THE AUTUMN PART FROM THE TWELFTH Sundry after Trinity, to the last in the whole year. DEDICATED Unto the much honoured and most worthy Doctor JOHN overall Deane of PAUL'S. August. ser. 22. de verbis Apostoli. Sic vigilet tolerantia, ut non dormiat disciplina. LONDON Printed by M●…LCHISEDECH BRADWOOD for WILLIAM ASPLEY. 1613. COLENDISSIMO PATRI, NEC NON ILLUMINATISSIMO DOCTORI, DOMINO JOHANNI OVERALLIO, QVONDAM IN ACADEMIA CANTABRIGIENSI CELEBERRIMO SACRAE THEOLOGIAE PROFESSORI REGIO: NUNC AUTEM AEDIS PAULINAE LONDON. INTEGERRIMO VIGILANTISSIMO QVE DECANO: JOHANNES BO●…TIVS ALIQVANDO DISCIPVLVS ET SEMPER AMICVS HONORIS ●…RGO, DO DICO DEDICO. THE TWELFTH SUNDAY AFTER TRINITY. The Epistle. 2. COR. 3. 4. Such trust have we through Christ to Godward; not that we are sufficient of ourselves, etc. ALL holy Scripture jointly considered is called not unfitly Gods a Optatus lib 5. advers. Parmeman. Idem August. in Psam. 21. exposit. 2. Testament: as being his revealed b Matth. 6. 10. will, and as it were c Arden's in loc. written Indenture, containing his covenants and conveyance concerning our d Heb. 9 15. eternal inheritance which is above. But the Gospel apart considered, is termed in this Text, a new Testament: as never waxing old, e Deering Lect. 1. Hebr. but always continuing new, though it were from the beginning: jesus Christ yesterday, and to day, the same also for ever, Heb. 13. 8. And new, for that it is imprinted after a new manner, otherwise than the letter of the Law: written not with ink, but with the spirit of the living God; not in tables of stone, but in the fleshly tables of the heart. And new, for that it maketh us new creatures in Christ, 2. Cor. 5. 17. According to that of f D●… spirit. & lit. cap. 20. Id em contra duas, epist. Pelagian. lib. 3. cap. 4. & in. Psal. 83▪ Vide rationes alias ap●…d▪ ●…retium. Pro●…egom in Matth. Augustine: Dicitur nowm propter novitatem spiritus, quae hominem nowm ●…anat à vitio vetustatis: It is new for that it teacheth us how to cast off the old man, and to put one the new man, Eph. 4. 22. 24. S. Paul therefore commends here the worthy function of such as are made able to minister the new Testament two ways: 1. Positively, Such trust have we through Christ to Godward, etc. 2. Comparatively, preferring the preaching of the Gospel before the ministry of the Law, In respect of Grace: For the letter killeth, but the spirit giveth life; the Law being the ministration of condemnation, but the Gospel the ministration of righteousness. In respect of Glory: If the ministration of death through the letters figured in stones was glorious, etc. how shall not the ministration of the spirit be much more glorious? Such trust] Our Apostle did esteem the Corinthians his g 2. Cor. 1. 14. glory, the h 1. Cor. 9 2. seal of his Apostleship, and as it were the very letters testimonial of his sincerity. For thus he speaks in this present chapter at the second verse, Ye are our epistle. i Erasm. Paraphras. Such as are false teachers, need epistles of recommendation unto you, and letters of recommendation from you: but ●…, k Calvin. Silvanus and Timothy desire not the like, for that the Church of Corinth is our certificate, yourselves are our walking passport: l Hieron. epist. ad Furiam. Detrimentum pecoris ignominia pastoris: It is the Pastor's infamy when the people grow worse, but his m Oecumen. in l●…c. honour when they be rich in the graces of Christ, and in all kind of knowledge, 1. Cor. 1. 5. Whereas therefore your faith and holy conversation is renowned in all the world, ye be to us n Theophylact. Anselm. Aquin. instead of an Epistle: yea better than any letters commendatory; for they run in and out of our eyes, and ears, here and there: but ye are Written in our heart, that is, in our o Hieron. & Primasius. consciences, having this testimony, not as other about us only, but in us also, residing ever in our bosoms. And whereas p Caietan. other Epistles in Hebrew, Greek, Latin, are read of none but such as understand their several Idiom; this Epistle is understood and read of all men. It is so plain, that (as the Prophet q Cap. 2. ver. 2. Abacuch speaks) he may run that readeth it: in that ye are manifest to be the Epistle of Christ ministered by us, r English Gloss. as God's pen, and written not with ink, but with the spirit of the living God, not in tables of stone, but in the fleshly tables of the heart. Ye are Christ's epistle primarily, s Aquin. principalit●… & authoritatiuè, for t Matth 23. 8. one is your Doctor, and that Doctor is Christ: but our epistle, and u 1. Cor. 9 1. work secondarily, being instructed by us 1. Cor. 4. 1. as the Ministers of Christ, and disposers of the secrets of God. He y Heb. 8. 10. writes in you, but it is through our 1. Cor. 3. 5. ministry, not as the false apostles imperfitly with ink, but with the spirit of the living God, whereby you that are his epistle are a Ephes 4 30. sealed unto the day of redemption. He writes his grace, not as the law was written in tables of b Exod. 31. 18. stone: but in fleshly tables of the heart. According to his word uttered of the mouth of c Cap. 36. 26. Ezechiel: I will take away the stony heart out of your body, and I will give you an heart of flesh. That is, (as Anselmu●… upon this place notes) a good understanding to know, and a ready will to keep my commandments. d Theophilact. As far then as God's spirit doth excel ink, and man's heart a stone; so far the Gospel excels the Law. Now lest our Apostle should seem to commend his ministry too much, he Marlorat. corrects himself thus in my text: such trust have we through Christ to Godward, etc. f Anselm. As if he should say, we speak confidently that ye are Christ's epistle, and our epistle, not arrogating this excellency to ourselves, as if we were sufficient of ourselves: but ascribing all the glory to God, from who●… as the fountain, through Christ, as the conduit pipe, cometh every good and perfect gift. If we be able unto any thing, the same cometh of God, which hath made us able to minister the new Testament. And therefore we trust not in the g Ephes. 6. 12. princes of darkness, h Psal. 146. 2. nor in any child of man: but our hope, yea help standeth in the name of the Lord, which hath made heaven and earth: Psal. 121. 2. all our trust is in God through Christ. The Papists attribute too much unto the Priest's office; carnal Gospelers and worldly politicians ascribe too little. The Pope forsooth is esteemed of his parasites a See Tortura Torti. pag. 361. vice god, k 2. Cor. 11. 4. Matth. 24. 24. another Christ, assuredly they might say better an Antichrist Nay the Papists hold their underling masspriest such an omnipotent creature, that whereas in the sacrament of Order (as they call it) almighty God makes the Priest; in the sacrament of their Altar, horr●…sco referens, the priest (say they) makes almighty God, as it were by magical art translating Coelum in coenam, pulling heaven out of heaven, and imprisoning Christ's body with all his dimensions in a little box. Statising worldlings on the contrary think that Preachers of the Word are nothing else but as a post, on which Injunctions of the King, and Mandates of the Court Christian are fixed: Ornaments and ministers of State, not instruments and messengers of God; and so l B. of Lin. answer to a nameless Cat pag. ult. Religion turned into Statisme p●…oues Athoisme. We must therefore go between both, Atheists on the left hand, and Papists on the right, medium tenuere beati. We must acknowledge the Gospel's ministry to be m Rom. 1. 16. the power of God unto salvation. He could otherwise regenerate men, as being able out of stones to raise up children unto himself, Matth. 3. 19 but it pleaseth him (as our Apostle teacheth n 1. Cor. 1. 21. elsewhere) by the foolishness of preachi●…g to save them that believe. God hath reconciled us unto himself by jesus Christ, and hath committed unto his Apostles, and their successors his faithful Pastors, the Word and ministery of reconciliation, and they being appointed ambassadors for Christ, as though God did beseech you through them entreat you in Christ's stead that you be reconciled to God: 2. Cor. 5. 18. 19 20. If this one lesson only were well understood and learned in England, namely, that the o Psal. 45. 2. tongue of the Preacher is the pen of a ready writer, whereby men are made Christ's epistle, written not with ink, but with the spirit of the living God, and so sealed up unto the day of redemption; we should not need to give thanks at our meals, as that odd priest in old time: * Casparus. Fuckins, Orat. Paneg. 2. pag. 19 Deo gratias, quod nos satias, bonis rusticorum contra voluntatem eorum. Amen. For all suits of unkindness against our persons, and all quarrels about tithes and other duties incident to our place, would instantly surcease. Then the p Rom. 10. 15. feet of such as bring glad tidings of peace would be reputed beautiful and all good people in unfeigned zeal turn q Galat. 4. 15. Galathians, if it were possible, willing to pull out their eyes, and to give them for their Pastors good. This also may teach all Clergy men to be faithful and painful in their calling, that they likewise may find such confidence toward God, as Paul had, even letters testimonial of their indefatigable diligence written in their own consciences. It is an easy matter in a corrupt age to be well beneficed, aut errore hominis, aut aere Simonis; as one wittily: but to play the part of a good Pastor, (as r Pastoral. part. 1. cap. 2. Gregory the great said) is ars artium, & scientia scientiarum. A Prelate therefore must not lay a Bishopric under his feet, making one dignity a step unto another: but he must lay it upon his shoulders, and remember that as Bishops enjoy honour by their place, so they sustain a burden in their office. Not that we are sufficient of ourselves to think any thing as of ourselves: but if we be able to any thing, the same cometh of God.] A pregnant text against the s Aquin. Anselm. Rhem. in loc. Pelagians, t Aug. H●…res. 88 & retract. lib. 1. cap. 9 affirming that our good actions and cogitations proceed only from free-will, and not from God's special grace. Secondly, this maketh against the Semipelagians, I mean the Papists, u Pelican. apud Marlorat. Dr. Fulk. Kilius in loc. holding that man hath a power of free-will in his own nature, which being stirred and helped, can and doth of itself cooperate with grace. So writes x Orthodox. explicat. lib. 4. Andradius plainly: The motion of free-will, and applying of itself to righteousnesses, doth no more depend upon the graces of God, than the fires burning of the wood doth depend upon the power of God: intimating that our will adjoineth itself unto God's grace, not by grace, but as carried thereunto by the force of nature. We teach on the contrary, that freedom of the will to turn to God, and to work with him, is no power of nature, but the work of grace. For ourselves are not sufficient as of ourselves to think, y Primisius. much less to speak, least of all to do that which is good. z August. de bono pierce. c. 13. Indeed we will, but it is God that worketh in us to will; we work, but it is God that worketh in us to work, according to his good pleasure. Thus it behoveth us to believe, thus also to speak, that God in our humble confession and submission may have the whole. a Idem ●…bisup. cap. 6. For we live in more safety if we give all unto God, rather than if we commit ourselves partly to ourselves, and partly to God. Ourselves are not sufficient to think any good, b A●…densin loc. either in part or in whole. We cannot say that it is c Chrysost. in 2. Cor. Hom. 6. ours in part, and Gods in part, seeing of him, and through him, and for him are all things: d Aug. retract. lib. 1. cap. 9 Et magna & media & minima. See S. Augustine de bono perseverant. cap. 13. & contra duas epist. Pelagian. lib. 4. cap. 6. epist. 46. & 47. de gratia & libero arbitrio ad Ualentin. & ad eundem de corrept. & gratia, cap. 1. 2. 3. 8. 14. Calvin. Instit. lib. 2. cap. 3. 4. 5. B. jewel Defence. Apolog. part. 1. c. 2. divis. 3. Dr. Mortonappeale. l. 1. c. 2. §. 10. Dr. Abbot ibidem pag- 100 101. Thirdly, this may serve to confute the e T. ●…. lib. 1. pag. 136. Novelists inveighing against our Communion book, for that in the Collect appointed to be red this day we pray thus: Almighty and everlasting God, which art wont to give more than we desire, or deserve: power down upon us the abundance of thy mercy, forgiving us those things whereof our conscience is afraid, and giving unto us that, that our prayer dare not presume to ask, through jesus Christ our Lord. And in another Collect after the Offertory: Those things which for our unworthiness we dare not ask, vouchsafe to give us for the worthiness of thy Son jesus Christ our Lord. These passages (as they say, who dare say any thing) carry with them a note of the Popish servile fear, and savour not of that confidence and reverent familiarity, that the children of God have through Christ with their heavenly Father. f Dr. Whitgift defen. of his answer to the admonit. pag. 493. Answer is made, that acknowledging of our unworthiness is the ground of humility, and that humility is a principal ornament of Prayer, and in a suitor such a commendable virtue, g Hooker. ecc●…e polit. l. 5. §. 47. that the testification thereof argueth a sound apprehension of his supereminent glory before whom we stand, and putteth also into his hands a kind of bond or pledge for security against our unthankfulness: the very natural root whereof is always either ignorance, dissimulation, or pride. Ignorance, when we know not the Author from whom our good comes: dissimulation, when our hands are more open than our eyes upon that we receive: pride, when we think ourselves worthy of that which undeserved favour and mere grace bestoweth. And therefore to abate such vain imaginations in our prayer with the true conceit of unworthiness, is rather to prevent, then commit a fault: and it savoureth not of any baseness or servile fear; but rather of great trust in God's mercy: for those things which we for our unworthiness dare not ask, we desire that God for the worthiness of his Son would notwithstanding vouchsafe to grant. The knowledge of our unworthiness is not without faith in the merits of Christ; with that true fear caused by the one, there is coupled true boldness and encouragement arising from the other. Even our very silence, which our unworthiness putteth us unto, doth itself make request for us, and that in great confidence: for albeit looking inward we are stricken dumb, yet looking upward we speak and prevail. So the h Luk. 18. 13. Publican praying in the Temple, would not come nigh, nor lift up his eyes; and yet you know what Christ pronounced of him, and what a general rule he grounded upon that particular example, to wit, Every man that exalteth himself shall be brought low, and he that humbleth himself shall be exalted. So the i Luk. 15. 21. prodigal child said to his own father, and that after he was received into favour, even after his father had embraced and kissed him, I am no more worthy to be called thy son. So S. Paul writes here, We are not sufficient of ourselves to think any thing as of ourselves: and yet he saith, our trust is in God through Christ. For the Letter killeth, but the spirit giveth life.] k Origen. peri archon, lib. 4. cap. 2. As a man, so the Scripture consists of a body and a soul. The l August. Ser. 70. de temp. superficial sound of the Letter is the body, but the true sense is the soul. The Letter then of the Bible not understood often killeth m Idem Ser. 100 de temp. Heretics, and jews, and carnal Gospelers: it is the Spirit only that gives light and life to such as sit in darkness and in the shadow of death. It is a notable saying of n Exposit. pri●…r. in epist. Gal. cap. 1. Hierome: Non in verbis est evangelium, sed in sensu; non in superficie, sed in medulla; none in verborum folijs, sed in radice rationis. And therefore we must in reading holy writ apply ourselves adsensumrei, more than adsonum vocabuli, saith o Lib. contra Prax. cap. 3. Tertullian. According to this exposition p ●… 〈◊〉 in loc. ignorant Clergymen are most unable to minister the new Testament, understanding neither the spirit, nor yet so much as the Letter. As q T●…omas ●…rus epigram. one sharply taxed an illiterate Bishop in his age: Magne pater cl●…mas, occidit litera; in ore Hoc unum, occidit litera semper habes. Cavisti bene tu, ne te ulla occidere possit Littera, non ulla est litera nota tibi. Nec Frustra metuis ne occidat litera, scis non Uivificet qui te spiritus esse tibi. But r Lib. de Spirit. & 〈◊〉. cap. 5. 6. & sequent. S. Augustine and s Ambros. Hieron. Anselm. other Interpreters have more fitly construed this according to Paul's intent of the Gospel and the Law, showing that the Law is the Letter as being figured in stones, and written with ink by the ministery of Moses; and that the Gospel is the spirit, as bei●…g first published unto the world by the coming down of the holy Ghost, and imprinted in our hearts by the spirit of the living God. There is a spirit in the Law; for t Rom. 7. 12. the commandment is holy, just, and good: and there is a letter in the Gospel, and that a kill letter, even the u 2. Cor. 2. 16. savour of death unto death in all reprobate: but in x Calvin. this text we must exactly consider the Law and the Gospel as they stand in opposition each one with other, and so the y See Luther loc. come. tit▪ de legis vs●… theologico & spirituali. proper office of the law is to threaten, accuse, terrify, condemn, kill. As Luther peremptorily, lex non damnans est ficta & picta lex. On the contrary, the proper office of the Gospel, is to preach z Esay. 6●…. 1. glad tidings unto the poor, to comfort all that mourn, to bind up the broken hearted: In a word, to convert souls, and to give life. So Saint a Cap. 1. vers. 17 john in his Gospel expressly, the law was given by Moses, but grace came by jesus Christ. A●…d thus accurately to distinguish between the Law and the Gospel is sapientiarum sapientia, the wisdom of all wisdom, quoth b Loc. come. tit. de necessitate discrim. inter Legem & Euangel. Martin Luther. It is observed prettily, that the ceremonies of the Law were first in their prime, mortales; after in Christ's age, mortuae; last of all in our time, mortiferae. But it may be said as truly that every letter of the moral Law, yea jot or title thereof, is able to kill all mankind; for it is, saith our Apostle, the ministration of death, and that in four respects, as 1. c Aquin. Revealing our sin. Rom. 3. 20. 2. d Caietan. Nitimur in vetitum. Increasing our sin▪ Rom. 7. 8. 3. Accusing us of sin. joh. 5. 45. 4. Condemning us for sin. Rom. 6, 23. But the Gospel is the ministration of righteousness, like john the Baptist, pointing out the Lamb of God who taketh away the sins of the world; assuring our conscience that e Rom. 8. 1. there is no condemnation to them that are in Christ. As f De spirit. & li●…. cap. 13. Augustine most divinely: Quod lex operum minando imperat, hoc fidei lex credendo impe●…at. g Luther loc. come. tit. de dis●… crim. just. legal. & Euangel. When the law calleth upon thee for thy debt; crying, pay that thou dost own: the Gospel acquits thy bonds, and saith unto thy soul, Thy sins are forgiven thee. For the law of the spirit of life which is in Christ jesus, hath freed thee from the law of sin and death: Rom. 8. 2. See Epistle Sunday following. If the ministration of death] As the Gospel is more gracious than the Law; so likewise more glorious, and that In respect of Countenance: h Aquin. For it is more honourable to be the Minister of Mercy, than an Executioner of judgement. A death's man is accounted base, but the very feet of such as bring glad tidings are beautiful. In respect of Continuance: For Moses glory is abolished and done away, but the Gospel's ministery remaineth. All Moses glory was but a i Ambros. Anselm. Marlorat. in loc. type of Christ's glory: now the substance being come, the shadow vanisheth. k Ma●…. 11. 13. All the Prophets and the Law prophesied unto john: but truth and grace came by jesus Christ, john 1. 17. l Theodoret. apud Occumen. & Primasius in loc. Look then how far the Sun doth obscure the lesser lights; even so far the Gospel exceeds in glory the Law. For when that which is perfect is come, that which is imperfect is abolished: 1. Cor. 13. 10. The Gospel, MARK 7. 31. jesus departed from the Coasts of tire and Sydon, and came unto the sea of Galilee, through the midst of the ten Cities, and they brought unto him one that was deaf, etc. AMong many, there be m Scot●… prolog. 1. sent. two main demonstrations of Christ's divinity: the words of his Prophets, and the works of himself. Both are met together in n Vega in lod. this place; for it is showed here by S. Mark, that he wrought at o Ferus ser. 5. in loc. one time, with one word, and that a p Verbulo minimo: Coster. in loc. little word too, great wonders; and that according to the prediction of his Prophet q Cap. 35. vers. 5. Esay, then shall the eyes of the blind be lightened, and the ears of the deaf be opened. If any than want evidence to prove that Christ is God, let me say to him, as it was once said unto Peter and Andrew, r john 1. 39 come and see. The whole may be divided into three principal parts, answerable to three principal parties expressed in the text, namely, The party Cured: One that was deaf, and had an impediment in his speech. Curing: Christ, And when he had taken him aside, etc. Procuring: Who brought the patient unto Christ, and prayed to put his hands upon him. jesus departed from the Coasts of tire and Sidon, and came unto the sea of Galilee] Christ was not a perpetual resident in one benefice; but he s Act. 10. 38. went about from Coast to Coast, doing good, and healing all that were oppressed of the devil. By which example we may learn to be t Kilius in loc. diligent and industrious in our several callings, and that u Arden's. we should not expect until other upseeke us, but that we should seek, yea x Galat. 5. 13. serve them in love, doing good unto all men, especially to them which are of the household of faith. Galat. 6. 10. And they brought unto him] In these neighbours of the deaf man, y Luther. Heming. Culman. interpreters have noted a lively pattern both of faith and of love. First of faith, in that hearing of Christ they believed, and in believing they came to him, entreating favour, not for themselves only, but for their sick friend also: being assured that the world's Saviour could with a touch easily cure him. z Sarcerius. Here then are four degrees of a justifying faith, according to that, Rom. 10. 13. Whosoever shall call upon the name of the Lord shallbe saved? but how shall they call on him, in whom they have not believed? And how shall they believe in him, of whom they have not heard? and how shall they hear without a Preacher? and how shall they preach, except they be sent? The first step is to hear Christ's word; the second, so to hear, that we believe; the third, so to believe, that we dare a Heb. 4. 16. go boldly to the throne of grace; calling on him in whom we believe: the fourth is, so to call and ask, that our request may be granted, and ourselves saved. Again, their action was full of love; first, in that they brought him unto Christ. b Ferus serm. 3. in loc. Secondly, for that they deferred not this good work, but instantly brought him, as soon as Christ was in the midst of their Coast. Thirdly, for that they were not cold suitors in his behalf, but earnest petitioners unto Christ, that he would put his hands upon him. Hereby c Zopper. con. 1. in loc. teaching us how to demean ourselves toward our sick neighbours, and distressed friends: insinuating that it is not enough to wish well, or speak well, except we do well unto them: and that we must not only labour to help them ourselves, but also when need shall require, to procure other of greater skill and ability to give them further contentment and ease. There be many motives unto this good office; but especially two; namely, God's precept, and promise. Precept, d Luk. 6. 36. be ye merciful, as your Father is merciful. Promise, e Psalm. 41. 1. Blessed is he that considereth the poor and needy, the Lord shall deliver him in the time of trouble. See Gospel Sund. 4. and Epist. Sund. 2. after Trinity. One that was deaf, and had an impediment in his speech] As dumb he could not ask, as dease he could not hear counsel and comfort for his good. f Arden's. Coster. In which respect he was in a more miserable case then either the blind, or the leper, or the lame: for they made their grief known to Christ in crying, O jesus the son of David have mercy on me; and heard also what he said unto them; O son, be of good cheer, thy sins are forgiven thee. Whether we construe this of spiritual or bodily deafness, it was occasioned by g Theophylact. Satan, and bred by sin. The devil as a murdering thief, coming to steal from us our soul, the most precious jewel in all our house, laboureth especially to stop our ears, lest we should hear that which is for our good, and to close our mouths, lest we should call for that which is for our good. In which regard Satan is termed in h Luk 11. 14 another text a dumb and a deaf devil. Not i Ludol. de vit Christ. part. 1. cap. 73. formaliter (as the School doth speak) for he is a roaring Lion: but k Caietan. in Luc. 11. causaliter, as making other dumb. See Gospel 3. Sunday in Lent. Satan then is impellens causa, but Adam our first parent l Vide Hieron. & Pavigarol. in loc. contrahens. He was deaf when he did not obey Gods express commandment; and dumb, when he did not reprehend his seduced and seducing wife. Deaf, when he did not hear the voice of God, Adam, where art thou? Dumb, when he did not upon that summons ingenuously confess his sin. Now the m Rom. 5. 12. & 1. Cor. 15. 22 Scripture telleth us plainly, that in Adam all men have sinned, and therefore all of us are by nature n Melanct. & Kilius in loc. borne deaf, and dumb, not able to hear; much less to speak what we should, as we should, until Christ open our dull ears, and unloose our stammering tongue with his Ephata from above. o Pontan. Diez. Some Postillers observe Saint Marks order and method; first mentioning a lesser evil, one that was deaf: then a greater, and had an impediment in his speech: according to that of the p Ecclesiast. 19 1. Wiseman; he that contemneth small things, shall fall by little and little. The q Euseb. E●…is. Hom. in loc. Preachers of the word are they who bring this deaf and dumb man unto Christ; he therefore that hath ears to hear, let him hear. For r Arboreus in loc. that man is deaf who stops his ears at the Gospel; and mute, who will not open his lips that his mouth may show forth God's praise. Concerning their estate which are corporally deaf and dumb: men ought to judge charitably, knowing that the s Rom. 11. 33. ways of God are past finding out; who being infinitely rich in mercy doth exact but little where he gives a little. The t 1. joh. 2. 27. Apocalyp. 27. spirit of the Lord happily speaks unto them, and u Galat. 4. 6. crieth in them Abba father; x Rom. 8. 26. helping their infirmities, and y Ibidem. vers. 16. witnessing with their spirit that they be the sons of God. See Hierom. exposit. prior. in Galat. cap. 3. Concil. Carthag. 4. Can. 76. Zepper. con. 3. in loc. They prayed him] A z Kilius in loc. pattern of the precept, a jam. 5. 16. pray one for another. It is b Chrysoft. Hom●…l. 14. ex Mat. ca●…. 6. necessity makes a man pray for himself; but it is charity moves a man to pray for another. c Thom. 22. quaest. 82. art. 7 Now that devotion is most acceptable which is not forged by dissimulation, nor forced by constraint; but ariseth out of pure zeal to God, and mere love to men. It is our duty therefote to pray, not for ourselves only, but for others also; for d 1. Tim 2. 1. all men, even our e Mat. 5. 44. enemies, earnestly beseeching Christ to put his blessed hands upon them, albeit they desire to lay their violent cursed hands upon us. To put his hands upon him] There is a twofold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mentioned in holy Scripture; f B. Barl●…w: sermon at Hampton Court: Sept. 21. 1606. in Act. 20. 28. confirmatoria, & curatoria: the first used in ordaining Presbyters, as 1. Tim. 4. 14. and 1. Tim. 5. 22. The second in blessing and healing the people, Mat. 9 18. and 19 13. Now the friends of this patient entreated Christ to put his hand upon him; g Maldonat. either knowing that he cured other impositione manuum, as the blind man, Mark. 8. 23▪ 25. and the crooked woman, Luk. 13. 13. or else for that the Prophets and holy men of God used in helping and healing the sick, to lay their hands upon them. A ceremony not unknown unto the Gentiles, as it is apparent by the speech of h 2. King. 5 11. Naaman the Syrian; I thought with myself, the Prophet will surely come out, and stand, and call on the name of the Lord his God, and put his hand on the place, and heal the leprosy. And when he had taken him aside from the people] Sundry Divines have sundry devices in expounding this clause. Literally, i Sarcerius. some think that he carried him aside from the press, that he might the better attend the business out of the throng. k Euthyniu●…. Other, for that among so many, some would be regardless and irreverent spectators. l Calvin. apud Marlorat. Other, that he might pray more devoutly, while he did the cure. m Chrysost. apud Thom. Theophyiact. Arden's. jansen. Most are of opinion that he did so to shun all ostentation and vain glory. n Hieron. Eu●…h. Emis. Culman. Vega. Mystically, none are cured by Christ, but such as he puts apart, drawing them out of Babylon, Apocalyp. 18. 4. out of Sodom, Gen. 19 6. from out of the broad way, Matth 7. 13. to his little flock, Luk. 12. 32. that they may be men in the world, not of the world, joh. 15. 19 & 17. 16. He put his fingers into his ears, and did spit, and touched his tongue] Christ could have cured this man, as he did many, with his bare word; according to that of the o Matth. 8 8. Centurion, speak the word only, and my servant shall be healed: but he did use feet, finger, spittle, tongue; p Theophylact. Euthym. Arboreus. to show that all the parts of his human nature being united unto the Divine, were Salutiferous, even the true mean whereby men ate holpen in all their sickness. He q Esay. 53. 4. 5. carried all our sorrows, and cured all our sores. Or happily Christ used these things, at this time, r Sarcerius. lest we should tempt God in neglecting ordinary means. Or to s Vega. show that it was the finger of God, as Luke 11. 20. If I by the finger of God cast out devils. And so this man was healed even by the same hand that made him Or insinuating that he wrought this cure by his t Panigarol. power and wisdom: the first signified by his finger, the second by spittle. Mystically, the finger of God is the spirit of God: for whereas S. u Cap. 11. 10. Luke saith, If I by the finger of God cast out devils, S. x Cap. 12. 28. Matthew hath, If I cast out devils by the spirit of God. Our blessed Saviour therefore did put his fingers into the deaf man's ear, to y Ferus ser. 4. Zepper. ser. 1. in loc. signify that the preaching of the word to men's outward ears only, without the secret operation of the spirit speaking inwardly to their hearts, is not available to salvation. Albeit Paul plant, and Apollo's water, only God giveth increase, 1. Cor. 3. 6. Here some Friars are so conceited, as to tell all the fingers on Christ's hand, and every joint of the same: but I cannot finger this lesson, I refer you therefore to jacob de Vorag. ser. 1. in loc. Pontan. Bibliothec. Contion. tom. 4. fol. 199. And looked up to heaven] z Euseb Emis. & Vega, in loc. To show that he was our mediator and advocate with God our Father in Heaven. Or a Beda. jansen. Pontan. intimating that every good and perfect gift is from above, coming down from the Father of lights: and therefore we must in all our sickness expect health and ease from heaven, saying with David, b Psal. 121. 1. I will lift up mine eyes unto the hills, from whence cometh my help: my help cometh even from the Lord, which hath made heaven and earth. Or he looked up to heaven; c Ludolphus. jacob. de Vorag. hereby teaching us to set our affections on things which are above, Coloss. 3. 2. In this d Psal. 84. 6. vale of misery we are subject to deafness, and dumbnes, and infinite other infirmities of mind and body: but in Jerusalem above, there e Apocal. 21. 4 is no more dying, nor crying, but all tears shall be wiped away from our eyes, and sorrow from our hearts. And therefore let our conversation be in heaven, as having in it our best friend, or best treasure, best help, best home. Happily some will object, that lifting up of the eyes, and sighing, are gestures of one that prayeth, and makes a suit: but Christ could have wrought this miracle without prayer, or help from other. It is true Christ could, and often did cure without prayer: yet in some cases, and at some times he did use to pray for two reasons especially. First, that all the world might know that he was sent from God, even from the bosom of his Father in heaven. And this reason is rendered by himself, joh. 11. 41. 42. jesus lift up his eyes, and said, Father, I thank thee, because thou hast heard me. I know that thou hearest me always; but because of the people that stand by, I said it, that they may believe that thou hast sent me. Secondly, for our f Beda. Theophylact. in loc. Idem Greg. Hom. 10 in Ez●…chiel. example, teaching us how we should desire God to lose our stammering tongues, and open our dull ears: g Euthym. in l●…c. instructing Physicians also to pray while patients are under their cure, that the God of heaven would bless their handy work. And sighed] He did not this as doubting of his cure, but to show first, that he was very h Beda: Quasi Deus curavit: quasi homo ingemuit. man, subject to weeping and passion as we are, yet without sin: Hebr. 4. vers. 15. Secondly, to manifest his i Ferus, ser. 4. in loc. Idem Beza. compassion and pity towards distressed men; he that said, k Matth. 5. 7. Blessed are the pitiful, is such an high Priest l Heb. 4. 15. as is touched with the feeling of our infirmities. And by this example teaching m Ludolphus. jansen. us also to weep for the weakness and wickedness of our brethren. Thirdly, to demonstrate the n jacob de Vorag. serm. 1. greatness and grievousness of sin, which is not cured but by the sighing and suffering of the son of God. In more particular, o Vega. some note that Christ did not sigh until he touched the patient's tongue, which is an unruly evil, an p Psal. 14. 5. open sepulchre, q james 3. 8. 6. full of deadly poison, a world of wickedness. And said unto him Ephata, that is to say, be opened] He did sigh as a man, but r Postil. cum Glossis & figuris. Idem Beda, Ferus, & alij. command as God: using neither the subiunctive, nor optative, but s Z●…inglius. jansen. Maldonat. imperative mood: Be opened. The word Ephata was vulgar in that country; t Bullinger. apud Marlorrt. by which it doth appear that he did not use it as a charm, placing extraordinary power or confidence therein: but that it was his own will, and proper virtue that wrought the miracle. This (as u Com. in loc. Maldonate the jesuit censureth) is a mad gloss. Yet his old friend x Concord. evangel cap. 62. jansenius is so well in his wits as to receive it, and so would he too, but that it maketh against their superstitious using of the word Ephata in their popish exorcism before Baptism. The Papists, as being masters of ceremonies, or rather indeed slaves, observe 22. ceremonies in their administration of holy Baptism: namely, twelve going before Baptism, siue in the action, and other siue following after, as Bellarmine doth marshal them in his book De Baptismo, cap. 25. 26. 27. Now the ninth ceremony before Baptism is applying of spittle to the nostrils and ears of the Infant, and saying Ephata be opened. And for the lawfulness of this ceremony y B●…llarm. de baptismo, cap. 25. & Rhem. in loc. they cite Christ's example, and S. Ambrose's authority. To the first our men answer, that it is an apish trick, rather inscorne, then imitation of Christ. And therefore the noble mother of our gracious Sovereign K. james enjoined the popish Archbishop at his baptism to forbear this idle ceremony; saying, that z Thus his Majesty reports: premon●…tion, p. 33. she would not have a pocky Priest to spit in her child's mouth. Our blessed Saviour here did not administer the sacrament of baptism; why then I pray, should they not anoint the eyes of the baptized infant with clay, so well as his nostrils with spittle? for Christ in the a joh. 9 Gospel opened the eyes of a blind man with clay; the which is so significant, and happily more sweet than unsavoury slaver of an unwholesome shaveling. Again, suppose this action of Christ were sacramental, (a thing which neither they can ask modestly, nor we grant judiciously) yet herein b Epise. E●…i. respon. ad Card. Bellarm. Apolog. pag. 154. they do not imitate Christ; for he did apply spittle to the mouth of this patient, but they do this unto the nostrils of the child to be baptized. As for S. Ambrose's authority, there be two places in his works urged in this argument. The first is cited by c Lib. de Baptismo, cap. 25. Bellarmine, and that is in Tom. 4. Ambros. lib. De iis qui mysterijs initiantur, cap. 1. Where by way of preface only the learned Father d Exhortatio auditorum: ut aures aperia●…t. ut est in argument. ejusde●… 〈◊〉. exhorteth his auditors that they would open their ears unto his speech, as the deaf man had his ears opened in the Gospel. The second is quoted by the Rhemists in their Annotations upon this text, and that is lib. 1. de sacramentis, cap. 1. Where S. Ambrose mentioneth indeed a needless ceremony used in his age, namely, that the Priest touched the nostrils and ears of him that was baptized; and the truth is e D ●. Fulke in Mark 7. 34. even at that time, there were many superfluous and burdenous rites in the Church; of which Augustine complained in his 118. and 119. epistle to januarius. But S. Ambrose speaks not in that chapter of exorcisms used in the ministration of Baptism, nor of spittle, nor of the word Ephata: which as f Calvin. Ins●…it. lib. 4. cap. 15. §. 19 one speaks, are nugae palam in baptismi probrum effraeni licentia invectae. And straightway his ears were opened, and the string of his tongue was loosed, and he spoke plain] g Maldonat. in loc. Two things illustrate Christ's omnipotent power in acting this miracle: Celerity, for that he did it so suddenly: Perfection, for that he did it so sound. For the first, it is said in the Text, straightway. Otherwise it might have been thought that his disease went away of itself, or that it was cured by some other. And for demonstration of the second, his thick ears were opened, and the strings of his stammering tongue loosed in such sort, that he did not only speak, but speak plainly, that is, rightly and readily. For he that said in the beginning: Let there be lights in the Firmament, and it was so: let the waters be gathered together, and it was so: Let the Earth bud▪ and it was so: said here, Be opened, and immediately the deaf did hear, and the dumb speak. h Heming. Mystically, men are loosed from the shackles of Satan and sin by the commandment of Christ, and preaching of his word And therefore Christ in healing this patient, first opened his ears and then untied the string of his tongue: i Pontan. because we must hear well, before we can speak well. He that will open his lips that his mouth may show forth God's praise, must be swift to hear, slow to speak: jam. 1. 19 And he commanded them that they should tell no man] Hereby showing the difference between the giver of a benefit, and the receiver. He that doth a good turn must instantly forget it: he that receiveth, always remember it. According to that of k De been. lib. 2. cap. 11. Seneca: Beneficium qui dedit taceat, narret qui accepit. l E●…sdem lib. cap. 10. Haec scilicet inter duos beneficij lex est, alter statim obliuis●…id▪ bet dati, alter accepti nunquam. Again, there is a time for all things, a time wherein Christ would have his miracles known, and a time wherein he would have them unknown. But the more he forbade them, so much the more a great deal they published.] The particular publishing of this miracle, contrary to Christ's express commandment, was rather immoderate m Calnin. Heming. Zepper. zeal, than an imitable virtue. See Gospel, 3. Sunday after Epipha. But their general praising of God, in saying he hath done all things well, is very commendable. For God is good In himself: Matth. 19 17. None good but God. Toward other, in his n Pontan. works of Creation. Preservation. Redemption. Glorification. In his Creation all well, making of nothing all things, and those good, yea o Gen 1. ●…1. very good. In consideration whereof p Contra Faust. Man. li. 21. c. 5. Augustine said sweetly: Cum opera dei considero, moveor ineffabiliter la●…de creatoris illorum, qui prorsus ita magnus est in operibus magnis, ut minor non ●…it in minimis. In his preservation all well, q Wisdom 8. 1. ordering all things comely, disposing not only that which is good, but also that which is evil, yea the very devil, unto good ends. r August. ad Simplic. lib. 2. quaest. 1. Etiam spiritibus malis beneutitur Dominus, ad vindictam malorum, vel ad bonorum probationem. In his redemption all things well, & far better than in his Creation. s Granat. in euangel. Dom. 1. Aduent. Illic sua nobis dedit, hic vere seipsumcontulit, non tam in dominum quam in pretium & sacrificium. All things well, yea best of all in his glorification, giving us a t Matt. 5. 12. great reward, yea so great as u 1. Cor. 2. 9 man's eye never saw, neither ear heard, neither heart conceived. The Gospel and Epistle well agree: The spirit giveth life, saith Paul: the deaf man had his ears opened by the finger of Christ, saith Luke. By the Gospel's ministry men are made God's Epistle, saith Paul: by the word of Christ the deaf did hear, and the dumb speak, saith Luk. If we be able unto any thing, the same cometh of God, saith Paul. He hath done all things well, saith Luke. Let us therefore pray with the Church: Almighty and everlasting God, which art always more ready to hear, than we to pray, and art wont to give more then either we desire or deserve; power down upon us the abundance of thy mercy, forgiving us those things whereof our conscience is afraid, and giving unto us that, that our prayer dare not presume to ask through jesus Christ our Lord: Amen. The Epistle, GALAT. 3. 16. To Abraham and his seed were the promises made, etc. THis Epistle consists of three parts: a Proposition, To Abraham and his seed were made the promises, etc. Exposition, This I say, etc. Opposition, Wherefore then serveth the Law, etc. The main drift of all this Epistle to the Galathians, is, to show u Cap. 2. v. 16. that a man is not justified by the works of the law; but by faith in jesus Christ. Which our Apostle proves accurately: 1. by reasons of x Ibid. ver. 20. experience: 2. from y Cap. 3 6. Abraham's example: 3. by manifest text of z Ibid. vers. 11. 12. holy writ: lastly, by manifold apt similitudes and testimonies human; a Fers. 15. Brethren I speak as men do. The first whereof is the comparison of a man's will; and his argument is from the b Sarcerius. Calvin. Aretius. lesser unto the greater, (as Logicians speak.) The testament of a man after it is confirmed, may not be broken or abrogated; Ergo much less the testament of God. He doth argue therefore thus: The Testament of God confirmed, cannot be disannulled: The promises made to Abraham and his seed, which is Christ, are his Testament confirmed: Ergo, they cannot be disannulled. c Luther & Perkinsin loc. Hencewe may learn, that it is lawful to speak in Sermons as men do, citing testimonies of humanity for illustration of points in Divinity, reasoning from things earthly to things heavenly. So Christ in the d Mat. 7. 11. Gospel, If ye which are evil can give to your children good gifts, how much more shall your father which is in heaven give good things to them that ask him? So Peter, Acts 5. 29. we must obey men; Ergo much more God. So the Prophet e Cap. 35. jeremy speaking in the Lord's name, the Recabites obeyed their father; how much more ought ye to have obeyed me? f Tertulli. in adversus Hermogen. Philosophers are the patriarchs of heretics, enemies of the Gospel, as g 1. Cor. 2. 14. not understanding the things of the spirit of God: and therefore to convince their conscience by natural reason, is to cut off Goliahs' head with his own sword, saith Saint h Epist. ad Magnumorat. Roman. Hierome. i Deut. 21. ver. 11. 12. etc. When thou shalt go to war against thine enemies, and the ●…ord thy God shall deliver them into thine hands, and thou shalt take them captives, and shalt see among the captives a beautiful woman, and hast a desire to take her for thy wife, then shalt thou bring her home to thine house, and she shall shave her head, and pair her nails. Human learning is the Grecians Helena, full of admirable beauty; k Aeneas Silvius Epist. Sigismond. Duc. Austriae. Cuius facies si videri possit, pulchrior est quam lucifer aut hesperus. And therefore we may not admit her into the Divinity schools l Hieron. ubi sup. & Aquin. lect. 6. in Gal. 3. until her hair be shaved, and her nails pared; until her superfluous idle conceits, and unprofitable tricks of ornament are taken away. m Hieron. consolat ad Pam tom. 1. fol. 165. But when of a Moabite thou hast made her an Israelite, accompany with her and say; n Cant. 2. 6. her left hand is under my head, and her right hand doth embrace me. Let us ascribe to Philosophy, summa, sed sua. For the wisdom of man, to speak the best of it, is but a learned kind of ignorance, which yet being bridled and guided by the spirit of God, may be wrought (as o D. Edes ser. duty of a king. one well observed) to speak like Balaams' Ass to good purpose. To quote then in the Pulpit authorities of Poets, and Philosophers; or as here Saint Paul, the positions of Lawyers and politicians, is not so common as commendable, when it is done reverently without ostentation, and judiciously for the better understanding of the text, and p Mr. Deering lect. 20. Heb. more clear declaration of the truth. To Abraham and his seed] We read of q Illyric. Cl●…u. script. verb. testament. three testaments in holy Bible; to wit, Abrahamicall, Genes. 12. Mosaical, Exod. 24. and the new Testament, jer. 31. Heb. 8. Now the first and last howsoever they differ in r Ten poris distantia, patefactionis perspicuitate, promissi benedicti s●…minis exhibitione. Illyric. ubi sup. circumstance, yet they be the same for substance. So Zacharias in his hymn, Blessed be the Lord God of Israel, for he hath visited and redeemed his people, as he spoke by the mouth of his holy Prophets ever since the world began; to perform the mercy promised to our forefathers, and to remember his holy covenant, to perform the oath which he swore to our forefather Abraham, etc. And the blessed Virgin in her magnificat; He remembering his mercy hath holpen his servant Israel, as he promised to our forefathers, Abraham, and his seed for ever. Christ is the Paschall Lamb, 1. Cor. 5. 7. slain from the beginning of the world, Apocalip. 13. 8. And so the patriarchs and old Fathers were saved by faith, s Kilius in loc. in Christum promissum: as we now by faith in Christum missum. Were the promises made.] Saint Paul speaks plurally, t Perkins in loc. because they were made sometime to Abraham, & sometime to his seed, and sometime to both: or because they were ᵘ repeated often to Abraham, as Gen. 12. 4. Gen 15. 5. Gen. 22. 18. And therefore called promises in the plural, although in substance they were but one promise. He saith not in his seeds, as many; but in thy seed, as of one, which is Christ] The jews except against this interpretation of Paul, and say, that the singular number is here put for the plural, one for many. So Saint x Exposit. pri●…r. in Epist. ad Gal. cap. 3. Hierome doth avow, that he could never find this word in the plural number; and therefore Panl in this argument may seem to speak more subtly then sound. Yea, that which is worse, the jesuit y Notat. in loc. Em. Sa. thinks him (as he speaks of himself, 2. Cor. 11. 6.) rude in speaking. z Luther in loc. Answer is made, that our Apostle wrote Apostolically, construing the Scripture by the a Caietan. in loc. same spirit by which it was originally penned. And whereas it is objected that the word seed is a noun collective, signifying all Abraham's posterity; b Illyric. ubi su●…. in verb. semen. Divines answer, that it is used often only for one, so well as for all, or many. For Eve said of Seth, God hath given me another seed, Gen. 4. 25. that is another son. Secondly, the c Gen. 21. 10. & Gala●…. 4. 30. Scripture reports expressly, that Ishmael, Abraham's son, was cast out, and not made heir with the blessed seed. See Galatin. de arcan. cat. verit. lib. 5. cap. 13. & Marlorat in loc. Or as d Aretius' in loc. other acutely, there is semen redimendum, and that is collect●…uum; and semen redimens, and that is unicum. We receive therefore this exposition of Paul, acknowledging Christ to be this one particular seed and son of Abraham, in whom, and by whom the nations of the world are blessed: eternal inheritance being first granted unto him, and so conveyed unto such as e Ol●…uian. de substantia ●…oei. part. 1. art. 1. E●…asm. paraphra. in loc. Seminis enim nomine non Christus per se. sed cum suo corpore coniunctus est intelligendus. Beza. believe in him. As our Apostle concludes in this f Vers. 9 & 29. Epistle; If ye be Christ's, then are ye Abraham's seed, and heirs by promise. See Benedictus. This I say] Paul in the former verses hath laid down two propositions; one, that testaments of men confirmed may not be broken: another, that the promises were made to Abraham and his seed, which is Christ. Now what of all this, may some say? He doth expound himself therefore, this I say; that is, the drift and intent of all my speech is to show that the covenant or testament ratified by God can not be frustrated. And secondly, though it might so be, yet that the Law could not abrogate the same: Which he proves by two reasons especially. First, from the circumstance of time: the law which began four hundred and thirty years after doth not disannul, etc. Secondly, from the nature of a testament, donation or legacy: for if inheritance come of the Law, it cometh not of promise; but God gave it to Abraham by promise. The Law which began afterward] The jews object and say, that God mistrusting his own promises as insufficient to justify, further added a better thing; that is to say, the law, whereby men might be made righteous. Our Apostle doth answer by demonstration. Abraham obtained not righteousness before God through the Law, because there was no Law when he lived; and if no Law, then assuredly no merit. What then? Nothing else but the mere promise, which Abraham g Galat. 3. 6. believed, and it was imputed to him for righteousness. h Luther in loc. If a rich man not constrained thereunto, but of his own good will, should adopt one to be his son, whom he knoweth not, and to whom he doth own nothing, and should appoint him heir of all his lands and goods; and then after certain years should lay upon him a law to do this or that; he cannot now say that he deserved this benefit through his own works, seeing he received it of mere favour many years afore: so God could not respect our deserts going before righteousness, for as much as the promise was made 430 years afore the Law. Wherefore, saith i Vbi sup. Luther, if thou wilt rightly divide the word of truth, accustom thyself to separate the promises and the law so far asunder as heaven and earth, as the beginning of the world and the latter end; that when the Law cometh and accuseth thy conscience, thou mayest answer; Lady law, thou comest not in season, for thou comest too soon; tar●…e yet until 430 years be full expired, and when they are passed, then come and spare not. But if thou come then, it willbe too late, for than hath the promise prevented thee 430▪ years; to which I assent, and sweetly repose myself in the same. Therefore I have nothing to do with thee, for I live now with the believing Abraham; or rather since Christ his seed is revealed and given unto me, I k Galat. 2. 20. live in him, who is my l 1. Cor. 1. 30. righteousness, sanctification and redemption. Inheritance cometh on God's part by promise, not on our part by performance. It is objected against this accurate computation of time, Gen. 15. 13. Know for a surety that thy seed shall be a stranger in a la●…d that is not theirs four hundred years, and shall serve them. Answer is made by S. m Decivit. Dei lib. 16. cap. 24. Augustine, and n Oecumen. Aquin. Ca etan. in loc. other, that Moses in that text speaks of the time that was from the beginning of Abraham's seed, or birth of Isaac, to the beginning of the Law: but Paul in this text, of all the time that was between the giving of the promise, and the giving of the law. Now the promise was made to Abraham when he was seventy and five years old, Gen. 12. 4. And Isaac was borne when Abraham was a hundred years old, Gen. 21. 5. that is, 25 years after the first promise. And from the birth of Isaac, until the children of Israel were delivered out of Egypt, at which time the Law was given (as Oecumenius, Aquinas, Aretius exactly reckon according to Gods own records) were 405. years, in all 430. as Moses, Exod. 12. 40. For if the inheritance come of the law, it cometh not now of promise, but God gave it, etc.] This argument is plain: for natural reason, although it be never so blind, compelleth us to confess, that it is one thing to promise, and another thing to require; one thing to give, and another thing to take. The o Luther. law requireth and exacteth of us our works; on the contrary, the promise doth offer unto us the spiritual and everlasting benefits of God, offered & adfert, and that freely for Christ's sake. Therefore we cannot obtain inheritance by the law, p Galat. 3. 10 for as many as are of the works of the law, are under the curse: but by the promise; for it saith, q Gen. 22. 18. in thy seed shall all the nations of the earth be blessed. r Rom. 4. 14. If they which are of the law be heirs, our faith is made vain, and the promise void, and God a liar. Eternal life is the f Rom. 6. 23. gift of God, conveyed by testament as a t Perkins. legacy, which is not an exaction, but a donation. Heirs look not for laws or any burdens to be laid upon them by their fathers will, but for an inheritance confirmed thereby. Now that we may receive this legacy, we must bring unto God nothing but hunger and thirst after it, making suit for ●…t by ask, seeking, knocking. For albeit in ourselves all of us are most unworthy: yet shall it suffice for the having of this blessing, if our names be found in the testament of God. God gave it to Abraham by promise.] That is, as afore, to Abraham and his seed. For this gift is not private, but a public donation, and Abraham here must be considered as a public person, and that which was given unto him, was in him given to all that should believe as he did. If then thou be'st endued with faith u Luke 17. 6. as much as is a grain of Mustard seed, thou art x Galat. 3. 9 blessed with faithful Abraham. Inheritance of eternal happiness is as surely thine, as it was his when he believed: and if thou continue faithful unto the end, thou shalt y Matth. 8. 11 sit down with Abraham, Isaac and jacob in the Kingdom of heaven, and after this life rest in the z Luk. 16. 22. bosom of Abraham evermore. For whatsoever was done to him as the a Rom. 4. 11. 12 Father of the faithful, is done to them also that walk in the steps of his faith. Wherefore then serveth the Law?] You have heard of the proposition, and exposition of our Apostle. Now there followeth an b Aquin. Aretius. Kilius. opposition against his doctrine, containing a twofold objection. The first in the 19 verse: Wherefore then serveth the Law: The second, verse 21. Is the Law then against the promise of God? To the first, answer is made, that the Law was added because of transgressions. c Primasius in loc. Not for justification, but for transgression, namely to suppress, and express sin. The civil use of the Law is to punish transgression, and to restrain villainy. Goodmen are a d Rom. 2. 14. Law to themselves, and so the Law is not given unto the e 1. Tim. 1. 9 righteous man. But almighty God hath ordained Magistrates, Parents, Ministers, Laws, bonds, to bridle the wicked, at the least to bind Satan that he rage's not in his bond slaves after his own lust. And therefore Politicians and Statesmen have much esteemed and honoured the very senseless instruments of justice. Baldwin the great Lawyer called the Gibbet, lignum benedictum; and the good Emperor f Max. 1. Sa●…ue sancta justitia. Maximilian when-so-ever he passed by the Gallows, usually putting off his hat saluted it thus: All hail holy justice. The spiritual use of the Law is to reveal sin, that a man as in a glass may behold his ignorance, misery, blindness, infirmity, judgement, death, hell: As a g Tyndal. prol. in Exod. corosie laid unto an old sore, not to heal it, but to stir it up, and make the disease alive, that a man may feel in what peril he stands, and how nigh to deaths door. h Kilius. For our natures are so corrupt, that we could not know them to be corrupt without the Law. Rom. 7. 7. I knew not sin (saith our Apostle) but by the Law; for I had not known lust, except the Law had said, thou shalt not lust. i jere. 23. 29. Is not my word even as fire, saith the Lord? and like an hammer breaking stones? It is that k 1. King. 19 ver. 11. 12. 13. mighty strong wind, and that terrible earthquake, renting the Mountains, and cleaning the Rocks asunder, that is, the proud and obstinate hypocrites. Eliah as being not able to abide these terrors of the Law, which by these things are signified, covered his face with a mantle. Thus as you see, the Law was added because of transgressions, that is, to restrain them civilly, l Luther. but especially to reveal them spiritually, that men might understand the greatness of their sins, and the just wrath of God for the same. Until the seed came to whom the promise was made] If the days of the Law should not be shortened, no man should be saved: and therefore certain bounds are limited to this Tyrant, beyond the which he cannot reign, namely, the Law was added because of transgressions, until the seed came. m Oecumen. Aquin. Arden's. That is, until the time of grace, till Christ in the fullness of time was borne. This may be construed literally: for albeit the law serves to reveal sin till the world's end; n Perkins. yet in respect of the Mosaical manner of revealing transgressions, it is added but until Christ. For the law before Christ did convince men of sin not only by precepts and threatenings, but also by Rites and Ceremonies as by washings and sacrifices; all which assuredly were real confessions of sin, and as o Coless. 2. 14. Paul speaks, an hand-writing against us, until Christ took them away, and fastened them upon his Crosse. p Matt. 11. 12 The Prophets and the Law did endure till john, and from the time of john the Baptist until this day the kingdom of heaven suffereth violence, and the violent take it by force. Spiritually the blessed seed is q Kill us. come when once Christ r Ephes. 3. 17. dwelleth in our hearts by faith. here we must begin to say, s Luther. Now leave off Law, thou hast terrified and tormented our consciences enough: t Psal. 42. 9 & 69. 2. All thy waves and storms are gone over us. Lord turn not away thy face from thy servant. u Psal. 6. 1. Rebuke me not I beseech thee in thine anger, neither chasten me in thy displeasure. When these terrors and troubles come, let the law then be packing out of the conscience, which indeed is added to discover and increase sin, yet no longer but until the seed come to which the promise was made. Now must he deliver up his kingdom to another, even to Christ, whose lips are gracious, speaking of far better things than doth the Law, x Esa. 61. 1. 2. 4. bringing glad tidings of salvation unto the Poor, binding up the broken hearted, preaching liberty to the Captive, comforting all that mourn, giving beauty for ashes, and the garment of gladness for the spirit of heaviness. Is the Law then against the promise of God?] If the Law convince men of sin, than it serves not to give life, but to kill: and so by consequent is against the promise giving life. To this objection our Apostle doth answer negatively, With Detestation, God forbid. Attestation, producing out of Gods own book sufficient witness against these cavillers. If there had been a Law given which could have given life, than no doubt righteousness should have come by the Law: but the Scripture concludeth all under sin, etc. God forbid] In that Paul avoids an heretical and blasphemous objection with an absit, (which is y Aretius' in R●…m 6▪ 2. abominantis oratio) we may learn to z Perkins. reject things said or done to the dishonour of God, with loathing and detestation. a Matt. 26 65. Caiphas' supposing that Christ had blasphemed, rend his garments: and job suspecting his children had done the like fault, sanctified them, job. 1. 5. b Magdeburg. epist. praefix. cent. 7. What reason is it to spare great ones, injuring Christ the greatest one? For as wise men we must discover, and as learned men leave, but as good men abhor such as are heretical. And therefore we must hate the c Luther. detestable dreams of jews, affirming that the Messias is not yet come, because our sins hinder his coming. As if God should become unrighteous, because of our unrighteousness; or made a liar, because men are liars. It is said here that God is one, d Marlorat. that is, ever the same, being always just and true. God forbid then a man should think that the Law should be against his promise; for he doth not slack his promise because of our sins, or hasten the same for our righteousness and merits, he regardeth in it neither the one nor the other. For if there had been a Law given which could have given life, than no doubt righteousness should have come by the Law.] e Aretius. If the Law were contrary to the promise, than it should execute the promises office: but that it cannot do▪ for it is the promises office to give life, but the laws office to kill. And therefore the Law is not against the promise, but rather a f Caietan. preparation to receive the promise. This argument is an hammer to beaten down Popish opinion of merit: That which doth give righteousness, doth first give life; the works of the Law cannot give life: Ergo, they cannot give righteousness or justify. See Luther & Perkins in loc. But the Scripture concludeth all things under sin, that the promise by the faith of jesus Christ should be given to them that believe] Things subordinate, whereof one serves for another, are not one against another: but the Law is subordinate to the promise, concluding all under sin, that we might have recourse to Christ the g joh. 2. 2. propitiation for our sins. h Leo serm. 11. de quadrage sima. Ideo enim datur praeceptum ut praecipientis quaeratur auxilium. It humbleth a man, and in humbling him it maketh him to sigh, and to seek the helping hand of the Mediator, i Psal. 109. 20. Sweet is thy mercy. sweetening his mercies, and making his grace gracious and inestimable. The proverb is true, that hunger is the best cook. k Luther. Like then as the dry ground doth covet rain: even so the Law makes troubled and afflicted souls to thirst after Christ, and in this respect it is our schoolmaster to bring us to Christ. l Aretius' in Galat. 3. 24. A schoolmaster hath two special offices; one to correct, another to direct. It correcteth in shutting us up in the prison of sin; and it m Photius apud Oecumen. in loc. directeth also, for that it occasioneth us hereby to hunger and thirst after the righteousness of Christ. The Scripture] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That Scripture, n Perkins. namely the Scripture mentioned afore, meaning o C●…luin. apud Marlorat. in loc. especially the written law of Moses, including all under sin: Deut. 27. 26. Cursed is every man that continueth not in all things which are written in the book of the Law to do them. Every man is bound to keep the whole Law: p Caietan. Claudit ergo sub peccato subditos sibi, praecipiendo siquidem, & non adiwando. But this may be construed of q Luther. evangelical Scripture so well as of the law; for if all men had not been subject unto the curse by sin, for what end should the blessing by Christ have been promised, because r Matth. 9 12. the whole need not a Physician? And so both Gospel and Law shut up all under sin, s Rom. 11. 32. that God might have mercy on all. Concludeth] Ergo, the Scripture must be judge for the determining of controversies in religion For (as t Lib. 5. contra Parmeman. Optatus and u In Psal. 21. exposit. 2. Augustine note) God hath dealt with us as an earthly father is wont with his children, who fearing lest they should fall out after his decease, doth set down his will in writing under witnesses; and if there arise debate among the brethren, instantly they go to the testament. All of us are brethren, and x Gen. 13. 8. therefore we should not contend: but if any question be made concerning our Father's inheritance, we must examine the words of his testament, and y Esay 8. 20. testimony, for that as a judge concludeth all things. All things] z Marlorat. As if he should say, not all men only, but all things also, which all men can do toward their salvation, even a Rom. 3. 19 all the world culpable before God under sin. That the promise by the faith of jesus Christ should be given to them that believe] There is b Beza in loc. never a word in this clause but is a sufficient argument against our merit: promise, faith, jesus Christ, given, believe. Saving faith is called here the faith of jesus Christ, because Christ is both author and object thereof. c Perkins. Every man therefore shall not be saved in his own faith and religion, but only such as are of the faith of Christ. Almighty and merciful God, of whose only gift it cometh that thy faithful people do unto thee true and laudable service: grant we beseech thee, that we may so run to thy heavenly promises, that we fail not finally to attain the same through jesus Christ our Lord: Amen. The Gospel. LUKE 10. 23. Happy are the eyes which see the things that ye see, etc. THis Text hath two parts: One concerning the Gospel: containing a Proposition: Happy are the eyes, etc. Reason: For I tell you, etc. Another touching the Law: wherein four points are remarkable: 1. A supplication: Master what shall I do? etc. 2. A replication: What is written in the law? how readest thou? etc. 3. An explication: A certain man descended, etc. 4. An application: Go and do thou likewise. Happy are the eyes which see the things that ye see] Christ in the words immediately going afore delivered this doctrine: No man knoweth who the Son is, but the Father: neither who the Father is, save the Son, and he to whom the Son will reveal him. And then turning about to his Disciples he said secretly, Blessed are the eyes which see the things, d Theophylact. Idem Cyril. a apud Veg. in loc. that is, these things hidden from the wise and learned, but opened unto you: for this is e joh. 17. 3. eternal life, to know God, and whom he hath sent jesus Christ. f Arden's. Granaten. Zepper. Some did see Christ only with corporal eyes of the flesh, as judas and the jews who persecuted him. Other only with spiritual eyes of faith, as the patriarchs in old time: john 8. 56. Abraham rejoiced to see my day▪ etc. and all true believers in our time, faith being an evidence of things not seen, Heb. 11. 1. But the Disciples here saw Christ with both, and therefore blessed were their eyes, etc. Such as beheld Christ only with their carnal eye, were g 〈◊〉. not happy therefore, but the worse: for, saith our Saviour in the h 〈◊〉. 15. 22. Gospel, If I had not come and spoken unto them, they should not have had sin, but now have they no cloak for their sin, Such as see Christ only with the spiritual eye be more happy; for i john 20 29. Blessed are they that have not scene, and yet have believed. Such as looked upon Christ spiritually and corporally too were most happy. The first sort saw Christ, but they did not believe: k Aretius' in loc. they considered him as a mere man, but they did not conceive that he was the only begotten son of God john 1. 14. they reputed Christ on the Cross to be l Ambro. ser. 45 〈◊〉 us, not Deus, a sinner, not a Saviour. The second sort believe, but not see: they believe that which was from the beginning, but they cannot say with Saint m 1▪ Epist. 1. 1. john which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled of the word of life. The third sort did see more than the first, and believed so much at the least as the second: and therefore Christ might say well, Happy are the eyes, etc. For I tell you, that many Prophets and Kings have desired to see those things which ye see] That aught to be respected highly, which great men and good men affect: but I tell you, that many Princes and Prophets have desired to see those things which ye see, and have not seen them, and to hear those things which ye hear, and have not heard them. For the Messias is called in holy Scripture, The n Vide R●…ber. in Hag. 2. num. 29 Gal. de arcanis lib. ●…. cap. 9 L●…rin i●… 1. Pet. 1. 10. 11. desire of all Nations: Haggai 2. 8. Of whom the Prophets inquired, searching when or what time the spirit which was in them should declare the sufferings that should come to Christ, and the glory that should follow: 1. Pet. 1. 10. 11. When Balaam had prophesied of Christ, o Numb 24. 17. There shall come a Star of jacob, and a Sceptre shall rise of Israel, etc. he broke forth into this passion; Alas, who shall live when God doth this? As if he should have said; Happy men are they, who shall see that glorious Star and Sun of righteousness, coming out of his chamber as a Bridegroom, giving light to such as sit in darkness, and in the shadow of death. O that thou wouldst break the heavens and come down, said the Prophet p Cap. 64. 1. Esay. Good old q L●…ke 2. 25. Simeon waited for the consolation of Israel. r Pontan. in evang. Dom. 13. p●…st Trin. Augustine wished he might have seen three things especially, Rome in her glory, Paul in the pulpit, and Christ in the flesh. If the s 1. King. 10. 8. Queen of Sheba reputed the servants of Solomon happy, for that attending about his throne they heard his wisdom, discoursing of trees t 1. King. 4. 33. from the Cedar that is in Lebanon, even unto the Hyssop that springeth out of the wall: how blessed and happy were the disciples in hearing a u Matth. 12. 42. greater than Solomon, and in seeing him who was x Psal. 45. 3. fairer than the sons of men, in whom are hid all treasures of wisdom and knowledge? Coloss. 2. 3. here the Gospel and Epistle meet: Happy are the eyes which see those things which ye see; for Christ is the promised seed of Abraham, in whom all the nations of the world are blessed. And for application it fits our text, and time, to say, Blessed are our eyes, and blessed our ears, in this great light of the Gospel. For we now y Vide Chrysost. Homil. 24. in 1. Cor. see Christ in his Sacraments, and hear Christ in his word. He liveth at this hour, z Coster in loc. non solum inter nos, sed etiam intra nos: not among us only, but in us also, dwelling in our hearts by faith, Ephes. 3. 17. Galat. 2. 20. The Scriptures are as a prospective glass, wherein he that hath eyes of belief is able to behold Christ crying in his cradle, dying on his cross, buried in his grave, raised from the dead, transfigured on the mount, ascended far above all heavens, and there sitting as our Advocate with God the Father. O that men would therefore declare the goodness of God, in a Psal. 67. 1. showing us the light of his countenance, revealing the b 1. Tim. 3. 16. great mysteries of godliness, which in c Ephes. 35. other ages was not opened unto the sons of men after such a manner as it is now. For I tell you many good Clerks, and great Kings of England have desired in old time to see those things which ye see, and have not seen them: and to hear those things which ye hear, and have not heard them. And at this day there be many learned men among the jews, and mighty men among the Turks, and goodly men among the barbarous and superstitious nations of the world, which understand not as yet those things which appertain to their peace. And behold a certain Lawyer stood up and tempted him saying: Master what shall I do to inherit eternal life?] A d P. Fagius capitul. pat. pag. 81. witty rabbin was wont to say, that he learned much of his master, more of his fellows, but most of his scholars. And so surely this ambitious Doctor might have got somewhat by questioning, albeit he took Christ happily for his inferior. But his intent was not to be taught, but to tempt, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, e Aretius. using all possible means, and all plausible cunning to snare Christ in his conference. For as f Math. 2. 4. 7. Herod the fox asked the Priests, and inquired of the Magis diligently when and where Christ was borne; not to worship, but to worry that innocent lamb: so many men hear the word, and in reading the Bible move many doubts upon the text, not to consult, but insult. As g Pontá●…. one notes upon this place, non ut sciant, sed ut▪ sciantur. The Lawyer's preamble was courteous, Master, and his quaere not idle, like the contentions of many Lawyers in our time, De lana caprina, touching the tithing of mint and rue: but concerning our eternal inheritance, what shall I do to inherit everlasting life? but his spirit was proud, and his heart false, standing up to tempt, having Master in his mouth, hatching mischief in his mind. I will therefore turn that old rhyme upon him: M●…lin over, verbalactis. Felin cord, fra●…s in factis. What is written in the Law? how readest thou?] h Con▪ in Euangel. Dom. 12. post Pentecost. Didacus' de la Uega, who was a Spanish Friar of Toledo, notes here that the Bible teacheth all things exactly, which are necessary to salvation, in his own Text. Sacrapagina docet nos perfectissimè quae sunt ad salutem necessaria. The I●…suit Costerus in his sermon preached upon this Gospel, affords also the Scripture this praise, that it is speculum & regula vitae. Christ therefore sent the Lawyer unto the Law for the resolution of his doubt; What is written? how readest thou? So Luke 16. 29. They have Moses and the Prophets, let them hear them. And Esay 8. 20. To the Law, to the testimony. De rebus fidei persuadere debemus ex literis fidei, saith i Lib de prescript. advers. haeret. Tertullian. It is an old proverb, that the letters of Princes are to be read thrice, but the Scripture (which is k Gregor. epist. lib. 4. Epist. 84. God's Epistle) must be read l Luther. loc. come. tit. de sa●…. script. seven times thrice, yea seventy times seven times. Infinities, as Luther speaks in the words of a m Horat. Poet, Nocturna versate man●…, versate diurna. That delighting in the Law of the Lord, we may meditate thereon day and night, Psal. 1. 2. For it is not sufficient to read cursorily, n Coster in loc. sine delectn, & intilectu: we must o Acts 17. 11. examine the Text, and p john 5. 39 search the Scriptures. And therefore Christ here said not only, what is written in the law? but, how readest thou? That is, how dost thou understand and construe Gods holy word? Love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind] This commandment is the q Matt. 22. 38. first and the greatest of all the Law: wherein Two points are regardable: The cause why God is to be loved, and that is r Heming. because Dominus Deus, the Lord. T●…us, thy Lord. The manner how, with all thy Heart. Soul. Strength. Mind. The saying of s Tract. d●… diligendo de●…m prin, Bernard is true: Causa diligendi deum deus est: as being most loving, and lovely. Loving, in that he loved t 1. I●…h. 4 19 us first, even in our election and creation, when we could not; in our redemption, when we would not, love him. u Bernard ubi sup a. Ipse dilexit nos & tantus & tautùm, & gratis tantillos & tales. Lovely, being indeed the x Vega. centre of all our love; for we must love nothing but good, and every good is from obove, coming down from the Father oflights. As than y 1. Kin. 18. 21. Eliah said, If the Lord be God, follow him: in like manner if the Lord be God, love him. Again, thou must love the Lord, because thy God: for every man loveth his own; his own children, his own friends, his own goods, his own conceit. Non quia vera, (quoth z Confess l. 12. cap. 25. Augustine) said qui●… sua. Now nothing is so properly thine own as God, being a Psal. 73. 25. thy portion for ever. It is observed by b V●… Diez. con. 2. Dom 12. post. Pentecost. Picus Mirandula subtly, that in the creation of the World, God gave the Water unto the Fish, Earth unto the Beasts, Air unto the Fowls, Heaven unto the glorious Angels: and then after all these goodly seats were bestowed, almighty God made man according to his own likeness and Image, that he might say with the Prophet, Psalm 73 24. Whom have I in Heaven but thee? and there is none upon Earth that I desire in comparison of thee. Thou Lord art my lot, and inheritance, the strength of my heart, and salvation of my soul. c August tract. 13. in joan. Si ●…suris, panis tibi est; si sitieris, aqua tibi est; si in tenebris es, lumen tibi est, etc. The manner how to love God, is, with all thy heart, with all thy soul, with all thy mind. That is, as d De doctrina Christ. lib. ●…. cap. 22. & de spirit. & anima cap. 35. Idem ●…ombard. 3. sent. dist. 27. Augustine, with all thy understanding, e Michael, di Hang. F●…r. 9 never speaking or thinking of him erroneously: with all thy will, never contradicting him obstinately: with all thy memory, never forgetting him obliviously: loving him f Heming. perfectly, purely, perpetually. Or as g Ser. de diligendo deo. Idem Ludol. de ●…ita Christi, part. 2. cap. 36. Bernard, with all ●…hy heart wisely, resisting the subtle suggestions of the devil: with all thy soul sweetly, mortifying all carnal lusts of the flesh: with all thy mind constantly, overcoming all crosses and troubles of the world. Or as h Lib. de hominis op●…f. cap. 8. Gregory Nyssen, with all the faculties of thy soul, vegetative, sensitive, ratiocinative, for in him we live, and move, and have our being, Acts 17. 28. He gave all, and therefore good reason he should have all. Or as i Psal. 103. 1. David jointly, with all that is within thee. k Theophylact. Gregor. Are●…ius. For the multiplying of so many terms, heart, soul, strength, mind, is only to show that we must perfectly love God above all, even with all the l Bernardinus de bustis Rosar. part. 2. serm. 5. strength of all our heart, soul mind. Modo sine modo, saith B●…rnard, tract▪ de di●…igendo Deo. Happily some will object, if we must love God with all our heart, soul, mind, mig●…t, it is not lawful to love any thing else beside him. Answer is made, that we may love something, praeter Deum, sed omnia propter Deum: m Luther. post maior in loc. Idem Thom. 22 q aest 44. art. 4 & ●…ra in 3. sent. dist 27. Other things beside God, if we love them in God and for God. As the words following intimate, Thou shalt love thy neighbour as thyself. In which observe n Heming. the Causes, of our love toward our neighbour. Measure, of our love toward our neighbour. Order, of our love toward our neighbour. The causes are two: Commandment in Scripture: joh. 13. 34. and 15. 12. This is my commandment, that you love one another. Bond of nature, because man is neighbour to man, in respect of creation and conversation. Angels fight not against Angels, but against the fell o Apoc. 12. 7. Dragon. Birds of a feather fly together. One beast is not cruel unto another of the same kind. For Cocks (as many conjecture) fight not out of malice, but magnanimity▪, rather out of jealousy than antipathy. Most unnatural then is it for one man to wrong another of his own kind, yea kin. For whereas almighty God made not all Angels of one Angel, nor all beasts of the great Elephant, nor all fish of the huge Whale, nor all birds of the majestical Eagle; he made all mankind of one Adam, p Aug. de bono Coniuga●…●…p 1. & ●…ombard. 2. sent. dist. 18. hereby teaching us to love as brethren, and to be all as one, because we did proceed all from one. For the measure of thy love the text saith here, thou shalt love thy neighbour as thyself. Now the q Thom. ab A●…gentin. & R●…. de m●…dia 〈◊〉 in 3. sent. dist. 29. Idem Thom. 22. quaest. 6. art. 4. school Divines observe, that as is a note of similitude, not equality. The Law doth require that thou love thy neighbour as thyself for the manner of thy love: r Ia●…sen. con. cap 81. but not as much as thyself, for the measure of thy love: because charity begins with itself, making a man to love first himself, than his neighbour as himself, that is, s jacob. de Vorag. serm. 2. in loc. Idem Lombard. 3. sent. dist. 27. in quo seipsum & ad quod seipsum, in that, and for that he loves himself, namely loving him in God, and wishing him all good. Other t Calvin. ap●…d Marlorat. in Matth 22. 39 Interpreters have gone further, affirming, that according to the rigour of law thou must love thy neighbour as thyself, not only with the same love, but also with the same degrees of love. Now then how thou lovest thyself, thou dost know best thyself. But howsoever some learned Authors have denied degrees of intention, all acknowledge that there be degrees of extension in our charity. For, as God is the God of love; so likewise the God of order: And therefore whereas all men in the world can not be partakers of our temporal goods and spiritual graces alike, u Aug. de doc. Christ. lib. 1. cap. 28. such as are nearest aught to be dearest unto us. I say nearest, in x Heming. spiritual or carnal alliance: For the first, it is said expressly, y Galat. 10. 6. do good to all, especially to those which are of the household of faith, of Gods own family the z Caictan. Church, among whom the Ministers of the word are the a ●…t chiefest. According to this rule Christ in the Gospel honoured his spiritual allies afore his natural brethren and kindred; for when one told him, behold thy mother and thy brethren stand without, desiring to speak with thee, Christ stretched forth his hand towards his Disciples and said, b Mat. ●…2. 49. behold my mother and my brethren: for whosoever shall do my father's will which in heaven, the same is my brother, and sister, and mother. c Lombard. 3. sent. dist. 29. Est enim sanctior copula cordium, quam corporum. Yet d Altissiodor. aur. sum. s●…l. 141. ex Amb. (all other things being alike) we must affect and respect our own wife before our own children, our children before kinsmen, our kinsmen before such neighbours as are not of our blood, our neighbours before strangers, and strangers of our own country before foreigners of another nation. Of this order in our love we find a precept in e 1. Tim. 5. 8. Paul, He that provideth not for his own, namely for them of his household, is worse than an Infidel: An example in joseph, who preferred Benjamin his own brother by father and mother too, before the rest of his unkind brethren: in his feast, Benjamins mess was f Gen. ●…3 34. five times so much as any of theirs: at his farewell, other had change of raiment and money, but unto Benjamin g Gen. 45. 22. he gave three hundred pieces of silver and five suits of apparel. Our blessed Saviour himself being the true joseph, even the truth and the way, loved his own disciples more than other men, and S. john more than other of his disciples, termed in the h joh. 19 16. 20 2 21. 7. 20. Gospel's history, the disciple whom jesus loved. I conclude in the words of i Vbi s●…p. Lombard, Omnes homines diligendi sunt pari affectu, sed non pari effectu. See Thom. 2. 2●…, quaest. 26. art. 6. 7. 8. Caietan. & Dominic. Ban. ibidem. Altissiodor. Thom. ab Argentina. Ric. de media villa, reliquosque sententiarios in 3. sent, dist. 29. Thou hast answered right, do this and thou shalt live] For the better understanding of this clause [do this and thou shalt live] consider I pray, to what, and to whom Christ made this reply. First, to what. k D●…. Fulke, & Sarcer. in loc. It is not demanded here by what means a man might obtain life everlasting, but by what doing, or by what kind of works; and therefore Christ answered accordingly; what is written in the Law? do this, and thou shalt live. Secondly, to whom, he did now deal with a Doctor of the Law, with a Pharisee, with one who was willing to justify himself: he did therefore send him unto the Law, not unto the promise. l Heming. But speaking of eternal life to penitent sinners, he saith, m john 14. 6. I am the way: promising in general, n Mat. 11. 28. Come to me all ye that are weary and laden, and I will ease you: performing his word in particular; O woman, thy faith hath saved thee, Luke 7. 50. Christ then in saying, Do this and thou shalt live, shows the Lawyer's o Melanct. Sarceriu●…, Zepper. hypocrisy, who thought he could do this: and not a possibility to do this: p Luther. as if he should say, thou didst never in all thy life fulfil the whole law, nor yet one letter thereof as thou shouldest perfectly: thou must therefore think of q Aretius. another way to the kingdom of Heaven. here the Gospel and Epistle meet again. The Law cannot give life (saith Paul.) the Levit and Priest of the Law, did not help the wounded man half dead (saith Christ) The Scripture concludeth all things under sin, that the promise by the faith of jesus Christ, should be giden to them that believe, saith our Epistle. Christ sends a justitiary to the law, that seeing his own wretchedness and wickedness in it, he might come to Christ the loving Samaritan, to bind up his wounds and to power wine and oil into them, as it is in our Gospel. If Papists in old time were not impotent in conjoining these two Scriptures as parallel, assuredly the r Rhem. & Po●…tan. in loc. Non quid credendo, sed quid faciend●…. Papists in our time are somewhat impudent in making the doctrines of these two so contrary: that which God and the Church have coupled together, let no man put asunder. A certain man] The Doctors of the law construed the Commandment, love thy neighbour, thus: s Mat. 5. 43. love thy friend, and hate thine enemy. Christ therefore shows by this parable that every man is our neighbour, of what condition or country soever, even our greatest enemy For the t job. 4. 9 vide joseph antiquit. lib: 1●…. cap 7. & 8. jew did hate the Samaritan, accounting him as a dog, and yet the Samaritan performed all neighbourly duties unto the jew, for that he did not commit any work of cruelty, nor omit any work of mercy toward him. In an u Ambros. Euthym. Luther. Melanct. Aretius & alij. allegory, this man is every man, who sinning in Adam, descended from jerusalem to jericho: that is, from God's City to the dominions of Satan. And fell among thieves: into manifold temptations and noisome lusts. Which rob him of his raiment: of his x Ephes. 4. 24. righteousness and holiness, wherewith Almighty God in his creation adorned him. And they wounded him and departed. For sin wounding the conscience leaves a man in a desperate case. The Priest and the Levite looking one him passed by. For the Law being the ministration of y 2. Cor. 3. 7. death, is rather a corasie than an healing medicine, procuring rather sorrow than solace to the distressed soul. But a certain Samaritan took compassion, etc. Christ z Heb. 4. 15. touched with the feeling of our infi●…mities, out of his pity a Esay 61. 1. Ezech. 34. 16. bound up his wounds, and powered in Oil and Wine: preaching repentance, which as wine doth search; and grace, which as Oil doth suppling our sores. He set him on his own beast: b Philip. 2. 7. he took on him our own nature, c 1. Pe●…. 2. 24. bearing our own sins, in his body, suffering for us in the flesh. And brought him to a common Inn. That is, the Church, as a common Inn receiving all sorts of men, being travelers and d 1. Pet. 2. 11. Pilgrims on earth, albeit their e Philip. 3. 20. Burgeship be in heaven. And made provision for him. As long as he lived among us, he did good, and f Act. 10. 38. healed all that were oppressed of the d●…uell. On the morrow when he departed: leaving the world and ascending up on high, he committed the wounded man unto the Host; namely, to the Preachers of his word, g Ephes. 4. 11. appointing Apostles, Prophets, and Evangelists, and Pastors and Teachers. Unto which he gave two pence, that is, the two testaments, as h In loc. Idem Ambros. Th●…ophylact. Emis. Euthymuis; or as i Aretius. other, the two Sacraments: or as k August. ap●…d Th●…m in 〈◊〉. other, the two great Commandments: or as l Pangarol. h●…m. in evang. d●…m. 12. post Pen. part. 2. other, wholesome doctrine and holy conversation: or m jaem ibid. jurisdiction and order: n Idem ibid. or the word and the Sacraments: all which are Gods ordinary means unto salvation. And said, take care of him. He doth not enjoin the Minister to cure, but only to take care for the wounded man. As o Lib. 4. de considerate. Bernard excellently, Petitur a te cura, non curatio. For if the wounded man, as p jer. 51. 9 Babylon, will not be cured, q Ez●…ch. 33. 9 he shall die for his iniquity, but thou hast delivered thy soul. Thou hast done thy part, and thou shalt assuredly receive thy reward. As Christ himself promiseth here, When I come again I will recompense thee; Then he will say to the good Steward, r Mat. 25. 23. It is well done trusty servant, thou hast been faithful in little, I will make the Ruler over much, enter into thy master's joy. Go and do likewise] For if thou know this, and do not this accordingly, s Euthym. thou dost not love thy neighbour as thyself, and he that loves not his neighbour as himself, cannot love God with all his heart, with all his soul, etc. Let us therefore be followers of Christ t Ephes. 5. 1. as dear children, loving his as he loved us: opening our bowels of compassion toward all such as mourn in Zion, binding up the wounds of his distressed members under the cross, u 1. Cor. 10. 24. seeking not our own, but one another's good, that when he comes to judgement we may hear and have that happy doom: Come ye blessed of my Father, inherit ye the Kingdom prepared for you. For I was an hungered, and ye gave me meat; I thirsted, and ye gave me drink; I was a stranger, and ye lodged me; I was naked, and ye clothed me, etc. For in as much as ye have done it unto one of the least of these my brethren, ye have done it unto me. The Epistle. GALAT. 5. 16. I say, walk in the spirit, and fulfil not the lusts of the flesh, etc. THis Epistle may be divided into two parts: a General exhortation, to walk in the spirit; & that in respect of a double benefit: namely, because the spirit delivereth us from the Lusts of the flesh, vers. 16. Walk in the spirit, and ye shall not fulfil the lusts of the flesh. And ver. 24. They that are Christ's, have crucrucified the flesh, etc. Lists of the Law, vers. 18. If ye be led of the spirit, then are ye not under the law. Particular enumeration of the works of the flesh, and fruits of the spirit. In the be droll of vices observe their Condition: The deeds of the flesh are manifest. Kind's: as being against Faith, Idolatry. Witchcraft. Hercsie. good manners, especially Chastity. Adultery. Fornication. Uncleanness, Wantonness, as the daughters of luxury. Gluttony, Drunkenness, as the mother. Charity. Hatred. Uariance. Zeal: or wicked emulation. Wrath. Strife. Seditions. Envying. Murder. Punishment: They which commit such things, shall not be inheritors of the kingdom of God. In the catalogue of virtues observe likewise their Property: Fruits of the spirit. Kinds: quantum ad intra: for the doing of good: love, joy, peace. enduring of evil: long suffering, gentleness. extra: respecting God, faith. our neighbours, goodness. ourselves, temperance. Benefit: Against such there is no Law. Concerning our Apostles exhortation: I have showed x Epist. Sund. 8. 〈◊〉 T●…n else▪ where what it is to fulfil the lusts of the flesh, as also what it is to walk in the spirit: and y Epist. Sund. af●…er Christmas and Epist. 4. ●…un. 〈◊〉 L●…t that all such as are led of the spirit, are not under the Law. Pardon ●…ee then in passing sicco calamo, from the first unto the second part. Th●… d●…edes of the flesh are manifest] As being known to God: unto whom all things are z H●…b. c. 13. naked, even the secrets of our a ●…al. 7. 10. hearts a●…d rei●…es. And notorious in the sight of men: hatred appearing in open court; gluttony sitting in open Hall; drunkenness reeling in open street; murder swaggering open high-wey; seduions in open fi●…lde; ●…mulation in open School; worshipping of Images in open Temple; sects in open Pulpit. Adultery, fornication and other secret sins of the Chamber, albeit the night be never so dark, the curtain never so close, the door never so fast, are notwithstanding usually brought to light also. Whereupon the Poets in old time painted Venus the mother of wantonness, naked; b Fulgentius 〈◊〉. l. 2. in f●…bula Veneris. insinuating that this iniquity cannot be long covered. And manifest, c Aretius' in l●…c. as being committed against conscience: for as an d Tit. 3. 11. heretic; so the drunkard, witch, adulterer is damned of his own self●…▪ Yea the very Gentiles having not the Law, were notwithstanding in this respect a e Rom. 2. 14. Law to themselves. f Perkins in loc. Hence we may learn not to conceal, but freely to confess our sins before God, and before men also when need shall require. Whether a man acknowledge them or no, they be manifest, and the ingenuous uncovering of them is the way to cover them. Agnosce 〈◊〉, saith g Ser. 88 de Temp. Augustine, & Deus ignoscit. I said I will confess my wickedness unto the Lord, and so thou forgavest the punishment of my sin: Psalm 32. 6. Adultery, fornication, uncleanness, wantonness] These sins are named first, h Marlorat. because the fl●…sh is most p●…one to commit them. Old i A binuiqu●…st. in G●…n. Lot did burn with 〈◊〉 of lust, whom all the fire that consumed Sodom could not once touch. k Apolog. Da●…id. cap. 4. Ambrose said of Samson: Qui 〈◊〉 etiam suis manibus strangulavit, amorem suum suffocare non potuit, etc. And a l O win Epigram. modern Poet of Hercules: Lenam non potuit, potuit superare leaenam: Quem fera non valuit vincere, vicit hera. Adultery, when both or one of the parties delinquent are married, as the notation of the word intimates, m Isiodor. Etym. lib. 5. cap. 26. Idem A●…teinstaig. & alij adulterium, quasi ad alterius torum. Fornication, is between such as are single, so called à n Isiodor. Etym. lib. 10. & Ans●…lm. in lo. fornicibus, of the place wherein common harlots used to prostitute their bodies. Uncleanness, is incontinency against o Aquin. Ca●…etan. nature: p Perkins. where these sins were known, there they were named particularly by Paul: as among the Romans, Rom. 1. 37. and to the Corinthians, 1. Cor. 6. 9 but in Galatia where they were not known, they be mentioned in general only, lest by naming of them he should after a sort teach them. Wantonness in q Aretius. lascivious attire, unchaste talk, petulant behaviour, is an r Calvin. instrument, and as it were the bellows to blow the coals of lust in all. Idolatry, witchcraft s Luther. It is plain that Paul calleth here flesh whatsoever is in all the powers of an unregenerate man's soul. The works of the will that lusteth, are adultery, fornication, uncleanness, and such like: the works of the will inclined to wrath, are hatred, variance, seditions, envying, etc. The works of understanding or reason, are Idolatry, witchcraft, heresy. The which are distinguished t Aduanc. of learning, lib. 2. pag. pen●…lt. thus: Heresy, when we serve the true God with a false worship. Idolatry, when we worship false gods, supposing them to be true. Witchcraft, when we adore false gods, knowing them to be wicked and false. For the ground of that black art is either an open or secret u Aug. de doct. Christ. lib. 2. cap. 20. V●…de Altenstag. ex. verb. ar●… magica. league with Satan the prince of darkness, and so witchcraft (as our judicious x Luther. Sovereign well observed) is the height of Idolatry. Adultery, fornication, uncleanness, gluttony, drunkenness are manifestly known to be works of the flesh, y Hieron. in loc. even to such as commit them: but Idolatry doth appear so spiritual, z D●…monalog. lib. 3. c. 6. as that it is manifest unto the faithful only to be a deed of the flesh. A Turk believes nothing less than that his Koran, his washings and other ceremonies are works of the flesh. A popish Monk when he leads a single life, saith Mass, prayeth on his beads, is so far from holding himself an Idolater, or that he fulfilleth any work of the flesh; as he that calls himself a spiritual man, and is assuredly persuaded that these things are spiritual means of his salvation. He talketh of the spirit, and thinketh he walketh in the spirit. Nay the sin of Idolatry, though it be more reprehended in God's word, and more punished in his works, than other vices: yet it cleaveth so fast unto flesh, a See Arrow against Idolatry, chap. 2. as that the best men in the world easily fall into it, and having once delighted therein, are most hardly drawn from it. Idols are called by the Prophet b Chap. 44. 9 Esay, c Quae maxin. è aman●… Idololatr●…. Vatabius ibid. del●…ctable things. Ezechiel in the 23. chapter of his Prophecy compareth Idolaters unto a woman i●…flamed with love toward some goodly young man, on whom she hath cast her eyes, and fixed her affection, and forgetting all mod●…stie, sendeth messengers for him, and bringeth him into the bed of love. Saint john in his d Chap. 17. Apocalypse accurately describes the superstitious and Idolatrous Church of Antichrist by a whore, whose doctrines, as the wine of her fornication, hath intoxicated the Kings and inhabitants of the earth; her cup is of gold, herself is arrayed with purple and scarlet, and guilded with gold, and precious stones and pearls. Hereby counterfeiting the glorious ornaments of Christ's own spouse, the true Church: whose e Revelat. 21. 11. 13. shining is like to gold, and stones most clear and precious, her lips like f C●…nt. 3. 10. scarlet, and her love much better than wine. Let us then above all other works of carnality, take heed of Idolatry, which is so secret a vice, that it is discovered of none but such as have crucified the flesh, and are led of the spirit. And for this cause let us have the commandment always in our eye, thou shalt have none oth●…r gods but me. Forbidding four things especially: first, the having of strange gods, and not the true: as had the g Acts 14. 11. 12. 15. Gentiles. Secondly, the having of strange gods with the true: as the h 2. King. 17. ●…3 Samaritans had. Thirdly, the having of no gods at all, as the i Psal. 14. 1. foolish Atheists. Fourthly, the not having of the true God aright, according to his own word and will, as the congregations of Heretics and Antichrists. Hatred, variance] In this enumeration of sins against charity, the first is, hatred, and the last, murder. k Aquin. Quia ab hoc pervenitur ad illud. If we stop not hatred in the beginning, it will break forth into contentious words, and brawling speeches, happily misled by distempered zeal, will grow to seditious and schismatical actions, and these breed envying, and envy begets murder, according to that of l Ser. de livore & zelo. Cyprian: invidia fons cladium, after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there follow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For this one fault is m Holcot. toxicum charitatis, & ostium iniquitatis. As it were the death of amity, and door of enmity, the very n Materia cul●…arum uti Cyp. ubi sup. matter of all mischief, and o A●…amts. hell of the soul. Concerning gluttony, see before Epist. 1. Sund. in Aduent: and of drunkenness hereafter Epist. 20. Sund. after Trinity. And such like] Paul added this clause, p Caieta●…. lest any should imagine that there be no more deeds of the flesh: as if he should say, by q Primasius. these ye may conceive what the rest are, for it is r Luther. unpossible to reckon up all. If Paul numbering the sins of his time, was constrained to break off his catalogue with an & caetera, how shall the Preachers at this day deliver up a true inventory? For, as now and then all humours of the whole body fall down into the legs, and there make an issue: so the corruption of all ages past, have slid down into the present, to the choking and annoyance of all that is good. The world's end doth afford the same faults and the like to them in the beginning, yea doubtless many monsters of sin, which our forefathers of old could never parallel. Of the which I tell you before, as I have told you in times passed] s Cal●…in. Hence Ministers are taught often to forewarn the people of the future judgements of God for their sins: t Pelican apud Marlorat. if present, by word: if absent, by writing: Esay 58. 1. Mich. 3. 8. When a man otherwise cannot hit the mark, he must draw the bow to the ear and shoot home: little chiding and once rebuking will do no good with such as have stony hearts and brazen faces, it is our duty therefore to threaten, yea thunder again and again, saying with Paul, as I told you before, so still I forewarn you u Anselm. while ye may take heed, repent and return from your wicked course, That they which commit such things, shall not be inheritors of the Kingdom of God. Not all they which have such impure motions arising in their mind: but they which commit such actions in their life, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such as do. Not all such as have done those things once, twice, thrice: for x james 3. 2. in many things we sin all, and every age even in the y Luther. faithful hath his peculiar fault and folly. Lust assaults a man most in his youth, ambition in his middle age, and covetousness in his old age. z Bullinger. Such then as have done these things and after have heartily repent, are not excluded from the Kingdom of God: but only such as do, a Perkins. noting a present and a continued act of doing amiss. The b Marlorat. godly man often falls into the works of the flesh, and being admonished thereof recovers himself, he doth not c Psal. 1. 1. stand in the way of sinners, although he sometimes enter into it. On the contrary, sinners irrepentant and obstinate when they fall, lie still in the filthiness of the flesh hating reformation, and heaping to themselves wrath against the day of wrath, Romans 2. 5. All they which do this, and die thus without a lively faith and unfeigned repentance, shall not be inheritors of the kingdom of God. The fruit of the spirit is] d O●…cumen. Anselm. Aquin. Aretius. Interpreters observe generally Paul's altering of his phrase; for whereas he called acts of sin works of the flesh, he terms virtue the fruit of the spirit. He speaks of the one plurally, The works of the flesh are: but of the other singularly, The fruit of the spirit is. e Caietan. Ad significandum quod malum contingit ex singularibus defectibus, bonum autem ex integra causa. To signify that good is the effect of an entire cause, whereas evil comes of defects in many particulars. Or happily to show that our vices exceed in number our virtues. Christian virtues are fruits, f Luther. Arden's. as bringing with them excellent commodities, enriching such as have them, and alluring other also by their example to receive the Gospel and faith of Christ. And fruits of the spirit, as begun, continued, ended according to the motions and admonitions of the spirit: begun in faith, acted in obedience, ending in God's honour. A good man is g Psal. 1. 3. like a Tree planted by the water side, that will bring forth his fruit in due time. The Church is the h Cantic. 4. 12. Garden of God▪ Preachers are the planters, 1. Cor. 3. 6. 9 believers are i Esay 61▪ 3. Trees of righteousness, the spirit of God is the sap and k Galat. 2. 20. life of them, and good works are the fruits which they bear. From l Perkins. hence we may learn to distinguish aptly between Christian virtues in professors of the Gospel, and civil virtues in heathen men. joseph is chaste, and so was Xenocrates. In joseph it was an especial fruit of the regenerating spirit, but in Xenocrates i●… was a work proceeding only from Gods general providence. For there is a gift of regeneration able to mortify corruption, and a gift of restraint which serves only to keep in corruption. Love, joy, peace, etc.] It had been sufficient to have named only love and no more: for as it is showed, Epist. quinquages. Sund. charity doth extend itself unto all the fruits of the spirit, m Luther. notwithstanding our Apostle sets it here by itself among other virtues, and in the first place, to signify that it is the very n Arden's. Anselm. Aretius. fountain from which all the rest are derived. And therefore that Christians ought before other things affectionately tender the good of their brethren, o Rom. 12. 10. Giving honour one to another, every man esteeming better of another then of himself, and so p Galat. 5. 13. serving one another in love. The world in this age wants exceedingly this one virtue: for among the roaring Gentlemen it is but a word and a wound; among civil men, it is but a word and a writ. Yea that which is worst of all, among such as seem saints of the greatest purity, there be so many sects and schisms even about matters of Gods holy service; that if our Apostle were now living, he would censure them as he did the Corinthians in his time, q 1. Cor. 3. 4. when one saith I am Paul's: and another, I am Apollo's, are ye not carnal? Against such there is no law] Against such virtues, and against persons endued with such virtues, there is no law: that is, no law to r Rom. 8. 1. condemn, no law to s 1. Tim. 1. 9 V●…i Melanct. ibid. compel them. As if he should say, Such as are led by the spirit are a free people, serving the Lord without constraint. If there were no punishment in this life, nor hell in the next for adultery, drunkenness, murder, gluttony, yet they would abstain from these works of the flesh out of mere love to God and goodness. For they that are Christ's, have crucified the flesh. In this crucifying four points are to be considered: 1. Attachment. 2. Arraignment. 3. judgement. 4. Execution. First, we must attach and bring ourselves into God's presence, saying with the t Luke 15. 18. prodigal son, I will go to my father. Secondly, we must indite ourselves of our sins at the bar of God's judgement: I have sinned against heaven, and before thee. Thirdly, we must u 1. Cor. 11. 31. judge ourselves, that we be not judged of the Lod: I am no more worthy to be called thy son. Fourthly, we proceed to the lawful execution of the flesh, using the means for the crucifying of it, and they be principally x Perkins. three: The first is applying of Christ crucified, and that is to believe not only that Christ was crucified for us: but that we likewise were crucified with him. The second is to beaten down the flesh by the sword of the spirit, propounding in our daily repentance the several Commandments and threatenings of God against our several affections and lusts. As it were slaying murder with commandment, Thou shalt not kill: and robbing the thief with another arrow taken out of God's quiver, Thou shalt not steal. The third is to cut off the first beginnings of evil, and to fly the present occasions of every sin. With these spiritual nails (as y In lot. Luther speaks) a Christian may fasten all carnal desires unto the Cross; so that although the flesh be yet alive, yet can it not perform that which it would do, for as much as it is bound hand and foot, and made subject to the spirit. Almighty and everlasting God, give unto us increase of faith, hope, and charity: and that we may obtain that which thou dost promise, make us to love that which thou dost command, through jesus Christ our Lord. The Gospel. LUKE 17. 11. And it chanced as jesus went to Jerusalem, that he passed thorough Samaria and Galilee: and as he entered into a certain town, there met him ten men that were lepers, etc. COncerning Christ's diligence, going about to do good: obedience, sending the lepers unto the Priests of the Law: power and pity curing such an incurable disease. Concerning also the faith and fact of the lepers in confessing and adoring Christ, I have spoken enough in mine exposition of the Gospel, allotted for the third Sunday after epiphany. There remaineth in all this history, but one point only to be further examined, and that is the gratitude, rather ingratitude of these lepers, in which observe The Number of the thanksgivers: one among ten, and that one not a jew, but a Samaritan. The Nature of the thanksgiving: adorned with many commendable virtues, as Obedience. Desire to be with Christ. Praising of God. Humility. love. Faith. One of them when he saw that he was cleansed] z Culman. Sarcerius. Aretius. Hence we may learn that the number of true believers is but a a Luke 12 32. small flock, and that among much b Matth. 13. stony, more thorny, there is but a little good ground. Many men in the world c Diez. Co●…er. resemble d Dan. 2. Nabuchadnezzars Image, whose head was of fine gold, his breast and his arms of silver, his thighs of brass, his legs of iron, and his feet part of iron, and part of clay: the beginning of all these lepers was golden, and their proceedings as purified silver; all believed, all prayed, all obeyed Christ: but their end was dirty, forsaking the word, and embracing the world. Hypocrites are like the Plaice, which hath a black side so well as the white: when once their turns are served by the white, they can and will instantly show the black. While these men had their grievous disease, they came to Christ, and cry to Christ, jesus Master, have mercy on us. But feeling themselves healed, they forget him, and that which is worse, they side with the Priests against him. Among ten one man only was thankful, and continued faithful unto the end. And this one was a stranger and a Samaritan. Wherein our Evangelist doth tax their ingratitude, by e Calvin. Ia●…sen. comparing one with nine, and a samaritan with a jew. f Theophylact. Teaching us also not to boast of our progeny though never so godly, nor to despair though never so wicked. In the business of our salvation oft it comes to pass g Luke 13. 30. that the first are the last, and the last are the first. In h Galat. 3. 28 Christ there is neither jew nor Graecian, but in i Acts 10. 35 every nation he that feareth him, and worketh righteousness is accepted with him. The thankfulness of the Samaritan is accompanied with many notable virtues, as first obedience; for although he knew that he was, as he went cleansed of his leprosy: yet according to Christ's express commandment he showed himself to the Priests. And when he was with them, he was not seduced of them as the rest of his company. For whereas the Priests (as k Lyra. Culman. Aretius. it is thought) had corrupted and persuaded those other nine that they were cured by the laws observation, and not by Christ's either might or mercy: the Samaritan believed unfeignedly that Christ was a Priest for ever after the order of l Heb. 7. 17. Melchisedec, even an high Priest which is touched with the feeling of our infirmities, Hebr. 4. 15. and therefore leaving the legal Priests, he was desirous to be with jesus his Saviour. Every man goeth astray, but the good man is m Bertrandu●… in loc. regredient, returning again to Christ, which is the way. Being now come to Christ, he performs his duty to God, and man. To God, in praising him with a loud voice, which argueth his n Ludolph. devotion, and in falling on his face at Christ's feet, which argueth his o Panigarol. humility. To man, for whereas Christ said unto him, Are there not ten cleansed? but where are those nine? he made no reply, but held his peace; p jansen. C●…ster. Pon●…an. signifying hereby that he came back again to remember his own thanks, and not to tell tales of others ingratitude. These good things arising from a lively faith, are well▪ pleasing to God: and therefore Christ dismissed him accordingly, Go thy way, thy faith hath made thee whole. Let us imitate the samaritan in his q Melancthon. perseverance, being never r Galat. 6. 9 weary of well doing. The which one point (as s Ser. de orat. Dom. Cyprian and t De b●…no perseu●…rantiae, cap. 2. Augustine have noted) is almost all the contents of our Lord's prayer. For in saying, hallowed be thy name, thy kingdom come, thy will be done, etc. what do we desire, but that God's name may be sanctified of us always, his kingdom propagated always, his will fulfilled always. If at any time we fall into sin, we must return again by faith and repentance to Christ, humbling ourselves at his feet, and serving him in holiness and righteousness all the days of our life. The Gospel and Epistle parallel, for sin is a spiritual ᵘ See postil. cum gl●…ssis: & ●…erus servant 5. Dom. 15. post Pen●…ecost. leprosy, the spots whereof are adultery, fornication, uncleanness, Idolatry, etc. Christ is the Physician of our soul, who came into the world to save sinners, 1. Tim. 1. 15. ay, even I (saith the Lord) am he that putteth away thine iniquities, Esa. 42. 25. The Preachers of his word are his mouth, as it were, to x Zepper. con. 1. in loc. pronounce, that all such as truly repent and unfeignedly believe his holy Gospel, are cured of their leprosy: but himself alone y 1. john 1. 7. cleanseth us from all sin. Giving us his sanctified spirit also whereby we put off the old man, and walk in newness of life. For as leprous z 2. King 5. 14. Naaman after he washed in Iorden, had new clean flesh in stead of his old rotten flesh; even so such as are Christ's, and are led of his spirit, in the places of their ancient vices hatred, variance, sedition, envying, murder, etc. have contrary virtues, as love, joy, peace, long suffering, gentleness, etc. If job blessed God for a wound given; what thanks owe we to God for our wounds healed, and our sin forgiven? a August. medit. cap. 7. O ineffabilis mysterij dispositio, peccat iniquus & punitur justus, delinquit reus, & vapulat innocens, offendit impius & damnatur pius, quod meretur malus patitur bonus, quod committit homo sustinet Deus. Pro servis Dominus moritur, pro sontibus insons. Proaegrotomedicus, pro grege pastor obit. Pro populo rex mactatur, pro milite ductor; Pro opere ipse opifex, pro homine ipse Deus. Quid servus, sons, aegrotus, quid grex populùsque, Quid miles, quid opus, quid homo soluet? amet. The Epistle. GALAT. 6. 11. Ye see how large a letter I have written unto you with mine own hand, etc. THis epistle to the Galathians hath three principal parts: a Preface; setting down the Saluters: Paul and the brethren, etc. Saluted: The Churches of Galatia. Salutation: Grace be with you, etc. Treatise: concerning Doctrines of holy faith: from vers. 6. of the first chapter, unto vers. 13. of the fifth chapter. Rules of good life: from ver. 13. of the fifth chapter, unto vers. 11. of the sixth. Conclusion: in the textread, wherein three points are to be considered: a Insinuation: You see how large a letter I have written, etc. Recapitulation: As many as desire, etc. Validiction: The grace of our Lord, etc. Ye see how large] Saint Paul insinuates himself into the minds of the Galathians by a twofold argument. First, from the largeness of his Epistle. Secondly, for that he wrote it with his own hand. Interpreters have construed the word large diversly; b Apud Hier●…n. exposit. prior. in loc. some referring it to the greatness of the character. Hyperius to the depth of his matter. c In Psal. 118. Hilary to the loftiness of his style. d In loc. Idem. O●…cumen. Theophylact to the badness of his hand. e Bene. formatis literis Anselmus on the contrary to the fairness of his writing. But the word signifieth f Erasmus, An. in loc. quantity so well as quality: Hebrews 7. 4. james. 3. 5. Whereupon Beza translates here, videtis quam longis literis: and Uatablus, Quanta vobis epistola scripserim. Our English Bibles accordingly so large, that is, as Erasmus in his paraphrase, so prolix. The plain meaning then is, that he never wrote so g Luther in loc. long an Epistle with his own hand unto any Church as unto them. He writ indeed to Philemon with his h Philemon. vers. 19 own hand, but that Epistle was exceeding short in comparison of this: and he writ larger Epistles unto the Churches of Corinth and Rome; but by his Scribes, and not with his own hand. Wherefore seeing this letter is the most long and large that ever himself penned, it ought to be more regarded and better accepted; i Calvin. as his pains were greater in writing, our diligence should be greater in reading and observing the same. With mine own hand] Haimo saith it is the Doctors opinion that Paul wrote not all this Epistle with his own hand, but only from hence to the end; which assertion is contrary to the Text, and truth. It is evidently confuted in the Text, for that our Apostle speaks of the whole letter in the time past, I have written. Or if of any part more than of another, it is of the former part rather than of the latter. Again, the most ancient Doctors affirm that himself penned it from the very beginning to the end with his own hand. Saint k In loc. Ambrose saith, Ubi holographa manus est, &c: Where the whole writing is his own hand there can be no falsehood. l In loc. Primasius useth the word pers●…ripsi. m In loc. Theophylact brings in Paul speaking thus; I am enforced even with mine own hand to write this Epistle to you. n In loc. O●…cumenius calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, o In loc. Anselm, non notaris manu sed mea. This then is p Theophylact. Anselm. Aretius. a testification of his exceeding great love and care toward them, and it is a precedent for Pastors how they should be diligent in their ministry both absent and present; if resident upon their charge, they must be faithful in winning God's people to the Gospel: if non-resident upon lawful occasions (as Paul here) fearful lest their minds should be carried from the truth unto contrary doctrine, that being absent in body, yet they may be q 1. Cor. 5. 3. present in spirit, and present by letters, having a greater care of the flock then of the fleece. As many as desire with outward appearance] here begins the recapitulation, in which our Apostle like a good Orator artificially repeats all those things he would have especially remembered in the whole discourse; now the main proposition of all this large letter unto the Galathians is, r Cap. 2. v. 16. that a man is not justified by circumcision, or any works of the Law: but by the faith of jesus Christ. The which is all one with his assertion here, that Christ crucified is the sole means of our salvation, and only ground of our spiritual rejoicing. Neither Circumcision, nor uncircumcision availeth any thing at all, but a creature renewed, that is, endued with s Cap. 5. 6. faith working through love. He doth accuse therefore such as obtruded t Cap. 1. 6. another Gospel, an opposite doctrine, but bless Gods Israel, even as many as walk according unto this rule. The false teachers are described by u See supplement of Mr. Perkins Co●…. Galat. in loc. five properties, as first, They desire with outward appearance to please carnally. Secondly, they constrain men to the strict observing of their own devised religion. Thirdly, the mark they shoot at is to shun storms and persecution for the Cross of Christ. Fourthly, they compel men to keep that law which they will not observe themselves. Fifthly, they pretend God's honour but intent only their own vain glory, that they might rejoice in your flesh. x Aretius' in loc. Other reduce these five to four: Flattery, Cowardice, Dissimulation, Boasting. y Luther in loc. Other to three: first, shunning of the cross: secondly, seeking of their own glory: thirdly, teaching of that themselves understand not. All happily may be referred unto their hypocrisy; for notwithstanding their fair shows and outward appearance they seek not herein their brethren's good, and God's glory; but their own honour and ease, that they might have Cum dignitate otium, a Lordly living and a lazy life. Sike Churchmen are like the Church pinnacle pointing upward, poising downward. In this description of false Doctors, if thy sight be quick, thou mayest apprehend the lively picture both of a Schismatic and heretic, who though outwardly they seem never so great, yet are they the least in the Church of God. According to that of Christ, z Mat. 5. 19 Whosoever shall break one of the least Commandments and teach men so, shall be called the least in the kingdom of heaven. As a Contra. lib. Petil. lib. 2. cap. 61. Augustine paraphrastically, Qui soluerit & doeverit, id est, docuerit verbis quod soluerit factis minimus erit. If any shall demand how the false brethren in urging Circumcision had the world at will, and were made free from persecution? b Hieron. Primalius, Aquin. in loc. Answer is made, that the Roman Emperors, Caius, Octavian, Tiberius, had given liberty to the jews to live according to their own law, without molestation or disturbance throughout all the Roman Empire. So that if a jew turned Christian, he had the privileges of a jew so long as he kept the ceremonial rites of Moses: whereas they who taught that ceremonies were abrogated, and that men were justified only by faith in Christ, wanted those privileges and so were persecuted of the jews, and of the Gentiles too, c 1. Cor. 1. 23. Christ crucified being a stumbling block unto the jews, and unto the Grecians foolishness. Now the d Ansel. in loc. pseudo-Apostle here, lest they should suffer affliction for the cross of Christ, invented a new gospel, and made an hodge-podge of religion. For as the Christians in the countries of e Mat. Dressorus, uti Io. Pory descript. of Africa. pag. 400. Prester john, and in Augustine's age the f Augustin. contra Cres. lib. 1. cap 31. Symmachiani received both Circumcision and Baptism: so they conjoined in the matter of salvation Messias and Moses, justification by faith, and justification by works, hereby seeking carnally to please both the Christian and the jew: the Christian in preaching Christ's cross: the jew by pressing circumcision of the Law. Desiring to serve two contrary masters at one time, God and Mammon, as it is in the Gospel appointed to be read this day. The Papist then in being a g ●…. Latimer. mingle mangler, is branded with this infallible character of a corrupt teacher, and so is the mongrel in religion according fire and water, Antichristians and Christians in the chief Oracles and Articles of holy faith, and so are carnal Gospelers who desire to have Christ, but they will none of his Cross: They would be with him upon Mount Tabor, but not upon Mount Caluarie. God forbid that I should rejoice but in the Cross of our Lord jesus Christ] The sufferings of the faithful for Christ, are termed often the sufferings of Christ: 2. Cor. 1. 5. as the sufferings of Christ abound in us, etc. And Colossians 1. 24. I fulfil the rest of the afflictions of Christ in my flesh for his body's sake, which is the Church. And so Christ himself witnesseth in saying h Act. 9 4. Saul, Saul, why persecutest thou me? Saul did no violence to Christ, it was all done to his Church: but he that toucheth it, toucheth the i Zach. 2. 8. apple of his eye. There is a more lively feeling in the head then in other members of the body; for the little toe being hurt, instantly the head showeth itself by the countenance to grieve thereat: so Christ our head is touched with the feeling of our infirmities, ever suffering, while we suffer which are his body. k Luther. Ar●…tius. Some Divines therefore by the Cross of Christ, understand Paul's affliction for preaching Christ crucified. As if he should say, let other boast as they list in avoiding persecution for the Gospel, herein I will rejoice, that I am esteemed l Act. 5. 41. worthy to suffer rebuke for the name of Christ, m 2. Cor. 12. 10. I take delight in reproaches, in necessities, in tribulations, in anguish for Christ's sake. But because the words (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) are both exceptive, making the sense thus, I will glory in nothing but in the cross of Christ: and exclusive, only in the cross of Christ, and in nothing else: I subscribe to n Tract, 43. in joan. Augustine, o In loc. chrysostom▪ p Com. posterior. in loc. Hierome, and q See B. Bilson tract upon this text in the beginning of his conclusion to the reader. other who construe this of Christ's all-sufficient sacrifice for our sins on the cross, whereby the world is crucified in us, and we to the world, Christ himself being our r 1. Cor. 3. 31. redemption, wisdom, righteousness: that, as it is s jeremy 9 24. written, he that glorieth should glory in the Lord, and make boast of him all the day long, as it is Psal. 35. 28. As this exposition is most agreeable to the letter, so most answerable to Paul's intent: as if he should have written thus, Although other make their rejoicing in circumcision, I will rejoice in nothing else but in the cross of Christ, which t Theophylact. in loc. abrogates circumcision. And well might he speak so, for that in Christ crucified are hid not only the treasures of wisdom and knowledge, Coloss. 2. 3. but of fullness and grace, john 1. 16. and of every spiritual blessing, Eph. 1. 3. In a word, all u Aquin. in loc. things of which usually men boast, are in Christ's cross. Doth any man glory in wisdom? x 1. Cor. 2. 2. Paul desired to know nothing but Christ crucified, as being assured, that this knowledge is eternal life, joh. 17. 3. Doth any boast of riches and honour? by Christ all true believers are made Kings and Priests, Apocal. 1. 6. Doth any rejoice in liberty? by Christ we are delivered from the bonds and hands of our enemies: Luke 1. 74. Doth any delight in the Prince's favour? behold the King of Kings y Ephes. 1. 6. accepteth of us in Christ. All men desire comfort and content, and therefore let us (as Paul here) rejoice in Christ crucified, in whom only we are z Coloss. 2. 10. complete, and by whom also we have right to those things which eye hath not seen, ear hath not heard, neither can the heart of man conceive. God's Israel walking according to this rule, though they bear the marks of affliction in their body: yet have they peace of conscience in their soul. For being new creatures in Christ, the world cannot crucify them any way more than they crucify the world. As the world accounts them the a 1. Cor. 4. 13. filth and of-scouring of all things: even so they repute all things of the world as b Philip. 3. 8. dung, to win Christ, and to glory in his cross. Brethren, the grace of our Lord jesus Christ be with your spirit] In this adieu our Apostle concludes his epistle with a great Emphasis, every word being a strong reason to confound his adversaries, opposing first our Lord jesus Christ the master of the house, to Moses who was but a c Heb. 3. 5. servant in the house. Secondly, the grace of Christ to the merit of inherent righteousness, d Theophylact. Anselm. Caietan. insinuating that we are saved by grace, freeing us from circumcision and other works of the Law. Thirdly, the e Primasius. spirit, which is the object of grace, to the flesh, in which the enemies of Christ's cross gloried so much. And lastly, noting in the word brethren, his lowly, but their lordly carriage toward the Churches of Galatia. The brief of all is, f Luther. I have taught you Christ purely, delivering unto you wholesome doctrine touching faith and good manners, I have entreated you, chidden you, threatened you, letting pass nothing which I thought profitable for you. I can say no more, but that I heartily pray, that our Lord jesus Christ would bless my labours, and govern you with his holy Spirit for ever. See the peace of God in the Liturgy. The Epistle, MATTH. 6. 24. No man can serve two masters. THis Gospel is g Euthym. & R●…rt. in loc. Idem jansen. con. cap. 42. parted into a General rule: No man can serve two masters. Particular instance: Ye cannot serve God and mammon. Whereupon is inferred that we may not be careful what we shall eat or drink, but that we should rather seek first the kingdom of God, and the righteousness thereof, and then all these things shall be ministered unto us. No man can serve two masters] There is no rule so general but hath exceptions, and so this common proverb is confined within his lists and limits, as Interpreters observe. For one man may serve two well agreeing masters enjoining the same thing, as the men of Tyrus h 1 Kings 5. & 2. Chron. 2. hewing Cedar trees out of Lebanon for the Temple, served both Hiram and Solomon. Again, this axiom must be construed i Pontan. in loc. in sens●… composito, not diviso: for otherwise we may serve divers masters at divers times, as k Luke 19 Zaccheus at the first served the world, yet afterward he followed Christ. The meaning of this adage than is, that no man at one time, can serve two masters enjoining l Theophylact. Euthym. Anselm. contrary duties. As for example, God and the flesh are two such masters, I see (saith m Rom. 7. 23. Paul) another law in my members rebelling against the law of my mind: for the flesh lusteth against the spirit, and the spirit against the flesh, and these two are contrary one to the other: Galat. 5. 17. We cannot serve these two, but we must love the one and hate the other, or else lean to the one and despise the other: we must be servants unto God, and not vassals unto lust. Concupiscence is like to a fire, and our body like to a seething pot. Now the pot is cooled four ways especially: first, by taking away some of the fuel under the pot: even so the less we drink or eat, the lesser is the heat of our lust. It is fasting spittle that kills this serpent, n Cassianus. Collat. 5. incrementum gastrimargiae initium luxuriae: howsoever o See Th●…m. 22 quaest. 153. art. 4 & C●…tan. ibid. delectatio venereorum be the end, yet gulling is the matter and beginning of incontinence. The Poets feigned venerem natam ex exectis Saturni virilibus, to ●…signifie that saturity is the father of wantonness, and uncleanness P Fulgent. Mytholog. lib. 2. ●…ab. de venere. the q Greg. Moral. lib. 31. cap. 31. daughter of surfeiting. r Terent. in Eunucho. Sine Cerere & Baccho friget Venus: Lady Venus dwells at the sign of the ivy bush; where there is cleanness of teeth, usually there is no filthiness of body: but if we stuff our corpse like cloak-bags, making our mouths as tunnels, our throats as wine-pipes, our bellies as barrels; if we fill them full of strong drink and new wine, there must follow some vent, according to that of s Epist. Amando, tom. 3. fol. 135. Hierome: Uentrem distentum cibo & vini potionibus irrigatum voluptas genitalium sequitur, nam pro ordine membrorum ordo vitiorum. Secondly, the pot is cooled by stirring of it; so the furious heat of lust is much abated by the stirring of our bodies, and exercising of our minds. Unchaste folly for the most part is begot of an idle brain, hatched in a lazy body. t ovid. Quaeritur Aegistus qua re sit factus adulter? In promptu causa est, desidiosus erat. The Crab-fish when as the Oyster doth open, flings into her a little stone, so that she cannot shut herself again, and so the Crab devoureth the Oyster: u Hierome. Our adversary the Devil is like the Crab, and we like the Oyster, if he find us idle and gaping, he takes his opportunity to confound us. Otia puluinar Satanae, Cupid shoots in a slug, and hits none but the sluggish. Albeit Rome was so well occupied as to make Idleness a divine sovereignty: yet there was never a Temple within the City dedicated quieti & otio, sed extra collinam portam illi ignavo numini templum dedicârunt. To signify this much (as our reverend x Dr. Humfred. in vita. Iu●…lli. pag. 47. jewel observes) that no man borne in Rome, or Gentleman well brought up, should vouchsafe Idleness any honour. y Bez●… in vita. calvini. Calvin was wont to say, that a lazy life was of all other most tedious unto him. And every generous spirit resolves as z Reusner. in symbolis. Maximinus: Quo maior sum, eo magis laboro, & quo magis laboro, eo maior sum. In holy a Gen. 27. Bible we read that jacob under the name of Esau, which signifieth b Ambros de Ca●… & Abel, lib. 1. cap. 4. working, obtained his father's blessing, and that none shall receive reward at the last day, but such as have been labourers in the Lord's Vineyard: Matth. 20. 8. Thirdly, we may cool the Pot by casting cold water into it: in like manner abundance of tears is a good means to quench outrageous flames of this unruly fire. The Amalekites, as we find in c 1. Sam. 30. sacred History, burned Ziklag, and took their wives and children prisoners: then David and the people lift up their voices, and wept until they could weep no more. After that David asked counsel of God, and followed after them, and smote them (as it is in the Text) even from the twilight unto the evening of the next morrow, so there escaped not a man of them save four hundred young men which road upon camels and fled. Lust is an Amalekite, it burns our Ziklag, and sets on fire this little City, captivating our senses, and making them prisoners unto it: but if we with David shall weep, so that we can weep no more; if we cast cold water into the Pot, if our eyes be a fountain of tears, if we lament day and night the slain of the daughter: assuredly we shall pursue the brutish Amalekits, and overcome our untamed affections, we shall smite them from the twilight of our youth, until the evening of our old age. Some young men may escape, that is, some vain words and unclean thoughts as yet may remain in us: but as for the old Amelekits, I mean gross faults and foul transgressions, God will grant us power and grace to kill all them, and so we shall recover all that the Amelekits had taken, we shall rescue our wives and daughters, our affections most dear to us heretofore captivated unto lust, shall now do good service to God, acknowledging this infallible rule that no man can serve two masters. God and the lust of the flesh. Fourthly, the Pot is cooled by taking it altogether from the fire; so we may the sooner cool this hot lust which so boileth in us, if we shun opportunities and occasions of sin. Saint Paul willeth us to resist and fight against other vices, d Io sares. policrat. l. 8. c. 6. Idem Aqain. A●…selm. Caietan. in 1. Cor. 6. but as for fornication he saith, flee fornication, 1. Corinth. 6. 18. Cupid is a boy, therefore his shoot cannot be good; and blind, therefore his aim must needs be bad: he can hit none but such as stand right afore him, and make themselves a Butt for his arrows. It is a strange, yet a true rule: Tu fugiendo fuga, nam fuga sola fuga est. And as good Council, Ne sedeas, sedeas: ne pereas, pereas. e Luther. tom. 4. in Gen. It was as great a miracle that joseph in his Mistress arms should not burn with lust, as it was for the three children to walk in the Firie-fornace without any scorching. Young men of a little flame make a great fire; whereas the fault is not so much in our years as in ourselves. For Daniel a young man reproved the lascivious Elders; joseph a young man resisted the temptations of his own Mistress; john the blessed Evangelist a young man, f Hieron. adverse. jovin. l. 1. admodum adolescens & poene puer, and yet as the g john 19 26. 20. 2. Scripture witnesseth, he was the best beloved Disciciple. But young men in our time run and ride to the Wood for fuel to make the fire greater, using strange cates and delicates, meats and medicines, rather poisons to increase the flames of concupiscence, bragging of much villainy done, yea boasting of more than was done. Such a Gallant h See coufes. lib. 2. cap. 3. Augustine was in his unruly youth, until almighty God effectually called him home by a voice from heaven, crying i Confess. lib. 8. cap. 12. Tolle & lege, tolle & lege: Take the book and read: and taking up the Bible, the first Text he lighted on was that of Paul, Rom. 13. 13. Walk honestly as in the day, not in gluttony and drunkenness, neither in chambering and wantonness: but put ye on the Lord jesus Christ, and take no thought for the flesh to fulfil the lust of it. After this Augustine was no more servile to sin, but a true servant unto Christ; he now well understood my text that he could not serve two masters, God, and the lust of his flesh. I know S. Augustine had afterward his infirmities, as himself confesseth ingenuously: but he was not k Ephe. 4. 19 given over unto wantonness, to work all uncleanness even with greediness. It is true, that concupiscence so long as we are clothed and clogged with flesh, is not extinguished thoroughly. l josua 15. 63 The children of juda could not cast out the jebusites, but they dwelled at Jerusalem until this day: lust is a very jebusite, it will dwell with us so long as we dwell in houses of Clay. The best man living may confess with m Rome 7. 19 Paul, I do not the good things, which I would, but the evil which I would not, that do I. Which I would not I do, because, n 1. joh. 3. 9 whosoever is borne of God sinneth not, absolutely with plenary consent: his will in sinning is not voluntas, but velleitas, as the o Thom. part. 3. quaest. 21. ar●…. 4. School distinguisheth. A mariner in a tempest doth cast his goods into the water; a true man assaulted on the highway gives his purse to the thief, yet not with full consent: even so the children of God in the sin of incontinence transgress wittingly, yet with reluctation afore and repentance after: whereas other men in a reprobate sense, both approve their filthiness afore, and boast of it after. Lucretia the fair Lady of Rome was assaulted violently by Tarqvinius: p De civit. Dei, lib. cap. 19 1. Augustine writing of this rape saith excellently, Duo fuerunt, & unus adulterium admisit. There were two actors, but one adulterer, there was a conjunction of bodies, but a distraction of minds. A regenerate man's cause is like to that of Lucrece, sin is rather done de illo quam ab illo. I speak not this to encourage any in their uncleanness, God forbid. Let every man in the fear of God use the means afore prescribed for the cooling of intemperate lust boiling in his flesh, and then if he cannot expel, this jebusite, if he cannot cast out this divellby fasting and prayer, if he cannot extinguish this outrageous fire with watery tears; let this be his comfort, that God requires only that lust be not our Master, that it reign not in our mortal bodies, Rom. 6. 12. The q Theodoret apud Oecumen. Theophy●…act. & alij. Greek Fathers observe well upon that place, that Paul said not, let not sin tyrannize, but let not sin reign. Be not sins voluntary soldiers, in r Rom. 6. 13. giving your members as weapons of unrighteousness unto sin: but if ye be sins priest soldiers against your will, it is not you that offend, s Rom. 7. 20 but the sin that dwelleth in you. Lust may command as a tyrant, and yet we may perform good service to God: but if we submit ourselves unto it as our king, if we suffer it to reign, making our members servants to uncleanness and iniquity, then assuredly lust is our Lord and love: for my Text must be true, No man can serve two masters. As God and the flesh, t August. l. 2. de ser. Dom. in m●…nt. Idem Anse●…m. Vega. Culman. in loc. so God and the devil are two contrary masters: for the one is truth itself, I am the way, and the truth, joh. 14. 6. the other is a liar, and the father thereof, joh. 8. 44. so that all such as speak the truth from their heart dwell in God's tabernacle, Psal. 15. but such as delight in lying, are fit for the devils service. Now there is u Thom. 22. quaest. 110. art. 1. materiale mendacium and formale: the which distinction is more plainly delivered by the grammarians, who make a difference between the reporting of an untruth, and the forging of a lie. For, as Nigidius in x Noct At. l. 11. cap. 11. A. Gellius, he that doth lie deceiveth other; he that reports an untruth is deceived himself: and as y Sent. lib. 3. dist. 38. Lombard, a man may be true that relates a thing untrue: for as Philosophers and Divines have determined mentiri est contra mentemire, z August. encherid. ca 22. to speak that with our mouth which we think not in our mind. Enunciatio falsa cum a August. contra mendat. ad Consen. cap. 12. intention fallendi. The servant of God often utters that which is false, and yet he is verax, for that he thought it had been true; and the devils servant sometime speaks the truth, and yet he is mendax, for that he thought it to be false, as Augustine and Lombard have well observed. Thou mayst easily discern by this cognizance, to what master the servant of servants and his retinue belong, namely to Don Beel-zebub, the mintmaster of equivocation and forgery. Not to meddle with their old Legend, and new Calendar of Saints, in which are more lies than leaves. To pass by their Pasquil's and invective libels, as their b Per. Ric Verstegan. Antuerp Theatrum erudelitatum, the relations of Caietan annexed to Genebrards' Chronologie, Stapletons tres Thomae, Merchant gallo bell. mundus furiosus, Gifforas Caluino-turcismus, together with the seditious pamphlets of Allen, Sanders, Campian, Bristo, Rob. Parsons; all which are not only hyperbolici, but as c Dr. Sutlif. one wittily, hyperdiabolici. Not to mention here their unsufferable correcting, yea corrupting of all authors, only give me leave to remember how the jesuits impudently delivered in pulpit and d Vivarius epist. print that old Beza was dead, and that forsooth he died a Roman Catholic. Marianus Scotus, lib. 3. Chron. adan. 854. e Chron. ad anno 854. Sigesbertus gemblacensis, f Supp●…tat ad anno 855. Martianus polonus, the penner of the Chronicle called Fasciculus temporum in fol. 66. Uolateran, Com. g Col. 657. Lugdun. lib. 22. jacobus Bergomensis de Claris mulieribus, cap. 143, h En. 9 lib. 1. Sabellicus, joannes lucidus de emendatione temporum, lib. 8. i Polychron. lib. 5. cap. 32. Ranulphus, k Lib. de Claris. foens. Boccace, l In vita joan. 8 Platina, Nauclerus, and m See Dr. Morton. apolog. cat. lib. 1. cap. 19 & Alex. Cook: Po●…e joan, p. 3 other arrant Romanists affirm directly, that there was a Pope joan: who being an n Name papa pater patri●… peperit paruulum puerulum. harlot, well became the seat of the Babylonian whore. Yet Auentius annal. Boior. lib. 4. Onuphrius annot. in Platin. Genebrard. in Chron. adan. 854. Bellarm. de Rome pont. lib. 3. cap. 24. and all our modern jesuited Papists obstinately contradict this history, seeking against their own knowledge, to persuade the world, that it is a mere fable. By which it is apparent that they gain more by this one illiterall art of lying, than they do by the seven liberal Sciences. As God and the flesh, and God and the Devil, so to give Christ's instance, God and the world are two o jam. 4. 4. contrary masters. And therefore whereas p Arden's in ●…oc. some desire to serve God only, some the world only, some both: in their devotion as it were q Psal. 207. 26. carried up to the heaven, in their avarice down again to the deep: our blessed Saviour saith peremptorily, Ye cannot serve God and mammon. r Chrysost. H●…ron. Aret. in loc. He doth not say, ye cannot have God and mammon; for Mary and Martha may dwell together, righteousness and riches may stand together: but ye cannot serve God and mammon; for he that is the servant of God must be the master of his money. The children of Israel, as it is recorded Exod. 14. walked upon dry ground through the red sea, because, saith the text, the waters were divided: but the cruel Egyptians pursuing after God's people were drowned because the sea returned again to his course. s Anton. de Rampen. in fig. Eiblieu. Mystically, such as divide their worldly substance, distributing to the poor, lending to the needy, pass through the main stream of the world's current safely, their riches and honour being unto them as the waters unto the children of Israel, a wall on the right hand, and a wall on the left: but holdfast Egyptians, avarous oppressors being more cunning in substraction then in division, are drowned in the puddle. When S. Peter casteth his net over them, alas they run themselves so deep into the mud, as that it cannot get under them to drag them out. Mammon is a Lord in opinion only, t Juvenal. Nos facimus ● Lib. 2. cap. 7. te fortunadeam, etc. and as Pliny speaks, Omnibus locis, omnibus horis, omnium vocibus fortuna solainvocatur, etc. x Aret. in loc. But almighty God is by right and indeed a Lord of all things, of all men especially. For (as y Tertul. cont. Hermogen. Idem Vega. in loc. Divines observe) God is not called Lord in the Scripture till he created man. In the beginning God created the heaven and the earth, and God said, Let there be light, etc. Again God said, Let there be a firmament, etc. but after man once was made, the z Gen. 2. text often calleth him Lord: The Lord God made the man of the dust of the ground, and the Lord God planted a garden eastward, and the Lord took the man and put him in the garden of Eden, commanding him, and saying, Thou shalt eat freely, etc. We must therefore serve none but this a Ephes. 4. 5. one Lord, first seeking his kingdom, making him our master, & Mammon our servant: for if we serve God most, and seek his kingdom first, b August. de ser D●…m in monte lib. 2. Idem Euthym. Anselm. Marlorat. in loc. respecting his glory and honour afore all other things, above all other things: then all other things, as Christ promiseth here, which are necessary for us, shall be ministered unto us. See Epist. 3. Sund▪ after Trinity. Thus I have showed how no man can serve two masters, as two, but c Caietan. in loc. as one. For d Gloss. & jansen. con. cap. 42. every man is either a willing or unwilling servant: if willing, he shall hate the one, and love the other: if unwilling, he will e Pati●…tur, 〈◊〉 August. sustine. bit: uti vulgar. endure the one, and despise the other▪ And yet, as I said in the beginning, one man may serve divers masters at divers times, albeit they require divers, yea contrary service. Matthew sometimes an instrument of Satan, afterward Christ's Apostle. Solomon sometime serving God, sometime serving his lusts. The blessed thief servant to the world in his life, was the child of God at his death. All sin is f Augustine. either a thought, a word, or a deed against the divine law. Who did ever offend in thought more than Paul? g Acts 9 1. breathing out threatenings against the Disciples of the Lord. Who did ever offend in word more than Peter? h Mat. 26 72. 74. forswearing his own master. Who did ever offend more in deed than David? who bound two great sins together, adultery and murder: And yet the God of ⁱ 2. Sam. 11. compassion and father of mercy retained all these sinners again in his service. The which examples are recorded in holy Bible, partly for instruction of such as stand, and partly for the consolation of such as have fallen. k Ambrose de Abraham, lib. 1 cap. 6. Instruunt patriarchae non solum docentes sed etiam errantes. If N●…e was drowned himself with wine, who foretold the drowning of the world with water; if Samson the strongest was overcome by the weaker vessel; if Solomon the most wise committed folly, l 1. Cor. 10. 12. let him that thinketh he standeth, take heed lest he fall. Again, these things are registered in Scripture for the comfort of such as have fallen already. Did God forgive Lot's incest, Paul's butchering of the Saints, Aaron's idolatry? then a weak conscience from these premises, & upon God's gracious promises may conclude, my sins are no greater, and God's mercy can be no less. When Theodosius excused a foul fact, because David hath done the like: Saint Ambrose made this answer: Qui secutus es errantem, sequere poenitentem. Hath thy mouth blasphemed with Peter? let thine eyes then weep with Peter. m Aug. de Civit. lib. 21. cap. 24. Either thou must be a Sodomite, or a Ninevite; a Sodomite suffering for sin, or a Ninevite repenting for sin. Yet forty days and Nineve shall be destroyed, jonas 3. 4. Nineve was overthrown, and yet not overthrown, as Saint n Epist▪ ad Damasum. tom. 2. fol. 132. Hierome sweetly, Quae peccatis perit, fletibus stetit. It was overthrown by sin, but builded up again by repentance. Euersa est Niniue quae mala erat, & aedificata bo●…a quae non erat, saith o Vbi sup. Augustine. Let us not look to Sodom, but set our eyes on Ninive; for if we will resist our spiritual enemy, we must arm ourselves with sackcloth, and put on headpieces of ashes: if we mean to serve but one master only, let us, renouncing all other services, instantly with all haste and with all our heart turn to the Lord our God. p 1. Pet. 4. 3. It is sufficient that we have spent the time passed after the lust of the Gentiles, in wantonness, gluttony, drunkenness, etc. let us now spend as much time as remaineth in the flesh, after the will of God. It is a monstrous absurdity, that serving but two masters all our life, we should sacrifice the best of our days unto the worst, and then offer up the worst of our days unto the best. Again, let us, I beseech you, repent with all our heart thoroughly, q Lament. 2. 19 power out thy soul like water before the face of the Lord▪ If thou power out milk, the colour remaineth in the pan: if Wine, the scent remaineth in the vessel: if Honey, some taste remaineth in the Pot. He therefore that will not r Saluian. lib. 5. de gubernat. De●…. ipsius poenitentiae poenitere, s Ronavent. Diaet. cap. 11. must not power out his heart like milk, lest he be known still by his colour: nor like wine, lest he smell of wicked imaginations: nor like honey, lest he keep a smack of his old tricks: but like clean water, that no taste, or smell, or colour may remain. If Mammon be thy master, observe him; if God be thy Lord, follow him: t 1. Kin. 18. 21 halt not between two opinions, sit not upon two stools, lie not down between u Gen. ●…9. 14. two burdens, serve not two masters, either you must hate the one, and love the other, or else lean to the one, and despise the other. Preached at Paul's Cross, Febr. 8. ann. 1600. the very same hour that Robert Earl of Essex entering the City with his unfortunate troop, found by woeful experience the words of my Text to be true, that no man can serve two masters. The Epistle. EPHES. 3. 13. I desire that ye faint not, because of my tribulations, etc. THis Epistle containeth a double request of Paul: One to men: I desire that ye faint not, because of my tribulations. And that In respect of the Cause: for that I suffer for your sakes. Consequent: for that it is your praise. Another to God: For this cause, etc. consisting of A Petition: I bow my knees unto the Father, etc. Thanksgiving: Unto him that is able, etc. I desire] The x Vide Zanchium in ●…oc. Syriac hath it thus: I desire that my spirit faint not in my tribulations. And the bare words of the Greek in y Exposit. prior. in loc. Hieromes opinion, afford the same sense. But if we shall examine the precedent part of this Chapter, I Paulam the prisoner of jesus Christ for you Gentiles, etc. and the subsequent, I bow my knees unto the Father of our Lord jesus Christ, etc. That ye may be strengthened with might by his spirit in the inner man; it will appear most evidently, that this Text ought to be construed as our English translation here readeth, I desire you that ye faint not; it being one, yea the only z Aretius' in loc. Idem Aquin. & Marlorat. argument. hu●…us. epist. main point of all this Epistle, which is nothing else but an exhortation unto perseverance. That I suffer for your sakes] An argument from the causes of his affliction: as if he should say, Ye men and brethren of Ephesus are a Zanchius. both efficient and final cause that I suffer, and therefore no reason that ye should faint because of my tribulations. Efficient, being a prisoner in Rome for the b Caietan. Gospel, even for that doctrine which I taught you. Final, enduring this imprisonment for your c Aquin. Kilius. good, and d Anselm. Sarcerius. example, that ye likewise may continue constant in the sincere profession of Christianity. Paul then suffered not for his own fault, nor yet for their faction: it was only for defending the truth, even for preaching e 1 Cor. 1. 23. Christ crucified, unto the jews a stumbling block, and unto the Grecians foolishness. And therefore such as subscribe to the Confession of our Church, acknowledging all our articles of religion orthodoxal and pure; cannot in suffering a little cross for certain questions about matters of indifferency, gain to themselves or their followers any true glory. For they know that f Master Fox in the martyrdom of Bishop Ridley and Latymer. B. Ridley went to the stake cheerfully, wearing a Tippet of Velvet, and a corner cap: and yet as that good old man Father Latymer prophesied, at his burning there was such a candle lighted in England, as shall never be put out. john Philpot was an Archdeacon, and Doctor g Master Fox in the Martyrdom of Doctor Rowland Tailor of Hadley. Rowland Taylor used the Service book to his comfort all the time of his imprisonment, and commended it at his death as the last token of his love to his dear wife: Yet these men (let envy be judge) were the Diamonds of the Church's ring in that age. Whereas if the daily martyred B. Farrar, or that vigilant Pastor B. Hooper had sacrificed their lives in the quarrel against clerical habits, and other comely Ceremonies, enjoined by their religious Sovereign King Edward the sixth: judicious Fox would never have numbered them among the glorious Martyrs of Christ. I say then unto such as boast of their persecution in this kind, not for the body, but only for the swaddling clouts of holy religion: as h 1. Cor. 5 6. Paul once to the Corinthians in another case, your rejoicing is not good. See Epist. 2. Sund: after Easter. Which is your praise] This clause may be referred (as i Caietan. Zanchius. Interpreters observe) both to Paul's affliction, and their perseverance. To Paul's affliction, it is your glory that ye have such a Pastor as is the k Ephes. 3. 1. prisoner of jesus Christ, in bonds not for any scandalous crime, but for l 1. Pet. 2. 19 conscience toward God, even for preaching among the Gentiles the unsearchable riches of Christ, as it is vers. 8. of this present Chapter. If ye rightly consider my tribulation, it is to make you m Sarcerius. glorious, and it cannot dismay n Aretius. but rather encourage you, knowing that God will o Primasius. reward our light affliction which is but for a moment, with a far most excellent and eternal weight of glory: 2. Cor. 4. 17. And if my trouble for the truth occasion unto you such praise; p Theophylact. how much more glory shall your own constancy procure before God and men, If ye faint not under the Cross, but continue faithful unto the end. The church is like Abraham's Ram tied in a bush of thorns, Gen. 22. 13. Tribulation for the Gospel are the q Galat. 6. 17. marks of the Lord jesus, in which r 2. Cor. 12. 10 our Apostle took great pleasure, being more proud of his iron fetters, than a bragging Courtier of his golden chain. If they be blessed who die in the Lord, how blessed are they who die for the Lord? Their deaths are not mortes, but s Clerus Rom. apud Cyp. epist. 2●…. immortalitates, as t Ammian. Mar●…el. hist. lib 20. julian honoured all those who were slain in his war: so Christ and his Church honour such as are martyred in the Lord's battle, Celebri potius laud quam luctu: right dear in the sight of the Lord is the u Psal. 116. 13. death of his Saints, undergoing in Christ's cause Christ's Crosse. For this cause I bow my knees unto the Father of our Lord jesus Christ] As if he should say, x Anselm. Sarcer. Because you cannot do this of yourselves, I pray for it, and that not coldly but y Theophylact. earnestly, bowing my knees of the body with z Acts 7. 60. Stephen, and of the heart with a In his prayer Manasses, not unto any Saints in heaven, much less to their senseless Images on earth, b Psal. 115. 5. having mouths and speak not, eyes and see not, ears and hear not: but unto him only that is able to do exceeding abundantly above all that we can ask or think, to the Father of c 2. Cor. 1. 3. mercies, and God of d 1. Pet. 5 10. all grace, from whom cometh e jam. 1. 17. every good and perfect gift. f Royard. in l●…c. Infirmitatis nostrae est deficere, sed Deireficere: To God than I bow my knees, and yet not to God simply, g Zanchius. but to God, as the father of our Lord jesus Christ, h Matth. 3. 17. in whom he is well pleased. To him I make my request, able, because God, willing, because the Father of Christ, to hear me and help you. Which is father of all that is called father in heaven and in earth] According to the present text of our Communion book, the meaning of Paul is, that God is the Father of all fathers in earth. As of the Prince which is our civil Father, because i Prou. 8. 15. by him Kings reign: of the Pastor which is our Ecclesiastical k 1. Cor. 4. 15. Father, because Preachers and Teachers are his l Ephes. 4. 11. ordinance: of the Parent which is our natural Father, because m Psal. 127. 4. children are the gift of the Lord. And father of all our n Zanchius. fathers and progenitors in heaven, Abraham, Isaac, jacob, etc. and father of the glorious Angels also, which are fathers, as is o Sedulius. Aquin. supposed one to another, and all of them unto p Anselm. Royard. v●… in respect of their tuition and illumination, as being the ministers of God for our bodily q Psal. 91. 11. preservation and spiritual r Galat. 3. 19 erudition. And so God being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, may be termed, and that not unfitly, the father of all that is called father in heaven and in earth, s Theophylact. Primasius. Sarcerius. hac ratione est omnium pater, & ab eo patres caeteri nominantur. Our translation here then is not so senseless, as t Defence. for not sub scrib. part. 1 cap. 18. they who did except against it. Our latter English Bibles I confess read better, of whom is named the whole family that is in heaven and in earth. And of whom (as u Marlorat. Zanchius. Interpreters observe) may be referred unto God the Father, and unto Christ his Son. To the Father, x Beza. who did adopt the whole family, that is, all the Church in Christ. To Christ jesus our Lord: y Calvin. for the Catholic Church as well triumphant in heaven, as militant on earth, consisting of all nations, peoples, tribes, hath her name from him. z Caietan. As all of Caesar's family were called Caesarians, and all of the tribe of Israel, Israelites: even so such as are of God's house professing Christ, are named Christians. In Christ all men and Angels are contributes of one kindred, a Galat. 3. 28. there is neither jew nor Graecian, there is neither bond nor free, there is neither male nor female; for ye are all one in Christ jesus. b Aretius. here than is an other argument enforcing our Apostles exhortation. If all of us have received this honourable style to be called Christians of Christ, in that we profess Christianity; let us not be faint but fervent, not wavering but constantin our faith unto the end, and in the end. For if we profess Christ in words, and c Tit. 1. 16. deny him in our works, assuredly we shall have nothing but a name, nomeninane crimen immane: but if any turn Turk or jew, d 1 Cor. 12. 3. defying jesus, he shall not have so much as a name. That he would grant you according to the riches of his glory] The e Theophylact. Occumen. Greek fathers conjoin this and the subsequent verse, making both one request: I desire the father of our Lord jesus Christ, that he would grant you, according to the riches of his glory, that ye may be so strenghned with might by his spirit in the inner man, as that Christ may dwell in your hearts by faith. f Zanchius. Other have distinguished these petitions, in the first whereof observe these five circumstances especially: 1. Who doth give? The father of our Lord jesus Christ. 2. What? That ye may be strengthened with might. 3. Out of what coffer? Out of the riches of his glory. 4. By what instrument? By his spirit. 5. In what part? In the inner man. The word grant or give doth exclude g Marlorat. human merit, and show that our perseverance proceeds only from the riches of God's glory, which our Apostle calleth in the second chapter of this Epistle, verse 7, exceeding riches of his grace. But he termeth it here glory h Sarcerius. Aretius. because the constant resolution of the faithful is God's glory, for as much as his power is made perfect through their weakness, 2. Cor. 12. 9 Or it may be i Royard. in loc. thus expounded according to the precise letter; It is not for a great man of an opulent fortune to give sparingly, wherefore God out of the riches of his glory giveth unto all men k jam. 1. 5. liberally, l Rome 8. 32. for if he spared not his own son, but gave him for us all to death, how shall he not with him give us all things also? The King of glory cannot m Bez a mayor annot. inloc. ex opulentia gloriosa give but exceeding abundantly, above all that we ask or think. Paul's addition is very remarkable, the riches of his glory: For as he showeth else where, the goodness of God toward us, it is not a bare, but a n Ephes. 2. 4. rich mercy: not a little, but a o Ibid. great love: not a naked or a single, but a p 2. Cor. 12 9 sufficient, yea q Rom. 5 20. superabundant grace. So long then as God is rich in mercy, saith r Serm. 61. in Cant. Bernard, I cannot be poor in merit. That ye may be strengthened] s Calvin. Marlorat. here we may learn that the Church of God militant on earth is not in her full strength, it is always growing and t 1. Thess. 4. 1. increasing more and more, we may profit▪ but we cannot be perfect till this corruption hath put on incorruption, the most resolute Soldier in the spiritual war hath every day need to be strengthened, and that with might; because we fight not against weaklings but against powers and spiritual potentates in high places, Ephes. 6. 12. Our adversaries are so mighty that we cannot overcome them, except the spirit of God which is u Esay 11. 2. the spirit of fortitude, strengthen us in the inner man, that is, in the x Anselm. Calvin. ●… Zanchius. soul, y 2. Cor. 4. 16. that albeit our body which is our outward man, perish: yet our spirit which is the inward man may be renewed daily. He doth not pray for the wealth of the world, or health of the body which afford comfort outwardly: z Caietan. but he desireth upon his bowed knees the Father of our Lord jesus Christ, that his Ephesians may have sound inner parts, as it is in the a Psalm. 45. 14 Psalm, all glorious within, it is then an idle conceit to think that a Pastor benefits his people more by a little skill in Physic and Law, then by a great deal of Divinity: for having charge of their souls, and not of their bodies or goods, he must especially labour that the inner man may be strengthened with might against our adersarie the Devil. That Christ may dwell in your hearts by faith, that ye being rooted and grounded in love] These three Metaphors of our Apostle dwell, rooted, grounded: are most emphatical, and pertinent to his purpose; the faithful are God's house, Christ therefore doth not only c Apocalip. 3. 20. sup with ᵇ Heb. 3. 6. them as a gest: but d john 14. 23. dwell with them as head of the family, e Beza mayor annot. in loc. & in Matth. 2. 23. not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, f Caietan. non hospitarimodò sed habitare. An g Matth. 7. 24. house surely founded is able to withstand the winds blowing, and waves bellowing. A Tree deeply rooted is not overthrown with a tempest: even so, such as are grounded in faith, and rooted in love, continue steadfast in their profession in the midst of all afflictions and persecutions for the word; but such as have h Matth. 13 21 no root, believe but for a season, and so Christ is in their hearts only for a season. If for the Gospel any storms arise, they be suddenly cast down, yea carried away, with every blast of contrary doctrine. The i Gal. 3. 3. Galathians had begun in the spirit, and yet afterward they were bewitched and k Gal. 1. 6. removed away to another Gospel. In l Deering. lect 4. Hebr. Solomon the spirit was quenched, and iniquity for a time got the upper hand: and Bishop m Serm▪ 7. before King Ed. Latymer is bold to term such new spirits, who say that we cannot lose the spirit: and therefore let us upon bowed knees humbly beseech almighty God, out of the riches of his mercy, so strengthen our inner man by his spirit. Christ dwelleth in our heart by faith, n Bernard. ser. 2. de resur. dom. as long then as faith is alive, Christ o Gal. 2. 20. liveth in us, and we in him: if our faith once be dead, than Christ which is our p Collos. 3. 4. life departs out of our heart. Now faith without good works is q jam. 2. 17. dead, it must therefore r Gal. 5. 6. work through love, we must be grounded and rooted in charity. Might be able to comprehend with all saints, what is the breadth, length, depth, and height] s Apud primas & Hieron. ●…x posit. post. in Some by breadth, understand the broad way, Matth. 7. 13. by length, eternal life: by depth hell: and by height heaven: as if he should have said, if ye be grounded in faith, and rooted in charity, than ye may soon know which of these to love or leave. But it is better expounded t Zanchius. either of our love toward other, or of God's love in Christ towards us. Of our love, u Aquin. Royard. which hath a breadth, in loving all men, even our enemies. A length, in that love never falls away, 1. Cor. 13. 8. An height, in loving our superiors. A depth, in loving our inferiors: or an height in loving God above all, and a depth in reverencing the deepnesle of his riches, Rom. 11. 33. The love of God toward us x Caietan. Aquin. hath a length, in respect of his eternity, Psalm. 102. 12. A breadth, in respect of his infinite goodness showed upon all his works, Ecclesiasticus 1. 10. An height, in respect of his excellent nature, being high above all people, Psalm. 99 2. A depth, in respect of his unsearchable wisdom which is a profound deepness, Ecclesiastes 7. 26. herein alluding as it may seem to that of y job. 11. 7. 8. job. Canst thou by searching find out God? Canst thou find out the Almighty to his perfection? The heavens are high, what canst thou do? It is deeper than hell: how canst thou know it? Or as z Photius apud Oecum. & Hieron rom. prior in loc. other, Christ's love toward us hath a length, in that his mercy doth endure for ever and ever, even from everlasting predestination, until everlasting glorification. A breadth, in that he would a 1. Tim. 24. all men should be saved. jews, Gentiles, Grecians, Barbarians, afore the law, under the law, after the law, from the beginning unto the world's end. A depth, in that he descended into hell, openly triumphing over Satan in his own kingdom. An height, in that he did ascend b Ephes. 4. 10. far above all heavens, and there sitteth at the right hand of God as our Mediator and Advocate. c Anselm. Aquin. Other have discoursed of the four woods, and dimensions in the material Cross of Christ more subtly then sound. For the plain meaning of these words is, that our redemption is a d 1. Tim. 2. 16. great mystery. To know Christ crucified is e Marlorat. the breadth, length, height, depth of all our knowledge, in comparison whereof all other things are to be reputed as f Philip. 3. 8. dung and dross. Some trouble themselves and other about round and square, long and short, black and white, spending the strength of their wits in examining the lawfulness or unlawfulness of certain ceremonies used in the Church of England: whereas if they were grounded in faith and rooted in love, they would endeavour rather to comprehend with all Saints, what is the breadth, length, depth, height of Christ's love toward us, and in fine to be fulfilled with all fullness which cometh of God. g Aretius. Some think that the Church is this fullness, increasing daily till the number of Gods elect is accomplished. h Apud Theophilact. in loc. Other, construe this of the blessed Trinity: but because i Coloss. 2. 9 10. the fullness of the Godhead dwells in Christ, and the Saints are complete in him: I take the clause (that ye may be fulfilled with all fullness of God) to be nothing else but an k Calvin. explanation of the former words, as if he should say, this I mean by breadth, length, depth and height; that he which hath Christ, hath all things absolutely complete to perfection: I pray therefore l Anselm. not that ye may be fully God, but that ye may be full of God, full of his m Eng. Gloss. Hieron. Sarcer. grace with all the living Saints in n Aquin. this world, and full of his glory with all the Saints departed in the world to come, that ye may so faithfully serve God here, as that ye may fully see God hereafter, even face to face. Unto him that is able] In this thanksgiving of our Apostle three points are considerable, namely, The o Aretius. Motive: Gods abundant liberality, being able and willing to give more things, and more plentifully then either we do ask or think. p Aquin. Matter: Be praise, or glory: man's body within the elements is closed, the blood within the body, the spirits within the blood, the soul with in the spirits, the mind within the soul, & God resteth in the mind: so that this world was made for man, man for the soul, soul for the mind, & the mind for God: that as of him & through him and for him are all things: even so to him might be praise for evermore. Manner in respect of Place: In the congregation, q Sarcerius. as being God's Tabernacle dedicated to prayer and praise, r Zanchius. knowing and participating Gods unsearchable riches in Christ. Other assemblies have their beginning and end, but the Church is the s 1. Tim. 3. 15. pillar of truth, against which t Matth. 16. 18 hell gates are not able to prevail. u Theophylact. The Church then enduring for ever and ever, only can and will honour God ever and ever. Person: by whom our thanks are conveyed unto God, by jesus Christ, as being the Mediator between God and man, by whom alone the graces of God descend down to us, and our prayers ascend up unto God. Time: Throughout all generations, etc. For as the mercies of God toward us are for ever and ever: in like manner our praises to him aught to be for ever and ever: x Primasius. Immensa beneficia laudibus immensis celebranda, see the conclusion of the Pater Noster in the Liturgy. The Gospel. LUKE 7. 11. And it fortuned that jesus went into a City called Naim, etc. THis Gospel is an Emblem of the y Heming. Miseries of man: In this afflicted woman accompanying her child, and that a son, and that her only son to his grave, dying in The Spring of his youth, even at that age when he was most able to comfort her. Winter of her widowhood, when she did most want him. z Melanct. Culman. Mercies of God: In Christ who did pity the distressed In a jansen. Concor. cap. 46. In Thought, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He had compassion on her. Word, Weep not. Deed, He raised the dead, and delivered him to his mother. The b See Ferus ser. 3. in Euangel. Dom. 17. past. Pent. mourning troop in Naim is a lively representation of our estate by nature; subject to sickness, infirmity, death, damnation, horror, hell: our whole life being as it were nothing else but widow weeping, and a son dying. c job 3. 3. One doth cry, Let the day perish wherein I was borne, and the night when it was said, there is a man child conceived; why died I not in the birth? and why did I suck the breasts? for so should I now have lain and been quiet, I should have slept then and been at rest. d Psal. 110. 4. Another doth cry, Woe is me that I am constrained to dwell with Mes●…ch, and to have mine habitation among the tents of Kedar. e Rom. 7. 24. A third crieth, O wretched man that I am, who shall deliver me from the body of this death. All, as it were with one voice cry, f job. 14. 1. Man that is borne of a woman is of short continua●… and full of trouble. But Christ and his followers on the contrary resemble our estate by grace, wherein is joy, peace, life, health, happiness, heaven. In this troop g 1. Cor. 15. 55. one saith, O death where is thy sting? O grave where is thy victory? the sting of death is siane, and the strength of sin is the Law, but thanks be unto God which hath given us victory through our Lord jesus Christ. 1. Pet. 1. ●…. Another doth say, Blessed be God, even the father of our Lord jesus Christ, which according to his abundant mercy hath begotten us again to a lively hope by the resurrection of jesus Christ from the dead, to an inheritance immort all and undefiled, and that fadeth not away, reserved in heaven. A k 1. john 3. 14. third doth say, We know that we are translated from death unto life. All sing and say with Zacharie, Blessed be the Lord God of Israel, for he hath visited and redeemed his people. Behold there was a dead man carried out] The word l Vega in loc. behold in the Scriptures is like an hand in the margin of a book, pointing out always some remarkable thing, and it is here like that hand m Dan. 5. Balthasar saw writing upon the walls of his Palace, for as that forewarned him of his utter ruin; so this admonisheth us of our last end: Behold a dead man carried out. This dead man was a young man, as it is expressed in the text, I say to thee young man arise, and a rich or honourable man as n Maldonat. Coster. some gather out of the text, in that much people were with his mother. And it is worth our observing, that Christ in the Gospel is said to raise none from the dead, but only such as were rich and young, as the daughter of o Luke 8. 41. jairus a Ruler of the Synagogue, being about twelve years of age: p john 11. Lazarus a man honoured in his nation, and as q Haeres. 66. cap. Cat. Manichaei Dogmat. Epiphanius reports about the years of 30. and in my text, a young son of a widow well affected in the place where she dwelled. Hereby teaching us, that such often die who least expect death, and are most embraced of the world. Poor men and old men have their passport, as they begin to leave the world, so the world is content to part with them. At their carrying out to be buried usually there is less weeping, because their friends are comforted, in that departing in peace they be now delivered from the burden of the flesh, and infinite misery▪ of this life. But death is the r josua 22. 14. way of all flesh, and s Esay 40. 6. all flesh is grass, and all the grace thereof as the flower of the field. Per nativitatem viret in carne, t Greg. in Psal. 5. penitent. per iwentutem candescit in flore, per mortem aret in pulvere. By birth a man is green in his flesh, by youth he is white in his blossom, by death he is withered in the dust. For death as a fisherman encloseth all kind of fish in his net, great, small, good, bad, old, young: which the Poets insinuate in the fable of Death and Cupid, who lodging at a time both in one Inn, interchanged each others arrows: and so from that day to this, it comes to pass that sometimes old men dote, and young men dye: u joachim Belleiu●… Sic moritur juvenis, sic moribundus amat. Which was the only son of his mother, and she was a widow] Children are walking Images of their parents, even flesh of their flesh, and bone of their bone, the wealth of the poor man, and honour of the rich. It was then one step unto weeping Cross, that this woman had lost a child, for nature by grace is not abolished but perfected, not murdered but manured, her impressions are not quite razed, but suited to the colours of faith and virtue. David a man according to Gods own heart did weep for his x 2. Sam. 12. sick child, cry out for his dead son, y 2. Sam. 18. 33. O Absalon, my son, my son Absalon: would to God I had died for thee, O Absalon, my son, my son. S. z Lib. de Nabuth cap. 5. Ambrose reports a tragical accident, how that in his time there was a poor man in extreme necessity constrained to sell one of his sons into perpetual bondage, that he might hereby save the rest from a present famine. Who calling all his dear children unto him, and beholding them as olive branches round about his table, could not resolve which he might best spare. His eldest son was the strength of his youth, even he that called him first father, and therefore not willing to part with him. His youngest boy was the nest chick, the dearly beloved of his mother, and therefore not willing to part with him. A third most resembled his progenitors, having his father's bill, and his mother's eye, therefore not willing to part with him. One was more loving, another more diligent than the rest, and so the good father in conclusion among so many could not afford to part with any. It was another step unto grief in this widow, that her dead child was a Pontan. in loc. a son. For daughters in respect of their sex being weaker vessels, are not so fit for business and employment: whereas a good son, albeit in obedience a child, yet in counsel often proves a father, and is in stead of an husband to his widow mother. But it was an higher step unto grief that this one son, was her only son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, first begotten, and b jansen. only begotten▪ and herself not a young wife: but an old widow without hope of issue. Now what kind of sorrow this was is expressed in holy Scripture: c jeremy 6. 26. Make lament atton and bitter mourning as for thine only son. And Zachar. 12. 10. They shall lament for him as one mourneth for his only son, and be sorry for him as one is sorry for his first borne. Syrophanes having buried his only son, caused his statue to be set in his house, d Fulgent. mytholog. lib. 1. Seddum tristitiae remedium quaerit, seminarium potius doloris invenit. This in brief was the widows misery, now ye shall hear of Christ's mercy. When she was hapless & hopeless, he had compassion on her, and did exceeding abundantly above all that she did ask or could think, as it is in the select Epistle for this Sunday. e Esay 65. 24. Before she did call, he did answer, granting her desire before she moved her suit. f Culman. Teaching us hereby that every good gift is from above, not pulled down of merit: but powered down by preventing grace. God is a father of the fatherless, and defendeth the causes of g Psal. 68 5. & 146. 9 widows: Eliah in a great famine by God's appointment relieved the widow of h 1. Kings 17. Zarephath, and Elizeus even by the same divine goodness, increased another distressed widows oil, 2. Kings 4. Peter, Acts 9 comforted a whole congregation of weeping widows, in raising Dorcas again from the dead: and Christ here took pity on the deep sighing of a widow. i Ferus serm. 1. in loc. By which all men may learn, Magistrates especially, to k Esay 1. 17. judge the fatherless, and defend the widow; not only when the widow doth importunately call and cry, Do me justice, Luke 18. 3. but even while she doth hold her peace, l Maldonat. in loc. magis enim petit qui petere non audet, & plus dat qui dat non rogatus. Weep not] m Gen. 23. 2. Abraham the father of the faithful bewailed his dead wife Sara, n Gen. 50. joseph an holy man of God mourned many days for his father jacob, all the people for o Deut. 34. 8. Moses, and Christ himself for p john 11. 35. Lazarus. His ne ste to then, is not a prohibition forbidding at funerals all weeping: but an inhibition only forbidding too much weeping, that she should not be sorry for the dead, q 1. Thess. 4. 13. as they which have no hope. As if he should have said unto her, as he did in the like case to Martha, john 11. 25. I am the resurrection and the life, whosoever believeth in me though he were dead, yet shall he live. r Deut. 32. 39 I wound and make whole, s 1. Sam. 2. 6. bring down to the grave and raise up again. And his works are correspondent to his words, he came nigh, and touched the coffin, and said, Young man, I say unto thee, arise, and he that was dead sat up, and began to speak, and he delivered him unto his mother. In which he showed himself to be very God and man, in walking with his Disciples, in talking with this widow, coming nigh to the gate of the city, touching the coffin, a very man: in raising the dead, and making him to sit up, and speak, t Eu●…hym. Brentius. Caietan. (not as the Prophets and Apostles in another's name, but by his own power in a commanding fashion, I say to thee young man u El●…ctulo mortis, in cue, mollius ille dormit, qui durius in vita se gesserit▪ Ambr. serm. 28. arise) to be God, even the Lord of life, Acts 3. 15. About the fall of the leaf men ordinarily be more subject to sickness and mortality then at other times of the year, wherefore the x Zepper. Con. 2. in loc. Church hath allotted fitly this Scripture for this season, as a sick man's salve to comfort us against diseases and death. Intimating that Christ is the only health of all the living, and everlasting life of all such as die in him. And there came fear on them all, and they gave the glory to God] Our Evangelist here describes a y Heming. double fruit of the miracle: the one befalling such as were present, the other extended unto many men absent, in that the rumour of it went forth throughout all jury, and throughout all the regions which lie round about. The miracle wrought in the present beholders a twofold effect, Intus timor, ᶻ Caietan. foris glorificatio: Reverence within, and glorifying of God without, for they conceived hereby faith in the Messias, and so feared God, glorifying him with true worship, and acknowledging his mercies in visiting his people. here the Gospel and Epistle meet again, Paul would have him ascribe praise to God in the congregation from time to time: these spectators accordingly, beholding the riches of Christ's grace who did exceeding abundantly above all that the poor Widow did ask or think, gave the glory to God, saying, A great Prophets is risen up among us, and God hath visited his people. Hitherto concerning the letter of this History: Now let us (as the a August. tract. 49. in joan. & de verbis dom. serm. 44. Ambros. Beda in loc. Fathers and b Luther. Arboreus. Heming. other Interpreters) examine the mystical exposition or allegory, considering these five points in order: 1. Who is dead, and carried out to be buried. 2. What is the Coffin and Tomb wherein he is enclosed. 3. What they be that carry him to the grave. 4. What is that gate out of which he was carried. 5. What is that widow lamenting his death. He that is dead and carried out to be buried is an obstinate sinner, for the c Rom. 6. 23. wages of sin is death, and every man irrepentant without faith and feeling of his sins is dead (as the d 1. Tim. 5. 6. Scripture) descended into Hell (as e De bono mortu, cap. 12. Ambrose speaks) even while he liveth. In f See jacob. d●… Vorag. se●…m 1. in loc. three things especially resembling a Corpse being Cold, Heavy, Stinking. Cold, as being infected with the venom of the g Apocal. 12. 9 Serpent, and wanting the powerful heat of God's holy Spirit which is h 1. Thess. 5. 19 quenched in them. Heavy, because sin is a burdensome load, Mat. 11. 28. pressing down, Heb. 12. 1. hindering our ascending and seeking the things above, Coloss. 3. 1. For howsoever it be true, that if all the mountains in the world should fall together upon one just man he would notwithstanding be steadfast and keep his ground: according to that of the ⁱ Poet, Horat. Car. lib. 3. ad. 3. Si fractus illibatur orbis, Impaviaum ferient ruinae. Yet sin is so heavy, that it cast down Dathan from earth, and Lucifer out of heaven into the bottomless pit of hell. Stinking, because the slanderer hath an unsavoury breath, his k Psalm 14. 5. throat being an open sepulchre. The wickedness of adulterers is l Ephe 5. 4. & Galat. 5. 19 filthiness. The goods of the covetous hoardward up, and not laid out, are a very m Bonavent. diet. salut. c. 6. dunghill, and every sin is an n 1. Thess 4. 7. uncleanness, stinking in the nostrils of the Lord. Now for the Coffin and Tomb wherein this cold, heavy, stinking Corpse lieth: as there be three kinds of death, one of the body, which is the natural death, another of soul, which is spiritual death, a third both of body and soul, which is eternal death: even so there be three kinds of Tombs accordingly: the Tomb of the body is the Grave, the Tomb of the soul is the body, o Theophylact. in loc. Idem Plato in Crat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qua●…i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or as p In locum. Ambrose, tumulus iste mores mali, the Tomb both of body and soul dying in sin is Hell, Luk. 16. 22. The rich man died and was buried in Hell. And the sinner is borne to Hell by q Heming. four Porters especially, detaining him in irrepentance, namely, 1 Hope of longer life. 2 Looking upon the faults of other men. 3. Presumption upon God's mercy. 4. Flattery of lewd company. These four carry the sinner out of the gate toward hell, as for example, when he doth lust with his eye, the dead man is carried out by the ʳ gate of his sight, per oculorum t August. ser. 31. ad fratres in eremo. beneficium infert animae veneficium. If he delight in backbiting and slandering, the dead man is carried out by the gate of his mouth. If he take pleasure in hearing tales and ill reports of his neighbour, the dead man is carried out by the gate of his ears. And the widow lamenting his death (as Theophylact thinks) is the soul, but as t Ambros. Beda▪ Panigarol. other ˢ In locum. generally the Church of God, for as there is joy in heaven for one sinner that converteth: even so grief to such as have their conversation in heaven, when a sinner will not return from his wicked way, but is given over in a reprobate sense, to work all uncleanness even with greediness, Ephes. 4. 19 The three sorts of dead raised by Christ aptly resemble, saith u Ser. 44. de verbis Dom. Augustine, three sorts of sinners. A sinner is dead in the house like jairus daughter, when he doth imagine mischief in his mind: carried out of the gate like this young man here, when he x Psal. 7. 15. brings forth ungodliness in word or deed: stinking in the grave like Lazarus, if he sin habitually without any remorse, y Esay 5. 18. drawing iniquity with cords of vanity, speaking good of evil and evil of good, z Rom. 2. 5. heaping up wrath against the day of wrath, and of the declaration of the just judgement of God. Now then as there was weeping for the dead damosel in the house, more weeping for this man carried out of the gate, but most weeping at Lazarus grave, Martha wept, & Mary wept, & the jews wept, & Christ himself wept and groaned in the Spirit: so we must be sorry for the beginnings of sin, more sorry for the proceedings & increase, most sorry when a man a Psal 1. 1. stands in the ways of the wicked and sits in the se●…t of the scornful. It may be well applied unto Christ's Academy, which b Guenara epist. Demosthenes once said of Athens, in our Divinity school we weep more for the lewd lives of the bad, then for the deaths of the good. As the Church of God hath three kinds of Planctus over the dead: so the devil and his company three kinds of c jacob. de V●…rag. serm. 1. in loc. Plausus. Our adversary rejoiceth a little when we sin in the house, conceiving an evil thought: but more glad if that a man be carried out of the house, breaking out into scandalous actions: and yet most merry when a sinner continueth in his filthiness, as Lazare stinking in his grave. Let us then d Ephes. 5. 14. awake from sleep, and stand up from the dead; Christ in his word, in his Sacraments, in his judgements, in his Preachers instantly calls unto you daily, Young man arise, damosel arise, Lazarus arise. Wherefore let us I beseech you sit up, & speak: that we may comfort the Church our afflicted mother on earth, and be well accepted of God our father in heaven. Amen. The Epistle, EPHES. 4. 1. I (which am a prisoner of the Lord) exhort you, that ye walk worthy of the vocation wherewith ye are called, etc. AFter sundry dogmatical conclusions touching matters of holy faith in the three former chapters: our Apostle comes now to pathetical e Sar●…er. Caietan. Aret. exhortations concerning good manners in this present, beseeching his Ephesians in general to walk worthy of the vocation whereunto they were called, in more particular to support one another through love, keeping the unity of the spirit in the bond of peace. Pressing this one point with seven arguments in our text: 1. There is but one body. 2. But one spirit. 3. But one hope. 4. But one Lord. 5. But one faith. 6. But one baptism. 7. But one God, and father of all which is above all, and through all, and in you all. As if he should argue thus: If the Church your mother be but one, God your father but one, Christ your Lord but one, the holy Spirit your Comforter but one, if your hope but one, faith one, Baptism one: I see no cause why you should not live together and love together all as one, endeavouring to keep the unity of the spirit through the bond of peace. First, there is but one body, that is, one Church: for albeit there be threescore Queens, and fourscore Concubines, and the number of Damosels be without number, yet as f Cant. 6. 8. Solomon speaks in the person of Christ, my love, my dove is alone. As then in the natural body there is a perpetual sympathy between all the parts: g 1. Cor. 12. 26. If one member suffer, all suffer with it: if one member be had in honour, all rejoice with it: even so in Christ's mystical body, The eye must not say to the hand, I have no need of thee: nor the head again to the feet, I have no need of you: for if the Magistrates should bend themselves against the Ministes, and the Ministers against the Magistrates, and the Commons against both: assuredly God would be against all. And therefore we must always remember our Apostles saying, 1. Cor. 12. 20. that there is but one body. though there be many members. One not as tied unto any one place, much less to any one person. The Donatists in the days of h Epist. 48. Augustine would have tied the Church to Cartenna in Africa. The Papists in our time tie the Church to Rome in Italy. Contradicting herein the Creed, in which the Church is styled Catholic: that is, universal, extended (as chrysostom notes upon my Text) to all places, and all times, and as i Ca●…c. cap. 3. in exposit. Credo eccles. Cat. Bellarmine more fully, to all faithful persons not only those which are now living, but also those which have been from the beginning and shall be to the world's end. And so the Popish antichristian ●…rue which have nothing so much in their mouths as the Church, the Church, infringe the liberties of the Church exceedingly. For all of them have made the Catholic Church to be nothing else but the Roman church, and some of them have made the Roman church to be nothing else but the Pope. Papa virtualiter est tota ecclesia, saith k De potest papae cap. 2●…. Haruaeus. As Anabaptists imagined a church like the Spider, or l Nat. hist. lib. 7. cap. 2. Pliny's acephali, all body and no head: so Papists have framed a Church like the Toadstool, all head and no body. To borrow a phrase from Charmides in m Trinum. act. ●…. scen. 2. Plautus: Hic quidem fungino genere est, capitesetotum tegit. I●… Cardinals and jesuits be reputed monsters, as being men of n Vignier answer to Baron. all professions, order, degrees, offices, benefices; then what a monster of monsters is the Pope, which is all of these, and none of these, both head and body too. One spirit] S. Paul saith, 1. Cor. 12. that there are diversities of gifts, but one spirit: to one is given by the spirit the word of Wisdom: to another the word of knowledge by the same spirit: to another is given faith by the same spirit: to another the gift of healing by the same spirit: to another prophecy, to another discerning of spirits, to anointerpretations of tongues: all these worketh one and the same spirit, dividing to every man as he will severally. Now the spirit which is the o john 15. 26. Comforter of the Church in her widowhood ever since Christ's ascension, and as it were tutor to lead her into p john 16. 13. all truth, on Whitsunday descended in visible shapes upon the blessed Apostles assembled, as the q Acts 2. 1. Text speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 altogether in one place with one accord. Where there is unity of spirit, there doth rest the spirit of unity: but where there is babbling, there followeth instantly Babel, upon Division always Confusion. One hope] As the Decalogue teacheth how to love, and the Creed how to believe: so the Pater Noster how to pray. Showing us exactly what we must hope and desire: namely, first God's glory, than our own good. God's glory, for that is Alpha and Omega, the first thing we must ask, Hallowed be thy name: and the last thing we must perform, for thine is the kingdom, the power, and the glory. Now concerning our own good: we desire and hope for especially the kingdom of heaven, Thy kingdom come. On which all other petitions depend, for we pray thy will be done, for this end only, that we may be subjects in his kingdom of grace, and saints in his kingdom of glory. And his will is done by depending on his might and mercy for things temporal and spiritual; in regard of the one, we pray, give us this day our daily bread; and for the other, for give us our trespasses, lead us not into tentation, deliver us from evil. And by consequence God's kingdom is the centre of all our wishes, and total sum of all our hopes. And because the wise man ever begins at the end, our great Doctor hath enjoined in things concerning ourselves to beg the first of all, which is indeed the end of all. Seeing then all of us walk in one way, all of us have one guide in the way, all of us when we come to our journeys end expect one and the same reward: it is very meet all of us should endeavour to keep the unity of the spirit in the bond of peace. One Lord] It is reported by r In vita Caligul●…. Suetonius that the Emperor Caligula took off the head of his great god jupiter, and set on another of his own. The Papists in their interpretations and glosses have smitten off Christ jesus the only head of the Church, and have set on the Pope. Suppose (for thought is free, and impossibilities may be supposed) I say suppose, S. Peter was Pope, and the other eleven Apostles his Cardinals, as s Sum. lib. 1. cap. 80. johannes de Turre Cremata doth a●…ow. Suppose he was at Rome, suppose he was bishop of Rome, suppose the Pope succeeds him more lawfully than the Patriarch of Antioch, (all which a Protestant will not grant, and they cannot prove) yet I would fain learn of a schoole-Papist, who was this one Lord, and one head of the Church after the death of S. Peter immediately. Whether Linus, or Cletus, or Anacletus, or Clemens: these are four good men and true, let them choose whom they william. Clemens Romanus an old new Father, whom the learned conceive to be the Popes own child, writes in his t Lib. 7. cap 47. Apostolical constitutions evidently, that Linus was the first Bishop of Rome made by Saint Paul, and that Clemens after the death of Linus was the second, ordained by Peter, if this relation be true, the Pope sits not in the chair of Peter, but in the seat of Paul, for he created the first Pope. Franciscus Turrianus in his u 〈◊〉. an 1578. apologetical annotations upon the text of Clemens, answereth that Linus was not bishop of Rome, but only Lord Suffragan or Vicar-general, executing Episcopal jurisdiction in Saint Peter's nonresidence. The like is recorded of Cletus by x Ex epist. D●…cretal. Leon. 2. Marianus Scotus in the life of Peter. But by their good leave, the Roman martyrology makes both Linus and Cletus Bishops of Rome: and Cardinal Baronius in his annotations upon their several martyrdoms, and in his Ecclesiastical Annals, y A●…an. 6●… I●…a numerat Optatus. In lib. 2. contra Parmen●…an. Linus Cle mens, Anacletus. tome 1. maintains against all comers, that Linus was the first, Cletus the second, and Clemens the third Bishop of Rome after Saint Peter. Caesar Baronius in the same place thinks that Cletus and Anacletus were all one: but Cardinal z De R●…m. pont. lib. 2. cap. 5. Bellarmine contradicts him, and shows by divers reasons accurately, that they were two. And indeed the Roman Calendar alotteth Anacletus a festival upon the 13. of july, and Cletus another upon the 26. of April. Whereupon a In vita Clementis. Tritenhemius and other Popish Historiographers hold, that Clemens was the fourth Pope after Saint Peter. So then as you see, some write that he was the first, other that he was the second, other that he was the third, other that he was the fourth. Bellarmine who shuffled the cards last, and is the best gamester at the Pope's primero, takes upon him to compose the difference. But as b Contra lit. petil. lib. ●…. cap. 50 Augustine said of Petilian, ubirespondere conat ●…s est, magis ostendit quod non poterit respondere: in deed saith c Vbi supra §. caterum pet. mort●… & s●…quenti. he, Clemens by right was the first Pope, but he suffered out of his humility Linus and Cletus, to execute his office so long as they lived. But d Apud Bellar. ibidem §. neque multum me monet. Damasus and Sophronius, and Simeon Metaphrastes affirm that Linus died before Peter. here Bellarmine answers not a word, but contemns these writers which he magnifieth elsewhere, placing them among learned and Catholic Authors in his 2. e In Cat alog. Theolog. anne●…. t●…m. 2. Contr●…. Tom, but for avoiding of tediousness, let it be granted that Clemens being an honester man than Popelings in our time, poisoned not his predecessors, but suffered them to live and die in peace. Yet if there were three Popes alive at once, who was this one head, and one Lord? then there were three Lords, not one Lord, the Lord Cletus, the Lord Linus, the Lord Clemens, and happily this may be one reason why the Pope hath three crowns, one for Cletus, one for Linus, and the third for Clemens. Thus (as f Mr. Philp●…t uti Fox in his Martyr. one said) the Papists in the points of their religion are untrussed, and lie open to the whip. They boast of their succession of Bishops, and yet they cannot agree among themselves and tell their own tale who was the first, second, third, or fourth Pope of Rome. here the words of the Lord are verified, Esay 19 2. Concurrere faciam Aegyptios adversus Aegyptios, I will set Epgyptians against Egyptians, every one shall fight against his neighbour, city against city, and kingdom against kingdom, popish Counsels against Counsels, Universities against Universities, Schoolmen against Schoolmen, the jesuits against the Priests, and the Priests against the jesuit, Baronius against Bellarmine, and Bellarmine against Baro●…ius, one against another, God and the truth against all. It is wittily noted by S. g Tract. 13. in joan. Augustine, Petrus erat oculus in corpore, Peter was not head of the church, but an eye in the head. God grant the Pope so much grace as to become an eye, or to stand in stead of an hand, yea of a finger, to further the building of God's house. Head he is not, head he was not so much as in opinion for the space of five hundred year after Christ, head he cannot be, for there is but one Lord, one head, one sheepfold, one shepherd, joh. 10. 16. Let us examine therefore what this one Lord is, our Apostle saith h 1. Cor. 8. 5. elsewhere that there be many Gods and many Lords. Many gods in title, many gods in opinion, in title, either authoritatiuè or usurpatiuè, by right, and so Kings are styled gods in the i 82 2. Psalm. By usurpation, and so the Pope is called god, k Extravagant. great. joh. 22. Dominus Deus noster Papa, as the Canonists impiously blaspheme. Many gods in opinion, and so the Scripture tells us, that gold is the l Coloss. 3. 5. covetous man's god, and the m Philip. 3. 19 belly the glutton's god, and so there be many gods in heaven, and in earth, and in hell too. For it is written that the people of Calicute worship the devil. The Gentiles were so vain in their n Rom. 1. 21. imaginations, o De civit. Dei. lib. 1. cap. 32. amentes mentes, having their understanding so blinded, that as p Lib. 1. Aduer. Sym. Prudentius writes unto Symachus, every thing that was good was esteemed a god: in so much that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they had so many gods; as that indeed they had no God. Thus you see there be many gods, and many lords, yet unto us but one Lord. Unto us who know the truth (as it is here said) there is but only one Lord in truth. Other lords are dominititulares: our Lord is Dominus tutelaris, a Lord protector indeed. Other by men are made gods: but our Lord is the God who made all men, an absolute Lord of himself, and in himself q 1. Tim. 6. 15. Dominus dominantium, the Lord of all other lords, and God of all other gods. And in this acceptation Lord is used in the holy Bible sometimes essentially, signifying the whole Deity: as in the first Commandment, I am the Lord thy God, and Psalm. 50. 1. The Lord even the most mighty God: and sometime personally, for Christ the second person in the blessed Trinity, Luk. 17. 5. The Apostles said to the Lord: and 2. Cor. 13. 13. The grace of our Lord jesus Christ: and so I take it to be taken here, there is one Lord, that is, one Christ, Master of us all, and head of his whole Church. Now Christ is one in himself, and one to us: in himself one, for albeit he be God and man: yet he is not two but one Christ. r ●…sen. hom. 2. de ●…at. Dom. Non alter ex patre, alter ex matre: sed aliter ex patre, aliter ex matre. One (as orthodoxal Athanasius in his Creed) not by conversion of the God head into flesh: but by taking of the manhood into God: one not by confusion of substance, but by unity of person: for as the reasonable soul and flesh is one man, so God and man one Christ. Again, Christ is one to us, as being s Hebr. 13. 8. yesterday and to day, and the same for ever. Idem, Obiectiuè, Subiectiuè, Effectiuè, Obiectiuè, the same in his word, for he that yesterday was shadowed in the Law, is to day showed in the Gospel: as t Super Exod. quaest. 73. Augustine said, the new Testament is clasped in the old, and the old is opened in the new. One Christ crucified being the centre of all the Bible's circumference. Idem subiectiuè, the same in his attributes, in his power, in his authority, being always the Lord of his people, the shepherd of his flock, the head of his Church. Idem effectiuè, the same in his goodness and grace, for he who was yesterday the God of Abraham, Isaac, jacob, is to day and shall be for ever jesus, u Matth. 1. 21. that is a Saviour of his people: he is as well now the light of the Gentiles, as he was before the glory of his people Israel: he that was present and precedent among the blessed Apostles, hath promised also to come unto us, to comfort us, to be in the midst of us, as over all, and through all: so likewise in us all, as it followeth in the text. If then this one Lord be present with us in his word, present in his Spirit, present in his power, in all the same yesterday and to day, and for ever. I see no cause, why he should need another Lord, deputy Lieutenant, or Vicar general to execute his office: for Christ may be considered of us as a Lord x See Perkins Reformed Catholic tit. supre●…asie. two ways: 1 As God. 2 As God and man. As God, by right of creation, he is an absolute Lord over all men, and all things in heaven and earth. As God and man, or as the redeemer of man he is sovereign Lord of the whole Church in more special manner. Now then, as Christ is God with the Father and holy Ghost, he hath his Deputies on earth to govern the world: namely, Kings and Princes, therefore called Gods. But as he is a Mediator and Lord of his redeemed ones, he hath neither fellow, nor deputy. No fellow, for than he should have been an imperfect Mediator: no Deputy, because no creature is capable of this office: the performance whereof ariseth of the effects of two natures concurring in one action, namely the God head and the Manhood. And therefore howsoever Preachers are his active instruments, his messengers, his Ministers, (if you will) his under Ushers to teach his scholars in this great University: yet none can properly be called his Vicars, or Deputies to do that in his stead which personally belongs to him. In this sense there is but one Lord, and this one Lord is the Lord, even the Lord of Lords, Christ jesus God and man. Wherefore seeing all of us march under the colours of one Captain, all follow one Master, all serve one Lord, whose title is y 1. john 4. 8. love, whose z john 13. 35. livery is love, whose chief commandment is love, whose doctrine is the doctrine of a Ephes. 2. 17. peace, whose Ministers are the b Rom. 10. 15. messengers of peace, whose followers are the c L●…e 10. 6. children of peace: it behoveth us (if it be possible) to have peace with all men, endeavouring to keep the unity of the spirit in the bond of peace. One faith] The Turk hath his faith, the jew his faith, the Gentile his faith, Heretics have their faith, and Sc●…ismatikes their faith. In some countries (as it is reported) there are almost as many Creeds as heads, at the least as many sects as Cities. It is d Relation of religion in the West parts of the World, sect. 43. written of Poland, that if any man have lost his religion he shall be sure to find it there, or else he may give it gone for ever. How then is it true that there is but one faith? Answer is made, that to speak properly these are not faiths, but factions; all of them being either unbeliefes, or misbeliefes. And therefore when the Disciples asked the Lord to Luke 17. 5. increase their faith, it must be construed of increase in measure, that we may grow from virtue to virtue, from knowledge to knowledge, from faith to saith, until we be full of growth in Christ jesus: not of increase in number, for in regard of the manifold rents and divisions in the Church, it is our duty chose to pray the Lord, that he will decrease, not increase our faith in number, which is and must be but one. For the further handling whereof, observe with Auguistine and f S●…nt. lib 3. dist. 23. Lombard, that among manifold acceptions of faith in holy Scriptures, it is taken especially vel pro eo quod ●…reditur, vel pro eo quo creditur: either for the doctrine of faith, or else for the grace whereby we believe this doctrine. For the doctrine of faith, as Tit. 1. 13. Rebuke them sharply that they may be sound in the faith, And Galat. 1. 22. He that persecuted in time past, now preacheth the faith, that is the Gospel. And in this sense there is but one only true Catholic and Apostolic faith: if any man on earth, or Angel from heaven shall go about to deliver another Gospel, let him be accursed, Galathians 1. 8. Secondly, faith signifieth the gift and grace whereby we believe and apply this doctrine, fi●…ly termed by Divines glossa evangelii. For as love is the best exposition of the Law: so faith is the best interpreter of the Gospel: not glossa ordinaria, but as it were catena aurea, containing all that must and may be believed. In which respect it is truly called saving and justifying faith. And this (as the g Thom. 22 ●…. qu●…st. 4. art. 6. School distinguisheth) is diversa, ratione subiecti: sed una, ratione obiecti. Faith is, and must be divers in regard of divers believers, for every man must live by his h Habac●…. 2. 4. own faith. Paul cannot be saved by the faith of Peter, nor Peter justified by the faith of john. As every one must have i Matth. 25. 9 Oil of his own in his own lamp: so every one must have faith of his own in his own heart. Yet faith in regard of her object is but one, for there is but one only divine truth, which is the general object of faith, and but one only Christ jesus crucified, who is the special object of justifying and saving faith. One only faith, because one only Lord, her own only object. Albeit faith be divers in divers men, and hath divers degrees in one man: yet it is but of one kind in all. And here we may learn how faith is said to justify, non ut mediator, sed ut medium; not as a meritorious or efficient cause, for that were to make our faith our Christ: but as an instrumental or spiritual hand apprehending Christ who doth justify. For as our k 2. part. homof salvation. Church aptly, faith is like john the Baptist, it points out Christ and saith unto us, Behold the Lamb of God that taketh away the sins of the world. Nay faith is like S Thomas, first handling, and then applying the wounds of Christ in particular, Thou art my Lord, and my God. This in number is but one virtue, yet in a Christians account upon the point, it is the only virtue: for lose faith and lose all, hold faith and hold Christ who is all in all. The Papists have martyred the text in magnifying the wooden Crucifix; but a man by faith may behold Christ crucified almost in all the works of God, either in us or upon us. Dost thou read the Bible? there is a Crucifix, and as it were a speaking picture of Christ. So himself said in the l john 5. 39 Gospel, Search the Scriptures, for they witness of me. Dost thou behold a brother in distress? there is another Crucifix, in him Christ is naked, hungry, sick, harbourless. Dost thou come to the Lords table? there is another Crucifix, the consecrated bread and wine are dumb sermons of Christ's passion. Art thou tempted and afflicted? then thou mayst behold Christ crucified as thy partner and thy pattern. Thy partner, who pitieth thy cause, and hath m Heb. 4. 15. compassion on thee. As thy pattern, 1. Pet. 2. 21. Christ suffered for us, leaving us an example, that we should follow his steps, who when he was reviled, reviled not again: when he suffered, threatened not: but committed the vengeance to him that judgeth righteously. So that it may be said of faith as well as of original sin, una est essentia, sed multiplex efficientia▪ In essence but one, but in effis cience, love, patience, hope, and many virtues: even n 1. john 5. ●…. the victory that overcometh the world, the shield whereby we may quench all the fiery darts of the devil, Ephes. 6. 16. the very spear which killeth our last enemy, for a true believer in his deaths-bed is ready to sing with old Simeon, Lord now lettest thou thy servant depart inpeac, for mine eyes have seen thy salvation: and to say with o 1. Cor. 15. 55. Paul, O death where is thy sting? O h●…ll where is thy victory? the sting of death is sin, and the strength of sin is the law, but thanks be given to God, which hath given us victory through jesus Christ our Lord. p 1. Kings. 3. 9 Solomon because he was a King, desired wisdom above all things; q Psal. 27. 4. David being a little restrained from the temple, desired above all things to behold the beauty of the Lords house; Midas above all things desired gold; Alexander above all things desired honour; Epicurus above all things desired pleasure: but if we will make but one wish unto God, let us beg and pray for a lively faith, O Lord increase our faith. He that hath this one gift is learned enough, religious enough, rich enough, honourable enough, eased enough, pleased enough, against which no evil on earth, no devil in hell shall finally prevail. For as r Thu●…ydides. one called Athens Greece of Greece: so faith is the grace of all grace. Without which (as our Apostle teacheth) even our good works are sins: Rom. 14. 23. Whatsoever is not of faith is sin. Wherefore to conclude this point, seeing a lively faith is the key of heaven, and as it were the spiritual hand to take out of the coffers of God all his rich treasure; without which one virtue all other are no virtues; without the which the Gospel is no Gospel, God is no God, Christ is no Christ unto us: it behoveth every man above all things in this life, to labour for increase of this one gift, without which all other are rather curses than blessings unto us. And because there is but one doctrine of faith, and one kind of justifying faith, it is the duty of all such as profess the one, and have comfort by the other, to keep the unity of the Spirit in the bond of peace. One Baptism] here with accurate s In Epitaphi●…. Nepotian. Hierom praising Nepotian, I must entreat you to behold in a little Map, that world of matter which might have been showed at large. Baptism then is either Proper: as bare cleansing and washing. Heb. 9 10. Figurative: Metaphorical, as affliction, Mat. 20. 22. Allegorical, as repentant tears, Luk. 7. 38. Synecdochical, and so it is put for the whole doctrine of john, Matth. 21. 25. Catexochen, and so it is taken for that we call usually Christening, and this as the t Tom. par. 3. quaest. 66. art. 9 School teacheth is of three sorts: Baptisma Flaminis. Fluminis. Sanguinis. But of all these there is but one only Sacrament of Baptism, the which is one in three regards; Unum quia Ad unum. In unum. Per unum. First, unum adunum, one in one man, once truly received, never to be u Aquin. Caietan. reiterated; as we teach against the x Hieron. exposit. prior in loc. Ualentinians in old time, and Anabaptists in our age. here might I show that Bishopping is not a new Baptism, but as the word imports, a confirmation only: wherein a Christian in his own person doth perform that which heretofore by other he did promise. Secondly, unum in unum, one Baptism, y Marlorat. in Aquin. for that all of us are baptized into one faith of one Lord, for john's and Christ's Baptism differ not in substance, but in circumstance: john baptized z Melancthon. in Matth. 3. Idem Calvin. Chemnitius, & caeteri protestant. apud Bellarm. de sac. bap. lib. 1. c. 20. in Christum passurum, Christ's Apostles in Christum passum. Thirdly, unum quia per unum, one ᵃ in regard of the water and words wherewith we baptize, we may not use any other element but water, nor any other words, but I baptize thee in the name of the Father, of the Son, and of the holy Ghost: ᵇ one matter, one form essential in holy Baptism. Vide Lombard. sent. 4. dist. 3. One God, and Father of all, which is above all and through all, and in you all] The map whereof in brief is, God as Dionysiu●… Carthus. Caietan. Father of c john 3. 16 Christ by nature, of Christians by d Rom. 8. 15. adoption, of all men and all things by e Deut. 32. 6. creation; Over all, and through all, and in you all, may be f Gerran. in loc. construed either with appropriation to the several Persons in the blessed Trinity: and so God the Father is the Person over all, God the Son the Person through all, God the holy Ghost the Person in us all. Or else of the whole Deity without appropriation, and so God is over all excellentiae dignitatis, through all praesentia maiestatis, in all gratia inhabitationis. For final conclusion of this and all the rest: seeing all of us have been borne and now live in one and the same Church, all of us have been comforted often by one and the same Spirit, all of us expect one and the same crown, all of us acknowledge one and the same Lord, all of us hold one and the same faith, all of us are sanctified with one and the same baptism, all of us adore one and the same God, who is the Father of all, over all, through all, in us all. I beseech you men, brethren and fathers, let me speak to you in the words of ᵍ Paul, Mark them diligently Rom. 16. 17. which cause division and offences, contrary to the doctrine which ye have learned, and avoid them. For they that are such, serve not the Lord jesus Christ, but their own bellies, and with ●…aire speech and flattering deceive the hearts of the simple. As Christ, so the h Tertullian. Church is crucified between two male factors: on the right hand Schismatics, on the left Papists: the one do i Aug●…st. a●…ud Calvin. Inst●…. lib. 4. cap. 2. §. 5. disrumpere charitatis vincula, untie the bonds of peace, the other do corrumpere fidei dogmata, undo the unity of the Spirit. The first are different in things indifferent, the second almost indifferent in matters different, concerning the public exercises of our religion, and yet each of them spurn at the poor Church as at a common football, being herein k Oxford An. to the Puritans Petition. like l judges 15. 4 Sampsons' foxes, severed in their head, but tied together by the tail with firebrands between them, able to set the whole land in combustion and uproar. The Schismatics understand that the bonds of peace are not one policy, one discipline, one ceremony: but as it is here said, one Lord, one Faith, one Baptism. Wherefore seeing both of us agree in the main matters, it is a very fruitless contention to quarrel about by points. Again, the Papists acknowledged heretofore that our Bible and book of divine service do contain doctrine sufficiently necessary to salvation, and so much (as I have m judge C●…oke charge at N●…rwich, ●…n. 1606 read) Pope P●…us quintus (who could not err) signified in a letter to our late Sovereign of famous memory Queen Elizabeth. Upon what credit I speak this I suppose most know. If any mistrust that great reporter, I can easily show him a parallel in Bristoes' n Mot. 34. ●…ag. 144. motives. The Protestants are apes of the Papists, the very Communion book is made altogether out of the Mass book, and so are other Church-bookes also taken out of ours, as it is well known to all who know both. If this be true, than his Collection is not false, who censured their not communicating with us, to be a point not of devotion: but of state, namely, to maintain the Pope's supremacy. To speak plainly, which I think sincerely, the people of the Puritans, and the priests of the Papists, are the true let why both endeavour not to keep the unity of the spirit in the bond of peace. For the first, schismatics are like the vain Philosophers in old time, o Hierom. epi. ad 〈◊〉. Popularis aurae mancipia vaen●…lia, certain creatures bred of the people's breath; hoc ipso placere cupiunt quod placere contemnunt, they reak not to p Hierom. epist. ad Eustoc. be condemned of the learned for ignorant: so they may be commended of the ignorant for learned. And therefore when Plato saw the people pitying Diogenes for ducking himself in cold water on a frosty morning, he said unto them, if ye departed to your lodgings and leave gazing on him, he will I warrant you presently come out of the River and keep himself warm. Yea, but shall we carry away the people from looking on Diogenes? as q Piutarch in vita Alcibiadis. Socrates did Alcibiades, make them pitchers and so carry them away by the ears, instruct them in season, out of season. Because some of their pastors have put out their own light, I beseech you let us that are conformable, supply their silence by our diligence. For albeit some of that humour be malicious, and incorrigible, yet other (as r De guber. Dei lib. 5. Saluian●…s writes) errant, sed bono animo errant: impij sunt, sed hoc putant veram esse pietatem. And as s In Luc. 14. Euthymius, quidam Pharisaei semimali. So that if we cast our Net on the right side of the ship dexterously, we may peraduencatch them, and draw them to fruitful knowledge and dutiful obedience. It was an excellent speech of our late t Archbishop Whitgift. diocesan (whose memory I assure myself is so sweet as u Eccles. 49. 1. Honey in your mouths, and music in your ears) he is not worthy to hold two Benefices, who doth not preach one sermon at the least every Sunday. As there be many wholesome injunctions touching Cap and Cope: so likewise many good orders for the reverent administering of the Sacraments, and diligent preaching of the word. God forbid, the one should be Canons, and the other made Potguns only. I confess that Divines which are counsellors or Prelates, or attendants in Court, or Students in Universities, or necessary residentiaries in Cathedral Churches, or employed in writing, or ambassages, may profitably spend their time otherwise: but the Country Pastor's occupation is to feed his flock, by preaching to Christ's sheep and catechizing his limbs▪ If it be said of him who will, but can not preach, that he is a dumb dog: I think it may be said of him who can and will not, that he is a dumb devil. It is a bestial rudeness ●…aith reverend x Eccles. polit. §. 81. pag. 262. Hooker alluding to the first of job, ver. 14. that Oxen only should labour, and Asses feed: that good scholars should preach, and dunces be preferred. But it is a greater inconvenience for the Church, that Oxen should only feed, and Asses take all the pain: who though happily they be resident at their Cure, yet for the most part non-resident from their Text, or if they come near it (as Luther was wont to say) they make a martyr of it. Will you have the factious Novelists cut off with little grief to the Prelates, and no hurt to the people? then let us that are conformable live in our studies, and die in the Pulpit: that when our great Lord shall come to reckon with us for our stewardship, he may not take us (as y Melanct. in Rom. 12. Tom. 3. fol. 1025. Aristophanes said of Cleon) with one foot in the Court, another in the City, none in our Cure: but (as those two great Divines jewel and calvin were wont to wish) he may find us in his own house doing his own business. Concerning the Papists: I hold the Priests among them most inexcusable. The people are like the sea, and the Priests are like the wind, the sea of itself would be calm, if the wind did not set it in agitation: but so long as Priests and Archpriests, jesuits and Seminaries reign over this our goodly Forest, seeking for their prey: well may the Courtiers have their goods, and the Country their Persons, but I fear the Pope will have their hearts, and the devil in conclusion their souls. It is great pity that many piercing wits of England can see nothing but thorough the spectacles of Statising jesuits, and so having but two pair of eyes, one of their Confessors which is nequam: and another of their own, which is ne quicquam: the wilful blind leading the woeful blind, they fall both into the ditch. If they could put on eyes either of religion or reason, they should easily see that their Priest's doctrine is prejudicial to Christ, and their lives hateful to all Christendom. For this saying is ingros●…ed in their own books, z Relat of religion in the West parts of the world. § 36. That of all Christians, Italians are the worst: of all Italians, the Romans: of all Romans, the Priests: of all Priests, the Cardinals: and commonly the most lewd Cardinal is elected Pope. Nay some maintain this opinion, a The sparing Discourse. pag. 41. Hominem non Christianum posse esse Romanum pontificem, That a man which is not a member of Christ, may notwithstanding be head of the Church. As for our homebred, but far taught Gunpowder men, ask the Secular Priests what the jesuits are, and they will, and that in b Ibid. pag. 7. print, tell you, that they be Statists, c Important con. pag. 3. Machivellians, d Quod libet 3. art. 3. Atheists, e jesuit. Cat. lib. 1. cap 1. so many jesuits, so many judasses'. Ask the jesuits what the Secular Priests are, and they will tell you, that they are Drunkards, Dunces, Fools, the very f Quod libet 1. art. 2. refuse of the Church. If these things be true, than they be both monsters of men: if false, most malicious devils. God of his infinite goodness grant, that we and they and all may seriously labour for a perfect union, not only of law, but of love, for an unity of the spirit, knit with the bond of peace: that all of us following the truth, in love, we may maintain one and the same faith, and hereafter attain one and the same kingdom of glory. Preached at Ashford in Kent, at the Lord Archbishops Metropolitical visitation, Anno 1607 September 11. Amen. The Gospel. LUKE 14. 1. It chanced that jesus went into the house of one of the chief Pharisees, etc. IN this Gospel observe the Mercy of Christ, to ward the Master of the feast in coming to his house, for his good, albeit a Pharisee, yea a chief Pharisee. Guests, Impotent, in healing a man which had the dropsy. Impudent, instructing such as contended for place, vers. 7. 8. etc. Malice of the pharisees, enfolded in one word, They watched him, against all rules of entertainment and hospitality, making their table a snare to catch him. It chanced] Saint g Apud Cal Instit. lib. 1. cap. 16. § 8. Basil is of opinion, that chance and fortune are words of Heathens, and not of Christians. Ignoratio causarum nomen fortunae confinxit. Ignorance made Fortune a Goddess. The Gentiles as h Ephes. 4. 18. blinded in their understanding admit and admire this uncertain Lady, i Plin. hist. lib. 2. cap. 7. Huic omnia expensa, huic omnia feruntur accepta, & in tota ratione mortalium sola utramque paginam facit: but such as are taught in Christ's university, know, that all things come to pass by divine providence, without our heavenly Father a sparrow doth not fall from an house, nor an hair from our head, Matth. 10 29. and therefore Saint Augustine was exceedingly displeased with himself for often using in his writings the word fortuna, and happily some will except against our translating, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it chanced, and in the Gospel appointed for the last Sunday, Luke 7. 11. It fortuned, as also cavil at those words in the Collect, among all the changes and chances of this mortal life. For answer then unto this objection, and for clearing of our text; you must understand, that albeit nothing be casual in respect of God's knowledge: k Calvin. ubi sup. §. 9 yet many things are casual in respect of our ignorance. Which l Part. 1. quaest. 116. art. 1. Aquine doth exemplify thus: A master sendeth about one errand two servants, one being ignorant of the others journey: this concourse of the two servants in respect of themselves is casual, and the one may wonder to see the other employed about his business in the same place: but yet in regard of the master who did preordain this, it is not casual. Almighty God seeth and foreseeth all things uno actu, yea uno ictu semel & simul: and therefore to him as being all eye, nothing is old, nothing is new: but unto men it may be said truly, that there be so many chances as there be changes involuntary. Herein we do not ascribe any thing unto blind Fortune, but all unto God's all-seeing providence; yet so, that the divine providence take not away free-will and contingence, for this good act of Christ as it happened not by fortune; so likewise it came not to pass by fate, not, I say, by m Si quis Dei voluntatem appellat nomine fati, sententiam teneat linguam corrigat. Aug. de Civit. lib. 5. cap. 1. fatal destiny, for God according to the common axiom of the School, non necessitat sed facilitat, he doth induce the good to do good with alacrity, not enforce them against their william. n Prudent. in Hamartig●…ma. Quoniam probitate coacta gloria nulla venit. As then in regard of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is well translated, it came to pass: so in regard of us, as well, it chanced. As it was providence in God, it came to pass, as contingence in Christ being man, it chanced. For he might have visited a Publican so well as a Pharisee, but it fell out so, that jesus went into the house of one of the chief pharisees. Christ conversed with men of all sorts, and all sex, sometime blessing o Mark. 10. 16 little children, sometime conferring with silly p john 4. women, sometimes eating with the q Matt. 9 10. Luke 19 9 Publicans esteemed the greatest sinners, and here dining with the pharisees accounted the greatest saints, he despised none who came to save all. He r Pr●…. 1. 21. cried in the streets among the press, pouring out his mind and saying, s Matt. 11. 28. Come to me all ye that are weary and laden and I will ease you. And at his death his hands on the Cross were stretched out, his head bowed down, his breast open, as ready to redeem and receive such as would believe in him. t Fulgent. serm. de duplici na●…. Christ. Homo Deum contemnens à Deo discessit, Deus hominem diligens ad homines venit, dilexit impium ut faceret justum, dilexit infirmum ut faceret sanum, dilexit mor●…uum ut faceret viwm. One of the chief pharisees] It is apparent in the Gospel's history, that the pharisees were the greatest enemies unto Christ, and therefore this being a chief Pharisee, was happily one of Christ's chief enemies. And u Cyril apud Aquin in loc. yet Christ being invited, as it should seem, to his house formally, comes friendly, without any further examination of his intent, and being come, benefits him and his in uttering a parable and acting a miracle, seeking to x Marlorat. win them all unto the truth. y Arden's. Hereby teaching to bless such as hate us, embracing all occasions of love whereby we may be reconciled unto our mortal enemies. In malice there is nothing else but misery, whereas a common union begets a communion of all good things. z Augustine hom. 15. Habet proximus aliquam gratiam? ama illum & tua est: habestu aliam? amet●…te & su●… est. Hath thy neighbour any rare grace? love him and it is thine: hast thou any notable gift? if he love thee, than it is his. And therefore Christ, albeit he did hate the pride, yet loving the person of this Pharisee, said and did also good to him and all his company. Again, in that this Pharisee was a Chief, we note that there was among them, as in every settled society distinction of offices and orders. In the great book of Nature we find that the Bees have their Master, Cranes their Captain, Sheep their Bell-wether. In holy writ also we read of a Luke 19▪ 2. chief Publicans, chief b john 12. 42. Rulers, chief c Matth. 2. 4. Priests. Hell itself though it be the kingdom of confusion admits of some degrees and order, otherwise Belzebub could not be d john 12. 31. prince of the wicked, and e Matth. 12. 24 chief of the Devils. And therefore tumultuous Anabaptists, and all such as would have no differences and degrees among men in Church and commonweal, seem to have less reason than beasts, and less religion then either the most wicked men, or the most wretched Devils. Order is the beauty of nature, ornament of Art, harmony of the world. Now, shall every thing be in order, and the Church of God only without order? It is a f Cant. 4. 12. garden enclosed, and a garden must be kept in order. It is an g Cant. 6. 9 army with banners, and an army must be marshaled in order. It is the h 1. Tim. 3. 15. house of God, and God's house must be governed in order. A popular equality was so burdensome to the seditious Anabaptists in their rebellion, as that contrary to their own doctrine they did admit i Lanquet. ad a●…. 1534. john Matthew for their Captain, and john Aleyd for their King. And so there was a kind of order in their hurly burly disorder, as there were some chief pharisees: even so some chief Anabaptists. To eat bread] k Ludolphus de vita Christ. part. 1. cap. 37. Three sorts of bread are mentioned in the Bible. Sacramental, 1. Cor. 11. 28. Let a man examine himself, and so let him eat of this bread, etc. Doctrinal, joh. 6. l Vers. 26. 27. 32. 34. Labour not, saith our Saviour, for the loaves and for the meat which perish, but for the meat and bread that endure to life everlasting. corporal, Mat. 4. 4. Man shall not live by bread only, but by every word that proceedeth out of the mouth of God. Now the bread here spoken of, is neither mental nor sacramental, but corporal. And this kind in a strict acception is the loaf made of wheat, or some like grain, Gen. 14. 18. Melchisedek King of Salem brought forth bread and wine: but in a more general and large signification, it is used in holy Scripture m Cyril. apud Pa●…ig. in loc. pro omni comestibili, for all kind of food. As Genesis 3. 19 In the sweat of thy face shalt thou eat n Nomine panis intelligit●…r omne necessarium ad alimentum Aquin. & Carthusian. ibid. bread: and in the Lord's prayer, Give us this day our daily bread: where panis is pan, every thing necessary for this our life. See 1. Sam. 14. 24. 2. Sam. 9 10. Prou. 31. 14. jerem. 11. 19 It is then a weak conceit of Arden's, and the sergeant Eusebius Emisenus, to note from hence the moderate diet of Christ on the Sabbath day, whereas o Cal●…in. Are●…. Vega. eating of bread is as much as feasting or dining with the Pharisee. For if there had been nothing but dry bread on the board, happily there would have been less contending for place. On the Sabbath day] The pharisees inviting and our saviours coming on this day, to this dinner, evidently demonstrate that it is not unlawful to feast on the Lord's day. For if the jews might entertain neighbours and friends on their Sabbath: how much more Christians on our Sunday, being assured, that God is worshipped even on this day p Culman. in lot. rather with works of hospitality and charity, then by fond macerating of our bodies. I write not this against godly fasting, nor yet for ungodly feasting. Moderation is the best dish at the table, for immoderate fasts exceedingly dull us: and on the contrary, sanctified feasts in good company, make us more fit for devotion and other duties of the Sabbath, especially when Christ is in presence, when a good man is moderator at the board, whose speech is q Coloss. 4. 6. powdered with salt r Ephes. 4. 29. that it may minister grace to the bearers, edifying his host and all his house. Christ herein showed himself thankful and faithful, he did not bite his host in present, nor backbite him absent, but in requital of his good cheer gave good words, and better advice. Christ was faithful also, for whereas it is the fashion of parasites and trencher-Chaplaines to flatter, or at the least, humour great men at their table: he did not devour the faults of the chief Pharisee with his fowls, and his sin with his sauce, but correct him and his, s Ians●…n. in lot. instructing their souls while they feed his body. This aught to be the centre of all our conversation and conference, to make those which are bad, good; and those which are good, better. So did No converse with them of the old world; so Let with them of Sodom; so job with them of the land of Us, and so t 1. Cor. 9 22. Paul with all men, using all means to save some. The pharisees had u Pontan. two faults especially, misconstruing of the Scriptures, and pride. Christ here doth rectify their error in both, in healing a sick man on the Sabbath, he doth instruct them in the true meaning of the fourth Commandment according to the present occasion offered, and in his parable to the guests, he delivereth an excellent document concerning their ambition. He could have cured this man, as he did many, with his bare word only; x Ardent. jansen. but to show that all handy works, as these of charity, and other of necessity, as to pull a beast out of a ditch, are not unlawful on the Sabbath, he touched him, and by touching healed him. Two circumstances amplify Christ's exceeding rich mercies in acting this miracle: first, for that he did it unasked freely: secondly, for that he did it with hazard of his credit stoutly. He did help the y Luke 7. Centurion's servant, but upon entreaty: the z Matth. 15. woman's daughter of Cana, but after a long and earnest suit: the blind a Mark. 10. Bartimeus, but after much crying, O son of David have mercy on me: the b Matth. 17. lunatic, but his father upon bowed knees asked this boon, Master have pity on my son: whereas this man is cured instantly, without any request of his friends, or prayer of himself. Again, Christ undertook this cure with hazard of his honour, whereas other miracles usually wrought his glory. When he raised from dead the widows son in Naim, all that were present praised God and said, c Luke 7. 16. A great Prophet is risen up among us, and God hath visited his people: when he cured two blind men, Matth. 9 They spread abroad his fame throughout all that land: when he fed about five thousand with five barley loaves and two fishes, all that saw the miracle, said, d john 6. 14. This of a truth is the same Prophet that should come into the world: when he made the deaf to hear, and the dumb to speak, such as were spectators even with open mouth as it were cried, e Mark. 7. 37. He hath done all things well; but in helping this man after this manner on the Sabbath, he knew that the pharisees on the contrary would object that he had done ill: and yet he first acted the miracle, then makes an apology for it, answering their secret malice, which of you shall have an ox or an ass, etc. f Heming. Teaching us hereby that we should not cease to proceed in well doing, though an infinite number of potent enemies on every side combine themselves against us. g Panigarol. part. 1. hom. in locum. Some for the further amplifying of Christ's abundant goodness, imagine that the sick man here was a parasite to the pharisees, and that he came to this feast of his own accord as a bait to catch Christ, and not with an intent to be cured of his Saviour. h Maldonat. Other hold this improbable, conceiving that he made no suit but held his peace, rather out of i Cyril. fear then out of love to the pharisees: he did happily believe in heart, but lest the pharisees should excommunicate him, he durst not openly confess with his mouth that jesus is the Lord. As k Psalm. 39 3. David in another case, I held my tongue, and spoke nothing, I kept silence, yea even from good words, but it was pain and grief to me. Howsoever it was, here we may behold the riches of our saviours exceeding great love, curing the dropsie-mans' body l Beda. Gregor. together with the pharisees soul. m Heming. Doubtless the diseased of the dropsy fell into it by disordered surfeiting and drunkenness. Hence then observe, that Christ despiseth not those which have cast themselves into sickness through their own fault, if they follow this man's example: to wit, if they come where Christ is, and suffer themselves to be touched and healed of him, if they come to Church, hear the Word, fall to repentance, confessing their sins, and heartily craving pardon for the same. The second chief part of this Gospel is the pharisees malice, consisting of three degrees. It was in the Pharisee great injustice to return evil for good, but greater to do this under the pretence of love, yet greatest of all under colour of love at a feast. For n Perkins Government of the tongue. chap. 7. the time of mirth is at meals, at the table men have licence to talk o Odi memorem compotorem: & ●…itat & probat Marloras in loc. freely, not only by the rules of humanity, because p Gellius l. 13. cap. 11. b●…llaria maximè mellita quae non sunt mellita: but also by the grounds of Divinity; for q judges 14. 12 Samson at his marriage feast propounded a riddle to his friends, and the faithful at Jerusalem did eat their meat together with gladness, Act. 2. 46. Such then as observe the merry gestures, and catch at the pleasant words of their guests at table, make their wine like r Deut. 32. 33. the poison of Dragons and the cruel gall of Asps, heating their neighbours and making them drunken s ●…abac. 2. 15. that they may see their privities. The Epistle. 1. COR. 1. 4. I thank my God always on your behalf, etc. THis Text is a cunning t Aretius, Martyr. Piscat. & alij. insinuation of our Apostle, for intending to chide the Corinthians, he begins his Epistle with a commemoration of their virtues, that afterward he might more freely without any suspicion of malice reprehend their vices: it consists u Aquin. In Commending them for the present: x Calvin. Generally, For the grace of God which is given you, etc. Particularly, rich in all utterance and in all knowledge. Comforting them against the time to come, which also shall strengthen you to the end, etc. An example worthy to be y Gualther. followed of every Preacher, lest by concealing the commendable gifts of his auditors, and inculcating only their faults and follies, he breed hate to himself and despair to them. I thank] By this all men, in more particular all z Saercerius. Ministers are taught not to repine, but to rejoice for the good things in other, especially for the success of the a Heming. Gospel, out of a fellow feeling not only to weep with such as weep, but also to be b Rom. 12. 15. glad with such as are glad. The Sectaries of our days herein are very defective, for whereas our c 2. Cor. 11. 29. Apostle said, Who is weak and I am not weak? They like busy Flies are buzzing always on the soars and gaulds of the Church, and as for the manifold gifts of God by which our Pastors are made rich in all utterance and in all knowledge: what do their invective Libels against our Clergy, but unworthily disgrace these graces, in stead of giving thanks unto God always in our behalf. For as some d Hostus lib. 3. contra Brent. prologomen. Papists affirm that Scripture cited by us is no Scripture: so some Schismatics have given out, that our preaching is no preaching, that our learning is not sanctified, and that our utterance doth not edify. My God] Hereby e Musculus, Heming. not denying that he was God to them and all other, for f Rom. 10. 12. he that is Lord over all, is rich unto all that call on him: g Theophylact. Martyr. but out of a singular faith in God, and unfeigned love to them, esteeming that his own good which happened well unto the Church: I thank my God on your behalf: as the God of all is my God, so the good of all is my good; and I thank the giver of all grace for it, and that not coldly, but with such an earnest devotion h Aretius' in loc. as if he were my God only; nor seldom, but always. A little love will be mindful at sometime, but mine affection is so great unto you, that I thank God always on your behalf. Paul surely did somewhat else then praise God for his Corinthians: always therefore must not be construed i Idem. Ibidem. absolutely, but restrained and referred unto the present occasion of his speech, as if he should have said, as often as I think of you, I thank God for you, always in all my prayers, as it is Philip. 1. 4. For the grace of God which is given you] k Calvin. Gualther. Jest he might here seem to flatter them in his commendation of their gifts, he puts them in mind who gave them, and for what end. God is the giver of every grace; l Oecumen Pomeran. Art why then do you boast of your gifts, as if you received them not? 1. Cor. 4. 7. And he gave them unto you, not to make m 1. Cor. 1. 10. dissension in the Church and Schism, that some may n 1. Cor. 3. 4. side with Paul and other with Apollo's: but for o Piscator. this end, that the testimony of jesus Christ may be confirmed in you. By jesus Christ] Or as other translate according to the Greek, in jesus Christ: hereby signifying p Sarcerius. that the graces of God are given in Christ, and for Christ only, such as are Christ's are made rich by him in all things, according to that of our Apostle, 1. Cor. 3. 22. All are yours, and ye Christ's, and Christ Gods. q Calvin. Marlorat. Aret. Interpreters observe that Paul speaking here metonimically, doth understand by this one word grace, not only the gifts of utterance and knowledge mentioned in this Scripture, but all the benefits of Christ revealed in the whole Gospel. And therefore Saint r Com. in loc. Ambrose and s E●…arrat. in loc. Anselm excellently gloss the Text, Hoc constitutum est à Deo, ut qui credit in Christum, saluus sit sine opere, sola fide gratis accipiens remissionem peccatorum: It is ordained by God himself, that whosoever believeth in Christ, should be saved not by any work, but by faith alone, receiving freely pardon of all his sins. In all utterance, and in all knowledge] t Sarcerius. That is, in all doctrine, and in all understanding, whereby men are able to discern between sound and false doctrine, u Aretius. the one concerning teachers, and the other hearers. Or by speech is meant the gift of x Aquin. tongues, or the gift of y Beza. elocution, or the gift of preaching in z Anselm. every kind, giving a Hebr▪ 5. milk to babes, and strong meat to them of age; and by knowledge, a right exposition of the Scripture. Now these two must go b Aquin. together, in as much as neither utterance without knowledge, nor knowledge without utterance can edify: for he that aboundeth in his study with understanding but wants a c Coloss. 4▪ 3. door of utterance to vent it, is like the man that had the rheum and could not spit: on the contrary, he that hath a world of words void of matter (as d Lib. 1. de Orat. Tully speaks, Nulla subiecta sententia & scientia) is like the child who bloweth in a little shell a great bubble, which is so vain that it is marred as soon as made. These gifts of speech and understanding are named only, e Martyr. because the Corinthians abused them in their dissensions especially, profaning the graces of God given (as our Apostle speaks f 1. Cor. 12. 7. elsewhere) to edify withal, unto the destruction and utter undoing of the Church. If any shall object that all the faithful in Corinth had not these gifts? g Marlorat. Answer is made that there was among them, as among us, and ever shall be such a communion of saints; as that the praise which is indeed proper to some particular men and members, is ascribed to the whole body of the Church in general. And therefore h Com. in loc. Caietane notes accurately, that as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be construed adiectively, ye are made rich in all things: so likewise substantively, ye are made rich in all. Applying Gods grace rather to the whole congregation in gross, then to singular persons in several. By the which things the testimony of jesus Christ was confirmed in you] i Piscator. The witness of Christ is nothing else but the witness of the blessed Apostles concerning Christ Act. 1. 8. even the k Musculus. Calutn. Gualther. preaching of the Gospel, the sum whereof is to reveal Christ, in whom are hid all the treasures of wisdom and knowledge, Coloss. 2. 3. So that the meaning of Paul is plain, by these manifold graces as l Martyr. effects and fruits of the spirit, you may know that you have received the true Gospel: or by these two gifts, utterance and knowledge, as instrumental causes the testimony of Christ is confirmed in you. Learn from hence to reverence those men which are endued with these means of thy salvation, evermore thank thy God in the behalf of Schools and Universities, as the common nurseries of all utterance and knowleege. m Dr. Covel pref. before des. of M. Hooker It is said of reverend Hooker, truly, that he was borne for the good of many; but few borne for the good of him. In this unthankful age some rich in the graces of God are neglected, and other rich in the gifts of the world are preferred. But n Psal. 37. 1. fret not thyself because of the ungodly, for learned men forgotten in States and not living in eminent places, are o Advancement of learning, lib. 1. pag. 13. like the Images of Cassius and Brutus in the Funeral of junia: of which not being represented as other were, Tacitus saith, eo ipso praefulgebant quòd non visebantur. If thou well employ God's talon of utterance and knowledge, that the testimony of Christ may be confirmed in other, assuredly (noble yoke-fellow) thy credit is honour enough, and thy work itself a sufficient reward unto thyself. Remember that the profitable servant said not in the p Matth. 25. Gospel, Ecce mihi lucrifeci: sed ecce tibi lucrifeci domine. So that ye are behind in no gift] q Calvin. Heming. Gualther. That is, in no necessary gift whereby ye might attain saving knowledge, wanting no grace competent unto such as r Arden's. are in via, s 1. Pet. 2. 11. strangers and pilgrims on earth. Or as Paul expoundeth himself, behind in no gift incident to such as wait for the appearing of our Lord jesus Christ. It is true that now we know but in t 1. Cor. 13. 9 part, and prophecy but in part: our greatest perfections have their imperfections, our gifts are given by measure, though happily u Luke 6. 38. shaken together and pressed down, yet not running over as long as we wait for Christ: but when he shall appear, when that which is perfect is come, then that which is imperfect shall be abolished. Appearing of our Lord jesus Christ] The second coming of Christ is called a revelation, or an appearing in respect of us, and in respect of himself. In respect of us, for at his coming x 1. Cor. 4. 5. he will lighten things that are hid in darkness, and make the counsels of our hearts manifest. At that time it shall be known who be God's ele●…t, and who reprobrate; then our Lord shall unfold the y Dan. 7. 10. Apoc. 20. 12. Cunctaque cunctorum cunctis arcana patebun●…. books of conscience, which all the time of this life were shut up closely, that all the world may read what is written in the consciences of all men, and according to the contents of these records judgement shall be made. Many puissant Princes and sage Philosophers have their honourable memory magnified in this world, whose souls in hell are terribly tortured, in which respect one said of Aristotle; Woe to thee Aristotle that art praised where thou art not, and art tormented where thou art. On the contrary, blessed art thou Queen Elizabeth, O thrice happy, for albeit treacherous Papists, enemies of God's grace, dishonour thee where thou art not, assuredly thou art comforted where thou art. z 1 john. 3. 2. Now are we the sons of God, but yet it doth not appear what we shall be: for a Coloss. 3. 4. whensoever Christ (which is our life) shall show himself, we shall appear with him in glory. Secondly, the coming of Christ is a revelation in respect of himself: for whereas he came first in humility, being b john 1. 10. in the world, but not known of the world, he shall now come with clouds in such a majesty, c Apoc. 1. 7. that every eye shall see him. d Matth. 24. 27. As the lightning cometh out of the East, and shineth into the West: so shall also the coming of the son of man be, that he may not only discover himself in heaven to the good; but also that on earth where his ignominy was most apparent he may manifest himself to the wicked. And for this cause the place of judgement (as e Vide Riber. in joel, cap. 3. Num. 2. Lorin. in Act. 1. 11. Lombar. 4. sent. distinct. 48. Aquin. & Altissiodor. ibid. some conjecture) shall be the valley of josaphat, near to jerusalem and the Mount of Olives, that in the very same place where he was judged, condemned, crucified; all may see him with great honour to be the judge both of the quick and of the dead, Acts 10. 42. and that he who did ascend to heaven in the sight of a few Disciples, shall descend (as it is foretold by the glorious f Acts 1. 11. Angels) in the sight of the whole world to judge them all in righteousness. All which is exceeding necessary for the credit of his government in this life, that all may see that he was both wise and holy in all whatsoever he permitted or ordained, and that neither the g Psalm 83. jeremy 32. 1. good may complain any more that virtue was oppressed, nor the h Habac. 1. 6. wicked glory that vice was exalted. He shall in that day separate the i Matth. 3. 12. & 13. 30. wheat from the cockle, the grain from the chaff, the k Matth 13. 48 good fish from the bad, and the l Matth. 25. 32 sheep from the goats: and the good he shall place at the right hand, taken up (as m 1. Thess. 4. 17. Paul saith) into the air that all the world may know them, and honour them as Saints: and the wicked he shall place at his left hand, leaving them upon the earth that all may behold and despise them as sinners. Which also shall strengthen you to the end] n Heming. We are not so perfect, but that we may be more perfect until Christ appear. Ye must ask therefore this confirmation of God, that ye may be strengthened every day more and more to the end. o Philip 1. 6. He that hath begun this good work in you, will perform it until the day of jesus Christ. p 1 Th●…ss 5 23 He will sanctify you throughout in soul and body, q Phi●…ip 2. 1●…. working in you both the will and the deed, even of his own good pleasure. r 1. Cor 1. 9 God is faithful, ever dealing with his servants according to his word. As than he s Matth. 28. 20 promised, even so will he be with us until the world's end, that we may be blameless at the day of his coming, not absolutely without sin: for t 1. john 1. 8. if we say we have no sin, we deceive ourselves, and truth is not in us. But he shall so prevent us in all our doings with his holy grace, that we may li●… u Anselm. sine criminali crimine, x Arden's. that we fall not into such heinous sins as may shu●… us out of his favour; y Caietan. or if at any time we fall into those sins, he shall so z Ephes. 3. 16. strengthen us with power by his spirit in the inner man, as that we shall again recover ourselves, and so be blameless at the day of his coming: or a Eng. Gloss. Martyr. Marlorat. blameless, because there is no condemnation unto such as are in Christ, Rom. 8. 1. He is our righteousness, and sanctification, ●…. Cor. 1. ●…0. even the propiti●…tion for our sins, 1. john 2. 2. covering our iniquities and forgiving our unrighteousness, Psal. 32. 1. and therefore we shall be blameless in the day of the Lord, because nothing shall be laid unto the charge of Gods elect, Rom. 8. 33. In that hour we shall hear this happy doom delivered by Christ our Saviour, C●…me ye blessed of my father, etc. He saith not, Come ye blessed of Abraham, Isaac, and jacob; nor ye blessed of Moses, or of the Patriarches and Prophets, or ye blessed of God: but ye blessed of my father. Insinuating that all these blessings proceeded only from the fatherly love that God beareth us in respect of his son. Come ye blessed therefore, possess you the kingdom prepared for you from the foundation of the world: as for the wicked, earth shall open under their feet, and the devil laying hold on them they shall all together go down b Psal. 55. 16. quick into ●…ell, and there being covered with huge mountains of earth, shall be bolted up with eternal bolts, and bound hand and foot with chains of perpetual damnation. O Father of mercy, which hast placed us in this world as in the middle between heaven and hell, c Bernard. ser. 31. ex paruu. even as Novices are in a house of probation: assist and strengthen us with thy Spirit to the end, that we may be found blameless in the end. Lord make us here thy subjects in the kingdom of grace, that hereafter we may be thy Saints in the kingdom of glory. Amen. The Gospel. MATH 22. 34. When the pharisees had heard that jesus had put the Sadduces to silence, etc. THis text is an d H●…ing. Ferus. Ponta●…. in locu●…. abridgement of the whole Scripture, to wit, of all the doctrine contained in the Gospel and in the Law: for the pi●…h of all the Gospel is to believe that Christ is God and man, as it is said here, the Lord of David, and the son of David: and the e 1. Tim. 1. 5. end of all the Law is to love God with all thine heart, and thy neighbour as thyself: for on these two Commandments (as our text telleth) hung all the Law and the Prophets, f Piscator. Interpreters of the Law. When the pharisees had heard that jesus had put the Sadduces to silence] The Sadduces, Herodians and pharisees were sectaries of divers and g joseph. antiquit. lib. 18. cap. 2. adverse factions, all differing one from other, and yet (as we read in this present Chapter) all these join together in confuting Christ: yea h Luke 23. 12. Pilate and Herod mortal enemies are made friends, and agree together in confounding Christ: according to that of the Prophet in the second Psalm, The Kings of the Earth stand up, and the Rulers take counsel together against the Lord and against his anointed. And therefore when as we shall see Turk against jew, jew against Turk, Pope against both, and all of them against God's Israel: or when we behold the Seminary Priest against the jesuit, and the jesuit against the Seminary Priest, and both against the Protestant: or when as happily we feel the brethren of division against the brethren of separation, and the brethren of separation against the brethren of division, and both against England's conformable Clergy: let us remember our saviours lot here, and lesson i Matt. 10. 24. elsewhere, 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 is. If they have called the master of the house Beelzebub, how much more them of the household? And let all true Christians k Ephes. 4. 3. endeavour to keep the unity of the Spirit in the bond of peace. Tha●… as there is a combination of pharisees, a society of jesuits, a congregation of Separists, a brotherhood of Schismatics; even so to confront all these, let there be a communion of Saints and a perpetual holy league in truth of orthodoxal Catholics. They came together] It is a true saying, l B. Latimer. bonum est Concilium, sed bonorum, a Council is good, if it consist of such men as are good: otherwise the council of the wicked m Psal. 22. 16. lay siege against the godly, when pharisees are met in a convocation they n Psal. 7. 15. travel with mischief, and bring forth ungodliness. Truth, and many good men for the truth hath been condemned in Counsels, as o See Doctor Fulke in Tit. 3. Chrysostom, in a Council holden at Chalcedon, Athanasius in a Council holden at Antioch, john Husse in a Council holden at Constance. The Counsels of Ariminium and Nicomedia decreed for the Arrians against Christ's Divinity: the second Council of Ephesus for Eutyches and Dioscorus against the truth of Christ's humanity: the Council of Trent against many sound doctrines of Gods holy word, in so much as the Papists of France protested against it in the days of Francis the first, openly delivering in print, p jesuits Cat. lib. 2. cap. 1. that it is to be refused touching discipline as well Ecclesiastical as Civil. And one of them] q Calvin. Elected of the rest as the mouth of the company, being of a more ready wit and accurate judgement, asked him a question, tempting him: r Arden's. not as God tempted Abraham for his trial, or as a Schoolmaster doth his scholar for instruction, but as Satan a Christian to delude him. Our blessed Saviour therefore being Wisdom itself, doth answer the Doctor of the Law out of the s Deut. 6. 5. books and bowels of the Law, Thou shalt love the Lord thy God with all thine heart, etc. As if he should say, though other gods are contented with t Pontan. outward and eyeservice; the Lord thy God is a u joh. 4. 24. Spirit, and they that worship him must worship him in spirit: x Pr●…. 23. 2●…. son give me thine heart: not a piece nor a part, but all thine heart, all thy soul, all thy mind. See the further exposition of this and that other Commandment touching love toward our neighbours, Gospel on the 13. Sunday after Trinity. This is the first, and the greatest Commandment] y Anse●…me. Arden's. Aretius. First in order, and greatest in honour. First in respect of the z Granat. Con 1. in loc. Law givers intention, who wrote all Scriptures and made all creatures especially for this end, that he might be loved above all things. And first in the Law-writers pen, as being a Heming. first set down: and first in it own nature, for as much as the true fear and love of God is the b Psal. 111. 10 Ecclesiasticus 25. 13. beginning of all wisdom, without which it is impossible to love what we should, as we should, for we cannot love our neighbours as ourselves, except first we love God more than ourselves. And the first as c Marlorat. Idem Rabanus apud Aquin. in loc. comprehending in it all the Commandments of the first table, virtualiter continens reliqua, for he that loves God with all his heart, soul, mind: will neither commit idolatry, nor blaspheme his name, nor ᵈ Caietan. profane his Sabbath. And this Commandment is greatest, as having the greatest e Heming. Object: for f Ecclesiastes 5. 7. God is higher than the highest, a great King g Psalm. 95. 3. above all gods: and greatest, as requiring the greatest h Aretius. perfection of love, to wit, all our heart, all our soul, all our mind: and greatest, in that i Granat. all other great Commandments are subordinate to it: and greatest, as k Coster. endurig the greatest time, for though that prophesying be abolished, or knowledge vanish, or the tongues cease, l 1. Cor. 13. 8. yet love never falleth away. To conclude with Aretius in one line, Maximum est obiecto, jure, dignitate, difficultate, perpetuitate, fine. From hence we may know which are our greatest iniquities, Idolatry, Witchcraft, Heresy, profaning of the Sabbath, outrageous swearing, in a word, every trespass against the first Table, being committed in the same measure of malice, is a greater sin than any transgression of the second Table: because to love God with all our heart, soul, mind, is the first and greatest Commandment, and so by consequent, optimi corruptio pessima, the breach of the greatest ordinance is the greatest offence. And the second is like unto it] m Heming. Not like in object, but in subject, n jansen. Con. cap. 118. as being both precepts of love: or like in respect of their o Coster. bond, as tying all alike: or like p Euthym. because these two mutually depend each on other, for he that loves God with all his heart, will also love his neighbour as himself; and whosoever loveth his neighbour as himself, loveth him assuredly for God's sake, q August. Confess. lib. 4. c. 9 amicum in Domino, inimicum propter Dominum. Or like, r Aretius. Heming. because we must love both God and our neighbour unfeignedly, s 1 john 3. 18. not in word and in tongue only, but in truth and in deed. Ordinarily men use their lovers as t Diez. Con. 2. in loc. ladders, only to climb by, the ladder is laid on our shoulders, and embraced with both hands in our bosom so long as we stand in any need of it, but afterward it is cast into some corner, or hanged up by the walls: even so when neighbours have served once the turns of ambitious and covetous wretches either for their profit or preferment, instantly they be forgotten: for it is an infallible position (as u See Cominaeus hist. l. 3. c. 12. Cominaeus observeth) among statesmen in eminent place, to love those least unto whom heretofore they were bound most. Or like, x Marlorat. for that as the first is the fountain of all duty required in the first Table: so this second Commandment of all offices enjoined in the second Table; for he that loveth another hath fulfilled the Law, Rom. 13. 8. On these two Commandments hang all the Law and the Prophets] As being their principal argument and a●…me, y Euthym. in Matth. 7. jansen Pontan. Coster. in loc. for whatsoever is recorded in Moses, or in the Prophets, or in the Psalms, or in any Scripture else, may be reduced unto them: and is written especially for this end, that we may love God above all things, and our neighbours as ourselves. And therefore let not poor men object that they cannot purchase God's book, nor ignorant people complain that they cannot understand and remember the contents of holy Scripture: for behold, Christ hath here provided a little Bible for thee, which thou mayest easily get, and ever keep in memory; Love the Lord thy God with all thine heart, and thy neighbour as thyself. While the pharisees were gathered together, jesus asked them] One Pharisee did assault Christ, that if he were conquered, his shame might seem the less; if conqueror, his victory might appear the greater: but Christ opposeth a whole Council of pharisees, and so confoundeth them all in ask one question only, that no man afterward durst ask him any more questions. Why this question was asked, and how it may be well answered: see Galatin: de Arcanis lib: 8. cap: 24. jansen: con: cap: 119. Maldonat, Calvin, Genebrard in Psalm. dixit Dominus domino. Marlorat. Aretius, Panigarol, in loc. I conclude with z I●… Psa. 109. Augustine's gloss, Quomod●… nos diceremus, nisi à te disceremus? nunc ergo quia didicimus, dicimus. In principio eras verbum, & verbum eras apud Deum, & Deus eras verbum, omnia per te facta sunt, ecce Dominus David, sed nos propter infirmitatem nostram, quia caro desperata iacebamus, verbum caro factus es, ut habitares in nobis, ecce filius David. Certê tu in forma Dei cum esses, non rapinam arbitratus es esse aequalis Deo: Ideo Dominus David. Sed teipsum exinanîsti formam servi accipiens, inde filius David. Denique & in ipsa interrogatione tua dicens, quomodo filius eius est, non te filium eius negâsti, sed modum in quo id fieret inquisisti. The Epistle. EPHES. 4. 17. This I say, and testify through the Lord, that ye henceforth walk not as other Gentiles walk, etc. THis text consists of a Soul, giving not only light, but also a Habet vim ob●…estationis & asseverationis magnae. Aretius' in loc. life to the present exhortation of Paul: I say this, and testify through the Lord, b Primasius. Lombard. Anse me. that is, I do not only desire, but (as he speaks elsewhere) c 2. Tim. 4. 1 I charge you before God, and before the Lord jesus Christ, who shall judge the quick & the dead. I call God to d Oecumen. witness that I have taught you the truth, I testify this as Christ's e 2. Cor. 5. 20. Ambassador, f Marlorat. it is not my word, but his william. And therefore g Heb. 13. 22. suffer the words of exhortation, because whosoever heareth his, heareth him, Luk. 10. 16. and he that despiseth, despiseth not man, but God: 1. Thes. 4. 8. Body, that we should walk Not as Gentiles in their Understanding, blind and ignorant. Will, obstinate and alienated far from a godly life, h Aquin. Sinning Wilfully, giving themselves over unto wantonness. Actually, to work all manner of uncleanness. Insatiably, with greediness. But as Christians in Putting off their old man, that is, their old conversation in time passed as being corrupt. Thought, unadvised anger, with all bitterness of spirit. i Arden's. In Word, lying and filthy communication. Deed, unjust dealing & stealing. Putting on the new man according to God's image, renewed k Caietan. Aquin. in all the powers of the Mind Rational, in putting away lying & speaking the truth. Irascible, in being angry without sin. Concupiscible, in stealing no more, but labouring etc. That ye henceforth walk not as other Gentiles walk] The most observable point in all this exhortation is Paul's Antithesis or checker-worke, as it were the black of the Gentiles, and white of the Christians. The Gentiles are blinded in their understanding and ignorant: but Christians have learned him in whom are all the treasures of wisdom and knowledge, Coloss. 2. 3. hearing him in his l Aretius word, and taught of him also by his m Lombard. Auselm. Marlorat. spirit, leading them into all truth, john 16. 13. The Gentiles by the means of their blindness and ignorance walk in vanity of their mind, far from a godly life, committing sin, not out of passion and infirmity, but out of election and iniquity, giving themselves over unto wantonness, and that not in thought only, but in act also, working and that all manner of uncleannsse, and that even with greediness insatiably, n Philip. 3. 19 glorying in their shame, and, as o Calvin. Aretius. some Divines aptly construe the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, contending for the victory in villainy. But Christians having learned Christ, whose doctrine p Tit. ●…. 12. forbids all ungodliness, aught to put on the new man, that is, new manners, all the days of their life serving God in righteousness and true holiness. The Gentiles unregenerate are given to lying and forgery: but every Christian regenerate will speak the truth unto his neighbour, as being members one of another. Unregenerate men in their anger offend God, and give place to the devil: but men regenerate, will not let the sun go down upon their wrath: in a q Arden's. Caietane. Marlorat. literal exposition, r Horat. ira furor brevis est, all their unadvised anger is not a day long: or in a mystical sense, they be so moderate as that neither s Hierome. Aquin. reason the t Ecclesiast. 12 2 light of the mind, nor u Lombard. Anselm. Christ the sun of righteousness shall at any time forsake them in their fury. Men unregenerate make x 1. Tim 6. 5. gain their godliness, robbing openly, stealing secretly: but a regenerate man is content to labour with his hands the thing that is good, that he may give to him that needeth. He laboureth, as knowing that the end of laziness is the beginning of lewdness, y Laurent. Pisanus euangei●…e. paradox. finis otij resurgere ad prawm negotium. And he laboureth z Occumen. not as a thief to do mischief, but the thing which is good; a Arden's. Aretius. Marlorat. exercising himself in some vocation or trade that is good, and that for good, that he may rather give than take from other; acknowledging that axiom to be true, b Laurent. Pisan. ubi s●…pra. Magis delinquit dives non largiendo superflua, quam pauper rapiendo n●…cessaria. Unregenerate men have filthy communication and unsavoury: but the speech of a regenerat●… man is so c Colos. 4. 6. powdered with salt, that as oft as need is it may 〈◊〉 grace to the hearers. In a word, unregenerate men are full of bitterness, and fierceness, and wrath, and roaring, and cursed speaking, and all maliciousness: but regenerate men are courteous one to another, merciful, forgiving one another, even as God for Christ's sake forgave them. These particulars have been discussed often elsewhere, but in the whole you may note d Sarcerius & Piscator in loc. two main parts of repentance, namely contrition or mortification in putting off the old man: renovation or vivification in putting on the new man. And this newness of life must be both outward, and inward: outward, in righteousness toward men, and holiness toward God, opening our lips to speak that which is good, and labouring with our hands to do that which is good. If idolatrous Gentiles and superstitious Papists in old time did more than they knew: what a shame lieth upon us if we know more than we do? This renovation also must be spiritual and inward, as it is in the text, renewed in the spirit of your mind, e Anselm. that is, in the spirit which is the mind, f Hierome. Arden's. or in the spirit and mind. In the g Calvin. Caietan. supreme part of the mind, as well as in the will and affections: or in the mind made h Lombard. Aquin. spiritual after God in righteousness and true holiness. He who first made this Image restoreth it again being lost, ipse qui fecit reficit: i Arden's. albeit this newness be found in us, it is not of us, it proceeds only from the Lord who saith, k Apoc. 21. 5. Ecce nova facio omnia; Behold I make all things new. We are his workmanship created in Christ jesus unto good works, Ephes. 2. 10. and therefore we must pray with David, O God renew a right spirit within me, Psal. 51. 10. and embrace the Gospel of Christ as the l Rom. 1. 16. power of God unto salvation, instructing us how to live soberly, righteously, and holily Tit. 2. 12. Whosoever is a scorner and a despiser of this soul-saving grace, grieves the spirit of God, and gives place to the devil. It is true that the Spirit cannot properly m Thom. part. 1 quaest. 21. ●…rt. 3. grieve, because the mercies of God are not passive but active, succouring not suffering in our misery. n Primafius. Lombard. Yet a man that is given over unto wickedness, doth occasion other in whom the Spirit dwells, exceedingly to lament and grieve for his faults and follies: or he may be said to grieve the Spirit, o Anse●…me. because filthy communication is displeasing to the Spirit: or for that as p Augustin. epist. 23. much as in him is, he doth extinguish the Spirit, and drive him out of his mansion, and so gives place to Satan, entering in at two doors especially saith q In Psal. 14●… idem Lombard. in loc. Augustine, Per ostium cupiditatis & timoris, aut cupis aliquid terrenum & kâc intrat, aut times aliquid terrenum & hâc intrat. On the contrary, whosoever is renewed in the spirit of his mind, openeth a door to Christ, Apocal. 3. 20. and Christ dwelleth in him, Eph. 3. 17. and he liveth in Christ Galath. 2. 20. nay the good man r Rom. 13. 14. puts on Christ, and is as it were a walking s Casaubon. not. in epist. Nies. ad Eustat. picture of Christ, so the text expressly, Galath. 4. 19 my little children, of whom I travel in birth; again, until Christ be form in you: which t Com. post. in Galath. Hierome glosseth aptly thus, In illo verê Christus formatur, qui virtutem fid●…i eius intelligit, & in quo omnis conversatio eius exprimitur atque depingitur. u Dr. Fulke in loc. In this life this renovation is only begun, and not perfect until this mortal put on immortality. S. x Lib. de Nat. & Grat. cap. ult. Augustine notably to this purpose, Charity begun, is righteousness begun: charity increased is righteousness increased: great charity is great righteousness: perfect charity, perfect righteousness. y Idem epi. 29. Charitas in aliis maior, in aliis minor, in aliis nulla: There be many degrees of charity, some have less, other have more: sed plenissima, quae iam non possit augeri, quam diu homohic vivit, est in nemine: but full and perfect charity cannot be found in any man so long as he liveth here. To conclude this argument in three words only, justifying righteousness is perfect, but not inherent: sanctifying righteousness is inherent, but not perfect: glorifying righteousness is both inherent and perfect. The Gospel. MATTH. 9 1. jesus entered into a ship, and passed over, and came into his own City, etc. THis History commends unto your consideration Actors, Agent, Porters of the Palsie-man as Proctors helping: Behold they brought, etc. Christ, as the chief Doctor healing: infirmities of Soul, Thy sins be forgiven thee. Body, Arise, take up thy bed etc. Patient: a man, a sick-man, a man sick of the palsy, so sick that he could neither go, nor stand, nor sit, but lie in his bed. Auditors, The Scribes, murmuring at the matter and blaspheming Christ, vers. 3. The people, maruelli●…g at the miracle and glorifying God, ver. 8. jesus entered into a ship and passed over] It is written of z Erasmus in eius ritapraefix. tom. 1. Hieron. Hierome that he spent four years in a Desert of Syria so studiously, that he did allow himself but a little time for sleep, less for meat, none for idleness. But our blessed Saviour neither immured in a wall, nor Cloistered in an Abbey, nor hidden in a Wilderness, a Act. 10. 38. went about doing good from Coast to Coast, and from Country to Country, from the Gadarens unto Galil●…: whose b Heming. diligence you must according to your several occupations and occasions imitate so fast as you can, and so far as you may; knowing that it is impossible not to find ill in idle: c Lament. Pisanus Euangel. paradox. Hominem ot iosum non esse malum impossibile, quia nihil agendo dis●…u male agere. From hence likewise we may note Christ's unspeakable goodness, who came to the Gergese●…s ● F●…rus c●…. 1. in loc. afore they desired him, and stayed in their country till they rejected him as being prior in amore, posterior in odi●…: loning us e 1. john 4. 19 first afore we loved him, and ne●…er forsaking us until we forsake him: as he speaks by the mouth of his holy f Hosea 13. 9 Prophet, O Israel hurt is from thyself; but help is in me. Into his own citis] The man sick of the palsy was cured in Capernaum, as Saint Mark reports in his second Chapter at the first verse: but Christ as we find in the Gospel of Saint Matthew was borne at g Matth. 2. 1. Bethlehem, and brought up at h Matth. 2 23. Nazaret: how then accord you these places? i De consensu evangel l. 2. cap. 25 Idem Anselm. in loc. Augustine doth answer, that Capernaum was the chief, and as it were Metropolitan City of all the Galileans, and therefore in what place soever of Galilee Christ was, he might be said to be in Capernaum, as the whole Roman Empire spread far and wide was termed Rome, and all the parts of Huntingdonshire, Cambridgeshire, Bedfordshire, take their denomination from Huntingdon, Cambridge, Bedford, the principal head towns of those countries. And this exposition is received by the k In loc. Penner of the Ordinary Gloss, Beda, Hugo, Strabus and other, apud Maldonat. in loc. But l Idem Theophi. lact. Euthym. Beza in loc. chrysostom gives a more probable satisfaction unto the present objection, affirming that Christ was borne in Bethlehem, and bred in Nazaret; but afterward dwelled in Capernaum especially, showing his greatest miracles (as m Matt. 11. 23. himself witnesseth) in that City; Thou Capernaum, which art lifted up unto heaven, shall be brought down to hell: for if the great works, which have been done in thee, had been done among them of Sodom, they had remained to this day. So that Capernaum is called here Christ's own City, because n Matth. 4. 13. leaving Nazareth, he went and dwelled in Capernaum. o Kilius in l●…. Hence we may learn that every town which is adorned with the Gospel is Christ's own City, there ●…esus is present in his Sermons, in his Sacraments, in his gifts, in his grace. p Diez Con. 1. in loc. So long as the children of Israel obeyed God, and walked in his ways according to his word, so long they were called his people. Come saith the q Exod. 3. 10. Lord to Moses, I will send the to Pharaoh, that thou may est bring my people the children of Israel out of Egypt: but when once they were r Psal. 106. 38. stained with their own works, and went a whoring with their own inventions, in so much as they s Ibid. ver. 20. turned their glory into the similitude of a Calf that eateth hay: the Lord speaking unto Moses his servant, calls them not as afore my people, but t Exod. 33. 1. the people, or according to the vulgar, Thy people. So Jerusalem once u Psal. 87. 2. God's city, was afterward by x Matth. 23. 37. killing the Prophets, and rejecting the Lord of the Prophets, a den of thieves, Matth. 21. 13. So Rome was in Paul's age the y Rom. 1. 7. beloved Church of Christ, but since her erroneous doctrine, as the wine of her fornication, hath intoxicated the Kings and inhabitants of the earth, Apocal. 17. 2. what is she but the z Apocal. 17. 5. mother of abomivations, a synagogue of Sa●…han, a seat of Antichrist. It may be further objected here, that the a Matth. 8. 20. Son of man had not so much as an hole wherein to rest his head, and therefore no City of his own. To which, answer may be, b Musculus in loc. that the holy Ghost (in these two contrary texts as they seem) doth insinuate that lesson secretly, which Paul elsewhere delivereth openly, to wit, that we should c 1. Cor. 7. 31. use the world as if we used it not, d 2. Cor. 6. 10. as having nothing, and yet possessing all things. They brought to him a man sick of the palsy lying in a bed] In these Porters and Proctors observe with e Postil. in loc. Hemingius and f Soarez Culman. other, unfeigned love to their friend, and a lively faith in Christ: in being g job 29. 15. feet to the lame, great love. But in bringing him unto Christ, and that after such a strange manner as Saint h Cap. 2. 4. Mark reports it, uncovering the roof of the house where Christ was, and letting down their sick neighbour in a bed, and when he was so brought unto Christ holding it sufficient to present i Deauxamis in loc. miserum ante misericordem, an object of misery to the father of mercy, greater faith. Other happily would have powered out a long prayer unto Christ in word, or have given up a large petition in the behalf of their friend in writing: but they were well assured, as k Paraph. in 5. Luke. Erasmus elegantly, that the distressed in his couch, eò magis loquebatur misericordi medico, quia loqui non poterat. And therefore the text saith in the next clause, that jesus saw the faith of them. l Zepper. con. 1. in loc. As God, he saw their faith, as he saw the thoughts of the Scribes: and as man, he saw their faith by their works. He saw the faith of the porters in bringing, and of the palsy man in suffering himself to be brought in such a manner: and therefore Christ, the m Luke 2. 25. consolation of Israel, affords him instantly comfort both in word, and deed. In word, Son be of good cheer, whosoever believeth in Christ, n john 1. 12. hath power to be the son of God: and if thou be God's son, thou mayst be very well of good cheer; for your o Matth. 6. 8. 33. father in heaven knoweth your wants, and provideth all things necessary for you. Indeed, healing first his sins, and then his sores. Thy sins are forgiven thee] Where first observe, that Christ is so good as his word, yea better than his promise: for whereas he saith, p Matth. 7. 7. ask and ye shall have, he granted here to the palsy man afore he did ask, and more than he did ask. q Musculus in loc. We read not that the patient himself, or his agents exhibited any petition unto Christ in his behalf, yet the Lord heard the r Psal. 10. 19 desire of the poor, yea the very groans of his servants s 1. Sam. 1. 13. not expressed, t Hilarius apud Lilium in loc. So God unto Moses, Exodus 14. 15. oratio licet tacens est Deo clamour. His palsy was prayer enough, and his faith a sufficient friend for his way to the God of all comfort. Again, this patient came to Christ especially, if not only, to be cured of his corporal infirmity: but behold his spiritual iniquities are healed also. Son be of good cheer, thy sins are forgiven thee. u 1. Kings 3. King Solomon desired of God only, that he would give him an understanding heart to judge his people: but the Lord granted him not only wisdom in such a plentiful manner, as that none were like him in understanding either afore or after his time: but also bestowed on him other blessings of riches, honour, and prosperity which he did not ask. x 1. Sam. 9 Saul seeking for Asses only, found a kingdom. y Augustin. Confess. lib. 9 cap. 10. Monica begged of God that her son Augustine might one day turn Christian and Catholic: but he proved also the most illuminate Doctor of all the Fathers. As when z judges 5. Sisera asked water, jael gave him milk: and as when Gehezi begged of Naaman one talon, he presently said unto him, a 2 Kings 5. 23. Yea take two talents, and he compelled him, and bound two talents of silver in two bags: even so God dealeth exceeding abundantly with us above all that we ask or think, Ephes. 3. 30. Secondly, in that Christ here said to the patient, Thy sins are forgiven thee, before he said, Arise, take up thy bed, and walk; b Fe●…us & Mald●…nat. in loc. he doth insinuate that first he should have craved pardon for his sins, and then afterward have desired help for his sickness; that c Matth. 6. 33. first he should have sought the kingdom of God, and then all other things should have been cast upon him. Ordinarily men are too careful for their bodies, and too negligent in doing right to their souls; in so much as d Sir William Co. newallis essay. 12. one said, Our bodies are made gentlemen, but our minds are used as slaves. Every man in his right wits affects a good servant, a good son, a good friend, a good seld. Nay every man is desirous his house, his horse, his hose should be good, he will have every thing good about him, only not caring if his soul be bad in him. O wretched wight, saith e Serm. 145. de tempore. Augustine, quid de te tu ipse malè meruisti? inter bonarua non vis esse malum nisi teipsum: How didst thou deserve so much ill of thyself, as that among all thy goods only thyself art bad. I observe that Christ like a good Physician did first purge his patient, and take away the f Hierom●…. The●…hylact. Euthym. matter of 〈◊〉 disease, that he might the better work his cure. g 1. Cor. 11. 30. john 5. 14. Sin is the cause of all diseases, and therefore Christ who was without sin, was also without sickness, he took upon him (as the h Thom. 3. part. quaest. 14. art. 4. Suarez in 3. Thom. disputat. 32. & Senten. in 3. sent. distinct. 15. schoolmen in this very well) infirmitates speciei, sed non individui. Common infirmities unto the whole nature of mankind, as to be weary, to thirst, hunger, mourn: but not the particular infirmities of every singular person, as the blindness of Bartimeus, the fever of the Ruler's son, the palsy of this patient lying in his bed. Indeed it is said, Esay 53. 4. that he took our infirmities, and bore our sicknesses. But S. i 1. Epist. 2. 24. Peter interprets it of our saviours passion, (his own self bore our sins in his body on the tree. Saint k Chap. 8. 17. Matthew construeth it of his healing all kind of diseases. l See ●…. Bilson serm. of Christ's suffering, pag. 261. Other expound it thus, he took upon him our pain, that is, whatsoever infirmity was in him, it was only for our sake, not for his own sin: for so the Prophet explaineth himself in the words immediately following, he was wounded for our transgressions, and broken for our iniquities, and with his stripes we are healed. If any than be sick, let them humbly confess their sins, and heartily crave forgiveness of the same, m Perkius treat. of dying well: & Coster. con. in evang. Dom. 18. post Pentecost. first consulting with a Physician for the soul, then entertaining a Physician for the body. 4. Hence learn n Heming. that Christ hath not an eye so much to the greatness of our sins, as to our faith. If he see thy faith, he will wink at thy fault. When the blessed thief had confessed hïm on the cross, o Luk 23. 42. 33 O Lord remember me when thou comest into thy kingdom: Christ instantly forgetting all his former sins, especially respects his present confession, answering him exceeding graciously, to day shalt thou be with me in paradise. When p Mark. 10. 52. Bartimeus had cried, jesus thou son of David have mercy on me; Christ answered forthwith unto the comfort of his soul, Go thy way, thy faith hath saved thee. This palsie-man had sins in the plural number: original, as being universal: and actual, as being the special causes of his disease; which not unlikely was occasioned either by some disquiet of mind, or else by some disdier of body: yet (as you see) so soon as Christ perceived the faith of himself and his friends, he said (as not respecting their q Culman. other virtues, or his other vices) O son be of good cheer thy sins are forgiven thee. 5. In that Christ said here, thy sins are forgiven thee, notwithstanding he knew the Scribes would murmur and mutter against his speech: r Heming. he teacheth us to be faithful in our calling, and diligent in doing our duty, maugre the beard of all captious and cavilling adversaries. As s S●…m. 3. in natal. Dom. Bernard said of another text, Luke 2. 8. Haec mea sunt, mihi apponuntur, mihi proponuntur imitanda. This was spoken by Christ, and written by Matthew for our instruction. Hath then almighty God given such power unto men, as to pronounce the pardon of sin to the sick man in his bed? Is the doctrine of confession and absolution agreeable to the Scriptures, and practise of the Church as well present as primitive? then albeit some scribbling Scribe, pen an invective pamphlet against a discreet Pastor executing this office, or some self-conceited Pharisee tell the people, this man blasphemeth: he may notwithstanding (upon good information of t Calvin. Inflit. lib. 3. cap. 4. § 21. 22. faith and repentance, as Christ in this place) say to the sick sinner in his bed, thy sins are forgiven thee, and by Christ's authority committed unto him, I absolve thee. That absolution as well private as public belongs principally, yea properly tanquam ex officio to the Minister, as Christ's ambassador in his ecclesiastical function: I refer you to the Postils of Melancthon, Culman, Zepperus upon this place: to Martin Bucer in u Inter scripta A●…glicana, pag. 688. articulis concordiae: Melancthon in Matth. 18. vers. 18: & in johan. 20. vers. 23: & in tract. de poenitentiatit. Confessio, tom. 2. fol. 191. Olevian de substantia foederis, part. 2. pag. 278. 279. & sequent. Luther. Musculus, Cruciger apud Melancthon in x Pag. 256. Concilijs Theologicis: Doctor Field, lib. 3. of the Church, chap. 25. Master White, way to the true Church, pag. 230. 231. For mine own part, I wish unfeignedly that all popish abuses of Confession and absolution utterly abolished, they might one day be more fully restored in our Protetestant Churches unto their primitive sincerity. 6. Christ in saying, thy sins are forgiven thee, doth y Heming. instruct us more fully concerning his own person and office, for which he was sent into the world: namely, z Luk. 19 10. to seek and save that which was lost. Vnlinke the phrase, and you shall find a Gospel in every word. Son, If we be sons, how can our father in heaven deny us any good thing? Matth. 7. 11. Be of good cheer. a Rom. 8. 31. If God be with us, who can be against us? if he will have us merry, what shall make us sorry? Thy in particular, sins in the plural, many sins, all sins, are forgiven freely, yet fully, through my grace, not upon thy merit. For he saith not (as b Musculus. Heming. Interpreters observe) thou shalt satisfy for thy sin: but ecce remittuntur tibi, behold they be forgiven. Again, it is very remarkable that Christ saw their faith: but said thy sins. I grant with Euthymius and c Chrysostom. Theophylact in loc. other ancient fathers, that undoubtedly this sick man had some faith, otherwise he would never have sought after Christ so greedily, neither would Christ have received him into favour so graciously: yet Saint Matthew, Mark, chap. 2. vers. 5. Luke chapter 5. verse 10. attribute most unto the faith of the porters, all of them relating the story thus: And when jesus saw, not his: but their faith. And so many Doctors understand this Text, as d Com. in Luc. 5 Ambrose, e Catechil. 5. Cyrillus Hierosolimitanus, f Come in loc. Hierome and g Anselm. Heming. other. If Christ then be so willing to grant our requests upon the prayer and invocation of other; h Th●…m. in loc. how ready will he be to hear when ourselves out of our own faith are suitors for ourselves? Undoubtedly this saying, thy sins are forgiven, is a * B. Lat. serm. Gosp 20. Sun. after Trinity. standing sentence, spoken not only to the palsy man here: but as a general proclamation unto every one that believeth. And behold certain of the Scribes said within themselves, this maen blasphemeth] A man may blaspheme i Ludolph. de vita Christ. part. 1. c 47. Bonavent. in Luc. 5. Beauxamis. Panigaro●… 〈◊〉 loc. three ways especially: first, ascribing to God that which is unbefitting his excellent majesty: secondly, by denying to God his proper attributes: thirdly, by giving that unto himself which is only due to God. And in this third kind the Scribes imagined Christ to blaspheme, because none can forgive sins except God. Esay 43. 25. I am he that putteth away thine iniquities for mine own sake. Christ therefore proves himself to be God, first by knowing their thoughts, and secondly by doing this miracle. jesus saw their thoughts; ergo, God. For k 1. Kings 8. 39 God only knows the hearts of all the children of men, according to that of l justin. Mart. de monarch. dei. Totus oculus est & qui minime fallitur quia minimè clauditur. Bernard. lib. 5. de consid. Philemon an old Poet: Qualis Deus mihi dicite, censendus est, Qui cuncta cernit, ipse sed non cernitur. Whether is it easier to say thy sins be forgiven thee? or to say arise and walk] m Rupert. in loc. With God it is all one to say and to do; but with men it is more easy to say this, then to show this. And therefore that ye may know that the son of man hath power to forgive sins on earth: n Theophylact. I will by curing the palsy man's body, prove that I can also save his soul. Carnal men believe their sense more than their Saviour, o Hierome. fit ergo carnale signum ut probetur spirituale, p Chrysostom. facit minus quod est manifestius, ut demonstret maius & non manifestum. And it is worth observing that Christ never openly forgave the sins of any, q Non hoc ante dicoret quam factis comprobaret. Rupert. in loc. till by working of miracles he showed evidently that he had power to grant pardons. Ambassadors are not believed in another Nation, until they deliver their letters of credence. Christ therefore showed his Commission, and r Musculus. letters testimonial, or rather a plain Patent: That ye may know that the Son of man hath authority to forgive sins on earth, I say to the sick of the palsy, arise, take up thy bed, etc. Arise, take up thy bed, and go to thy house] So many words are set down for the greater s Maldonat ex Chrysoct. manifestation of the miracle, as if he should say, Thou that couldst not sit, now stand: thou that couldst not go, now walk: thou that wert carried in thy bed, t Hieron. epist. add Rustic. now carry thy bed: and u Chrysost. Theophylact. Euthy●…. so demonstrate that thy former agility, strength, and health, is truly restored again. Go to thine house, that thy friends and acquaintance who knew thee to be sick, may confess my power in making the whole. If Christ would have had this palsy man to follow him, he would not have said, take up thy bed: but x Matt. 16. 24. take up thy cross. For to be Christ's follower is not opus puluinaris, sed pulueris, a featherbed is unfit for our swift race in the y Matth. 7. 14. narrow way, where z Matt. 10. 10. two coats are troublesome. a Kilius in loc. Mystically, this palsy man is every man unregenerate lying sick in the bed of his sin, not able to stir hand or foot of himself for the good of himself. He must therefore be renewed in the spirit of his mind after God in righteousness and true holiness. Now the power to forgive sins and to work this cure is given to Christ only. So b Psal. 51. 2. 7. David, Wash me thoroughly from my wickedness, and I shall be whiter than the snow. So c Chap. 31. 18. jeremy, Convert me Lord, and I shall be converted. And it is, as our Church speaks, a great marvel, nay, saith d Apud Veg. in loc. Augustine, it is a more strange miracle to convert a sinner and to make him a new man, than it was in the beginning to make the old world. For there was nothing to hinder God in creating the great world; but in renewing this our little world, besides our own natural corruption, all evils on earth, all devils in hell are ready to withstand him. In more particular, he that will not work for his living hath the palsy in his e Rupert. in loc. hands, he must therefore so learn Christ, as that he steal no more, but rather labour with his hands the thing which is good. And so the Gospel and Epistle meet together in their argument and aim, both insinuating that jesus Christ is the Saviour of soul and body. Wherefore let us as the beholders of this miracle, glorify God, and pray with our Church: O God, for as much as without thee we are not able to please thee: grant that the working of thy mercy may in all things direct and rule our hearts through jesus Christ our Lord. Amen. The Epistle. EPHES. 5. 15. Take heed therefore how yewalke circumspectly, not as unwise, but as wise men, etc. IT is an axiom that will abide the touchstone, whosoever is a good man is a wise man, and on the contrary, whosoever is an irrepentant sinner is a fool. Solomon affirms it in his f Chap. 1. 7. 22. & 8. 5. proverbs, and Christ a greater than Solomon confirms it in his Gospel, expressing the dangerous estate of improvident sinners by the parable of the g Matth. 25. foolish Virgins, and terming the prodigal child's repentance h Luk. 15. 17. coming unto himself, as if he had been out of his wits until his amendment, as the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth import, and the Latin resipiscentia, quasi i Tert●…llian lib. 2. con ra Martion, vel ut alij resipiscere q●…si res●…pere. receptio mentis adse. So Paul adviseth us in my text to walk circumspectly-, not as unwise: but as wise men. And to be wise men according to the doctrine of Paul is to be new men k Ephes. 4. 22. to cast off our old conversation, and to be renewed in the spirit of our mind, to speak more particularly, the learned Atheist is a fool, Psalm 14. 1. The fool hath said in his heart, there is no God. The witty harlot is a fool, Prou. 9 13. a foolish woman is troublesome, etc. The covetous (albeit the world repute him only wise, l Varrol. 4. de ling. Lat. Dives quasi Diws, as being a petite god on earth) is notwithstanding in the Scriptures estimate but a fool, Luk. 12. 20. O fool this night will they fetch away thy soul from thee. But because the drunkard is a most apparent gross foot, our Apostle willeth us here principally to take heed of drunkenness, be not drunken withwine, etc. That we may walk circumspectly, m Ardentin loc. three points are to be considered especially, Quò. Quo modo. Qua via. The n Ecclesiastes 2. 14. wise man's eyes are in his head, he therefore o Heb. 12. 2. looketh unto Christ, p Coloss. 3. 1. seeking the things above, where Christ our head sitteth at the right hand of God: and he walketh unto the City which is q Heb. 13. 14. to come, in the right way with a right eye. The way to heaven is to know God and his Christ, john 17. 3. a lively faith working by love, Galat. 5. 6. and to walk in this right way uprightly, is to shun the mountains of presumption and the pits of despair, to turn neither to the right hand nor to the left, to run our race neither hastily nor slowly, but as Paul here, circumspectly. Now the drunkard (as it is in the Proverb) is * Esay 28. 7. out of the way, to speak the best of him in charity, reeling in the way, for tippling heads have topling heels. It is a popish axiom, cautè, si non castè; but the truth is, no man walks charily, but he who walks chastened. Our Apostles cautè, is as much as r Aqui●…. in loc. cavete, take heed of every thing which is an hindrance to your walking in the ways of the Lord, but especially take heed that ye be not drunken with wine wherein is excess. Concerning this one sin school Authors have moved many questions, as first, whether a man being sick may be drunken medicinally for his health? 2. Whether a man taking an inebriative potion, not knowing the force thereof, hereby committeth any sin? 3. Whether a man overcharging his stomach at a public feast, not in any carnal delectation intemperately carousing, but upon compliment only pledging ordinary cups of kindness, may justly be condemned of excess? 4. Whether the courteous invitor urging his guest in love, may be said to make the riot, and if either be thought author of misrule, whether occasionaliter, or causaliter? 5. Whether any subject in answering his Sovereign's health, may wittingly and willingly transgress in this kind? 6. Whether any for fear of stabbing, or any such like imminent peril, should endanger his soul to save his body; and if any of these kinds are to be excused, whether à toto, or à tanto? For the resolution whereof, I refer you to s 22. quast. 150. art. 1. 2. & sequent. Thomas, t In Aurea summa, fol 157 Altissiodorensis, u In Thomam ubi supra. Caietan; holding it sufficient at this time to treat of voluntary, wicked, inordinate drunkenness implied in our text. First, voluntary, be not: insinuating that it is in our own power. Secondly, wicked, drunken with wine. For, as x Arden's in loc. ebrietas sancta. Divines are bold to speak, there is an holy drunkenness, as that of the blessed Apostles on Whitsunday; and that of Martyrs and Saints in every age, who taking the cup of salvation into their hands are so filled with the spirit, that they are even sick with love, Cant. 2. 5. and inebriated as it were with the y Psal. 3. 68 plenteousness of God's house. Thirdly, inordinate, wherein is excess, making men absolute z Luther. Beza. Piscator. dissolute, ready to commit all uncleanness even with greediness. All these being put together, make drunkenness a grandam in Babylon, and a very monopoly of mischief, transgressing every precept of the whole Law. The first Commandment is, Thou shalt have none other Gods but me. The meaning whereof Christ expounds it, Matth. 22. 37. is, thou shalt love the Lord thy God with all thine heart, with all thy soul, with all thy mind. He saith not (as chrysostom notes upon the place) fear the Lord: for the most impudent Atheists have trembled, often in whom there is no perfect love, a 1. john 4. 18. which expelleth fear. Neither saith he, know the Lord: for heathen men have some knowledge of God by nature: Psal. 19 1. The heavens declare the glory of God, and the firmament showeth his handy work. Neither saith he, believe the Lord thy God: for the b james 2. 19 devils also believe; but he saith expressly that which is the c Rom. 13. 10. fulfilling of the Law, love the Lord thy God. As then our d Rom. 6. 16. Apostle said, he is our master to whom we submit ourselves as servants to obey: so that is our God assuredly which we like best and love most. And therefore for as much as the glutton and drunkard is totus venture (as Erasmus said of a Friar) all belly, and all for the belly: without all doubt his belly is his e Philip. 3 19 God, and his glory his shame. The second Commandment is, Thou shalt not make to thyself any graven image, etc. thou shalt not bow down to them, and worship them. Albeit drunkards cannot endure to kneel one half quarter of an hour in the temple: yet they can be content to kneel, and that on both knees, and those bare, pressing and answering healths in the taverns either to their good Captain, who many times is but a swaggerer; or else to their fair Mistress, who sometimes is little better than a strumpet; or else forsooth unto their Sovereign, using the devils logic, he that will not be drunken for Caesar, is no friend to Caesar. f Hieron. come. in Tit. Accusationis occasio est, adiuratum per Caesarem frequentius non bibisse. This ungodly g Vide Ambros. lib. de Elia, c. 17 devotion and idolatrous adoration of he-saints and she-saints, as they protest unfeignedly from the bottom of their heart unto the bottom of the cup, is so full of scandal and scorn, that there can be but a little difference between a drunkard in upholding his wine-worship, and a Papist in observing his will-worship. As for the third Commandment: a drunkard always blasphemeth God in his works, ofter in his words. It is an old proverb, Show me a liar, and I will show thee a thief: so show me a swaggerer, and I will instantly show thee a swearer. For when once he begins to seem to himself valde disertus, a very fine man, faecundi calices cumiam fecêre disertum: he will talk of God most, although he think of him least. It is recorded in the h Matth. 8. 31. Gospel's history that the dispossessed devils entreated Christ that he would suffer them to go into swine; because the chief place of the devils residence is the soul of the swilling drunkard. i Matth. 12. 43 In dry places he finds no rest, k Bonavent. diet. sal●…t. c. 29. that is, in a sober mind he gets no footing: he dwells in low countries and in wet ground, in such as are filled with wine. Now when the spirit of God is gone which should direct their speech and guide their thoughts, and Satan is entered in and taken possession of their ho●…se; then undoubtedly the door of their lips is shut up from God's praise, but open as hell mouth always to swear vainly, to forswear villainously. Touching the sanctifying of the Sabbath enjoined in the fourth Commandment; an Alehouse in a Parish is ordinarily the devils chapel; while God's congregation is chanting in the Church, boon companions are chatting in the tavern, having their litany, gospels and epistles in derision of our common prayers, and the welsh sermon in scorn of our preaching: l Church hom. concerning the time and place of prayer. so that they more dishonour God, and serve better the devil on Sunday, then in all the days of the week beside. The fifth Commandment requires honour to father's Economical, Parents. Husbands. Masters. Political, Betters in office. Elders in years. Ecclesiastical, Tutors. Pastors. Prelates. Now the drunkard in this habit of sin dishonoureth all at once, disobeying the counsel of his Parent, commandment of his Master, statutes of his Prince, direction of his Elder, lesson of his Tutor, exhortation of his Preacher, discipline of his Prelate. Scandalising also by these lewd courses his mother the College, his mother the University, his mother the Church. Against the sixth Commandment a drunkard offends more principally two ways: first, in m Vide Ambros. lib. ae Elia, c. 16 ●…uinating the state of his own body by disorder and intemperance. n Owin Epigram: ut Venus eneruat vires, sic copia ●…acchi. Virgil. Una salus sanis nullam potare salutem, Non est in pota vera salute salus. Secondly, being apt in this humour to stab other, according to that of Virgil: Bacchus ad armavocat. And as another ancient o Horat. Poet, in praelia trudit inermem. p Church ●…om. against drunkenness. Alexander the great being drunken killed his dear friend Clitus, for whose life when he was sober he would have given half his Empire. The records of our Courts afford innumerable precedents in this kind, in so much as the common epithet to quarreling is drunken, as a drunken fight, or a drunken fray, neque enim faceret haec sobrius unquam, for no man in his right wits admitteth of any such desperate courses. The drunkard is occasioned to break the seventh Commandment by his large commons, and lewd companions. For the first, q Rom. 13. 13. after drunkenness ensueth chambering, after chambering wantonness, r Hieron. epist. Amando. pro membrorum ordine or do vitiorum est: and as s Loc. come. tit. de libidinibus. Luther excellently, gula soror est, immo irritamentum & procus, & minister luxuriae, For temetum, t Perottus in Cornucop. some conceit, is so called, eo quod tentet, and u Isidor. etym. lib. 20. c. 32. vinum ab implendo venas: examples hereof in Scriptures are the Sodomites, Herod, Lot, David, and in our x Polydor. Anglican. hist. lib. 3. pag. 56. Chronicle Uortigerius. Secondly, the drunkard is enticed to the sin of incontinence by lewd company: for although an Inn was called in old time y Isidor. etym. lib. 15. cap. 2. propina, and of late corruptly popina of the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifying hunger, because Tavernehouses were first erected only for the necessary refection of travelers and strangers, and not for idle meetings of neighbours: yet afterward they became places of notorious riot and excess, in so much that the z Ecclesiasticus 26. 30. Wiseman said expressly, Two things are hard and perilous, a Merchant cannot lightly keep him from wrong, and a Uictualler is not without sin. And it is well observed out of the second chapter of josua, verse 1. that the word in Hebrew used for an hostess signifieth an harlot also, the messengers of josua went into an harlot's house, that is, saith our English gloss, into a Taverne-house, and in Latin stabulum is an Inn, and prostibulum a whore. Now the filthy communication and uncomely gestures usual in such places and among such persons are so great motives unto sin, that as Martin Luther was won●… to say, It is as strange a miracle for a man to converse with such and not to burn with lust, as it was for the three children to be in the fiery furnace and not to be ●…corched. a Pro. 6. 27. 28 For can a man take fire in his bosom and his clothes not be burnt? or can a man go upon coals and his feet not hurt? b Ambros. de poe●…it. li. 1. c. 14. Pascitur libido convivijs, nutritur delicijs, vino accenditur, ebrietate flammatur. In these two respects I may pronounce with c Com. in Tit. 1. Hierome, Nunquam ego ebrium putabo castum. Adulterers and drunkards are of such affinity, d Heliodor. Aethio●…. hist. lib. 13. that in ebrietatem amans, & in amorem eb●…ius proclivis admodum, a wanton will easily turn drunkard, and a drunkard as soon become wanton. As for the eighth Commandment: he that is drunken with wine first is a thief to himself in his excessive riot, and then being in need is occasioned to steal from others also. Drunkenness is e Bonavent. diet. salut c. 8. regius morbus, a costly sin, for he that draweth his patrimony through his f Church h●…m. against drunkenness. throat, eating and drinking more in an hour than he is able to earn in a whole week, must in fine come to beggary: Prover. 23. 21. the drunkard and the glutton shall be poor, and the sleeper shall be clothed with rags. He doth cast his house so long out of the window, that as g Luscinius in salibus & iocis. Diogenes said, at the last his house doth cast him out of the door, having left nothing rich except a rich nose. The prodigal child wasteful in the beginning of his journey, was in the end so needy, that he was desirous to be fellow commonor with h Luke 15. 16. swine. Diogenes derided a young riotous gallant, who spent so much at dinner that he had nothing but a Radish root for his supper. In a word, the most ordinary progress of a mean man given over to tippling is nothing else but this, from luxury to i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quia perditus & nihil si●…i & suis seruans. Zanch. in loc. beggary, from beggary to thievery, from Holborn to Tyburn, from the alehouse to the gallows. As for the ninth Commandment: k Lib. de men. da●…. ad consent. cap. 14. Augustine makes eight kinds of lies, which l Lombard. sent. l 3. dist. 38. & gloss●… Psal. 5. other have reduced unto three, mendacium officiosum, iocosum, malitiosum. And these may be contracted into two, to wit, a merry very lie. All which a drunkard hath at his finger's ends: for the merry lie, cogging and jesting are the chief props of his tottering estate. And as for malicious lies, if he be on his Alebench, and sit down in the seat of the scornful, he will, as m Luke 2. 1. Augustus Caesar once, tax the whole world, prattling of Priest and Clerk, yea Prince and people, censuring all he knoweth, often more than he knoweth. He will not spare his other self, his best self, his own self. Bacchus is painted by the Poets usually naked: n ●…ulgentius mytholog. l. 2. ●…ab de Dionysio. hereby signifying that a drunkard reveals all the secrets of his heart, o Plutarch. l. de garrulitate. quicquid est in cord sobrij, est in lingua ebrij. The which is a most odious fault in civility: for who will familiarly converse with such a dolt as can neither keep his own, nor his friend's counsel? In vino veritas helps him not a whit; for seeing all truths are not to be told at all times, he may bear false witness when he makes a true report, because the meaning of the commandment is, that we should not move any tales either false or true, whereby the credit of our neighbour is lost or lessened: but that on the contrary we should endeavour by all means possible to maintain his honest reputation among us. And therefore the gambling drunkard in moving many false prattles, and so making many foul quarrels, offendeth against the ninth Commandment especially. The naming of the last Commandment is enough, he that is guilty of the fact, of necessity must be accessary to the motion. And therefore to conclude this evidence, even as a General that besiegeth a City, laboureth especially to gain the Tower or the Castle, knowing that if he possess it, he shall instantly command the whole Town: so likewise the devil who daily doth assault our little city, plots how he may be possessed of our Capitol and Sconce, being assured that if our head be tippling, our eyes will be wanton, our tongue blasphemous, our throat an open scpulchre, our hands ready to stab, our feet swift to shed blood: in brief, all our members at his service to become p Rom. 6. 13. weapons of unrighteousness, to commit all manner of sin even with greediness. And so the drunkard is like mare mortuum, as no fish can live in the one, so no virtue in the other, q Augustin. abominatur à Deo, despicitur ab angelis, deridetur ab hominibus, destituitur virtutibus, confunditur à daemonibus, conculcatur ab omnibus. But the foulness of this unhappy sin will appear yet to be greater, if we consider it according to our several estates, as we are Men. Civil men. Christian men. Collegiate men. Clergy men. If we consider ourselves as men, we shall easily see that drunkenness maketh us no men. r Virgil. epigramide venere & vino. Demens ebrietas, it is a voluntary madness, whereby men deprived of their use of reason are like horse and mule without understanding. Hanc qui habet, seipsum non habet, he that hath this sin hath lost himself, and is become s Chrysost. in Act. hom. 27. rather a beast then a man, nay t Dadraeus lo●…. come. tit. ●…brie. tas. worse than a beast, for we can not enforce a beast to drink more than he need: u Chrysost. ad pop. Antioch hom. 1. est voluntarius daemon, a drunkard, as it is in our English proverb, will play the devil. x Bez●…epigram. Quaeris quis sit homo ebriosus? atque Nullus est homo Maeuole ebriosus. Secondly, if we consider ourselves as civil men, this one sin overthroweth all the four cardinal and chief virtues. As justice, for how shall any man do right unto other, who cannot do reason unto himself? Prudence, which is often drowned in this sink, and especially maintained by moderate diet, as the y Aristot. ethic. lib. 6. Philosopher intimates in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Temperance, for foulness of body followeth ordinarily z Ezech. 16 49. fullness of bread. Fortitude, for as S. a Lib. de Elia cap. 13. Ambrose notably, Quos mane insignes armis spectaveras, vultu minaces, eosdem vesperi cernas etiam à puerulis rideri, sine ferro vulneràtos, sine pugna interfectos, sine host●… turbat●…s, sine senectute tremulos, b judith 13. 2. 8. Holofernes having lost his wit in wine, lost his head also by the hand of a silly woman. And that of a modern Poet is memorable, de duce Dipontino. Pons superavit aquas, superarunt pocula pont●…m, Febre tremens peri●…t, qui tremor or bis erat. Thirdly, if we consider our seives as Christian men, c 1. Tim. 5 6. he that liveth in pleasure is dead while he liveth: ergo, saith d Epist. Oceano tom. 2. fol. 324. Hierome, a drunkard is not only dead, but buried in his sin also. There be many e Esay 5. 11. joel 1. 5. Prou. 23. 29. woes denounced against him in this, and more woes executed on him in the next life. For I tell you (saith our Apostle) that they who do such things shall not inherit the kingdom of God, Galath. 5. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, f Phavorinus apud Zanch. in loc. quòd non possit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 servari. Fourthly, if we consider ourselves as scholars, our honourable founders in great wisdom foreseeing the manifold inconveniences of tippling in Students, ordained that we should have but a spare diet in the College, and forbade all excessive riot and inordinate commessation in the town. A Gentleman hearing that his son at University was given to dicing, answered, that want of money would occasion him happily to leave that fault. Afterward understanding that he was given to whoring, said, that either marriage or old age would one day cure that folly. But when he was informed of his g Moral upon Ariost. Or ando surioso, lib. 35. wine bibbing, out upon the villain (said the father) I will surely disinherit him, for that fault will increase with his years. A gamester will continue so long as his purse lasts, an adulterer so long as his loins last, but a drunkard so long as his lungs and life last. Fifthly, if we consider ourselves as Clergiemen, he that is given to h 1. Tim. 3. 3. wine should not be made Bishop, and if any Prelate or Priest after consecration become a wine-bibber, ebrietatibus vacans, aut cesset aut deponatur, as it is in the 42. Canon of the Apostles, according to the computation of Theodorus Balsamon. And by the seventh Injunction of Queen Elizabeth, Ecclesiastical persons are forbidden haunting of Alehouses and Taverns. I know Paul may meet his acquaintance at the market of Appius, and at the three Taverns, Acts 28. 15. but this aught to be for his honest necessities, as the former Injunction intimates, and not to keep rank riot at unlawful hours. He that is irregular in this kind, after admonition and warning, is worthy to be suspended i Vide Balsam. in Apost can. 42. & Photium. Tit. 9 cap. 27. & 35. ab officio & beneficio. A great gallant having provided a great feast for his neighbours, desired the parish Priest to wash first and to sit down last: hereby signifying (saith mine k Mensa philosophica fab. de milite. author) that Clergymen ought to be primo mundi, sed postremo ebrij. Thus as you see, by surfeiting and excess l Ambros. de Elia, cap. 14. vina are made venena, that is, in the words of holy m Deut. 32. 33. Scripture, the wine of drunkards is so bitter as the poison of Dragons, and the cruel gall of Asps. In some respect worse, saith n Vbi supra. Ambrose, than any venom; for the most deadly poison hath holpen many, whereas the drunkard's potion heals none, but hurts all, a root of much evil, a rot of every virtue. Preached at S. Mary's in Cambridge on Whitsunday anno 1602. The remnant of this text concerning Psalms, and Hymns, and spiritual songs, is expounded Epist. Sund. 5. after epiphany. The Gospel. MATTH. 22. 1. jesus said unto his Disciples, the kingdom of heaven is like unto a man that was a King, which made a great marriage for his son, etc. THis Gospellin o Marlorat. Panigarol. in loc. effect is all one with that appointed to be read on the second Sunday after Trinity, p B. Latymer serm. upon this Gospel. both teach one point, and tend to one purpose. Wherefore, lest I seem double diligent, I refer you to my large notes upon that other text, and entreat you to be content with a short paraphrase for the present. The kingdom of heaven] The Church militant on earth, is this kingdom of heaven, I say militant, and that for q jacob de Vorag. serm. 1. in l●…. two reasons especially: first, because this marriage feast is called a dinner, vers. 4. and after dinner there followeth another banquet, namely the Supper of the Lamb, Apocal. 19 9 This dinner than is a feast of grace, that supper a feast of glory. Secondly, because none can be thrust out of the Church in heaven triumphant, many crowd unto God's dinner in the militant without any wedding garment or bridelace: but at the last day when he shall▪ come to view his guests, he will cast them out of the wedding chamber into utter darkness, as it is in the 13. verse. The Church under the cross than is this kingdom, gathered together by the preaching of the Gospel, r 1. Pet. 2. 9 a chosen generation, a royal priesthood, an holy nation, a peculiar people. Not kingdoms in the plural, but in the singular a kingdom, as being governed by one and the same Lord, under one and the same law. And it is a kingdom of heaven, as being the way to the kingdom of heaven, because, saith s Serm. 136. de temp. Augustine, per portam ecclesiae intramus in portam paradisi. And a kingdom of heaven, for that her t Philip. 3. 20. conversation is in heaven, and her u Coloss. 3. 2. affections set on things above. The synagogues of Satan are a kingdom of darkness, but the Church a kingdom of light. x jacob de Vorag. ubi supra. For as in heaven some bodies give light and receive none, as the Sun: other receive light and give none, as the firmament: other both receive and give, as the Stars and Moon: so Christ in the Church, is the y james 1. 17. father of lights, and the sun of righteousness. Malac. 4. 2. giving light unto z john 1. 9 all, and receiving light from none. The lay people resemble the firmament, called to receive light in the public preaching of the Word, and not to give light, except it be candlelight in their own private families. Indeed there be many blazing Stars and prodigious Comets in this our heaven, but such are not properly lights, but fires: as the Philosopher, ignes fatui. The Preachers of the Word are stars in the firmament, first receiving light from Christ, and then communicating it to other, as the words of their Patent import, Mat. 5. 14. Ye are the light of the world. This King is God the a E●…hym. Anselm. Father, a King of Kings, and Lord of Lords, able to do b Psal. 135. 6. whatsoever he will in heaven, in earth, and in hell. As one doth gloss my text, Regens in coelo per gloriam, in mundo per gratiam, in inferno per justitiam. His Son the Bridegroom is c Ephes. 5. 32. Christ, and his Bride the Church, and God made this marriage by Christ's d Greg. hom. 38 incarnation. e Arden●…. For as the best way to reconcile two disagreeing families or enemie-kingdomes, is to make some marriage between them: even so the word became f john 1. 14. flesh and dwelled among us in the world, that he might hereby make our g Ephes. 3. 14. 16. peace, reconciling God to man, and man to God. At this great marriage dinner the h D. Latymer. Bridegroom himself is the best dish, even the body and blood of Christ preached in his word, and presented in his Sacraments. And albeit this feast especially concern the jew, i Melancthen. yet appertaineth it unto all, as begun in the k Gen. 3. 15. The seed of the woman, etc. beginning of the world, and enduring to the end of the same. The patriarchs and Prophets in old time, the Preachers and Pastors in our time, call and invite men every day to this marriage. The latter course at this feast, or the l B. Latymer. sweet meats, are remission of sins, everlasting life, such joy as no tongue can express, or heart conceive. The time when the King cometh in to see his guests, is either the particular hour of our m Panigarol. death, or else the general day of n Hieron. Musculu●…. judgement, when he shall separate the reprobate from his elect, Matth. 13. 40. and 25. 32. God is every where, seeing all things always; o Thomas in Gen 18. Idem Panigarol. & Coster. in loc. yet that hereby judges may learn not to condemn any but upon good information, almighty God said of Sodom, I will go down now, and see whether they have done altogether according to that cry which is come unto me, Gen. 18. 21. and of Babel, Come, let us go down, Gen. 11. 17. and here the King is said to come in among his guests, and to spy the man which had not on a wedding garment, afore he commanded him to be bound hand and foot, and to be cast into utter darkness. The wedding garment, as p Origin. some think, is Christ: or as q Euseb. Emiss. other, the new man: or as other, r Hieron. observing of the Commandments of Christ: or as other, a s Euthym. pure conversation: or as other, an upright heart, coming to the marriage t Aretius. rather out of duty, then for a dinner: or as other, u Arden's. charity: or as other, x Gregor. grace: or as other, y Kilius. faith: or as other, z Melanct. regeneration, consisting in faith and repentance. All which upon the point are the very a Panigarol. same: so that, (as b Calvin. Fulk. Zepper. our Divines observe) the question is idle whether faith or godly life be this garment, because good works always proceed from faith, and faith always showeth itself by good works. Hypocrites are they who want the wedding garment, c Tit. 1. 16. professing that they know God but in their works denying him. But it is a more dark Problem, how the King when he came to see the guests found but one without a wedding garment, and how that one may be called his friend. d See Panigarol part. 1. hom. in loc. Answer may be, that all reprobate sinners are called one, because they be all of one kind, namely faithless: or one, because the root of all sin did proceed from e Rom. 5. 19 one: or one, because f james 2. 10. he that faileth in one point is guilty of all: or one, to show the quick sight of God, who can, if there be but one hypocrite among many, soon spy him: or one, g Coster. in loc. because many such hypocrites are less esteemed than one righteous man: Ecclesiasticus 16. 3. One that is just is better than a thousand ungodly children: or one, to show that at Christ's own Table there was one judas among the blessed Apostles, as h Theophilus. Alexan. apud Panigarol. ubi supra. some construe it. And this one whosoever he be, may be called a friend, i Euthym. for that he did seem by profession a friend: or a friend, ex part dei, calling him unto the marriage, k 1. Tim. 2. 4. willing that all men should be saved, and come to the knowledge of the truth. He was l Hieron. used by the King as a friend, but in coming without a wedding garment he was m Coster. foe to himself: or friend in derision; as if he should say, You are a kind friend indeed to come in hither without your wedding apparel, and bridelace: for the Scriptures admit of Ironies, as Gen. 3. 9 Adam where art thou? or a friend, for that he was n Panigarol. once a friend, as Simon is termed the o Matth. 26. 6. Leper, for that he was a leper: and Matthew the p Matth. 10. 3. Publican, for that he was a Publican: and Jerusalem a sink of sin, the holy city, for that it was once holy, Mat. 27. 35. In reporting these different opinions I will imitate the sage judges of our Law, who sometime determine to hear, not hear to determine. The Epistle. EPHES. 6. 10. My brethren be strong through the Lord, etc. THe life of man is a q I●…b 7. 1. warfare on earth, and every Christian is a professed soldier, having r 2. Cor. 7. 5. fightings without, and terrors within. He must therefore learn two things especially: first, how to choose his arms: and secondly how to use them. Our Apostle doth instruct him here concerning both. As for the choice, the s Zanchius. defensive weapons are the girdle of verity, breastplate of righteousness, s●…ooes of preparation, shield of faith, helmet of salvation. Offensive, the sword of the spirit, which is the word of God. As for their use, Paul adviseth us also to put them on, and to put them all on, and so to put on the whole armour, as that we may stand in all good, and withstand all evil. All which is implied in the 11. verse, containing a proclamation ad arma, put on all the armour of God. And a reason, that ye may stand, etc. In the proclamation four points are remarkable: 1. Every Christian is charged with armour. 2. This armour must be God's armour. 3. Panoplia, complete armour, all the armour of God. 4. This complete armour must not only be showed abroad, or hung up at home: but used and employed daily, put on. The reason hereof is manifest and manifold: first, that we may be able to t For so long as a man standeth in battle he is well, if he fall down then in jeopardy.. stand in battle. Secondly, that we may so stand, as that we may withstand. Thirdly, that we may so withstand, as that we may foil our enemies assaulting as well as retiring. Fourthly, that we may repel not only some few, but all assaults. Fiftly, all assaults not only of the flesh and the world, but of the devil also, which is the prince of darkness, and general commander of all forces against us in these spiritual skirmishes. u judith 15. 1. Olofernes being slain, his soldiers instantly fled. x Lombard. in loc. If we conquer the rulers and governors of the darkness of this world, we shall easily discomfit their followers and instruments. If we cast the y Anselm. rider, his horse will instantly be taken and tamed. Every Christian ought to put on the resolution of Captain z Pareneticall treatise to the Princes of Europe, pag. 26. Ferras, always bearing arms against the greatest Emperor of the world, wrestling not against blood and flesh only, but against principalities, against powers, against spiritual craftiness in heavenly things. For the first point: armour is necessary, whether we consider our own weakness, or our enemy's strength. Our weakness, as being unapt and unable by nature to a 2. Cor. 3. 5. think so much as a good thought, and therefore we must be strong through the Lord, b Lombard. who giveth his soldiers power and might, c Psal. 144. 1. teaching our hands to war, and our fingers to fight. It is reported of d Xiphlin in vita Traiani. Traian that he would cut in pieces his own garments, rather than his soldiers should want a rag to bind up their wounds: but our Captain Christ hath given unto such as march under his banner his own flesh and his own self, willing us not to put on his armour, but also to e Rom. 13. 14. put on himself, that we may be strong through the power of his might, who can do whatsoever he will, and will do whatsoever is best for all his followers. Again, we need arms in respect of our enemies, as being many, mighty, cunning in plotting, cruel in executing. 1. Many, f Kilius. for these governors and princes have many soldiers and subjects under them, g Aretius. improbos spiritus, & homines pessimos, an h Ecclesiastes 1. 15. infinite number, against a little flock and an handful of people. 2. Mighty, for we wrestle not against flesh and blood, i Z●…chius. that is, not simply with flesh and blood; or k Lombard. Aquin. only, for then l Marlorat. one sword should be so long as another, and one man so strong as another: but we fight men against devils, even weaklings against powers and principalities, as it were silly lambs against roaring lions. 3. Cunning in plotting, as being spiritual and invisible, fight so craftily, m Anselm. that we know not on which side they will assault. Satan in the beginning was a n Gen. 3. 1. Serpent for his subtlety, but now being endued with almost six thousand years experience, become a Dragon and an old Serpent, Apocal. 20. 2. Cui nomina mill, mill nocendi arts, quoth o Ad Heli●…dor. de vita 〈◊〉. Hierome. Such a p 2. Cor. 2. 11. circumventing enemy, that being a prince of darkness, he can q 2. Cor. 11. 14. transform himself into an angel of light. Avarice is a work of darkness, peevishness a work of darkness, inordinate drinking a work of darkness. But he doth cover and cloak these with armour of light, insinuating, that covetousness is commendable thrift, obstinacy noble resolution, and drunkenness a point of good fellowship. Gross wickedness is easily seen, and prevented soon: but our chief adversaries abound with spiritual wickedness and invisible craftinesses, and their ordinary soldiers are in their generation r Luke 16. 8. wiser than the children of light. 4. Cruel in executing and prosecuting; Satan is an s Apoc. 12. 10. accuser of his brethren, and a t john 8. 44. murderer from the beginning, called in holy Scripture a Lion for his might, and a roaring Lion for his malice, seeking daily whom he may devour, 1. Peter 5. 8. Now these descriptions are set down not that we should faint, u Calvin. Bullinger. Kilius. but rather encouraging us to fight. For seeing our enemies are x Augustin de Civit. l. 8. c. 22. superbia tumids, invidentia livids, fallacia callidi, à justitia penitus alieni, so many, so mighty, so malicious, so crafty, so willing and able to hurt us, it behoveth every man to be well appointed and armed, that he may be able to resist in the evil day. The second point observed in the Proclamation, is, that our armour must be God's armour, not armour of the flesh, for y jerem. 17. 5. cursed is the man that maketh flesh his arm. Not armour of the world, for our enemies are worldly governors, and the chief of them is z john 12. 31 the Prince of the world. a Psal. 20. 7. Some put their trust in Chariots, and other in horses, but we will remember the name of the Lord our God. Not armour of the devil, for than we shall have nothing but his leavings. His armour is Popish exorcism, superstitious crossing, holy water and the like: which he little feareth as being framed in his own shop, and given us at his appointment. The weapons of our warfare are not b 2. Cor. 10. 4. carnal, but mighty through God to cast down holds. Against spiritual harms we must use c Primasius. spiritual arms; against the works of darkness we must d Rom. 13. 12. put on armour of light, e Aquin. that is, virtues against vices, as being vestimenta put on, munimenta armour, ornamenta of light. Let us then if the devil at any time tempt to cruelty, pride, impatience; put on f Coloss. 3. 12. tender mercy, kindness, humbleness of mind, meekness, long suffering, etc. as it is in the present Epistle, we must arm ourselves with the breastplate of righteousness against iniquity, with the girdle of truth against heresy, with the helmet of salvation against despair, with the shield of faith against infidelity. The devil is mystically that huge Leviathan esteeming g job. 41. iron as straw, and brass as rottenwood, when the sword doth touch him he will not rise up and he laugheth at the shaking of the spear, in the earth there is none like him, he fears not our fleshly weapons, or worldly weapons, and therefore that we may stand against his force, we must put on the armour of God, and dwell under the h Psal. 91. 1. defence of the most high. The third thing considered in the proclamation, is, that we put on i Sarcerius. B. Latymer. Mariorat. all God's armour, or the whole armour of God, as it is verse 13. If we should arm our head only, the devil happily would strike at the foot: if the foot only, than he might hurt our head: if both, and leave our breast unarmed, he might wound us at the heart. Wherefore that we may repel all assaults of the devil, we must k Aretius. tanquam milites cataphracti, put on all the armour of God. I cannot examine every particular weapon in this Armoury, learn only three points of war in the whole. First, that Paul here makes no mention of a back Curete for the Christian soldier. There is an helmet for the head, a corselet for the breast; in a word, a shield for all the foreparts, only no guard, no regard of the hinder. It is a complete armour, and yet without any defence for the back: signifying hereby that every Christian ought to keep his l Zanchius. station in God's army, never forsaking the banner of Christ, until death his m 1. Cor. 15 26. last enemy be destroyed. It is n G●…euara. written of Bias falling into the hands of his enemies, and his soldiers crying, what shall we do? that he did answer, Report ye to the living that I die fight, and I will report to the dead that ye did escape flying. When o Restitution of decayed intelligence, pag. 176. William the Conqueror had landed at Pemsey near to Hastings in Sussex, he caused all his ships to be sunk, that all hope of flying back might be taken away. The Numantine would rather die then fly; so the Christian warrior must continue p Apocal. 2. 10 faithful unto the end, like q Iudg●…s 16. 30 Samson killing enemies at his death as well as in his life. r 〈◊〉 in symbolis. Mars dubius, victorque cadit, victusque resurgit. Qui fugit, huic merito●…ulla corona datur. The second remarkable point of war is, that we must above all other weapons of defence take the shield of faith. And the reason hereof is plain, because the helmet covers only the head, the corselet the breast, and the sandal the foot: but a s Zanchius. shield covers all the body. Let us then above all, or as t Vulgar Latin. other read in all, use faith. In u Anselm. all temptations and combats, x Royard, hom. 2. in loc. or in putting on all the weapons aforesaid, have a lively faith and assured confidence, without which all the rest have no force. The sword of the Spirit without faith is no scripture to thee, the girdle of verity without faith is no truth unto thee, all thy righteousness without faith is unrighteousness. Seeing then it is impossible without faith either to please God, or resist the devil, in all, and above all use the shield of faith, wherewith ye may y Caietan. not only reject or avoid: but also quench all the temptations of the wicked, albeit they be z Calvin. darts in respect of their sharpness, and fiery for their destroying, one sin a Lombard. Zanchius. kindling another, as drunkenness kindleth adultery, and adultery murder. All the world, saith Saint b 1. Epist. 5. 19 john, lieth in wickedness, positus in maligno, c Royard. ubi supra. that is in malo igne, set on fire by the devil, here called the wicked, d Sarcerius. as being author of all evil, and master of all the fiery works in the world, Matth. 6. 13. and 13. 38. But be of good cheer, faith over cometh the world, 1. john 5. 4. One shield of faith is able to bear, yea to beaten off all the fiery darts of the wicked world, flesh, and devil. The third point of war is, that the Christian soldier is armed with a sword so well as with a buckler: and this sword is the word of God, being e Heb. 4. 12. powerful in operartion and sharper than any two edged sword. f Vives in August. lib. 14. de Civit. cap. 12. Sharp in a literal, and sharp in a mystical exposition: or sharp in discoursing of thing g Ans●…lm. 〈◊〉 Heb. 4. temporal, and sharp in teaching things eternal: or h Aquin. lect. 2. in Heb. 4. acute in moving us to virtue, and acute in removing us from vice. Doth the flesh entice thee to wantonness? strike with the sword of the Spirit, Thou shalt not commit adultery. Doth the world tempt thee to vanity? strike with the sword of the Spirit, i 1. joh. 2. 15. love not the world, neither the things that are in the world. If any man love the world, the love of the father is not in him. Doth Satan assault thy faith, and tempt thee to superstition and idolatry? strike with the sword of the Spirit, k Matth. 4. 10. Thou shalt worship the Lord thy God, and him only shalt thou serve. Doth Death in the last hour of thy spiritual combat affright thee? strike with the sword of the Spirit, l 1. Cor. 15. 54. Death is swallowed up in victory, 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. m Calvin. By the buckler of faith a Christian soldier is able to defend himself, by the sword of the Spirit able to confound his enemy. So that our adversary going about daily seeking whom he may devour, rejoiceth exceedingly when either n B. 〈◊〉. serm. upon this Epistle. Papists hinder the reading, or, Atheists hurt the preaching of the word. As the o 1. Sam. 13. 19 Philistians would not suffer a Smith in Israel, lest the Hebrews should make them swords or spears: p 〈◊〉 in euangel. dom. 1. qu●…ra. Co●… 5. so the devil cannot endure that we should hear sermons, and read holy Scripture, lest out of this shop we get armour to repel his assaults in the evil day. The last observable thing in the proclamation is, that a Christian ought not only to know God's armour, but also q Zanchius. put it on. For as it is not enough for the service of our Commonweal that we keep good weapons at home, or that we show them at musters abroad, except we have skill and will (as occasions of the State require) personally to serve with them: even so, to have the sword of the Spirit rust at home, or sometime to flo●…ish a little with it abroad, is not sufficient for the soldier of Christ, except he can and will use God's armour, and stand in battle against all assaults of the devil. As in Physic the best prescript can do no good except it be taken: so the most complete armour is no defence when as it is not worn. We must in adversity put on patience, in prosperity put on humbleness of mind, at all times r Coloss. 3. 14. above all these put on love, giving every man his own. If we will overcome the princes of darkness, we must put on the armour of light. But observe here that we must use the weapons of God in the wars of God, against enemies of God only, that we may stand against all assaults, and quench all the fiery darts of the devil. Many men hit the soldiers of Christ, and hurt the friends of God with armour of God. As Heretics fraudulently cite scriptures against scriptures, and Fathers against Fathers, and so make God as it were fight against himself. s Velleiu●… hist. lib. 1. Silla said, ante frangendus hostis quam ulciscendus civis, our force must not be spent in private grudges against our brethren, but in the public quarrel of the Gospel against the common enemy. The Scorpions in t Apollonius in hist. mirabilib●…. Caria when they sting, kill homebred people: but hurt not any stranger. On the contrary, there be certain little Snakes in Babylon which only bite foreigners, and not inhabitants. It is a fools fray to strike him that is nearest; u Mc.Greenham in a ser●… at S. Mary's in Camb. upon the coming out of Martin Marprelate. undiscreet Schismatics using lies and libels the weapons of the devil in good causes, offend the Church as much as open heretics employing God's armour in bad causes. In this our spiritual warfare we have many great encouragements to fight valiantly: first, our weapons are good, a complete armour: secondly, our Captain is good, even the Lord of hosts, having all power and might: thirdly, our cause good. Now x jucan. Causa jubet melior superos sperare secundos. y Propertius. Frangit & attollit vires in milite causa. Again, the continuance of our fight is little, but our reward great. In Rome the military age was from z Auius Gell●…us lib. 10. c. 28. seventeen to forty and six, or in dangerous times until fifty. a Psal. 90. 10. The days of our age are threescore years and ten, and in all this time there is no time for peace; we are legionum filij, borne in the field, and sworn soldiers in our swaddling clouts, always bearing arms against the common enemy from our holy baptism to burial. All which is called in the 13. verse the evil day: in regard of the sharpness b Aquin. Anselm. Zanchius. evil, in regard of the shortness c Oecumen. a day. Now the soldiers resolution is aut sors, aut mors, either victory the beginning of joy, or else death the end of misery. So the Christian in this holy war may comfort himself: d Horat. Aut cito mors veniet, aut victoria laeta. Either God will end our danger, or our days: and then we shall be no longer soldiers in armour, but gown men in e Apocal. 7. 9 long white robes, having palms in our hands, and f Apocal. 4. 4. Crowns on our heads as conquerors, according to that of g 2. Tim. 4. 7. Paul; I have fought a good fight, and have finished my course, from henceforth is laid up for me the crown of righteousness, which the Lord the righteous judge shall give me at that day, and not me only, but unto all them also that love his appearing. The Gospel. JOHN 4. 46. There was a certain ruler, whose son was sick at Capernaum, etc. THis Gospel h Heming. teacheth us, whether we should flee for succour in all the troubles of this life: namely to the fountain of all welfare jesus Christ. According to that of i Chap. 12 3. Esay; Ye shall draw water out of the wells of the Saviour. To this well a Christian ought to come not with feet, but with faith, and then k joel 2. 32. every one that calleth upon the name of the Lord shall be saved. In the whole story you may behold 4. principal persons: 1. A loving father. 2. A sick son. 3. A pitiful Saviour. 4. Dutiful servants. In the father observe two things: his Great fortune, being regulus, a little king, a ruler. Great faith, having three l Beda. Ludolphus. Panigarol. degrees, a Beginning, in desiring Christ to come down and heal his son. Increase, in believing the word that jesus had spoken. Full growth, in that himself simply believed and all his household. As for the greatness of his honour. m Apud Thom. in loc. Origen thinks he was of Caesar's family. n In Esaiae cap. 65. circa prin. Hierome, that he was a Palatine, happily controller of Herod's house. o De vita Christi part. 1. cap. 63. Ludolphus and Lyra, that he was Deputy Lieutenant of Galilee, for Galilee belonged unto the jurisdiction of Herod, Luke 23. 7. p See Musculus & Maldonat in loc. Other, that he was a ruler in Capernaum, where his son was sick. What he was it is uncertain now, for one generation passeth, and another generation succeedeth, Ecclesiastes 1. 4. and the fashion of this world goeth away, 1. Cor. 7. 31. But it is certain that he whilom was q Theophylact. Euthym. Erasmus. either noble by descent, or degree; favoured in the Court, honoured in the Country, a man of worth and quality. Which our Evangelist insinuates in his style, calling him aruler, as also r Origen apud Thom. in loc. for that he was attended well, his servants met him, vers. 51. s Aretius. Marlorat. Zepperus. Where note by the way, that it is not impossible for a great man to be a good man, or for Caesar's favourite to be Christ's follower. Almighty God hath elect children among all sorts of people, Magdalen among harlots, Zaccheus among oppressors, Matthew among Publicans, and here this ruler in Herod's Court. Indeed t De Consid. lib. 4. Bernard was wont to complain that the Court is wont to receive such as are good, but to make them bad. Bonos facilius recipere quam facere, nam plures in aula defecisse bonos quam profecisse malos probavimus. And u Lib. 5. de ass. Budaeus saith all Courtiers must be like Cameleons, accommodating themselves unto all companies, ut assentioni & assentationi sci●…è asseruiatur, resembling an herb called Tripolium, which (as x In mirabilibus narrat. Antigonus reports) every day changeth colour thrice, being sometime white, sometime violet, sometime carnation. Apparent parasites, y Magdehur. epist ●…refix. C●…nt. 7. uno ore calislum & frigidum pro suis commodis efflare periti: creeping up to honour through a z S●…neca. Per mi●…e indignita●…es in consummationem dignitatis. thousand dishonours. a Hippolytus à Collibus in Aulico politico. In aula Regis non est multum legis, Si qui sunt boni coguntur esse onos, Si qui sunt mali sunt in gratia regali. And b S●…resbur. in policrat. another to the same purpose: Quò quis corruptior moribus, & corrumpentior muneribus eò beatior. The Court is all for money, making c Ioh 1. 14. oxen to labour, and asses to seed. A mint of fashions, an exchange of compliments, a shame to shamefastness, Bez ●… in epitaph. Secret. Reg. Gall. omnis sceleris matter nutrixque nefandi. Yet notwithstanding joseph was a good man in the Court of Pharaoh, Daniel a good man in the Court of Darius, Mordecai a good man in the Court of Ahasuerus, and this ruler a good man in the Court of Herod. The faith of this ●…uler in the beginning was very weak: first, in f Chrysost. hom. 34. in joan. Idem Hugo Cara. & alij. that he did not seek unto Christ until he was almost at his own doors, as the context evidently, jesus came again into Cana a town of Galilee, where he had made of water wine, and there was a certain ruler, etc. Secondly, g Musculus. Pon●…an. for that he did not entreat Christ to cure the sin so well as the sickness of his son. Thirdly, for that he came not to Christ in the h Panigar●… beginning of his sons infirmity, but as we may gather at such a time when all other Physicians had forsaken him, even at the point of death. Fourthly, all Interpreters observe, that he was i Brentius apud Marlorat in loc. rudissimae fidei & infantis, in beseeching Christ to come down and heal his son, as if Christ being God could not as well have holpen him absent as present. Again, when he believed Christ's saying, Go thy way, thy son liveth: his faith as yet was k See Panigar. part. ●…. hom. in loc. infirm and full of wavering. l Augustin. tr●…ct. 16. in joan. ●…dem Leontius apud Maldonat. in loc. Otherwise he would never have made such a doubt, and asked such a question of his attendants, at what hour began he to amend? But when he knew certainly that his son was healed miraculously by Christ, and not by casual or any natural means, himself and his whole family believed absolutely. When he first heard of Christ his faith was a very spark, when he believed Christ, it did kindle, but when he believed in Christ it was a great flame giving light to his household. So that our blessed Saviour in uttering one word, healed m Cyrillus. two, namely the father's soul and the sons body. Thus I have showed unto you the faith of this old father, and the fruits thereof: first, in being so careful for his child. Secondly, n See Zepper. Con. 1. & Ferus Con. 2. in loc. for that in his affliction he went not for help to witches, as Saul, 1. Sam. 28, 8. nor to devils, as Ahazia, 2. King. 1. 2 nor only to Physicians, as King Asa, 2. Chron. 16. 12. but to Christ, and that in his own person, although a ruler and a man of eminent quality. Thirdly, in that he was such an earnest suitor again and again, desiring Christ to visit his sick son. Fourthly, in that he cast off his doubting and infidelity. Lastly, yet chiefly, for that all his house was instructed in the faith of Christ, and fear of God. So o josua 24. 15. josua, so p Acts 16. 15. Lydia, so Crispus the chief ruler of the Synagogue Acts 18. 8. and so must q Melanct. Musculus. Bullinger. every master of a family bring up his household in instruction and information of the Lord. Every man is a King and a Prophet in his own private house, so that he can want no means, except he want a mind to perform this holy business. In the sick son you may note 1. His sickness expressed in the text, sick of a fever. 2. The causes of his sickness, surfeiting and riot, implied (as may be suspected) r Pontan in loc. that he was the son of a ruler, and in s Ludolphus de vita Christ. part. 1. cap. 63. Capernaum a dissolute City. t Prou. 31. 30. Favour is deceitful, and u Ecclesiastes. 11. 10. youth is vanity, riches avail not in the day of wrath Prou. 11. 4. nay the sceptre cannot keep us from the sepulchre. Young men as well as old men, and Gentlemen as well as Poor men are sick and weak and die. The children of rulers ordinarily be most unruly, given over to chambering and wantonness, and so by consequent they be x Zepper. Con. 1. in. loc. more subject to sickness then other, in being more subject to sin then other. A drowsiness of spirit is their quartan, incontinence their tertian, pride and gluttony their quotidian ague. How sin resembleth a fever in condition, kind and cure: see Ludolphus ubi sup. in margin. jacob. de Uorag. serm. 2. Ferus serm. 4. in loc. Bonaventura diet. salut. cap. 1. Pontan. Bibliothec. Con. Tom. 4. fol. 313. In Christ, the third, yet the most observable person in all this history, 2. things are to be considered especially: 1. His rebuking the ruler. 2. His relieving the ruler. The Ruler was at the first in fide tepidus aut frigidus, as y Tract. 16. in joan. Augustine notes, and therefore Christ chides him, except ye see signs and wonders ye will not believe. Uerba rogantis audimus, cor diffidentis non videmus: sed ille pronunciavit, qui & verba audivit, & cor inspexit. This reprehension is not judge-like, but z Heming. fatherlike, concerning the a Marlorat. whole Nation of the jews in general, as much as this Ruler in particular. In token whereof (as b Musculus Aretius. Interpreters observe) Christ useth not the singular, except thou: but the plural number, except ye. c Maldonat in loc. As if he should have said, I must in regard of your incredulity show signs and wonders, otherwise ye will not believe. I will heal thy son therefore not so much upon thy petition, as for the confirmation of others faith. I will not go down to thine house, yet I will work such a wonder in thine house, that not only thyself but all thine shall believe. Go thy way, thy son liveth. The petition of the Ruler consists of d Arden's. two branches: one, that jesus would come down; another, that he would heal his son. Now Christ rejected the first as being unfit, but he granted the second wherein he prayed well, helping his child not by going down, but by speaking one word, Thy son liveth. In the servants here mentioned two virtues are commendable: first, e Zepper. love to their master in obeying his commands and rejoicing at his good. Secondly, f Aretius. faith in Christ: The ruler did believe the word of jesus, and they the report of the ruler, and so both hereby became happy. Let every master in like sort teach his household, and every servant hear the good instruction of his master, g Heming. that there may be so many Churches as there be families, and so many Chapels as there be chambers in every house: that being armed with the complete harness of God, we may quench all the fiery darts of the wicked, and withstand all his assaults in the evil day. Grant we beseech thee merciful Lord, to thy faithful people, pardon and peace, that they may be cleansed from all their sins, and serve thee with a quiet mind, through jesus Christ our Lord. Amen. The Epistle. PHILIP. 1. 3. I thank my God with all remembrance of you always in all my prayers, etc. THis Epistle to the Philippians hath three parts: a Subscription, Paul and Timotheus. Paul h Zanchius. as author inditing, Timotheus as approver or happily penner, writing this Epistle: both the servants of jesus Christ, and dearly beloved of the Philippians. Inscription, to all the Saints in Christ jesus which are at Philippi: that is, all such as are i Lombard. Anselm. Aquin. baptised, and have given up their names unto Christ in k ●…retius. Zanchius. professing the Gospel, all in Philippi, but unbelieving l Primasius. Pagans'. Description of their perfeverance, together with an exhortation unto the same, m Beza. which is the main scope of all this excellent letter. Part whereof is our present text, Containing Praise to God, and in it observe Matter Past, a good beginning: Because ye are come into the fellowship of the Gospel. Present, an happy proceeding: From the first day until now. Future, a blessed end: Surely certified that he which hath begun a good work in you, will perform it etc. Manner in respect of Extension of Time, always in all my prayers. Persons, for you all. Intention, having you in my remembrance, and praying for you with gladness, as loving you from the very heart root in jesus Christ. Prayer to God, that their love may increase more and more in knowledge and judgement, being so filled with the fruit of righteousness, unto the glory of God, as that they may be pure n Oecumen. Marlorat. before God in their o Lombard. Anse●…m. conscience, and without offence before men in their credit. The p Sarcer. Zanc●…ius. Kilius. sum of all is in brief, that the Pastor ought to bless God always for the present graces of the Church, as also most heartily to pray for the further and future good of the same. And the people likewise must on their part bring forth in their life such excellent fruit of righteousness, as that they may be both a q 2. Cor. 1. 14. rejoicing and a r Philip. 4. 1. crown to their Pastor. As the legal high Priest had the names of the children of Israel graven in his s Exod. 28. 29. breastplate: so the Preacher of the Gospel ought to have his Cure stamped in his breast, always in all his prayers having them in perfect memory. Queen Mary said, Calais was imprinted in her heart: so Paul here to the Philippians, I have you in my heart. And to the Corinthians t 2. Cor. 3. 2. elsewhere, Ye are our epistle written in our hearts. See Epist. Dom. 12. & 18. post Trinity. Because ye are come into the fellowship of the Gospel] The chief subject of his thanks and gladness is u Brentius apud Marlorat. in loc. not the goodness of their soil, nor yet the greatness of their City (though it were the x Acts 1●…. 12. chief in the parts of Macedonia) but their fellowship of the Gospel y Lombard. Aq●…in. Anselm. in word and deed, believing the word preached, and relieving their Pastor persecuted: being companions of Paul in bonds, as they were partners of Paul in grace: z Aretius. Commonors in respect of the a Epist. Jude vers. 3. common faith, and commonors as b Philip. 4. ●…4. communicating to his affliction. Hence we may learn, that although every subject aught in duty to thank God for crowning our nation with a world of outward blessings, as honour, plenty, peace: yet above all, in all our devotions always to praise God for the fellowship of the Gospel. And therefore the 17. of November, in which it was happily ●…estored, and the 5. of November in which it was miraculously preserved, aught to be had in a perpetual remembrance. From the first day until now] The first day of their conversion is mentioned Acts 16. and this now was his c Zanchius. first imprisonment at Rome, recorded Acts 28. or as other, his second apprehension at Rome, by computation about d Rhem. Argument epist. Philip. ten years after the first. All which time the Philippians continued constant in the sincere profession of Christianity; e Caietan. neither reduced to their old Gentilism, nor seduced by false teachers unto new heresy. Ungrateful Schismatics f Brightman Apocalyp. Apocalyp. pag. 105. 106. etc. affirm that the Church of England is like the Church of Laodicea, neither hot nor cold; proud, but yet poor, blind, naked, miserable: but it is our duty to thank God always in all our prayers, for that our Church hath against a world of popish and peevish oppositions in the midst of a crooked generation, even from the first of Queen Elizabeth, unto the eleventh of King james, uncessantly continued in the fellowship of the Gospel. And it becommeh us to judge that he which hath begun a good work in this kingdom, will perform it until the day of jesus Christ. He that hath begun a good work in you will perform it] g Royard. in loc. Three things are requisite in an absolute agen●…, power, skill, and william. Power is attributed especially to God the Father, wisdom to God the Son, willingness and love to God the holy Ghost. He therefore that begins a good work, can and will accomplish it unto his glory. This sentence confutes abundantly the h Aquin. Zanchius. Pelagians, holding that the beginning of every good work is only from God's grace, but the consummation of the same from our own virtue. Whereas our Apostle giveth i Oecumen. all to God, k Arden's. the first and second and third grace. The first is, operans gratia, whereby God beginneth a good work in us, without us, in giving a l Philip. 2. 13. will to do well. The second is, cooperans gratia, whereby God performeth it, giving to our will ability, working in us and with us, according to that of m 1. Cor. 15. 10. Paul; I laboured more abundantly than they all, yet not I, but the grace of God which is with me. So the most accurate n August. ser. 15. de verbis apost. Doctor excellently, Qui fecit te sine te, non iustificabit te sine te. The third is, saluans gratia, whereby God crowneth our will and work in the day of jesus Christ, o Tit. 3. 5. not by the merits of righteousness which we have done, but according to his mercy saving us. In the words of p Apud Ardens in loc. Gregory: Primò Deus agit in nobis sine nobis, ut postea nobiscum agate: & per immensam misericordiam remuneret in nobis illud, ac si solum processisset ex nobis. And so this saying of our Apostle maketh against the Papists also, which are q Dr. Fulke answer to Rhem preface § 52. cater-cousins to the Pelagians in the question of free-will and human merit. For seeing God is r 1. Cor. 15. 28. all in all, and s 1. Cor. 12. 6. worketh all in all, end, middle, beginning; it must assuredly proceed from grace, that any man works with grace. God in every good work makes a beginning, 2. Cor. 3. 5. helpeth in the middle, 1. Cor. 15. 10. confirmeth unto the end, 1. Cor. 1. 8. And therefore Radulphus Arden's, a t Perkins treat. Christ the true gain. very learned man in his age, u Vt habetur in eius vita praefix. hom. edit. Colo●…. flourishing from the year 1040. to 1100. (saith in an homily preached upon the Epistle Sunday 18. after Trinity) seeing by one grace we come to another grace they be called merits improperly, for all our own works are loss that Christ might be the true gain and advantage. Philip. 3. 8. And this I pray that your love may increase yet more and more] x Matth. 24. 12 Christ had foretold that the love of many should be cold in the latter ages of the world, Paul therefore begs of God earnestly that the Church of Philippi might abound with the gift of charity: not only that they might have love, y Zanchius. but that it might increase, yea that it might increase yet, and that more and more. The word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) doth import that our love must not be contained within the lists of our private persons, or particular acquaintance: but that it should overflow like a fountain to the benefit of the whole Church: and that not for a time, but until the day of Christ: that is, until either he call us to him in z Primasius. Lombard. Anseim. our particular deaths, or he come to us in a Caietan. Marl●…rat. his general judgement. This our love must have two b Aretius. companions especially, Knowledge and understanding. Seeing love c 1. Cor. 13. 7. believeth all things, it is exceeding necessaire that our love should abound in knowledge, d Theophylact. Oecumen. whereby we may discern between good and bad, between Heretic and Catholic, and in understanding, which is a spiritual experience gained by much exercise, e 1. Thess. 5. 21 trying all things, and then accepting the most excellent. (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) is f Zanchius. Theorical, and consists in general notions of the Bible, whereas (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) is practical in Christian experiments, and particular actions. A true judgement whereby men are able not only to mark and make difference between good and bad, g Anselm. but also between good and better, and so in fine choose the best. Our adversaries as well the popish as the peevish abound (as they pretend) with a very great love to God and his people. But because their zeal is not joined with all understanding and knowledge, the fruit thereof is not the fruit of righteousness, a pure life before God, and without offence before men: but the bitter root of all schism in our Church, and sedition in our Commonweal. So that whereas h Psal. 69. 9 David said, The zeal of thine house hath even eaten me: we may chose say, Their zeal hath even eaten up thine house. The i See dangerous positi●…ns of reform. lib. 2. cap. 4. 9 11. 12. 13. Puritan zeal calleth it in word, the k Casaubonepist. ad Front. pag. 81. 82. & sequent. Romish zeal endeavours to make it in deed, a den of thieves, a fear of Antichrist, a shameless Babylon, a mother of abomination and desolation. Tantum religio potuit suadere malorum. Filled with the fruit of righteousness] If we construe this of justification, it is apparent that good works are not the cause: but the l Aretius. Sarcerius. Beza. consequent of our righteousness, as the fruit makes not the tree to be good, but only shows it to be good. If we take righteousness here for sanctification, observe with m In loc. Zanchie the four causes of good works: 1. Efficient, primary, Christ: Which cometh by jesus Christ, working in us the will and the deed, Philip. 2. 13. secondary, ourselves: As being n Esay 61. 3. trees of righteousness planted by the Lord, and so by Christ's especial grace the just man o Psal. 1. 3. brings forth his fruit in due season, and continuing in well doing is filled with the fruit of righteousness. 2. Material, fruit. Internal in thought, external in word and deed. For a good tree bears fruit on every bough and on every branch. 3. Formal, righteousness. A conformity to the divine law, Christ's imputative righteousness is perfect, our inherent righteousness is imperfect. 4. Final Benefit of our brethren, for trees bear fruit for the good of other. Glory and praise of God, and p Theophylact. Aretius. here we may learn the difference between the good works of Christians and other. A Gentile doth a good work, but not in Christ: an hypocrite doth a good work, not unto God's glory: but for q Matth. 6. 2. men's praise. Whereas the true Christian is filled with the fruit of righteousness, especially for this end, that r Luke 15. 10. Angels in heaven may s Caietan enim & Zanchius r●…ferunt gloriam ad angel●…s in coelo, laudem ad homines in terra. glorify God, and men on earth also praise God in his Saints. And as the just man is a t Lombard. in loc. glory and praise to God: so God one day will praise the just, in saying, Come ye blessed, etc. and glorify him also both in body and soul by jesus Christ in the kingdom of glory. The Gospel. MATTH. 18. 21. Peter said unto jesus, Lord, how oft shall I forgive my brother if he sin against me, etc. THis Gospel is a large u Zepper. con. 2. in loc. Comment upon the fifth petition of the Pater Noster, and it may be parted Into Peter's question: How oft shall I for give my brother if he sin against me, till seven times? Christ's answer: delivered First simply by way of proposition: I say not unto thee until seven times: but seventy times seven times. Then amply by way of x Hieron. Ludolphus. Caietan. exposition in the parable following, therefore is the kingdom of Heaven likened, etc. Peter said unto jesus] In this question of Peter observe first his reverence, than his diligence. Reverence toward Christ his Teacher, in calling him Lord, or Master, or Sir. An y 1. Tim. 5. 17. Elder that rules well and laboureth in the word is worthy of double honour: z 1. Thess. 5. 20 despise not prophesying, but a Heb. 13. 17. obey such as have the oversight of you. Give thy learned and discreet Pastor the ●…ir. and not the sirrah. Secondly, we may note Peter's, b Euthym. diligence questioning and arguing with his Master c Caietan. about that he taught a little before, vers. 15. And it is a d Aretius. commendable practice, for as reading maketh a full man, so conference a ready man. A duty much omitted in our time, because some men have too bad a conceit of themselves and dare not, other too good an opinion of themselves and will not ask their Teachers any question. See Gosp. on Sexages Sunday. jesus said unto him] In this answer two points are remarkable: what he said, and to whom. I say not until seven times, but seventy times seven times: that is, 490 times, and then (as e Apud Erasmum annot. in loc. Origens interpreter is of opinion) a man is not bound to forgive his brother any more. But most expositors affirm that Christ here names a certain number for an uncertain, a definite for an f Euthym. Pontan. jansen. infinite. An usual trope even in our common speech, I have heard it a thousand times. I would not do this, or suffer that for an hundred pounds. Almighty God the father of mercy forgiveth us more than seventy times seven times, for g Pro. 24. 16. the just man falleth seventimes a day; so that if we live but seventy days, our sin will stand in need of pardon seventy times seven times. But if we continue long, and become the sons of many years, assuredly we shall be the fathers of many sins, and need forgiveness seventy thousand times seven times. O Lord h Psal. 19 12. who can tell how oft he offendeth? O cleanse thou me from my secret faults. Now we must be merciful i Luk. 6. 36. as our father in heaven is merciful, extending our compassion toward our brother offending us not only seven times, as Peter said, or seventy times seven times, as Christ in the bare letter of the text: but according to the true meaning of the same, k Maldonat in loc. vicibus innumer abiliter innumerabilibus, l Toties quoties August. serm. 15. de verbis Domini. even so many seven times as he trespasseth against us. The next point to be considered is the party to whom our blessed Saviour spoke this, and that is Peter. jesus said unto him, I say to thee, etc. m Petrus hic gerit personam ecclesiae. Anselm. in loc. To Peter as to a public Preacher, and to Peter as to a private person. In the words a little before Christ spoke of ecclesiastical censures, If thy brother hear thee not, tell it to the Church, vers. 17. and in the 18. I say unto you, whatsoever ye bind on earth, shall be bound in heaven: and n Melanct. postil. & Com. in loc. so this text (as the coherence showeth) ought to be construed of the Ministers absolution as well as of other men's forgiveness. Here then all Pastors are taught not to discomfort and despise the poor penitent soul: but rather to pronounce God's pardon and absolution as often as he truly reputes and unfeignedly believes his holy Gospel. It was an heresy defended by o Hieron. lib. 2. adversus jovin. Montanus, p Alphonsus de Castro Tit. paeniten. haeres. 3. Novatus, and q August. haeres. 48. & Epiphan haeres. 6●…. Meletius, that such as after baptism and solemn repentance fell into relapse, and committed any grievous crime, as adultery, sacrilege, murder and the like, ought not to be received again into the bosom of the Church. But r Apud Melanct. Com. in loc. Peter Bishop of Alexandria, and Anselm Bishop of Canterbury confute them out of this text, Thou shalt forgive thy brother seventy times seven times. If thy brother will not hear thee, tell the Church: if he will not hear the Church, hold him as an heathen or a publican: ˢ Enarrat. in loc. but if he repent and hear thee, thou hast won thy brother unto God, and thou t Confess. Anglican. art. 16. must again receive him into the Church. And this may be construed of the Church's absolution, so most expound it of mutual forgiveness in private between brother & brother. A lesson oft urged by Christ as exceeding necessary, whether we consider God, our neighbours, or ourselves. In not forgiving we wrong God, to whom u Heb. 10. 30. vengeance belongeth: our neighbours, in that our private x Philip. 2. 3. quarrels often hinder the public peace of the Church: ourselves, hereby neglecting other business of importance, yea the greatest of all our own souls eternal estate, for y Matth. 6. 14. except we forgive other, God will not forgive us, as Christ showeth in the conclusion of his ensuing parable. Yea but is it unlawful to defend ourselves against the violent hands and virulent tongues of such as injury us in our goods and good name? No. When a brother offendeth in this kind, Corripiamus verbis & si opus est verberibus, quoth z Serm. 15. de verbis Domini. Augustine. As every Christian must be tender of his conscience in regard of himself, so a Melanct. postil. in loc. jealous of his credit in regard of other. We may therefore sue the slanderer even for the Gospel's glory, lest good men be scandalised, and God himself blasphemed upon any false report spread abroad of us. Indeed the seditious Anabaptists, and julian that scoffing Apostata say, that this and other like places of holy scripture disannul the Magistrates authority. For if we must all always forgive, none may punish the faults of his brother. Here we must aptly distinguish between private revenge, and public justice. A private person ought only to admonish his brother, a public magistrate being God's Lieutenant, to whom vengeance belongs, may punish him also. For b 1. Pet. 2. 14. Governors are sent of God for the punishment of evil doers, and for the praise of them that do well. If then a Minister of estate forgive the bad, he doth injury the good. It is a true saying of c Serm. 22. de verbis apost. Augustine: Sic vigilet tolerantia ut non dormiat disciplina. Christ in this present chapter intimates d Ludolphus d●… vita Christi, part. 2. cap. 8. three sorts of correction. The first is of love, If thy brother trespass against thee, go and tell him his fault between thee and him alone: if he hear thee not, take yet with thee one or two, etc. The second is of fear, If he will not vouchsafe to hear them and thee, tell it to the Church. The third is of shame, If he refuse to hear the Church also, let him be unto thee as an heathen man and a publican. So likewise the temporal Magistrate e Rom. 13. 4. beareth a sword not in vain, for he is the minister of God to take vengeance on him that doth evil. And if he strike with the sword of justice, it is not f August. cont. literas Pe●…ilian. lib. 3. cap. 4. ferrum inimici vulner antis, sed medici secantis. According to the tenor of this doctrine, g Gen. 14. Abraham delivered his nephew Lot from the hand of his enemies. And so h 1. King. 22. Michaiah the Prophet defended himself against the wrongs of Zidkiiah. And so i Acts 25. 11. Paul appealed unto Caesar: and Christ accurately confuted all the forged imputations of his adversaries, john 8. 49. See Epist. 3. Sund. after Epiphan. August. de verbis Dom. serm. 15. postil. Melanct. & Zepper. in loc. In the parable following note the Matter or narration, The kingdom of heaven is likened unto a certain man, etc. and in it these five Circumstances: 1. Who is the Creditor. 2. Who is the debtor. 3. What is the debt. 4. The time when our Creditor, calls for a reckoning. 5. What is to be done when our account is called upon. Moral o●… application, so likewise shall my heavenly father, etc. The Creditor is God, as Christ expoundeth himself, verse 35. who dareth us every good and perfect gift, k See Pontan. in loc. as well natural as supernatural. He created us according to his own image, redeemed us with his own blood, and sanctifieth us with his own spirit: making us l Psal. 8. 6. Lords of the World, m Pro●…er. 1. 8. sons of the Church, n Heb. 1. 14. Matt. 25. 34. heirs of Heaven. The riches of his mercy toward us are so precious for their nature, so great for their number, as that they far exceed ten thousand talents. See Epist. 4. Sunday after Easter. As for the second circumstance, o Apud Hieron. in loc. some think the devil is this debtor. p Apud Vegam in loc. Origen and Thomas understand this of Clergymen. q Rabanus apud Thom. & Anselm. in loc. Other expound it of the jews only. But Augustine, Arden's and other ordinarily construe this of all men, as being servants and debtors unto the heavenly King. r Granat. in loc. Servants, not as other creatures in respect of their creation only, but in respect of our redemption also. Debtors, s james 3. 2. for in many things we ●…inne all. And sins are debts, as Christ teacheth in his prayer, forgive us our debts. And our manifold sins arise to the sum of ten thousand talents, even t Melanct. three tun of gold, an u Culman. infinite mass of money. Our debt is great in magnitude and multitude. We sin against God in x Dan. 5. 2●…. whose hand our breath is, y Acts 17. 28. in whom we live, and move, and have our being; against such a God as z Wisdom 11. 17. 19 ordereth all things in measure, number and weight, before whom all the world is as a drop of the morning dew, that falleth down upon the earth; against such a God at whose look the a Psa. 104. 32 earth trembles, and the pillars of b job 26. 11. heaven quake; against such a God as hath the c Ap●…al. 1. 18. keys of death and hell, d Luke 12. 5. able to kill the body and to destroy the soul. And as our sins are infinite in respect of their infinite object: even so infinite in respect of their infinite number, as being e Psal. 40. 15. more than the hairs of our head. Almighty God created Adam according to his own likeness, and bestowed many notable gifts upon him belonging to his posterity, the which being lost in his fall, God ᶠ exacteth them of us in our account. This debt is Heming. old which of ourselves we can no way discharge, and beside this original debt, we run in arrearages every day. The particulars of thy debt will amount quickly to the sum of ten thousand talents, if thou shalt examine thy several transgressions of the several Commandments in the Decalogue. Tell me, beloved, or for that it is impossible to tell, I pray think, how often hast thou blasphemed the name of God, how often profaned his Sabbath, how often dishonoured thy father and mother, how often committed adultery, how often abused thy neighbour in false witness, how often coveted his house, wife, servant, etc. and thou shalt in conclusion find that thou dost own to God for the breach of every one of the Commandments, above ten thousand talents. Or if thou wilt a little consider only but how much time thou spendest unprofitablely, g Seneca. vel nihil agendo, vel aliud agendo, vel male agendo: thou wilt easily feel thy debt to be so great, as that thou canst not make satisfaction for it, although thou sell even thyself, thy wife, thy children, and all that thou hast. h Apo●…a. 22. 11. He that is unjust, let him be unjust still: and he that is filthy, let him be filthy still. O i Ecclesiastes 11. 9. young man, rejoice in thy youth and walk in the ways of thine heart, and in the sight of thine eyes: but know, that God for all these things will bring thee to judgement. As it is in the Text here, the King taketh account of his servants. He takes account of k Ludolphus de vita Christi, part. 2. cap. 9 Idem Pontanin loc. four things especially: De bonis commissis, as he showeth in the parable of the Steward, Luke 16. De bonis omissis, as in the parable of the Talents, Matthew 25. De malis admissis, as in the parable of the two debtors, Luke 7. De malis seu peccatis dimissis, as in this present. This one mentioned in the text is every one, for God's all-seeing eye beholds all our thoughts and words and deeds, as if all men in the world were but one. He sends forth his summons in this life by the preaching of the l Zepper. law, by the clamour of the m Anselm. conscience, by n Heming. crosses and losses, or other signs of God's wrath in heaven and in earth, as it were citing us to his universal audite. o Granaten. Vega. But in the particular death of every man, and in the general judgement of all men he finisheth his account. p Heb. 9 29. For it is appointed unto men that they shall once die, and after that cometh the judgement: in which every man shall have his doom, q 2. Cor. 5. 10. according to that he hath done, whether it be good or evil. In that day there shall be judgement r james 2. 13. merciless to him that showeth no mercy, the cruel and ungracious servant who took no compassion on his fellow, shall be delivered to the jailers, and kept in prison until he pay the s Matth 5. 26. utmost farthing. For, as t I●… loc. Arden's acutely, Quorum vita mortua est in culpa, eorum mors vivet in poena: Their death is ever living in sorrow, whose life was ever dead in sin. What then is to be done that our debt may be forgiven? according to the tenor of this scripture, u Culman. Heming. we must humbly fall down before God our Creditor, ingeniously confessing our inability to make payment, and heartily craving releasement for the merits and satisfaction of his ●…onne Christ jesus, who x Rom. 4. 25. died for our sins, and is risen again for our justification, and now sitteth at the right hand of God as our mediator and advocate, promising in his y Matt. 11. 28 holy word to refresh all such as groan under the burden of their debt. And because faith is working by z Galat. 5. 6. love, we must in our conversation bring forth the fruit of righteousness, a Ephes. 4. 32. forgiving one another even as God for Christ's sake forgiveth us. Here the Gospel and Epistle meet, Paul saith, I pray that your love may increase yet more and more, etc. And Christ saith in his application (which is the very b Bullinger apud Marlorat. key that openeth all the secrets of the whole Parable) so likewise shall my heavenly Father do also unto you, if ye from your heart forgive not every one his brother their trespasses. This one point is pressed here by sundry reasons: as first from Christ's own commandment, I say forgive thy brother offending thee seventy times seven times: Secondly, from God's example: Thirdly, from the proportion of our debt, our heavenly king forgiveth us ten thousand talents, and therefore let us not strive with our fellow for an hundred pence: Fourthly, from the dangerous event, because the pitiless man is cast into prison of hell. As than we desire to do the will of Christ, and to be followers of God as dear Children, and to fly from the vengeance to come: let us be courteous one to another, and tender hearted, forgiving our brethren seventy times seven times: and that c Hieron. Culman. jansen. not only from the teeth outward; but as Christ in the text expressly from our hearts, in truth and in deed. d Augustin. 15 de verbis Domini. Si dicis dimitto, dimit: melius est cum clamas ore, & dimittis in cord, quam blandus ore, crudelis in cord. Whosoever takes this course with his creditor shall be loosed of his bonds, and released of his debt: the which one word e Heming. release doth overthrow the Monkish doctrine of satisfaction, and quench also the fire of purgatory: for releasement and payment, forgiveness and punishment are quite contrary. The debt is forgiven: ergo, not satisfied: the debtor is forgiven, ergo, not imprisoned in Purgatory. Shall not the gates of f Matth. 16. 18. hell prevail against us? and shall the muddy walls of Purgatory hedge us in? Hath our saviours soul gone down to the g Ephes. 4. 9 nethermost hell, and yet made no passage thorough the suburbs of hell, as they reckon it? Hath he bound the h Matth. 12. 29 strong man that he should not hurt us, and will he now torment us himself, or set other we know not whom to do it? i Coloss. 2. 8. Beware lest any spoil you by vain reason and Philosophy, whereas the Bible doth admit of no Purgatory but Christ and the cross, k john Frith epistle to the Reader before his answer to Raftels' Dialog. the word of faith, Acts. 15. 9 john 15. 2. and the rod of affliction, Hebr. 12. 6. See Gospel 5. Sunday after epiphany. The Epistle. PHILIP. 3. 17. Brethren, be followers together of me, and look on them which walk, even so as ye have us for an ensample, etc. SAint Paul in this text exhorts the Church of Philippi to Fellow him, and other Apostles of the like carriage, because their conversation is in heaven. Flee false teachers, & such as walk wickedly, because their Courses are damnable, being Erroneous in doctrine, enemies of the cross of Christ. Corrupt in manners, whose belly is their god. End is damnation, and glory their shame. Be followers of me] This argueth his l Arden's in loc. confidence, not m B. Latymer. serm. in loc. arrogance. For having instructed his Philippians every way that is commendable, n Royard. by word, by writing, by working: and knowing o 1. Cor. 4. 4. nothing by himself wherein he was wanting in his Apostleship: he speaks thus as their watchman, and not as his own trumpeter, out of unfeigned zeal sincerely to keep them from error, not out of self-love vainly to sound his own praise. p Sarcerius. Piseator. Kilius. Hence Pastors are taught to be q 1. Pet 5. 3. patterns unto their flock r 1. Tim. 4. 12. in word, in conversation, inlove, in spirit, in faith, in pureness; that it may be said of every Prelate truly, which a Poet of a Pope flatteringly, Hic vivens lux urbis erat, defunctus eclipsis, Urbs stetit Urbano stante, ruente ruit. And look on them] He joineth other with himself to s Aretius. decline envy. There be many false Teachers among you, but I would not have you to follow them. Other there be, though a few that walk as I do. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mark them t Lombard. Zanel●…ius. accurately, for we may not imitate every one, but only such as Paul; and Paul not in every thing, but (as himself u 1. Cor. 1. 11. elsewhere doth expound himself) Be ye followers of me, even as I am of Christ. x B. Latymer. If these words, as I am of Christ, be brought hither unto the clause, be followers of me, than all is well: otherwise Christians (as B. Latymer here notes) are not bound in conscience to be Saints apes. Imitate David in that wherein he was a man according to y Acts 13. 22. Gods own heart, but abhor his murder and adultery. Follow judas Maccabeus in his hearty devotion and hardy valour in the Lord's war, but imitate him z 2. Mac. 12. 43 not in bestowing money to make a sacrifice for the dead. Imitate Peter in his a Matt. 16. 16. confessing, but not in his b Matt. 26. 72. denying Christ. So Paul and his followers are to be followed, but with a c Aretius. quatenus, in d Anselm. that they were perfect, proceeding by one rule, and minding one thing, as the words afore: and e Caietan. Zanchive. for that their conversation was in heaven, as the words after intimate. Many walk] Not after the spirit, f Erasmus. as I, but after the flesh, all for the belly. Which Aretius observes out of the two Greek words [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] in this, and [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] in the verse going afore. Good Pastors and good people walk in their vocation orderly, but the wicked are dissolute in their courses and march out of rank. g B. Latymer. If many such walkers in Paul's age, there must of necessity be more now. For Satan bound in the primitive times, is in this latter end of the world h Apocal. 20. 7. loosed again out of his prison, and his i Apoc. 12. 12. wrath is great, knowing that he hath but a short time. There is now such horrible rebellion, inhuman cruelty, monstrous heresy, barbarous drunkenness, even among such as profess the Gospel, that a man would think the whole world were turned devil: and therefore seeing the wicked walkers are not a few, but many; k Aretius. Zanchius. the more, the more heed ought to be taken of them. As Paul in this present chapter at the second verse, Beware of dogs, beware of evil workers, beware of the concision. Of whom I have told you often, and now tell you weeping] That he warned them often argueth his l Sarcerius. diligence, that he did it now weeping his m Calvin. zeal and piety. Weeping for that the n Lombard. Anselm. simple seduced were damnified, and the subtle seducing (if they did not repent) hereby damned. So Samuel mourned for Saul, 1. Sam. 15. 35. and so Paul bewailed his o 2. Epist. 12. 21. Corinthians, and the Prophet p Cap. 9 1. jeremy; O that mine head were full of water, and mine eyes a fountain of tears, that I might weep day and night for the Qaine of the daughter of my people. There be many learned and industrious Preachers in England which often admonish you of such as walk wickedly, but I fear we want weeping Pastors and weeping Prelates, earnest men in God's cause. For if they weep over their spiritual children, as Monica did over Augustine her natural son: I may boldly tell them, as that reverend Bishop did her, q August. Confess. l. 3. c. 12 Fieri non potest ut filius istarum lachrymarum per eat. Enemies of the Cross of Christ] All such as derogate from the merit of Christ's passion, are enemies to Christ's Crosse. As the r 1. Cor. 1. 23. jews unto whom Christ crucified is a stumbling block, and the Gentiles unto whom his cross seemed foolishness, and the s B. Latymer. Papists as they be merit-mongers and massmongers, it is a great contempt of Christ's cross to think that any can merit heaven for himself, but it is a greater scorn to sell his good works for a little silver, and so bring other to heaven by deeds of supererogation. Again, the Papists are enemies of the Cross of Christ in their Mass, making it a daily sacrifice for the quick and the dead; whereas Christ was t Heb. 9 28. once, not often, offered to take away the sins of the world. See Epist. 4. Sunday in Lent. In a word, all such are enemies of Christ's Cross u Arden's. Mirlorat. Zanchius. qui crucem Christi, vel non credunt vel non portant, which either believe not, or bear not his Crosse. As the false Apostles in Paul's age, who taught that a man is justified by circumcision and works of the Law, which is so derogatory to the sufferings of Christ, as that it is said expressly, Galat. 2. 21. If righteousness be by the law, than Christ died in vain. And in maintaining this assertion, they did x Galat. 6. 12. seek carnally to please, left they should suffer persecution for the cross of Christ, as hath at large been showed Epist. 15. Sunday after Trinity. Whose end is damnation] y Lombard. Aquin. Anselm. That is, eternal destruction in hell: and therefore take heed how ye follow them in the labyrinth of error, lest the blind leading the blind z Matth. 15. 14. both fall into the ditch. Here a Sarcerius. Aretius. Divines observe Paul's antithesis between the good and the bad Apostles. The good are the b john 15. 14. friends of Christ, but the bad enemies of his cross. The good have their conversation in heaven, but the bad, mind earthly things. The good shall have their vils body fashioned like to Christ's glorious body, so that their shame shall be turned into glory: but the wicked on the contrary shall have their glory turned into shame. They flourish happily for a time, but their end is damnation. Whose belly is their God] c Photius. Arden's. Lombard. That is our God which we like best and love most. And therefore the false Doctors in Paul's age, who to serve their own turn joined together Circumcision and Christ in the business of our salvation. And such in our days as thrust themselves into the Clergy that they may d B. Latymer. buckle the Gospel and the world together, and set God and the devil at one table, preaching pleasant things in the Prince's ear, that they may get riches and go gay: what I pray do they but make their belly their God? And, as e Lib. de jeiunio adversus psychicos sub fin. Tertullian adds, their lungs his temple, their paunch his altar, the Cook the Priest, the fatty fume of their meat their holy Ghost: their sauces their spiritual gifts, their belching their prophecy: their love boileth in their kettle, their faith warmeth in their kitchen, their hope lieth in their meat; he that feasteth most and of delicate fare is provided best, is holiest among them. And glory their shame] That is, they boast f Primasius Anselm. Zanchius. in circumcisione membri pudendi. Or as g Oecumen. other, they glory in sin, whereof they should be ashamed. i B. Latymer. Or their short glory shall be turned into long shame, their earthly pomp to confusion eternal, at the last day. Our conversation is in heaven] First in respect of our k Coluin. union with Christ, in whom heaven and earth are met: l Pomeran. apud Marlorat. in so much as all Gods elect are called often in holy scripture the kingdom of heaven. For albeit they be m 1. Pet. 2. 11. pilgrims on earth, and dwell in houses of n job. 4. 19 clay: yet they live not according to the o Rom. 12. 2. fashions of the world, but after the laws of that city which is p Galat. 4. 26. above, praying always that the kingdom of God may come, and that his will may be done. See Epist. Easter day. Secondly, the conversation of godly men is in heaven, in respect of their q Aquin. affections, as minding r Coloss. 3. 2. heavenly things, and not earthly things. s Perkins exposit. Cred. art. ascens. In the world if a man make purchase of a Lordship, his heart is always there, there he pulls down, and builds again, there he makes himself orchards and gardens; there he means to live, there he means to dye. Christ jesus hath bought the kingdom of heaven for us (the most blessed purchase that ever was) and hath paid for it the dearest price that ever was paid, even his own precious blood: and in this city he hath prepared a t john 14. 2. mansion for us, and made us free Denizens of it: all our joy therefore should be there, u Anselm. Corpore ambulantes in terra, sedcorde habi●… ants in coelo. From whence we look for the Lord jesus Christ, x Zanchius. unto the wicked a judge, but unto such as love his coming a Saviour, who shall change our vile body, etc. Where four points are considerable. 1. Who? jesus Christ, as being the resurrection and the life: joh. 11. 2. and 5. 25. 2. What? our vile body, for as he reneweth our mind by grace, making it conformable to his mind: so likewise will he change our vile body, that it may be like his glorious body. 3. By what means? accerding to the working whereby he is able to subdue all things unto himself. 4. After what manner? he shall change, not the substance nor the lineaments of our body: but the y Transformabat quoad qualitatem non quoad quantitatem. Theo ●…oret. quality, making this z 1. Cor. 15. 53. corruptible to put on incorruption, and this mortal, immortality, changing our vile body that it may be fashioned like unto his glorious body. a P●…udentius apoth. de resurrect. carnis humanae. Nosco meum in Christo corpus consurgere, quid me Desperare jubes? veniam quibus ille revenit Calcata de morte vijs, quod credimus hoc est. Et totus veniam, nec enim minor, aut alius quam Nunc sum, restituar: vultus, vigour & colour idem Qui modo vivit, erit: nec me vel dente vel ungue Fraudatum revomet patefactifossa sepulchri. The Gospel. MATTH. 22. 15. Then the pharisees went out, and took counsel how they might entangle him in his words, etc. CHrist in this Gospel answereth a captious question of his adversaries after such a sort, that he b job. 5. 13. caught the wise in their craftiness, and as the c Psal. 9 15. Psalmist, in the same net which they hid privily, themselves are taken. In the question these d Aretius. six circumstances are to be discussed especially, the Time when. So soon as Christ had delivered his Parable concerning the marriage dinner of the King's son, than the pharisees went out. End why: to tangle him in his words. Manner how: took counsel how. Questionists, pharisees, as chief authors. Their disciples with Herod's servants, as actors or subordinate instruments. poem: Master, we know that thou art true, etc. Problem: Is it lawful that tribute be given to Caesar, or no? In Christ's answer two points are remarkable, to wit, his Conflict in Confounding his adversaries, jesus perceiving their wickedness. Confuting, show me the tribute money. Concluding, give therefore to Caesar, etc. Conquest, When they heard these words, they marveled, and left him, and went their way. Then the pharisees] e Kilius. Even at that time when Christ in his doctrine sought their eternal salvation, they conspire to work his utter destruction. At that instant f Chrysost. when they should have believed in him ( g jerem. 5. 3. having faces harder than a stone) they went out from him. And I pray whither? into the h Psal. 1. 1. counsel of the ungodly, i Heming. for counsel is the foundation to work upon. Wherefore? to entangle him. And for that heretofore they could not entrap him in his k Arden's. morals, or in his miracles: here they take counsel how to catch him in his words. A fit and (as they thought) a feasible plot. It was exceeding fit, in that Christ had often entangled them in their words, and therefore seeing they could not at any time find an hole in his coat, they went about to discover a botch in his doctrine, that, as it is in the byword, they might l Pontan. cry quit. Again, they conceived it to be very feasible, for that the tongue is glib, according to that of Saint m Cap. 3. ●…. 2. james, if any man offend not in word, he is a perfect man, and able to bridle all the body. Their disciples with Herod's servants] Executing their malice by deputies, as being n Calvin. Lud●…lphus ex Chrysost. ●…sse known, and so less suspected of treachery. But these disciples as apt scholars, were o Anselm. peers in mischief, though under-lings in age to their masters. And with these were joined the Herodians also, that is (as p In loc. Theophylact and q In Matt. 12. Euthymius) such as thought Herod to be Christ. r Hicron. & Chrysost. Other affirm that they were soldiers of Herod, or as our translation here, servants of Herod, s jansen. Con. cord. ca 1. 6 not of Herod the Tetrarch, but of Herod the King. t Maldonat. in loc. Factors in his Court for the Roman tribute; for Herod favoured the taxes of Caesar, and they flattered Herod. A sect altogether opposite to the pharisees in the question about u joseph. antiquit. ●…ib. 18. c. 2. tribute: for whereas the pharisees always pretended the good of God's Temple, the Herodians on the contrary contended for the benefit of Caesar's exchequer; and yet both agreed and took counsel together against the Lord and against his anointed, Psal. 2. 2. See Gospel Sunday 18. after Trinity. Master, we know that thou art true] x Thom. & Pontan in loc. That a man may speak freely the truth, he must have knowledge, zeal, boldness. All which our Savious adversaries ascribe to him here. Knowledge of the truth, in that he was a master and taught the way of God. Zeal and love to the truth, in that he was true, teaching truly. Boldness, in that he respected not the person of any. Where by the way y Arden's. Calvin. Vega. Divines observe the commendable parts of a good Pastor: First, he must be for his learning a master, able to teach, z 1. Tim. 3. 2. apt to teach, a a Rom. 2. 19 guide to the blind, a light to them that are in darkness. Secondly, he must be true, which Arden's applieth to pureness of life: but b In loc. Marlorat is of opinion that the words, and teachest truly the way of God, expound the clause, thou art true. Thirdly, c Kilius. he must not utter his own dreams, or the d jere. 23. 16. vision of his own heart, but teach the way of God. e 1. Pet. 4. 11. If any man speak, let him talk as the words of God. Fourthly, he must have f Heming. certainty of doctrine, teaching the truth aright, or truly. For so saith the Lord, He that hath my word, let him speak my word faithfully, jerem. 23. 28. And Rom. 12. 6. If any man have the gift of prophecy, let him have it according to the proportion of faith. Fifthly, he must be stout in delivering God's embassage, not caring for any man, etc. Ezech. 2. 6. Son of man, fear them not, g Esay 58. 1. cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and to the house of jacob their sins. Now the pharisees uttered all this proem out of h Euthym. impudent flattery: i Psal. 55. 22. Their words were softer than butter, having war in their hearts, and smother than oil, yet were they very swords; calling Christ master, and yet scorning to be his scholars: joh. 9 28. Be thou his disciple (say they to the blind) we be Moses disciples. Affirming here that he was true: but k john 7. 12. elsewhere that he deceiveth the people; saying upon this occasion that he taught the way of God: but at another time quite contrary, l john 9 16. this man is not of God. Highly commending his undaunted spirit, that they might hereby provoke him either to speak treasonable words against Caesar, or insupportable words against the people. Is it lawful that tribute be given to Caesar, or no?] God ordained in his m Exod. 30 13 14. etc. law that every man of twenty years old and above should yearly give half a shekel, as an offering to the Lord, toward the reparation of his house and other pious uses. And this collection, as n comen, in Matth. 22. Melancthon coniecturally, did amount every year to three tun of gold. Now when the Romans had conquered the jews, and made them, as we read Luke 2. tributary; this money given unto the Temple, was paid into o Melanct. ubi sup. & Zepper. con. 1. in loc. Caesar's Exchequer. Hereupon there did arise first a great disputation among the chief Priests and pharisees, whether it was lawful to pay this tribute unto Caesar, or no. Then after ward ensued open rebellion among the people, judas of Galilee being their Captain, as S. Luke mentiotioneth, Acts 5. 37. For this p joseph. Antiquit. lib 18. c. 1. judas Galileus conspiring with one Sadducus a Pharisee, drew away much people with him openly maintaining against the faction of Herod, that this exaction of the Roman Emperor was intolerable, contrary to the laws of God and immunities of the jews his free people. By which it doth appear that the quaere concerning Caesar's tribute was exceeding captious, and a mere Dilemma. q Arden's. For if Christ had answered, it is lawful, the pharisees had accused him unto the chief Priests, as being all for the Temple: but if he should have said, it is unlawful, the servants of Herod would have r Luke 20. 20. delivered him unto the secular power of the Governor, as a seditious fellow perverting the people, and forbidding to pay tribute to Caesar, Luke 23. 2. s Luther. Heming. If he should have disputed against the tribute, he had offended Caesar: if for the tribute, displeased the people, who did bear this burden against their wills. And so the pharisees might have had a gap opened to destroy him if the people did abandon him. In both appeared imminent danger, if not death. Hitherto concerning the pharisees question, hearken now to Christ's answer. But jesus perceiving their wickedness] Or as S. t Cap. 12. 15. Mark, their hypocrisy: or as S. u Cap. 20. 23. Luke, their craftiness. For x Prou. 21. 30. there is no wisdom neither understanding nor counsel against the Lord. Wherefore Christ y Aretius. as God seeing their hypocritical humour, and understanding their treacherous intent, accommodates his answer, z jacob. de Vorag. non ad eorum verba blanda, sed ad eorum corda prava, to the foul malice of their mind, and not to the fair words of their mouth. Objecting against them a Pontan. four faults especially: first, folly, noted in the word why? For if I am (as you say) true, than I am God, because b Rom. 3. 4. every man is a liar, and only God true, yea truth itself, john 14. 6. and if I be the son of God, I can easily make your wisdom c job 5. 13. foolishness. Secondly, treachery, why tempt ye? Thirdly, ingratitude, why tempt ye me, who teach unto you the way of God truly, d Matt. 23 37. desiring often to gather your children together, even as the Hen gathereth her Chickens under her wings, and ye would not. Fourthly, Dissimulation, ye hypocrites. Having thus in a trice confounded them, he proceeds in the next clause to confute them, even by their e Musculus. Aretius. own words and deeds, as the soldiers of f 2. Mac. 12. 22. Tymotheus were wounded with the points of their own swords. For, saith he, show me the tribute money: and they took him a penny, and he said unto them, whese is this image and superscription? They said unto him, Caesars. Then he said unto them, Give therefore to Caesar, etc. g Luther. Culman. Calvin. As if he should say, yourselves have let in the Romans, acknowledging h joh. 19 15. no King but Caesar. And in token of your homage, you say that the currant coin among you bears his image and superscription: and therefore seeing Caesar by conquest hath made himself Lord over you, give to Caesar the th●…ngs which are Caesar's, and unto God the things which are Gods. In which one sentence we may note many profitable lessons, as first, i Musculus. that it is our duty to give every one his own: k Rom. 13. 7. tribute, to whom tribute: custom, to whom custom: fear, to whom fear: honour, to whom honour. l Arden's. Deo religionem, sibimunditiam, parentibus honorem, familtaribus providentiam, fi●…ijs correctionem, fratribus amorem, dominis subiectionem, subiectis benignitatem, omnibus aequitatem. Unto God the things of God, unto men the things appertaining to men, and unto the m Euthym, in loc. devil himself that which is his due, charging him with all our sin and iniquity. Secondly, from hence we learn that the spiritual kingdom of the Church, and the civil kingdom of Caesar are n Heming. Culman. distinct and separate, (that albeit they be both of God) o Barelatus de authoritate Papae cap. 2. each of them being included in his bonds, may not enter upon the borders of the other. A p Anglican. Confess. art. 37. explained in the conclusion of Queen Eliz. Injunctions. I lem D ●. Fulke in loc. Prince may not minister the Sacrament, nor a Priest manage the sceptre. Thirdly, q Zepper. Aretius. Aquin. 22. quaest. 10. 4. art. 6. this scripture showeth evidently that the kingdom of Christ abrogates not the kingdom of Caesar, but that the Gospel is a good friend unto Commonweals, in teaching Princes how to govern, and the people how to be subject unto the higher powers. It is not Christ and his word, but Antichrist and the Pope, who deny to Caesar the things which are Caesar's, absolving the subject from his allegiance to the Sovereign, r Elienfis ad apolog. B●…llar, respon. cap. 2. pag. 71. Caesari sublata nonreddit, & (quod caput est inturiae) defendit non reddenda, tollere ea potuissese, posse etiam iam, cum volet, quoties volet, atque apudse detinere, ad se enim non ad Caesarem pertinere. This intrusion upon the things of Caesar is thought unjust and uncouth, even by the Sorbon and Parliament of Paris in France, by the Commonwealth of Venice, by the Seminary Priests in England; in a word, distasted of all Popelings in the world, except the serpentine brood hatched of the Spanish egg Ignatius Loiala. Read the books of Watson, especially Quodlibet 8. art. 7. 8. Barclai of the authority of the Pope: Roge. Widdrington apolog. pro iure principum: Sheldons general reasons proving the lawfulness of the Oath of Allegiance. The ready pens of our accurately learned Caesar and his judicious Divines have so foiled in this argument the Pope's bul-begger Cardinal Bellarmine, that it may be said of him aptly, which once s Catalogue. glor. mundi, part. 5 considerate. 28 Cassanaeus of the whole Roman Empire, nihil in principio fortius, nihil in fine debilius. Give therefore to Caesar the things which are Caesar's] t Euthym. jansen. He saith not date: but reddite, because tribute is due debt unto Caesar. And if we must pay tribute to Caesar a Panim Emperor: u Buflinger, Beza. much more to Christian Kings and Queens x Esay 49. 23. which are nursing fathers, and nursing mothers unto the Church. If we deny this duty we are no better (if father y Serm at Stamf●…rd. Latymer be judge) than thieves. Always provided that we reserve to God such things as are Gods, and give to Caesar only such things as are Caesar's: for z Ferus serm 2. in loc. it is not said here, reddite Caesariquae petit: sed quae sunt illius. Now the things of Caesar are principally a Melanct. Com. in loc. Idem Zepper. & Culrian. three: Honour, obedience, tribute. We must honour them as the b Rom. 13. 4. Ministers and c 2 Sam. 14. 17 angels of God, as the d N●…mb. 27 17 shepherds and e Psal. 47. 9 shields of his people, under whose f Ezech. 31. 3. 6 shadowing boughs our nests are built, and our young brought forth. And in this respect also we must obey Caesar in such things as are Caesar's: but if Caesar intrude upon the things of God, and coin a new Creed, or broach another Gospel, it is better to obey God then man, Act. 4. 19 The laws g Melanct. Com. in loc. Idem Erasmus in para. order requiring that first we give to God the things which are Gods and then unto men the things of men. See Epistle 4. Sunday after epiphany. As for the tributes of Caesar, if they be just and reasonable we must pay them as his wages: if unjust and unreasonable, we must h Luther. Zepper. Melanct. postil in loc. be are them as our punishment. We may refel his arguments in parliament, and repel his oppression according to courses of law: but we may not in any case rebel with the sword. And yet (as Melancthon and other upon this text) Caesar himself is bound to keep the commandment, Thou shalt not steal, remembering always that almighty God hath made him a shepherd, and not a wolf; a nursing father, and not a cursing tyrant; a i 2. King. 13. 5. deliverer, and not a de●…ourer of his people. k August. de civit. l. 4. c. 4. Remota justitia quid sunt regna nisi magna latrocinia? quoniam & ipsalatrocinia quid sunt nisi paruaregna? Saint l Serm. 4. Ambrose notably to the same purpose, Quod Caesar praecipit ferundum est, quod imperator indicit tolerandum est: sed fit intolerabile dum illud praeda exactionis accumulat. The gracious apothegm of m Basil. Dor. li. 2. pag. 99 our noble Sovereign to his dearest son Henry the Prince is worthy to be written in letters of gold, Enrich not yourself with exactions upon your subjects: but think the riches of your people your best treasure. Unto God those things which are Gods] n Melanct. Zepper. As if he should say: Ye pharisees are careful for the money of the Temple, but in the mean while ye neglect the divine worship and word of God▪ o Erasmus annot. in loc. Ye give to Caesar the penny that hath his inscription and image: why then, I pray, confecrate ye not to God your soul, wherein is imprinted God's image and superscription? How Christians are God's penny, having his image by creation, and inscription in holy baptism, whereby Christ p Apoca. 22. 4. writeth his name in their foreheads, and so marks them as it were for the children of God and inheritors of the kingdom of heaven: See Ludolphus de vita Christipart. 2. cap. 35. Arden's, Musculus, Pontan, Ferus in loc. If we now conform ourselves according to Christ's image, he shall hereafter (as it is in this days Epistle) transform our vile body, that it may be like his glorious body, q 1. Cor. 15. 49. for as we have borne the image of the earthly, so shall we bear the image of the heavenly. Take heed therefore that Satan imprint not his stamp in you, because Christ at the r Ludolphus. last day will say to thy soul, as he did to the pharisees here: whose is this image and inscription? If thou be branded with the s Apocal. 23. marks of Satan and Antichrist, hell is thy portion; if t Ephes. 4. 30. sealed by the holy spirit of God unto the day of redemption, heaven is thine inheritance. Give then unto Caesar the things which are Caesar's, u Ambros. in Luc. cap. 20. leave to the world the things of the world, that thou mayest the better give to God the things of God. x Origen apud Thom. in loc. Or give to thy body such things as are necessary tribute, and to thy soul such things as are convenient and profitable for thy soul. Or give to thy Pastor such things as are the Pastors, and unto the Prince such things as appertain to thy Prince, y 1. Tim. 2. 2. that thou mayest lead a quiet and a peaceable life in all godliness and honesty. Remember the proverb, He that eats the King's Goose, shall have the feathers stick in his throat seven years after: and observe the Commandment, Honour thy father and thy mother, that thy days may be long in the land which the Lord thy God giveth thee. When they heard these words, they marveled, and left him, and went their way] This happy conquest of Christ is full of z Luther. Zepper. consolation, in that his spirit a Rom. 8. 9 dwelleth in us, and b Matt. 10. 20. speaketh in us, helping our infirmities, and enabling us in our disputations afore Kings and Counsels to pled the Gospel's cause so powerfully, that he c Psal. 2. 4. who dwelleth in heaven shall laugh his enemies to scorn, yea the Lord shall have them in derision. When the d Acts 6. 9 10. Libertines and Cyrenians disputed with Saint Stephen, they were not able to resist the wisdom and the spirit by which he spoke. So the godly learned, and truly stout Martyr of jesus Christ Master john Philpot, at a e Examination 11. as Mr. Fox in his martyrdom. conference holden in Bishop Boners house, told Doctor Morgane plainly, Thou art not able to answer that spirit of truth which speaks in me, for the defence of Christ's true religion. I am able by the might thereof to drive thee round about this Gallery before me. So silly women and young boys endued and strengthened by the spirit, in the quarrel of Christ argued so peremptorily, so profoundly, that Boner as being too wicked to dismiss them, and too weak to convince them, ordinarily forsaking all his Logic and Rhetoric, f Mr. Fox in the martyrdom of joan Horns. knock them down with the butcherly axe of his sentence. So we read in g Hist. lib. 10. cap. 3. cited in part 1. Church hom. for Whitsunday. Eusebius, of a subtle Philosopher, who being an extreme adversary to Christ and his doctrine, could by no kind of learning be converted unto the faith: but was able to withstand all arguments that could be brought against him, even with little or no labour. At length there started up a poor simple man of small wit, and less knowledge, one that was reputed among the learned as an idiot: and he on God's name would needs take in hand to dispute with this proud Philosopher. The Bishops and other Divines standing by, were much abashed at the matter, as fearing that they should be brought to shame by his doings, he notwithstanding goeth on, and beginning in the name of the Lord jesus, brought the Philosopher to such a point in the end, that he could not choose but acknowledge the power of God in his words, and to give place to the truth. The Epistle. COLOSS. 1. 3. We give thanks to God the father of our Lord jesus Christ, etc. THis proem of Paul's Epistle to the Colossians is in effect h Sarcerius. Aretius. all one with that to the Corinthians, expounded Sunday 18. after Trinity: and to the Philippians expounded Sund. 22. after Trinity. Wherefore lest I seem tedious in tautologies, I will only part it, and so depart hence to the Gospel ensuing. It consists of i Melanct. Zanchius. two parts, a Congratulation for their gifts in present possession, and in it Who: ver. 1. Paul an Apostle, not of k Galat. 1. 1. men, but of jesus Christ. Not thorough his own l Sarcerius. intrusion, or for his own m Primasius. merit: but by the will of God. And Timotheus his brother: in respect of their n Zanchius. common faith on earth, and common father in heaven. When: Always praying: or as our translation, always in our prayers. As p Caietan. Aretius. Marlorat. often in our devotion as we think of you, we thank God for you since the day we first heard of yourfaith, v. 4. 9 To whom: Unto God & the father of our Lord, etc. that is, as we read, to God even the father. Or to God q Calvin. Beza. as the father of our Lords jesus Christ, in r Matth. 3. 17. whom only God is well pleased. As if he should say, seeing every s james 1. 17. gift is from God & bestowed on us for Christ: it is our bounden duty to thank God the father of our Lord jesus Christ always in all our prayers; t Combard. able to hear, because God, for that is a style of u Bullinger apud Marlorat. majesty; willing to help, because the father of jesus, for that is a style of mercy. For whom: For you, because x 1. Cor. 13. 4. love doth not envy, but rejoice for others good. For you Saints at Colosse, verse 2. that is, Saints by y 1. Cor. 1. 2. calling, all such as are consecrated to God in holy z Theophylact. baptism, a Aretius. sanctified by the sanctifying spirit. In a word, b Piseator. all the faithful in Colosse. For what. As Aretius for the 3. principal virtues of a Christian: Faith, and that a true faith, having Christ jesus for the c Calvin. proper object, and wholly relying upon his d Bullinger. merits. Love, and that according to e Philip. 1. 9 knowledge, loving especially the Saints, and those not a few, but without f Primasius. exception of person, in respect of g Caietan. blood, affinity, fashion, or faction, all. Hope. & that an assured hope, expecting an inheritance that is h Here in alluding to careful parents hoarding up treasure for their babes: v●… Zanchius in loc. laid up in store; and that in a sure i Lombard. Anselm. & secure place (where k Matth. 6. 20 neither the moth nor canker corrupteth, and where thieves neither dig through nor steal) in heaven. As S. l 1. Pet. 1. 4. Peter interprets Paul, an inheritance immortal & undefiled, & that fadeth not away, reserved in heaven. All which is conveyed unto them by the preaching of the Gospel, here commended à m Aquin. veritate, dilatatione, profectu. That is in two words in respect of it Contents, as being the word of truth, vers. 5. Extents, as being come to all the world, and fruitful in all good works, vers. 6. Comprecation for their further increase & future proficience n Zanchius. in Plentiful wisdom and spiritual understanding, whereby to know the will of God, vers. 9 Fruitful obedience, whereby to do the will of God, walking worthy of the Lord, vers. 10. that is, as becometh his o Philip. 1. 27. Gospel, and his p Lombard. Anselm. glory, pleasing him in all things, etc. Cheerful patience, whereby to suffer according to the will of God and that with joyfulness, vers. 11. The difference between patience and long suffering may be, that the first is q Aretius. circa graviora pericula; the second, circa leviora. r Theophylact. The one teacheth us to forbear when we can revenge; the other, to bear when we cannot revenge. Or patience s Case▪ an. leveleth as it were the mind in our present affliction, which is but for a moment; long suffering exalteth it in expectation of our future t 2. Cor. 4. 17. far most excellent and eternal weight of glory, when as we shall be made partakers of the inheritance of the saints in light, vers. 12. Spiritual understanding is most useful in our contemplative life, obedience in our active, patience needful in both. And therefore let us pray with Paul here to the father of our Lord jesus Christ, that we may be strengthened with all might, through his glorious power, unto all patience and long suffering with joyfulness, etc. The Gospel. MATTH. 9 18. While jesus spoke unto the people, behold, there came a certain ruler, and worshipped him, saying, my daughter is even now decased, etc. TWo points are to be considered in this Gospel especially, the Goodness of Christ, in relieving all sexes and all sorts of men, hearing a ruler who was rich and a jew, healing a woman who was poor and a Gentile. Comforting a distressed father, recovering a diseased woman, raising a deceased damosel. lewdness of the people, vers. 24. laughing Christ to scorn. In the first miracle wrought upon the woman which had an issue of blood, note circumstance of Time: vers. 22. the woman was made whole even the same time. Place: vers. 19 20. in the way to jairus house. Person, To whom. Before whom. By whom this work was done. In the second miracle three persons are remarkable: the Physician, Christ. Patient, a deceased Domosell. Mediator between both, a certain Ruler. In that Christ healed the sick woman instantly so soon as she believed in him, and he saw her: he teacheth us u Ferus. D●…zinloc. hereby not to defer any work of charity, but to do good turns in a good time. x Prou. 3. 28. Say not unto thy neighbour, go and come again, and to morrow will I give thee, if thou have it now, for hope that is deferred is the fainting of the heart: but when the desire cometh it is a Tree of life, Prouerbe●… 13. 12. And in that our blessed Saviour cured this woman in the way to jairus house: he giveth us an y Ludol●…hus ex Chrysost. example to spend all our hours profitably, z B. Latymer. serm. upon this Gospel. never intermitting any fit opportunity to do good, redeeming the time because the days are 〈◊〉, Ephes. 5. 16. In the party to whom, observe first her grief, than her grace. She was a a Luke 8. 47. fearful and a silly woman, vexed with an vocleane and uncomfortable disease twelve years, in such sort (that as Saint Mark reports in his fifth chapter, verse 26.) she suffered many things of many Physicians: some torturing her with one medicine, some with another, and yet none did her any good, but rather much hurt. For as b Mark 5. 26. L●…ke 8. 43. other Evangelists have recorded this History more fully, she spent all that she had, and it availed her nothing, but she became much worse. Whereby she was made bis misera (saith c Paraph. in loc. Erasmus) or as d Postil in loc. Hemingius, many ways unhappy. For her sickness brought her to weakness, her weakness to physic, physic to beggary, beggary to contempt. And happily remorse of conscience made these worldly grievances more bitter: for whereas the e Eccle. ●…8. 15. wise▪ man affirms, He that sinnetb before his maker, shall fall into the hands of the Physician: she might per adventure conceive that God had cast her away. This (as you see) was her hard case, vexed in mind, troubled in body, beggared in her estate, despised in her place. From hence we may note first against f Lib. de Solem●…ne cap. 5. la●…m alij sc●…tivant apud ●…udolphum de vita Christi, part 1. c. p. ●…9. Ambrose that this afflicted woman was not Martha the sister of Mary, g Beauxamis Har. Tom. 1. fol. 160. because Martha was rich, as we find in the h joh. cap. 11. & 12. Gospel's history, whereas this Haemorrhousa had wasted all her wealth upon Physicians. Secondly, by this example you see, i K●…llius in loc. what an inestimable ie well health is, in that this Haemorrhousa willingly became a beggar in her estate to be better at ease. Uitanon est vivere, sed valere; it is more comfortable to die quickly, then to livesickly. k In loc. Theophylact, l H●…st. l. 7. c. 14. Eusebius and m Zozomen & 〈◊〉 apud Vegam, & Zepperum in loc. other report, that this woman healed of her bloody flux, and returned home to Caesarea Philippi, did erect against her own doors a brazen image of Christ, in perpetual remembrance of this great benefit. It is our duty likewise to bless God always for his blessings in this kind. Thirdly, in that our father in heaven, after long sickness sendeth at the last happy deliverance to his children: it may teach us in all our distress, never to distrust his mercy, but to say with n job 13. 15. job, though he slay me, yet will I trust in him. And with o Gen. 32. 26. jacob, I will not let thee go, except thou bless me. p Tobit ●…. 14. 2. Toby was blind eight years, and then the Lord restored his sight again. Saint Luke reports in his q Luk. 13. 11. 12. Gospel, how a crooked woman after she was bowed together eighteen years in such sort, that she could not lift up herself in any wise, was made strait and loosed from her infirmity. Kilius in his explication of this text, saith he was acquainted with a man, who lay twenty years bedrid, and of those twenty, fourteen upon one side, who notwithstanding afterward married, and begat children, and lived in perfect health a long time. Saint r Cap. 5 v. 59 jobn mentioneth a certain man made whole, which had been diseased eight and thirty years. And Acts 3. we read of a Cripple from his mother's womb, whose foot and ankle-bones received strength in so great measure, that he could stand, and walk, and leap. Here this woman had a bloody flux twelve years, and yet Christ assoon as she touched his vesture, said, Daughter be of good comfort, thy faith hath made thee whole, etc. Hitherto concerning her grievances: I come now to her graces, and they be principally three: Faith, Invocation, Humility. Which s Caten. Aurea in l●…. Aquin notes out of three words in the text, Credidit, dixit, tetigit: quia his tribus, fide, verbo, & opere omnis salus acquiritur. Her faith was so great, that she certainly persuaded herself, if she might but touch only the hem of Christ's garment, she should attain her former health. Our blessed Saviour cried often in the t Prou. 1. 21. streets among the people, u Matt. 11. 28. Come to me all that are laden, and I will ease you. Now x Heming. surely this woman heard this gracious promise, believing it to be true in general, and applying it to herself in particular. He calleth all men, and promiseth he will refresh all such as are cumbered; I am one of that all, one of those which are heavy laden, I therefore verily believe that he will hear me and heal me. Let us in like sort stir up our faith in all adversity, when any trouble without, or terror within assaulteth us, and it alone shall y Ephes. 6. 16. quench all the fiery darts of the wicked. Happily some will object, This woman had Christ in her eye, present at her finger's end, but I poor soul, may complain with z joh. 20. 2. Mary Magdalene, They have taken away the Lord, and he is now gone far from us. Against this tentation of the flesh, oppose the word of Christ unto a job. 20. 29. Thomas his Apostle, Blessed are they which have not seen and have believed, and his promise to all his followers, b Matt. 28. 20. I am with you always until the end of the world, with us in his Sacraments, in his word, by his power and spirit and grace: being a c Psal. 46. 1. very present help in all affliction unto such as call upon him, I say such as call upon him faithfully. Wherefore d james 4. 8. draw near to him, and he will draw near to thee; come to him, and call upon him (as this woman here) with a steadfast hope, no way doubting of his might and mercies, and his spirit shall e Rom. 8. 16. assure thy spirit, that thou art his child, and that thy faith hath made thee safe. The second virtue noted in this woman, is her invocation or manner of praying. The Ruler in my text worshipped Christ, and said, my daughter is even now deceased, etc. The f Matt. 15. 2 Cananite called after him, Have mercy upon me, O Lord the son of David. And blind g Mark. 10. 48 Bartimaeus also cried unto him, O son of David, and being rebuked, he cried much more, Son of David have mercy on me. But this a h B. Latymer. shame●…ast woman, i Eut●…ym. in 8 L●…c. & Theophylact. in l●…c. as blushing to publish her uncleanness afore the whole multitude, and fearing happily that she should have been thrust out of the company for impurity, speaks not a word to Christ openly, but prayeth only to herself in secret: If I may but touch even his garment I shall be whole. Wishes are her words, and sobs her sacrifices, and yet Christ hears her groans and grants her hearts desire, saying, Daughter be of good comfort, etc. Insinuating k Heming. hereby that the prayer which pierceth the clouds is not a wagging of the lips, nor a babbling of the tongue: but rather an humble l Psalm. 25. 1. lifting up of thy soul to God, Offer then unto Christ a m I●…l 2 15. rent and a n Psal. 51. 17. broken heart, in seeking thy Saviour heartily, praying heartily, repenting heartily; that he may turn to thee, and turn his judgements away from thee, saying to thy soul, o Psal. 35. 3. I am thy salvation. The third virtue commended in this woman is her discreet p Calman. Ludolphus. Aretius. humility, who knowing her own unworthiness, and considering her loathsome sickness, did not presume to come before, but behind Christ, as it were q B. Latymer. stealing her health. And this her relic is worth our obserueving also: for as pride is the first stop; so lowliness the first step unto blessedness. It is an eminent grace for a man speaking with the tongues of Angels to transport his audience with the wind of words, and floods of eloquence whither he list: and yet if learning be not seasoned with humility, it rather r 1. Cor 8. 1. bloweth up then buildeth up, and as the s Aristotle. Philosopher said, is no better than a sword in a madman's hand. Prophesying is an excellent gift, but if any preach themselves, and go before Christ t jerem. 23. 16. avouching the vision of their own hearts, and not following after Christ in delivering out of his mouth his errand faithfully: what are they but as a u 1. Cor. 13. 1. sounding brass or as a tinkling cymbal? In running after delight, riches, honour: come behind Christ, evermore treading in his ways, and touching the hem of his vesture. The persons afore whom, are the Ruler, verse 18. the Disciples, verse 19 and a great multitude, Mark 5. 24. Christ acted this miracle before jairus, x Theophylact. in loc. & Euthym. in Luc. 8. for the strengthening of his weak faith; encouraging him hereby to belceve, that he could recover his daughter, as well as cure this woman. Afore the Disciples and the multitude, for the confirmation of his doctrine, showing y Ludolphus hereby that he knew the secrets of all hearts, as also z Chrysost. Theophylact. E●…thym. that the lively faith of this Haemorrhousa might not be concealed, but openly commended as an example for all men. And therefore jesus inquired immediately, a Mark 5 30. Luk 8. 45. who hath touched my clothes? and he looked round about, to see her, and when the woman saw that she was not hid, she came trembling, and fell down before him, and told him afore all the people, for what cause she had touched him, and how she was healed instantly. The brief whereof is recorded here by S. Matthew, When he saw her, he said, Daughter be of good comfort, thy faith hath made thee whole. Propounding her as a b B. Latymer. Schoolmistress to all the world, to learn by her how to trust in God, and to come to Christ in all manner of afflictions. The person by whom, is Christ, and in him obseruo what he said, and what he did. His words c Zepper. Con. 1. in▪ loc. contain consolation, Daughter be of good comfert: and commendation, thy faith hath made thee safe. The word Daughter, is d jacob. de Vorag. ser. 2. in ioc. magnae familiaritatis: be of good comfort, magnae securitatis: Thy faith hath made thee safe, magnae iocunditatis. here then are set down three notable effects of a lively faith: it maketh us the children of God, Daughter: it brings comfort, be of good cheer: it procures salvation of body and soul, thy faith hath made thee whole. Christ said in the e joh. 20. 17. Gospel, jaescend to my father, and unto your father. Unto my father by f Theophylact. Euthym. C●…ietan. in joan. 20. nature, but unto your father by grace: g August▪ tract. 121. in joan. non ait, ascendo ad patrem nostrum: aliter ergo meum, aliter vestrum: naturâ meum, gratiâ vestrum And this adoption of the Father electing, of the Son redeeming, of the holy Ghost assuring us that we are the children of the most high: is on our part, by faith only. For h john 1. 12. unto such as received him, he gave power to be the sons of God▪ even to such as believe in his name. Ideo f●…a, quta fides tua te saluum fecit, as S. Hierome upon my text. This woman is Christ's daughter in that her faith made her whole. Here then observe that a Christian is most honourable, being son to a King, i Heb. 2. 11. brother to a King, k R●…m. 8. 17. heir to a King, yea to the King of l Psal. 24. 7. glory, to the King of all King's m Ecclesiast. 5 7 higher than the highest. He were a foolish poor man that were ashamed of the kindred which the King did challenge of him: n Deering. lect. 10. Heb. he is more foolish though he were a King himself, that is ashamed of the son of God, when he doth offer himself unto him. For Christ is the o Luke. 2. 25. consolation of Israel, as it followeth in the next clause to be considered, he brings comfort to his children, Daughter be of good cheer. The reprobate account the children of God unhappy wretches, even p Wisd. 5. 4. mad men, having them in derision as the q 1. Cor. 4. 13. filth of the world. But as r Lib. 1. de guber. dei. Saluianus truly, nemo miser alieno sensu, sed suo. Men are not miserable for that other think so, unless themselves feel it so. The children of God then having the s 1. Tim. 4. 8. promises of this life and that which is to come, cheered in conscience while they live, filled with eternal joy when they be dead, have both hereafter and here such comfort as t Philip. 4. passeth all understanding. The last effect of a lively faith is salvation of body and soul, Thy faith hath made thee safe. For whereas it is said here, The woman was made whole even the same time: we must expound it (as u Enarrat. in loc. Anselm and x Zapper con. 1. loc. other intimate) not that she was healed at that hour when jesus turned about to her, and spoke, but in the same moment of time, wherein she touched his vesture. y Hi●…ron. in loc. Non enim dixit fides tua te saluam factura est, sed saluam te fecit: in eo enim quod credidisti, iam salva facta es. It was then her trust and not her touch, her faith and not her finger, which haled unto her this health and help. For the multitude thrust Christ, and trod on him (as S. Luke reports) and yet only this woman is said to touch him. And z Ferus Con. 3. Granat. Con. 2. & Zepper. Con. 1. in loc. so when we come to divine service, sermon, or sacrament without lively faith, hearty devotion, holy reverence; we touch his outward element, but take not his inward grace to the comfort of our soul. We do tangere panem domini touch his hem, but not contingere panem dominum touch him. And the reason hereof is plain, for that our faith and our fingers go not together. And therefore when any tread in the courts of the Lord, hearing his word, and receiving his sacraments: I say when any come to the Church, and yet feel no virtue to come from Christ: it is assuredly for that a Esay 29. 13. their lips are near him, as it were, pressing among the multitude: but their heart far from him, not attending, much less attaining his saving grace. From b Latymer. Fulk. Zepper. in loc. hence we may learn (against Arboreus, Maldonate, Beauxamis, and other Popish authors in their Commentaries upon this place) not to put any trust in the relics of Saints, or impute any saving virtue to the vestments of our Saviour. For the virtue which healed her went not out of the coat, but out of Christ immediately: he said not there is virtue proceeded from my vesture, but I perceive that virtue is gone out of me, Luke 8. 46. There was no great or extraordinary virtue in his garments after his death, when the soldiers had parted them among them: nor in his life when he wore them, for the people that thronged him, received no benefit by them, but only she and they that touched him by faith. And therefore c Ferus serm. in loc. some by Christ's garment understand the scriptures, in which our Saviour is wrapped: but if a man unfold them, he shall behold the best Crucifix that ever he saw: for Christ crucified is the end of all the Law, scope of all the Prophets, and as it were hem of all the Bible. d Apud Thom. in loc Rabans and e Ansel. in loc. other affirm, that this garment was Christ's human nature, for he f Philip. 2. 7. took on him the shape of a servant, and put on our rags that he might cloth us with his robes. Now the hem of his human nature was his passion, and his passion was a g Heb. 9 14. sacrifice for our sin: so that to touch the hem of his garment, is nothing else, but to believe with h 1. Tim. 1. 15 Paul, that Christ jesus came into the world to save sinners, of whom I am chief. Yea but happily some will object, it was neither the woman's finger nor faith that made her whole? but Christ's own virtue, Luke 6. 19 The whole multitude sought to touch him, for there went virtue out of him, and healed them all. He might have said than it was my virtue, not thy faith? It is true, that Christ's own virtue and grace doth only cure the sins of our soul, and sores of our body: but his virtue is not apprehended but by the finger of faith. And therefore Christ (as we read in Saint i Cap. 6. ●…. 5. 6. Mark) could do no great works in his own country, because of their unbelief, because they wanted an hand to touch his vesture. k Cyprian, apud Granat. Con. 1. in loc. Quantum enim vas fidei capacis afferimus, tantum gratie inundantis haurimus. Hence you may know both how God's grace, and our faith is said to justify. Ye are saved by grace through faith, Ephesians 2. 8. by grace effective, by faith apprehensive: See Epistle 17. Sunday after Trinity. Now faith in respect of it object, is called in l Galat. 3. 22. scripture the faith of jesus Christ: but in respect of the subject in which it is m Aretius' in loc. inherent, my faith and thy faith. As our text here, thy faith hath made thee whole. By this which Christ said, is showed also what he did, he spoke the word and it was done, he commanded and it was effected, even the same time the woman was made whole. In general, to confirm his Gospel; in particular, intimating that all physic is in vain, n B. Latymer. Kilius. Zepper. except the great Physician of the world (who visiteth and redeemeth his people) bless it. So much of the parts and persons of the first miracle. Let us now come to the second, and in it (according to the texts order) inquire first of jairus. In whom observe, First, his fashion, in that he was a Ruler, as our Evangelist. Ruler of a Synagogue, as Mark and Luke. Ruler of a Synagogue in Capernaum, as may be collected out of them all. Then his faith, and the fruits thereof. 1. His fatherly love toward his daughter, in desiring help for her at Christ's hand. 2. Invocation, and worshipped him. 3. Hope, Come, and lay thine hand upon her, and she shall live. A certaine ruler] I have showed o Gospel 3. Sun. after Epiphan. Trinit. Sund. & 21. after Trinit often, how many great men have been good men, and that the pharisees objection is false, p john 7. 48. Doth any of the rulers believe in Christ? For he that keepeth Israel, hath in every q See Beauxamis. Har. tom. 1. sol. 160. age stirred up as well Ecclesiastical as Civil governors to favour his children, and further the business of the Gospel. I will upon this occasion add one thing only to the perpetual honour of England, namely, that Constantine the Great our countryman was the first Christian Emperor, Lucius our countryman the first Christened King, Henry 8. our countryman the first Catholic Prince that utterly shaked of the Pope's unlimited jurisdiction in his dominions, and our King james of blessed memory the first of his rank who did oppose that Antichrist of Rome with his own pen in the quarrel of religion. This jairus was a ruler of a Synagogue. Now that ye may the better understand what office this was, I must inform you, that there was in all jewry but one Temple, r Deut. 16. where the people were commanded to celebrate their solemn feasts, and offer up their sacrifices unto God. And there was only but one, for the preservation of s Melanct. postil. in loc. Idem Hospinian. de origine templorum, cap. 4. unity in piety, that there might be but one only religion, of one only God, in one only Temple. Where by the way note, that uniformity in discipline is an hedge to unity and doctrine. Where Canons and Injunctions of order are despised, and every man left unto himself: There many times are so many sects as Cities, and almost as many Gospels as gossips. On the contrary, when all things in the Church are done t 1. Cor. 14. 40. orderly, when the Christian Magistrate enjoys in outward ceremonies one kind of discipline for the public worship of God: there for the most part, an union in law breeds an union in love, a conformity in fashion an uniformity in faith, u Ephes. 4. 3. 15. endeavouring to keep the unity of the spirit in the bond of peace, following the truth in love. This I take to be the true reason, why Gods Israel had but one Tabernacle and one Temple. But there were Synagogues in x Vide Sigon. de repub. Heb lib. 2 cap. 8. & Hospinian ubi sup. every town, where divine prayers and Gods holy word was read and expounded every Sabbath, as Saint Luke recordeth, Acts 15. 21. And for this purpose there was a y Melanct post in loc. Covent, or College of students, and sons of the Prophets, among which our jairus here was a ruler: as z Ser. upon this Gospel. Bishop Latymer imagineth a Churchwarden: or as other, a Ma●…donat. in loc. expounder of the Law and the Prophets, as it were public Professor in Divinity, the ᵇ Melanct. c Diez con. 1. in loc. Prior of the place, the d Kilius. Rector of the Schools. here then observe both antiquity and utility of Colleges and Universities, as being in e Vide Hospinian. de origine scholarum, cap. 4. 5. all ages the Nurseries of God's vineyard, out of which Imps of hope have been translated into the Church and Commonweal. So than if thou wish well unto thy Country, speak well and (as occasion is offered) do well unto the schools of the Prophets, in that they be Seminaries of learning and fountains of holy religion. If thy son be fit, and thyself be fitted also for means and money, send him unto jairus the ruler of the Synagogue. If he be fit, I say, for when a man is out of his proper calling in any society, it is as much as if a joint were dislocated in the body. To make thy son a tradesman, if he be most apt for learning; or to send him to the Court, when he is fitter for the Cart: is as much as if a man should apply his toes to feeling and not his fingers, and to walk on his hands and not on his feet. It was a memorable fact of that famous Bishop▪ of Lincoln, Robert Grosthead, f Sir George Paul in the life of Archbishop Whitgift. p. 85. who being upon a time solicited to prefer his poor kinsman, and thereupon inquiring what condition of life he followed, and understanding that he was an husbandman: Why then (answered he) if his plough be broken, I will repair it, or rather than fail bestow a new upon him, whereby he may go on in his course: but so to dignify him, as to make him forsake his calling and trade wherein he was brought up, I mean not to do. Now that a father may the better accommodate his child with a fit calling: he g See Perkins treatise of Callings. must observe both his inclination and natural gifts. Every child even in his infancy, doth affect some one particular occupation or condition of life more than another: and therefore the judicious h Nazian. epist. ad Eudoxum. Athenians afore they placed their children in any calling, used to bring them into a public place where tools and instruments of all sorts were laid: and then accurately to mark with what kind of instrument they took delight, applying them afterward to the like Art with good success. And it is not amiss for Christians to follow Heathens in this, or any like commendable practice. Secondly, parents must observe the natural endowments of their children, applying such as excel in eminent gifts of the mind unto courses of learning: and other which excel in gifts of the body to trades and mechanical occupations. i Magdeburg. Cent. 3. col. 250 Origen that great Clerk when he was a child, used to question with his father Leonides about the sense of the Scripture, whereupon he was made a scholar. Athanasius also was first put to learning (as k Apud Magde. cent. 4. col. 1027 Ruffinus and Zozomene report) for that he was found by the sea side doing the part of a Bishop among a company of little children like himself, examining and baptizing them according to the solemn order used in the congregation. Archbishop Whitgift the l Camden. Britan▪ in Comit. Lincoln. peerless Prelate in our age for learning and piety, m Idem Camd. in commit. Cant. consecrating his whole life to God, and his painful labours unto the Churches happy peace, was applied first unto the School, for n Sir George Paul ubi supra pag. 2. that his Uncle Robert Whitgift Abbot of the Monastery of Wellow, found an extraordinary towardliness in him. And because many parents are ignorant, and most parents exceeding partial in judging of their own children's inclination and ingenuity: the best way for them is to be directed herein by some judicious friends, and then out of mature judgement, to give unto Caesar, the things appertaining to Caesar, accommodating such unto secular courses as are most apt for the Commonwealth: and unto God the things which belong to God, committing them unto jairus, and consecrating them unto the sacred function of the ministery. That jairus was a ruler of the Synagogue in Capernaum, is insinuated Luke 8. 41. and in the first verse of this present chapter of our Evangelist, as I have copiously proved in the beginning of mine Exposition, Gospel Sunday 19 after Trinity. Capernaum then had a good o Melanct. ●…m. in loc. Pastor, and as we read, Matth. 8. 5. a good Captain, and Christ the best of all often resided in that City: yet notwithstanding (as truth itself p Matth. 11. 23 witnesseth) it was a very wicked and dissolute place, deserving greater damnation in the day of judgement than the land of Sodom and Gomorrah. Let not then any vigilant Minister, or diligent Magistrate be discouraged in his place, for that his people bring not forth any fruits of righteousness answerable to the means of their instruction: for q Ezech. 3. 19 if thou warn the wicked, and he turn not from his wickedness, nor from his wicked way, he shall die in his iniquity: but thou hast delivered thy soul. Having thus examined the fashion of the ruler, it remains I should treat of his faith, and fruit thereof also. But for as much as I have spoken of these virtues in the woman afflicted with the bloody flux, and other like petitioners unto Christ often elsewhere: I think that I have a Supersedeas out of the Chancery to meddle no more with him at this time, and a Capias corpus as it were, for his deceased daughter. Concerning whom I note with r Com. in loc. Aretius the pregnant circumstances of her death, and the true demonstrations of her rising again from the dead. Saint s Cap. 5. v. 23. Mark reports indeed the petition of the Ruler otherwise, My little daughter lieth at the point of death, etc. and Saint t Cap. 8. v. 42. Luke, she lay a dying: not as our Evangelist here, my daughter is even now deceased. And yet all agree, for jairus happily said his daughter was dead coniecturally, u Theophylact. Euthym. Beauxamis. because he left her at home so desperately sick. And x Augustin. de consensu. Evangelist l. 2. c. 28. so Mark and Luke set down what jairus said, but Matthew what jairus thought. Or as y Enarrat in loc. Anselm, it may be that the Ruler said both, and made two requests: one that he would lay his hands on her, and heal her malady, for that she was a dying: another, (being informed certainly that she was even now deceased) that he would come, and lay his hand upon her, and restore her to life. So that the first evidence to prove her dead, is her fathers own confession. A second is Christ's assent, instantly following jairus. A third, the relation of certain coming from the Ruler's house, meeting Christ and him upon the way, Mark 5. 35. Thy daughter is dead, why diseasest thou thy master any further? A fourth argument is the derision of the tumult in jairus house, when jesus said, the damosel is not dead, etc. They laughed him to scorn, knowing that she was dead. A fifth invincible proof was the preparation for her funeral, as the multitude weeping, and the minstrels playing over the dead; a fashion in z Ambros. in Luc. 8. old time crept in among God's people from the Gentiles, according to that of the a ovid. 4. fast. Poet, Cantabat maestis tibia funeribus. The demonstrations of her rising again from the dead, are Surg●…t, Ambulat, Edit. The damosel arose, saith our Matthew, and walked, as Saint Mark reports, and eat, as Saint Luke. The witnesses hereof are Peter, and james, and john, and the father and the mother of the maid. For jesus thrust out of the doors (at b Musculus. least out of the chamber where the damosel lay) the minstrels and all the rude company making a noise, c Hieron. Chrysost. Hilarius. because they were not worthy to see mysterium resurgentis qui resuscitantem indignis contumelijs deridebant. Or happily to d Aretius. shun vain ostentation and popular applause. Or for e Maldonat. that he would not as yet have this great my racle known, as Mark and Luke intimate. In the Physician jesus, note first his facility, who would instantly come, verse 19 then his faculty, who could instantly cure the deceased damosel, according to the request of her own father, verse 25. For whereas jairus said, Come, and lay thine hand upon her, and she shall live: Christ arose, followed him, and took the damosel by the hand, and raised her again from the dead. Mystically, f Ludolphus. Christus venit per gratiam praevenientem, manum imponit per gratiam concomitantem, & tunc anima vivit per gratiam cooperantem. And they laughed him to scorn] g Musculus. Heming. The world is blind, and cannot judge aright of Christ's doctrine and doing, the wisdom of the flesh is at enmity with God. And therefore lest unhappily we turn scorners with the world, let us believe the Gospel, especially that article (which is our chief comfort) the resurrection of the dead. And by h B. Latymer. Christ's example we may learn to be content when we be despised in this world, that we may be glorified with him in yonder world, as also to i Ludolphus. proceed in doing any good office, notwithstanding the scoffs of malicious and ignorant people. Nam k Lipsius' reiect●…ncula Sannionis cujusdam ad finem. l. de Di●… Sichemiensi. ut ignis paleam exurit, aurum nitidius reddit: sic istae calumniae vanum aut vacuum aliquem absumant, verâ virtute granem illustrant. On the contrary, to be praised of naughty folks, is almost as great a shame as to be praised for naughtiness. Remember the sweet advice of m De ser. Dom. in monte, lib. 2. in prin. Augustine: Si homines inter quos vivis, te rectè viventem non laudaverint, illi sunt in errore: si autem laudaverint, tu in pe●…ieulo. So much of the literal exposition of these two miracles. In a mystical, n jacob. de Vorag. ser. 1. in loc. every sinner is like the woman infected with an issue of blood. Osea. 4▪ 2. By swearing and lying, and killing, and stealing, and whoring they break out, and blood toucheth blood. Where o Rupert, & Calvin. in Hos●…ae cap. 4. Idem Greg mag, in multis locis v●…i Ribera num. 3. in Hoseae 4. Divines understand by blood, sin. p Hieron. in loc. Hoseae. As if he should say, the wicked heap sin upon sin, adding new sins unto their old. For when a man runs from one foul fault unto another, blood toucheth blood. As when a wicked thought issueth into some wicked act, and act to custom, custom to necessity, necessity to desperation. And then as a man desperate in sickness, cares not what meat he doth eat: so the man reckless in sinning, q Ephes. 4. 19 given over to commit all uncleanness even with greediness, careth not what villainies he devoureth, until Christ the Physician of his soul stop his bloody flux, directing him with his word which is holy, and sanctifying him also with his spirit which is holy. Nay the devout people living in blind popery, r Luther. post. maior in loc. could never have their conscience truly quieted (although they spent almost all their wealth upon Monkish Doctors, healing by the doctrine of satisfaction and merit) till they did understand that justification is only by faith, and that it alone maketh a man whole. s Postil. in loc. Melancthon delivereth another allegory: This woman (saith he) doth aptly resemble the jewish Synagogue, vexed a long time with many mischieses and miseries, especially tortured with unconscionable Princes, and unskilful Priests or Physicians of the soul, the pharisees and Sadduces, on whom she wasted all her strength and goods, and yet she was not a whit the better, but rather much worse, till the blessed Lord of Israel, her Saviour in his own person came to visit and redeem her. And so jairus is a t Beauxamis ex Emisseno. type of all the patriarchs and holy Prophets u 1▪ Pet. 1. 10. 11. expecting Christ, and earnestly desiring that he would x Esay 64. 1. break the heavens and come down, and lay his hand upon the Synagogue being at the point of death, and heal her. Saint y In Luc. 8. Ambrose, z Com. in loc. Hierome, a In loc. Rupert, Anselm, and c F●…rus ser. 3. 〈◊〉. 25. post Pent. other affirm, that this woman and this wench are plain figures of the Gentiles and jews. The woman a Gentile ᵇ In loc. had her disease twelve years, and the ruler's daughter a ●…ew raised here was twelve year old. The woman fell sick when the wench was borne: so the Gentiles went their own ways into superstition and idolatry, when the jews in Abraham believed. Again, as Christ here went to raise the wench, and by the way the woman was first healed, and then the wench revived so Christ came to the jews, as being sent to the d Matt. 15. 24. lost sheep of Israel especially, but the Gentiles believed first, and were saved, and in the end the jews also shall believe. Christ e Melanct. in Matth. 9 in the three years of his preaching raised three sorts of dead. The first year the widows son in Naim, Luke 7. the second year jairus daughter, mentioned in this scripture: the third year Lazarus, john 11. Now f Soarez tract. 3. in Matth. 9 jairus daughter raised in her father's house resembleth the jews; the widows son carried out of the Town gate resembleth the Gentiles, g Ephes. 2. 12. altanss from the commonwealth of Israel, and strangers from the covenants of promise until Christ's coming, as it were shut out of the City of God. Lazarus who laid in his grave four days, is a figure of the jewish remnant, which afore the world's end shall be raised out of the pit of ignorance and incredulity, wherein they have lain dead many hundred years, and at the length acknowledge Christ jesus (whom their father's crucified) to be their Messias and Saviour. Esay 10. 21. The remnant shall return, even the remnant of jacob unto the mighty God. For though thy people, O Israel, be as the sand of the sea, yet shall the remnant of them return. And Saint h Rom. 11. 25. Paul saith, I would not that ye should be ignorant of this secret (lest ye should be arrogant in yourselves) that partly obstinacy is come to Israel, until the fullness of the Gentiles become in, and then all Israel shall be saved, as it is written, the deliverer shall come out of Zion, and shall turn away the ungodliness from jacob. When the woman is fully cured which was diseased, the damosel shall be raised which was deceased. When the fullness of the Gentiles is passed, almighty God remembering his old mercy shall graft the jews in again, and convert them unto the Christian faith. It is well i Relation of religion used in the West parts of the world. sect. 53. observed, that beside the jews natural and inrooted obstinacy, there be three great impediments which hinder their conversion: First, the scandals of us Christians, as the most unbrotherly dissensions among Protestants, and most abominable superstition and gross worshipping of Images among the Papists. Secondly, want of means to teach and instruct them, because the Papists among whom they live, will not suffer the new Testament in the vulgar tongue. Thirdly, loss, which the Papists by their conversion shall incur, and (it should seem by their toleration of judaism) they had rather have the crowns, then save the souls of the jews, it was necessary that the son of man should suffer, as it is written of him, and yet k Matt. 26. 24. woe be to that man by whom the son of man is betrayed: it had been good for that man if he had never been borne. So it is necessary that the jews should persist in their unbelief for a time; but woe be to them whose scandals are hindrances to their conversion. For the hour shall come, when jairus daughter shall be raised again, she is not dead, but sleepeth. Albeit the jews are in a dead sleep, the Lord in his due time will rouse, yea raise them up again from their incredulity. For conclusion of the whole, by the goodness of Christ in restoring the sick woman unto health in the way, raising the dead wench unto life in her father's house; we may learn l Ferus Con. 1. in loc. Sanitas in via, vita in patria. what to look for at his hand: namely grace, while we be pilgrims in this our short, yet troublesome race; but glory, when as we shall rest in heaven, our everlasting home. According to that of David, m Psal. 84. 12. The Lord will give grace and glory, and no good thing will he withhold from such as walk uprightly. The Epistle. JEREMY 23. 5. Behold, the time cometh, saith the Lord, that I will raise up the righteous branch of David, etc. THe Church ends, as she began, with her only Lord and Saviour: which n Petrus Machado ord. praedicat. prouinc●…al. occasioned one to call his postil annulus Christianus, as it were the Christians round, or ring. o Sarcerius in epist. Dom. 22. post. Trinit. For all the Gospels are fraught with excellent doctrines of holy faith in Christ, and ordinarily the Epistles are nothing else but earnest exhortations unto the fruit of faith, a godly life; that we may p Co●…oss. 1. 10. walk worthy of the Lord and please him in all things. As then on the first Sunday, the Gospel intimating that Christ is come [behold thy King cometh, etc.] and the Epistle teaching that we must imitate our King being come, [put on the Lord jesus, etc.] are in stead of a Preface: so this Epistle and Gospel on the last Sunday (the one prophesying that the Lord our righteousness shall shortly come, Behold, the time cometh, etc. and the other preaching that he is already come, this of a truth is the same Prophet that should come into the world) may serve for a q Ferus ser. 3. in euangel. Dom. 26. post. Pentecost. conclusion or epilogue to all the rest of the whole year. The Gospel is expounded Sunday 7. after Trinity. The Epistle containeth an abridgement of all the chief doctrine delivered in the Church, even from the first in Aduent unto this present day; showing that Christ is God, and man, and so participating of both natures in one person, is the sole Mediator between God and man. Our r Hiero. trooem. in lib. 1. Com. jerem. evangelical Prophet as another Matthew proves here Christ to be man, in that he was a branch of David. And yet not a mere man, in that the righteous, in whom is s Esay 53. 9 no guile: whereas the scripture witnesseth of other men that they were t Psal. 5●…. 5. conceived in sin, and borne in iniquity, that u Psal. 14. 4. all are gone out of the ways of the Lord, and that none doth good, no not one. Christ's high style, the Lord our righteousness, is an evident demonstration of his Godhead, as Interpreters have noted against Arians and jews out of this place. Uide Calvin. Instit. lib. 1. cap. 13. §. 9 Galatin. de arcanis, lib. 8. cap. 3. Melanct. proposit. de eccles. propos. 25. Tom. 2. fol. 320. Bellarm. de Christo lib. 1. cap. 7. Indeed there be x 1. Cor. 8. 5. many Lords, and yet but y Ephes. 4. 5. one Lord, which is the Lord: and many righteous comparatively, but none z Aug. ep. 54. simply good, or righteousness itself, but only a Mark. 10. 18. God the most holy. Now Christ as God-man, or Man-god, is the King of his redeemed ones, in whom observe three royal virtues especially, Wisdom, verse 5. justice, verse 5. Mercy, saving juda, verse 6. and delivering Israel, verse 7. 8. b Hieron. in loc. Not as by Moses out of Egypt only: but out of the hands of c Luke 1. 74. all their enemies, and calling them out of all countries and corners of the world, to d Matt. 8. 11. sit down with Abraham, Isaac, and jacob in the kingdom of heaven, being our righteousness e Theophylact. Aquin. Piscator in 1. Cor. 1. 30. Idem Bellarm. de justificat. lib. 2. cap. 10. efficienter, as author of every good and perfect gift in us: and sufficienter, in giving himself a ransom for all men, 1. Tim. 2. 6. and obtaining eternal redemption for us, Heb. 9 12. a jesus immediately saving us himself, not by giving us power to become our own saviours. And so the righteousness whereby we are saved, is not the righteousness which we by him act for ourselves, but that which he in his own person hath wrought for us; an imputative, not an inherent justice, f August. de Civit. Dei, li. 19 c p. 27. consisting not in the perfection of virtue, but in the free pardoning of our sins. According to that of g Psal. 32. 1. David, Blessed is he, whose unrighteousness is forgiven, and whose sin is covered. The words of this text, as Hierome notes are well interpreted by Paul, 1. Cor. 1. 30. Christ is made to us wisdom, and righteousness, and sanctification, and redemption, that according as it is written, he that rejoiceth, let him rejoice in the Lord. As if he should have said, h Dr. Fulke in loc. ad Cor. ex chrysost Oecumen. Beda. If these graces are our own, we may vaunt in our own. But for as much as Christ is made to us from God, not only the beginning of holiness, wisdom, righteousness, etc. but the perfection of all these: let not flesh boast itself in his presence, but he that doth glory, let him glory in the Lord. As Christ was made i 2. Cor. 5. 21 sin for us, even so are we made the righteousness of God in Christ. He was sin through imputation only, k 1. Pet. 2. 22. for he did no sin, neither was there guile found in his mouth. And so we are made righteousness, in that our unrighteousness is not imputed unto us, Rom. 4. 8. As l Loc. Com. tit. de justitia Christiana & remissione peccatorum. Martin Luther is bold to speak, Christiana sanctitas non est activa, sed passiva sanctitas, extra nos est justitia, non in nobis. It is a righteousness in God, whereby we stand righteous afore God. It is true that we work righteousness according to the proportion of grace bestowed upon us in this life: but for as much as we m Matt. 5. 6. thirst after the full righteousness in another world, and have received only the n Rom. 8. 23. first fruits of the spirit here; to say that we are now thoroughly clean o Ephes. 5. 27. without spot, or wrinkle, or any such thing, is to justle Christ out of his justice, and to take from him his due title of honour, which is given him in our text, the Lord our righteousness. See Gregor. apud Magdeburg. Cent. 6. col. 681. Luther. ubi supra in margin. Melancton in Cat. & loc. Com. & exam. tit. de justificatione & bonis operibus. Calvin. Instit. lib. 3. cap. 11. §. 11. Dr. Morton Apolog. lib. 1. cap. 2. §. 11. & 1. 7. 2. & lib. 2. cap. 11. Dr. Abbot's answer to Bishop's Epistle to the King, pag. 138. 139. etc. Wherefore learn to sing with p Psal. 4. 1. David: O God which art my righteousness: and to say with q Vbi sup. Luther, Tues Domine jesu, iustitiamea, ego autem sum peccatum tuum: tu assumpsistimeum, & dedisti mihi tuum: assumpsisti quod non eras, & dedisti mihi quod non eram, etc. I conclude with a meditation of r Serm. 61. in Cant. Bernard: Thy righteousness, O my dear Saviour, is not a short cloak that cannot cover two, but being a s Apocal. 7. 9 long rob, and a large righteousness, it will wholly cover thee and me: a multitude of sins in me, but in thee what shall it cover, O Lord, but the treasures of thy goodness? To thee, (sweet jesus) the beginning and ending, which hast out of the riches of thy superabundant grace blessed my studies hitherto, guiding, as I hope, my pen with thy finger, even from the first lesson unto this last line: be given all honour, power and praise, now and for ever. Glory be to God on high, and peace to men in earth. Amen▪ FINIS.