bear it more patiently, praemoniti, praemuniti.  
2. to signify that he suffered willingly: joh. 10.18. See Gosp. dom. 10. post. Trin.      
Behold] This word of attention, is 
k Pontan. in loc.  like the sounding of a trumpet before some weighty proclamation, or like the ringing of a great bell before the sermon of a famous Preacher. And therefore let us hear this doctrine with an especial care, which Christ hath commended unto us here by such a remarkable note.  
We go up] Christ's passion is called an 
l john 3.14. & 12.32.  exaltation or ascending. For albeit he could not ascend higher, as God, yet he was exalted by his humiliation, as man, and had a name given him above every name: Phil. 2.8.9. Lucifer and Adam by climbing up, were cast down: but Christ by casting himself down, went up.  
Or, We go up: 
m Coster. in loc.  insinuating that his journey was not easy. Facilis descensus Auerni: Men go sooner down hill, then up hill; yet he that hath a good horse, can ride faster up hill then down hill. So the 
n 2. Kin●. 2.12.  charets and horsemen of Israel, assisted by God's especial grace, lifting them up above the base valleys of the world, run faster, and are more delighted in heavens up hill, than the wicked i● hells down hill.  
To jerusalem] Interpreters have rendered 
o Cost●r. in loc.  sundry reasons, why Christ was crucified at jerusalem, especially 
p Pontan. & Di●z in loc.  two. First, because there was not enough malice in any other City to kill the Lord of life; none but the holy could envy the most holy. The profane Gentiles & ignorant jews elsewhere, did not malign Christ in his words and wonders; jerusalem only the 
q Mat. 23.37.  Prophet-killer could not endure 
r john 1.21.  the Prophet. His holiness and wisdom was the fittest object for the Scribes and pharisees envy. 
s Mat. 23.35.  That upon them might come all the righteous blood shed upon earth, even from Abel the shadow, to Christ the substance, 
t H●b. 12.24.  whose blood speaks better things unto us, and cries ●owder against them, then that of Abel. Here note by the ●ay, that as the Son of God was crucified in the City of God; so by good correspondence, the members of Christ are persecuted most by the vicar of Christ.  
Secondly, Christ suffered in that eminent place, that his passion and patience might be renowned in the whole world. There was not another stage fit for his tragedy, which is our comedy.  
In a 
u Acos●a, con. 1. in loc.  mystical sense, Christ and his Apostles ascend to jerusalem, even to jerusalem 
x Galat. 4.26.  above, the 
y Apoc. 21.2.  new jerusalem prepared as a bride trimmed for her husband: but the god of this world, with his company, descend to jericho, to the lowest hell. He that follows not Christ in his course, goes from jerusalem to jericho; from heavenly paths, unto the by-ways of destruction; and so he falls among thieves, that is, as the 
z August. Ambros. Chrysost. apud Thom. in Luc. 10.  fathers expound it, among many devils and evils, who rob him, and wound him; and in fine, will leave him dead, except Christ the true Samaritan relieve him, and set him in his right way again.  
And all shall be fulfilled that are written by the Prophets of the Son of man] 
a Pontan. in loc.  As the Painter at the first draws his picture with a coal roughly, then with an accurate pencil, and orient colours exactly: so the holy Ghost in the Prophets and old Testament, shadowed Christ's passion obscurely; but in the new, paints it as it were to life perspicuously. The two Testaments are 
b Luke 10.35.  two pence, 
c Theophylact. in Luc. 10.  bearing the same King's image, though not of the same stamp: for all things being now fulfilled, written by the Prophets of the Son of man, our saviours picture engraven in the Gospel, is more full and clear then that imprinted in the law. Now God hath showed us the light of his countenance: Psal. 67.1. Let us therefore search the Scripture, for that is the way to Christ, and Christ is the way to God.  
For he shall be delivered unto the Gentiles: and shall be mocked] He did particularly foretell the manner of his suffering, 
d Calvin. apud Marlorat. in Mat. 10.19.  that his disciples might see, that as God he did foresee these things, & that they might be strengthened at his Cross, when as they should understand all things to be fulfilled as they were told by Christ, and foretold by the Prophets.  

That he should be 

betrayed, was foretold, Psal. 41.9.  
mocked, was foretold, Ps. 69. v. 7.12.22.  
spitted on, was foretold, Esay 50.6.  
scourged, was foretold, Esay 53.5.  
put to death. was foretold, Psal. 22.17.     
Christ was delivered unto the Gentiles, as we read in 

the Gospel, especially by three: 

judas.  
the jews.  
Pilate.      
By judas, out of covetousness, as the 
e Mat. 26.15.  text expressly; What will ye give me, and I will deliver him to you? For a little silver, and that not paid, but only promised, he sold his friend; yea that which is worse, his Master; yea that which is worst of all, his Maker. See the Gospel the Sunday before Easter.  
By the jews, out of malice. Matth. 27.18. Pilat knew well that for envy they delivered him.  
By Pilate, through fear: for the jews said unto him: 
f john 19.12.  If thou set him free, thou art not Caesar's friend: for whosoever maketh himself a King, speaketh against Caesar. And therefore Pilate chose rather to crucify the Lord eternal, then to displease Caesar, a Lord temporal.  
In like sort, all covetous, all malicious, all cowardly professors betray Christ daily. The covetous, who make their coin their Creed, and their penny their Pater noster, and their bills their Bible, betray Christ with judas. It is but what will you give them, and they will deliver up the Gospel unto you.  
Envious men, who persecute the Saints, and disgrace their graces, betray Christ in his members with the jews, even for mere malice, speaking to their Christian brother as Antoninus Caracalla to his natural brother; 
g To Gela.  Sat diws, modò non vinus.  
Cowardly professors use to betray Christ with Pilate. 
h Matth. 13.21.  For as soon as tribulation or persecution cometh for the word, they fear more the threats of Caesar an earthly Prince, who can kill only the body, than the wrath of God, who being King of all Kings, is 
i Matth. 10.28.  able to destroy both body and soul in hell.  
The second point touching Christ's passion, is illusio. Now Christ was mocked in four places especially.  
1. In Caiphas' house, where the keepers 
k Luke 22.64.  blindfolded him, and smote him on the face, and asked him, saying; Prophecy; who is it that smote thee?  
In Herod's company, 
l Luke 23.11.  when as the soldiers arrayed him in white.  
In the Common hall, where they 
m Matth. 27.28  stripped him, and put upon him a scarlet rob.  
In Golgotha, when he was crucified. First, as Saint Matthew in the 27. Chap. by the passengers, wagging their heads, and saying; Thou that destroyest the Temple, and buildest it in three days; save thyself, etc. Then by the Scribes and pharisees; He saved other, but he cannot save himself. Last of all, some perverted his words, affirming that he called for Elias, when as he prayed; Eli, Eli, etc.  
The popish Clergy mock Christ with Caiphas, in that they blindfold the people, by denying them the Scriptures, and then mock them for their ignorance. 
n judges 16.25.  Samson having his eyes out, was a laughing stock to the Philistines: and so the blind lay-men are the Priest's pastime. Though a jesuit or a Seminary buffet them every day, yet can they not prophecy who smote them. Either Samson must pull down the Colleges of these Philistines, or else he shall never see but thorough their spectacles. They mock Christ with Herod, who retain foul consciences in a white rochet, who conform themselves in habit, but reform not themselves in heart.  
The Babylonian whore mocks Christ with the soldiers, in putting on 
o Apocal. 17.4.  scarlet, betokening zeal and charity, when her actions are cruel and bloody.  
They mock Christ with the jews in Golgotha, who distort the words of Scripture for their advantage, making Elias of Eloi. Like the popish dolt, who reading the subscription of Paul's 2. Epistle to the Thessalonians, in the vulgar Latin; Missa fuit ex Athenis, instantly cried out, that he had found a plain text for the Mass. Or like that foppish Anabaptist, who gathered out of Christ's words in English; 
p Mat. 28.19.  Go and teach all nations, and baptize, etc. that it is not lawful for a Clergy man to ride on a fair palfrey; much less, as the Bishops, in a stately coach. Or as that Fen-man, alias Fin-man, standing upon a marsh customs, justified his not payment of Tithes out of Paul; 
q Rom. 13.7.  Custom to whom custom: but his Pastor replied aptly; 
r 1. Cor. 11.16.  the Churches of God have no such custom.  
So the blasphemous mouth spits on God's face; the tyrants openly crossing the Gospel's proceeding, scourge Christ: and all such as slide from the profession of the faith, are said in 
s H●b. 6.6.  scripture, to crucify again the Son of God. And therefore 
t Ferue, s●r. 1. & ●. in loc. Coster, Ditz. etc.  the Church hath allotted this Gospel for this week most fitly. For at this Carnival & gut tide, many deliver Christ unto the Gentiles, in their chambering and wantonness, drunkenness & gluttony, making such as are no Christians to 
u Rom. 2.24.  blaspheme Christianity, seeing such uncomely behaviour and mad merriments among professors of holy religion.  
As a loving wife which hath her husband slain, to move compassion in the judges, and to make the fact most odious and hateful, tells of his deadly wounds, and describes his ghastly look●s, and shows some garment of his imbrued in blood: 
x Pontan. in loc.  so the Church at this time doth offer unto our considerations how Christ her dear Love, was betrayed, and mocked, and spitted on, and scourged, and put to d●ath; hereby recalling us from our horrible sins, which as another judas betray Christ, as another Herod mock Christ, as another Pilate condemn Christ, as another Longinus wound Christ, as another band of jews recrucify Christ.  
And the third day he shall rise again] 
y Diez in loc.  Christ is large in ●he report of his ignominy, but short in this of his glo●ie: for he delivered five points as concerning his humiliation, but he remembers only two, yea for the matter but one touching his exaltation. And the third day he shall rise again. Yet this one is the lock and key of all Christian faith, on which all other articles of holy belief depend. See before the Creed, and after the Gospel on Easter and S. Thomas day.  
The Prophets usually mingle the sweet of Christ's exaltation with the sour of his humiliation; as Gen. 49.9. Esay 53.7, 8. Psal. 4.9. and Christ here foretold the one so well as the other to 
z Zepper. in loc.  strengthen his followers in affliction: for as he first suffered, and after entered into glory; so such as bear with him the cross, shall be sure to wear with him the crown. 
a Rom. 6.5.  If we be grafted with him to the similitude of his death, even so shall we be to the similitude of his resurrection.  
And this saying was hid from them Men hardly conceive ill of those whom they love well; and therefore the Disciples expecting better things of Christ, could not understand this prophecy, but the jews (as 
b Apud Tho●am in loc.  Beda notes) hating Christ, and seeking how they might put him to death, easily believed him upon his word, yea one word, and that not so perspicuous as this, but obscure; for when he said, 
c john 12.32.  If I were lift up from the earth, I will draw all men unto me; the jews answered him: We have heard out of the law, that Christ bideth for ever: and how sayst thou that the Son of man must be lift up?  
Hence we may note 
d Melancthon. postil. in loc.  that the dearest Saints of God have their infirmities and errors; and lest we should doubt of it, Saint Luke repeats it again: They perceived not the things which were spoken. 
e Calvin. apud Mar. orat. in loc.  Not that we should follow their ignorance, but praise God for our knowledge, when we conceive these deep mysteries of our salvation.  
Again, we may learn from hence 
f Marlorat. in Matth. 20.19.  not to be discouraged, if we do not at the first discern Gods holy word: for the blessed Apostles after Christ's resurrection understood all these things, as S. Luke reports in his last chapter, vers. 45. God at his good time, will open our eyes, as he did the blindman's in this Gospel, and open our ears, as he did of the Prophet, Esay 50. and open our hearts, as he did of Lydia, Act. 16.  
In that other part of this Gospel, concerning the bodily blind, we may behold a miserable patient, and a merciful Physician.  

In the patient two things are regardable: to wit, his 

Outward wants, 

Blindness.  
Beggary, v. 35.    
Inward virtues: 

Faith.  
Gratefulness.       

In his faith observe the 

Beginning, it came by hearing, vers. 36.  
Continuance, though he was rebuked, he ceased not to cry, jesus thou son of David have mercy on me, vers. 37, 38, 39  
End and fruit, he received his sight, vers. 43.     

His thankfulness appears in two things especially: 

1. In following Christ.  
2. In praising God.     
And his example caused other to do the like: All the people when they saw this gave praise to God.  

The mercifulness of Christ the Physician toward this distressed patient, is seen in his 

Gesture: vers. 40. He stood still and commanded the blind man to be brought unto him.  
Speech: vers. 41. What wilt thou that I do unto thee?  
Works: vers. 42. Receive thy sight, thy faith hath made thee whole, and immediately he received his sight.     
And it came to pass, that as he was come nigh to jericho] Christ's actions are our instructions: as Christ then, 
g Theophylact. in loc.  so we must do good in all places, as occasion is offered, even in the streets and high ways, so well as in the Temple. There is nothing in the sheep but good; his fell is good, his flesh is good, his entrails good, his dung good: so the lambs of Christ must be profitable to all, hurtful to none.  
A certain blind man sat by the high way side] 
h Luther. Culman. Zepper. i● loc.  Protestant Divines as well as the Fathers and Friars have construed this mystically; for every man is blind by nature, not discerning the things of God; he sits by the way, but he cannot walk in the way, till Christ open his eyes & direct his paths. And it is most certain that the state of the spiritually blind is more miserable than that of the other blind; for to want the eyes of Angels, is worse than to want the eyes of beasts, as 
i Granaten. in loc.  Antonius told that good blind man Didymus.  
As the bodily blind is led either by his servant, or wife, or dog; so the spiritually blind misled by the world, the flesh and the devil: the bodily blind will be sure to get a seeing guide, but the spiritually blind followeth his own 
k Eccles. 18.30.  lusts and the blind guides; and so the 
l Matth. 15.14.  blind leading the blind, both fall into the ditch.  
The bodily blind feeleth and acknowledgeth his want of sight, but the spiritually blind thinks he sees as well as any. So Christ in the Gospel: 
m john 9.41.  If ye were blind, ye should not have sin: but now ye say, we see, therefore your sin remaineth▪ etc. The bodily blind supplieth his want of sight oft by feeling, as 
n Gen. 27.21.  I sack when he could not see jacob, said, Let me feel thee my son: but the spiritually blind though he feel many times in his conscience the flashing, yet n●uer avoids the flames of hell fire. The bodily blind accounts them happy who see; but the spiritually blind doth despise the Seers, and all such as walk in the right way: 
o Wisdom. 5.3.  This is he whom we sometime had in derision, and in a parable of reproach.  
To conclude, the want of corporal eyes, is to many 
p Passeratius ora●. de caecit.  divinum bonum, albeit humanum malum; but the want of faiths eyes, is the greatest evil which can befall man in this life: for reason is our souls left eye, 
q ●onauent. diaet salut. c. 26.  faith our right eye, without which 
r Heb. 11.6.  it is impossible to see the way to God. Come to me, saith 
s Matth. 11.28.  Christ; credendo venimus, saith 
t Ser. 12 de ver bis Apostol.  Augustine, yea Christ 
u john 14.23.  comes to us, and 
x Ep ●s 3.17.  dwells in our heart by faith.  
Begging] The jews had a 
y Deut. 15.4.  law, that there should be no beggar in Isra●l. England hath statutes also to correct impudent poor, and to provide for impotent poor: but as it is observed, our laws have a better prologue than epilogue; they be well penned, but ill kept: and so this good order is neglected among us, as it was about jericho, to the great scandal of Christian religion, and dishonour of our English nation. It is written of the 
z Church h●m. against idleness.  Athenians, that they punished idle persons as heinous offenders. And the Egyptians had a law, that every man should bring his name to the chief ruler of the Province, and show what trade of life he did use. The 
a Aul. G●l. lib. ●. ca● 1●.  Romans enacted severe statutes against such as negligently suffered their ground untilled. Among the 
b Description of the world. pag. 64  Chinois, every man is ●et about somewhat, according to his strength and years: one laboureth with his hand, another with his foot, some with their eyes, & some must be doing with their tongue; and that which is most admirable, they keep in Cantane, four thousand blind men, unfit for other service, to grind corn and rice or the people. If either the law were believed as Gospel, or the Gospel kept as law, such 
c 2. Thes. 3.10.  as would not labour, should not eat. Loiterers and sturdy rogues, should be sent either to the Galleys, or prisons, or Bridewell, or to some like place where they might work well: and as for such as cannot labour, it is fit, we that are strong, should help to bear the burdens of the weak, being 
d Ilb 29.15.  ●ies to the blind, and feet to the lame.  
And when he he●rd the people pass by] 
e Culman. in loc.  We must apprehended every fit occasion for our good: and when once we have begun well, we must not faint in our course, but continue, 
f Arboreus ●●m. in loc.  though the world rebuke us, as the people did the blind man here. Let v● still cry for mercy, manifesting a lively saith in our words and wa●es. In our words, 
g I●ns●n. ●oncora. cap 105.  acknowledging Christ to be man: O jesus▪ thou Son of David & God, have mercy on me. By our ways i● forsaking our old wicked courses, and following Christ, that other seeing our good example, may likewise give praise to God.  
The Gospel and Epistle 
h Luther. in loc. & Post●l. cum 〈◊〉 & figuris ep●st. d●●. qu●nqu●●●s.  well agree. For i● the Epistle, S. Paul above all other virtues, extolleth love. Now 
i john 15.13.  greater love than this hath no man. then t● b●stow his life for his friend's. And yet Christ, as S. Luk● ●e●orts in the Gospel, was betrayed and mocked, and spittered, ●nd scourged▪ and ●ut to death e●en for us 
k Rom. 5.10.  h●s enemy's. Agai●e▪ Saint Paul in the Epistle, next to love commends in a Christian, faith and hope; both which (as the Gospel i●tim●tes) are eminent in blind Bartimae●s, unfeignedly believing, that Christ could: and in his greatest discouragement▪ hoping against hope, that Christ would have ●●rcie on him; in so much, that Truth itself gives this testimony; Rec●i●e thy sight, thy faith hath saved thee.  
If Duke Ios●a be renowned in holy Bible, for that he made the natural Su●ne to stand still at his prayer in Gibeon; O what omnipotent faith had this blind man, to make the supernatural sun, the Sun of righteousness, the Sun that made the sun to stay his course, and stand still in the way, till his desire was fulfilled! O Lord increase our faith and love, making the one like this in the Gospel; and the other according to thy precept in the Epistle, that being mounted upon these two wings, we may soar to the place where thine honour dwelleth, and there rest with thee for evermore.  
Amen.   
FINIS.   

Errata.  
Pag. 8. lin. 15. a fine, read ●●. p. 10. l. ●. read measurably. p. 24. l. 11. read are. p. 26. l. 12. a fine, read same. p. 68 l. 5. a fine, read a●. p. 96. l. ●1. in the margin, read Acts 13. p. ●16. l. 10. a fine, read ●sti. p. 127. l. 8. a fine, read w●y. p. 187. l. 7. read Psalm. 135. p. 190. l. 2. in margin, read &. pag. 225. in margin, dele●tur ●eremy 17. pag. 230 l. ●9. read Cl●rius. p. 24●. ●. 4. read picture. p. 25●. l. 15. a fine, read haru●st.  
Other faults are either so gross, that they correct themselves, or so small, that they will be soon corrected of other.  
I forbear prefaces and Indices until the whole be finished.  
Assist me with thine hearty prayers unto the Father of mer●y, that it may be for his glory and thy good.  
FINIS