An EXPOSITION OF THE FESTIVAL EPISTLES AND Gospels used in our English Liturgy.  
Together with a reason why the Church did choose the same.  
By JOHN BOYS Doctor of Divinity.  
The first part from the Feast of S. ANDREW the Apostle, to the Purification of blessed MARY the Virgin.  Psalm 151.1. 
Laudate Dominum in Sanctis eius.  
LONDON, Printed by EDWARD GRIFFIN for William Aspley. 1615.   

TO THE MOST REVEREND FATHER IN GOD, GEORGE BY the divine providence, Lord Archbishop of CANTERBURY, Primate of all England, and Metropolitan, etc. My very good Lord.  
I Find three sundry readings of the first words in the last Psalm; Praise God in vis 
a Hieron. Augustin. 〈◊〉  Saints, praise God in his 
b An●nymus and our old English translat.  sanctity, praise God in his 
c Vatabius, Calvin, English Gene●●bib. & Gesebr. .r●s ex Cl ald●.  Sanctuary. God is to be praised in his Saints, as having out of the riches of his mercy bestowed on them eminent gifts of grace, the which as their bequeathed 
d 〈◊〉. Imi●en. him de S. maxim●.  legacies and only true relics are to be remembered often in God's Church unto God's people, that (as 
e Ser. on C●ristmas day preached at Bexterly.  B. Latimer speaks) we may worship the Saints in following their good examples. And so these three lines meeting in one centre, intimate that the most holy (being donor of every good and perfect gift) ought to be magnified in his Sanctuary for his sanctity conferred upon his Saints, whereby they shined as 
f Philip. 1. 1●  lights in this heaven on earth, and now shine like 
g D●●. 12.3.  stars in heaven of heaven. For this end I have begun, and I hope to finish an exposition of the Festival Epistles and Gospels used in our English Liturgy. The which (howsoever herein I may seem bold) yet am I bound to dedicate unto your Grace for many respective considerations, especially for this one, because your honourable disposition in the midst of a crooked nation is evermore to be both a patron and a pattern of unfeigned sanctity. Thus humbly beseeching the Lord to bless, and your Grace to savour these my labours; I rest  
Your Grace's servant in all duty, JOHN BOYS.   

S. ANDREWES DAY.  

The Epistle  ROME 10.9. 
If thou knowledge with thy mouth that jesus is the Lord, and believe in thy heart that God raised him up from death, thou shalt be safe, etc.  
THE Gospel and Epistle chosen for this Festival, intimate the true reason of our Church, in celebrating the memories of the blessed Apostles and Evangelists unto God's honour, namely, because they were fishers of men, ambassadors of peace, preachers of good tidings, even the 
a 1. Cor. 4.1.  disposers of the riches of God in Christ indifferently to men of all sexes and sorts, in that their sound went out into all lands, and their words into the ends of the world; and so by consequent principal instruments of God in the work of our salvation and eternal happiness. Which our Apostle showeth here by this 
b Martyr. Sar●●rius. Calvin.  Sorites or gradation: 
Whosoever ●all●th on the name of the Lord shall be saved,  
Invocation is by faith,  
Faith is by hearing of the word,  
Hearing is by the Preachers.   
And Preachers are sent of God etc. Erg●, such as have learned Christ, in their mind believing undoubtedly, with their mouth acknowledging him undauntedly for their jesus; aught to praise God in his Apostles, as being after Christ immediately the first, and under Christ absolutely the chief Trumpeters of the Gospel, which is the 
c Rom. 1.16.  power of God unto salvation.  
In the whole text two points are remarkable: 

Cansa causate, the means of our justification, and herein a 

Proposition: If thou knowledge, etc. verse 9  
Proof: 

1. From a sufficient enumeration of the principal heads of 
d Aretius.  Christianity. 

Faith; for to bel●eue with the heart instifieth.  
Good works; to knowledge with the mouth, etc. vers. 10.    
2. From the testimony of the Prophets. 


e Cap. 28.16.  Esay: Whosoever believeth on him, etc. vers. 11.  

f Cap. 1.32.  joel: Whosoever doth call, etc. vers. 13.        
Causa causae, the 
g Melancth●n. Parae●●.  mean for these means, and that is the preaching of the Gospel, in this respect aptly termed the word of faith: vers. 8.    
If thou knowledge] S. Paul having in the Chapter afore, sufficiently discoursed of the re●ection of the jews A priore, from God's absolute decree (showing 
h Rome 9.18.  mercy on whom he will, and whom he will hardening) he cometh in this present, to demonstrate the same point. ● 
i Areti●s.  post●riore, from their obstinate incredulity, 
k vers. 3.  stablishing their own righteousness, and not submitting themselves unto the righteousness of God in Christ, apprehended and applied by faith only, declaring itself in a twofold act; one which is 
l Thomas 22. quaest. 3. ●rt. 1.  outward, to confess with the mouth: another which is inward, to believe with the heart. 
m D. Wi●e● in loc.  Some confess, but believe not, as hypocrites: other believe but confess not, as timorous and Peter-like professors in the days of persecution: other do neither confess, nor believe on Christ, as Atheists: other both confess and believe, and they be true Christians. A 
n Arden's. Theophylact.  bare confessing with the mouth is not enough, except thou believe with thine heart. Esay 29.13. This people come near to me with their mouth, and honour me with their lips, but have removed their heart far from me, etc. Neither is it sufficient unto salvation, only to believe with the heart, unless thou confess with the mouth; according to that unavoidable sentence, Math. 10.33. Whosoever shall deny me before men, him also will I deny before my father which is in heaven.  
Now though in nature believing with the heart preceded confessing with the tongue: yet Paul mentioneth acknowledging in the first place, 
o Martyr. Heming. Aretius.  for that we do not know the faith of such as believe, but by their confession; according to that of 
p Cap. 2.18.  S. james, I will show thee my faith by my works. here then observe, that to confess the Lord jesus is necessary 
q Sarcerius.  both in respect of other and ourselves. In respect of other, 
r Occumen.  as being herewith armed in the times of persecution, and instructed in the days of peace. Christ is the fountain of the waters of life; faith in the heart is as the pipes and cistern that receive in and hold the water; and confession with the mouth as the cock of the Conduit that lets out the water unto every comer. And therefore 
s Matth. 6.16.  let your light so shine before men, as that they may see your good works, and glorify your father which is in heaven. Again to confess, 
t Pareus.  that is, to praise Christ in thy words, and to do whatsoever appertaineth unto his worship, is needful in regard of ourselves, 
u Church hom. s f●ith. & Confess. Anglican. art. 12. See Rogers ibid. & Calvin. Instit. ●ib. 2. cap. 16.  in that a true faith is never idle, but always working by love, Galath. 5.6. For although it justifieth alone, yet is it no more alone, 
x Calvin. apud Bellarmin. de Ius●ificat. lib. 1. ca●. 14. §. johannes.  than the heat of the S●nne which alone warms the earth is severed from light ●or than Christ is disjoined from his spirit: Cal●●● apud 〈◊〉. de justist at lib. 1 cap. 15. §. Calvinus: or men a hand when it alone doth apprehend any thing is separated from the body: Luther apu●● Sander●m de Iustis● 〈…〉. 4 cap. 4.  
This doctrine makes against the 
y 〈◊〉. 70.  〈◊〉 in oed time, defending this 〈◊〉; jura, pervira. secretum 〈◊〉. And the 
z Martyr in 〈◊〉.  〈◊〉 in ourage who following the 〈◊〉. He 〈◊〉, hold it l●● full to distemble their faith 〈◊〉 the Magistrate. As also the Nicodem●●es ashamed of Christ, and exp●●●cating 〈◊〉 forswerring their P●ie●hood, and the Pope their holy father upon e●e●y pretended occasion of danger. In a word, all weather ●ise professors, adue●tring no more for the glorious Gospel, than one ●●tely did for his horrible blasphemy, who being bound to the stake, suffered only the lingeing of his beard This open acknowledging of Christ is necessaries not only 〈◊〉 morris, at the point of de●h, as Lira●us: or in the day, of persecution, as Lombard; but at all time, and in every place, when occasion is offered lustily, ●aith 
a 〈…〉 22. 〈…〉 ●2.  〈◊〉. foreseing it is an affirmative precept. 〈…〉. As Christ in his 
b Mark 8. 3●.  Gospel expressly. 〈…〉  
Whereas 
c 〈…〉 § 〈…〉  〈…〉 〈…〉, the faith not sufficient unto 〈…〉 mouth and other ●od●● 〈◊〉, as efficient cause concur with it in the 〈…〉 may be taken out of his old School 〈…〉, and Cardinal 〈◊〉, 
d 〈…〉  〈◊〉 doth of 〈…〉 confession 〈◊〉 act of faith, according to that of the 
e 〈…〉  P●●mi●●. I 〈…〉 have I spoken, And in his second 〈…〉 this Chapter, he that is 〈◊〉 by faith ought to be 
f 〈…〉  filled with the fruit of righteousness. Postquam homo per fide mest instificatus, oportet quod eius fides per dilectionem operatur ad consequendam sal●tem. And Cardinal 
g In loc.  Tolet in plain terms: Oris confessio n●s non justificat à peccato, etc. sed justificati tenemur eam palàm profiteri, etc. Confession of the mouth doth not justify us; but being justified, we are bound publicly to profess it afore we can attain to salvation. Herein agreeing with our 
h Melancth. Calvin. Heming. Piscator. Chytreu●. Tileman.  Protestant Interpreters, affirming that good works are consequents and effects of a true faith, as if Paul should have said here, we are justified by faith only, but yet this faith is operative, bringing forth lively fruits, as the confession of the mouth, and the profession of the life; for they be necessary to salvation, albeit faith alone be sufficient in the act of justification, as you may see further Epist. Quinquages, and Sund. 2. in Lent.  
In the words (and believe in thine heart that God hath raised him up from the dead) three points are considerable, namely, Faith's 

Act,  
Object,  
Subject.    
Faith's act is to believe, and to believe hath these degrees (as the 
i Lombard. 3. sent. dist. 23. & Aquin. 22. q. 2. art. 2.  School teacheth out of 
k Tract. 29. in joan. & ser. 181. de Temp.  Augustine) Credere Deo, credere Deum, & credere in Deum. A wicked man, and a wretched devil, may so far proceed in faith as to believe there is a God, and in gross to believe God: but a true Christian, endued with a saving faith, ascends higher, and believeth in God also. 
l Perkins exposed. Creed, art. 1.  That is, he knows God as he hath revealed himself in his word, acknowledging him only for his God, and thereupon put his 
m See Church Hom. of salvation, part. 3.  whole trust in him, applying to himself Gods merciful promise made to father Abraham and his seed, with the heart unto justification, and confessing the same with the mouth unto salvation. He disclaims not his part in Christ as the devils, 
n Mark. 1.24.  Ab, what have we to do● with thee thou jesus of Nazareth? 
o Mat●. 8.29.  art thou come to torment us before the time? but he challengeth his portion in the blood of his Saviour, saying with the Church in her 
p Cant. 6.2.  lovesong, My well-beloved is mine: and with 
q 1. C●r. 1.30.  Paul, Christ is become to us wisdom, righteousness, sanctification, and redemption. H●s body is in heaven, there shall I find it mine: his divinity is on earth, and here do I feel it mine: his word is in mine ear, to beget him mine: his Sacrament is in mine eye, to confirm him mine: his spirit is in mine heart, to assure him mine: Angels are mine: to fight for me: Prince mine, to rule for me: Church mine, to pray for me: University mine, to study for me: Pastor mine, to p●each for me: all mine, 
r 1 C●r. 3 ●2. ●3.  whether it be Paul, or Cephas, or the world, or life, or death, whether they be things present, or things to come, even all are mine, I am Christ's, and Christ is Gods.  
Faith's object is 
s Church H●m of faith, part 1.  all holy scripture, the 
t Augustin ser. 115 the Temp & Am●r: sser. 38.  sum whereof is the Creed, and this one point how God raised up jesus from the dead, is 
u Mart. in●. ●.  nexus articulorum omnium, as it were the bond or tying knot, on which all other links of our belief depend. 
x Church Hom. of Christ's resurrection.  For if it were not true, that Christ is risen again: then were it neither true that he did ascend up to heaven, nor that he sitteth at the right hand of his father in heaven, nor that he sent down the holy spirit from heaven, nor that he shall come from thence to judge the quick and the dead. In a word, the matter of the whole Creed concerneth either God, or the Church his spouse. Now the raising of Christ from ●he dead, is the work of God the Father, Acts 2.32. of himself being God the Son, john 10 18. of God the holy Ghost also, Rom. 1.4. Christ as 
y Th●●s 3 part. q 53. ar● 4.  God, only raiseth and is not raised: as man, he is only raised, and raiseth not: as the 
z Pareus.  Son of God or second person in the blessed Trinity, both the Father raiseth him, and he raiseth himself. The Father raiseth the Son by the Son, ●nd the Son raiseth himself by the spirit of holiness, 
a Rome 1 4.  by which he was declared to be the Son of God. As for the Church: our Apostle showeth 
b Rom. 4.25.  elsewhere, that Christ died for her sins, and rose again for her justification; and that 
c Ephes. 4.8.  ascending up on high he bestowed on her gifts, as to be Catholic, holy, knit in a communion: and prerogatives in her soul, namely, remission of sins: in the body, resurrection of the flesh: in both, everlasting life. Wherefore Paul here mentioneth only the resurrection of Christ from the dead, not exclusively: but 
d Piscator.  synecd●checally, because this one article 
e Gorran.  presuppose●h all the rest, and takes them as granted; as if he rose from the grave, than he died, and his death is a consequent of his birth. Or because this article was, and is most 
f Anselm. Idem Augustin. apud Matyr. in loc.  doubted in the world, for the jews and Gentiles acknowledge the death of jesus; whereas the Christians only confess his resurrection. Or because the 
g Calvin.  rest (vnlesle Christ had risen again) would have profited us little: for he triumphed in his resurrection over death, hell, damnation, opening the kingdom of heaven to all believers.  
And so the meaning of our text is plain, If thou confess with thy mouth that jesus is the Lord: 
h Melanctbon.  that is, that Lord, 
i 1 Pet. 1.10.  of whom all the Prophets inquired, as being the 
k Haggai 2.8.  desire of all Nations, even the light of the Gentiles, and consolation of Israel. And if thou believe in thine heart, that this jesus (whom almighty God hath made 
l Acts 2.36.  both Lord and Christ, offered 
m Ephes 5. ●.  himself a sacrifice to 
n Hib. 9.14.28.  purge thy conscience from dead works, and take away thy sins, 
o Colos. 2 14  putting out and fastening upon the Cross the laws obligation against us, and that having overcome death and the devil, he rose again, 
p ●phes. 4.8.  leading captivity captive, that he might hereby deliver thee from the bands and hands of all thine enemies; I may tell thee from Paul, and Paul here from God, unto the comfort of thy soul, that thou art now 
q In praesenti inssi●●●m, in 〈◊〉 salutim Anse●m in loc.  presently justified, and shalt be hereafter eternally saved. For the Scripture saith, whosoever believeth in him, shall not be confounded: 
r Melan●thon.  That is, whosoever hath a sure trust in God that he will even for his Christ sake pardon all his sins, and blot out all his offences: and out of this assurance calleth on the name of the Lord, he shall be safe. For the two testimonies of the two Prophets 
s Theophylact. Ca●etan.  answer the two clauses of Paul, Esay speaking of the believing in the heart, and joel of acknowledging with the mouth.  
And in these texts of the Prophets observe their 
t Lombar●. Martyr. Calvin.  universal note whosoever, for God is 
u Act. 10.34.  no respecter of persons; he puts no difference between the jew and the Gentile, but being Lord over all, is rich unto all that call upon him, 
x Ardeus.  Other Lords cannot reward all their followers as being Poor, many will not as being illiberal and sordid: but our God is 
y Hyper. apul Marlorat.  able, because Lord of all; and willing, because rich unto all of whatsoever condition or country. Poor Bartimeus begging, rich Zacheus climbing, old Simeon in the Temple, young john in the womb, covetous Matthew grinding his neighbour at the receipt of Custom, the loving Centurion 
z Luke. 7.5.  building his nation a Synagogue, the people 
a Mat. 27.54.  watching under the Cross, the 
b Luke 23.42.  thief hanging on the Cross, confessing the Lord jesus, and walking in the sonneshine of his Gospel: in differently find refreshing in the conscience, rest in the soul. For whosoever believeth on him shall not be confounded, and whosoever calleth on his name shall be saved.  
As for the subject or seat of faith: it is said here, with the heart man believeth: Ergo, faith (as many 
c Calvin. Pareus. D. Wille● in l●r.  Protestant authors have noted) is not placed in the mind, or understanding only: but in the will and affections also. 
d H●ming.  For faith, as it is notitia, resides in the mind: but as fiducia, feared in the will. 
e Perk. expos●●. Creed. art. 1. D. Fulke in 2. Cor. 13.1. disallows not this assor. 〈◊〉 ●n the R●em. Vid.▪ T'him. 22. quest 4. art. 2. & Be●●mia de Iuc●it. lib. 1. cap. 6.  Other Interpreters (etiam note purioris, and no way branded with the marks of Antichrist) hold it no● greatly to stand with reason, that one particular and single grace should be placed in divers parts and faculties of the soul. It is true, that faith is not a mere prattle of the tongue, nor a floating 
f Sarce●●●. Biz●.  opinion of the brain: but a certain persuasion of the heart. Yet notwithstanding this persuasion, or particular knowledge whereby a man is resolved that the promises of salvation appertain to him, is wrought in the mind by the holy Ghost, 1. Cor. 2.12. A sure trust, and a steadfast hope of all good things to be received at God's hand, is 
g Perkins ubi supra.  not happily faith (if we speak properly) but rather a fruit of faith, in that no man hath affiance in God, until he be first of all persuaded of his mercy toward him in Christ jesu.  
For mine own part, I confess with 
h In Gal. ●. 5.  Luther ingenuously, that it is exceeding hard to distinguish exactly between faith & hope, there is so great affinity between them, one having respect to the other, as the two Cherubins on the mercy-seat, Exod. 25.20. Faith engendereth hope, and from hope proceeds affiance, which is nothing else but hope strengthened. For whereas an 
i job 8.14.  hypocrites confidence shall be like the house of a spider: 
k Psal. 125.1.  he that putteth his trust in the Lord, shall be even as the mount Zion, which may not be removed, but standeth f●st for ever.  
And for as much as the word heart in my text (as is agreed on all sides) is put for the wholesoule, without limitation to any part: all that I will observe from hence shall be, that as we must love God; even so believe in God with all our heart, and soul, and mind. 
l Caietan.  For hypocrites have forged faith, and devils have forced faith, acknowledging against their will out of horror unto their condemnation, and not out of love from their heart to their justification, that jesus is the Lord. A Recusant may be brought unto the Church against his will, and compelled in despite of his teeth also to receive the Sacraments Bread and Wine: 
m Lombard.  but none can believe that jesus is their jesus, but with the heart only. See Gospel Sund. 8. and Epistle Sund. 10. after Trinity.  
How shall they call on him on whom they have not believed? A plain text against the 
n Melancthon.  Gentiles idolatry, praying unto gods 
o Act. 17.23.  unknown. As Hecuba in Euripides; O jupiter quic quid es, sive hoc coelum, sive mens in coelo, quanquam din iam ignavos opituiatores invoco. And it is a pregnant evidence to confute the 
p D. Fulke. Kilius. Paraeu● in l●●. dem Melanc. A●ol. August. confess. art. 21. & Perkin●re. for. Cal. lit. 14.  Papists in their invocation of Saints also; for if they trust in S. Martin or Mary, S. Catherine or Clare, they rob the Creator to cloth his creature, and 
q 1 I●remys 17.5.  cursed be man that puts his confidence in man, and makes flesh his arm. If they trust not, how do they call on him in whom they believe not? Our heavenly Father saith in his 
r Psal. 50.15.  word, Call upon me: Christ our advocate with the Father in like fort, 
s Mat. 11.28.  Come unto me, for I am the way, the truth, and the life, john 14.6. 
t August. tract. 22. in joan.  Non est qua eas nist per me, non est quô eas visi ad me: No way to God but by me, no light but from me, no life but in me Christ is a mutual help: to the Father one, to us another. An hand to the Father, by which he reacheth us: an hand to us, by which we reach him. The Father's mouth, by which he speaketh unto us: our mouth to the Father, by which we speak to him. Our eye to see by, footway to go by, the 
u Exod. 13.21  pillar of fire by night, and cloud by day gu●ding his Israel in the wilderness of this world. Wherefore let us call on him in whom alone we believe, which is our 
x jer. 16.19.  strength and refuge in the time of trouble, promising in his 
y Matth. 7.7.  Gospel, ask, and ye shall have: seek and ye shall find: knock, and it shall be opened unto you. See Gospel on the 5. Sund. after Easter.  
How shall they hear without a Preacher?] here you may behold the Minister's 


z Melancthon. Martyr. wilemon.  Dignity, in respect of their 

Commission, as being sent of God.  
Errand, as being ambassadors of good things, even such as bring tidings of peace. 
a Aquin. ●  between 

God and man.  
Man and man.  
Man and himself. Wherefore 
b Lilius.  desire the Lord to send forth 
c Math. 9.38.  labourers into his harvest, honouring such Elders as rule well, and labour in the word, even with double honour, 1 Timoth. 5.17. receiving them as Angels, yea as Christ himself, Galat. 4.14.      
Duty; for if faith come by hearing, and hearing by preaching, so that the word of God unto faith is as 
d Chrysost.  oil to the lamp: such as will have their feet kissed, aught to bring tidings of good things. If they will have the 
e 1. Tim. 3.1.  worthy, good reason they should do the work. For assuredly such as crowd into the Clergy without performance of their office, either through ignorance, that they cannot: or secular employment, that they may not: or negligence, that they will not: or fear of trouble, that they dare not preach the word of God, are 
f Regersin Anglican. Confess. art. 23 proposit. ●.  adversaries unto the doctrine of the Church of England, and enemies of the Cross of Christ, Philip. 3.19. See further in the Gospel ensuing.     

The Gospel.  MATTH. 4.18. 
As jesus walked by the sea of Galilee, he saw two brethren, Simon which was called Peter, and Andrew his brother, casting a net into the sea (for they were fishers) etc.  
IN this Gospel is set down the 

Calling of four Apostles.  
Coming of four Apostles.    
In their calling these circumstances are cosiderable: 

Who? jesus.  
Where? By the sea of Galilee.  
When? At the beginning of his preaching.  
Whom, in 

Name, 

Peter.  
Andrew.  
james.  
john.    
Number, two and two.  
Nature, 

Brethren.  
Fishers.      
Why? That they might become fishers of men.  
How? He saw them, and said unto them, follow me and I will make you, etc.    
As jesus walked.] There be four sorts of Apostles (as 
g Expos. prior. in Gaiat. cap. 1.  Hierome and 
h Postil. in loc.  Luther observe) some be sent only from God, and not by men: immediately from God the Father, as the 
i 2. Pet. 1.21.  Prophets under the Law; 
k job. 20.21.  jesus Christ, and 
l I●●. 1.6.  john Baptist in the beginning of the Gospel: immediately from God the Son, in his state mortal, as the 
m Matt. 10.5.  twelve Apostles: in his stare glorious or immortal, as S. Paul, Acts 9.15. Other are sent by men, and not by God; as they who being unworthy both in respect of their bad learning, and worse living, crowd notwithstanding into the ministery, through alliance, favour, or simony. Which occasioned one to say that horses are more miserable than asses, in that horses did post ordinarily to R●me to get asses preferment.  

n Yet. p●●mata de corrupto stat. ecclesiae per ●●yricum.  Cum jesus judas, cum Simone fur Ananias,  
In templo Christs semper sunt quatuor ists.  
Other are neither chosen of God, nor called by men, as the false Prophets, of whom it is said in holy scripture, that they 
o jerem. 23.21  run without a warrant; 
p Phili. 3.2.18  evil workers, enemies of Christ's Cross, 
q john 10.1.  thieves climbing into the Church at the window, not entering in at the door, 
r Matth. 7.15  ravening wolves in sheeps clothing. See Gospel on the 2. Sunday after Easter, and 8. after Trinity.  
Other are both elected of God, and ordained by men, as the Bishops of Ephesus, Acts 20.28. and other Elders in the Primitive Church, Acts 14.23. and all orthodox Preachers of the word in our age. For as the Gospel and Epistle well accord, how shall they preach unless they be sent? No man (
s Luther & Larymer in loc.  although he were more wise than either Solomon or Daniel) ought to take this honour unto himself, 
t Heb. 5.4.  except he be called of God. I say called of God, either immediately by himself, so Christ here called his Apostles: or else mediately by 
u A●glic. Confess. art. 23. Roger's ibidem. Luther & Kilim in l●c.  such as have public authority given unto them in the congregation, to call and send Ministers into the Lord's vineyard, and so Christ at this hour calleth Apostles in our Church, in that the conformable Ministers of England are chosen according to his word, as we teach against the Brownists and Ba●rnists; as also canonically consecrated, as we prove to the proud pontifician adversary. See Doctor Fulke & W●●r in Rom. 10. Perkins Treatise of Callings: R●grs ●a Anglican. Confess. art. 23. proposition. 1. & 5. S●●l●●s is mo●iu●, observant, of pontifician spirits, pa. 17. And surely God hath as it were set his hand and seal to the full approbation of our callings, in that he blesseth our labours in the ministery for the conversion of many souls in England. For every learned and industrious Pastor may tell his people which he begets unto God in Christ, as 
x 1. Cor. 9.2.  Paul once told the Corinthians: If I be not an Apostle to other, yet doubtless I am unto you; for ye are the ●●al of mine Apostleship in the Lord.  
By the 〈◊〉 of Galilee.] This (as 
y Ra●anu● apra T●omam. Are●●us. jansen in lec.  Interpreters observe) was not the main se●, but a little creak only, The lake Gemz●eth▪ as we read Luke 5.1. but it is called a sea. for tha● the 
z Gen. 1.10.  Scripture termeth all gathering together of wa●e●s▪ ●eas: and the sea of Galilee, for that it bounded upon the borders of the 
a Maldenat.  two Galilees. Consul Plin. hist. lib. 5. cap. 15. joseph de bello judairo, lib. 3. cap. 18. Strab. 〈◊〉 lib. 16. 〈◊〉. 504.  
In this lake Peter and Andrew were fishing, james and john mend●●● their nets. Here I no●e with Arctius and 
b Ardius in l●c.  other unto your comfort, that almighty God is wont to bless men especially when they be busied in their proper element, and 〈◊〉 in their own vocations. An Angel being a messenger of gladness, appeared unto 〈◊〉. 
c Luke 1.8.  〈…〉 the Priest's office before God and is 〈…〉 order. An Angel also delivered the first 〈◊〉 of Christ's birth unto 
d Luke 2.8.  shepherds are wha● 〈…〉 night in the field. While Saul ac 〈…〉 father's express commandment, sought for 〈…〉 found a kingdom. 1. Sam. 9 so Christ here se●ing Peter and Andrew not idle, but casting a net into the 〈◊〉: nor yet over-haste, meddling in other men, trade; but only labouring in their own calling (for they were fishers) he saith unto them instantly, follow me, and I will make you to become fishers of men A last person is vn●it for the Clergy, for none but 
e Matth. 9.38.  labourers are sent into the Lord's harvest. On the contrary, the 
f A●et. in lo●.  curious and over active spirit is unprofitable, for he will have one foot in the Church, another in the Court, and if God had made him a Tripos, he would have had a third in the Campe. Miles equi●, 〈…〉, etc. an hammer is for the Smith, an Homer for the School. Let the shoemaker attend his boot, and the fisher his boat 
g P●rkins treat of 〈◊〉 l●●g●.  He that comes, to the corn heap, the more he openeth his hand to receive, the less he doth hold: so he that in largeth himself to bear the most office, in a State, these were shall he sufficiently discharge. The worm 
h 〈…〉. 29. cap. 6.  〈…〉 or 〈…〉, though it have many feet, is of a very slow pace. 
i 〈…〉 1. pag. 203.  So Luther said of Erasmus: Qui●t ●ust in omnibus sapere, sespsum decipit. And 
k Bi●●n. pref. loc. C●●.  M●lanc●hon of 〈◊〉 ●●itaries in arts, in omnibus aliqa●●, in 〈…〉. The witty 
l Mar●●●u● 〈◊〉 grace. lib. 3.  Poet trimly, 
Omnia cummfacias, miraris cur facias nil?  
(Posth●n●:) rem solam qui sacit, ●lle facit.   
Again, Christ called his Apostles in the midst of their fishing, 
m Chrys. apud Th●●. 〈◊〉.  that we might hereby learn to prefer the following of him before the business of the world: or jesus happily walked by the sea, for that he did intend to choose fishers. 
n Arlens. 〈◊〉.  Hereby teaching us not to shun, but rather to seek those places where ●e may doegood: As the poor cottage, that we may relieve the needy: the house of mourning, that we may bind up the broken hearted, and remove the spirit of heaviness: the dungeon of joseph and Daniel, preaching liberty to the captives, and opening of the prison unto them that are bound. 
o Kilius.  Flecte quod est rigidum, fone qu●d est frigudum, rege quod est devium.  
The next circumstance to be considered, is the time when, and that (as our Evangelist in the 17. verse) was so soon as jesus began to preach. For 
p 〈…〉.  as a King who resolves to make war against an enemy Prince, chaseth his Captain, and musters his soldiers, and in every point fits himself for the present action: even so Christ jesus the King of the Church, intending to 
q john 12.31.  cast out of his hold Satan the Prince of this world, calleth his followers, and out of them electeth his Apostles, as chief Commanders and Colonels in the very beginning of his preaching, that being trained up in his school, seeing his wonders, and hearing his wisdom, they might be made fit for that excellent and eminent calling. 
r Latymers set. upon this Gospel's.  They were first (as 
s Cap. 1.39.  S. john reports) acquainted with Christ, 
t For this was a second calling, ●● juhym. & Anselm in l●c.  afterward made Disciples, and last of all Apostles. And 
u Museul. in loc.  therefore Christ here saith, I will make you to become fishers of men. He saith not I do now make you: but having instructed them all his life, and breathing on them the Holy Ghost after his resurrection, he speaks in the present, 
x john 20.21.  as my father sent me, so send I you, 
y Mat. 28.19.  go teach all nations, baptizing them in the name of the Father, and the Son, and the Holy Ghost. And that they might be powerful and profitable teachers of other, he 
z Acts 2.4.  filled them also with the gift, of the Spirit after such a manner, and in so great a measure, that they 
a Acts 4.20.  could not but speak● the things which they had heard and seen of Christ. And that not in one corner, or in a few countries only, but (as it is in the selected Epistle for this day) their sound went out into all lands, and their words into the ends of the world. In the beginning they were rude, 
b Aretius. Museulus.  first Disciples, afterward Doctors, a great while learners afore they were leaders. Hence fathers of the Church are taught not to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
c 1 Tim. 5 22.  hasty hands and over easy for admittance into sacred orders without trial and testimony, 1. Tim. 3. and the children of the Prophets also may learn to be 
d james 1.19.  swift to hear, slow to speak, never affecting, much less ascending Moses chair, before God makes them apt and able to teach as well by their holy conversation as wholesome doctrine. For as the weights and measures of the 
e Exod. 30.13.  Sanctuary, to wit, the sickle, talon, and cubit, were of a 
f Vatal●●us. 〈◊〉. ad l●c. Ex●d ex I●se. 〈◊〉.  double bigness to those for common use: so should the virtues in the Ministers of the Sanctuary be of a suitable size. The which as some Divines imagine, is implied in the sacrifice for their s●n●es, appointed Leuit. 4. where the Priests offering is commanded to be as much as all the congregations, a young bullock without any blemish for the Priest alone, ver. 3. and no more for all the people, vers. 14. See Benedictus in the Liturgy, Gospel on Trinity Sunday, and 8. after Trinity.  
The names of the Disciples here called, are Simon▪ Andrew, james and john: 
g A s●mi● 〈◊〉, Item 〈…〉  insinuating tha● a Preacher of the word must be Simon, that is, obedient to the will of God: Andre●s, a stout man in executing his off●ce● jacobus, a supplanter of vises in h●s auditory: last of all, a john, ascribing all these good gifts in him unto the Father of mercies and God of all grace, 
h 〈◊〉 epist. 1 〈◊〉  vi●a merito magnus, humilitate infimus. 
i 〈…〉.  Other assume that the some cardinal virtues are designed by these four chief Apostles, referring Prudence in Peter, I●stice to Andrew, Fortitude to james, and Temperance to john.  
For their number, it is said he●e, that jesus called them two and two: first he saw two, than other two: 
k Aretius.  signifying that as the binary number is the least, even so the Church of little beginnings increaseth until her number be 
l 〈◊〉 7 9  without number: 
m Mat●. ●3. 31  as a grain of mustard seed when it is sown is the least of 〈…〉, but when it is grow●n it is the greatest among herbs and it is a tree so that the kind's of heaven build i● the 〈…〉. O● two and two, because they were Christ's instruments in ●●ming together two people, the 〈◊〉 and the 〈◊〉, and so 
n 〈…〉  making of ●●th one. Or Christ happily would neither elect nor send his Apostles one by one, because 〈…〉 him that is alone. Ecclesiast. 4.10. but by two and two and those brothers: 
o 〈…〉  hereby teaching that Preachers of the word must accord as brethren, of one heart and one souls, Act. 4. ●2 having one mind in many bodies, 
p 〈◊〉, in Psalm 132.  inter multacorporano●● mul●a c●rda. Sa●rimentes in unused, at 〈◊〉 hominem faciant, as Augustine sweetly. For a 
q Pro. 18.19. as the translat. Hen. 8.  brother helping a brother is a very strong castle, and they that hold together are like the bar of a palace.  
For their condition: our blessed Saviour (in 
r Culoss. 2.3.  whom are hid all the treasures of wisdom and knowledge) did 
s Musculus. Beauxamu. Pontan.  not choose the disputants of the world, whose wit was great; nor the nobles, whose pedigree was great; nor the pharisees, whose credit was great; nor the Priests, whose authority was great: but he called ignorant and ignoble fishers, of little worth and less learning, to be the trumpeters of his Gospel, and bel-weathers of his flock; that the 
t 1. Cor. 1.27.28.  foolish things of the world might confound the wise things, and the weak things overthrow the mighty things, and things that are not, bring to nought the things that are. 
u judg. 15.16  Samson in slaying a thousand Philistines with the jaw-bone of an ass, was a type hereof (as 
x Apud Ecauxam. H. r. tom. 1. sol. 140.  Prosper observes) insinuating that Christ by the 
y 1. Cor. 1.21.  foolishness of preaching should confound his enemies, and save such as believe. Nay Christ chose some notorious sinners for his Apostles, as bloody Saul, and covetous Matthew; that his abundant grace might be manifested in their persons, as well as in their preaching; demonstrating that in themselves, which is the sum of all their sermons, namely, that jesus Christ 
z Matth. 9.13  came not to call the righteous, but sinners to repentance. This is a true saying, and by all means worthy to be received, that Christ jesus came into the world to save sinners, of whom I am chief, 1. Tim. 1.15. The greatest Apostle whilom was the greatest oppressor of the Church, a blasphemer, a persecutor, 
a Act. 9.1.  breathing out threatenings, and slaughter against the Disciples of the Lord: and therefore his auditors might well & cedere & credere grant and believe that jesus is a saviour of his people. But this extraordinary calling, and singular action of Christ is 
b Calvin. Muscuius.  no pattern for Prelates (as fantastical spirits imagine) to send into the ministery lewd and ignorant persons, as if the more faulty were the more fit, and the more silly the more sufficient: for the same Christ by the pen of his Apostle Paul in that excellent Epistle to Timothy (which 
c ●pist, ●●O 〈…〉 〈◊〉.  Hierom: calls speculu●● Sacerdony, as the whole Scripture is 
d james 1.23.  speculum Christianized) sets down these directions for the choice of a Pastoar, h●e must be well reported of, even ●f them whi●h are without, unreproneable, watching, sober, ●●est, barbarous, apt to teach. And albeit at their first coming (a●d have showed a little before) these fishermen were rude, yet afterward they were so furnished with all parts of knowledge and variety of language, that their heaven exceedingly 
c A●●● 2.6.  wondered at their wisdom, and 
f A●● 4 13.  knew that they had been with jesus.  

g Lu● 〈…〉.  Other have rendered other reasons, why Christ in the beginning of his preaching chose fishermen for his Apostles. As namely, to them that God is no respecter of persons: as also for that he knew the poor would follow him immediately, whereas 
h Mat●. 19.24.  it is easier for a camel●●o goe●●orow th●eis of a needle, then for a rich man to enter into the kingdoms of God. For being invited to the great Supper, he saith, 
i Lu●e 1●. 1●.  I have bought a farm, and I must needs go● to see it: or I have bought five yoke of oven, and I go to pro●ise them, etc.  
Let us examine now why jesus called them, and ●ha is that they might be made 〈◊〉 of m●n: not hunters but fishers. In old time the Prophets and Apostles were fishers, 
k 〈…〉.  in our time more like hunters, 
l 〈…〉.  according to that of the Prophet ●eremy, 16.16. Behold, 〈◊〉 the Lord. I will ●end out many fishers, an 〈…〉 them, and 〈…〉 I will end out many 〈…〉 they s●●ll 〈◊〉 them etc. Heretofore the Preachers as fishers enclosed many fish in their net a● one draft; but in our age ●●e resemble hunters, of er●a great no●● long and loud crying. 〈◊〉 catch either nothing, or else very little. Io●●● was but one man, and he preached unto 〈◊〉 but one sermon, and that a short se●mon as coaching the number of words; and yet he turned all ●he whole City, rich and poor, prince and people. 
m 〈…〉.  We (God be praised) are many preachers, and we preach many sermons, and such as have a tall bite, nipping invectives against ●nne; yet England reputes not in sackcloth and ashes. john Baptists sermon was short, Behold the Lamb of God, which taketh away the sin of the world. 
n Vide Ferum & Pontan. in loc.  S. Andrews sermon shorter, We have found the Messias: and yet (as we read in the first chapter of Saint john's Gospel) Andrew was caught by the one, and Peter by the other. The sermon of S. Peter, Acts 2, was exceeding brief, yet it caught about thre● thousand souls: in our time scarcely one soul taken in many sermons. And the fault is partly the fishers, and partly the fishes, as I have showed at large, Gospel 5 Sund. after Trinity  
I will make you fishers of men] 
o Musculus in loc.  Not of money, as if the sharing of the sheep and fish were the white they should aim at. Antichrist of Rome was not in a pulpit these 
p Trial of truth.  nine hundred years, and so by consequence succeeds not Peter in fishing with his net: but only in fishing with his hook, Matth. 17. where it is said, that Peter cast an angle into the sea, and took a fish in whose mouth he found a pi●ce of twenty pence. Such a kind of fishing the Roman Peter's use; for Pope Leo the tenth exacted so much of the laymen, and wasted so much of the Church's treasure, that whereas other were Popes no longer than they li●ed, he was 
q G●i●ciardin. Fist. lib. 14.  said to be pope many years after he was dead. Which occasioned a learned 
r Ac●●s. Sy● c●●us ●●i. 〈◊〉. 3.  Poet to write thus of him: 
Sacra sub extremâ si furiè requiritis, horâ  
Cur Leo non ●otuit sumere? vendiderat.   
john 22. left behind him (as Petrarcha reports) two hundred and leftie tun of gold, in so much that an 
s C●●ru. V cem apud 〈◊〉. ub. ●. d. Cat. 〈◊〉 s. ●at 4.  odd fellow made this jest of him, Erat Pontisex maxi 〈◊〉, si non vi●tute: pecunia tamen maximus. Pope Sixtus Quintus (called of Englishmen in a byword for selling ou● kingdom to Philip of Spain, Six Cinque) through his intolerable covetousness 
t ●elat. of re●●g● 〈…〉 t●e 〈◊〉. §. 37.  left in his exchequer five millions: his successor Gregory the 14. wasted four of them in ten months and less, beside his ordinary revenues, in riot and pomp. The pontificians exceedingly condemn the Protestant Preachers, because being married & having children, they take care to provide for their family: but their 
u See D. Suths. & rela●. of re●●●o●, ibi sup & sar. An●. Cam. 〈…〉 1520. cum pri●●e●egio parl●●●●in●i.  own Popes and Prelates are more greedy to scrape for their bastards and minions, than our men have been to provide for their honest wives and legitimate issue. Happily some men of corrupt minds among us, as most among them, enter into the ministery, as 
x Plu●●r●●.  Stratocles and Dromoclidas into the Magistracy, tanquam ad aure am messem, and so they be fishers of money, not of men; or if they fish after men, it is to finger their means. As the Friars in old time professed wilful poverty so long, 
y 〈◊〉. prol. before the book of Numbers.  until they rob the whole world, and became Lords of all. And at this hour the Jesuits are so covetous, that they malign all other orders, except the Capouchin. And the reason hereof is plain, 
z 〈◊〉 Queen 〈…〉.  because the Capuchin saith he would have nothing, and the jesuit would have all. 
a S●eld●●m● 〈◊〉 concerning de pontifice 〈◊〉, pag. 5.  A wittle Libeler in Spain described the Capuchin Friars shooting from the purse, the Franciseanes aiming wide of it, and the Jesuits hitting it in the very midst. I have read of 
b Wilying ●am El●●. 3. ●ann. 1361.  Urban the fifth, how that when he was a poor Chaplain in the Court of Rome, he should upon a time say to a familiar friend, If all the Churches in the world should fall at once, 〈◊〉 of them I think verily would light on my head. After being elected Pope, his old acquaintance told him at his inthronization, Once (holy father) you complained that you were Parson of no Church, and now behold, God hath out of the riches of his wisdom and mercy so disposed, as that all the Churches in the world are committed only to your charge. Let us be 
c Mat● 2●. 21  faithful in a little, 
d 1. ●et. ●. 7.  casting our care on God, who careth for us. If any forsake with these Disciple● his nets and ship, & suos & ●u●, to follow Christ, he shall receive an hundred fold at this present; houses, and brethren, and sisters, and mothers, and children, and lands with persecutions, and in the world to come eternal life. Mark. 10.30. avarice is a sin in any man, heresy in a Clergy man.  
Fishers of men, in general (as 
c Com. in loc.  Musculus observes) not of great men and learned men only: for that is Peter's fault to neglect his cure that he may follow the Court, as if the ●oules of poor men in the country were not worthy to be fished for. Not of good men and brethren only, for that is a schismatical trick, such I trow be caught already; we should therefore rather cast how to cast our net for other. A scabby sheep is of the flock so well as the bellwether, and because scabby, wants our helping hand more than the whole.  
Fishers of men, not of women only; for that is an heretical trick, 
f 2. Tim. 3.6.  10 lead captive simple women laden with sins, and led with divers lusts. As Simon Magu● the first heretic broached his dangerous opinions by the help of the strumpet Helena; Nicolas the founder of the filthy Familists had troops of women ever accompanying him; Apelles had Philomene for his mate; Montanus had Prisea and Maximilla women of great birth and opulent estate; Donatus had Lucilla for his mistress; Arius the Princes own daughter for his Patroness, as 
g T●m. 2. f. 253  S. Hierome notes in his Epistle to Cresiphon against the Pelagians. 
h Ies●ites Cit lib. 1. cap. 10.  Postelliu the lesuite had an old beldame called mother jane, and the rest of that rank (as the 
i Quod. 3. art. 10.  quodlibetical discourse avoweth) have deluded many young gentlewomen, and devoured many widows houses. And this kind of fishing they learned from Satan himself, who did first attempt the woman, and then tempt the man, using the wife as a trap to catch her husband. And the reason why the devil and his agents are fishers of women rather than of men, is because they be less able to resist, and more willing to repo●● a new ▪ fangled opinion: in one word, for that their ●its are shorter, and their tongues longer  
Fishers of men, not of children, as servetus absurdly cavillesh: Ergo, sayeth he, P●e●●hers may not baptize little infants. Answer is made by 
k I●s●it. lib. 4. 〈◊〉 1● § 3●.  Calvin and other, that men heese signifies all mankind of whatsoever age or sex. Christ's commandment is express, 
l Matt. 28.19.  reach all nations, baptizing them, etc. and Mark. 10.14. suffer the little children to come unto me. There be young 
m Ioh 21.15.  Lambs in his fold so well as old sheep. 
n Ma●●. 18.14  it is not his Father's will that one of these little ones should perish, for 
o Mat. 19.14  of such is the kingdom of heaven. See Melancthon loc. come. tit. baptis. infant. Calvin. vbi●up. in margin. Master john Philpots letter concerning this argument apud Fox in his martyrdom. Bucan. loc. come. ●it. baptis quest. 35.  
Little children must be caught and brought unto Christ, and after these minumes are baptized in the sacred font, they must be catechized and further instructed in the principles of holy religion, that they may know what a solemn vow they have made by their godfathers and godmothers. And forasmuch as every man is a Priest and a Prince in his own house, you must bring up your children in 
p Ephes. 6 4.  instruction and information of the Lord, drawing them unto God while they be young, lest afterward being past correction, they say with the wicked in the second Psalm: Let us break their bonds asunder, and cast array their cords from us.  

q Eur●p●d ●pa●d 〈◊〉 Cem. de lib. 〈…〉.  Ni● fundamenta stirpis l●cta sint probe,  
Misero● necesse est esse deinceps posteros.  
The 
r Matt. 13 47  draw-net of the Church encloseth all kind of fish, and therefore the Preachers are fishers of all sorts of men. None is too good, or too bad, or too rich, or too poor, or too young, or too old to be brought unto God. I will make you fishers of men indefinitely, not of this or that man in particular. Andrew must fish for all, especially for such as are committed unto his peculiar charge. Acts 20.28. Take heed to yourselves, and to ached he flock, whereof the holy Ghost hath made you overseers. Our principal care must be to reduce such as are under our proper cure from the link and seas of their sin, to righteousness and holiness, 
s I●●er. Are● 〈◊〉. Musi●●●nus.  by preaching of the word to draw them out of the shadow of death, out of the pit of ignorance to the marvelous light and sunshine of the Gospel. And that we may perform this, it is required on our part that we be painful, either casting our nets into the sea, or else mending them in our ship; and skilful also, that we may know to cast our nets on the 
t john 21 6.  right side of the ship. 
u Laure●●. Pisan. euangel. paradox.  Omnis ignorantia mala, Sacerdotis autem pessima. The blind leading the blind draws him not out of the puddle, but rather hurleth him into the ditch, Matth. 15.14.  
Now the fishers of men for the catching of souls ought to preach and press two points especially, 
x Melanc●h. Comanl c.  repentance and faith. Almighty God himself, the first fisher of men, in his very 
y G●n. 3.  first draft (when the world's sea was not so tempestuous as it is now) stood upon these two principally. First, he rebuked Adam for his sin, that he might repent: and then he showed how Christ is the propitiation for his sin, the seed of the woman shall break the serpent's head, that he might believe. The patriarchs and Prophets urged these points unto the men of their age. john Baptist, the last of the Prophets, and first of Apostles, a middling as it were between both, inculcated often these two, 
z Matth. 3.2. Mark 1.4  repent, and 
a joh. 1.29.36  behold the lamb of God All the sermons of Christ (as our Evangelist reports in the verse before my text) consisted of these two likewise, from that time jesus began to preach and say, amend your lives, for the kingdom of heaven is at hand. If any than desire to know whether the fishers of men have caught him or no, let him examine his own heart, whether he be repentant and faithful. If he feel sorrow for his sin, and comfort in his Saviour; if he confess his fault as the 
b juke 18.13  Publican, O God be merciful to me a sinner: and confess his faith as 
c john 1.41.  Andrew: We have found the Messias: if crying with tears he can unfeignedly say, Lord I believe, help mine unbelief: it is a manifest argument that the fishers of men have drawn him out of the dead sea into the land of the living, out of the dark waters into the glorious light of the Sun of righteousness.  
here the Gospel and Epistle meet again: Preachers are fishers of men, because men are justified by faith, and faith cometh by hearing of the word, and the word is brought unto you by the mouth of the Preachers. And therefore you must honour their holy function, as God's ordinance for the 
d Epist. 4.12.  gathering together of the Saints, and edifying of the body of Christ. Abhor the positions of 
e Me●● c●●en in Rom. 10.  Stenckfeldius, 
f S●e Angers in Ang●●ean. Confess. art. 23.  Anabaptists, Familists, holding that the word is not taught by the sermons of Peter and Andrew, etc. but only by the revelation of the Spirit. As also the practices of uncharitable Martinists, Barrowists, Brownists, openly breathing out slander, secretly threatening slaughter against the Disciples of the Lord, making it their greatest virtue to meddle with the Preachers vice: so that whereas Andrew should catch them, it is apparent that they labour principally to catch Andrew. But the best is, in the mean while they lose themselves among themselves, having almost as many factions, as there be fractions in their several invectives. 
g Sedul. epist. lect. prefix a●●. loge●. S. Franc●su●.  In is●a Babylon's sectae dissectae, their sects are now so divers and adverse, that as 
h I. Sc●rarus appa●at. pag. 14  one said, Luigando res non dir●mitur, sed perimitur.  
The last of all the remarkable circumstances in our text is, how jesus called his Disciples, and that is, he saw them, and saith unto thence follow me, and I will make you etc. that is, as 
i H●m●in loc.  Arden's in a short gloss pithily, Vidit, per electionem: vocanit, per fidem: jussit se sequi, per obedientiam: pramium promisit, per ob●dientie reminerationem. 
k Rom. 8.30.  According to that of Paul, whom he did predestinate, them he called: and whom he called, them also he justified: and whom he justified, he also glorified. For faith is a consequent of election, obedience of faith, and remuneration of obedience. He called his Apostles here by word only, follow me. 
l Pin●an.  Go not before me nor beside me, but come after me, for I am the way, the tru●h and the life Where note the 
m Ma●●ras.  power of his word, he spoke and it was done, he called and they came immediately. But we read in the 5. of Luke, that he called these by working a wonder also; for whereas they laboured all night and caught nothing, he commanded them to let down their net, and they took such a multitude of fish, that they filled two ships until they did sink. Where Divines observe that Christ accommodates himself evermore to his present auditors, as he called the 
n Mattb. 2.  wise men of the East, addicted unto the studies of Astrology, by a star: and conferring with a woman of 
o john 4.  Samaria, who came to draw water at Jacob's Well, he took occasion to speak of the water of life, saying, Whosoever drinketh of the water that I shall give him, shall never ●e more a thirst: and in the 6. chapter of S. john's Gospel, he did instruct the Capernaits who followed him only for loaves, by a similitude taken from bread and meat, willing them to labour for the true bread of heaven, and for the meat that endureth unto everlasting life. By whose example fishers of men are taught to become 
p 1. Cor. 9.22.  as weak to the weak, that they may win the weak: being all things to all men, that by all means they may save some.  
Hitherto concerning the calling of Simon▪ Andrew, james and john. Let us now come to their coming. Simon and Andrew strait way lest their nets, james and john immediately lest their ship, and their father, and followed him. They came strait way, without 
q Aresius.  inquisition or 
r Muscuius.  delay, considering only who called, and not disputing why he called. And they came willingly without any grudging or grief, leaving nets, and ship, and father, and 
s Matt. 19.27.  all things or the world, to follow jesus, whose kingdom was not of 
t I●h 18.36.  this world, whose poverty was so great, that he was borne in 
u Luke 2.7.  another man's house, and buried in another man's 
x Matt. 27.60  tomb, as not having 
y Matt. 8.20.  wherein to rest his head. 
z Aug ●p. 89.  They forsook all that little they had, and all the great things they desired to have. They did not 
a C●i●tan. M●seulu●. Ar●●ius in loc.  abandon utterly their estate (for S. Peter afterward used his ne●s and followed his trade, john 21.3.) but they so subdued their will unto God's will, as that they counted all things, 
b Philip 3. 8.  loss to win Christ. Apostoli (quoth 
c Epist. ad Pam●si. tim. 1 fol. 166.  Hierome) quantum ad d●u●●s nibil, quantum ad voluntatem, totum mundum pari●er reliquerunt. jesus every day calleth us unto him, either by the good motions of his spirit, or by his word in the mouth of his Preachers, or else by strange judgements, or extraordinary mercies. And therefore let us, I beseech you, forsake the vain pomp of the world, the carnal desires of the flesh, and all other nets and lets whatsoever hindering our coming, that we may follow him immediately. For if the Disciples here followed him in his humiliation and poverty; what a sin, yea what a shame will it be, not to follow him now, sitting at the right hand of God in the heaven of heavens, a Lord of Lords, higher than the highest, a King of glory, 
d Rem. 10.12.  rich unto all that call upon him, 
e Ephes. 3.20.  able to do for his followers exceeding abundantly above all that they can ask or think.  
These followed him 
f Arden's.  in 

Body, being 
g Act. 1.21.  conversant with him, and witnesses of all he did and said.  
Mind, for nothing could 
h Rom. 8.35.  separate them from the love of Christ.  
Life, learning of him to be meek, and merciful as he was merciful, exhorting their auditors to be 
i 1. Cor. 11.1.  followers of them as they were followers of Christ.  
Death, for as he suffered on the Cross to make their peace: so Peter and Andrew were crucified, and james slain with the sword in his quarrel, and john (as we find in Ecclesiastical history) was by the commandment of the tyrant Domitian cast in fervent is olei 
k Hieron. in Mat● 10. & Mat West ●ad an. 95.  dolium, or as other, 
l Beronius annal come 1. ad ●● 92.  solium, into a vessel or bath of hot boiling oil, from which he was notwithstanding by God's hand delivered miraculously without any hurt. Though happily never occasion shall be given us to die for the Lord, yet let us so follow him in our lives and in our loves, as that we may die in the Lord. Let us 
m Celestina ss. 3.5.  mortify our earthly members, our feet, that we 
n Psalm. 1.1.  stand not in the way of sinners; our eyes, that we may not delight in vanities, or wanton 
o job 31.1. Matth 5 28.  behold a woman: our hands, that we may 
p Eph●s. 4.28.  labour and work the thing which is good: our mouth, that it be not full of 
q Psalm. 14 6.  cursing and bitterness: our hearts, that they be not exercised with 
r 2. Pet. 2.14.  avarice: that forsaking ourselves to follow him only, which is our salvation: as we 
s R●m. 8 17.  suffer with him, even so we may be glorified together with him. Amen.    
Almighty God, which didst give such grace unto thy holy Apostle S. Andrew, that he readily obeyed the calling of thy son jesus Christ, and followed him without delay: grant unto us all, that we being called by thy holy word, may forthwith give over ourselves obediently to follow thy holy commandments, through the same jesus Christ our Lord.   

The Epistle  EPHES. 2.19. 
Now are ye not strangers, nor foreigners, but citizens with the Saints, and of the household of God, etc.  
THis Epistle sets down the most happy condition of all such as truly believe: 

1. Privatively, showing what they are not in the 19 verse. Now are ye not strangers, nor foreigners.  
2. Positively, describing in the rest of the text, what they are, namely, God's 

City.  
House.  
Temple.      
Of which heavenly building the 

Materials, are 
t 1. Pet. 2.5.  lively stones, all Gods elect, built together to be an habitation of God.  
Foundation, is jesus Christ himself.  
Builders, Apostles and Prophets.  
Properties, are to be built together, etc. answering the three properties of the Church in the Creed. 

Holy, a temple of the Lord, an habitation of God.  
Catholic, all the building, etc. knit in a communion, coupled together and built together.      
Now ye are not strangers] As 
u In Psalm. 1.  Augustine said, it is one thing to walk in the law, another thing to live under the law: so likewise there is difference between being in grace, and under grace. Many men in our time who receive the Gospel of God in 
x 2. C●t. 6.1.  vain, live under grace but not in grace: many Prophets and holy Fathers in old time lived in grace but not under grace. For (properly) to live under gr●ce is opposed unto the state of the law, to live in grace is opposed unto the state of sin. The men of Ephesus and other Gentiles in time past unbelieving, were neither in grace, nor under grace: not in grace, for in walking according to the course of this world, and in fulfilling the lusts of the flesh, and will of the mind, they became dead in sins: not under grace, for they were without Christ, aliens from the common wealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world, as our Apostle disputes in the former part of this Chapter. But non (saith he) God which is rich in mercy, through his great love, wherewith he loved us even when we were dead in trespasses, hath so quickened us in Christ jesus, that we be both under grace, released from the 
y Rom. 8.8.  condemnation of the law; and in grace, delivered from the 
z Rom. 6.14.  dominion of sin. We which once were far off, are made near to God and his people; not any longer strangers or foreigners, but fellow citizens with the Saints, of God's household, yea Gods house. 
a Zanchius.  Wherein our Apostle doth allude to the goodly buildings of the terrestrial Jerusalem, in which all the whole City was fair, the King's house fairer, the Temple fairest of all. And so by these three, whereof one doth excel another, he describes the blessed estate of Jerusalem which is 
b Galat. 4.26.  above.  
The materials of this high and holy building are Gods 
c Aretius.  elect, 
d Zanchius.  as well his servants on earth, as Saints in heaven. His elect in the militant Church are called by S. Peter, lively stones, or (as 
e Com. in cap. 28. Izechiel.  Hierom reads living stones. A material house consists of blocks, and stocks, and other senseless stuff: but all the parts of the mystical house, built upon the foundation of the Prophets and Apostles, are moving and free stones, in that they be 
f Ephes. 2.5.  quickened by God, and 
g Galat. 2 20.  live by saith in his son. And this their faith is not dead, but lively, working by love, Galat. 5.6. 
h Vide Lorin. in 1. Pet. 2.5.  For as in other buildings one stone lieth upon another, and all upon the foundation: even so in the spiritual house, Christians 
i Galat. 6.2.  bear one another's burden, and Christ as the chief stone bears all. unusquisque & portat alterum, & portatur ab altero, quoth 
k H●m. 1 3. in Ez●●hiel.  Gregory. The whole building is so compact, as that every one bears another, and is borne of another. As for example, the rich and the poor man are thrust and piled together in God's house, the poors butthen i● his beggary, he bur●hen of the rich is his overgrown estate. Wherefore the poor lieth on the rich, and ●he rich is content to sustain the poor; the rich h●th hi● bur●●●n le●●ened by giving, and the poor his butthen le●●ened by taking, and so saith 
l 〈◊〉 22. 〈◊〉 〈…〉  Augustine they bear one ●nother▪ bur●he. A Christian must have 
m L●s er. ●● G●● 6 1.  strong shoulders, and mighty bones, that he may hear flesh, that is, the weakness of his brethren. It was excellently said of 
n Li● de 〈◊〉 pa●tum.  one, when it was told him how his brother had committed a foul fault: He fell ● sterda● (quoth he) and I may fall to day. The pebble may not envy the marble, nor the marble despise the pebble: the pin in the Temple s●rues for use so well as the pinnacle: 
o 1 Cor. 12.21  The cie cann●t s●y to the band, I have no need of thee: no the head to the feet, I have no need of you. So that every living stone must 
p C●l ss. 3.12.  put on tender mercy, kinda●●e, hum●●tie, me●● 〈◊〉, long suffering for bearing one another, and for giving one another, of one 
q Acts 4.31.  heart▪ and ●f one seule, of one 
r 〈◊〉 1.2.  accord, and of one judgement. Thus all such as a●e truly faithful, 〈◊〉 
s Ans●●m.  tempore s●les, from the beginning of their faith, and first embracing of the Gospel, are translated out of 
t L●nbar●.  Babylon, and made citizens of ay ●er●salem, even walking and working stones in the building of God house.  
The next point to be discussed is the foundation of the Church, and that i● not Peter alone, nor yet all the Prophets and Apostles jointly: b●t Christ I●sus himself. 
u 〈◊〉.  Not the Christ of 〈◊〉, or the Christ of 〈◊〉 or the Christ of Legate, or any false Christ, a●beit there be 
v 〈◊〉 14.5  many such in the world: but only the true Christ of the Prophets and Apostle, I say that Christ only which is 
y 〈…〉  v●l●●m in 〈…〉 stamento, re●●latus 〈◊〉, promised by the mouth of all the 
z 〈◊〉 3.18.  Prophets in the old Testament, and preached of all the blessed Apostles in the new. So the Doctors expound my text, built upon the foundation of the Prophets and Apostles, 
a L●mbard. Ans●lm. Cai●ana●e.  that is, upon Christ, a● being the foundation of the Prophets and Apostles, upon the foundation which is laid by their 
b Ca● in. 〈◊〉 T●s●rt r.  doctrine, as 
c lalor. F●em Aqui. & ● s●l. m●i ri●●e.  S. Ambr●●e plainly, jsper ●o●um & ve●●● testamentum, upon the covents of the two Testaments, the sum whereofis nothing else but Christ crucified, as being the head corner stone, 
d Aus●●m. ●r●ius.  lapis summus & imus, even the first and the last stone, the beginning and ending, Apocal. 1.8. 
e Hierom exp●s●●. 2 in●●●.  by whom the Church is founded and finished. In 
f Aq●ia.  other buildings the foundation i● lowest in the ground: but the foundation of Jerusalem above, Galat. 4.26. descending down from God out of heaven, Apocal 21.2. is higher than the highest, Ecclesiast. 5.7. As A●stotle said, a man is arbertransuersa: so we, that the Church is domus transuersa, an house turned upside do une; for that Christ is both a rock on which his Church is founded, and a chief or head corner stone, in whom all the whole building is coupled together and grows, etc. 
g 1. Cor. 2.11.  other foundation can no man lay, then that which is laid, which is jesus Christ, a 
h Esay 28.16.  tried stone, a precious stone, a sure stone.  
This doctrine confuces the Papist, holding that Peter is the rock on which the Church is built, for that upon the confession of 
j Mat. 16.16.  P●ter (thou art Christ the son of the ●●a● God) our blessed Saviour said, thou art Peter, and vpeni●i● rock will I build my Church. Answer is made, that Peter in making this confession, thou art Christ, either spoke 
k Ambros. li ●. in L●●. capped ●●e●r ga●i●ne ● su.  ●raca●cris, or 
l Au●us●i ser. ●3. ●●●er●. a ●s●eu●d m Ma●●. I●●●m ●●ram Mat. 16.  procateris, as prolocutor o● 
Chryst ●. 〈◊〉.  mo●●h of the rest. And therefore whatsoever in that place● as promised unto Peter, appertained to the whole College of Apostles, a, O●g●n●●m. 1. ● Mat. the words spoken ●o Peter are common to all. If we confess with Peter, & nobis d●●tur tu es P●●rus, p●ra cnim quique Christ●●● cip●lus est. And 
n Come ●● Am. s. o.  S. Hi●ren●: Pe●ra Christu st, qui ●●n ●●t em●●us Apost l●● ut ●● quique patr● voluntar, ●nu●re●rgous (faith 
o ●● s●pra.  Ambro●e●●● sis petra: so every confessor is a Peter, and every Peter a living stone in the building of God, house. Touching the words, (upon this rock will I build my Church) 
p Vbi supra.  A agustine the most accurate Doctor expound, them thus: Super bane Petram quam c●nfesse● es, super hano Petram q●im cognonisti, discus, tues Christus fil●s Deivivi, ●d●f●cabo ecclesiam mean, id est, super m●ipsum ad●sieabo ecclesim meam: super me edisicabote, non me superte. So the Papists 
q Anselm. Hugo. D●●●. Carth●. F●rus Suarez in Matth 16.  own Writers, upon this rock, that is, I will build my Church upon myself the Son of the living God. See Gospel on S. Peter's day.  
Again, this sentence (Christ is the foundation of the Prophets and Apostles) overthroweth (as 
r Hier. &. Ca●uin Ar●t●us.  Interpreters observe) Martion and other heretics, affirming that two sundry disagreeing Gods are Authors of the two Testaments. As if one God were preached in the Gospel, and another in the Law: whereas one and the same Christ is the very centre of both, at which all the Prophets and Apostles aim principally.  
The builders of God's house, are the Prophets and Apostles, and all their lawful successors the Ministers and Preachers of the word. Behold, saith the Lord to jeremy the Prophet, 
s jerem. 1.9.  I have put my woreiss in thy mouth, I have set thee ever the nations, and over the kingdoms, to pluck up. and to root out, and to destroy, and throw down, to build, and to plant. 
t Ly●ain 1. le● m.  That is, to root out vice, to plant virtue, to 
u Zanc●iruin l ●.  destroy the dens of S●tan, and build up God's remple, to throw down the kingdom of Antichrist, and to set up the kingdom of Christ. And so 
x 1. C●r. 3.  Paul calls himself a skilful Architect, or a cunning master builder laiing the foundation, and he faith of other Preachers of the word, that they build upon his foundation gold, silver, precious stones, etc. 
y Mat●ratin 1 Cor. 3.12.  that is, doctrines and exhortations answerable to the foundation, and worthy of Christ. In a word, that the Pastors are Gods labourers, and the people God building, 1. Cor. 3 9 it is true that Christ himself is the chief builder, as he saith in the 
z Matt. 16.18  Gospel (upon this rock will I build my Church) he builds (as it is in our text) through his holy spirit, vers. 22. yet he doth use Prophets, and Apostles, and Evangelists, and Pastors, and Teachers, as under-workmen for the gathering together of his saints, and edification of his Church, Ephes. 4. 11.12.  
The tools or instruments which Apostles and Preachers use toward this work, are the Word and the Sacraments especially. For so the Lord of these labourers hath appointed, 
a Matt. 28.19  Go teach all nations, baptizing them in the name of the Father, and the Son, and the holy Ghost. His word i● his power to bring his elect to the foundation, and to build them upon the foundation. His Sacraments are (fastenings as it were) to strengthen and confirm them after they be laid in the building, that they fall not away, but grow to an holy temple of the Lord. Our doctrine must be according to the 
b Rom. 12.6.  analogy of faith, our exhortation according to the rules of good life: the Bible (which is our lantern and our guide) furnisheth us with both, and therefore we must ever build upon the foundation of the Prophets and Apostles.  
Beside these tools, a Minister ought to further Gods building with hearty 
c Zanchius.  prayers and good example. 
d De verb. Dei, lib. 1. cap. 9  Bellarmine said of Erasmus falsely, that he was but half a Christian: but it may be said of a lewd Pastor truly, that he is but half a Preacher: he may peradventure pull down more building in one week with his bad life, than he can set up again in a whole year with his great learning. 
e De benefic. lib 4. cap. 37 ex sententia Philip Macedon.  Seneca thought it impossible that any body should at onetime be both a good man and a good captain: but a Clergy man is not a good Pastor, unless he be a good pattern. God defend me and mine from a mangy Physician, a ragged Alchemist, and a dissolute Divine. If thou be a precedent of godliness to thy people, pray to the God of all grace that you may so remain: if you sometime were, and are now fallen, return: if you never were, repent: if you never will be, perish. Nam à Deo separabitur, qui à diabolo superabitur. Concerning the properties of the Church; it is built together in such a 
f A●●tius.  due proportion and concinne 
g Calain.  symmetry, that every part is content to keep his rank, and perform his function without any faction. It is a body fitly joined together, and compacted by that which every joint supplieth, etc. Ephes. 4.16. See Epistle 2. Sund. after epiphany. It is built together, in respect of her 
h Zanc●ius.  union with Christ the head corner stone: and coupled together, in respect of her communion with the members. See Communion of Saints in the Creed. And being thus inserted and built on Christ, it liveth and groweth from grace to grace, 
i D●m 〈◊〉 ●●eseit templu● D●●, f●t; Occ●●en in l●c.  till it become an holy Temple to the Lord. The which 
k Calui●. Marl●●a●.  Interpreters understand of every singular part, so well as of the whole body: for every Christian is an habitation of God. If thou be then a consecrated Chapel unto the Lord, how darest thou commit Idolatry which is against the first table? 
l 2. Cor. 6.16.  What agreement hath the temple of God with Idols? Or how dinest thou commit adultery, which is against the second table, 
m 1. Cor. 6.19.  Know ye not that your body is the temple of the holy Ghost, and that God is to be glorified in your spirit and in your body? will you then take the members of Christ, and make them the members of an harlot? God forbid. Every living stone that is built upon the foundation of the Prophets and Apostles is holy. 
n Primasius in l●e.  Lapides in templo sancto non possunt esse non sanctificati. The temples of God are holy, both in regard of their righteousness imputed, in that their unrighteousness is 
o Psal. 32.1.  forgiven, and 
p 1. Cor. 3.30  Christ himself made their holiness: and in regard of sanctification and righteousness in herent, for that being delivered out of the hands of all their enemies, they serve God in holiness and righteousness all the days of their life.   

The Gospel  JOHN 20.24. 
Thomas one of the twelve, which is called Didymus, was not with them when jesus came, etc.  
THis Scripture consists of a 

Dialogue, Thomas one of the twelve, etc.  
Epilogue, Many other signs truly did jesus, etc.    
The Dialogue is between a weak sinner, and a meek Saviour. And according to these two principal persons, it hath also two principal parts: one concerning Thomas, and another touching Christ.  
In Thomas observe his 

Faults, which are two: 

1. His absence from the meeting of the other Apostles.  
2. His incredulity, not believing the resurrection of Christ, occasioned by that absence.    
Faith, My Lord and my God.    
That other part concerning Christ, is a relation of his second appearing unto the blessed Apostles after his rising again from the dead.  
And herein is set down 

1. What he did: After eight days he came again, etc.  
2. What he said, 

1. To the whole company: Peace be to you.  
2. To Thomas in particular: Bring thy finger hither, etc.  
3. In conclusion, to him, and them, and us, and all; Blessed are they that have not seen, and yet have believed      
In that our Evangelist hath set down the fall of 
q Cap. 18. vers. 25 27.  Peter, and fault of Thomas, we may learn that even the most holy men are but imperfectly perfect in this life. The Pontificians are true Donatists, and as it were the very spawn of the 
r Vi●e A●gustin●eres 33. & Epiph●●. ●eres. 59  Cathari. For is any man so great a Puritan as the Papist, highly conceiting that he can observe all the commandments of God, and 
s Be●●armia. de 〈◊〉 lib. 4 cap. 13. & Altein, 〈◊〉. ex. 〈…〉. perer●gat.  more than ever he commanded, as the precepts of the Church, and evangelical counsels, and so do works of supererogation? or is any so great a Puritan as the Pope, who maketh himself a God in greatness, and a God in goodness? a God in greatness, in that his unlimited authority doth dispense with the laws of God in this world, and alter his judgements in another, having power terrestrial, in usurping the 
t Harding con●ut. shewel A. 〈…〉 cap. 3.  whole world for his Diocese; vsupern●d, extended to heaven in canonizing Saints: infernal, extended to hell in freeing souls out of Purgatory: a God in goodness, for he cannot as Pope, 
u Bellarmin de Rome p●n. lib. 4. cap. 3.  quatenus Papa, err in doctrine, and he may not be told of his errors in manners: his holiness is holy 
x jacob Gre●ser, respon. ad Theses. Hu●. pag. 147.  si non sanctit●ate propria. sanctus tamen sanctitate officij. 
y H●●us apu● jewel pr●f. desen. apol. g.  Whether the Pope be judas, or Peter, or Paul, thereof God never bade us be careful: only this, that he sitteth in Peter's Chair, shall be sufficient for us. 
z 1. john 18.  If we say we have no sin, we deceive ourselves, and truth is not in us. Even the 
a Pro●. 14.16.  just fa●leth often, and the godly Fathers evermore complained of the corruptions in their age. 
b Ap●d. jewel in apud. Il●m. Hieron. 〈◊〉 Celant. Tom. 1. f. l. 109.  Tertu●●●in said, O not miseros, qui Christiani dicimur loc tempore, gentes agimus sub nomine Christi. 
c Apud jewel ●apilog part. 3. cap. 7.  Gregory Nazianz●ne speaketh thus of the pitiful estate of his own time: We that are Christians, are hated of the Heathen for our own vices sake, we are now become a wonder not only to men and Angels, but even to all the wicked and ungodly. More lately Guevara: The Philosophers believed as Pagans, but lived as Christians: whereas we (quoth he) believe like Christians, but live like Pagans. Honoured 
d Con. ad Cler. Cantabrig.  Whitaker, examining the dissoluteness of all degrees in England, cried out in exceeding great passion, Aut hoc non est evangelium, aut nos non sumus evangelici. The reverend 
e Doctor E●des s●r. difference between good and cu●●.  Dean of Worcester, as yet more fully, The fatal misery of these latter days, hath made nothing good but in show, nothing true b●t in opinion; when for justice between kingdom and kingdom, the longer sword hath eaten up the law of nations; and for justice between subjects under the same government, laws are lost in the cases of the law; and for the preserver of all both truth and justice, religion itself is in a manner lost in the questions of religion. Of all men Christians are the best, of all Christians undoubtedly the primitive professors, of all the primitive professors Christ's own Disciple, of all the Disciples his chosen Apostles, and yet these men were but men, subject to manifold sins, albeit they were Saints, and their infirmities are recorded in holy Bible, partly for the glory of God, and partly for our good. For 
f Pontan.  God's honour, that his 
g Psal. 67.2.  saving health might be known upon earth, and the riches of his mercy showed in pardoning offences: according to that of 
h Psal. 51.4.  David, Against thee (my God) have I sinned, and done this evil in thy sight, that thou mightest be justified in thy saying. In what saying, I pray, but in this, and the like, 
i Rom. 5.20.  where sin abounded, there grace superabounded. Again, the sins of the blessed Apostles are registered in the Gospel's history for our good, 
k Melanc●hon. Culman.  that we might neither presume, nor yet despair: not presume, for we may fear falls, if these had their slips: not despair, because Christ forgot and forgave Peter's blasphemy, the proud ambition of the sons of Zebed●us, and here Thomas his incredulity, speaking so mildly, working so mercifully with him, as that his sore was made his salve, his unbelieving at the first occasioning greater faith in him afterward.  

l P●trarche de remedijs lib. 1. d. aleg. 8.  Memento peccati, ut dole as:  
Memento mortis, ut desinas:  
Memento diuin● justitiae, ut time as:  
Memento miscricordiae, ne desperes.  
Hitherto concerning the sins of godly men in general. I come now to Thomas his faults in particular, and they be principally two. First, his absence from the meeting of the Disciples, according to the tenor of our Text, Thomas one of the twelve, was not with them when jesus came. Christ had 
m Mat. 10.17 M●r● 10.32. Luke 18.31.  often foretold his Apostles, that he should be put to death, and that he should rise again the third day from the dead: and therefore a little before his passion he made promise to them, 
n Mat. 26.32.  ●fter I am risen again, I will go before you into Galilee. Now then according to this word (as we read in the former part of this Chapter) even the same day wherein he rose again, he came when the doors were shut into the place where the Disciples were gathered together, and stood in the mids, and said to them, peace be unto you: But Thomas, either upon supine negligence, or 
o Maldonat.  cowardly fear, being absent from their assembly, lost the sight of his Saviour. Wherefore let us (I beseech you) be diligent in frequenting the 
p C●l●●n, 〈◊〉.  congregation of the faithful, especially on the Lord's day, 
q Mat. 18.20.  for where two or three are gathered together in Christ's name, there Christ is in the mids of them, and faith as here, peace be unto you. 
r Exo. 16.27.  They who gathered Manna alone, lost their labour, and found nothing. Falleris sancte Thoma, falleris, si videre dominum ●peras ab apostolorum Collegio separatus, non ●mat veritas angulos, sed stat in medi●, etc. saith 
s De as●ens. 〈◊〉. 6.  Bernard. Thou art deceived Thomas, exceedingly deceived, if thou think to see Christ out of the Church and College of Apostles. He lurks not in the dens of the wicked, but stands in the mids of the godly, appearing in 
t ● Exod. 3.5.  holy ground, found in the 
u 〈◊〉 ●. 46.  Temple, seen among the Disciples.  
The second fault of Thomas arising from the 
x 〈◊〉.  former, is incredulity, for his absence from the Disciples assembly, was the cause he saw not Christ, his not seeing of Christ occasioned unbelief, and then his unbelieving heart breaks forth into malapert words, except I see in his hands the print of the nails, etc. I find that some Writers have much excused this fact of Didymus, as 
y Apud Maldonat. in loc.  Cyril, who thought he spoke not thus out of incredulity, but out of a sudden passion, as being extremely grieved for that he lost the sight of his Saviour, and almost out of hope that he should ever see him again, because Christ had said, 
z joh. 16.16.  a little while and ye shall not see me, for I go to my Father. And 
a Ser. 156. the temp.  S. Augustine saith also, that these words of Thomas argue not a denying, but a doubting only: Vox inquirentis est, non negantis; dum hoc dicit, docerivoluit, confirmar● desideravit. And 
b Lib. 10. in Luc. cap. 24.  S. Ambrose most expressly, that Thomas doubted not of Christ's resurrection, but of the manner of his resurrection only: Non de resurrectione Domini, sed de resurrectionis qualitate videtur dubitasse. This I confess is a charitable construction of those holy Fathers, extenuating rather then aggravating the sins of others, especially the godly. But Christ himself, being truth itself, reprehends in our Text Thomas incredulity, be not faithless, but faithful: and therefore 
c Ecclesiastes 1.15.  that which is crooked can none make straight. This fact then of Thomas is a fault, and it is amplified here by three circumstances especially.  
1. That he was one of the twelve. Not to believe the resurrection of Christ is a sin in an ordinary Christian, in a Disciple yet greater, but in an Apostle 
d Pontan.  so well instructed, and so well beloved, it was greatest of all.  
2. For that he gave no credit to the report of his fellow Disciples, although his Master had often said, 
e Luk 10.16.  he that despiseth you, despiseth me. Moreover, they were the 
f jansen.  greater part of the company, ten against one, and each of those ten had received afore the Holy Ghost, Ver. 22. and concerning the present business, had heard and seen more than he, Ver. 20.21.  
3. For that he did vent his incredulous thought in such a bold and peremptory style; except I see in his hands the print of the nails, nay that is not enough, except I feel the print, except I put my finger into the print of the nails, every one being so big as my finger: except I thrust mine hand into his side, and search his wound so great as mine hand: except with hand and finger I 
g Mald. not.  measure both, and find by due proportion that they are the same, I cannot believe; nay the truth is, I will not believe. From hence then observe, that the 
h 1 Cor. 2.14  natural man (if Christ once leave him) is not able to discern the things of God, especially that hard article concerning the resur rection: it seemeth as a 
i Luk 24.11.  feigned thing to such as with their senses only seek their Saviour.  
Thus much of the fault. I proceed now to the faith of Thomas. And here the Doctors have moved a double doubt.  
1. Whether Thomas did touch the wounds of Christ or no.  
2. Whether his speech, my Lord and my God, were an exclamation, or an acclamation.  
For the first, it is thought by 
k Eub●m. sus●b. Emisen● 〈◊〉 in lit.  some, that he did not touch the wounds of Christ, and that for these two reasons especially: First, because Christ saith in the 29, verse, Thom is, because thou hast seen me, thou hast believed: and not, because thou hast touched me. Secondly, for that it is probable that Thomas hearing his master's voice, and seeing his countenance was abundantly satisfied without any further inquiry. But these objections in the judgement of the most 
l 
Augustin ser 146.155.161. ●e●em.  
Ans. 12, ●a Luc. ●. 10 cap 24 〈…〉 gel ● 16.  
B●rmar. 〈◊〉. 2. reheat ●●rg. ●dm Christ●, Ga●de 〈◊〉. 〈…〉 M. ld. ●at. 11 les.   ancient and best learned expositors are very weak, because Christ in the 27. verse saith expressly, put thy finger hither, and see mine hands, etc. What (as Augustine disputes in 121. tract. in joan.) had Thomas h●s eyes in his fingers? if not, then seeing in that text is nothing else but touching, put thy finger and see. For seeing is attributed to all the senses: Audi & vide qu●m bene sonnet: Hear and see how trimly the bells ring. Olfac & vide qu●m bene cleat: Smell and see how sweet the flower is Gusta & vide qu●m bene sapiat: Taste and see the pleasantness of the fruit. And so Tange & vi●e, touch and see, reach hither thine hand, and christ it into my side.  
For the second arguments, albeit happily Thomas at the very sight of his master instantly became satisfied in himself: yet that every scruple might be removed out of his and our mind, our blessed Saviour suffered his glorious body to be touched, as S. john in his 
m Ca 1. ver. 1.  first Epistle, That which was from the beginning, 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.  
Yea but Christ said in this Chapter at the 17. verse to Mary Magdalene, Touch me not, for I am not yet ascended to my Father: is it likely that Thomas obtained more favour than Mary so dearly beloved of the Lord? Divines answer this objection diversly: First, our Saviour did not forbid all touching simply, but 
n Calvin.  immoderate embracing only: for Mary Magdalene and other holy women with her touched his feet, Matth 28.9. They took him by the feet, and worshipped him. It is plain then that Mary was suffered to touch and only forbidden when she did it too much. Secondly, Mary believed the resurrection of Christ, and 
o Marlorat.  therefore had no such need to touch him as Thomas had. Thirdly, Christ did intimate that his body being now glorified, he was not any longer to be respected carnally, but only to be touched 
p Aretius.  spiritually with the finger of faith; according to that of 
q Coloss. 3.1.  Paul, If ye be risen with Christ, set your affections on things which are above, not on things which are on the earth. And lastly, there is an evasion in the text, Touch me not, for I am not yet ascended to my Father, but go to my brethren, and say to them, etc. 
r Bectarmin. de sacrament. Eucharist. lib. 1. c●p. 14 § addi ●●●st al●a. I●. mannota. M ldor. t. in Mat. ●8. 9.  As if Christ should say, you need not be so fond and forward in touching me nowfor I mean not as yet to depart from you, but go tell my brethren that I am risen again from the dead, and then both they and you shall further handle and see me. For so we find, Luk. 24.39. Behold mine hands and my feet, for it is I myself; handle me and see: palpet: & videte, see with your fingers that it is I. This exposition is proper and pertinent and therefore notwithstanding the former objections, I conclude, if not demonstratively, yet probably, that Thomas did actually touch Christ's wounds according to Christ's words, bring thy finger hither, and see mine hands, and reach hither thine hand, and thrust it into my side.  
The next quere to be discussed, is whether the words of Thomas (my Lord and my God) are an exclamation, or an acclamation. Arius and his brood, who deny Christ to be very God of very God, make them an exclamation, as if Thomas should have said; O Lord God, what is it that I touch and see I not an acclamation or acknowledgement that Christ is the Lord God. Answer is made: first, that the text hath not any note of exclamation, it is ●, not ●, which is prefixed to the two Greek words. Secondly, Thomas acknowledged something which he did not afore believe, but he knew before th●● the Father was God: and therefore this speech of his concerned God ●he Son. Lastly, Christ commended his faith in confessing the son to be the Lord, Thomas, because thou h●st seen me, thou hast believed: he did reprehend Thomas for the manner, but yet approve him for the matter of hi● belief. So that the words (my Lord and my God) are a plain confession of Didymus his faith touching jesus Christ the Saviour of the world. He saith not, thou art my Lord and my God: but, as if he had not time enough to put in Creed enough, he broke forth into this abrupt and imperfect speech, as being of 
s Cal. ●a. Meld●●at.  greater force, my Lord and my God. And it is so sweet as it is short, v● 〈◊〉, sie 〈◊〉 confession, quoth 
t Apud Mer●. r●● 〈…〉. & jesus.  Bullinger, a very brief, yet a most absolute Creed.  
For the further examination whereof, observe first his knowledge, than his application, the which are the two principal parts, of faith. As for his knowledge, Thomas confessed here not only that Christ is a Lord and a God, for there be 
u 1. Cor. 8.5.  many Gods and many Lords in 
x Euthym, in Psal. 49.  opinion, analogy, title 
y C●●. us & Le●●ti●s apud Mall. ●●, i● 〈◊〉.  But to distinguish Christ from all these kinds of Lords and Gods, he doth affirm that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Lord and the God, that is, the Lord of Lords, and God of Gods, Psal. 50.1. Here then is a pregnant text against unbelieving jews, and misbelieving Arians. If Christ had not been very God of very God, even one substance with the Father, he would have condemned, and not commended this confession of Thomas. If any shall ask why Thomas is not content with one word, but useth two, Lord and God: and why first he calls Christ Lord, and then God? 
z Ferus ser. 1. in lot.  Answer may be, that he called him Lord, in that he conquered hell and death: and God, in that he knew the very secrets of his heart. For when Christ had said, put thy finger hither, and see mine hands, and reach forth thine hand, and put it into my side; Thomas instantly remembering what he had fond thought, and foolishly said, confesseth his fault in confessing his faith, my Lord and my God. The Disciples usually termed him Lord in his life, to signify therefore that it was the same Christ, he first according to his accustomed manner calleth him Lord, and then after he proceeds further than he was wont, and calleth him also God. In the word 
a Theophylact. in loc.  Lord acknowledging his humanity, in the word God his divinity. Faith's object is the revealed will and word of God, and the sum of his word is the new Testament, and the sum of the new Testament is jesus Christ God and man. In that therefore Thomas confessed his Lord to be crucified, dead, and buried, as a man; and that he did again raise himself and lose the bonds of death as God: he did utter that in two words, which is the contents of the two Testaments, and sum of all sum of faith and holy belief.  
Now for application, he saith my Lord, and my God; 
b Bullinger.  Not only God in general, but my God in particular, mine by promise, mine by stipulation, mine by oath, mine by free gift, mine by purchase, mine by participation of grace; my Emmanuel, my Shilo, my jesus. Of this particular faith 
c Cap. 24.16. Consul● Vatablum in loc.  Isaiah the Prophet spoke, when he said, Secretum meum mihi, secretum meum mihi: My secret to my self, my secret to myself. The Papists indeed term this personal and particular assurance presumption: but the children of God in all ages have thus applied the medicine to the malady, saying with 
d Psal. 63.1.  David, O God, thou art my God: and with Mary, my Saviour. For as their own 
e Ferus ubisup.  Friar notes upon my text, it is not sufficient to believe that he is the Lord, except thou believe likewise that he is thy Lord; as Didymus here not only once, but twice, my Lord, my God: doubling as it were his faith, as he had before doubted his fall. O the deepness of the riches of God's mercy! Who would have thought that Thomas who believed least, and last of all his fellows, upon so short a conference, should thus equal, if not excel them all in his abrupt yet absolute confession? And therefore let not any man either discomfort himself, or 
f Matth. 7.1.  condemn his brother 
g 1. Cor. 4.5.  afore the time: for no man hath so weak a faith, or so wicked a life, but that one day Christ out of his infinite goodness may call him, and heal him, as he did S. Thomas, making him who did not believe so soon as the rest, to become notwithstanding in his belief so sound as the rest, apprehending and applying the merits of his Saviour to his soul, my Lord, my God.  
After eight days again his Disciples were within, and Thomas with them, than came jesus.] He came 
h Calelan.  before he was up sought, and that to seek 
i C●rys●ft, apud Th●m  one lost sheep only. Teaching us hereby to 
k 〈◊〉.  recall such as are in errors, and to 
l Rom. 15.1.  bear the infirmities of the weak. But he deferred his coming a whole week, that Thomas in the meanwhile might be better 
m I ●●sen. Concord●ep 147. Idem Theoph. & Euthym. ●● loc.  instructed, and induced to believe the resurrection. Or happily for the greater manifestation of his goodness, in tolerating such incredulity so long. Or as 
n Aretius.  other, to try the faith of the rest, and to show that human reason is not able to persuade this article.  
The translation of God's holy day from the Saturday to the Sunday, is not by patent in the Bible, but only by pattern, because the blessed Apostles usually met together 
o Act. 20.7. 1. Cor. 16.2. Ap●cal. 1.10.  on this day. The which assuredly they did by the direction of God's holy spirit, and as it may seem here by Christ's 
p Maldonat. in loc.  approbation at the least, if not 
q See Deed, exposit. Com. 4.  institution, again and again manifesting himself to be risen on the eighth day. So that albeit happily some will grant that the Church assembled in a general Council, hath authority to constitute another day for the Sabbath, as the second or third of the week; yet I am sure we can never have so good a pattern, nor yet so great a reason for altering this our day, as was here for the changing of that other day. The pattern is Christ and his Apostles, and the reason is the resurrection of Christ, even that exceeding wonderful work of our redemption. Again, Christ's appearing on the eighth day is not without a 
r Aretius.  mystery: we labour six days in this life, the seventh is the sabbath of our death, in which we 
s Apoc. 14.13.  rest from our labours, and then being raised from the dead on the eighth day, Christ in his own body, the very same body that was crucified, dead, and buried, shall reward every man 
t Apoc. 20.13.  according to his work.  
When the doors were shut.] 
u Rhom. in loc.  Papists urge this place to prove the carnal and gross presence of Christ in the Sacrament, extremely condemning our incredulity, who will not believe that Christ's body and blood is under the forms of bread and wine; seeing his whole body here perfect in all his lineaments, length, breadth, and thickness, distinct and divers from the substance and corpulence of the wood, was in the same proper place the wood was in, and passed thorough the same. To this objection our Divines answer diversly; 
x Beza.  some, that the door opened of itself to let him in: 
y Apud Mar●●rat. in loc.  other, that the door was unbarred by some of the house within unknown to the Disciples: 
z Aretius.  other, that to come in the doors being shut, is no more but that he came in late in the evening, at what time men use to shut their doors: but most acknowledge that he came in miraculously, not thorough the wood and iron of the doors, as the Papists absurdly conceive: but through his 
a C●ril. ●●thym. Marl●r. in l●c. Idem C●l●in. justus. lib. 4. cap. 17. §. 29.  omnipotent and al-commanding power the doo●es were opened to him, a● they were to Peter, Acts 12 9 and to some other Apostles, Acts 5.19. Creature acessit Creators, Hieron epist. ad Pammac. tom. 1. fol. 178. 
b D. Falke in loc.  Or as Malchus ear was so soon healed, that an incredulous jew would not believe that Peter's sword ever went between it and his head: so the place thorough which his body passed, might be shut and whole before and after he passed, but not in the instant of his passing, because that is contrary to the nature of a true body, such as his was. I know God can do whatsoever he will, but his word is his revealed will, and that telleth us expressly, that Christ's body was like our body in 
c Heb. 1.17.  all things, only 
d Heb. 4.15.  sin excepted. And if it be like our body, than it cannot be without distance of space and place: for (saith 
e Epist. ●7.  Augustine) That is no body, which is nowhere. Lastly, the plain text is against them, for it doth not say that Christ came thorough the boards and bars of the door, but only that he came and stood in the midst, after or when the door was shut; not determining the manner how he came, but only reporting the matter that he came, and the time when he came. So that having so many and those so manifest evasions otherwise, we need not say that Christ came in at the window: that is a Popish forgery crept into the Rhemists' annotations thorough the wicket of our adversaries own mouth.  
For the conclusion itself: 
f Anglican. Confess. art 28. & Com. Cat. ●it. Sacrament.  we teach, as the Scriptures and holy Fathers, that the sacrament all bread and wine are signs and seals of Christ's body and blood, and we receive them in thankful remembrance he died for us. As for his crucified body, it is now in heaven a glorified body, 
g Act. 3.21.  where it shall remain till he come in the last day to judge and end this and all other controversies. In the mean while, we must as 
h Church h●m. of the Sacrament & art. ●.  Eagles fly to the place where the dead body lieth, ascending upon the wings of faith unto it, and not expecting that it should locally descend unto us. See Sursum corda in the Liturgy.  
And stood in the midst.] We read in the Gospel's history, that Christ was often in the midst. In the midst of the 
i Luk. 2.46.  Doctors, in the midst of his Apostles, in the midst on the Cross between two 
k Luk. 23.33.  thieves, and shall at the last day be likewise in the midst 
l Math. 25.33.  between the sheep and the goats. In his nativity, life, death, resurrection, and coming to judgement in the midst. 
m Aretius.  Hereby signifying that he is our Messias and medius, like 
n Ps. 106.23.  Moses standing in the gap between God and us. He stood in the midst here, that 
o Euthym  all might the better hear him and see him, as the 
p Vide postil. Pontan. & Veg. Dem. 1. post Paseh.  Sun in the midst of the firmament, and the heart in the midst of the members, affording his comfort indifferently to the whole company: for he came not only for the benefit of Thomas, but for the common good of other. And this may teach all Pastors and parents, to seek the good of all that are committed unto their charge.  
Christ standing in the midst of his Apostles, openly rebuked Thomas for two causes especially: first, 
q Musculus. Maldonat.  that as Thomas had offended afore them, he might also be reprehended afore them all. A private fault is to be censured privately, but a public scandal openly: 
r 1. tim. 5.20.  them that sin rebuke publicly, that the rest also may fear. Secondly, 
s Aretius.  that Thomas his unbelief might strengthen others faith, & that his doubt might put all other out of doubt. So infinite is God in greatness and goodness, that he can bring light out of darkness, and use the weakness, yea the wickedness of other for our good, and his glory. unius interrogatio, universitatis instructio, saith 
t Serm. 156. de tem.  Augustine, Ones ignorance was all others instruction: for except Thomas had doubted so much, other should never have known so much, and seen so many demonstrations of Christ his resurrection, as the Church in the Collect: Almighty God, which for the more confirmation of the faith, didst suffer for the holy Apostle Thomas to be doubtful in thy sons resurrection, etc.  
Peace be unto you.] This salutation was usual among the jews, and at this instant of all other undoubtedly most 
u Maldonat.  fit. For 
x ●erus ser. 1. in loc.  hereby Christ did insinuate, that howsoever in the world they had trouble, yet he had made their 
y Ephes. 2.14. 15.  peace with God: as also that they need in their troubled estate to pray for peace of Church, O 
z Psal. 112.6  pray for the peace of Jerusalem; and peace of conscience, for that is a 
a Prou. 15.15.  continual feast. Or happily, 
b Theophylact. Euthym. Bullinger.  that they might the better know him after his resurrection, heespeakes unto them as a little before his death, 
c joh. 14.27.  I leave peace with you, my peace I give unto you, let not your hearts be troubled, nor fear. Christ is our peace, preaching peace in his life, making peace in his death, assuring peace in his resurrection, and consummating our peace in his coming again to judge the quick and the dead, when he shall say to the sons of peace, 
d Matt. 25.21  Well done good servants, and faithful, enter into your master's joy. Now the Lord of 
e 2. Thes. 3.16.  peace give you peace always by all means.  
Bring thy finger hither.] After Christ had saluted the whole College of Apostles in general, he turns himself to Thomas in particular, repeating every word Thomas had uttered in his absence. Teaching 
f Aretius.  him hereby, that he was risen again through his omnipotency, for the dead have no sense, much less reason, and least of all understanding the secrets of another's heart. And teaching 
g Kilius.  us hereby, not to commit any sin though it may be done never so closely, for he seeth all our works, heareth all our words, and knoweth all our thoughts, 
h Lipsius' de Conf●. lib. 2. cap. 16.  & aperta & operta. Remember the speech of God unto David, 
i 2. Sam. 12.12.  Thou didst it secretly: but I will do this thing before all Israel, and before the Sun.  
Our Saviour did neither reject Thomas finally, nor yet correct him fiercely for his incredulity: but 
k C●lm. Co●. 1. in loc. & Perkins exposit. Creed, art. resurrect. of Christ.  accommodating himself to Thomas infirmity, seeks to win him, and to bring him home to his sheepfold. O Thomas, thou hast thy faith at thy finger's end, seeing, that thou wilt believe no more than thou feelest, I pray thee therefore bring thy finger hither, and see my hands, etc. here than is a pattern whereby 
l Rom. 15.1.  Paul might give his precept, We that are strong aught to bear the infirma●es of the weak, that we may make them, as Christ did Thomas, of faithless faithful.  
And this supporting is 
m Caietanin Rom. 14.  by 

Patience, 
n Coloss. 3.13.  for bearing them.  
Pity, 
o Rom. 12.15.  weeping with them that weep.  
Piety, relieving them as well with our counsel if they want wit, as with our alms if they want wealth.    
Thomas, because thou hast seen me, thou hast believed] Faith is an 
p Heb. 11.1.  evidence of things not seen; how then did he believe that which he saw? can you touch God as the wicked Arians object, and feel him with a finger? Answer is made by the 
q 
Gregor. hom. 26. in euangel. B●da.  
Maxentius apud M●ld ●●tin loc.   Fathers, that Thomas touched one thing, and believed another. Videbat hominem, confitehatur Deum, as 
r Tract. 121. in loan.  Augustine upon my text. He touched Christ as man, but believed in him as God; saying, my Lord and my God: acknowledging the divinity which he did not see, by the wounds he did see. So that Christ here commends the faith of Thomas, in saying thou hast believed: and reprehends only his 
s Ar●tius. Mar●r●at.  slackness of faith in adding because thou hast seen me. First handling the wounds of Christ, afore he would credit the words of his Apostles. 
t A●g●stin. tract 40. in loan  Quid enim est fides nisi credere quod non vides? 
u Mallonat.  eo plus habit merui, quo nanus argumenti. Thomas in believing after he saw Christ, is a type of the 
x Rupert. in loc.  jews: and the rest of the Disciples in believing afore they saw Christ, a figure of the Gentiles. Augustin. tract. 121. in joan circa sin.  
Blessed are they that have not seen, and yet have believed] 
y The●phylact. Muscu●us. Culman.  He denieth not Thomas to be blessed in this sentence, but only preferreth other Apostles, and 
z Aretius. Ferus. Maldonat.  all other Christians afore him, in that they have not seen, and y●t have believed. For 
a Rom. 10.9.  if thou knowledge with thy mouth that jesus is the Lord, and believe in thine heart that God hath raised him up from the dead: O 
b Psal. 128.2.  well is thee, and happy shall thou be. So blessed as john, whose head lay near his Master's heart: so blessed as joseph of Arimathea, who buried his body: so blessed as old Simeon, who lulled his Saviour in his arms: yea so blessed as the Virgin herself, that bore him in her womb: for thee was more blessed in being the daughter, then in being the mother of Christ. Here the Gospel and Epistle meet, all they that have not seen, and yet have believed, are fellow citizens with the Saints, and of God's house, built upon the foundation of the Prophets and Apostles, jesus Christ himself, being the head corner stone, in whom they grow to be an holy temple of God, 
c 1 Tim: 4.8.  having the promises of the life present, and of that which is to come. See Gospel, Sunday 13. after Trinity.  
By this it doth appear, that the resurrection of Christ is the chief object of a blessed faith, as also the main subject of all this out present Gospel. And it is exceeding profitable for confutation, and instruction. As first it doth overthrow the wicked error of 
d Epiphan. ●●res. 28.  Corinthus, who taught Christ should not rise again till the general resurrection; of whom Epiphanius worthily, Stol●dus est, & stolidorum magister. Secondly, 
e Idem Epiphan. ●aeres. 44.  Apelles' heresy, who said Christ rose again, but not in his own flesh, or (as 
f Haeres. 23. Idem Alp●●n●. decaste●●it. de Chris●●●re● 12.  Augustine reports his opinion) without any flesh. Thirdly, that of 
g Idem alph●●s●●●d. ●●t. haer●s 2.  Cerdon, and the Passionists, affirming that Christ ascended into heaven in soul only. Fourthly, that assertion of 
h B●●an●●c. ●●m●ie ●●resurrect Christ q. 〈◊〉. 23.  Eutychian heretics, holding that Christ's human nature was deified after his resurrection, and made not glorious only, but merely divine also.  
Again, the doctrine of Christ's rising again from the dead, serves for instruction in matters of holy faith and good manners. In articles of belief concerning Christ, and our se●ues. First touching Christ: whereas he did abide among the dead at 
i 〈…〉. exp 〈◊〉. 5. of the Creed.  least thirty three, or thirty four hours: as he continued among the living thirty three, or thirty four years; I say whereas Christ being stark dead, raised himself to life by his own power: it is a manifest demonstration of his Godhead, as Paul disputes, Rom. 1.4. and God said in the second Psalm, Thou art my son, this day have I begotten thee. The which text ought to be construed not so much of Christ's eternal generation afore all worlds, as of the manifestation thereof in time. This day, 
k Calvin, in Psal 2 & Suares. Tim 2. in 3. Thom. disput. 45 sect. 8.  that is, at the time of thine incarnation, but at the day of thy resurrection especially, have I begotten thee: that is, I have made known unto the world, that thou art my son, as Paul expounds it, Acts 13.33. for none ever raised another from the dead, but by God: none ever raised himself from the dead but God.  
Secondly, this doctrine 
l Perkins on the Creed, art. Christ's resurrection.  proves evidently, that Christ was a perfect Priest, and that his passion was an omnisufficient sacrifice for the sins of the whole world. For if he had not fully satisfied for them all, if there had remained one little sin only, for which he had made no satisfaction, he could not have risen again: for death and the grave, which came into the world by sin, and are daily strengthened by sin, would have held him in bondage. To this purpose 
m 1. Cor. 15.17  Paul saith, If Christ be not risen again, your faith is vain, and you are yet in your sins. That is, Christ had not answered fully for your sins, or at least you could not possibly know that he had made satisfaction for any of them, if he had not risen again.  
As for points of faith appertaining to thyself more nearly, the resurrection of Christ is a demonstration of our resurrection, according to that of Paul, If it be preached that Christ is risen again from the dead, how say some among you, that there is no resurrection of the dead? 1. Cor. 15.12. Behold, saith the 
n Deut. 32.39  Lord, I kill, and give life: I wound, and I make whole: that is, as 
o Lib de caruis resurrect.  Tertullian aptly, killing by death, and giving life by resurrection. If a man be cast into the sea, though all his body sink under the water, yet there is hope of recovery so long as his head is above the waves: in like manner, if we believe that Christ our head is the first fruits of those that sleep, let us not doubt, but unfeignedly believe, that we which are his members, in our due time shall be raised out of the dust also. Moreover, the resurrection of Christ is a proof of our justification before God, 
p Rom. 4.25.  he was delivered for our offences, and raised again for our justification. As in his death he stood in our place, 
q Esay 53 5.  wounded for our transgressing, and broken for our iniquities, and 
r 1. Pet. 2.25.  bearing our sins in his body on the tree: so likewise in his resurrection, he is not to be considered as a private, but as a public person representing the whole Church, making his righteousness a cloak to cover all our unrighteousness. If death could not keep Christ fettered in his prison, it is evident that his power was overcome. Now than if death be conquered, it followeth necessarily, that sin the 
s Rom. 6.23.  wages of death is also destroyed. If death and sin be vanquished, than the tyrannous kingdom of Satan is subdued, who had the power of death, and was author of sin, and ruler of hell. So that every true Christian may rejoice with Paul; O death, where is thy sting? O grave, where is thy victory? the sting of death is sin, and the strength of sin is the law: but thanks be to God, which hath given us victory through our Lord jesus Christ. And lastly, concerning matters of honest and holy conversation; this doctrine teacheth us to 
t Coloss. 3.1.  seek those things which are above, where Christ sitteth as the right hand of God, and to rise from dead works unto 
u Rom. 6.4.  newness of life. See Epistle on Easter day, and Epistle Sunday 6. after Trinity. Touching our Evangelists epilogue, see Gospel on S. john's day.   

The Epistle  Heb. 1.1. 
God in times passed diversly and many ways, spoke unto the Fathers by Prophets: but in these last days he hath spoken to us by his own son, etc.  
THE whole world in old time was distinguished by three principal languages (as it appears in pilate's inscription or title 
x john 19.20.  written on Christ's Cross) Latin, Greek, Hebrew. The Latin tongue was famous in regard of the 
y Gorran. proem. 2. in epist. Pauli.  Roman Empire, which overspread and overtopped all other kingdoms on earth; according to that of 
z Aenead. li. 1.  Virgil: Romanos rerum Dominos, etc. or as 
a Apud I●yricum p●●m. at corrupt. statu 〈◊〉.  another Poet wittily: 
Roma tibi quondam suberant domini dominorum,  
servorum serut nunc tibi sunt domini.   
The Greek tongue was especially regarded, because Greece was the world's University, the seat of Wisdom, the mint of Arts, and as it were the common Nursery of all human learning. In which respect 
b Archititremius apud Munster. cosm.  one commending Paris in France, called it Graeca libris, and 
Attica philosophis, rosa mundi Balsamus orbis.   
The Hebrew most honoured, in that it is Gods own language, wherein his own law was written, and wherewith it was expounded unto his own people. Now Paul preached sermons, and penned Epistles in all these languages, as being a 
c Act. 9.15.  chosen vessel of the Lord, to bear his name before the Gentiles, and Kings, and children of Israel. He preached and wrote to the Romans, and so he did bear Christ's name before Kings, for they were Lords of the world. He preached and wrote to the Grecians, as to the Church of Corinth, Ephesus, Philippi, Thessalonica, etc. and so he did bear the name of Christ before the Gentiles. He preached and wrote to the faithful Hebrews, as 
d 2 Epist. 3. cap. vers. 15.  S. Peter telleth us, and so he did bear the name of Christ before the children of Israel. I say Paul wrote to the jews, holding with the most and best 
e 〈…〉 5. 〈◊〉  expositors, that he was author of this excellent Epistle.  
Now the reasons are 
f Apud Pri●●s● 〈…〉 Pre●●●●pst ad H. b & 〈◊〉 1. the ●●b● D●i, cap. 17. & 〈…〉 7. 〈◊〉 8.  man fold, why Paul did not here set down his name: First, because he was not an Apostle of the jews, but of the Gentiles, as he saith himself, Galat. 2.7. The Gospel over the vnc●rcumsision was commanded unto me, as the Gospel over the circumcision was unto Peter. Secondly, for that his name was odious unto the le●ses (as we read in the 21. and 22. Chapter of the Acts) often crying out against him, away with such a fellow from the earth, for it is not meet he should live. Thirdly, Paul was an Hebrew, 2. Corinth. 11.22. They are Hebrews, so am I. He therefore concealed his name, because a Prophet is not honoured in his 
g Mat. 11.57.  own country. But whether 
h 〈…〉 m●● & ●q●●. 〈…〉 Ca●●● & Ma●r●● argument ●●st. ●● H●b  Barnabas, or Clem●ns, or Luke wrote it, as many think; or Paul, as most affirm, 
i De●r●ng lect. 1 Heb.  the matter is not great: for if the name had been here, what had it showed but that God used the ministery of such a man? and no the name is not known, it teacheth us expressly the doctrine is of God. And for this cause to the books of holy Scripture names are sometime prefixed, & sometime not, that we might 
k I●●. 2.1.  not have the faith of our glorious Lord Ie●us Christ in respect of persons. Whether it be Paul, or Apollo's or Cephas all are 
l 1. Cor. 3.22.  yours: happily Paul first planted it in Hebrew, than Luke watered and 
m Prima●●us. L●mbard. 〈◊〉.  translated it into Greek, but God give the grace to both. And therefore we must not attend who, but what. For 
n R●m. 15.4.  whatsoever is written afore time, is written for our learning: especially this Epistle penned of purpose to maintain the chie●e point of holy belief, namely, that forgiveness of sins is by Christ only. These Hebrew, had joined the ceremonies of the Law with the Gospel of Christ, as the Christians in the kingdoms of 
o M●t. D●●er●.  P●●st●r john at this hour retain Circumcision and Baptism. For albeit 
p Act. 21.10.  many thousands of the jews believed, yet were they still zealous of the Law, not enduring to hear of the abrogation of it, in so much that they made this a point of faith, and it is the 
q Deering lect.. 1. Heb.  ninth article of their Creed at this day, God gave his Law to Moses his faithful servant, and he will never change nor alter it for another.  
Now true Christianity reads a contrary lecture, namely, that the ceremonies of the law were primò mortales, postea mortuae, postremò mortiferae. So that to leave Christ for them, or to join Christ with them, is the plain way to destruction. 
r Apud Io. C●mb. Compend. Theolig. lib. 6. cap. 8.  Augustine excellently, Legalia fuerunt ante passionem Domini viva, static post passionem mortua, hody sepulta. That is, the jewish ceremonies afore Christ came were alive; when he suffered on the Cross they were dead, and now they be buried. And so by consequent they may not rise up again to be put in the balance with his glory: for the gold, silver, precious stones, and all other ornaments of the magnificent Temple compared with his rich mercies, are but beggarly rudiments, as our Apostle speaks, Galat. 4 9 Nothing in earth, or under earth, or in heaven, or in the heaven of heavens is so glorious as he, 
s Act. 4.12.  no name else that is named, in which, or by which, we can be saved, but only the name of jesus Christ.  
The whole tract 
t 〈◊〉 in Heb. 1. Idem Deering & al●.  is divided in two parts: 

The first is concerning Christ's excellency, showing in the ten first Chapters what he is, in 
u 〈◊〉 ●ez●. Ps●a●●●.  respect of his 

Nature, 

Divine, cap. 1.  
human, cap. 2.    
Offices, 

Prophetical, in the third and fourth chapter.  
Sacerdotal: chap. 5.6.7.8 9.10.  
Regal, of which our Apostle writes not as of the former two purposely and copiously, but incidently and briefly: chap. 1. vers. 2, 3, 8, 13. chap. 2. vers. 9 chap. 7. vers. 2. chap. 8. vers. 1.      
The second, how salvation is only through him in the residue.    
The Law was ordained by glorious Angels, written by Moses, observed by the Priests, expounded by the Prophets. In the first and second chapter Paul compares our Saviour with Angels and Prophets In the third with Mos●s. In the 4 5.6.7.8.9.10. with the Priests and their ceremonies; intimating in all, that the Law is deficient, and that Christ in the work of our salvation is only sufficient and efficient. Our only Prophet, in whole word we must rest: our only Priest, in whose sacrifice we must rest: our only King▪ under whose protection we must rest: who with his blessed Spirit leadeth us in ways of eternal life, working in us all in all. 
x 〈◊〉 Kaymaudum de Saban de Theolog. natural. Tit. 277.  Quemadmodum enim membrum ipsius corporis recipit ab epate humores, à cord vitam, à capite sensum & motum: sic homo recipit ab homne carnem, à Deo animam, à Christo homine & Deo sensum & motum, id est totum bene esse & gratiam: & sicat membrum habet duos motus, unum de natura sua cadere deorsum, & alium à capite, s●ilicet motum sursum, & iste motus est supra naturam membri: conformiter homo quoad amimam habet duos motus, unum de natura sua, & Christ motus est cadere deorsum ad nihil, ad non esse, ad preprum voluntatem, & elongari à Deo; & alium habet à Christo, solicet moveri sursum ad Deum, etc.  
In this text appointed fitly for this time, Christ is first 
y L●nbard. G●rram.  conferred, and then preferred before the Prophets and Angels. In the comparison between Christ and the Prophets, observe the 
z Aretius.  consent, and dissent between the old Testament and the new. The consent and agreement is, in that one God spoke in both, in the one by his servants: in the other by his Son. The same God is author of both, and the same Christ is subject of both, in so much that each Testament is in other; in the Law there is an hidden Gospel, and in the Gospel a revealed Law. So like as the two 
a Exod. 25.20.  Cherubins on the mercy seat, whose faces looked one to another. And like the Seraphims, Esay 6.3. one crying to another, holy, holy, holy, both having one voice saith 
b In Psal. 49.  Augustine. Or resembling each other, as jesus and james: who were so like that they were one another's 
c Ignatius epist. ad I●b●am. senier●m.  glass. God in times past, and God in these last days hath spoken to us. And whosoever he be to whom this ministry shall be committed, if he will be numbered with patriarchs, and Prophets, Apostles and Pastors, and with our Saviour Christ himself: whatsoever he speak, let him speak 
d 1 Pet. 4.11.  as the word of God. For this covenant hath God made with his servants, Esay 59.21. My spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of the seed of thy seed from henceforth even for ever. And indeed whose word else should discern the 
e Heb. 4 12.  thoughts of the soul, but his only who is the 
f Psalm. 7.10.  searcher of the heart? and whose word should kill our carnal affections, but his only who gives the sword of the spirit?  
God spoke] The word God here may be taken either essentially for the whole 
g Kilius.  Trinity; because God the son (being a 
h Isas' 40.3.  crier in the wilderness) spoke by the Prophets as well as God the Father, and God the holy Ghost as well as either of them, according to that of S. 
i 2 Epist. 1 cap. vers. 21. & Act. 1.16.  Peter, Prophecy came not in old time by the will of man, but holy men of God spoke as they were moved by the holy Ghost. Or it may be construed in respect of Christ's office personally. God, 
k Primasius. Anselm. Pisca●er.  that is, God the Father, spoke to the fathers by Prophets, and by his own son to us.  
The dissent and difference between the two Testaments is in regard of the 

manner for 

Time, sundry times.  
Fashion, many ways.    
men 

Unto whom, unto the fathers in times past, but in these last days unto us.  
In whom, or by whom, God spoke by the Prophets in the one, by his own son in the other.      
The 
l Aretius. Deering.  first dissent is in respect of time, the times of the Fathers are old and past: but the time of Christ's preaching passeth not, it is for ever, always continuing rue; 
m Heb. 13.8.  jesus Christ yesterday, and to day, and the same 〈◊〉 for ever. The doctrine taught by the Prophets in old time was revealed multis vicibus, as Beza translates, at sundry times as our English Bible. But that which Christ himself delivered, is revealed but once. The which is insinuated here, but expressed else where by this author, as in chap. 9 vers. 26. But now in the end of the world hath Christ been once revealed. And in chap. 12. vers. 26. Yet once will I strike, not the ca●th only, but also heaven. And this it is which 
n Epist. of jud. vers. 3.  Jude saith of the Christian faith, that it was once given unto the Saints. Once, 
o Aq●ine. Caistane. Aret. in epist. jude.  that is, perfectly, so that we need not another Gospel. Almighty God hath spoken last in his son; that is, in the 
p Galat 4.4.  fullness of time so fully, 
q Sa●e●●us. L●mbard. Marlorat.  that we may not expect he should vent in time to come any new doctrine. For albeit the spirit was given after Christ's ascension; yet the same spirit taught that only, which Christ had taught afore. See Gospel 4. Sunday after Easter.  
From hence we may learn boldly to refuse whatsoever is 
r 1. Tim. 13.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, an after, or another doctrine sprung up since. A● the new Gospel of Anabaptists, and idolatries of Mahomet, and the revelations of S. Bridget, and all superstitious positions and expositions of Papists. In a word, 
s Deering. lect.. 1. Heb.  whatsoever bastard religion is contrary to Christ's once preaching upon earth, which because it was once, confutes all after it, and abrogates all afore it which had diversity of time, as our Apostle gathereth in the 12. chapter of this Epistle, vers. 27.  
The second difference between the two Testaments is, that God in the one spoke many ways and diversly, either by Angel, or by the Cloud, or between the Cherubins, or by visions, or by dreams, after sundry kinds of speech, and divers kinds of actions: but the doctrine of the other is taught after one sort, even by preaching of the Gospel; 
t Rom. 1.16.  which is the power of God unto salvation to every one that believeth, and it worketh more mightily than all those kinds of revelations, and pierceth into he heart of man more deeply than any manner of persuasion; yea though one should rise from the dead and seek to us.  
The third dissent is, that God in old time spoke only to the Fathers, Abraham, Isaac, jacob, unto some few men, and one nation. 
u Psal. 147.19  He showed his word unto jacob his sta●●●es an● ordinances unto Israel, he dealt not so with any people, neither had the heathen knowledge of his Laws. But in these last days he hath spoken unto us indefinitely, to jew, to Gentile, to bond, to free, to male, to female, being 
x Galat. 3.28.  a●one in Christ jesus, having all through faith one entrance unto the throne of grace, Heb. 4 16. So that I need not say now, Lord remember David, or the covenant made with Abraham: but in time of need I may go boldly to the throne of grace, saying, 
y Luk. 23.42.  Lord remember me, 
z Luk. 18.13.  O God be merciful to me, 
a Mark. 10.47.  jesus have pity on me. For unto those that are nigh, and unto those that are far off, there is but one covenant in jesus Christ, Eph 2.13.17.  
The fourth difference between the two Testaments is, that God in the one, spoke by Prophets his servants: in the other, by Christ his own son, by mere men in times passed unto the fathers: but unto us he hath spoken by that eternal word which is God, whom he hath made heir of all things, by whom also he hath made the world, etc. 
b Aretius.  The main proposition of this chapter is that Christ who revealed the Gospel is the son of God, yea, God himself. Now the first part, namely, that Christ is he who brought into the world the Gospel: is concessum & confessum. The faithless Hebrew complained of it, and the faithful Hebrew believed it. And therefore taking this as granted, he doth insist in the latter part only, proving at large that Christ is God. And that  
In respect of the 

Glory of his name, being Gods own son, and heir of all things.  
Worthiness of his person, as being The brightness of the glory of God, and the very image of his person.  
Greatness of his power, upholding all things by his mighty word.  
Benefit purchased for us, having by himself purgedous sins.  
Dignity procured to himself, in that he sitteth at the right hand of the majesty on high.    
In all which he doth excel Angels, as first having obtained a more excellent name than they. For albeit Angels are called sons of God in respect of their creation, and Israel the 
c Exod. 4.22.  first borne of God, and all elect the 
d Rom. 8.14.  children of God, in respect of adoption and grace: yet no man or Angel is the son of God by nature, but Christ alone begotten of the substance of the Father, as being the brightness of his glory, and express image of his person. Of whom the Father said in the second Psal. Thou art my son, this day have I begotten thee. And in another 
e 2. Sam. 7.14. & 1. Chron. 22. 10.  text, I will be his father, and he shall be my son. And when he bringeth in the first begotten son into the world, 
f Psalm. 97.7.  he saith, and let all Angels worship him. Insinuating that Christ is not only greater than Angels, but also God, to be honoured of all Angels. Again, whereas Christ is an eternal King, whose 
g Psalm. 45.7.  sceptre is a right sceptre, and whose throne is for ever and ever: Angels are but subjects and servants, according to that of the 
h Psal. 104.4.  Psalmist, He maketh his Angel's spirits, and his ministers a flime of fire.  
Moreover, Christ in the beginning laid the foundation of the earth, and the heavens are the works of his hands, and 
i Exod. 10.11.  all that in them is, 
k Coloss. 1.16.  things visible and invisible, whether they be thrones, or dominions, or principalities, or powers, all were created by him and for him; and therefore seeing Christ is Creator, and Angels his creatures; he doth excel them, as far as things infinite can exceed things finite. Lastly, Christ sitteth at the right hand of the Majesty on high: hereby signifying that God hath given him all power in heaven and in earth, 
l Mat. 28.18.  and taken him into the fellowship of his glory, for all things that the father hath are mine, saith 
m joh. 16.15.  our Saviour: whereas Angels, howsoever the, 
n Mat. 18.10.  he hold the face of our heavenly father, and enjoy his presence; yet are they but messenger's and ministers, extending about his throne, for the good of such as are ●eires of salvation, as the 
o Du. Batt●●. 1. day. 1. week. ●ag. 29.  Nightingale of Prince swee●ty: 
The sacred tutors of the Saints, the guard of Gods elect, the pursuivants prepared  
To execute the counsels of the highest, Gods glorious Heralds, heavens swift harbingers,  
Twixt heaven and earth the true interpreters.   
And here let us according to the present occasion of text and time, magnify the Father of mercy, for that the Son of God on this day for our sake became the son of man, yea servant unto men, in that he came into the world not to be served, but to serve, Matth. 20.28. For that the brightness of God's glory took upon him the vileness of our nature, being made 
p Psal. 22.6.  a worm and no man, a very scorn of men, and outcast of the people. For that he who was more excellent than Angels, at this time became less than Angels, that he might make us so great as Angels. 
q Ans●lm spec. evang. cap. 1.  Vt not equaret Angelis, minoratus est ab Angelis: for that he who laid the foundation of the earth, and made the world, was himself now made. 
r August ser. 27. the temp.  Factor terra, factus in terra, Creator coeli, creatus sub coelo, 
s Le●ser. 6 the nat. Don●.  being the child of Mary, who was the father of Mary. 
t Aug. ser. 16. the temp.  Sine quo pater nunquam fuit, sine quo matter nunquam fuisser: so that whereas David, Psalm 118.24. This is the day which the Lord hath made: 
u Fuseb. Emis. hem 2. the nat. D●m  we may say, This is the day wherein the Lord was made, we will rejoice and be glad in it. For that he who sits on the right hand of the majesty on high, and 
x Esa. 40.12.  measureth the waters in his fist, and heaven with his span, was now lodged in a stable, crowded in a cratch, and swaddled in a few rags. O beloved, if we were not in this great light of the Gospel, almost so blind as the Bat, we would wish ourselves all eye, to behold the babe jesus in the manger. If we were not as deaf as the stubborn Adder, we would wish ourselves all ear, to hear the tidings of great joy to all people; namely, 
y Luk. ●. 11.  that unto us is borne this day in the city of David a Saviour, which is Christ the Lord. If we were not in some sort possessed with a dumb spirit, we would wish ourselves all tongue, to chant that heavenly carol of the glorious Angels, 
z Luk. 2.14.  Glory be to God on high, and in earth peace, and good will toward men.  
It is the fashion of many men, at this festival especially, to boast of their rich attire, great attendance, good fire, large cheer: yet (seeing Christ is heir of all things in the world) they cannot in their own right enjoy so much as a Christmas log, or a Christmas pie, till they be first engraffed in him. I may have from man, my warrant on earth here, that my land is mine, my benefice mine, my coat mine, house, horse, hose mine: and he is a very thief that taketh away these from me: But all the men in the world cannot give me my possession before the living God, but his son Christ only, who is heir of all; and therefore that our land may be our own, our apparel our own, our meat our own, our men and money our own: let us be Christ's, that in him we may have the good assurance of all our substance: that I may pronounce that unto you, which our 
a 1 Cor. 3.22.  Apostle to the Corinthians: All are yours, and ye Christ's, and Christ Gods.   

The Gospel.  JOHN 1.1. 
In the beginning was the word, and the word was with God, and the word was God, etc.  
SAint Peter was an Apostle, but not an Evangelist: S. Luke an Evangelist, but not an Apostle: S. Matthew was both an Evangelist and an Apostle, but not a Prophet: 
b Hieron. lib. 1. advers. l●uin.  but our S. john was all these; in his Epistles an Apostle, in his Apocalypse a Prophet, in compiling his Gospel an Evangelist. In which (as Interpreters have with one consent observed) he mounts as an Fagle, 
c 〈…〉.  for whereas his fellow Evangelists specially treat of the conception, birth, education, and other points of Christ● incarnation in the world: Saint john flying higher than these, beginneth his history with Christ's eternal generation before the worlds, in the beginning was the word, etc. a● 
d Tra●t. 1. in loan.  Augustine upon my text, transcender at om●● cacumin● mo●ti●m terrarum, transcender at omnes ●ampos ●eris, transcender at omnes al●s ●dines syderum, tran●c●nd●rat omnes choros & legiones Angelorum, nisi enim transcenderet ●sta omnis que creata s●nt, non pervenires 〈◊〉 p●r quem facta sunt omnie. For as an 
e job 29.30.  Eagle, 
f Rupert. prolog in evangel. loan.  so john remaineth upon the top of the rock and tower, from thence h●e spieth his meat, and his eyes behold a far off. He was aptly called the 
g Mark●. 17.  son of thunder, 
h Alcuen●s ap●d Be ●●xam. har. Tom. 1. fol. 3.  for in saying in the beginning was the word, and the word was with God, and the word was God: he seems to speak not words, but wonders, yea thunders, as 
i H●m. v●t. in 〈◊〉.  Arden's excellently, filius tontruiest qui loquitur, & tenitruum est quod loquitur, a preamble so strange and stately, that some Christians in old time (which had happily zeal but not according to knowledge) 
k Hieron. in Mat. 23.  hung it about their neck as an amulet, or as 
l Maldonat. in loc.  other, as a Symbol to distinguish them from Ar●ans. And a certain Pl●tonist (as Augustine reports in lib. 10. de civitate dei cap. 29.) reading this one line, said it was worthy to be written in letters of gold, and to be represented in the most eminent places of all Churches in the world.  
In the text allotted for this day, two points are remarkable: 

1. What Christ is in himself, 

God, In the beginning was the word, and the word was with God, and the word was God, etc.  
Man, the same word became flesh, and dwelled among us, etc.    
2. What Christ is unto us, openly revealed by the witness of john the Baptist, and his own dwelling among us in the world. to be 

1. Our Creator ad esse, for all things were made by him.  
2. Our 
m Aretius. Marlorat.  preserver in esse, for he is our life, 
n Heb. 1.3.  upholding all things in their being.  
3. Our Redeemer in bene esse, for he gave power to them that believe in his name to be the sons of God.      
In the beginning.] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is potestatiwm as well as ordinatiwm, in which acception higher powers, especially Princes, are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so 
o Apud Be●●x●m. ha●. T●m. 1. fol 5.  some take this in principio to be nothing else but in principatu, because Christ the word hath upon his garment and upon his thigh a name written, The King of Kings, and Lord of Lords, Apoc. 19.16. 
p Apud Maldonat. in loc.  Origen, Cyril, Augustine, Gregor Nyssen, and many 
q Beda. Arden's. 〈…〉.  more construe it thus, in the beginning, that is, in the Father, according to that of the 
r Thom. 1 p●r. ●●est 3 ●●● 4.  School, Pater est principium sine principio, silius est principium de principio. 
s Atlanasius 〈◊〉.  The Father is of none, the Son is of the Father alone, not made nor created, but begotten. Believe me (saith our blessed Saviour) that I am in the Father, and the Father in me, john 14.11. I am in the Father, 
t Ar●tius ●n 〈◊〉. 14.  as the river in the fountain: the Father in me, as in his engraved image, Heb. 1.3. God the Son than is de principio principium, as 
u Symb. Ni●en.  lumen de lumine, light of light, and very God of very God. 
x C. ●●s. ●●. 〈◊〉. Mar. ●rat.  Other expound in the beginning of eternity, for the word being the true Melchisedec, is 
y Nonnus par●●●ra me● angel. lom.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, having neither beginning of days, nor end of life, Heb. 7.3. 
z Proverb. 8. vers. 22.24. & 〈◊〉. Vile Ec●atm. ●ib. 1. de Christ ca S. §. gita●●ternitas.  The Lord (saith he) hath possessed me in the beginning of his way, I was before his works of old, when there were no depths I was begotten, when he prepared the heavens I was there, when he gave his decree to the sea, that the water should not pass his commandment, than was I with him, etc. Insinuating that he was in the beginning without any beginning, in a time when there was no measured time.  

a P●ll●dius lib. 1. de ●●●ne person. d●●●un in Christ ●ator.  Principio rutih cum nondum lumin● coeli,  
Et nondum grauides extarent lumina terris,  
I am tum patris erat sanctain & venerabile verbum.  

b Arenius. Mald●nat. Beza. Idem A. ●●. racked. 1. ●● I an. & 〈…〉. qe●●. 122.  Other understand by beginning▪ the beginning of the world: as if our Evangelist had said, in the beginning when all things were made, the word was, and therefore not made, but all things on the contrary were made by it, and without it was made nothing that was made. The creatures are from the beginning, but Christ (who made the world) was in the beginning, before there was a beginning. This exposition is agreeable to the plain words, as also most answerable to S. john's intent. For if he penned his Gospel (as the 
c ●ren. ●●●. 3. ca 11. Epip●an. ●●res. 51. Hieron. in ●●●al● in Evangelist.  Fathers have noted) against E●ion and Corinthus: he confounds them in one word, and that the very first, in principio: for that had no beginning which was in the beginning, Ergo, Christ had not his first being from his mother Mary, nam quod ante omnia erat, semper erat, quoth 
d ●o● supra.  Augustine, he was always, who was before all works.  
Was.] It is probable that Saint john in this exordium 
e B●a. ●xamis in l●c.  alludes 
f Maldonat.  per antithesin unto Moses preface, Genes. 1. In the beginning God created heaven, etc. 
g C●ry●st. The 〈◊〉. Arb●tens.  hereby showing the difference between the Creator and the creature. For whereas Moses wrote, in the beginning God made heaven and earth, and all that in them is: our Evangelist on the contrary saith, in the beginning was the word, not in the beginning God made the word. 
h Khem. in loc.  Insinuating that the word had his being already, when other creatures (of what sort soever) had but their beginning. And here 
i Basil. Cyril. E●da, Aleui●us apud Mald●nat. Id m jansen. Con. cap. 1.  divines have distinguished acutely between fuit and erat, affirming that fuit imports a thing that once was, and is not now: so Scaliger in his Motto, 
k Virgil. Aenead. 2.  suimus Troes; whereas erat implieth eternity; which was, and which is, and which is to come, Apocal. 4.8. Saint 
l Lib. 1. de fide ad Granat. cap. 5.  Ambrose notes excellently, that this one verb erat, is repeated here four times, in the beginning was the word, and the word was with God, and that word was God, the same was in the beginning, etc. Erat, erat, erat, erat, ubi impius invenit quod non erat?  
The word] He saith not in the beginning was the son, 
m Theophilact. Euthym.  lest his reader should dream of a carnal generation: but in the beginning was the word. Holy Scriptures or speeches of the Prophets and Apostles uttered by God's appointment for the revealing of his divine will towards man, are called God's word: but to 
n ●eza.  distinguish God the Son from these words, he is termed after a more eminent sort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the word, or that excellent word, 
o Erasmus. Jansen. Beaux●m.  from whom every divine truth issueth, and in whom are hid all the treasures of wisdom and knowledge, Coloss. 2.3. Christ is not a vocal word, 
p Donatus apud Rupert, in loc.  verbum eò quod verberato a●re plectroque linguae formetur: for he was in the beginning before there was any sound or air. But Christ is the mental, and substantial word of hi● father, 
q August. ●pist. 112. cap. 12. Consul Maldonat. Beauxam. ●dib●r. Lud●lph, in loc.  verbum non sonus auribus strepens, sed imago mentibus innotesceus. As our Epistle for this day doth unfold the Gospel, the brightness of his glory, and express image of his person.  

r Palladius ubi s●pra utrum ● clius ●●bum, qu●m sermo. Vide I●●nsen. Concord. cap. 1. & ●r●s. an. in loc.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipse paterni  
pectoris essigies, lumenque à lumine vero.  
And the word was with God] Concerning the diverse significations of the preposition apud: I refer you to Thomas Beauxamis, and Maldonat in their commentaries upon this text. It imports here not a local, but a 
s 〈◊〉. M●a●. ●. Beza.  personal distinction. I and my Father (saith Christ) are one, joh. 10.30. v●um of one substance, not v●●● one person; and therefore he saith not in the singular, I and my father a● one: 
t A●gus●●●● retra. ●. lib. 1. ●●p 4.  but in the plural, are on●. The Son is 
u A●gus●in. de 〈◊〉. Des lib. 11 cap 10 & Lomb●rd. sent. 1 〈◊〉 2.  alius than the Father, not uliud, and her person albeit not another essence, 
x 〈…〉 C●n●.  non alius in natura sed alter in persona: for it is written here the word was so with God, as that it was God, first said to be with God, and then to be God, 
y L●●●ius. ●pal Mald●●a● & B 〈◊〉 C●r●st lib. 1 cap 6 § 9 antum ad 〈◊〉.  signifying that the word was the same God with whom it was in the beginning. 
z Am ros●ub● 〈◊〉 sacrament. c. 3  Semper cum patre, semper in patre, semper apud patrem, & semper quoad pater. Here then observe concerning the word 
a Aqui●.  three points especially.  

1 When it was in the beginning.  
2 Where it was, with God.  
3 What it was, and the word was God.   
The pith of 
b 〈◊〉.  all is, that God the Son is a distinct person from God the Father, and yet of the same substance with the Father, equal in glory, coeternal in Majesty. This one verse then overthroweth many blasphemous heretics; [in the beginning] confureth Ebimites and Cerinthians. The clause [was with God] 
c 〈…〉 〈◊〉.  Sabellians and other denying a Trinity in unwrie, that is, a distinction of perso●s in the deity [was God] confoundeth Arians, and all such as with 
d Augu●●in. vers. 44.  〈…〉 affirm that Christ was a mere man [in the beginning with God] all 
e 〈◊〉. concord cap 1.  Ennemians and 
* A●●●s.  such as hold Christ to be but a temporal God by grace, and not an eternal God by nature.  
All th●ngs were made ●y it, and without it was m●de no 〈…〉 made] As the epistle doth expound the Gospel, he ●●d the 〈◊〉 of the earth, and the heaven's are the works of his hands, 
f 〈◊〉 16.  all things as well invisible as visible▪ were created by him and for him, he made what●●euer was made, and it was exceeding good, Genes. 1.31. But Satan as he is a devil, and sin which came into the world by the suggestion of the devil, and and death also which is brought upon man as a curse by sin, are not his works. And the reason is plain, because that which is evil is a 
g Augustin. Sololoq. cap 5  nothing, mali nutta natura est, sed amissio boni (quoth 
h Deci it. Dei lib. 11 c. ●. 9.  Augustine) mali nomen accepit. And 
i Apud Cuckoe ●aub. n●t. in epist. Nos●er. all justat.  Gregory Nyssen, Mali essentia in eo posita quod essentiam non habet: every good and perfect gift is from above, coming down from the father of lights, and with him is no variableness, neither shadow of ru●ning: 
k Ard●●sl●m. 4. Natal. d●m.  It a confert b●na, quod non infert mala. See S. Augustine, tract. 1. in joan Bibliothec. Sixt. Senen. lib. 6. annot. 174. Mclan●. postil. & Eras. cannot. in loc.  
The clause more proper to this Festival, and most profitable for us to be further examined, is, that the word became flesh, and dwelled among us, etc. And this was 
l Athanasius in symbol vide B●●●arm. de incarnate. Clnist. cap 4.  not by conversion of the God head into flesh, but by taking the manhood into God. 
m August. ep. 120 cap. 36.  Naturam suscipiendo nostram, non mutando suam. 
n A●g●p 3.  Homo quip Deo accessit, non Deus à se recessit. For in the word made flesh all the fullness of the Godhead dwelleth (as the Scripture speaks) bodily, Col. 2.9. that is, 
o Melanc. Com. in joan. 1.  personally. For albeit he be God and man, yet is he not two, but one Christ: 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. See Epist. Sund next before Easter.  
The first news of Christ's actual nativity was broached and brought into the world (as we read in the second lesson appointed for this morning prayer) by the tongues of Angels, and that with an ecce, 
p Luk. 2.10.11  behold, I bring you tidings of great joy, that shall be to all the people: that is, that unto you is borne this day in the City of David a Saviour which is Christ the Lord. Rejoice grandfather Adam, for on this day, according to the word of thy gratiou Creator, the 
q Gen. 3 15.  seed of thy wife Eva hath bruised the serpent-head: rejoice father Abraham, for on this day in thy seed all the nations of the earth are blessed, Goe 22.18 Rejoice King David, for on this day God hath 
r Ps. 132.11.  fruit of thy body set a King upon thy throne. Rejoice ye Prophets of the Lord, for 
s ●ct 3.24. Luk 1.70.  all your prophecies on this day were fulfilled. Rejoice ye that are sick, for on this day the Physician of the world was borne. Rejoice ye Virgins, for a Virgin on this day brought forth a son. Rejoice ye children, for on this day the great God became a little babe. Let all people rejoice, for that he who was in the beginning, and (as it is in the former lesson appointed for this morning prayer) 
t Esay●. 96  an everlasting father, in the fullness of time 
u Gala●. 44.  was made of a women, and 
x Luk. 2.7.  wrapped in swaddling clothes. For that he who was the word, became an infant not able to speak one syllable. For th●t he who was with God, did vouchsafe to dwell among us, appearing in the shape of a man, Philip. 2.7. For that he who was God, and therefore most mighty, became flesh, and so most weak, for all flesh is grass, and the grace thereof as the flower of the field, Esay 40.6.  
Saint 
y Ser. 1. in natal. D. m.  Bernard preaching on this day, said the shortness of the time constrained him to shorten his Sermon: and let none (quoth he) wonder if my words be short, seeing on this day God the Father hath abbreviated his own word: for whereas his word was so long, as that it 
z Ier 23.24.  filled heaven and earth; it was on this day so short, that it was laid in a manger. I wish unfeignedly with the same devout 
a Ser. 3 in natal. D●m.  Bernard, that as the word was made flesh, so my stony heart might be made flesh also, that it might always meditate on this heavenly Gospel, Unto you is borne this day in the City of David a Saviour, which is Christ the Lord For all our sound comfort stands in happiness, and all our happiness is in fellowship with God, and all our fellowship with God is by Christ. For God the Father (if we consider him in his justice) hears not sinners, john 9.31. He therefore remembering his mercy, got as it were new ears, and set them on our head jesus Christ, who being flesh of our flesh, is such an high Priest, as is 
b Heb. 4.15.  touched with the feeling of our infirmities, openly professing 
c Ma●. 9 13.  that he came not to call the righteous, but sinners to repentance: Come to me all ye that are laden, and I will ease you▪ Mat. 11.28. Whatsoever ye shall ask the Father in my name he will give it you. john 16.23.  
If thou wert invited to some great wedding, thou wouldst I am sure be very careful what apparel to put on; but if thou wert to be married thyself, thou wouldst be very curious in thine attire: behold (saith 
d Ser. 2. & 4. the temp.  Augustine) all of us are bidden on this day to a marriage, for Christ came out of the Virgin's womb as a bridegroom out of his chamber: the Godhead was joined unto the flesh, and the flesh unto the Godhead, and these two were coupled together, and after an ineffable manner in an ineffable marriage made one. Believe this, and thou shalt have power to be Gods own son, as it is in our text. My (beloved) if thou put on this wedding garment, thy soul shall be Christ's own spouse, so near, so dear to him, as that he will say to it 
e Psalm. 35.3.  I am thy salvation: and it may also tell him, I am my 
f Can●. 6.2.  well-beloveds, and my well-beloved is mine. For if 
g Hores last. ad an. 38.  Pilate by wearing Christ's coat without a seam did appease the wrath of angry Caesar: how much more shall every true believer please God our heavenly King, if he 
h Rom. 13.14.  put on Christ himself. 
i Augus●in. ser. 9 the temp.  O the blessed crying of a blessed babe, by which every faithful servant and son of God escapeth eternal howling in hell. O glorious manger, in which our soul's Manna lay; the 
k john 6 35.  bread of life that came down from heaven, on which if a man feed he shall not hunger again. O how rich are the rags, which have made plasters for our sores, for our sins. I conclude with an hymn of 
l P●ristep. him. 10.  Prudentius.  
Mortal corpus sumpsit immortalitas,  
Vt dum caducum portat aeternus Deus,  
Transire nostrum posset ad coelestia.   

The Epistle,  Act. 7. 55. 
And Steven being full of the holy Ghost, looked up steadfastly with his eyes into heaven, etc.  
YEsterday you heard how Christ was borne, to day you shall understand how Steven died: In Christ's nativity, who was borne in a little village, and in an Inn of that village, and in a stable of that Inn, and laid in a cratch of that stable: we may learn humility not to boast of our great birth. In S. Steuens martyrdom we may behold an excellent pattern how to behave ourselves at our death, having faith in God, and love toward our neighbours, the which assuredly will breed such a Christian resolution in us, as that we shall depart this life cheerfully, lying down in our graves as in a bed to sleep; for so the text here, when he had thus spoken, be fell a sleep. The Church then in joining these two festivals, is desirous that we should learn to live well as Christ: and die well as Steven. In the words of 
m Ser. 1. de S. Stephano.  Augustine, Celebra●imus hester na die natalem quo rex mar●yrum natus est in ●●●ndo, hody cel bramus natalem quo primicarius martyr●um migra●●● ex mundo. Oportebat enim v● pri●●um immortalis pro mortalibus susciperet carnem, & sie mortalis pro immortals contemneret mortem. Et ideo natus est Dominus ut more●etur pro servo, ne ser●●● timeret mori pro domino. Na●●● est Christus in terris, ut Stephanu● nasceretur in c●lis, etc. And I pray with the 
n Ser. 3. de S. Stephan●.  same Father heartily, donet mihi dominus p●●ca dicere salubriter, qui do●●uit Stephane tanto dicere fartiter.  
In the whole text two points are to be considered especially the 

bloody behaviour of the jews in martyring Steven.  
godly behaviour of Steven in his martyrdom. toward 

God in 

general, he steadfastly looked up into heaven, and called upon God.  
particular, Lord jesus receive my spirit.      
Men, heartily praying for his enemies on his knees, with a loud voice, Lord, lay not this sin to their charge.  
Himself, undergoing his martyrdom so comfortably, that giving up the ghost he laid down his head upon the hard stones as upon a soft pillow to sl●epe.    
The jews in their blind zeal were so furious and merciless, that they put Steven to death, who sought to bring them to eternal life; stoning him as a 
o Act. 6.11.13.  blasphemer against God and his law, who was a man full of faith, and power, and the holy Ghost. An harsh and an hard fact of a stony people saith 
p Apud Lori●. in loc.  Augustine, ad lapides currebant, duri ad duros, & Petris 〈◊〉 qui pro Petra, qui Christus est moriebatur.  

q Arat. ●. lib. 1. ●●m. ●●●ct.  Lapides Indaearebellis  
In Stephanum lymphata rapis, quae crimine duro saxe● semper eris.  
But of their cruelty toward Steven, and other Prophets of God: in the Gospel appointed for this day more copiously. The most observable point in our present text is the godly behaviour of Steven in his martyrdom, 1. to God, he looked up steadfastly with his eyes into heaven, etc. 
r Para●us servant de S. stephan's.  As to the place where his 
s Mat. 6.10.  treasure was, his 
t Philip. 3.10.  conversation was, his help was. 
u Aretius.  Hereby teaching us whether we should fly for succour in adversity, not unto men here below: but unto God in heaven above. so David, 
x Psal. 120.1.  When I was in trouble, I called upon the Lord, and he heard me, 
y Psal. 121.2.  my help cometh even from the Lord. So job, my witness is in heaven, and my record is on high. And so S. james, every good gift is from 
z According to which our most idustrious Queen Anne gave for her word in the lottery 1612. La mia Grandezza dal etcelsa.  above.  
Calling upon God, and saying Lord.] Thomas Becket a renowned 
a Vide Baron, Mars R●m annot, in decem. 29. & Stapleton in vita Th. m. cantuar.  Martyr and Saint among the Papists, at his death earnestly 
b Reg. Hevenden, annal. part. poster pag. 298.  commended himself and his cause to the protection of S. Mary, but our protomartyr here (knowing that she was 
c Erentius as●● Marlorat in loc.  neque magistra neque ministra, neither mistress of his soul, nor yet a ministering spirit to his soul) forgetting our Lady, calleth upon our Lord only, saying, Lord jesus receive my spirit, the which is not an invocation of God the Father, (as 
d Disputat. Alb. na 3.  Fran. David impiously taught, making jesus the Genitive case, and the meaning thus, O Father in heaven which art the Lord of thy son jesus) but (as 
e Lib. 3. de fide algrat. cap. vit.  Ambrose notes) a prayer unto God the Son, for besides infinite places of holy Scripture (whe●e Christ is called Lord, and called upon as the lord) S. john apocalypse, 22.20. useth as Steven here jesus in the vocative Case, etiam veni Domine jesu, even so come Lord jesus. Where (Domine jesu) cannot be construed the Lord of jesus, but the Lord jesus. See Lorin, in loc. & Bellarmine de Christo, lib. 1. cap. 8.  
If the Lord be considered without jesus, howsoever in regard of his power he is able, yet in regard of his justice not willing: the good Angels and blessed Saints in heaven are willing but not able: wretched uncharitable men on earth are neither able nor willing: only Christ the Mediator between God and man is both able and willing to hear us and help us; able, because Lord: willing, because jesus. And therefore Steven here doth not invocate the Lord, but in the name of jesus, neither doth he call upon any jesus but the Lord jesus: he looks not for any succour either from men on earth, or blessed spirits in heaven: only he poureth out his soul to the redeemer of his soul, Lord jesus receive my spirit.  
Receive.] He knew that his life was 
f Coloss. 3.3.  hid with Christ in God, and therefore commendeth his soul to him alone who created it, and redeemed it, and justified it, and sanctified it, and will in his good time glorify it. O Lord jesus, take thine own into thine own custody; seeing I am now to leave this life, receive my spirit. here then against the Sadduces in Christ's age, and Atheists in our time, we may note the soul's immortality, 
g Mat. 22.32  for God is not the God of the dead, but of the living. Again, that all souls departed are in certain receptacles until the general judgement, they do not obambulate and wander up and down, but remain in places and states of happiness or unhappiness, either in the hands of God, or in the devils prison: and therefore all the days of our life, but especially at the hour of our death, it behoveth us to say and pray with S. Steven, O Lord jesus receive my spirit.  
My.] Charity begins with itself, malice with another: in our idle busy time men are very solicitous lest God lay this or that sin to their enemy's charge; but we may tell them as Christ did other in another cause, 
h Luk. 23.28.  Weep not for me, but for yourselves. If your devotion be so great, and your prayers so good, pray first for yourselves, for you peradventure have more need; and then wish well and do well unto your enemies, as Steven here, first, Lord jesus receive my spirit: and then Lord jesus forgive their sin.  
Spirit.] Most men are all for the body, nothing for their soul: but S. Stephen is all (as it should seem) for the soul, and nothing for the body. For what is a man profited if he should gain the whole world, and lose his own soul, 
i Mat. 16.26.  saith our blessed Saviour: by which apothegm it doth appear, that every soul in itself is of greater price than a whole world, but thy soul unto thyself ought to be of greater account than a million of worlds, if (as Empedoiles and 
k La●t. in visa Dem●crit.  Dem●critus imagined) there were so many: save this, and save all; lose ●his, and lose all: and therefore let thy whole life be nothing else but a meditation of death; and that thou mayst die well as Steven, endeavour to live well as Steven Howsoever it go with thy goods, or good name, be sure to look well unto thy soul; that whether thou die for the Lord, or in the Lord, thou mayst cheerfully deliver it up unto the Lord, as Steven here, Lord jesus receive my spirit.  
Unto faith in God he doth adjoin love to men, without which all his praying, and kneeling, and crying, yea dying had been but as a 
l 1. Cor. 13. l. 3.  sounding braise and a tinkling Cymbal. Of love there be two principal offices, one to give, another to forgive. S. Steven is an excellent pattern of both, of the latter especially, praying for his hateful enemies 
m August. ser. 5. de S. Steph.  even at that hour when he could scarce gain time to think on his friends. It is said, 1. Peter 2.21. That Christ suffered for us, leaving us an example. Now Christ on the Cross prayed for his persecutors earnestly, 
n Luke 23.34  Father forgive them, for they know not what they do. Pendebat, & samen patebat, a, 
o Ser. 4. de S. Stephano.  Augustine sweetly. S. Steven followed his master's example, Lord, lay not this sin to their charge. The which prayer is clothed with two circumstances, he kneeled down, showing his reverence to God: and cried with a loud voice, manifesting his unfeigned affection toward them. Unto the top of which exceeding great charity there are three degrees.  

1. He prayed for enemies.  
2. For mortal enemies who stoned him.  
3. In hot blood, at that time when they did wrong him most, as being more sorry for their riot, then for his own ruin. For 
p Iller: mimpietatem ●. or ● sequebau. ● eterna, buius eutem moriem vita perpetua. Aug. ser. 5. de Stephano.  eternal death is the wages of such a sin, but everlasting life, the Crown of such a suffering.   
He kneeled down] God is the Lord of the body, so well as of the soul, and therefore challengeth as well reverent gesture, as inward devotion: in praying then either stand as a servant before thy Master, or kneel as a subject to thy Prince. 
q Dan. 6.10.  Daniel prayed kneeling, 
r Act. 9.40.  Peter prayed kneeling, 
s Act. 20.36.  Paul prayed kneeling, 
t Luk 22.41.  Christ himself kneeling, and the 
u Cont. 2. col. 117.  Magdeburgenses acknowledge this gesture to be most ancient, and most usual among the children of God in all ages, and therefore not to kneel in the congregation argueth either ignorance, or arrogancei. For seeing all of us are Gods adopted sons, and not borne to the good we possess: it behoveth us when we come before our Father, especially to crave his blessing, to be dutiful and humble in our carriage.  
Concerning kneeling at the Lords Supper: if the Church have power and authority to change the time, commanding us to receive the Communion in the morning, whereas Christ administered it in the 
x 1 Cor. 11.23.  night: to change the place, for whereas Christ ordained his Supper in a 
y Mat. 26.18.  private house, we communicate in a Temple: to change the number and qualities of the persons, delivering the Sacrament unto more than twelve, and to women as well as men: I see no reason but it hath authority likewise to change the gesture. The time was altered because for this sacrifice the morning is the most fit time: the place was altered, because the Church is the most fit place: The gesture was altered also (being a matter not of the Sacraments essence, but of outward order only) because kneeling is the most fit gesture, for Protestants especially, who deny the gross real presence, and hold the Lord, Supper an Eucharist, or thanksgiving unto God for the redemption of the world by the death of his Son: giving of thanks is a part of prayer, and in prayer no gesture so fit as kneeling. Devout 
z Hi. ron. episted Marcel. de la. astus As●●a  Asella did use geniculation in prayer so much, as that her knee; were made brawny like the knees of a Camel. See Step durant de ritibus Eccles. lib. 3. cap. 24.  
It is very remarkable that Steven here stood when he prayed for himself, but kneeled when he prayed for his enemies: hereby showing the greatness of their 
a Augustin ser. 2 de S. Stephano.  impiety which easily could not be forgiven, as also the greatness of his 
b Caseta●s. in ●●c.  piety, 
c Augustin se●. 5. de S. Stephano.  Qui plus illorum dolebat peceasa quam sua vulnera. For this end he cried also with a loud voice, magnus clamor magnus amor: Or as 
d juses.  Caietan, he cried with a loud voice for others instruction and example, that we might be followers of him as he was a follower of Christ.  
Lay not this sin to their charge] The 
e Mat. 5.43.  Scribes in their glosses on the Law said expressly, thou shalt love thy neighbour, and hate thine enemy. 
f Lombard. 3. sent. dist. 30. Thomas 22. quest. 25 art. 9 gloss in Mat. 5. S. 25. sen. 〈◊〉. theo. lib 6. a ●●t. 27.  Some Papists also think that the words of our Saviour (resist not evil, and love your enemies) are not absolute precepts, but only counsels: according to this doctrine the Castilians (as I have 
g Exhortation to the Princes of Europe by a pilgrim's Spaniard pag 25.  read) since the battle of Alijabarto would not suffer any to preach upon the friday in the first week of Lent, because the Church on that day sings inimicos diligite, love your enemies. And 
h Lanquet. ad an. dem. 706.  justinian being restored again to his Empire, showed extreme cruelty toward his adversaries and their allies; for as often as he moved his hand to wipe the filth from his nose which was cut off, he commanded one of his enemies to be put to death. Wherefore seeing to love our enemies in the judgement of some men is against God's law, and of other beside the law: seeing many men in their precepts, and most men in their practice manifestly show that it is an hard saying: Saint Steuens charity doth appear to be great in blessing such as cursed him, and in praying for such as did hurt him.  
job renowned in holy Scripture for his patience, said, 
i job 31.35.  If mine adversary should write a book against me, would I not take it upon my shoulder, and bind it as a crown unto me? But Steven surpassing job (as 
k Orat. de S. Stephano.  Gregory Nyssen observes) esteemed the very ring of his persecutors, wherewith he was enclosed on every side, his crown, and every stone flung at his head a precious diamond, 
l Lorin. in lec.  so that it might have been said of him, as it was of David: 
m Psal. 21.3.  The Lord prevented him with the blessings of goodness, and set a crown of 
n De lapide preti. so. vulgar. Latin. Consul Acostam. con. de S. Stephano.  precious stones upon his head. Our goods are sweet unto us; and therefore we can hardly forgive the these: our good name sweeter; and therefore we do more hardly forgive the slanderer: but our life most sweet, (
o job 2.4.  Skin for skin, and all that ever a man hath will he give for it) and therefore most hardly do we forgive murderers and martyrers: in hot blood especially while they wring us and wrong us: and yet Steven full of the holy Ghost, and therefore full of love, 
p Augustin. ser. 5. de S. Steph.  in persecutione positus pro persecutoribus orabat, in the midst of his persecution heartily prayed for his persecutors, O Lord jesus, lay not this sin to their charge. Our sins not forgiven are 
q Psal. 50.21.  set before us, and as enemies in 
r Lorin. in loc.  battle fight against us, a pillar of infamy to disgrace the wicked in this, and the next life: the which (as 
s In Psal. 33.  Basil thinks) is more grievous to their soul then hell fire. So that the 
t Aret. in loc.  meaning of S. Steven is in saying (lay not this sin to their charge) that God would give them a better mind, and not impute this offence, but rather to bury this and all other their sins in his death and grave, that they never rise up again to work desperation in this world, or destruction in the world to come. 
u Ser. 1. de Stephano.  S. Augustine brings in Steven speaking thus unto God: Ego patior, ego lapidor, in me saviunt & in me fremunt; sed ne statuas illis hoc peccatum, quia ut dicamtibi à te primo audivi. Ego servus t●us patior, sed muleum interest inter me & te; tu dominus, ego, eruus; tu verbum, ego auditor verbi; tu magister, ego discipulus; tu Creator, ego creatus; tu Deus, ego homo; multum interest inter peccatum istorum qui lapidant me, & illorum qui crucifixerunt te: quando ergo dixisti, Pater ignosce illis, quia nesciunt quid faciunt, pro magno peccato petisti, & me pro minimo petere docuisti: domine ne statuas illis hoc peccatum; ego patior in carne, isti non pereant in mente. Now the Lord heard his prayer, and granted his request, 
x Calvin. in loc.  in that Saul had not this sin said to his charge, as 
y 1. Tim 1.13.  himself witnesseth I was a blasphemer, and a persecutor, and an oppressor: but I was received to mercy, for I did it ignorantly through unbelief. So that 
z Vbi sup.  Augustine is bold to say, Si Stephanus non sic orasses, ecclesia Paulum non haberet. And 
a Ser. de S. Stephano.  Fulgentius, Quo pracessis Stephanus trucidatus lapidibus Pauli, illuc secutus est Paulus adiutus orationibus Stephani.  
When he had thus spoken.] Uttering such excellent words, and with such a resolute spirit, and in such a reverent fashion: after he had thus spoken for the matter, and thus for the manner; giving unto God the life of his soul, forgiving his persecutors the death of his body, he sweetly slept in the lord Christus pro nobis hominem induit. Stephanus pro Christo hominem exuit, as 
b Orat. de S. Stephano.  Gregory Nyssen elegantly. Christ became man for Steven, and Steven became no man for Christ, hominem exuit, he so willingly put off his flesh, as a man would put off his clothes at night, and so death as welcome to him as steep to the weary: when he had thus spoken, he fell asleep.  
To 
c Art in loc.  mitigate deaths horror, it is called often in holy Scripture sleep. So the text saith of 
d 1 King. 2.10  David, and of 
e 1. Kin. 11.43  Solomon, and of other Kings of Israel and juda, that they slept with their fathers. In the new Testament also such as are dead in the Lord, are said to 
f 1. Cor. 15.18  sleep in Christ. I would not have you (saith 
g 1 Thess 4.13  Paul) ignorant concerning them which are asleep, etc. For this cause many are weak and sick among you, and many sleep, 1. Cor. 11.30. For man in his grave sleepeth, and waketh not again till the heaven be no more, job 14.12. So great a resemblance the Gentiles acknowledged between dying and sleeping, that Ovid calls sleep 
h Lib. 2. the art. amant.  mortis imago, death's image; 
i Aenead. 6. Idem re●●●at. Aug epist. 120 cap. 33.  Virgil consanguineus lathi, the kinsman of death: 
k Her furens. act. 4. in Chore. Idem Homer. & O●pleus.  Seneca the brother of death, and hesiod the sister of death. Among infinite comparisons I find that death is principally likened unto sleep,  
In 
l Caiet in loc.  respect of the 

Rest of the dead.  
Resurrection of the dead.    
Concerning the first: it is said by the 
m Apec. 14.13  spirit, Blessed are the dead in the Lord, for they rest from their labour, and so God 
n Psal. 127.3.  giveth his beloved sleep. The coffin is a couch, 
o Ambros. ser. 28.  in que mollius ille dormit, quisquis durius in vita se gesserit. I find in the records of antiquity, that a Sepulchre is called 
p Vide Lorin. in loc.  requietorium, a bed of 
q Tul. lib. 2. de legibus. Cambriitem v●cant sepulchrum, B●●.  sacred rest and security, which Valerius Probus expressed in these letters, H.R.I.P. Hic requiescet in pace, and Pet. Diaconus in other, D.M.S. Dormiunt mortus securi.  

r G●ienardin. de jacob. Triul. milite.  Hic mortuius requiescit semel,  
Qui viws requievit nunquam.  
But here we must observe, 
s Calvin. Arolius.  that our soul sleeps not in the dust, as our body till our last doom: For the souls of the reprobate at their death are 
t Luk. 12 20.  fetched away from them, and carried into 
u Luk. 16.23.  hell. But the souls of such as die in the Lord, instantly live with the Lord, conveyed by the glorious Angels into Abraham's bosom, Luk. 16. 22. So Christ 
x Luk. 23.43.  expressly to the these on the Cross, Verily I say to thee, this day shalt thou be with me in Paradise. 
y Ambros. de bono matu, cap. 8.  Anima absoluitur, corpus resoluitur: quae absoluitur, gaudet; quod resoluitur in terram suam, nihil sentit. And so the Saints departed are dead in their worst part only, but living in their best: even in that wherein they desire to live most, as an Heathen 
z Marti●. Epigram. lib. 6. Epigram. 18.  Poet divinely: 
Sed lugere nefas, nam quite (Prisce) reliquit,  
V●●●t qua volnit vivere partemagis.   
And therefore though the 
a Psalm. 79.2.  dead bodies of God's servants have been given as meat to the souls of the air, and their flesh unto the beasts of the land; yet 
b Psal. 116 13  right dear in the sight of the Lord is the death of his Saints. And these things (as 
c Lib. de ●. ra 〈…〉, cap. 2.  Augustine note,) are spoken in the Psalm not to show the Martyr's infelicity, but in amplification of the murderers inhumanity. For the 
d Apos. 20.13.  sea shall give up the dead in it, and the glorious Angels in the last day shall 
e Mat. 24 31.  gather together all Gods elect from the four winds, and from the one end of the heaven to the other, and then this 
f 1. Cor. 15 53  corruptible shall put on incorruption, and this mortal immortality; then our body which hath a long time slept in the grave, shall be roused up again by the sound of the 
g 1. Thes. 4.16  trumpet, and raised up again by the power of our blessed Saviour, who died for our sins, and rose again for our justification. And then he shall change our 
h Philip. 3.21.  vile body, that it may be fashioned like unto his glorious body. Then he which is the 
i john 11.25.  resurrection and the life, shall give us our perfect consummation in body and soul in his eternal glory. 
k job 19.25.  job in his greatest extremity said, I am sure that my Redeemer liveth, and though after my skin worms destroy this body, yet shall I see God in my flesh. 
l Possidonius in vita Aug. cap. 17.  Ambrose being ready to depart out of this world, told his acquaintance, Non sic vixi ut me pudeat inter vos vivere: sed nec mori timeo, quia bonum dominum habemus: I have not so lived among you, that I am ashamed to live: neither do I fear to die, because we serve a good lord 
m Perkins tract. of dying well. Idem referi Simon Grinaeus de cius vita & obitu.  Oecolampadius to his friend visiting him at the point of death, What shall I say to you, news, I shall be shortly with Christ my Lord. The renowned Martyr Babilas (when 
n Baron. annal. Tom 1 ad an. 253 & martyreleg Rom. january 24.  Decius the cruel Emperor had commanded his head to be chopped off) 
o Magdeburg. cent. 3. col. 305.  used the words of the 
p Psal. 116.7.  Psalmist, O my soul return to thy rest. And Steven here stoned to death, is said Terminis terminantibus, to sleep in the lord 
q Pet. Damian. ser. de S. Steph.  Felix somnus cum requie, requies cum voluptate, volupt as cum aternitate.   

The Gospel  MATTH. 23.34. 
I send unto you Prophets, and wise men, and Scribes, etc.  
IT is a good observation in the Church's history, that these three commonly succeed each other. 
r Magdeburg. epist. prefix. cent. 5.  Ingentia beneficia, ingentia peccata, ingentes pocnae. The present Gospel is an example hereof, in which all the same points are very remarkable.  
1 Ingentia beneficia, Christ's exceeding great mercy toward the jews in seeking their conversion as well by himself, as his messengers. And those Prophets, and wisemen, and Scribes, and that not once but often: how often would I have gathered? and that not cursorily, but 
s Theophylact. Euthym. Aquin.  earnestly; jerusalem, jerusalem, not coldly, but affectionately, like as the been gathereth her chickens under her wings.  
2 Ingentia peccata, the jews exceeding great malice toward Christ, abusing his 

means, ye would not.  
ministers 

of all sorts 

Prophets.  
Wisemen.  
Scribes.    
with all kind of injury, 

Killing.  
Crucifying.  
Stoning.  
Scourging.  
Persecuting.    
in all places, not sparing so much as the Sanctuary, whom ye show between the temple and the altar.  
At all times, for it is not here, thou that hast killed in time past, or thou that wilt kill in time to come: but in the present, thou that killest and stonest. 
t 〈…〉.  Intimating their continual habit in killing the Prophets, and stoning such as were sent unto them. As if he should have said, 
u Math. at.  qua occidissi, & occides, & occisara es.      
3. Ingentes paere, both in respect of the 

Gild, that upon you may come all the righteous blood, etc.  
Punishment, behold, your house is left unto you desolate.    
Or as 
x 〈◊〉 3. in loc.  other, their punishment is threefold, 

Temporal, your house is left unto you desolate.  
Spiritual, ye shall not see me henceforth.  
Eternal, that upon you may come all the righteous blood.    
Wherefore behold] This 
y Maldorat.  Idea renders not there son why Christ did send Prophets unto this people; but imports the true cause why they persecuted such as were sent: namely, because they were serpents, and a generation of ●●pers, as it is in the words immediately going before. 
z 〈…〉 ●●● 10. cap. 62.  Viper's are conceived by biting off the males head, and borne by renting the females belly: so they killed their spiritual Fathers the Prophets, 
a 〈…〉 M●r. 3.7.  and rend in sander the compassionate bowels of their dear mother the Church.  
I send] 
b 〈◊〉 10.15.  How shall they preach except they be sent, no man ought to take that honour unto himself but he that is called of God. Heb. 5.4. 
c 〈…〉 〈…〉  Here then observe that Christ is very God, taking upon him as the master of the 
d Math. 10.8.  vineyard, and Lord of the 
e Math. 9.32.  harvest, to thrust forth labourers into the Church. 
f 〈◊〉.  It is a token of his mercy to send Prophets, and Wisemen, and Scribes unto any nation, and an infassible demonstration of his severe judgement not to send: according to that of the Prophet Amos in his 8. chapter at the 11. verse: Behold, the days come, saith the Lord, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the word of the Lord.  
Prophets, and Wisemen, and Scribes.] Howsoever all these may be 
g Accost. in loc. ex Hilar. & Chrys●st.  confounded, and meet in one, yet I think with 
h Coman loc.  Hierome, and 
i Soarez. Musculus. Marlot. in loc.  other expositors, that Christ used so many terms to show the riches and 
k 1. Cor. 12.4.  diversities of his grace, ordaining some to be Apostles, and some Pastor, and teachers, Ephes. 4.11. As if he should have said, I will omit no means for your conversion, I will send unto you messengers endued with all variety of gifts, administrations, and operations. Some distinguish Prophets, and Wisemen, and Scribes after this sort: 
l Perus ser. 3. de S Stephano.  Prophetae sunt, quifutura praenunciant; Sapientes, qui recte praesentibus utuntur; Scribae, qui praeterita nobis in memoriam, revocant.  
God hath dealt with England as with jewrie, speaking unto us 
m jer. 7.13.  early and late by his Wickliff's and Whit gifts, Bilwys and Bradfords: giving us his Latymors and Ridleys, and other jewels of all sorts: using all kinds of messengers, adorned with all kinds of gifts; sending zealous Preachers endowed with the spirit of prophecy, politic Prelates endued with the spirit of wisdom, judicious and accurate writers endued with the spirit of knowledge, who like learned Scribes 
n Mat. 13.52.  taught unto the kingdom of heaven, are able to bring forth out of their treasure things both new and old. jerusalem had many Prophets, and great is the number of our Preachers. England affords an Eli for an Eliah, and a Matthew for a Matthew, etc. In the first observable point of our text concerning Ingentia beneficia, Gods own people, the jews and we parallel.  
And some of them shall ye kill and crucify.] Some they killed, as 
o Act. 12.2.  james the brother of john, with the sword. Some they crucified, as Peter, and Christ himself the Lord of life, Act. 3.15. Some they scourged, as Paul, for thus he p.c. writes of himself: Of the jews five times received I forty stripes save one; I was twice beaten with rods. Some they persecuted from City to City. as Barnabas. Act. 13.50 Some they vexed with all these kinds of cruelties, as S. Steven on this day. They gnashed at him with their teeth, Act. 7.54. and scourged him with their tongues, suborning men which said, we have heard him speak blasphemous words against Moses and God, Act. 6.11. They brought him to the 
q Act. 6.12.  Council, and 
r Act. 7 58.  cast him out of the City. They persecuted him in words, disputing against him; and in deed, despighting him, until in fine they stoned this holy Prophet sent unto them. In a word, they made such 
s Act. 8.3.  havoc of the Church, as that the messengers of God complained out of the bitterness of their spirit; 
t Psal. 44.22. R●m. 8.36.  For thy sake are we killed all the day long, and are counted as sheep appointed to be slain.  
Sanguine fundata est ecclesia sanguine crevit,  
Sanguine decres●it, sanguine finis erit.  
Yet for all this let no Preacher or professor discourage himself, for S. Steven in the midst of his afflictions (as it is recorded in this days Epistle) saw the heavens open, and jesus standing at the right hand of God. It is said in the Creed, that Christ sitteth at the right hand of God: but when his faithful servant Steu●n was martyred, he was standing. Now than if Christ stand with us, who can withstand us? happily we may weep for a time, but all tears shall be wiped away from our eyes: 
u Apoc. 21.  the Father of mercies, and God of all comfort shall assist us in our tribulation so graciously, that a● the sufferings of Christ abound in us, even so our consolation shall abound through Christ. 2 Cor. ●. 3.5.  

x 〈…〉.  Mystically heretic scourge Catholics with their venomous tongues, & by labouring to thrust them out of their holds 
〈◊〉 2.10.  built upon the foundation of the Prophets and Apostle, into new found habitations, raised upon the 
z Ma●. 7 26.  sands of human 
a C●los. 2.8.  philosophy; what do they but persecute them (as it were) from City to City? The Pagans first, and the Papists afterward did actually kill, and crucify and scourge, and persecute the Saints of God in this Island, as well Abel as Zachary, 
b Arden's. Anselm. Caietan. in loc.  that is, the lay-men and the Clergy, the lowest of the people, so well as the highest of the Priests. And albeit in our time we need not happily fear their murdering; yet we still feel their murmuring against us. And with them are joined another generation of Vipers, I mean the schismatical brood, whipping us in their words, and scourging us in their writings, according to their will and wit hourly killing the Prophets, and stoning such as are sent unto them. For whereas there be two kinds of death, one natural, another civil. If any discredit the good life, or discountenance the sound doctrine of his Pastor, by raising false tales, and suborning false witnesses against him, as the jews against Steven: what doth he but civilly, or rather indeed uncivilly like a jew murder his Preacher. And such a Minister as patiently bears these wrongs, and suffers these dilapidations in his credit, is a very Steven, a mere Martyr. For (as 
c Apud discipul●m ser. 13. de S. Stephano.  Gregory notes) there be three kinds of martyrdom without any shedding of blood. 1. To be patient in our own misery. 2. To be compassionate in another's adversity. 3. To love our enemies heartily. Thus in the second part of our text also touching ingentia peccatae, the jews and English are parallels.  
That upon you may come all the righteous blood, which hath been shed upon earth, from the blood of the righteous Abel unto the blood of Zacharias.] Here two questions are moved: First, who was this Zacharias. Secondly, how all the righteous blood shed upon earth is required of this generation. Concerning the first: it is thought by 
d Apud Hier. & Euthym. in loc.  some that this Zacharias is that Zacharie numbered among the twelve lesser Prophets, in that his 
e Zach. 1.1.  father's name well agrees with this history. But that opinion is censured as improbable, because the Scripture saith not any where that this Prophet was slain between the Temple and the altar. 
f 〈…〉  Other affirm that this Zacharias is the father of john the Baptist, mentioned Luk. ●. 5. of whom it is reported by tradition, that the jews ●lew him between the Temple and the Altar, for that as he was a Priest, he did rank Mary the mother of Christ, after she had conceived and brought forth her son, with unspotted Virgins in the Temple. But saith 
In 〈◊〉.  Hierom●, 〈…〉 de scriptures non habet 〈◊〉 ●o●itatem, eadem facilitate c●●temnitur qu● probatur. 
h 〈…〉.  Other hold that this Zacharias is that zealou Zacharias the son of Ieho●ada, who (for that he did openly rebuke the jews for their abominable Idolatry) was stoned by them in the court of the house of the Lord 2. Chro. 24.21. Neither is their any contradiction between the son of Barach●as, and the son of 〈◊〉: seeing Ieho●●●a might have two names, or else called Bar●chi●● (in the Hebrew signifying blessed of the Lord) because 〈◊〉 the Priest 
12 C●ro 24.16.  had done good in Israel, and toward God and his house. For mine own part, I conjecture that this Zacharias is he, who was martyred at the beginning of the siege of jerusalem in the days of Vespasian the Roman Emperor. For the 
k 〈…〉 lib. 5. cap. 1.  story saith expressly, that he was the son of Baruch or ●arachias, and that he was slain by the jews in the mi●●est of the Temple. The clause (whom ye 〈◊〉 serue● to cross this exposition a little, but it is avoided easily, 
l 〈…〉.  because Christ here speaking prophetically, reports that to be done, which was yet to come. This interpretation of all the rest, amplifieth most as well the sin, as the punishment of the jews; in that all the righteous blood from the first Martyr among them unto the last, even from 〈◊〉 unto 〈◊〉 while the● City was 〈◊〉 is laid unto their charge.  
Touching the second doubt: we read in holy Bible that there be two generations, one good, another bad: a 
m 〈…〉.  blessed generation of the faithful, e●en of such as 
n Psal. 24.6.  fear God; and a generation of 〈◊〉, as Christ in thi● present chapter. As then the generation of such as 
o Heb 13.17.  obey their overseers, and kiss the 
p R●m. 10 15.  feet of such as bring glad tidings of peace, shall receive the 
q Mat. 10.41.  reward of a Prophet: even so the generation of such as kill the Prophets, and ●one such as are sent unto them, if they fulfil the 
r Mat. 23.32.  measure of their father's sin, they shall have their portion and proportion in their father's punishment also. For albeit 
s Ez●ch. 18.20.  the son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son: 
t Hieron. Calvin. Musculus in l●c.  yet if the sonne● are partners with their parents, in imitation the 
u Mat 23 31.  children of such as murdered the Prophets, as the jews were the sons of Cain, in slaying the righteous Abel's. If Cain and all the bloody Iewes a● well after as under the Law, make the same generation, united in fact and faction, it is in God very good justice that all the righteous blood shed from the 
x Luk. 11.50.  foundation of the world should be required of this generation. 
y Euthym. in loc.  For he who readeth often, and seeth almost daily the severe judgements of God upon sinners, and yet himself continueth in the same sin, deserves worthily to be punished with as many stripes as he neglected examples. He that knows how Cain was a runagate on earth, and how the clamour of his brother Abel's blood entered into the ears of God in heaven, and how this cry was a voice; vox sanguinum, a voice of bloods in the plural, namely, the voice of the blood shed, and of all the blood which might have come of that blood, if it had not been shed. Again, he that hea●e of the lamentable destruction of jerusalem, how her magnificent Temple was made d●selate, and the glorious Towers of her City were laid 
Luk. 19.44.  even with the ground; and all this for that she killed the Prophets, and stoned such as were sent unto her. He that reads and believes the●e things, and yet is an obstinate despiser of prophecy, killing, crucifying, secur●●●, persecuting the m●ssengers of the Lord from City to City: shall receive greater damnation then either Cain or jerusalem, as having neglected greater m●●nes of salvation. For 
Rom. 15.4  all things are written for our learning, but these things (I mean God's extraordinary judgements upon notorious sinners) are written more principally 
b 1 C●r. 10.11.  for our examples upon whom the ends of the world are come. See Epist 9 Sund. after Trinity.  
How often would I have gathered thy children] How often by the mouth of my 
c Origin. B●llinger. P●scat●r.  Prophets, how often by mine Apostles, how often by mine own self: 
d Consul Aug. quaest. euangel. lib. 1. cap. 36. & Marlorat. in loc.  as the loving Hen is always caring for her chickens, always clucking and calling them if they wander out of her ●ight never so little, that she may gather them under her wings, and so guard them from the mischief of the Kite: even so jerusalem, I would have gathered thy Children under the wings of my protection, I would have kept thee and thine from the jaws of thy ravenous enemy Satan, and from the hands of all such as hate you, but ye would not. 
e Hos. 13.9.  O Israel, thou hast destroyed thyself, but in me is thine help: now this aught to be construed either of Christ's human will as he was man, or else of his conditional and revealed will as he was God; otherwise Gods absolute will is effected always, 
f Psal. 135.6  both in heaven, and earth and hell: it was the conditional will of God the jews resisted, according to that of Saint Steven in the second Lesson allotted for evensong this day. 
g Act. 7.51.  Ye stiffnecked and of uncircumcised hearts and ears, ye have always resisted the holy Ghost, a● your Fathers did so do you: this (I would) of Christ is voluntae signi, not voluntas beneplaciti. See Melanct. C●ietan, P●scator, Marlorat, in loc. Ians●n, Concord. cap 41. & 90. didac, Aluarez de anxilies divinae gratiae lib. 5. d●●putat. 33.34.  
O Father of mercies, increase our faith, and grant unto us in this thy day of our visitation, unfeigned repentance▪ that howsoever England hath equalled jerusalem in being dissolute, yet she may not parallel jerusalem in being desolate.   

The Epistle  1. JOHN 1.1. 
That which was from the beginning, which we have heard, which we have seen with our eyes, etc.  
SAint john ever like himself, 
h Aquin. in loc.  that his Gospel and general Epistle might be suitable, 
i August. tract. 1. in hanc epist.  confirming each other in the main scope: makes (in the beginning was the word) the beginning of words unto both: omitting here an ordinary salutation, that he might at the very first entrance treat of 
k Vide Lorin. cap. 5. prolog in 1. epist. joan.  more necessary points of salvation: and yet this exordium à re ipsa, preamble raised from the matter itself, is agreeable to the rules of art, 
l Aretius. Zenchius in loc.  wherewith he makes his reader's attentive, docile, benevolous: attentive, for that he writes not of a trifle, but of Christ jesus, the word of life who cleanseth us from all sin: docile, for that the subject of his doctrine is 
m Marlor. in loc.  neither new, nor uncertain: not new, for we show unto you that which was from the beginning; not uncertain, for we preach unto you that which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled. Benevolus, for that he penned this Epistle for their good, namely, that they might have fellowship with the Saints, and that their joy might be full. I 
n Pet. Aureolus apud Lorin. ubi ●up. cap. 6.  find the whole tract divided into three parts, answerable to the three chief christian virtues, Faith, Hope, Charity: but for as much as our Apostle writes of these 
o Piscator.  promisevously without distinction and order, I rather amit of Aquines' plain partition.  
Into a 

Commendation of the Gospel, Chap. 1.  
Exhortation ●o the fruitful and faithful observing of the same, Chap. 2.3.  
Dissuasion from the contrary Doctrine, Chap. 4.5.    
In the present text there be two descriptions: 

One of Christ, in respect of his 

Natures, 

As God, that which was from the beginning.  
As man, which we have heard and seen, etc.    
Office, being our light and life, cleansing us from all sin.    
Another of a Christian, having fellowship with God, his Saints, and his Son, in whom are Two remarkable properties: 

1. A studiousness to do good, Ergo, not a carnal Epicure: For if we say we have fellowship with God who is light, and walk in darkness, we lie, and do not the truth.  
2. A sorrowfulness when he doth ill, Ergo, not a spiritual Puritan: For if we say w● have no sin, we deceive ourselves, and the truth is not in us.      
I have spoken enough of the first description in my notes upon the Gospel on Christmas day: the pith of it is, that Christ jesus eternally God, in the fullness of time made man, is our only mediator and advocate with God the Father; insomuch as our fellowship with God in this world, and fullness of joy in the next, is attained by faith alone first apprehending, and after applying his merits. Here then our Apostle commends the doctrine of the Gospel in three respects especially.  
First, in regard of the subject, as being most ancient and excellent, even that which was in the beginning God● own son, the word of life, yea that eternal life which was with the father afore all worlds.  
Secondly, in regard of the certainty, that which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled: declare we unto you. For Christ who was in the beginning that eternal word with the Father, in these 
p H●b. 1.2.  last days appeared unto us. And as S. 
q 1 Tim. 3.16.  Paul expounds S. john, he was manifested in the fl●sh: Or as S. john in his 
r Cap. 1. ver. 14.  Gospel expounds himself, he became flesh, and dwelled among us. And 
s Aretius.  so we have seen and heard him 
t Aquin.  immediately speaking in the world, as well as mediately, speaking in his word. For he spoke to the Fathers by the mouth of all his Prophets ever since the beginning: but in our days he hath spoken with his own mouth unto us: our ears have heard him in his Sermons, our eyes have seen him in acting of his miracles, our hands have touched his precious body both afore his death, and after his resurrection; and so that which we so 
u Erasmus.  many ways assuredly know to be true, declare we unto you. For albeit the word of life being very God of very God, is neither visible nor palpable: yet in respect of the 
x Marlorat. Piscator.  personal union of the two natures in him, it may be safely said again and again that which we have seen and heard. And we saw the glory of it as the glory of the only begotten son of the Father full of grace and truth. john 1.14. And in this sense the word of life, yea the Lord of life is said 
y Act. 3 15. 1 Cor. 1.8.  elsewhere to be killed and crucified.  
Thirdly, in regard of the profit, because Christ is the word of life, not only formaliter, in respect of himself: but in respect of us effective, being author of our natural life, for in him we live, and move, and have our being. A●t. 17.28. Of our spiritual life, Thus I live, yet not I now, 〈◊〉 Christ liveth in me saith Paul, Galath. 2.20. Of our eternal life, for he is the way, the truth, and the life, john 14.6. The resurrection and the life, john 11.25. yea that eternal life, 〈◊〉 it is in our present text. So that if we● will embrace the Gospel, and receive these glad tidings of peace, we shall have fellowship with the blessed Apostles, and in conclusion it will bring us unto fullness of joy. 
z Caietan. Zanchius  The which is not in this life, for here many sorrows are mixed with a few joys. He was a blessed man who said, O 
a ●●m. 7.24.  wretched man that I am, who shall deliver me from this body of death? Our rejoicing is in part, as our 
b 1 Cor. 13.5.  knowing is in part, and our prophesying in part. Here God giveth his children sometimes a good measure of joy▪ shaken together and pressed down▪ but hereafter in his kingdom of glory, when all tears shall be wiped from our eyes, and all cares from our heart: then only our joy shall be full, and (as 
c Luk. 6.38.  Christ speaks elsewhere) running over. Let all Doctors of Divinity learn by this Divine, to shun new, dubious, unprofitable quirks of learning; and to deliver unto God's people that which was from the beginning, a true Gospel and a certain, procuring an happy communion with God, and a fullness of joy.  
God is light] Almighty God is compared unto light in many respects. As first for that 
d Heb. 4.13. Prou. 15.3.  all things are naked and open unto his eyes as to the light. Secondly, as we cannot see things earthly without light: so we cannot 
1 Cor 2.14.  discern things heavenly, unless the father of 
f jam 1.17.  lights illuminate our mind, and give us an 
g 1 King. 3.9.  understanding heart. Thirdly, for that as the light of the sun dasseth our eyes if they gaze too much upon it: even so the Divine Majesty 
h 1 Tim. 6 16.  dwelling in the light which no man can approach unto, confoundeth all such as curiously pry too much into it, according to that of 
i Pro●. 25.17.  Solomon in the vulgar latin, qu● serutator est maiestatis epprimetur à gloria. But God is called 
k Calvin. Aretius. Zanchius.  here light▪ as expelling ●ll darkness of sin & ignorance, being in himself pure, sincere, 
l Psal. 145.17.  righteous in all his ways, & holy in all his works Our Apostle then argueth against hypocrites and tale-gospellers often and openly boasting of their Communion with God, à natura Dei, from the properties of God after this sort. God is light, Ergo, none can have fellowship with him except they walk in the light. If we say we have communion with him, and walk in darkness, we lie, and do not the truth Our wilful ignorance and sins unrepented are called in 
m Rom. 13.12 Ephes. 5.11.  holy Scripture darkness, as having their beginning from Satan the Prince of darkness, and their end in hell, which is the pit of darkness: and therefore though hypocrites out-mouth (as it were) true Christians in bragging of their familiarity with God and his Son; yet the truth is, as long as they walk in darkness, it is impossible they should be children of God; for in him is no darkness, nor so much as a shadow, jam. 1.17. 
n 2 Cor. 6.14.  What communion hath light with darkness? or what concord hath Christ with Belial? or what fellowship hath righteousness with unrighteousness? God is 
o Deut. 32.4.  without wickedness himself, and hateth all manner of wickedness in other, according to that of the Prophet in the fifth Psalm: thou art the God that hath no pleasure in wickedness, neither shall any evil dwell with thee. Such as be foolish shall not stand in thy sight, for thou hat'st all them that work vanity. Thou shalt destroy them that speak leasing: the Lord will abhor both the bloodthirsty and deceitful man. I conclude this point in the words of our 
p 1. epist. cap. 3. vers. 7.  Apostle: Little children, let no man deceive you: he that doth righteousness, is righteous. It is not sufficient to say that he is righteous: for if we say we have fellowship with God, and walk in darkness, we lie, and do not the truth, 
q Lorin.  that is, we lie to ourselves, and do not the truth unto other, because they be misled through our example, mentimur commissione, ve●itatem nor facimus omissione.  
If we walk in the light.] An 
r Zanchius.  argument from the effect to the cause: for our studiousness to walk in the light, and to do good in our callings, is not the cause of our fellowship with God, and of the remission of our sin by the blood of jesus Christ his son; but an effect or consequent. It is a sign that we are the sons of God, if we be 
s Ephes. 5.1.  followers of God as dear children, if we will embrace the Gospel, and receive these glad ridings of peace, we shall have fellowship with the blessed Apostles, and in conclusion it will bring us unto fullness of joy. 
z Cai●an. Zanctius  The which is not in this life, for here many sorrows are mixed with a few joys. He was a blessed man who said, O 
a R●m. 7. ●4.  wretched man that I am, who shall deliver me from this body of death? Our rejoicing is in part, as our 
b 1. Cor. 13.9.  knowing is in part, and our prophesying in part. Here God giveth his children sometimes a good measure of joy, shaken together and pressed down: but thereafter in his kingdom of glory, when all tears shall be wiped from our eyes, and all cares from our heart: then only our joy shall be full, and (as 
c Luk. 6.38.  Christ speaks elsewhere) running over. Let all Doctors of Divinity learn by this Divine, to shun new, dubious, unprofitable quirk; of learning; and to deliver unto God's people that which was from the beginning, a true Gospel and a certain, procuring an happy communion with God, and a fullness of joy.  
God is light] Almighty God is compared unto light in many respects. As first for that 
d Heb. 4.13. Prou. 15.3.  all things are naked and open unto his eyes to the light. Secondly, as we cannot see things earthly without light: so we cannot 
e 1. Cor 2.14.  discern things heavenly, unless the father of 
f jam 1.17.  lights illuminate our mind, and give us an 
g 1. King. 3.9.  understanding heart. Thirdly, for that as the light of the sun dasleth our eyes if they gaze too much upon it: even so the Divine Majesty 
h 1. Tim. 6.16.  dwelling in the light which no man can approach unto, confoundeth all such as curiously pry too much into it, according to that of 
i 1 Prom 25.27.  Solomon in the vulgar latin, qus serutator est maiestatis epprsmetur à gloria. But God is called 
k Calvin. Aretivis. Zandius.  here light, as expelling all darkness of sin & ignorance, being in himself pure, sincere, 
l 1 Psalm. 45.17.  righteous in all his ways. & holy in all his works Our Apostle then argueth against hypocrites and tale gospelers often and openly boasting of their Communion with God, à natura Des, from the properties of God after this sort. God is light, Ergo, none can have fellowship with him except they walk in the light. If we say we have communion with him, and walk in darkness, we lie, and do not the truth Our wilful ignorance and sins unrepented are called in 
m Rom. 13.12. Ephis. 5.11.  holy Scripture darkness, as having their beginning from Satan the Prince of darkness, and their end in hell, which is the pit of darkness: and therefore though hypocrites out-mouth (as it were) true Christians in bragging of their familiarity with God and his Son; yet the truth is, as long as they walk in darkness, it is impossible they should be children of God; for in him is no darkness, nor so much as a shadow, jam. 1.17. 
n 2. Cor. 6.14.  What communion hath light with darkness▪ or what concord hath Christ with Belial? or what fellowship hath righteousness with unrighteousness? God is 
o Deut. 32.4.  without wickedness himself, and hateth all manner of wickedness in other, according to that of the Prophet in the fifth Psalm: Thou art the God that hath no pleasure in wickedness, neither shall any evil dwell with thee. Such as be foolish shall not stand in thy sight. for thou hatest all them that work vanity. Thou shalt destroy them that speak leasing: the Lord will abhor both the bloodthirsty and deceitful man. I conclude this point in the words of our 
p 1. epist. cap. 3. vers. 7.  Apostle: Little children, let no man deceive you: he that doth righteousness, is righteous. It is not sufficient to say that he is righteous: for if we say we have fellowship with God, and walk in darkness, we lie, and do not the truth, 
q Lorin.  that is, we lie to ourselves, and do not the truth unto other, because they be miss through our example, mentimur commissione, ver itatem non facimus omissione.  
If we walk in the light.] An 
r Zanchius.  argument from the effect to the cause: for our studiousness to walk in the light, and to do good in our caliings, is not the cause of our fellowship with God, and of the remission of our sin by the blood of jesus Christ his son; but an effect or consequent. It is a sign that we are the sons of God, if we be 
s Ephes. 5.1.  followers of God as dear children, if we walk in the light even as he is light. It is a seal to my soul that the blood of Christ hath purged me from all sin, if I do but 
t Matt●. 5.6.  hunger and thirst after righteousness, if I feel but an unsained desire to put off the works of darkness, and to put on God's armour of light. I know that I shall sin still as long as I carry this flesh about me; for if we say we have no sin, we deceive ourselves, and the truth is not in us: but I am sure so long as I walk in the light, that I shall not commit any sin which is impardonable: so long as I have communion with God, I cannot commit the sin against the holy Ghost; as long as I am in Christ, his blood el●● 〈◊〉 me from all sin: from 
u Bu●ing. 〈◊〉. Latin.  all sin, original and actual, à culp. 1 & pun. 1, from the fault, and from the pain due to the same From all sin, 
x Bi●●  not only committed before baptism, but also from all sin committed of frailty, since baptism. For as Cardinal 
y 〈◊〉  Cajetan notes, impiu●● est d●m● learn. ● Deo per are veniam: and therefore 
z 〈◊〉.  Po●ish satisfactions either by works done, or pains suffered in this life, or in purgatory after this life, to purgemen of their sins, have no firm ground in God's holy word, they be works of supererogation, or if you will, happily works of supererogation. It is not said here, the blood of Christ hath cleansed in time past, or w●● cleanse in time to come: but in the present, it cleanseth. 
a 〈◊〉 Ma●●●at.  Hereby signifying that it daily purgeth all the sins of all such as truly believe, who walk in the light, and have fellowship with God.  
If we say we have no sin.] Some say, let us 
b Rom. 61.  continue still in sin, that grace may abound, seeing the blood of Christ cleanseth us from all sin, let us walk in darkness. 
c Ephes. 4.19.  working all uncleanness even with greediness. Other on the contrary side say, we have no sin, whose puritan pride S. john opposeth here, showing plainly that the 
d 〈◊〉 38. & 〈◊〉 ●●ate. 59  Ca●hari both injury God, and deceive themselves, in affirming that they he without any sin: they wrong God, because (so much as in them is) they make God a liar. and his truth a lie; for his word expressly concludeth all under sin, Rom. 3.9. Galath. 3.22. reporting that all men have gone astray like lost sheep, Esay 53.6. And that there is none that doth good, no not one, Psal. 14.2. 
e jam. 3.2.  In many things all offend, and who can say mine heart is clean, Prou. 20.9. It is true that our Apostle saith in the third chapter of this Epistle, vers. 9 Whosoever is borne of God, sinneth not: that is, the regenerate man as he is regenerate, sins not obstinately with a plenary consent, he suffers not sin to 
f Rome 6.12. & 7.19.  reign in him, as it is in our text, he walks not in darkness: 
g Zanchius.  yet he may stumble, yea sometime fall through infirmity while he walketh in the light; and therefore such as avow that they have no sin, give the lie to God, and the truth is not in them: 
h Hugo. Aquin. Gloss. interlin.  that is, God who is 
i john 14.6.  truth is not in them: and the reason hereof is evident, because God resisteth the proud, jam. 4.6. and so neither God, nor his word is in them, as Aquine pithily, neither Christ his eternal word, nor the Scripture his created word dwelleth in them.  
Again, Puritan who say we have no sin, deceive themselves; according to that of 
k Galath. 6.3.  Paul, If any man seem to himself that he is somewhat, when he is nothing, he deceiveth himself in his imagination; or they deceive themselves, because Christ 
l Matt. 11.28.  easeth only such as feel their heavy load, and groan under the burden of their sins; and therefore the true Christian, as our Apostle teacheth here, first makes a confession, and then he seeks for an absolution.  
In confession observe these circumstances: 

1. Who, we.  
2. What, sins, and our sins.  
3. To whom, to God, If we acknowledge our sins, he is faithful, etc.  
4. How, acknowledge and say.    
In absolution: 

1. Of whom an absolution is to be got, of God for his Christ's sake, whose blood cleanseth us from all sin.  
2. Why? because God is faithful and just so forgive us our sins.  
3. What? a plenary, not a partial absolution, a pardon for all unrighteousness.  
4. When? in this present life, while we walk in the light.    
Ourselves must acknowledge for ourselves, and not another: we must indeed confess 
m jam. 5.16.  one to another, but not one for another: we must also confess 
n A●●●n.  sins, and not virtues, as the proud Pharisee, Luk. 18. I fast twice in their 〈◊〉, I pay tithes of all that e●●r I possess: and our own sins, not our neighbour's offences, as the same Pharisee, who did accuse the Publican, and in comparison of his faults excuse himself. This confession is to be made to God, as being the searcher of our hearts, understanding all our secret sin so well, yea better than ourselves. O Lord, 
o Psal. 19.12.  who can tell how of● he offendeth? O cleanse me from my secret faults: and to God, as being very willing, and mostable to purge us from all unrighteousness. It is true, that we must acknowledge our faults one to another, as having trespassed one another; and in some cases it is expedient also that we resort to devour, learned, discreet pastors for the relief of our distressed conscience: yet by 
p Lib. 1. de panis. cap. 13. § have. m●d●●. & lib. 3. ●●. 4. § ga 〈◊〉 li 〈◊〉 quent. ad fi●. cap  Bellamines leave, this our text is not a pregnant Scripture for popish auricular confession used in the Church of Rome. For the Ministers of the word may both openly pronounce absolution unto true penitents, and in secret also when occasion is offered justly. Though annual and auricular confession of every singular and single sin were thrust out of the Church, as it was for twelve hundred years after Christ, See Gospel 3. Sund. after epiphany.  
We must acknowledge, 
q 〈◊〉  that is, say with our mouth, and acknowledge in our heart, that we have sinned in Adam, and do sin for the present, and may sin hereafter as long as we live. For faith 
r Confess. lib. 5. cap. 10.  Augustine, Iderat peccatum insanabilius, quo me peccatorem esse non arbitrabar, it is our duty to feel sin, to fear sin, to fly sin so far as we can, in one word, sound and seriously to repent us of all unrighteousness. 
s Augustine, de vera & falsa penitent. cap. 13.  Non fit satis quod doleamus, sed ex side doleamus, & non semper doluisse doleamus, & de dolore gaudeamus: We must heartily grieve for our offences, and grieve for that we grieve no more, and joy for that we grieve so much.  
After such a confession a penitent aught to seek for an absolution of God, as being faithful and just to forgive us our sins. Happily some will object, God (if we consider him as just) is more ready to punish then to pardon, for the 
t Rom. 6.23.  wages of sin is death, and the Church hath taught us every day to pray with the Psalmist, 
u Psal. 143.2.  enter not into judgement with thy servants O Lord, for no flesh is righteous in thy sight. For answer to this objection, I find the word just, expounded diversly. 
x Em. Sa.  Somesay God is just, as being able to justify sinners. 
y Caietan.  Other think that God is called just in forgiving our sin, because Christ hath paid a just and sufficient price for the sins of the whole, world. 
z Lorin.  Other construe just, here to be nothing else but a comely thing, or a property besitting the goodness of God; according to that of 
a In pros●log. cap. 9 ubi suaviss. me hac de re multa.  Anselm, justum est o Deus, ut parcas malis. And so 
b Aritius.  some read, God is faithful and facile, ready to forgive. But I follow 
c Calvin. B●za Zanchius.  their Gloss, who think that faithful and just in this place signify the same. God is faithful in his promise, just in his word to forgive. Now God saith in his word, 
d 〈◊〉 1.18.  though their sins were as crimson, they shall be made white as snow: though they be red like scarlet, they shall be as wool. 
e Mat 9.13.  I am not come to call the righteous, but the sinners to repentance: Wherefore come to me all ye that labour, and are laden, and I will ease you: yea that which is more than his word (if any thing can be greater) his oath is, 
f Ezech. 33.11.  As I live saith the Lord God, I desire not the death of the wicked, but that the wicked turn from his way and live. Now God ever dealeth with his servants according to his word, and having bound his word with an oath it is due debt, and then it is 
g Lorin.  justice to pay debts: he is faithful, and therefore can no more deny his promise then himself, who saith, at what time soever a sinner doth repent him of his sin from the bottom of his heart. I will put all his wickedness out of my remembrance. Wherefore let us 
h Heb. 4.16.  boldly come to the throne of grace, let us 
i Mat. 5.25.  agree with our adversary quickly while we are in the way, while we walk in the light, while it is called 
k Heb. 3.13.  to day, for after this life there is no purgatory for sin in another. And let us ask not only some parcel of a pardon, but an absolute absolution, and a plenary discharge from all unrighteousness.  
Larga Dei piet as veniam non dimidiabit. aut 〈◊〉, ant totum (se lachrymante) dabit.   

The Gospel.  JOHN 21.19. 
jesus said unto Peter, Follow thou me, etc.  
THis Scripture containeth a 

Correction of 

Peter's curiosity, What is that to thee? Follow thou me.  
The disciples error touching the death of john, yet jesus said not unto him, he shall not die, etc.    
Commendation of john in respect of his 

Grace with Christ, the Disciple whom jesus loved, which also learned on his breast at supper, etc.  
Place in the Church, as being an Apostle that testified of these things, & an Evangelist who wrote these things.    
Conclusion of the Gospel, intimating that so much is written as is necessary to salvation, and other things omitted, and those many: for that if they should be written every one, the world could not contain the books that should be written.    
Our blessed Saviour in the words immediately going afore, showed Peter in what vocation he should live, Feed my sheep: as also by what death he should die, When thou shalt be old, thou shalt stretch forth thine hands, and another shall gend thee, and lead the● whither thou wouldst not: And when he had spoken thus, alluding to 
l Theoph●lact● 〈◊〉.  both, especially to the 
m A●● sir●. L●●●m. Calvin.  latter, he said unto Peter, follow me: that is, be thou such a Pastor in feeding my sheep, and such a Pastor in suffering for my sheep, as I have given example, Christ said unto Peter in the 13. chapter of this Gospel, at the 36. verse, Whither I go thou caused not follow me now: but thou shalt follow me afterwards. Unto whom Peter answered, Lord, why can I not follow thee now? I will lay down my life for thy sake. jesus replied, wilt thou lay down thy life for mysake? Verily, v●rily I say unto thee, the Cock shall out crow●● thou have dear me thrice.  
Now jesus remembering this conflict and conference with his Disciple, said unto him in the words a little before our tex. W●●● thou wast rou●● thou girdeast thyself, and walk li● who here 〈◊〉 &. 
n P●●p●●t & M●●nat. 〈◊〉  That is, when thou wast a y● angling in faith, and didst gird thyself with thine own strength, it was thy folly to think that thou couldst 〈◊〉 me whither I went: and therefore by denying me thrice, thou didst prove my words to be true, Weather I ●e thou canst not sodow me now: but when thou shalt be old, thou shalt stretch forth thine hands, and another shall gird thee, etc. that is, when thou shalt feel thine own weakness, and grow strong in the Lord, my other saying also shall be found true: Thou shalt follow ●●ce afterwards. I therefore now command thee Peter again and again, follow me whither I ●●●.  
But Peter (as it may seen) neglecting this charge concerning himself. but of a curious humour enquites after the doing and dying of other, saying unto jesus, Lord, what shall we here ●●●? to whom his matter answered. And ●●● have him to 〈◊〉 I come, what is that to 〈…〉. 
o 〈◊〉.  Teaching us hereby to follow him in the same calling, and in the same way that he doth appoint. 
p 〈◊〉.  It is not said, examine others employment: but 
q ●. Cor. 1. 2●.  see your own calling, 〈◊〉 
r 1. Cor. 7.20.  let every man abide in the some calling wherein he was called, 
t Ephes. 4.1.  walking in his vocation worthily, studying to be quiet and to meddle with his own business, 1 Thess. 4.11. The which apostolical apothegm being a parallel unto the words of Christ here (what is that to thee. follow thou me) may serve to direct us in all matters of this life.  

Whether they be Theological, Concerning God.  
Whether they be Ecclesiastical, Concerning The Church.  
Whether they be Political, Concerning Commonweal.  
Whether they be Moral, Concerning Our neighbours & friends.  
Whether they be occonomical, Concerning Our private family.  
Whether they be Monastical, Concerning Our single selves.   
In matters appertaining to God, it teacheth us not be curious inquisitors after the secrets of his will unknown, for what is that to thee? but to keep the words of his Law, doing his will which is known, for of this only Christ speaks here, follow thou me. The 
u Deut. 29.29  secret things belong to the Lord our God; but the things revealed belong to us and to our children for ever.  
In affairs of the Church, it showeth, how the 
x john 10.11  good shepherd should spend his life for the benefit of the flock committed unto his charge, Peter follow me, forbidding 
y 2. Sam. 6.7.  Vzzab to put his hand to the ark of God, recalling the Lack not only from encroaching upon the Clergy man's benefice; but also from intruding into the Clergy man's office; for what is that to thee?  
In business of the Commonwealth, it correcteth o●ercurious Euesdroppers of State for what is that to thee? Teaching us to give the things of 
z Mat. 22.21.  Caesar unto Caesar, 
a Rome 137.  honour, to whom honour: custom, to whom custom: tribute, to whom tribute: though (as Christ Mat. 17.27.) we fish for money; for in performing this office like wise jesus, said unto Peter, follow thou me. The fool (saith 
b P●●●. 20.3.  Solomon) will ever be meddling, but he that iwise will not walk 
c Psal. 131.2.  in magris & mirabilibus, in great affairs and such as are too high and huge for him: he plots not how to dispose of the Sceptre, but possessing his soul in patience, desires the Sceptre should rightly dispose of him, as being assured that Princes are the 
d Rom. 13.4.  ministers of God, even fingers of that great hand that governs all the world.  
In moral offices or duties of charity between neighbour and neighbour, it inhibits thee to be a busy body, or (as 
e 1 Pet. 4. ●5.  Peter speaks) a busy Bishop in another man's diocese, for what is that to thee? advising on the contrary to 
f Gal●● 6.10.  do good unto all, unto such as are of the household of faith especially. For in this respect Christ jesus our great patron and pattern speaks unto all, as to Peter here, follow me. 
g Mat. 11 29.  Learn of me to be humble and meek, 
h Ephes. 5 2.  walking in love even as I have loved you, giving myself for you to bean offering, and a sacrifice of a sweet smelling savour to God: in all other business appertaining either to the private house, or single self, the counsel is wholesome, res 〈◊〉 age, plough in thine own ground, fish in thine own boat, look to thyself, overlook not other: unless they be such as are committed unto thy proper charge. For in this exempt case Christ expects not of Pete● attendance to the former clause, what is that to thee? but obedience to the latter only, follow thou me.  
Then went this saying among the brethren, that that Disciple should not 〈◊〉] 
i H●●ing.  Hence we may leanne to take good heed how nereid and hear holy Scripture. For by misconthing the words of our Saviour many false rumours are spread among the brethren. 
k A●●us P●●●●n.  If the Disciples easily were deceived, how much more we? Let us embrace therefore those things which are clear, and such things as are spoken darkly, let us confer with plainer places, always calling upon God to give us the key of true knowledge, that we may d●scerne the things of his spirit. The Disciples here made that an absolute affirmative, which indeed is but a 
l A●●●●us.  conditional proposition. If I will have him to tarry, etc. not I will have him to tarry. For we may not read (as the vulgar Latin 
m jansen. cencord. cap. 148 Id●m Erasnius & Mauled nat. in loc. quip m●●la similitude inter jar & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  corruptly) sic cum volo manner: but si cum volo manner. Again, jesus said not, he shall not die: but if I will that he tarry till I come, what is that to thee? In this correction of the Disciples error, observe, first S. john's 
n Aretius.  ingenuity, who would not suffer a false report to be spread among the brethren though it were for his honour. Secondly, that it is not always safe to follow the most in all things, one john here is opposite to the rest of his company; one Lot opposite to the rest of his City; one Luther opposite to the rest of his country; one Noah opposite to the whole world. Thirdly, we may learn by this example to be diligent and patient in revoking all such things as have been mistaken either in our words or writings. Augustine hath his retractations, 
* Parimpar.  Bellarmine his recognitions, 
o Annal. Tom. 9 fol. 863. Tom. 10. fol. 939. Tom. 11. fol. 723.  Baronius his Emendanda, the Disciples here their Errata, sic corrige. This saying went among the brethren, etc. yet jesus said not, he shall not die, etc.  
The Disciple whom jesus loved] The word, 
p john 1.3.  by whom all things were made, 
q Wisd 11.21.  loves all that he made. 
r Aug. ●10. in l●an.  Yet men more than unreasonable creatures, and his Saints more than other men, and his chosen Apostle more than other Saints, and john more than other of his Apostle. He loved all his Disciple, as the Father hath loved me. 〈◊〉 have I loved you: continue in my love. john 15.9 But h● love to john, (as the 
s T●●m part 1. ●ua●i 20 art. 3  school speaks) was greater extensive, though not intensive: showing more signs of familiarity to john then to the rest of his company. For whereas 
t Mat. 3.11.  john the Baptist held himself not worthy to bear the shoes of Christ, and 
u john 12.3.  Mary thought herself blessed in anointing the feet of Christ, and 
x john 20.25.  Thomas only desired to touch the side of Christ: o●r Apostle john is said here to have leaned on his breast at supper, as being best acquainted with the secrets of his Saviour. For when 
y john 13.24. ●d. Pet. a● palu. l. s●r. in loc.  Peter and all other his fellows were silent▪ only he d●rst ask, Lord, which is he that betrayeth thee? When the Eagle broods (as 
z A● 〈…〉 n. in●●.  Plutarch reports) the chick that comes of the egg lying nearest her heart is best beloved of her: and so S. john leaning on that breast (in which are 
a 〈◊〉 2.3.  h●d all the treasures of wisdom and knowledge) is the beloved Disciple, so much honoured, that Christ his Saviour which had not in the world 
b Mat. 8.10.  whereon to re●t his head; did notwithstanding 
c Ep●●●● 3.17  dwell in his heart by faith, and lean (saith 
d Ser. 18.  Ambrose) in his bosom, Si●●● in quo Christ 〈◊〉 equi sei●, erat tripl● 〈◊〉 in E●an●●lista leanne sides, i● pair 〈◊〉, in Maria matre virginitas.  
It is said Ephes. 4 11 that Christ ascending up on high, gave some to ●●e Apostles, and some Prophets, and ●ome Euangel●●●, and some Pastors and Doctors, 
e 1 Cor. 12.11.  according to his will distributing to every man a several gift. 
f D●●z C●n. 2. in 〈…〉 Eua●g.  Peter was an Apostle, but not an Evangelist: Mark an Evangelist, but not an Apostle: Matthew both an Evangelist and Apostle, yet not a Prophet: Augustine a Doctor, but not a Martyr: L●urence a Martyr, but not a Doctor. But behold the beloved Disciple was 
g T●ria ●. & De● de ●a●●de. 〈◊〉 supra.  all these: In his Epistles an Apostle, in his Apocalypse a Prophet, in his Gospel an Evangelist, in his faith a Confessor, in his preaching a Doctor, in his chasli●ie a Virgin, in his readiness to suffer for the truth a very Martyr, yea the 
h I●an. Os●●●● in 〈◊〉.  protomartyr suffering for Christ under the cross, when he saw Christ suffer on the cross; a●●ns quip plus 〈◊〉 amato quam in seip●● patitur: all which are so many reasons why we should praise God in this holy Saint. but especially because the same Disciple is he that testifieth of these things, and wrote these things. I say for that he penned this heavenly Gospel, 
i I●●. 20.31.  that we might believe that 〈◊〉 Christ is the son of God, and that in believing, we might have life through his name. For as 
k Me●a. lib. 1. cap. 1.  Aristotle said, it timotheus had not been, we had not had so much sweet music: but it 〈◊〉 (timotheus his master) had not been, we had not had timotheus. Even so (beloved) if S. john had not been, we might have wanted happily such an evangelical harmony: but if jesus the master of john had not been gracious unto the Church, it should not have had such a john.  
It is an argument of S. john's 
l Marl●rat.  humility, that he termeth himself not a master in Israel, or a Doctor; but a Disciple, and that five times in this one Gospel, as cap. 13.23. cap. 19.26. cap. 20.2. cap. 21.7. & 20. 
m Cyril.  yet it wins honour to his history, for that the beloved Disciple penned it, even he who leaned on his master's bosom restifi●th of these thn●gs. 
n Diez. ubi supra.  Among all his honourable titles he mentioneth in the first place that he was beloved of jesus, acknowledging it only to be the fountain from which all other his grace, originally were derived. For he was not beloved of jesus for that he leaned on his breast. or for that he durst ask himany question, or for that he was the penman of this history: but on the contrary, he therefore leaned on his master's bosom, and was acquainted with his secrets, and testifieth of these things, for that he was the Disciple whom jesus loved. It is Christ's grace, by which alone we are whatsoever we are, 1. Cor. 15.20.  
There are also many other things which jesus did.] Every thing that jesus did is not recorded in the Gospel's history, but only so much as is necessary for us to know; namely, that we might believe that jesus Christ is the son of God, and that (in believing) we might have life through his name: for so S. john expounds himself, chap. 20. at the last verse. The Scripture than is written principally for this end, that we might understand the mystery of our salvation consisting in 
o Vide Caiet. Marlorat. Aret. in I●an. 20.31.  two points especially. First, in believing that jesus is the Christ, that is, the Messia▪ promised unto the Father● ever since the world began. Secondly, that this Messias albeit he were the seed of David, is not a mere Terence jesus, but the son of God: and so being both God and man, he is our only Mediator, through whose name we must be saved. The Gospel hath abundantly both affirmed and confirmed these points, and therefore we need not any 
p Piscat●●.  further revelations of the spirit in the business of our salvation. Men talk much of the Philosopher's stone, that it turneth copper into gold; of Cornucopia, that it had all things necessary for food in it; of Panaces the herb, that it was good for all diseases; of Catholicon the drug, that it is instead of all purges; of Vulcan's armour, that it was an armour of proof against all thrusts and blows, etc. 
q Seepref●te to the re●der before the translation of our new English Bible.  Well, that which they did attribute vainly to these things for bodily good, we may with full measure ascribe justly to the Scripture for spiritual. It is not an armour only, but an whole armory of weapons as well offensive as defensive, whereby we may save ourselves, and put the enemy to flight. It is not an herb, but a tree, or rather a complete paradise of trees of life, which bring forth fruit 
r Apocal. 22.2  every month, and the fruit thereof is for meat, and the leaves for medicine. In a word, it is a panarie of wholesome food, against fenowed traditions; a physicians shop of preservatives, against poisoned heresies; a pandect of profitable laws, against rebellious spirits; a treasury of most costly jewels, against beggarly rudiments. Every thing indeed that jesus did is not set down, yet so much is written as is sufficient for our learning, so much as may serve for a 
s Psa 19.105.  lantern to our feet, and a light unto our paths, able to teach, improve, correct, instruct in righteousness, that the man of God may be perfect, thoroughly furnished unto all good works, 2. Tim. 3.16. I will end this observation in the words of 
t Sir 139. de Te●●.  Augustine: Tanta facta sunt, quantatun● furs deb●erunt: tanta scripta sunt, quanta nune legi debuerunt. 
u A●g●sti●. epist. ●●bi●.  His salubriter▪ & pra●● corriguntur, & parva nutriuntur, & magna ob●●ct intur in ●●ni●. Nay (saith he) the Scriptures are so fit and full. V●●●eis quotidie proficerem, sicas solas abincunte pue●●tia ●● que ad d●repitam s●necturem maximo otio, summo studi● m●●●reingeni● co●arer ad discere.  
The whi●h if they should be written every one, I suppose that the world could not contain the books that should be written] I find three divers constructions of this one verse. The first is metaphorical, the second hyperbolical, and the third literal. 
x Tract. 124. in I●an.  Augustine, 
y In loc.  Theophylact, Beda, Rupert metaphorically, or metonymically; understanding by the world men of the world. Mundus non capit, idest, non intel●git, the world cannot comprehend, that is, apprehend the books that should be written. A very lank conceit, for the world in this sense cannot understand so much as one line of the Gospel; according to that of 
z 1 Cor. 2.14.  Paul, The natural man perceiveth not the things of the spirit of God.  

a Euthym. Calvin. Ar●●. Pis●ater.  Other take these words as spoken hyperbolically, for the spirit of God (accommodating itself to the rudeness of men) useth elsewhere this kind of figure. Deut. 1.28. The Cities of the Canaanites are said to have been walled up to heaven, Exod. 3.17. The land of the same Canaanites is termed a soil flowing with milk and honey. Psal. 107. The men who go down into the sea in ships, and occupy their business in great waters; are so tossed in the deep by the stormy winds and waves, as that David saith in the 26 verse. They mount up to the heaven, and are carried down again to the depths. And so S. john in avowing the world could not contain, etc. doth intimate, that if all the things which jesus did should be written every one, the number of the books in folio would be without number. As high walls, and huge waves are said to reach heaven: even so these books hyperbolically to be greater than all the world.  

b Is●dot. Pelus. lib. 2 epist. 99 Di●n●s. Alex. epist priori adverse. Heres. Samosaten. E●ron. annal. Tom. ●. ad an. 34. fol. 214.  Other construe this verse literally, jesus is that eternal word in the beginning, by whom all things were made, john 1.3. and by whose mighty word all things are sustained. Heb. 1.3. working from the foundation of the world hitherto. john 5.17. So that if every thing which jesus did as God, both afore the world, and in the world should be registered: all this huge universe (though it be Gods fair library) could not contain the books that should be written. And thus (as you see) the conclusion of this Gospel is answerable to the beginning, both intimating Christ's incomprehensible divinity. He made the whole world at the first, and he governs all things in the world ever lithens; and therefore most impossible that all his words, and works, and wonders should be recorded in books: albeit every plant were a pen, every drop of water ink, every foot of land paper, and every living creature a ready writer. The Disciplethen who wrote these things (as Horace said of Homer) hath so fitly disposed of his whole story,   

The Epistle  APOCAL. 14.1. 
I looked and lo, a Lamb stood on the mount Zion, etc.  
THis text is nothing else but a description of  

Christ, a Lamb sitting on mount Zion.  
The Church, in 

quantity, an hundredth forty and four thousand.  
qualitative, for 

Faith in that her confession, is 

Open, having his name and his father's name written in their foreheads, & a voice like the sound of many waters, and great thunder.  
Harmonical, singing a new song of diverse parts, and yet all agreeing as the voice of harpers harping with their harps.    
Good works, in that her children are not defiled with women, and in their mouths is no guile, for they follow the Lamb whithersoever he goeth: and the reason of all is, because they were redeemed from the earth, and from men, that they might be the first fruits unto God and to the Lamb.       
A Lamb stood on the mount Zion.] Christ the Son of God is the 
c john 1.29.  Lamb of God, even the Lamb 
d Rupert. Bullinger. A●etius.  here mentioned, as it is apparent by his correlative father. For so the text, having his name and his fathers: a 
e Arden's.  Lamb in figure, and a Lamb in fact. In figure, for Christ jesus is our Paschal Lamb, 1. Cor. 5.7. slain from the beginning of the world, Apocal. 13.8. prefigured in the sacrifices of the Law, so well as now presented in the Sacraments of the Gospel. As one pithily, Prius profuit quam fuit: A Lamb indeed, so meek as a Lamb, 
f Act. 8.32.  Like a Lamb d●●●be before his shearer. A Lamb, for that he feedeth all his with his 
g job. 6.54.55  flesh, and clotheth all his with his 
h Apoc. 7.9.  white rob of 
i 2. Cor. 5.21.  righteousness, whereby we stand (as it is in our text) without spot before the throne of God. And this Lamb sits not idle, nor lieth asleep: but standeth, always in a 
k Arden's. Bu●inger. Aretius.  readiness to protect his followers. He that keepeth Israel, shall neither slumber nor sleep, Psalm. 121.4. He standeth not as the beast in fickle sand or 
l Apoc. 13.1.  sea; but on mount Zion, which cannot be removed, Psal. 125 1. In the midst of his inheritance the 
m Napier.  Church, against which 
n Matt. 16.18  hell gates shall not prevail: For Zion is a type of Christ's Kingdom, called often in 
o Galat. 4.26.  holy Scripture, jerusalem above, 
p Isay 2.2.  prepared in the top of the mountains, and exalted above the hills. He stands on a mount, 
q Marl●rat.  higher than either earth or sea, from whence the two beasts his opposites arise So that he is willing to defend his followers, as standing; and able, for that he stands on a mount. and left any should doubt of this, our Apostle saith, I looked, and lo. Two words of 
r Aretius.  attention, assuring us hereby that the woman persecuted in the wilderness, that is, the Church afflicted in the world, shall at the last have the victory, though all the red Dragons on earth, and all the black devils in hell furiously rage together against the Lord, and against his anointed. And here give me leave to remember an 
s Apud Io●n. Ra●●in ●er. 1. in 〈◊〉 joan. evangelist.  observable note touching the writings of S. john, how that in his Gospel he teacheth especially faith: in his Epistles, especially love: in his Apocalyps, especially hope. This book being (as reverend 
t In Apoc. con. 61.  Bellinger censure h) Euangeli●●ssine●ss liber, of all holy Scripture the fullest of consolation.  
And with him an hundred forty and four thousand.] This affords 
u Bullinger.  comfort, that the Lamb stands not alone, but hath on his side 
x Matt. 8.11.  many from East and West, as well Gentiles as jews, having his father's name written in their foreheads. It is thought by 
y Arden's. Rupert. Marl●rat.  some that this number is mystical, insinuating the perfection of Gods elect, because both the duodenary number and millinarie are numbers of perfection. It is a 
z Ar●tius.  certain number because the Lord knoweth who are his, 2. Tim 2.19. as having their 
a Luk. 10.10. Apocal. 3.5.  names written in his book: yet a definite for an infinite (as almost all have noted) in that the number of such as are with the Lamb is a multitude which no man is able to number, Apocalypse 7.9. it is in itself a very great number, but in comparison of the company favouring lies and following Antichrist, it is a 
b Luk. 12.32.  little flock, a 
c Matt. 7.14.  few people which are redeemed from the earth, selected out of those innumerable troops of small and great, rich and poor, bond and free, whose names are not written in the book of life of the Lamb, Apoc. 13.8 16.  
Having his name and his father's name written in their foreheads.] The vulgar Latin, Aretas, Arden's, and 
d Deusius & Brightman in loc.  other read (as the translation of Hen. 8 and our Communion book) His name, and his father's name: the which is more significant than that in other copies, having only his father's name. And the 
e Arden's.  meaning is, that they profess themselves openly to be Christians, acknowledging aperto front, that God is their father in his son lesu●, in their 
f Marl●rat.  deeds and doctrine appearing outwardly to the world, what they are inwardly to themselves, according to that of 
g 2 Cor. 4.13.  Paul, We believe, and therefore speak. 
h Bu●inger.  Faith in the soul breaking forth into 
i R●m. 10.9.  confession with the mouth, is the note whereby the friends of Christ are distinguished from the followers of Antichrist. He that dependeth upon Saints as much as upon his Saviour, and trusleth in the pardon of the Pope more than in the merits of Christ, hath in his forehead the 
k Apoc 13 16.  mark of the beast, and not the 
l Apoc. 7.2.  seal of God. If Christ once dwell in our hearts by faith, his name will instantly be written in our forehead.  
And I heard a voice from heaven.] The militant Church on earth is called often in holy writ, 
m Mat. 22.2. See Gospel 20. Sund. after Trinit.  heaven, as being the way to the kingdom of heaven, and as having her 
n Phil. 3.20.  conversation in heaven, and her affections set on things 
o Coloss. 3.2.  above. This heaven hath a voice, 
p Bullinger.  for the Church is not mute, but vocal, openly professing her faith, and praising God before the seat, and the four beasts, and the elders. Having a voice like the sound of many waters, and of great thunder, and of harpers harping with their haps. 
q Brightman. in loc.  Some by these three kinds of voices understand three degrees of the Church's progress persecuted by the Dragon in the wilderness. First in the days of Athenasu●s, Basile, chrysostom, Ambrose, Hierome, Augustine, etc. Her voice (say they, but how truly judge ye) was indistinct and confused. For albeit the learned writings of these most accurate Doctors in their age made a great noise in the world, like the sound of many waters, yet many points of doctrine were not so well explicated unto the common people then, as afterwards they were. Secondly, in the days of Wickliff and Husse, and other Bonarges, her voice resembled the voice of great thunder. But now since her deliverance from the wilderness, and her coming out of Babylon; her voice in the harmony of confessions is like the consent of harpers harping with their herpes.  

r Rupert in loc.  Other say that the Scriptures voice speaking by the Church, is like to waters, in that it refresheth all such as hunger and 
s ●s. ●. 55.1 Mat. 5.6.  th●rst after righteousness: and like to great thunder, in being 
t B●●●g●r. A●●us. M●r●r●●.  terrible to the ●icked: and like to the m●●i●ke of harpers, in being d●le●table to the godly. The Preachers of the word are unto God the s●reet saumur of Christ, is th● n● that are s●●ed, and in them that perish: to the ou● the savour of death unto death, and to the other the savour of lif● unto life, 2. Cor. 2 15 16.  

u X●pier.  Other think that many ●●sers are m●ny nations, as in the 17. chapter of this b●oke, vers. 15. The 〈◊〉 which thou ●●w●st are people, and mu●●udes, and nations, and tongues. And the great thunder is nothing else, but the thundering voices of zealous and holy Preacher●. And the harper's h●m●●● doth intimate spiritual rejoicing together in the Lord. The Church than h●th a voice which is much a being of m●ny: yet musical, in that those many concord in the main, like harpers h●r●ing with their ●●r●●s. It is 
x Arden's.  M●●●av●xex p●all●ntium mul●●tudine, sed del●ct●b●l●● exco●son ●●●●su●●it●te.  
And they sung as it w●re a new song] In regard of the matter a new song: 
y Brigh. ma●.  it was Adam's old song before his fall, to praise God for his creation in holiness and righteousness; but meeting a new song to the Lord for our redemption and regeneration, whereby God's image lo●t by sin is restored in us again. O● in regard of the manner, a new song: 
z R●●●r●. N●●ier.  for whereas the lewe● in ●he old Testament 
H●gg i● S L●● 1 25. 1. P●● 1.10.  expecting the consolation of Israel, sung praises unto God ●or that their Messias & Saviour should come: Christians in the new Testament magnife the Lo●d for that Christ i● come: Bl●ssed ●●e the Lord God of I●ra●l, for he hath v●●●ed and redeemed h●● people; for that the●r 
b I●●● 30.  eyes have seen his salvation, and their 
c 1. ●●h. 1.1.  hands have handled the word of life. Or in regard of the men, a n●w song, 
d 〈…〉. 18 in A● al.  being sung by such as have put off the old man, and are new creatures in Christ, 2. Cor. 5.17 a new song 
e A 〈◊〉  for that it makes the party who sings it a new man. Or a new song, 
f A●●●s. Bu●●●ger in●●●.  in that it seemeth unto the world new; for Christ crucified the chief subject of their new song seemeth unto the worldly wise mere foolishness, 
g 1 Cor. 1.23.  as it followeth in our text. No man could learn the song, but the hundred forty four thousand which were redeemed from the earth. As our Popish adversaries having the 
h Apoc. 13.16.  beasts mark both in their forehead, and in their right hand, impudently call our most ancient and apostolic faith a new Gospel, and our divines 
i Iurgiuiciu●.  evangelii quinti professores. But as learned Scaliger answered them acutely, Nos novatores non sumus, 
k Responsad Serar.  sed vos estie veteratores: A Monk devoted to his superstitious order, and trusting in his own merits is never able to learn how faith only justifieth. A carnal man addicted only to natural reason, is not able to discern the things of God. A jew relying altogether upon his Circumcision, is not able to sing another note. No marvel then if the song of Zion seems new to them all.  
These ar● they which were not defiled with women] 
l Areta●.  This clause makes not any thing against honourable marriage, for how can that be truly called a defiling, when as the bed is undefiled. Hebr. 13.4. and therefore 
m Hist. Tripart lib. 2. cap. 14.  Paphnutius openly pronounced in the Council of Nice, Cast●tatem esse cum uxore propria concubitum: And 
n Hom. de invent. crucis.  chrysostom (though a great admirour of Virginity) saith also primus graaus castitatis, est syncera virgimt as: secundus, fidele coniugium. And 
o D' Fulk. in l●c.  so married couples are virgins as well as single persons, and ordinarily more chaste in having Gods appointed remedy for 
p 1 Cor. 7.2.  avoiding fornication. Before the Law the patriarchs had wives: under the Law the Priest's had wives: after the Law, to wit, in the days of the Gospel (as 
q In 2 Cor. 11.  Ambrose peremptorily writes) all the twelve Apostles (except Saint john) had wives. 
r Baleus in vita N●c. 1.  And it was ever thought commendable for the Preachers of the word to marry at their own discretion, as they did judge the same to serve better unto godliness, until Pope Nicholas the first, 
s Idem in vita ●rig 7.  Hildebrand alias Hel-●rand and Innocentius the third forbade Priests marriage. Whe● upon a 
t Ap●d ●●de●m in v●ta innocent 3.  witty fellow made this odd old time: 
Pri ci●nire gula penu●●s cassatur,  
Sac●rdos per hic & hec ol●n decli●atur:  
Sed perhi● solu●●●m●do 〈◊〉 articulatur,  
Cum per nostrum ●ra●●●lens 〈◊〉 amo ●eat●r,  
Non est In●●censius i●o●oc●rs 〈◊〉  
Qui q●od f●cto doc●●, verbo 〈…〉:  
E● quo ● o●m iu●●e●is ●●l●t habere,  
Mo●●●●tus po●●fex stu●●prohibere.   
What kind of Virgin's Popes and popish Priests have been, you may read enough Epistle ●. Sand●y in ●ent. Happily more than enough in ●●l●● his Treatiseconcern●ng English votaries. A profession of virginity wi●h. out true chastity, is no be●ter than an apple growing in the lake of Sodom. 
〈…〉 ●●e De●.  N●●●m est prorsus religionis ge●●, lic●ta n●n facunt, & 〈…〉, ●●●qu am●is nec he fac●●●● m●alu●● & n●n temperant a ra●in●. If the notation p●●a ●u●●● 〈◊〉 be good: and the r●le true 
x H●r n  V●nter ●era●●●●ro tac●●● 〈…〉: I would not with many Popes to b●●●t of their purity.  
Paphia 〈◊〉 e'ery, Veneris pr●l●s qusque Papaest.  
We●l, 
y Ne●●●r.  such as follow the Lamb, are neither defiled carnally with ●o●en 〈…〉 
z 1 Te●●. 4.4  ●o 〈…〉 no● yet spiritually with idols. In which respect the Church i● called a 
a 2 C●r. 11.2  p●re 〈◊〉, for that she run● no● a 
b P●●l 1. ●. 33  whoring with he● own in●●ntions, committing 
c 〈◊〉 6.36.  fornication with ● her lovers: but i, prepared for ●●●us●●ad ●ach w●●ch is Christ. 
d F●●●●e. 〈◊〉. ●a●i●●s.  In this sense to worship idols and to serve strange Gods is to be defiled ●ith wom●n, a● our Apostle do●h insin●●●e in the 17. th●●er of th●s book, vers. 4. And therefore the Papists (●●beit unmarried) de●●nding upon many Sain●s, ●re not so good virgin's a● mar●●d Pro●est●nes wholly trusting in one Saviour, and 〈…〉 he 〈◊〉 obeying his w●●●, and in their best endeavours ever ready to ke●●e ●he word● of h●●●aw, never forsaking him or his in w●nt, in●●●on, in sickness in de●●h. And this he will acknowledge at the last day; saying to them openly, Come ye blessed of my Father, inherit ye the kingdom prepared for you, for ye have followed me whithersoever I went. 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: sick, and ye visited me: in prison, and ye came unto me: whithersoever I went I had your company.  
In their mouths was found no guile.] As they were chaste in mind, 
e 1. joh. 5.21.  keeping themselves from idols; and chaste in body, not defiled with women: so likewise chaste in 
f Arden's.  tongue; for they did not 
g 2. Cor. 4.2. adulterantes verbum, uti vulgar. Latin.  adulterate the word, or profess the faith in 
h Marlorat.  hypocrisy; but having their 
i Eccles. 21.26.  mouth in their heart, they 
k Psal 116.10  spoke because they believed, embracing the Gospel in simplicity, being also studious of truth in their carriage toward men; Loving without dissimulation, Rom. 12.9. Casting off lying, Ephes. 4.25. and all guile, 1. Pet. 2.1. Just in their promise, not disappointing a neighbour though it were to their own hindrance, Psalm. 15.5. Before men in respect of any scandalous offences or open crimes 
l Luk. 1.6.  unblamable, saying with the Lamb whom they follow, 
m Ich. 8.46. See Gospel 5. Sund. in Lent.  which of you can rebuke me of sin? Indeed their secret faults only known to God are many, while they be clogged with flesh and blood, who can tell how oft he offendeth? and yet in the world to come they shall appear without spot before the throne of God, as having all their spots covered with long white robes of the Lamb, yea 
n 1. john 1.7.  cleansed and made no spots by the blood of the Lamb, redeemed from earth and from men, to be the first fruits unto God.  
The blessed Innocents' on this day murdered by cruel H●rod, were witnesses to the Lamb, non loquendo, sed m●riendo, (saith 
o Ser. 11. de sanc●is.  Augustine) not by speaking, but by suffering for Christ, and so both his name and his Father's name were written in their fort heads, and their voice was li●e the sound of many waters, and as the voice of great thunder, as it is in the Gospel allotted for this Festival, In Rama was there a voice heard, lamentation, weeping, and great mourning: and their crying was a song, a doleful ditty to their parent's ear, Rachel weeping for her children, and would not be comforted, etc. yet 
p Psa 116.13.  precious in God's eye, so sweet as the voice of harpers harping with their haps. And this their sighing was a new singing, because they were 
q A●gust. 〈◊〉 supra.  primity ma●tyrum, even the first fruits of martyrs unto God. And they followed the Lamb whithersoever he went: the Lamb was white and ruddy, Cant. 5.10. that is (as Rup●rtus upon the place) candidus sanct●tate, rubisunius passions: 
r 1 ●ephon gir●●. c●n. 1. in fest S. In●●cent.  So they were white in their innocency being virgins in their chastity, without any guile in their mouth, or guilt in their life; but in respect of their blood shed for the Lamb, ruddy. So that (as David sings in the 
s Psal 8.2. Mat. 21.16.  Psalm) out of the mouths of very babes and sucklings he hath made perfect his praise. Christ assuredly got great praise by that hymn which Angels sung, Glory be to God on high, and great praise by S. Steven his protomartyr, and by S. john the Disciple whom he loved, as you have heard in their several holy days: but his praise was made perfect by the mouths of babes and Innocents', of whom he saith in the Gospel, 
t Mat. 19.14.  Suffer the little children, and forbid them not to come to me, for of such is the kingdom of heaven. O blessed babe●, 
u O●orius●on in se●t. Innocent.  who came to the wished haven without any tempest, 
x Vide did●s. de ●e●gu●●. c●n. d●●uga Chr●st.  enjoying the comforts of another life, before ye knew the miseries of this life: 
y Gir●n ●b● s●p.  Qui prius in ●apitibus caronas, qu●m capistos accepisti●, having your heads crowned with happiness, before they were covered with hair. Hero● could never have pleasured you so much in his kindness, as he did in his cruelty; for where his impiety did abound, there Christ's pity did superabound, translating you from your earthly mother's arms in this 
z Psal 84.6.  valley of terres, unto your heavenly father's bosom in his kingdom of glory.  

a P●u●e●●ius ●y●●. i● Le●ph.  Saluete flores martyrum,  
Quos lucis ●pso i● lumine  
Christi insecutor sustulit,  
Seu turbo nascentes rosas.  
Vos prima Christi victima,  
Grex immolatorum tener,  
Aram ante cuius simplices  
Palma & coronis luditis.   

The Gospel  MATTH. 2.13. 
The Angel of the Lord appeared to joseph in a sleep, saying, arise, and take the child and his mother, and flee into Egypt, etc.  
THe Priests in the law were commanded that the 
b Leuit. 6.13.  fire should ever burn upon the Altar, & never go out. And 
c Ferus ser. 1. de 5. joan. evang.  so that the fire of our devotion (at this holy time) kindled upon the altar of our heart might not be quenched by the water (which usually the cold serpent casteth out of his mouth, Apoc. 12.15.) The Church adjoineth unto the celebration of Christ's birth, other three festivals in one week. Wherein her meaning is not to withdraw our love from the Creator to the creature (for all the twelve days are called Christmas, dedicated only to Christ's honour) but that we might hereby praise this our jesus uncessantly both in himself and in his Saints. And the reason (as 
d joan. R●ulin. ser. 2. de beatis Inn●cent.  some conjecture) why S. Steven, and S. john, and the blessed Innocents' are named above the rest, is happily to show that Christ came into the world to save all sorts of men, of whatsoever degree. The Chivaldrie represented by S. Steven, a resolute Knight and warrior in the Lord's battle: the Clergy represented by S. john, styled the Divine: the Commonalty or infantry represented by the silly children H●rod slew; or intimating that Christ was borne for men of every several age, for men of perfect strength, as Steven: for old men on their crutches, as S. 
e Who lived after 〈…〉 on 63 〈◊〉, ●● H●●ro● i●●us 〈◊〉 By 〈◊〉 I●m. 〈◊〉 in 99 〈◊〉 49  john: for Infants in their cradles, a▪ the blessed Innocents'. Or it may be that these Saints are mentioned at 
f 〈…〉 ●up●a  Christmas rather than other, because Christ faith in the Gospel, If any man will follow me, let him forsake himself, and t●ke up his cross. Mat. 16.24 the servant is not greater th●n his Master, if they have persecuted me, they will persecute you also, joh. 15.20. Now there be 
k Br●rd sr. ●. Jon cert. ●em ●●r●n. J●n ●● & 〈◊〉 ●● i.e.  three kinds of suffering or martyrdom in Christ's cause. The first, Volunta●is & operis, in will and in act, as that of S. Steu●n. The second, Voluntatis sed n●n operis, in will but not in act, as that of S. john. The third, Operis sed non voluntatis, in act but not in will, as on this day the death of the Bethlemitills Innocents'. And for as much as S Steuens martyrdom come● nee est unto the sufferings of Christ, his festival is next to Christ's in the first place, S. john's in the second, the blessed Innocents' in the third. And so Christ (as it is Cant. 5.10.) is white and ruddy, the chiefest among ten thousand. 
l L part. 10 13.  Candidly in joanne, rub●●undus in Stephano, electus ex mi●●●us in Innocentibus. In the Gospel allotted for this ●ay, Two points are more principally remarkable: 

1. Christ's humanity, for that he was a child, and did 
m Ar●eus. 〈◊〉.  si●e.  
2. Herod's inhumanity murdering 

T●● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  

n 〈◊〉.  Innocent babes who neither would nor could hurt him.  
Ha●●us, All the children that were in Bethlehem, and in all the coasts thereof, f●u● two ●ee●es o●d and under, according to the ●●me which he had ●●●gently known of the Wise-men. All in every place near the place where Christ was borne, not sparing his own 
o  child, flesh of his flesh, and bone of his bone; which occasioned 
p ●sa 〈◊〉 〈…〉 2 c. ●. 4.  Augustus Caesar tauntingly to say, ●● hi● este ●e H●rod●s p●rcum qu●m puerum. It is better to be H●rod, ●o● then his son.      
The Angel of the Lord appeared unto joseph in a sleep] 
q Lut●er, Culman, Bea●xamis.  Hence we may learn what a tender care God hath over his children in their greatest affliction, 
r Psalm. 3.47.  his Angel ●arrieth round about them that fear him, and delivers them; and therefore let us 
s 1 Pet. 5 7. Psalm. 55.23.  cast all our care upon him, for he careth for us: 
t Psal. 103.13.  as a father pitieth his own children; even so the Lord is merciful to them who fear him. It may besaid of our heavenly Father, as the 
u Virgil.  Poet of an earthly parent,  
Omnism Ascanio chari stat cura parentis.  
Take the child and his mother] He who was in the beginning that eternal word and 
x Esay 9.6.  everlasting Father, about this time for our sake came down from heaven, and became an infant and a child. Nobis puer natus, Esay 9.6. Unto v● a child is borne, and unto us a son is given: a child, not in meekness only (for so the greatest man ought to be as a little child. 1 Cor. 14 20. Concerning maliciousness be children, and 
y Mat●h. 18.3.  except ye become as little children, ●●e shall not enter into the kingdom of heaven) bat a child in weakness also, 
z Luk 2.7.  wrapped in swaddling clothes, and laird in a cratch. It is not said take thy child and thy wife: but the child and his mother: 
a Hieron. in l●c. Sec Gospel, d●m. 1. p. i● pip●an.  hereby signifying, th●t joseph was not the natural, but only the nursing father of jesus. It is true that this Angel appea●ing to Io●ph at another time before Marite was delivered of her child, said unto him expressly (for avoiding suspicion of incontinency) 
b Mat. 1.20.  fear not to take Mary for thy wife; but after the birth of Christ (as the 
c H●lariu●, The p●ylact. I●●sen.  Doctor's ●bser●e) ●o show that he was borne of a Virgin, M●i●s●●le ●●le is the mother of jesus, not the wife of Io●ep●. Again, it is not take the mother and her child, but the ch●●●e and his m●th●r: 
d Chrys●st.  insinuating that his grea●e● care ●hou●d be to plourde for the babe, both in re●●e● of d●●ger (for Herod sought to destroy him) and in respe●● of d●rie, because the child is greater than high me●he●, ●●b●ing her 
e Luke 1.47.  Saviour so well as her son.  
And 〈…〉] Christ's ha●d entertainment at 〈…〉 into the world, ●●ewes that h●●●ingdome was not of 
f john 18.36.  this world: he had (as 
g Ser. i● f●r. 4. beb●.  Bernard sweetly) while he lived pass●uam a●tionem, and when he died activam passionem. It is observed by S. Luke, Acts 1.1. that Christ always first did and then taught, he that would have us to 
h Mat. 10.13.  flee from City to City, fleeth himself from Country to Country: before he grants the patent, he gives the 
i Arden's. Anselm.  pattern, fleeing, and that in the night 
k Asusculus.  warily; or he did flee now for that his hour was not yet come; he had not as yet 
l john 17.4  done the work, and the will of his Father, for which he came into the world, 
m Beauxami●  Christus enim ●otam causam nostra salutis occiderat, s● se paruulum permisisset occidi. But whether doth he flee? into Egypt: as being out of Herod's 
n Aretius. Mald●nst.  jurisdiction; or into Egypt, to 
o Jansen.  signify that God's kingdom should be translated from the jews unto the Gentiles: and so joseph in carrying jesus and his mother into Egypt, 
p Anselm.  represents lively the blessed Apostles and Preachers, in conveying the Gospel unto nations in time past, 
q Ephes. 2.11.  aliens from the Commonwealth of Israel, and strangers from the covenants of promise, without Christ, and so without God in the world. O the deepness of the riches of God's mercy! Babylon and Egypt whilom were 
r T●●●phylact. in loc.  malorum officine, the very shops of all villainy: but now behold the Wisemen come from the one, and Christ here fleeth into the other. 
s Chrys●st.  V● populus qui ante fu●rat persecutor populi primogeniti fire et custos fi●● unigeniti: but what need we such a quare, seeing heavens messenger in the text hath uttered a quare, namely, that is might be fulfilled which was spoken of the Lord by the Prophet, saying, out of Egypt have I called my Son. How that word, Numb. 23.22. or Hosea 11.1. originally spoken of Israel his 
t Exod. 4.22.  adopted son, is well applied upon this occasion unto Christ his natural son; See Rupert, Ribera, Calvin in Hosea 11.1. Ia●sen. Concord cap 11. Bea●xamis harmony. Tom. 1. fol. 73. Caietan, Arboreus, Maldonat. in loc.  

u Rupert.  Mystically] God calleth his children out of the world's Egypt, delivering us from the power of 
x Colos. 1.13.  darkness, and calling us into marvelous light, 1. Pet 2.9 
y Maldonat.  or out of Egypt, for that his children grow best in grace when they be taught in the school of affliction: or (as Rupert observes) it may be that Jerusalem is called here, as it is 
z Apoc. 11.8.  elsewhere, Egypt spiritually, for that her Prince and people were so cruel as Egypt, in seeking to destroy the child jesus.  
Then Herod when he saw that Bee was mocked of the Wisemen.] It is usual with God to 
a job 5.13.  take the wily in their own craftiness; and therefore seeing Herod mocked the Wisemen, it pleased the Lord to direct the Wisemen in such a course, that they likewise mocked Herod. The crafty Fox deluded the Wisemen in telling them he would (if after their diligent search he should understand where he was) 
b Matth. 2.8.  adore the babe, for his intent was 
c Raulin. ser. 3. de B. Innocent.  savire, non servire, to worry, not to worship, that innocent Lamb. And the Wisemen deluded Herod in returning to their Country not by Jerusalem as they went, but another way. Then Herod seeing he was mocked of the Wisemen, was exceedingly wroth, and sent forth men of war, etc. 
d Culman.  for when once tyrants cannot prevail with craft, they come to cruelty: when Politicians Rhetoric fails, Carters Logic must do the feat.  

e joan. Osorius.  Great bodies are discerned easily with a little light, but small things are not found in the dark without a great light. God the Father in the Creation of the world is so glorious and so great, that the little light of nature showeth his handy work, Psalm. 19.1. but God the Son in our Redemption is so little, that we need a great star to direct us unto the babe jesus lying in a manger, a large measure of faith and grace to find the great God made a little child. No marvel then if Herod could not find, seeing he did seek not in 
f Deus enim non crudelitate sed cred●litate quare●dus. I●seb. I ●●s. ●om. 1 de Epiphania.  faith, as hoping to be saved by Christ; but in fury, meaning to destroy Christ. And the reason hereof is rendr●d in this present Chapter at the 3. verse, When Herod heard of Christ's birth at Bethlehem, he was troubled, and all Herusalem with him, as fearing that this babe being lineally descended from the seed of King David, should in time, challenging the Sceptre of judea, thrust him out of his kingdom.  

g Pr●dentius 〈…〉.  Successor instat, pellimur,  
Satelles i, f●rrum rape,  
Perfunde C●nas s●nguine.  
Mas om●is infans occ●de●,  
Scrutare nutricum ●inus,  
Inter● materna ●ber●.  
Ensem cruenter pusil,  
O foolish Herod, wilt thou not suffer the King of heaven and earth, and the whole world, to reign in ●u●ie? wilt thou be so barbarous, as fearing thy successor, to kill thy Saviour? Well mayest thou 
h M 〈…〉.  seek, but thou thalt not see the destruction of his Kingdom: 
i Heb. 1.8.  for his Sceptre is a right Sceptre, and his Throne is for ever and ever. Well mayest thou destroy the bodies of poor children, but their lives are 
k C●l ●●. 3.3.  h●d with the babe jesus in God: and ●o thy mischief shall turn to mercy. 
l Leo set. 1. ●● epipha●.  Quo● Rex impius eximit ma●do, Christus inserit Carlo: for they died for him who was to die for them, and so death had no conquest over them: 
m Lu●●er 〈◊〉. in loc.  Moriuntur propter Christum, qui 〈…〉 facit ut ips● mi●● morte teneri possent.  
Herod 
n R●●●●, Os●tiui, G●●● in l●● & Leos●●. 6 de e●●p●●n.  represents the devil, who 
o Ap●. 12.4.  stands before the woman in the wilderness great with child, ready to devour her babe. He knew that the 
p G●●. 3. 1●.  seed which should break his head, was to be borne of the jews; and therefore caused Pharaoh to murder all the Hebrew males, Exod. 1. and stirred ●p Haman to destroy the whole Nation of the jews, Ester 3. and Athalia to kill all the sons of David, 2. King's 1●. and here so soon as the noise was of Christ's birth, he did cut the throats of all the children in Bethlehem, and in all the coasts thereof from two years old and under. Mystically, Satan as soon as he seeth in an●● any good motion, he stands (as Herod here) ready to kill it although it be never so little a babe.  
In R●man as there a voice heard] That is, 
q Hieron. Muse's 〈◊〉. I●nsen.  in excelso, for the voice of blood is loud, and 
r Gen. 4.10.  c●ieth even from earth unto heaven: every murder is sacrilege, for that our body are the temples of the holy Ghost 1 Cor. 6.19. Herod then at once committed many fo●le sacrileges, in slaying so many both in town and country, who were so great innocents, in being so little children, that as 
s Him, in ep●p●an.  Prudentius excellently,  
Locum minutis a●rubus  
Vix interemptor invenit  
Que plagade seendat patens,  
jugloque maior p●gio e●t.  
This barbarous outrage caused lamentation, weeping, and mourning: 
t Chrysost.  that is, lamentation of the mothers, weerish of the children, and such a mourning on all sides, as that the cry penetrating the clouds, and knocking at heaven, gate did 
u james 5.4.  enter into the cares of the Lord of hosts.  

x juutnous.  Horrendis graviter Coelum pulsasse querelis.   

The Epistle  Rom. 4.8. 
Blessed is the man to whom the Lord will not impute sin, etc.  
Our Apostle 
y M●larct. ●il man. P●●●. ● in loc.  con●●mes in this Chapter that do 〈◊〉 which he delivered in the former, namely, 〈…〉 of the Law, but freely 〈…〉: and this he proves in our text by 〈…〉 especially,  
1. From 
z Psalm. 32.1.  〈◊〉 money, 〈◊〉 is the man, etc.  
2. From 〈◊〉 example, We say that faith was imputed unto Abraham for righteousness, etc.  
Now Paul mentioneth Abraham and David in this controversy, 
a Partus, Pes●●can, Grymus 〈◊〉 D●ctor Wilet ●n loc.  because their works were most glorious among the jews, in somuch as they called Abraham 
b Ioh● 8.53.  father, and David is styled a man 
c Act● 13.22.  according to Gods own heart. The pattern then of Abraham accounted righteous before God by faith, and the precept of David, affirming that our blessedness consists in the remission of our sins, and not in the perfection of our virtues; are both exceeding fit, and well accommodated unto the present purpose.  
Blessed is the man] By blessed in the Psalm, Paul understands here justified: 
d Martyr, ●● loc.  for justification is blessedness begun, glorification blessedness perfected. In this life blessedness is but begun; and therefore David faith in the cited Psalm, For this shall every one that is godly make his prayer unto thee in a time when thou mayest be found. And Christinjoineth us daily to pray, for give us our trespasses: in the world to come blessedness is consummated, for when we shall have no more sin, than we shall have no more sorrow.  
Whose unrighteousness is forgiven] Some 
e Apud Prim as. & O●cumen is loc. id●m Hieron & Genebra●●us recitant in Psal. 31.  distinguish thus; iniquities are forgiven in Baptism, covered in repentance, not imputed in martyrdom 
f A●selm. in loc.  Other thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are transgressions against the word written, according to that, 1 john 3.4. and so the jews having God's Law did offend: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are trespasses against the rule of nature, not engraven in stone, nor written with ink; but imprinted in the conscience: and so the 
g Rom. 2.14.  Gentiles having not the law were sinners. 
h G●●an in loc.  Other thus, original iniquities are forgiven in Baptism quoad Culpam and actual transgressions are covered in love, quoad p●nam: or iniquit●t●t, are faults of infidelity, called in holy Scripture sin Catexochen, john 16.8. He will repro●●: the world of sin, that ●, as Christ expounds himself of unbelief, peccata, are faults in manners. 
i Caitla●●●●●.  as other, our sins are forgiven, in respect of the wrong done to God, and covered in respect of the shame due to us; 
k Hieron. in Psal 31.  ut sic velentur, n● in indicio reuclentur. For in sin three things are to be considered especially: 

1. An injury done to God, 
l Aquin. in loc.  and that is for given.  
2. An inordinate act, the which once being done, cannot be undone, but is a blot or stain whereby the soul is defiled, and that is laid here to be covered, and elsewhere to be 
m 1 john. 17.  washed away.  
3. The guilt of eternal death, and that is not imputed.    
Whosoever then is in Christ, hath all his sin and every thing in all his sin for given. covered, not imputed: for these three signify the 
n Ambro● & Lombar. in loc.  same, because that which is covered, is not seen; and that which is not seen, is not imputed; and that which is not imputed, is forgiven. All his sin is put out of God's 
o jer. 31.34.  remembrance, cast as it were behind his 
p Esa. 38.17.  back, so covered with Christ's grace, so buried in Christ's grave, that not so much as the print of one little fault appears in the words of 
q In Psal. 31.  Augustine; Sitexit peccat a Deus, noluit advertire: si noluit advertere, noluit animaduertere: sinoluit animaduertere, noluit punire, neli●t agnoscere, malutt ignoscere: so that the saying of the Prophet (Blessed is the man whose unrighteousness is forgiven, and whose sin is covered) containeth a 
r M●lanct.  definition of justification It is Gods free pardon in remitting our iniquities; 
s Marl●rat. & Piscater. in loc  for the Publican is said expressly to be justified, in that God was merciful to him a sinner, Luke 18.13.14.  

t ●m●n. & M●●●ct in loc.  This makes against Osianders deified righteousness, as also the Popish inherent justice; for God is our 
n Psal. 4.1.  righteousness, and Christ our holiness, 1. Cor. 1.30. Being justified 
x Rom. 3.24.  freely by grace, through 
y Rom. 4.5.  faith in him who justifieth the ungodly. 
z O●● m●n. in loc  Imputat' D●us homini iustiti●m ut compati●ns. ut dissensans, ut beneu●lens: Dimissio etenim ad compassion ●, obiectio ad dispersion●m, non imputar● ad bene●●lentt●m pertinet. See Epistle 25 Sund. after Trinity.  
Whereas it is objected that the blessed man is iustised by works in part, because in his spirit there is no guile, as the text runs in David, how soever omitted here by Paul; 
a Vtis●pra. Idem Martyr. in loc.  Augustine answereth aptly, that the blessed man hath in his heart no guile, for that he doth not disse●nble his sin, but humbly confess his faults. I said I will acknowledge my sins unto the Lord, and so thou for gavest the wickedness of my sins. Every Christian may ●●y with our 
b 1. Cor. 11.10.  Apostle, When I am weak, then am I strong. And God also saith unto such as feel their infirmities, as he did unto Paul, My grace is sufficient for thee, for my power is made perfect through weakness, 2 Cor. 12.9. And therefore the true penitent brags not or his vertue● as the Pharisee, but of his infirmities as Paul, acknowledging ingeniously that his happiness consists in the remission of his sins. 
c Hieron. epist. add ●res●phen.  He● omnibus sol● perfectio, si se mueriur imperfectos. And whereas some further object how David saith elsewhere, 
d Psal. 1.1.  Blessed is the man that hath not walked in the counsel of the ungodly, etc. And blessed is he that 
e Psal. 41.1.  considereth the poor, etc. And blessed are they that are 
f Psal. 119.1.  undefiled, etc. 
g Melinct. Calvin. Martyr.  Our Divines answer, that those place; and the like presuppose faith a ways, according to that Apostolical axiom, 
h Rom. 14.23.  Whatsoever is not of faith is sin. Faith is the 
i Ho●. of god works, part. 1.  ne●t of 〈◊〉: albeit our birds be never so fair, yet they will be lost, except they be brought forth in true b●l●efe. The sparrow hath 〈…〉 an house, and t●e swallow a rest where ●he may lay her young, even thine Altar, O Lord, etc. Psalm. 84.3. Such as are faithful, having their 〈…〉 for given, and their sin covered, are blessed men, and all their worker as being laid upon Christ's Altar, are most acceptable to God. But faith 
k In P●. 83 & I●mbard, ●. 〈◊〉 41  Augustine, Heretics and ●●●●dels in doing glorious acts and honourable deeds, have not where to lay their young; and therefore they must of necessity come to nought, as the Fathers of our Common Law speak, Meritur act● cum person●, their a lions are damnable with their persons. See Gospel on all Saint's day.  
Came this blessedness then upon the Circumcision? It is fit in urging Abraham's example, to reconcile S. james, affirming in his Epistle, cap. 2. vers. 21. that Abraham was justified through works: and S. Paul avowing here that faith was reckoned to Abraham for righteousness. 
l Calvin. Beza Mar●rat in 2. jacob.  Our Divines answer, that S. Paul speaks of the causes of his justifying before God: but S. james of the signs of his justifying before men. S. Paul of Abraham's justification, exprior●: S. james of Abraham's justification, ex 
m Ar●●●● in 2. l●c ●.  posteriori. S. Paul of the justifying of Abraham's 
n 〈◊〉 ●d D. W●●●● in loc.  person: Saint james of the justifying of a particular act in offering Isaac be son.  
Now Paul proves Abraham to be justified by faith, 
o M●a●ct. Martyr. Ar●t.  ex ordine can●arum, in the 9.10.11.12. verses. And then ex causa promissionis, in the 13.14. The cause precedes, or at the least is always conjoined with his effect; but Abraham was justified when he was yet uncircumcised, Ergo, Circumcision was not the meritorious cause of his justification. Abraham (as Melan●thon observes out of the Scriptures evidence) was called out of Haran, and justified when he was seventy five years old, Gen 12.4. But circumcised in the ninety ninth year of his age, Genesis 17.24. Abraham then was justified 24. year before Circumcision was instituted, and (as our Apostle 
p Galat. 3.17.  theweth elsewhere) four hundred and thirty years afore the Law was given: Ergo, father Abraham had the pardon of his sin not by Circumcision, or any other work of the Law; but only by faith, apprehending and applying Gods holy promise concerning the blessed seed. See Epistle 13. Sunday after Trinity.  
Wherefore then served Circumcision? It was unto him a sign and a seal of the righteousness of faith, verse 11.  

q Pere●●●. Idem ●●re L●mb●rd●n I● & Hem●●g ●●r de C●●●em. D. m.  Signum, 

Memoratiwm, a sign of commemoration of the Covenant between God and Abraham, and of the promise which he received: to wit, 1. Of the multiplying of his seed. 2. Of inheriting the land of Canaan. 3. of the Messias which should be borne of his seed. And for this cause the sign was placed in the 
r Th●mas par●. 3. quest 70. art. 3.  generative part.  
Representatinum, a sign representing Abraham's excellent faith, as it is afterward called a seal of the righteousness of faith.  
Distinctinum, a sign whereby the jews were distinguished from all other people.  
Demonstratinum, a sign showing the natural disease of man, even original ●inne, and the cure thereof by Christ.  
Prafiguratinum, a sign prefiguring Baptism, and the spiritual circumcision of the heart.    
A Seal: 

For that it is a 
s Chry ●● The●hyl●ct.  witness of faith received.  
As being an 
t Aq●●●.  express sign of the thing signified: Abraham believed his seed should be multiplied, & ideo congrueuter accep it signum in membro generationis.  
As 
u Ger●an, Lombard, Aquin.  sealing up secretly this mystery, that the Saviour of the world should be borne of the seed of Abraham.  
Because it was a 
x Calvin, ●eza, Piscat●r.  confirmation of God's promise to father Abraham, as the Letters Patent of Kings are sealed for better assurance. Vt obsignaret justitiam fidei, to seal the righteousness of faith in his heart.    
And 
y Melanct. in loc.  here we may learn the true doctrine of the Sacraments against Anabaptists, ascribing too little to them, and Papists attributing too much. Anabaptists affirm that Sacraments are bare badges of Christianity, distinguishing a Christian from an Infidel, as a gown did a Roman from a Grecian. But 
z Anglican. Confess. art. 25. signa n●n more significati●●: sed exhibitius Musculus in Matth. 26.  we teach out of our Apostle, that the Sacraments are not only signa, but also signacula, certain sure witnesses and seals of grace, whereby God invisibly worketh in us, and doth not only quicken, but also strengthen our faith in him. And against our adversaries of Rome we conclude from hence, that the Sacraments justify not, ex opere operato; for if they be the seals of the righteousness of faith, how can they save by the bare work done without faith? 
a Hugo cited by Hooker, Eccles. pol. lib. 5. § 60.  Ista non tribuunt quod per ista tribuitur, in the words of reverend 
b V●i supra. § 57  Hooker, they be not physical instruments of our salvation as having in themselves any vital efficacy: but only moral instruments of God's grace, the use whereof is in our hands, the effect in his; according to that of 
c Tract. 27. in joan.  Augustine, Multi nobiscum manducant & bibunt temporaliter sacramenta, qui bababunt in fine aeterna tormenta. Touching Circumcision see further in the Gospel ensuing, and concerning the second argument used here, taken from Gods promise made to father Abraham. Epistle 13. Sund. after Trinity.   

The Gospel  Luke 2.15. 
And it fortuned, assoon as the Angels were gone away from the shepeards' into heaven, etc.  
Albeit this text commend unto your consideration a great many of remarkable virtues of the glorious Angels in preaching Christ, of the good shepherds in seeking Christ, of blessed Mary the Virgin in keeping Christ, as his mother in her loving arms, as his handmaid in her lowly heart; yet the more proper and proportionable parts accommodated unto the present feast are principally two: 

1 The C●c●●ci●ion of Christ.  
2 The imposition of his name Iesu●.    
Of these first I purpose to speak jointly, then severally. These two were joined together, 
d 〈…〉.  to thew that Christ our Mediator between God and man, was both a man in being circu●●●d, and God in being jesius 
e 〈…〉.  that is, a Sau●●r of his people from th●● 〈◊〉: 
f 〈…〉  or Christ happily was called I●sus, and 〈◊〉 at the ●a●●●me to dignity that there is no remission of sin 〈◊〉 it 〈◊〉 of blood. Heb. 9 ●1. He could not therefore become jesus, until he had given us a taste of his blood; for we have redemption through his blood, even the forgiveness of sins according to his rich grace ●●phe●. 1.7. or the dolorous Circumcision and saving jesus are coupled together, insinuating that there should be persecution and bloodshed in the world for the preeching of this name. So Christ in the 
g M●●. 10. ●●.  Gospel assured his Apostles expressly, Ye shall ●●●●ted of ●●men ●● my name. And 
h 〈◊〉 1●. 9.  Paul saith of himself while he was an oppressor of the Church, I ●●r●ly thought in myself that I ought to doem 〈…〉: or these two were conjoined, to put usin mind ho● God doth exalt the humble and mecke. Christ humbled 
i P●●. 2.5.9.  himself (quoth Paul) and became obedient, W●●efore Go I hath also highly exalted him, and gruen him a n●me shove every name, that at the name of Ie●us every ●nee should bow, both of things in ●●●●en, and things in earth, and things under earth. Or it may be that these were both at once, to witness that Christ is the true 
k L●● 5.31.  Physician of the world. For when all mankind was exceeding sick in head, and heavy in heart, when from the sole of the foot unto the head, there wa● nothing whole but wounds, and swellings, and sores full of corruption, as it is in the 
l Esay 1.5.6.  Prophet; then our blessed Saviour came to 
m Lu●●. 1.68.  visit his people, 
n Luk 10.34.  binding up their wounds on this day, Pelaculae carnis, and pouring in oil and wine, washing them even with the wine of his blood, and mollifying them also with the sweet oil of his saving name jesus. For 
o V●de Case●●on, not ●n epist. § ●issen. ad ●u●at.  some derive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Or (as almost all Interpreters observe) these two went together, 
p 〈◊〉 Cal●in. Ar●t●i●l●e.  for that it was usual among God people the jews to give names unto children in their circumcision, as it is among us in Baptism. So we read in the first lesson appointed to be read this morning prayer, that God altered Abraham's name when he did institute Circumcision. Thy name shall not any more be called Abram, but Abraham: for a father of many nations have I made thee. Now the reason hereof is plain, 
q F●●ming. p●s●●la.  that as often as we hear ourselves named, we might instantly call to mind the Covenant between God and us in holy Baptism: to wit, how God on his part promised to be our God, and we vowed on our part by Godfathers and Godmothers, that we would forsake the devil and all his works, the vain pomp of the world, the carnal desires of the flesh, and continue Christ's faithful soldiers and servants until our lives end. Hitherto concerning Circumcision, and the name jesus jointly: let us now treat of these parts apart, and first of Circumcision which is 


r Arden's ●em. d● Circum. Dem.  Threefold, Carnal, under the Law.  
Threefold, spiritual, under grace.  
Threefold, Celestial, in the kingdom of glory.    
The first is, S●cram●ntum ●acr●res: the second, sacra 〈…〉: the third, res sacramenti. The first, in it due time was good: the second, at all time● is better: the third, in eternity best of all. The first is 
s ●a●lin. se●. 1. i●●u●cum. Dem.  nascen 〈◊〉, every man-child of eight dries old among you shall ●he circumcised, Gene●. 17.12. The second is renascenti●●, a circumcision of the heart in the spirit, Rom. 229. when as the regenerate by the sword of the spirit (which is sharper than the 
t 〈…〉.  sharp knives used in circumcision, yea sharper than any 
u Heb. 4.12.  two edged sword as being a discerner of the thoughts and intents of the heart) do not only circumcise the foreskin: but 
x 〈…〉  all the power of the soul, and all the parts of the body. Circumcising their eye, 〈◊〉 they look upon a 
y lib 31.1.  damsels, or behold vanity. Circumcising their ears and their lips, hedging their possessions ●rit ● thorns, and making doors and bars for their mouth, Ecclesiast, 28.24. Hedging their ears again't heresy, backbiting, attery: barring their mouth against 
z E●●●. 4. 2●.  lying, 
a 〈◊〉 20.7.  blasphemy, 
b Eph●●. ●. 4.  foolish ●●lking. Circumcising their hands that they steal no more, but work the thing that is good, Ephes 4.28. Circumcising their feet that they be not 
c P●●●. ●4. 6.  swift to shed blood. Circumcising their very thoughts, Esay 1.16 Wash you make you clean put away your pretents out of my sight, as our old English translation according to the vulgar Latin. In a word, cutting of all 
d A●●●.  superfluous lusts of the flesh, and all superfluous cares of the world, casting off all the old man which is corrupt, and putting on the new man which after God is created in righteousness and true holiness Ephes. 4.22. The third kind of circumcision is resurgentium, in the world to come, when all superfluity shall be cut off utterly, when as we shall appear before God's throne without any 
e A●●. 14. ●.  spot in our soul, or 
f 1 C●●. 15.53.  corruption in our body.  
Now the circumcision of Christ here mentioned is that of the flesh: 
g Hem●●g. ●●t. ●●●.  for Almighty God before man's fall, and after is fall; before the Law, under the Law, and after the Law, certified his will unto man, especially by two things, an understanding mind, and a perceiving sense. When God had created A●●m he put him in Paradise, giving him his 
h Ge●. 2.  ●ord as a witness of hi● will, and unto the word he did add a twofold outward sign namely, the tree of life, and the tree of knowledge of good and evil. After Ad●●ous fall, he gave him a promise touching the blessed seed, Gen. 3.15. and added thereunto sacrifices as outward signs of his word. When the flood was overpast, he made a promise never to destroy the world again with water, and he made the 
i Gen. 9.13.  Rainbow a sign of the same. He promised deliverance from the bondage of Egypt, which he performed also: but he sealed the promise with the Paschal Lamb. Exod. 12. To father Abraham he gave his promise that his seed should be multiplied, and in perpetual remembrance thereof he did institute Circumcision. Gen 17. At the length in the fullness of time he giveth his own Son, and by him he promiseth 
k john 3.16.  everlasting life to such as believe, the which he confirms with two Sacraments, as seals of his grace; Baptism, and the Lords supper. Thus the father of mercies in all ages evermore provided for our weakness, that we might (
l Aug H●ming. & T●rrecrem. ex ponunt third de sacramento c●rporis Chrisii.  as it is in the 
m Psal 34.8.  Psalm) taste and see how gracious the Lord is; and therefore such as are so spiritual as that they cannot endure significant ceremonies and outward rites in the Church: have run a violent course quite contrary to the goodness of God and meekness of his holy spirit, who doth instruct the conceiving mind by the perceiving sense. For the Sacraments (as 
n Apud Marty. ●●m in Rom. 4.  Augustine speaks) are visible words, and Circumcision (in the judgement of 
o In Rom. 4.  chrysostom) was a Preacher of the righteousness of faith. I confess that the jewish ceremonies are now no more necessary 
p ndal prolog. in L●uit.  than a token left in remembrance of a bargain is necessary when the bargain is fulfilled: but christian rites ordained by lawful authority for outward comeliness in the Church ought to be retained, as having 
q Hooker Eccl. p●lit. lib. 5. §. 65.  more in weight then in sight.  

In the C●r●●●●ti●●on of ●h●●●t ob●●e●ue these ● po●n●s.  
1 Thetine when, the e●ghth day.  
2 The●●●e ●he●e, implied here for that C●●●i: but expressed in the first Lesson a●●o●●e● for this a●● nin ●●rayer. (●en 17.11. to be the 〈…〉  
3 The e●●se ●hy, 〈…〉 that is (● in the wo●d● fo●●o 〈◊〉 ●●●r the L●●●.   
When the eighth 〈…〉] Ch●●e en were circume●sed on the e●ghth day, fo●th●● in this tender age they co●●d more e●stly b●●re the grief of circumcision, or e●re●meised on the e●●gh●h d●y, 
r 〈…〉  h●●●use tha● is the day ●h●rein our ble●sed Saviour ●●ofe ●●●m the dead. Seven day signify the time o● this ●●efe●e world and the ●●gh●h d●y the re●●●e●●ion, when al●co●uption of the ●eth shall he e●●o●●, according to that o● Paul● C●r 15. 5●. T●●s 〈…〉 〈…〉 For th●s end ●he circumcision kni●e 〈◊〉 m●de of 〈◊〉 Exod 4.25. I●●a 5.2. To si●niti●●h●●●●ece●e 〈◊〉 C●●cumc●●on is by Chri●t the ●ocke ●nd ●h●ad cosentient.  
Circumcision ●●s placed in the generative p●●t for th●eere●●on e●●●●●ally. First, for that it ●as a se●●e of G●●●●●●●e th●● C●●●●t h●●●d ●e ●o●ne of Ab●●●●m● 〈◊〉. Se●●nd ●●●ee●●e the prop●●●tion of original●●●nne 〈…〉. Thi●dly, Q●●●●●● 〈…〉 co●ci●i●●●● 〈…〉 O● 〈◊〉 o●he●●o● tha● i● 〈◊〉 ●●●ne of G●● 〈…〉 the ●●ent and h●●●e●● 〈◊〉. Gen. 17.7. 〈…〉  
Th●●●●●●ns● h● C●●● 〈◊〉 ●ecei●ed and b●rne 〈…〉, are ●●ni●●●●●.  

1 To show that he was of the seed of Abraham●. Heb. ●. 16.  
2 To declare himself a member of the jewish. Church, in which every man child was circumcised.  
3 To 
c ● 〈◊〉 an. 〈◊〉. 30.  demonstrate that he had true flesh, against 〈◊〉: and such a flesh as was not of the same substance with his deity, Co● 〈…〉 corpus, against Apol●naris: or fetched from heaven, as Val●ntinus imagined; he was, I say circumcised, to show that he was made of the seed of 〈◊〉 accor●●●● to the 〈◊〉. Rom. 12.  
4 For that he was the truth, of which Circumcision was a type, 
d Ca●●●●● c●n. ● 〈◊〉. d●●.  V●●●●rami●●●●ritas ●●ir●●.   
But the principal reason i● insinuated in the text, for that thei● required that every man child should be cir●●●●s s●d. He therefore was circumcised to ●●e ●hi● obedience to the l●w; 
e Calash. 4.4  W●●● the ●al●es of ume wa● come, God 〈◊〉 ●●th his 〈◊〉 m●●e o● a ●oman, make under the Law, t●at ●e ●●i●● re●● m●t●●m th●t were v●der the Law. As then he ●a● borne for ●s, Esay 9.6. Puer natus ●st ne● is; And Luk 2.11. V●●●s nature, Unto you is borne, that i●, unto yo● a men a● an Angel expounds the Prophet: even f●●●● he ●●●●●m●sed for y●, 
f Ki●ius con. de Circ●m. Chris●.  h●reby giving a public ●y ●●no●i●●h●● he would fulfil all the whole Law for us, fo● 
g Galat●. 52.  every 〈◊〉 i● circumcised ●s b●●●d to keep the whole L●w.  
Ho● the cons●la●orie name jeffus, invented by God, 〈◊〉 p●●ed b● the Angel, invocated by men, is proper to Ch●i●t 〈◊〉: S●e Gospel on the Sunday next after 〈◊〉. And how his named above all name Epist. 〈…〉 will end here with a divine 〈…〉 accurate Poet.  
〈…〉;  
〈…〉 of content,  
〈…〉 rend.  
〈…〉 p●●ne.  
O take thy cross, and naires, and therewith strain  
My hearts desire to his full extent,  
That thy ●ea●e love therein may not be ●ent.  
But thoughts man have free scope thy love t'explain.  
Ah new my heart more p●uneth then before,  
Because it can receive, and hath no more.  
O fil● this emptiness, or 〈◊〉 ●●●e:  
Now stretch my heart again, and now supply.  
Now I want ●pace now grace to end a● smart,  
Since my heart 〈◊〉 not thee, hold thou my heart.  
Almighty God, which madest thy blessed son to he circumcised and obedient to the Law for man: gran● us the true circumcision of the spirit, that our hearts and all our members being mortified from all worldly and carnal lusts, may in all things obey thy blessed will through the same thy son jesus Christ our Lord. Amen.   

The Epistle  EPHES. 3.1. 
For this cause I Paul am a prisoner of jesus Christ for you heathen, etc.  
THE main drift of all this exceeding 
h Consul proem. Hieron. in epist. ad Ephes.  profound Epistle written unto the Saints of the Church of Ephesus, is to 
i Aquin. Aretius, Maricrat. argum. ●p●●. ad Ephes.  confirm their in the 
k Ephes. 1.13.  word of truth, even the Gospel of their salvation and faith in the Lord jesus. And this our Apostle doth in the present text by two reasons especially; 

1. From his own ministry, in 
l Quant●m ad ●r●bulation●s q●●s pertulit, ●t d●na qua Deus ●b● c●●●●, Aquin in l●c.  respect of the 

Bonds or disgrace he suffered of men, I Paul am a prisoner, etc.  
Boon or grace he received of God, If ye have heard of the ministration of the grace of God which is given me to you-ward.    
2. From the Gospel's mystery, which he shows to be most excellent in regard of 

Himself, Unto me the least of all Saints is this grace given.  
Other, 

God, Unsearchable riches of Christ ●idde in God, etc.  
Angels, Unto rulers and powers in heavenly things etc.  
Men, to make all mensee what the fellow ship of the mystery is, and that by Christ we might have boldness etc.        
The sum of all which is, seeing I have received so, much good, and endured so much evil for your sake: seeing the great mystery concerning the common salvation (as S. Jude speaks in his Epistle) was not in times past opened unto the ionnes of men on earth, or to the blessed Angels in heaven as it is now declared by the spirit: seeing I say, ye may see what is the fellowship of the mystery which even from the beginning hath 〈◊〉 hid in God: I desire you not to faint in your course, but to continue steadfast in the profession of this holy faith unto your lives end.  
For this cause] 
m Apud Hieren. ●t Zanch. in loc.  Some Divines have troubled themselves and other in examining the context here, but it is among words as among men, affinnity which is nearest aught to be dearest: and therefore seeing the first words of this chapter agree very well with the last of the former: I take the coherence to b● 
n 〈…〉  〈◊〉 ●●uer preached that you Gentile in 〈…〉 〈…〉 are no● citizens with the Saints, 〈◊〉 together in Christ the ch●●● corner stone, to be the 〈…〉. And for th● 〈◊〉, namely, for that I have together that you Gentiles are 〈…〉, I 〈◊〉 hated of my countrymen, accused in their Synagogue, 〈◊〉 ●● their counsels, injured by their officers, 〈…〉 appeal to Caesar, I was sent to 〈◊〉, where I am ap●●●●er, as you may read at large in the fast eight chap●● of the Acts of the Apostles.  
A prisoner of jesus C●r●●) He was the prisoner of Ca●ar, but Caes● had his authority from 
o I●● 19.11.  above, for there is 
p 〈◊〉 1.  no power but of God Whosoever then is in prison is ●●●t●s Ie●u Christ's, though otherwise lib●●●●●e●u Christ's, suffering by God's 
q A●●●m●●  power and permittance, ●ho can wh●n he w●ll, and will as shall make mo●t for ●●, glory, 
r ●say 61.1.  proclaim lib●rtie to the captues, and o●●ni●g ●● the prison unto them that are ●●●●d. Or he was ●●e pri●o●e● Ch●●●●. as enduring his ●ond for Christ's faith and service, 
s G●r●●●, 〈◊〉 D●●sius.  V●●●●s no●● Chrs to, ●e●pro Christo. Namely, for preaching among the Gentiles the e●searchable ●●hes of Chr●st, as it is in the S. verse. So that whereas 
t A●●●n●●.  two thing especially commend a Martyr, saith in Christ, and lo●e to the Church; bo●h are me● in the Apostle. He suffered for the true faith, a p●i●on●r of Ie●●s Christ; and out of unfeigned love to God● people. F●r ●●u Gentiles, as it i● in the hitteen●h verse, ●or your sake●, even for your 
u An●●●  good and 
x 〈◊〉  example, tha● ye likewise may con●●nue constant in the sincere p●●fe●●ion of Christianity. F●●●●●●, 〈…〉 is your glory, that ye h●●e such ●n instructor as is Christ●n ●n bo●d no● for any faction of your● or fault of his o●ne; but ●●r 
y 1 Pe●● 1●.  conference to●●●d God, even for the ●●●ir●●●n ●f the gr●●e wh●●h ●s ●●●en ●ee to you-ward. See Epistle S●nday 16. after Trinity.  
Hitherto concerning the grief which our Apostle suffered in Christ's cause for the Gentiles, I come now to treat of the grace which he received.  
In 
z Aquin in loc.  respect of his 

knowledge being 

Certain, By revelation showed he the mystery to me.  
Full, even so perfectly revealed that in a few words you may read and understand ●y knowledge in the mystery of Christ.  
Excellent, which in other ages was not made known unto the sons of men, as it is now declared, etc.    
Practice, whereof I am made a Minister according to the gift of the grace of God which is given unto me, etc.    
If you have heard of the ministration of the grace] The calling of ‛ aul to be the Doctor of the Gentiles, as it was known unto himself by revelation: so to them by report. If ye have heard etc. 
a Aretius.  As if he should have said, if ye doubt not of my calling, ye may be well assured of my doctrine. But ye cannot doubt of my calling, as having often heard how 
b Act. 9  Christ in a vision appeared to me, saying, Saul, Saul, why persecutest thou me? And when I had answered, Lord, what wil● thou have me to do? jesus told Anani●●s in another vision, He is a chosen vessel unto me to bear my name before the Gentiles, and Kings and the children of Israel. And so God 
c Galat. 1.15.  separated me from my mother's womb, and called me by his grace to reveal his son among the Gentiles: 
d Gal 2.7.  as the Gospel over the circumcision was committed to Peter, so the Gospel over the uncircumcision was committed unto me being an Apostle (not of men, or by man, Galat. 1.1. Or after man, Gal. 1.11.) but the ministration of God's grace was given unto me by the revelation of jesus Christ.  
The word mimstration or dispensation, may be construed either passively, being a grace given, and 
e O●● m●●. A ●●●m. Ares.  dispensed to Paul: or 
f 〈◊〉  actively, for that Paul was dispenser of it unto other, 1. Cor 4.1. Let a man so think of us, as of the ministers of Christ, and disposers if the secrets of God. His office then is called a dispensation. 
g 〈…〉. 〈◊〉  For that it consisteth in the dispensing of Christ's unsearchable riches And the Gospel is called here 
h 〈…〉 〈…〉 〈◊〉.  God's grace, for that it is faithfully delivered and fruitfully received nor by man's merit; but only through Gods free grace. 
i 1 Cor. 5.10  Preaching in the teacher, and 
k 〈◊〉. 2.8. Mat●h. 13.11.  believing in the hearer are both the fair gifts of God. Or the Gospel is called God's grace, 
l 〈◊〉.  because the sum thereof is nothing else but the preaching of Gods exceeding rich mercies in Christ, intimating that our justification is not by the works of the Law, but 
m Rom. 3.24.  freely by grace through faith.  
As I wrote afore in few words] I find that 
n A●ad Mariorat 〈◊〉.  some construe this of that which is written in other Epistles, unto other men, as to Philemon: and other Churches, as to that of Colossus, and Philippi. Marlorat is of opinion that our Apostle wrote another Epistle (though it be not extant) unto the Church of Ephesus. 
o Calet●n.  Other refer this clause to that which is delivered in this present Epistle; to wit, unto that which is said in the 
p 〈◊〉  two former chapters, 
q A●●h●s.  Or to that in chap. 1. vers. 9 
r 〈…〉 〈…〉.  or chap. 2. vers. 14. He is our peace, which hath made of both one, and hath broken the step of the partition wall. In this little brief is contained all that great mystery which in times past was not opened unto the sons of men, as it is now declared by the spirit, that the Gentiles should be fellow heirs, and of the same body, and partakers of the same promise in Christ by the Gospel.  
Which mystery in times past was not opened unto the sons of men] This verse cannot easily be digested (as 
s 〈◊〉.  one said) without a grain of salt; for if we shall understand this of the whole mystery of Christ 
t 1. Tim. 3.16.  manifested in the flesh, it is certain that Abraham with faith's eye 
u john 8.56.  saw Christ and was glad, and the Prophets 
x 1. Pet. 1.10.  inquired and searched 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. Nay the very common people did expect the consolation of Israel, as it is apparent by that of the 
y john 4.25.  Samaritan woman, I know well that Messias shall come which is called Christ. Or if we construe this of that part of the mystery which only concerns the vocation of the Gentiles, it is as plain that Abraham believed 
z Gen 12.3 & 22.18.  all the families of the earth should be blessed in his seed. And the Prophet 
a C. p. 2. vers. 8  Haggai cal● the Messias expressly the desire of all nations. And in the first lesson allotted for evening prayer on this day, Thus saith the Lord, 
b Esa. 49.22.  Behold, I will lift up mine hands to the Gentiles, and set up my standard to the people, etc. King's shall be their nursing fathers, and Queens their nursing mothers, etc.  

c Hi. ron. exposit 1. in loc  Answer then is made, that this mystery was opened in times passed unto the sons of God, but not (as it is in the text here) to the sons of men. It was known unto the spiritual jew, but not unto the carnal. For the prophets spoke not 
d Trimasius in loc.  as the sons of men, but as they were moved by the spirit of God, 1. Pet. 2.21. 
e Occumen.  Other think this mystery was opened unto the Jews, as having the Law and the Prophets testifying of Christ: and that it was hidden only to the Gentiles, as wanting the light of God's word to direct them in their night of ignorance. Other say that the Prophets in old time knew that the Gentiles should be partakers of Gods promise concerning the blessed seed, 
f Ambros. Lanchius.  but they did not understand how this could be without circumcision, because 
g Gen. 17.14.  God said, Every person which is not circumcised should be cut off from his people. Yea the knowledge in this mystery was hidden unto the chief Apostle till it was in a vision revealed unto him, as we read Act. 10.  

h Hieron, Theophyla. Anselm.  Other find a direct answer couched in the words of Paul here, which mystery was not in times past opened unto the s●aues of 〈◊〉, as it is now declared unto his holy Apotles and Prophets by the spirit. It was opened before, but not as now: not so fully manifested unto the Patriarches and Prophets in the old Testament, as in the light of the Gospel unto blessed Apostles and Preachers: in which respect john the Baptist is said to be 
i 〈◊〉 ●. 16.  greater than a Prophet. For wherea● they shadowed out Christ in figures obscurely, he showed our Christ with his finger openly,  

k 〈◊〉 1.19.  〈…〉 of God, which taketh away the sin of the world. So Christ himself to his Disciples; 
l 〈◊〉 10.23  Blessed 〈◊〉 the 〈…〉 that 〈…〉 you that many Prophets and Kings have desired to see those things which ye see, in 〈◊〉 not 〈◊〉 them, and to hear those things which ye hear, and have not heard them. The blessed Apostles are called in the fifth verse Prophets, 
m 〈◊〉 ●.  as propheeying in their Creed of things to come, to wit, of the resurrection of the 〈◊〉 and everlasting life or Prophets, as being 
n 〈…〉 21.12 〈◊〉 Rom. Idem. 〈◊〉. 〈…〉 〈◊〉.  expounders of the Prophets, as the word is used elsewhere, Rom. 12.6. Ephes. 4.11. 1. Cor. 14.1. See Epistle second Sunday after the epiphany.  
That the Gentiles should be follow-heires, and of the same body, and partakers of the same promise.] The Gentiles are said to be follow-heires in respect of future glory, 
o 〈◊〉 ●●.  repectulum futuri, because they shall be 
p Heb. 1.14.  heirs of salvation, and inheritors of the kingdom of heaven so well as the jews, even heirs of God and joint heirs with Christ, Rom. 8.17. Of the same body, in respect of present grace, respectu boni praesentis, as being built together in Christ, and made one Church and habitation of God, Ephes. 2.14.22. Partakers of the same promise, in respect of mercy 〈◊〉 die, respectu boni praeriti: forasmuch a, God's Covenant made to father Abraham, apparently concerned all the nations of the world, Genes. 12.3.18. 18 22.18. here the Gospel and Epistle meet, and both are well accommodated unto Christ's epiphany: for the Wisemen showed that in deed which our Apostle here saith in word.  
Unto the rulers and powers in heavenly things.] Whether this aught to be construed of damned devils, or blessed Angels, I refer you to 
q Com. in loc.  S. Ambrose, 
r P●rap●ras. in loc.  Erasmus, 
s I●xp●sit in loc.  Marlorat. Or if spoken of the good Angels only, whether it concerns all at all times, or in times passed only such as were not employed in the publishing of Christ's incarnation: I desire you to read the Commentaries of Hierome, and Haymo upon this text, Lombard sent lib 2. distinct. 11. Alussiodorensis, Aur. sum. lib. 2. Tracti. 5. quaesi. ●. & 6. Sixtus senensis bibliothec. lib. 6. annot. 165. 182.29●. And whether this knowledge be revealed or experimental only, Thomas part. 1. quast 117. art. 2. Lexicon Theolog. Astenstanc. verb. Angelus. Perkins exposit. Creed art. 1. Tit. Creation of Angels, Aretius, Marlorat, Zanch. in loc. For mine own part, where I see not myself, I love not to lead other. If these cited Authors afford your understanding good payment, I shall be so well pleased as when I borrow ready coin of one friend to lend it unto another. If not, I say with 
t Epist. ad●er Vigilant, T●m. 2. 〈◊〉 313.  Hierome, Non parum est scire quid nes●as: and with 
u Epist. ●0.  Augustine, Non videtur mihi quisquam errare, cum aliquid nescire se scit, sed cum putat scire quod nescit.   

The Gospel  MATTH. 2.1. 
When jesus was borne in Bethlehem a City in jury, in the time of Herod the King, behold, there came Wisemen from the East to jerusalem, saying, who is he that is borne King of the jews, etc.  
AFter the celebration of Christ's birth and circumcision, it seemed good unto the Church to constitute a Feast in honour of his epiphany, 
x August. ser. 30 de●t●m●. Eus●b. I mis●n. lom. 1. de Epiplan. Heming. post. in loc.  that his glory might be manifested in the flesh, so well as his infirmity. Now this Feast is called by three sundry 
y ●udolph. de rua Caristi. part. 1. cap. 11. & Pet. de Palua. Enar. 1 de Epiphan.  names, according to the 
z Diez con. 1. Giron con 3. le●u● con. 6. de Epiphan Id●m Augustin. & 〈…〉 & 〈…〉. Mart. not. in lan. 6.  three principal appearings of our Lord in this kind on this day: 1. Epiphania, because Christ as this day did appear to the Wisemen that sought him by the leading of a star. 
v●s.  2. Theophania, for that as upon this day 29. years after his birth his glory appeared in his 
a Mat. 3.16. 17.  baptism by the witness of the Father speaking from heaven, this is my beloved Son, in whom I am well pleased, and by the descending of the holy Ghost upon him in a visible shape like a done. 3. Bethphania, for that on the same day twelve month after his baptism, his glory appeared at the marriage in Cana by turning water into wine, john 2.11. We must according to the present text only treat of his appearing to the Wisemen, in whom I note 

These 7. circumstances:  
1. At what time they came to seek Christ, in the time of Herod the King.  
2. From what part of the world, from the East.  
3. To what City, to jerusalem.  
4. By what guide, by the leading of a star.  
5. For what end, to worship him.  
6. What gifts they presented unto him, gold, frankincense, myrrh.  
7. What way they returned home, after they were warned of God in a sleep, that they should not go again to Herod, they returned into their own country another way.    
In the time of Herod the King.] The Patriarch jacob prophesied of the Messiah, 
b Gen. 49 10.  that the kingdom should not depart from juda, not a langiner from his fe●t, until S●●lo come. Now Herod was not a branch of the Kings of juda, but an alien from their Commonwealth, a stranger and a tyrant, crept in by the favour of the Roman Emperor: and therefore the Wisemen inquiring after the birth of Christ in the days of Herod the King, observed their right 
c Le●ser. 3. de Epiphan. The●●hylact. 〈◊〉. 〈…〉.  quando, because now the sceptre had departed from juda. 
d Heming.  The which as it confutes the jews, expecting as yet that Christ should come: so it confirms the faith of Christians, assuring us undoubtedly that this same whom the Wisemen sought, is the very Saviour of the world: and as the Wisemen in seeking, even 
e Diez. con. 1. de Epiphan.  so Christ in coming kept his right quando. For when Herod was King, and sin most abounded, jesus was borne in Bethlehem a City of jury: when his Israel sat in darkness and in the shadow of death, than he visited and redeemed his people, Luk. 1.68.79. according to that of 
f Psal. 102.13.  David, Thou shalt arise, and have mercy upon Zion, for it is time that thou have mercy upon her, yea the time is come, and why? Thy servants think upon her stones, and it pitieth them to see her in the dust.  

g Euseb. in Chron. & Epiphan. haeres. 30 & 51.  Some think these Wisemen came to jerusalem about two years after Christ's birth, and the ground of this assertion is in the 16 verse of this present chapter, Herode seeing that he was mocked of the Wisemen, was exceeding wroth, and sent forth, and slew all the male-childrens that were in Bethlehem, and in all the coasts thereof, from two years old and under, according to the time which he had diligently searched out of the Magi. But the Wisemen had proved themselves none of the wisest men, if they should at that time have sought for Christ in jury, when he was in Egypt. For so the 
h Mat. 2.14.15.  text plainly, joseph according to the direction of an Angel appearing to him in a dream, took the babe jesus and his mother by night, and departed into Egypt, and was there unto the death of Herod, and that was in 
i Lib. 1. cap. 14.  Nicephorus account 3 years, as 
k C●●c●rd. cap. 11.  jansenius 5 years, as 
l Apud Musculum in Mat. 2.15.  Sabell●c●● 7 years. I think therefore that the Wisemen came to jerusalem according to the Church's institution of this feast upon that twelfth day after the birth of Christ. If any desire to be satisfied how they could perform in so short a time so great a journey, let them at their leisure peruse the Commentaries of Maldonat upon this text, and Cardinal Baron, annal. Tom. add an. 1. fol. 53.54.  
From the East] The first sin committed by man in the world was eastward for 
m 〈◊〉 3.6.  Adam and Eva did eat of the forbidden fruit in Paradise planted Eastward, Gen. 2.8 〈…〉 her Abel was an inhabitant of the East. Gen 4. ●●. The builders of the Tower of Babel also came from the 〈◊〉 Gen. 11.2. And 
n 〈…〉  there 〈◊〉 Christ (〈…〉 that he might 〈…〉 and take away the sin of the world called at his 〈◊〉 appearing Wisemen from the East: and he was crucified 〈◊〉 toward the 〈◊〉, as having put all our sins behind his b●cke: E●a, ●●. 17. And for this 〈◊〉 happily 〈◊〉 with 
o 〈…〉  other, whereas the 〈…〉 toward the South, and sectator, to the West: 〈…〉 (and tha● from the very time of the● Apostles) use to pray toward the 〈◊〉. And it 〈…〉 that such as were to be baptised should in their renunciation of the devil and all his works, ever turn their face toward the W●●l, and on the contrary when they made their con〈◊〉 of the faith of Christ 〈◊〉 the East, as 〈…〉 and Cyr●l. apud Baron. 〈…〉 58 fol. 564.  
Our Saviour said Matth. 8.11. that marrow shall 〈◊〉 from 〈◊〉 and 〈◊〉. and shall sit down with 〈…〉, Isaac and jacob in the kingdom of heaven. These 〈◊〉 came from the East, and 〈◊〉 from the West and 〈◊〉 knowledged Christ to be King of the jews. 
q 〈…〉  Magis ab 〈…〉 hoc est nas●ents the autem occidenti, hoc est 〈…〉 regi judeorum. That these Magis came from Persia most accord; but whether they were Kings, or Philosophers, or both, it is uncertain. It was a received opinion among the Popish Friars heretofore that these Magis were Kings, and that Matthew in terming them Wisemen, 
r 〈…〉  gave them a title more honourable than that of Kings. 〈…〉, A sceptre may be put into the hands of a fool. The name then of Magus in 
s 〈…〉.  that age when Philosophers did reign, was of greater account than that of Magnus. Other Papists of better note for their learning confess that they were not reges, but 
t 〈◊〉 in ●●, & Mantu 〈…〉.  reguli, not puissant Princes of a whole Country, but petty Lord of some little Town, 
u Ear●●. an●l. 〈◊〉 1. add an. 1. fol. 52.  a● Gen. 14. Bera King of Sodom, Birsha King of Gom●rrah, Sh●●ab King of Adm●th. But that these were crowned Kings, and but three, whose names are 
x 〈…〉.  Melchior, Gaspar, Balthasar: Const. 〈◊〉 
y Giron 〈◊〉 1. in 〈◊〉.  pictura, 
z 〈◊〉. ser. 1. in 〈◊〉.  sed no● ex scriptura, is a tale painted on a wall not written in the word. That I say these were but three, 
a 〈◊〉 & Gir●n. 〈…〉.  whereof one was an old man, another a young man, and the third of middle age; whose dead bodies have been 
b P●●d. Paled, ●●ar 1. Epiphan. D●●.  translated, first from India to Constantinople. Secondly, from Constantinople to Milan. Thirdly, from Milan to Colon, and thereupon commonly called the three Kings of Colon: is thought by Protestant Divines a ridiculous fable, better fitting the sign of a Tavern then the wall or window of a Temple.  
That they were Wisemen is said in this text and proved also; for in seeking the Lord, when and where he was to be found: they 
d Diez cen. 1. in Epiphian.  showed themselves wisemen indeed, according to that of the 
e jerem. 9.23.  Prophet, Let not the wise man glory in his wisdom, but let him that glo●uth, glory in this, that he understandeth and knoweth me, that I am the Lord which exercise loving kindness, judgement and righteousness in the earth: for in these things I de●●● saith the Lord. It is likewise consonant to the text that these Magis were aliens from the Commonwealth of Israel, as the shepherd, were the first fruits of the jews: so these Wisemen the 
f F●●●●tius 〈…〉 an. 〈◊〉 L:, Lu. 〈…〉.  first fruits of the Gentile. They were near, these came from far, both met in Christ the chief corner stone, who made of both 
g I●p●es. 2.14.  one: that is, of two walls one house; for the jews and Gentiles are all one in Christ, Galat. 3.28 A mystery which in times past (as you have heard in this day, Epistle) was not opened unto the son; of men, as it is now declared by the spirit. Read ser. 2.4.6 7 of Augustine de Epiphania Dom. And herein appears the goodness and unsearchable riches of Christ, in that he manifested himself to the shepherds albeit ignorant, and to the Wisemen 〈◊〉 impious. 
h 〈…〉.  In rus●●citate pastorum imperitia praevalet, in sacrilege imagorum impietas, and yet he who 
i 〈…〉  chose the foolish things of the world to confound the wise, and came not to call the righteous, 
k Ma●. ● 13.  but sinners to repentance: appeared upon Christmas day to shepherds, and on this day to wise, but wicked Astrologers. Vt nullus magnus 〈◊〉, nullu, infirm●u desperaret, as 
l 〈…〉.  Augustine and 
m Cate●●●●.  Aquine sweetly.  
To jerusalem] 
n See Heming & Ar●● 〈◊〉  As to the City of God acquainted with the divine oracles, having Moses and the Prophets which 
o 〈◊〉. 5.39.  witness of the Messias. And here they did learn● that Christ should be borne at Bethlehem in jury, for 〈◊〉 it is written by the Prophet, and thou Bethlehem in the land of jury are not the least among the Princes of juda: for out of thee shall come unto me the Captain that shall govern my people Israel. And so having the light of God's holy word added to the star, they went on their journey with cheerfulness, until they came to the place where the child was.  

p Di●as de Yangu●●● 2. de 〈…〉.  Or to the Scribes and pharisees at jerusalem to condemn their sluggishness and carnality, who standing hard by, saw not so much as they who came from far. 
q Le●●● 3. the 〈◊〉 an. 〈◊〉  Ver●●s ill minat magus, insi●●litas ob●●●at magistros. Carnales 〈…〉, quod 〈…〉 ve●. 1. quod oftendet: v●●tur paginis, quarum non ere does eloqu●●. In which respect 
r S●r. 6. de Epipha●  Augustine compared the jewish Doctors unto stenes erected in common passages, that teach other how to walk in the right way, but themselves stand still. And he 〈◊〉 us upon bowed knees entreat the Father of mercies and God of all grace so to lighten our dark vnde●●●●●ng with his heavenly star●e, that we may 〈◊〉 and spiritually discern the things of the Scriptures 〈◊〉 the Lord (as 
s 〈…〉  Augustine prophesied a great while 〈◊〉) four our 〈…〉 and carnality take his word from us Christians, as he did his kingdom from the jews, and give it to such as we think to be most alien from God and his Gospel. Examine the cited passages and passions of that holy Father again and again, Decies repetita placebunt: and then in thy serious meditations apply them unto the present Romish Synagogue, and thou shalt easily find that the Protestants estate in respect of the Papists, is very like to this of the Wise men in respect of the jews. For as the jews ever boasted of the Temple: so the Papists of the Church, as the jews and only the jews in times past had God's Law: so the Papists in latter ages (and if you will believe themselves) only the Papists embrace the Catholic faith. As the jews were magnificent in their Ceremonies: even so the Papists exceeding glorious in their ornaments, orders, outsides of the Church. And yet such as are Wisemen, and have 
t Ap●●. 12.18.  wit to count the number of the Beast, know that Antichrists seat is the Roman sea. He whose pencil is not inferior to many, standing in so fit a place as any to take Rome's picture, portrayeth her thus; 

Roma, in Hebrew, Signifieth Height.  
Roma, in Greek, Signifieth Strength.  
Roma, in Latin, Signifieth Love, if it be read backward.  
Roma, in English, Signifieth Room, or place.    

Four tongues like trumpets Rome do sound thy name.  
In Hebrew thou art Height, in Greek a power,  
And Love in Latin speech-and Place in our,  
Four squares of hundred years do sit the same.   

The first in Height exalted Christ his name,  
The next in Strength augmented worldly power.  
The third Gods love cast Backward on thy flower,  
The fourth in empty place hath showed thy shame.   

And now four ways thou wouldst fall conceal,  
With Scriptures upper Height and strength of schools.  
And form of Zeal, and Rome the head of fools:   

The Height mants, ground, to reason truth, to zeal.  
S●●ente and Room cone. cyveth 〈◊〉 no grace,   
Thy height of strength is backward love of place.  
We have seen his s●arre! Cardinal 
u ja Gen. Prost 30.  Abacus and 
x 〈…〉  Albertus have written that these Wise men endowed with extraordinary skill in Astrology, might foreknow the time when our blessed Saviour should be borne by the position of stars and constitution of the planets. But this assertion is utterly condemned by S. 
y Corin● Pa●& mab. 2. cap. 5. & de 〈◊〉. D● lib. 5.  Augustine and other holy Fathers of the Church, as you may find in Beauxanis Har. Tom. 1. fol. 60.61. Sixt. sinen. bibliothec. lib. 6. annot. 10.  
It is apparent that this star was not ordinary, but in 
z The ● first. quest. 26. art 7. Chryst. 〈◊〉. La●●s●● and in lec  many properties, especially 
a Her.ing. p●●. in lec.  three, differing from all other in the sky, to wit In 

Place, for it could not have showed the direct way to such as traveled by it, unless it had been in the lowest region of the air.  
Moving, for it moved not circled wise, but went right forward as a guide of the way, none otherwise then the cloud and pillar of fire went before the people of Israel at their going out of Egypt.  
Brightness, for whereas other stars appear to shine by night only, this gave light even in the broad day.    

b Psal 〈◊〉 ●●m a● Kyeth  Hac stella quae solis votam Vinest decore ac lmive.  

c ●●a● acts cta Cta●● 4.  Gregory Nissen and 
d 〈◊〉  Aquine think that it was a new hure created only for this purpose. 
e 〈◊〉  Theophylact and 
f Ial●●.  ●uthymiue, that it was an Angel or foam other heavenly power, appearing not in the nature, but in the figure of a star. S. Augustine saith it was manifica liagaacali the stately tongue of heaven. Other conjecture that it was the holy ghost, 
g Ser. 3. in Epiphan.  appearing in the likeness of a star at Christ's birth, 
h Allar de mi●●●●. 〈…〉 3. cap 4. inter Augustin. pra●●m. 3. ●● 536. ●pan●  as in the likeness of a Dove at Christ's baptism. For (as 
i A●nal Tam ● adan. 1. f●l 5●  Baronius out of the great opinion of his own reading is bold to write) all the Fathers agree that these Magis were lead to Christ here by an inward light of the spirit, so well as with an outward light in the skies. 
k L●●ser. 3. d● 〈◊〉 in cap. 2.  Agente ho sine dubio in corum cordibus inspinui we dr●ina, ut costantae v●sionis mysterium non laterei, & quod oculic estendebatur insolitum, animis non set obscerom●. And therefore when they found the babe jesus in a silly cottage, they were not any whit discouraged at his contemptible poverty, but instantly they saw (
l August ser. 7. 〈◊〉 an.  non terra portante sed caelo narrante; magnum aliquid in barn latere, that this little child was a great King, yet a great God, and a great King above all Gods. And hereapon a● followeth in our text, They fell do●● flat, and worshipped him, and opened their treasures, and offered unto him gifts, gold, frankincense, myrrh: That is (as 
m Ser. 1. in E●●pian.  Augustine glosseth) A dorant corporious, honorant mu neribus, venerantur officijs, oculis hominem vident, & deum abseguijs consiventur.  
Christ (as being the word in the beginning by whom all things were made) bestowed on these Wisemen every good and perfect gift, corporal, spiritual, temporal. And therefore they did honour him (as 
n L●d I●I. us & I●usen. in lec.  interpreters observe) with all these kinds of goods. In falling down sl●t, they did honour him with the good, of the body: in adoring him, with the goods of the mind: in offering to him gold, frankincense, myrrh, with the goods of the world. They did offer 
o Bernard. ser. 3. Paratus & Raulin. ser. 2. de Ep●●han.  gold to relieve. Mary's necessity: frankincense, to sweeten the stable: myrrh, to comfort the swaddled babe. 
p Pulgentius ser de Epipb. ●dan b●a ka●●.  In offering frankincense, they confounded Arius holding that sacrifices are only due to God the Father. In offering myrrh, they confounded Manichaeus, who denied that Christ truly died for our sins. In offering gold, they confounded them both, as denying that Christ is our King. In offering all these, they confounded Nestorius dividing Christ into two persons, one divine, another human; for the Magis gave not here some gifts unto God, and other unto man: but all unto one Christ. Ergo, non dividatur in personis qui non invenitur divisus in donis. as Pulgentius excellently.  
Or as 
q Euthym. Anselm. Caletan in lec.  other, they did offer gold to Christ, as being a King: Frankincense, as being God: myrrh, as being man: according to that of the Christian 
r Fune●●us.  Poet.  
Auruen. Thus, Myrrhem, regique deo, hominique  
Dona ferunt.  
It is an idle conceit that one did offer gold, another myrrh, and the third frankincense: for seeing each of them acknowledged Christ to be a King, and God, and a passable man; it is more probable that all of them offered all these gifts every one three, 
s Rendgius. Leo. Ansolm.  singuliaria.  
They returned into their own country another way  

t Tat. 1.11.  The grace of God appearing teacheth us that we should deny ungodliness, and worldly lusts, and that we should live soberly, and righteously, and godly in this present world. 
u Leo ser. 3. de Epiphan.  Wherefore the Wisemen having found Christ, and being taught of God not to return again to Herod, that is, any longer to serve the devil: they renounce their own wills and their old ways, and walk according to Gods will in new ways. Immutatio via emendatio vitae, quoth 
x Hom. 1. de Epiphan.  Euseb. Emisen: Heretofore they walked in error, but now they walk in truth. Heretofore they went a whoring after their own inventions, but now they follow the word and warning of God.  
The sum then of 
y Homing. post. in lec.  all this Gospel is, that we must seek Christ by the guiding of a star, that is, by the light of his word: and when we have found Christ, it is our duty to 
z Luther, Culma●. in lec. Idem Leo, ser. 7. de Epiphan.  manifest our faith by good works, in presenting unto Christ our King gold, that is, a pure confession of a true belief: frankincense, that is, humble prayer and invocation: myrrh, that is, a chaste and a mortified life. We must also give to Mary, that is, to the Church, unto the Preachers of the word, and all other members of Christ in want, a part of our temporal estate. And all this aught to be done cheerfully; for the Wisemen opened their treasures, and our heart is our treasure, Matth. 12.35. 
a Rupert. in lec. & didac. de Yangnas. con. 3. de Epiphan.  So that we must even with exceeding gladness, from our heart offer gold, frankincense, myrrh: 
b jansen. con. cap. 9  That is, alms, prayer, fasting: Prayer respects God, alms our neighbours, fasting ourselves. And 
c Pulgentius servant de Epiphan. in fine.  thus having changed the whole course of our inordinate conversation in time past, and walking in another way which is the path of Paradise: we shall in fine return to our own Country, which is Heaven in Heaven, and there we shall enjoy Christ our King, God and man in eternal happiness evermore.  
There be many points in this text as yet untouched, and I might as 
d Ruth 2.3.  Ruth, happily glean after such as have reaped before me: but I am so devoted to brevity, that I rather choose to wonder a little with another, then to write any more myself upon this Gospel.  

O strangest thing that God doth now begin,  
In being which, he hath no godheads grace:  
O strangest Room, this subject takes his place  
In want of Room, for none was in his Inn.   

O strangest colour to be viewed in,  
For human darkness veiled hath his face.  
O strangest middle of respective space,  
Where as a star more than the sun could win.   

O strangest star that must reveal this sight,  
That by disorder from the rest gives light.   

O strangest eyes that saw him by this star,  
Who when bystanders saw not, saw so far.   

And since such wonders were in seeing him,  
No wonder if my wondering thought grow dim.   
O God, which by the leading of a star didst manifest thine only begotten Son to the Gentiles: mercifully grant, that we which know thee now by faith, may after this life have the fruition of thy glorious Godhead, through Christ our Lord. Amen.  
FINIS.    

THE PURIFICATION OF SAINT MARIE THE VIRGIN.  
The Epistle being the same which is appointed for the Sunday, is expounded among the Dominicals in due place.  The Gospel is written, LUK. 2.22. 
When the time of their purification after the Law of Moses was come, etc.  
IT is the saying of S. Bartholomew, reported by 
a Myst. Theolog. cap. 1.  Dionysius Areopagita, that the Gospel is little, yet large: If we consider only the syllables, it is a very small book; but if we examine the profound sense, 
b john 21.25.  mundus non capit, it is so great, that (as S. john speaks) the world cannot contain it. Example hereof is found in this present Chapter, abounding with as many wonders almost as words. Here you may read, that Marie was at once both a wife and a maid, at once both a wife and a midwife, bringing forth a son who was her father, by whom all things were made, swaddling him in clouts, and laying him in a cratch, who 
c jerem. 23.24.  filled heaven and earth. Here you may read how the Word in the beginning infinite and incomprehensible. was not only circumscribed, but also circumcised. Here you may read, 
d Arden's hom. in Euangel. purify.  that the pure was purified, God offered, and the Redeemer redeemed. Here you may read, that a glorious Angel attended silly shepherds, and that a child of twelve years old confounded the Doctors in his disputations, and that a dying man uttered songs in stead of sobs. In the words allotted for our text, 

3. points are to be considered especially, the 

Purification of 

Marie: When the time of her purification was come.  
Christ: They brought him to Jerusalem to present him to the Lord, etc.  
Simeon: Behold, there was a man in Heirusalem whose name was Simeon, and the same was just and godly, etc.    
Presentation of 

Marie: When the time of her purification was come.  
Christ: They brought him to Jerusalem to present him to the Lord, etc.  
Simeon: Behold, there was a man in Heirusalem whose name was Simeon, and the same was just and godly, etc.    
Commenndation of 

Marie: When the time of her purification was come.  
Christ: They brought him to Jerusalem to present him to the Lord, etc.  
Simeon: Behold, there was a man in Heirusalem whose name was Simeon, and the same was just and godly, etc.        
And this feast hath accordingly three names, as the 
e Baronius natationan Rom. Marry●. Pobr. 2.  Masters of ceremonies observe. 1. The purification of Marie. 2. The presentation and induction of Christ into the Temple. 3. Saint Simeons' holy day.  
When the time of their purification.] 
f Apud, Eras. & Ma●de. at in lec.  Some read, ●●, his purification, our latter English Bibles and old Latin, 〈◊〉, her purification; Origine, Theophilact, Enthymius and many 
g T●ar●let. Hen. 8. Castahe. Ra, Stephan. Mat. at.  more, 〈◊〉, as the text of our Communion book here, their purification. And the reason hereof is plain, 
h Calvin 〈…〉  because Christ is presented in the Temple, so well as Marie purified, both undergo the Law, though in equity neither of them are bound to the rites of the Law concerning purification.  
After the Law of Moses.] The Law, saith 
Mat. Com. Tit. Meos. spiritual. regoes, see Epist. 13. 〈…〉.  Luther, is not adius orium sed monitorium it takes not away sin, but only bringeth us to the knowledge of sin, and to the remedy for sin; unto the knowledge and true feeling of sin, Rom. 3.20. Gallath●. 19 
k 〈◊〉. Tem. 1. 〈◊〉 1.  because God wrote the Law not so much to forbid offences to come, as to make us acknowledge our sins already past, and now present: that considering our own misery we might fly to his mercy. By the Law we know sin, by sin we learn to know ourselves, and in knowing ourselves, we renounce ourselves, and come unto Christ the salve for sin, being the 
l joh. 1.29.  lamb of God, who taketh away the sins of the World, refreshing all such as groan under the burden of their offences, Mat. 11.28. and thus (as 
m Galat. 324.  Paul speaks) the Law is our schoolmaster unto Christ, and Christ is the 
n Rom. 10.4.  end of the Law: Finis perficiens non interficiens, quoth 
o Contra ad●. ers. legis & prophet. lib. 3. cap. 7.  Augustine, not the destruction of the Law, but the consummation, as being the very mark, at which all the ceremonies of Moses aimed: as in this 
p Melancthon. Mart. Mollerus post in loc..  rite concerning the purifying of women, almighty God insinuated to the jews his people their original corruption, how they were 
q Psal. 51.5.  conceived in sin, and borne in iniquity, prius damnati quam nati, being the sons of 
r Ephes. 2.3.  wrath afore they were seen in the world, unclean in their conception, unclean in their birth, unclean in their life, and so consequently that they need the blood of Christ, prefigured in their daily sacrifice, to cleanse them from all sin both original and actual. 1. john 1.7.  
The children of Israel had continued among the superstitious Egyptians a long time without any Law of God written, and therefore being now delivered from them, and yet inclined to their idolatry, God out of his admirable wisdom (as most interpreters avow) did so charge them with a multitude of sacrifices and ceremonies in his written word, 
s Tindal. prolog. in Exod. Dr. Whitgift. def of his answer to the admo. fol. 305.  as that they should neither have leisure to make new of their own, not yet lust to to follow the fashions of other. And in this almost infinite number of judicials and Ceremonials, every one (though in appearance never so little) hath a moral: as, thou shalt not take the dam with the young. Deut. 22.6. thou shalt not seethe a kid in his mother's m●lke, Exod. 23. 19 moveth us to compassion and pity. Thou shalt not muzel the mouth of the ox that treadeth out the corn, Deut. 25.4. teacheth in 
t 1. Tim. 5.18.  Paul's exposition this lesson, that the labourer is worthy of his wages, especially the Preachers of the Word, for that law was not written out of God's care for oxen, but altogether for 
u C●. 9.12.  our sakes, insinuating. thinger So likewise in the ceremony touching purification, Levil. 12. there is something moral as namely, that the 
x workers 〈…〉  w●●●nes of women after their childbirth might be reliued, and the lust of intemperate husbands a while restrained. Now that which is ceremonial is abrogated utterly, but the moral is perpetual, and aught to continue still in the Church until the world's end: and therefore howseever women in our age be not tied either by the law Common or 
y ●●●. 5. cap. he qu●.  Cannon, (much less by the Gospel is self) to the precise number of days, and particular oblations of the jews: yet it is meet (I might say, more necessary) that they should keep in a convenient time for the recovering of their strength, and when they come to the Church in ●●ea● of the jewish offering, to present unto the Lord Christian sacrifices of prayer and praise, for preserving them in the great danger of childbirth, 
z 〈…〉  as also for their deliverance by Christ from that sin, where of 
a Gen. 2. 1●.  that infinnitie is an everlasting ●●●linonie: and assuredly whoseover shall our of insolent contempt neglect this duty sinneth against the rules of nature, yea the God of grace. For it is a conclusion orthodoxal in Divinity that the political and ceremonial laws of the jews are abrogated in the particular only, not in the general: in the circumstance, not in the substance: 
b Me●●●●● 〈…〉.  quo●d and spe●●em, non quod geneus: as in observing the sabbath, in paying of tiches, in purifying of women and the like. Or as 
c Sec●●s●●●r 〈…〉.  other abolished as concerning the letter, but in force concerning the spirit.  
Whereas it is 
d 〈…〉.  objected, If there should be solemn and expre●● giving of thanks in the congregation for every benefit either equal or greater than this which any singular person in the Church doth receive, we should not only ●●●ise no preaching of the word, nor ministering of the Sacraments, but we should not have so much leisure as to do any corporal or bodily work, but should be like the Messalian heretics who did nothing else but pray; answer is made, that these schismatical oppos●rs are to themselves opposite. Elsewhere they mislike the book of Common Prayer for want of thanksgiving for benefits received, and here they condemn it for appointing thanks to be given for deliverance from sink, from manifold perils and dangers, and for the increase of God's people; the which are public blessings though a private person more particularly give the thanks. Again, it would trouble their heads exceedingly to find out so many benefits greater or equivalent to the goodness of God toward women in childbed; for as 
e Postil. in loc.  Mela●●hon is bold to write, childbearing is magnum miraculum, a miracle so great, that the 
f Psal. 139.13.  Prophet faith in consideration hereof, I will give thanks unto thee, for I am surefully and wonderfully made. But howsoever it be this one thing is certain, that it is better to be like su●● heretics as do nothing else but pray, then to be such schismatics as do nothing else but prat●.  
Concerning the wearing of the vail, we say 
g Dr. Whitgift. milsap. fol. 537.  that it is not an ecclesiastical Canon, but a civil custom: not an injunction of the Church, but the fashion of our country, as wearing of new gloves at marriages, and blacks at funerals. An attire for such a time not only decent and grave, but also most viefull and convenient. As for the name of offering, applied to the Curates accustomed duty: we say that as the life of the Clergy is spent in the service of God, so it is sustained with his revenue. 
h Hocker. ●●● supra.  Nothing therefore more proper then to give the name of oblations unto such payments, in token that we offer unto God whatsoever his Ministers receive. In a word, the thanksgiving of women after childbirth according to the doctrine and discipline of the Church of England, performed not out of custom, but out of conscience: not to make the act of honourable marriage unclean, but to bless God for deliverance from so manifold perils; is not a jewish ceremony, but a Christian duty: the which (I think) distasteth only such as have either an over flowing of their gall, or an out●weening of their wit.  
The Law saith in the 12. of Leviticus, If a woman by the seed of man shall conceive and bear a child, she shall be reputed unclean. A sus●●pto semine p●perere●, etc. but the power of the most high 
l 〈◊〉.  over shadowed Mary, Christ was conceived in her womb not by the polluted seed of man: but by the virtue of the holy Ghost: and so by consequence 
〈…〉  not tied unto the law, for (as the lawyers say) where the reason of a statute. doth cease, there the statute hath his end. But the reason of the law concerning purification had no place in Mary, being a pure Virgin, both in her conception and in her childbirth also. See S Ambros epist. 81. Augu●●in●, contra julian. lib. 1. cap. 2. de cum lib. 22. cap. 8. Thomas part ● quaest. 28. ●rt. 2. Erasmus. 〈…〉 de sur●●m. Eucharist. 1. b. ● cap. 6. That Christ might appear to be man, he was b●●●● of a woman: and yet that he might appear to be God, he was borne of a 
l 〈…〉  Virgin 
〈…〉  〈…〉. See Creed, born of the Virgin, and Epist. allotted for the Annunciation.  
Marry than observed the 〈◊〉 of purification (as 
〈…〉  Bernard excellent ● not for herself, but for our example. Christ was circumcised for us, and Mary purified for us, he needed no Circumcision who was the end of Circumcision; and she needed no purification as having conceived by the holy Ghost: yet he did undergo the one, and she perform the other. 
o Lather, Melarct. 〈…〉.  Hereby teaching us to submit ourselves unto the present government of the Church under which we live; teaching us I say so far to seek the peace of jerusalem, as that we should be content to depart even from our own private right, rather than in any sort 
p Arb●●●● in l●c.  scandalously prejudice the common good of the Church, enduring rather a mischief in ourselves then an inconvenience in the state.  
Marry (knowing 
q 1. Sam. 15.22.  obedience to be better than sacrifice) performed the rites of purifying, albeit she was not bound to the same. But schismatics in our days enjoined to keep the ceremonies of the Church even by that law which saith expressly, Let every soul be subsed unto superior authority; hold dissoluteness a resoluteness, and breaking of ecclesiastical orders a point of devotion and piety, shedding (as it is said of 
r 1. King 2.5.  joab) the blood of war in peace. But if their zeal were such unto the Gospel, as mary's was to the Law; they would rather wring themselves in the particular, then wrong the Church in the general. I read in 
s Nat. hist. lib. 8. cap. 50.  Plin●▪ how two Goats meeting on a narrow bridge, non vim sed viam fecere, they did not make a way each other, but make way one for the other: as Mutianus an eye witness tells the tale, the one lying down on his belly suffered the other to pass over his back, and so both escaped the danger of the ditch. In the time of the Go●●● wa●s I find also, that a Roman soldier and a Barbarian casually falling into the same pit as they marched along the country, were so far from contending one with another, as that they both agreed mutually to relieve each other, and so necessity making them friends (as 
t De bello Gothor●●. lib. 2. ●●ca pr●.  Procopius reports) they were drawn out of that hell, and safely delivered again to their Captains and Companies. I would to God the separatist ●● case had so much good wit as the Goat, or else● much good will as the Go●h.  
They brought him to jerusalem to present him unto the Lord, as it is written in the Law of the Lord, every man-child that first openeth the matrix shall be called holy is the Lord Almighty God in delivering his Israel out of Egypt's bondage 
u Exod. 12.29.  sinate all the first borne in the land of Egypt, from the first borne of Pharaoh that sat on his throne, unto the first borne of the captive that was in prison. And therefore 
〈…〉  that his people might always remember this benefit, he commanded in his law that they should consecrate all their first borne to him. Exod. 13.2. For this reason is rendered by God himself, Numb. 8.17. All the first borne of the children of Israel are mine both of man and of beasts: since the day I smote every and horn in the land of Egypt, I sanctified them for myself. Now Christ is the 〈◊〉 borne in 
y 〈…〉  many respects, first, in his Divinity, being Gods 
〈…〉  only begotten son. Secondly in his humanity, being Mary's 
〈…〉  first borne son, for she bore none before him or after him. Thirdly, the first borne in grace, for he was the first man borne which being 
b 〈…〉  offered unto God was accepted of himself. Fourthly in power, being the first borne of the 
c 〈…〉  dead. Fifthly the first borne, for that all of us are 
d 〈…〉  new borne through him. And therefore though he were not tied unto the rites of the law, yet he suffered himself to be presented in the Temple for these reasons especially.  
First, to show that the 
e 〈…〉  same God is author both of the Gospel and of the Law.  
Secondly, in that the Law giver himself obeyed the law, he 
f 〈…〉  reacheth all Princes to give good example in observing their own statutes. For an Emperor faith 
g 〈…〉  Euagrius is not to be counted thereafter as he governeth other, but as he ruleth and guideth himself making his life a light for his subjects to follow. For 
〈…〉  this cause the chief Magistrates among the Romans had burning lamps carried before them.  
Publica minurum rectum, ibi con●t●t & aquum  
Imperium, cumrex quod suber, ipse facit.  
Thirdly, he submitted himself unto the law, that he might 
k Galat. 4.5.  redeem those that were under the law. God became man, that men hereby might be made Gods. He who was free, became servant unto all to make all free.  
Fourthly, because the first borne presented in the Temple was a 
l Thom. part. 3. quae●●. 37. a●t. 3.  figure of Christ, the first borne among many brethren. Rom. 8.29.  
Fifthly, that he might 
m Idem ibidem, a●t. 4.  avoid occasion of scandal among the jews, and exhibit a pattern of meekness unto all.  
Sixthly, that being presented in the public Temple, many good people might bear witness to him, as here you see Simeon and Anna did.  
Seventhly that the world might be put in 
n Rau●in. ser. 1. in purific.  possession and sesin of the Saviour. He was offered twice: first in the Temple, which is called his morning sacrifice: then on the Cross, which is termed his evening sacrifice. In the one he was redeemed, in the other he did redeem, giving himself for us an offering and a sacrifice of a sweet smelling savour to God, Ephes. 5.2.  
By this precept of Moses, and practise of Mary, 
o Heming.  parents ought to learn that they beget children unto God, and not to themselves or Satan; and therefore they must be 
p Mollerus in declare. ●uang. purific.  forward in bringing their children to holy Baptism: as joseph and Mary were in presenting Christ: consecrating them in their infancy to God, that afterward they may serve him in holiness and righteousness all the days of their life: that the ground may bring forth fruit in due time, you must have both a good feedsman and good seed: 
q Plutarch. come. de liberis ●ducandis.  in education of children a good instructor is the seedsman, and good discipline the seed. For as base sluggishness corrupts the best nature, so liberal instruction is able to correct ●he worst.  

r Horat. epist. lib. 1.  Inuidus, iracundus, iners, vinosius, amator,  
Nemo adeo ferus est. ut non 〈…〉,  
Si modo cultar● patientem co●modit aurem.  
It is reported of 
s 〈…〉  Sulpho Megareus, a great Philosopher in his age, that he was exceedingly given by nature to women and wine; but he so ●amed his unbridled affections by good discipline, vinemo unquam 〈…〉. Now for as much as children are taught more by 
t 〈…〉  pattern then by precept, by that they see men do, rather than by that they hear men say; parents ought in their private families especially, to be lights and ensamples in all holiness and honesty. For (as it is in the proverb) 〈…〉 the colt will not amble. You desire that your children may have strength and beauty, yet both are suddenly consumed, either through ache or age. You purchase titles of honour for your posterity, yet 
u 〈…〉  blood corrupted by treason or felony cannot be restored again by the King's bare grant without authority of Parliament. You rise up early and go to bed late, that you may leave wealth enough unto your babes, and yet one spark of fire may devour all their houses; and one quirk of law carry from them all their lands at a trice. Manners only makes a man; if thou shalt afford thy son religious and ingenuous education, it will ever stick by him among all the changes and chances of this mortal life. no sickness can blast this beauty, no malice blot out this honour, no fire consume this tenement, no law wrest this inheritance from him. It will be his comfort until he die that you brought him up 
x 〈…〉 ●. 4. Literae si bonafide 〈◊〉 traverint aninum, nunquam amplius 〈…〉  in instruction and information of the Lord.  
〈…〉 his age, because they performed only that kind of devotion which is without cost, as to pray for fashion, and to sa●t out of misery; but they would not afford one halfpenny to the poor. So many men in our days are content to hear Gods holy word read and preached with their elbows on a cushion, and hats on their heads, and if need be they will also make bitter invectives against Atheism and Popery: but if the parish impose but an ordinary charge toward the repairing of the Church, or the Pastor require but accustomed offerings for his necessary maintenance; you shall have them as the 
a 〈…〉. 20.  bulrush in a wet place so dry, that an oblation is as hardly got from them as a sword from a soldier, or a new coat from a child. Marry did offer according to her estate; for whereas the 
b Leuit. 12.8.  law requireth of the rich a lamb, but of the po●re two turtles, or two young pigeons: it is said here that she brought the poors offering. And therefore the Papists usually painting her in exceeding rich attire, and in making her a great Lady of stately port: feed the people's eyes with babbles, & their ears with fables: for (to make themselves in this case judges of themselves) it is not our observation only, but also their 
c Pet. the pa●●d. Di●z. Dormisecure. Raulin. Didat de Yan g●as, Gi●on & al●.  own collection in their postils and sermons upon this scripture. Nay their famous jesuit 
d Com. in loc.  Maldonate doth affirm that all expositors have this gloss, further adding out of his own conjecture that Marie did not offer two Turtles, but two young pigeons, & quia sa●lius reperiri, & quia minore pretio 〈◊〉 potucrum: because young Pigeons are provided more easily both in respect of pains and price. Here then is matter of comfort for the 
e Heming.  poor, of fear for the rich, of instruction for all. Of comfort against poverty, because the Lord of Lords having all things at his command vouchsafed to be borne of a poor Virgin, according to that of 
f 2. Cor. 8.9.  Paul, he being rich for ●●r sakes became poor, that we through his poverty might be made rich. Of scare for the wealthy, because Mary descending of a noble line yea from princely loins, is said here to be so beggarly, that she was not able to buy a lamb for her offering. It is the fashion of great men (as the 
g 〈◊〉 ● 8.  Prophet complained in his time) to lay field to field, and to join house to house, 
h Psal. 49.11.  calling their lands after their own names, entailing their estate to children's children, & making ●t (as the lawyers speak) a perpetuity But 
i 〈◊〉 1.4.  one generation passeth, and another generation succeed; he that is higher than the highest, often 
k Luk. 1.52.  pulls down the mighty from his ●eat●, and exalteth the poor man out of the 
l Psal. 113.6.  mi●e, that he may set him even with the Princes of his people. For in one age you may behold the gentleman's heir serve his own farmers, issue. Lastly, this affords instruction for all, intimating that we must offer unto God the sacrifice due to God. If we cannot give much, he will accept of a little, of the Virgins two pigeons, of the widows one 
m Mark. 12.42.  fasthing. We may not spend all in our house, much less in the top-house; some thing is to be laid out upon God's house, for his service, for his honour, if not a lamb, yet a pair of Turtle doves, or two young pigeons.  

n 〈…〉.  Mystically, the blessed Virgin did offer a lamb, but it was her own son the Lamb of God, 
o 〈…〉  Agnus que praesiguratus est ab origine 〈◊〉 bl●tusest in fine mund●: and she did offer a young pigeon, but it was her own son conceived of the holy Ghost, appearing in the likeness of a dove, Matth. 3.16. And she did offer a Turtle, but it was her own son, of whom ●● is said, 
p 〈◊〉. 2 12.  the voice of the Turtle is heard in our land. Our blessed Saviour being 
q 〈…〉  & sacerdos & sacrific●●●▪ & victor & victims, the sacrificer and the sacrifice for the sins of the whole world 
r 〈…〉  was offered, first by God his father; secondly, by the Virgin his mother, thirdly, by his 〈…〉. God sent him into the world, the Virgin present, and the legal sacrifice represent him in the Temple, but himself did offer himself actually for our sins on the Crosse.  
And behold, there was a man in Jerusalem whose name was Simeon Two things are requisite in a sufficient witness, understanding to know the truth, and honestly to speak what he knoweth. Old Simeon] in testifying of Christ had both, a good understanding, as having a revelation given him of the holy Ghost that he should not see death until he first saw the Lord Christ: and a great honesty, being just and godly, or devout, 
s Arctius.  outwardly to the world just, inwardly to himself godly. 
t Heming.  For his works, he was just 〈◊〉 dealing with men: for his faith, he was dexout in the service of God. These 
u C●duin. Beza.  two devotion and justice, comprehend all the whole law: devotion all the duties of the first table; justice all the duties of the second. Devotion is the mother, justice the daughter, 
x Calman.  because the true fear of God bringeth forth always upright carriage toward men. It is not reported here that he was so righteous as that he needed not another righteousness, for he looked for the consolation of Israel, acknowledging in his song, Christ for his saviour; 
y Heming.  but that he lived (as it is said of Zacharias and Elizabeth in the former Chapter) unblamable before men. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is translated 
z Erasmus.  pius, 
a Castalis.  religiosius, 
b Vulgar latin.  rimoratus, one who 
c Geneva bib..  feared God: and this fear was not servile, but silial. He did not fear God as a bad servant fearing the stripes of his great master: but as a loving son, fearing to displease his good father. 
d Arden's.  ●●im●bat cumdilectione, & diligebat cum timore. He was in his course so careful to do the will of our heavenly father, as that he feared with a pious love, and loved with a reverent fear. 
e Aretius.  Solicit pius & omnia timens ne non satis pius sit, 
f Pet. de pa●ad. ser. de purify.  in doing good a just man, in eschewing evil one that feared God.  
And looked for the consolation of Israel] He was a Just man in deed, giving every one his right, unto God, as being devout: unto himself, as expecting the consolation of Israel: unto other, in preaching Christ openly to be both a light to the Gentiles, and a glory to the jews. all the chief Christian virtues appeared in him eminently. Faith, hope, love: faith, as fearing God: hope, as looking for the Messias of the world: love, as being Just, communicating his gifts of 
g 〈◊〉.  prophecy to the benefit of the the Church in singing his nunc dimittis, and in saying mine eyes have seen thy salvation. My corporal eyes thy manhood, my spiritual eyes thy Godhead; the 
h Arden's.  conjunction of which is Salutare titum, thy salvation, as giving it; and Salutare prism, our salvation, as receiving it. And this Salutare is not singular, but as Saint Jude termeth it a Common salvation, and as old Simeon in his Hymn, prepared before the face of all people.  

The Epistle  ACTS 1.15. 
In those days Peter stood up in the middlest of the Disciples and said, etc.  
THis Epistle containeth a short yet a sweet narration, how Matthews a Disciple, was elected into the traitor judas Apostleship and Bishopric. Wherein three things are more principally remarkable.  

1. His Congee de le●re, delivered in an eloquent speech, in which observe the 

Time, In whose days.  
Orator, Peter stood up.  
Auditory, Disciples and brethren about an hundred and twenty.  
Oration. partly 

hortatory, persuading that one must be chosen, verse 16, 17, 18, 19, 20.  
doctrinal, intimating what an one must be chosen, vers. 21, 22.      
2. H selection, and in it the 

process, by 

nomination. vers. 23.  
prayer. vers. 24.25.  
lots. vers. 26.    
success, the lot fell on Mathias.    
3. His installation, he was counted with the eleven Apostles.   
In those days] To wit, in the space between Christ's ascension and his sending of the holy Ghost, at that time the Disciples being gathered together at Jerusalem in an upper parlour, they continued with one accord not in supplication only, but in consultation also for the Gospel's advancement. 
i Arctius in loc.  Hereby teaching all men, especially preachers of the word, to spend their hours profitably for the benefit of the Church, in supplanting her foes, and in supplying the number of her friends.  
Peter stood up in the midst of the Disciple and said here the 
k Bellarin. de Rome 'pon. lib. 1. cap. 22 in prin. Eck●●s loc. come. tit. de primate. sed. apost. Lorinus Khem. & aly in loc.  Papists observe Peter supreme power over the rest of the Disciples and Apostles, and so by consequence though inconsequent the Pope's absolute command over all other Bishops in the whole world. But if we will exactly consider and examine his behaviour in this assembly, we shall understand that he carried himself not as a Pope, but as a peer toward them. I. in calling them brethren, and frater is fere alter, as Lorinus upon the place. 2. for that he standeth up in the middlest of the Disciples, equally referring all things unto their 
l Chrysost. Dr. Fulke. Marlorat.  common consent and free choice, terming himself a fellow pastor, 1. Pet. 5.1. Whereas every Bishop assembled in the Tridentine Conventicle took a corporal 
m Dr. Humphred. advers. Campian. & Orraeum cat. 4.  oath that he would not dispute any point to prejudice the Roman sea, nay there was nothing determined in that irregular meeting, except it was first handled and hammered at Rome by the Pope, for than it was ordinarily said in a byword, that the holy Ghost in a bull, or Pope's breve was sent from Rome to Trent, as 
n Praesat. in 1. part. exam ●●●. Trident.  Chemnitius plainly told Andradius, In illo concilio idem actor re●●est 〈◊〉. Our Divines therefore say that Peter was elected prolocutor of this connocation either by 
o Beza.  secret revelation of the holy Ghost, or else by express judgement of the 
p Calvin.  congregation; or for that he was usually more servant than the rest in such a business, 
q 〈…〉.  & ardentior & rebus agendes aptior reliquis extiterat. 
r 〈◊〉.  For it became ●im of all the College best, as having de●ied Christ heretofore most. He stood up and spoke, as the mouth of the company, but he played not the Pope, but only the persuader, exercising not a supremacy of authority, but a primacy of order, as chrysostom and other note. See Gospel 1. Sund. after Easter.  
The number of names that were together were about an hundred and twenty.] The vulgar Latin reading turba hominum, answers not the Greek so well as our text, turba nominum, the number of names. 
s 〈…〉.  For in exquisite numbering usually men are mustered by their several names, in 
t 〈…〉.  Counsels especially the names of such as give voices are full enroled in a bill or registers table. But by names, our Evangelist understands men, as the holy Ghost 
Apocal. 3.4.  elsewhere, ●hou hast a few names yet in Sardi which had not defiled their garments. A few names, that is (as ●ullinger and 
Are●a●. Ma●●. 〈◊〉.  other upon the place) a few persons. And 
y 〈…〉 & 〈◊〉 in Apocala●●. 16.  it may be that the sacred spirit in using this phrase doth insinuate that they were men of eminent note, as Gen. 6.4. The Giants are called men of renown, that is (as Munster translates according to the Hebrew) viri nominate, men of name. Well, howsoever their names were great, their number was but small, being about an hundred and twenty. By which it doth appear that the kingdom of heaven is like unto a 
z Mat. 13.31.  grain of mustard seed, the which in sowing is indeed the least of all seeds, but in growing it is the greatest among herbs, even a tree, so that the birds of heaven come and build in the branches thereof. Unto these 100L. 
〈◊〉. 2.47.  The Lord added daily such as should be saved, at one Sermon of Saint Peter, Act. 2. The number of brethren was increased about 3000. souls. A 
〈◊〉.  ship doth a● thy resemble the Church of Christ; for as a ship is small in the foredecke, broad in the middle, little in the stern: so the Church in her beginning (as you see) was exceeding little, in her middle age flourishing, but in her old age her company will be so small, and her belief so weak, that when the Son of God shall come to judge the sons of men, he shall scarce find any faith on earth.  
This Scripture must needs have been fulfilled] S. Peter in his oration here first showeth how judas Apostleship became void. Secondly, that it is needful another should be chosen into his place. judas Bishopric was lost by treason, as being guide to them who took jesus. Whereupon (as we read in the 
c Mat. 27.  Gospel) he did first accuse himself, I have sinned in betraying innocent blood: secondly, arraigning himself, he repented, and brought again the thirty plates of silver to the chief Priest, and cast them down in the Temple: thirdly, executed himself, he departed, and went, and hanged himself. Now to take away thy 
d Calvin. Beza.  scandal of this horrible sact, our Evangelist intimates that nothing in judas treachery came to pass casually, but it was foreseen of God, and foretold in his word, This Scripture must needs have been fulfilled. And 
e Aretius. Kilius.  yet the fall of judas is not excused hereby, no more than the fault of Herod and Pilate, who did whatsoever Gods own hand and counsel had determined before to be done, Act. 4.28. For judas committed not this outrageous crime by the compulsion of prophecy, but through his own motion and malice. 
f Psal. 109.16.  His delight was in cursing, and it did happen unto him: he loved not blessing, therefore was it far from him. It is true that Peter saith, he was numbered with us, and had obtained fellowship in this ministration: but he received the grace of God in 
g 2. Cor. 6.1.  vain, abusing it to covetousness and worldly lusts, he did open a door to 
h Luk. 22.3.  Satan, and gave him as it were possession of his heart.  
This necessity than is not necessitas absoluta, sed 
i Aretius.  consequentis & 
k Lorin. in loc. & in act. 4.12. idem Thom. part. 1. quaest. 19 act. 3.  suppositionis, a necessity hypothetical and by consequent, not an absolute or a simple necessity. So the holy Ghost elsewhere, 
l 1. Cor. 11.19.  There must be heresies, 
m Mat. ●8. 7.  it must needs be that offences shall come, 
n Mat. 24.6.  ye shall hear of wars, and of rumours of wars, for all these things must come to pass. That is, supposing the malice of Satan and wickedness of man, it is impossible but that there should be wars and offences, and heresies in the world. 
o Kilia● cole●●●. 〈…〉.  An ginger expert in his art foretelleth an eclipse of the Sun, yet his prediction is not any cause why the Sun is eclipsed: even so God foreseeth all the works of darkness, and eclipses (as it were) in the reprobate, but his prescience compels not any to commit any sin. It is the prince of darkness who 
p E●hes. ●●.  worketh in the children of disobedience, taking them in his snares at his will, 2. Tim. 2.26. All our ways are known unto the Lord, our going out, and our coming in, Esay 37.28. being of every good pace bonus author, but of every bad passage ●ustus ultor. I will end this argument in the words of 
q 〈◊〉. 5. ca●. 16.  Augustine, Vivit (O Domine Deus) apud te semper bonum nostrum, & quia inde aversi sumus perversi sumus. For saith 
r 〈◊〉. 8. cap. 5.  he ligatus eram non ferro alieno, sed mea ferrea voluntate, velle meum tenebat inimicus, & inde mihi catenam fecerat & constrinxerat me, quip ex voluntate perversa facta est libido, & dum seruitur libudini facta est consuetudo, & dum consuetudine, non resititur facta est necessitas. How the fall of traitorous Iscariot may serve to terrify the pastor, and teach also the people: See Gospel 6. Sund. in Lent.  
Wherefore of these men which have companied with us] Christ in his life chose 
s Mat. 10. ●. 〈◊〉 3.14.  twelve Apostles, one therefore must be ordained and elected into Iudas●oome ●oome, to fill up the number again, 
t 〈…〉.  answerable to the twelve tribes of Israel, of which (as our Saviour 
u Mat. 19.28.  promised) they shall be judges, and to the twelve 
x Ap●cal. 1●. 12.  gates of heavenly Jerusalem, of which also the twelve Apostles were builders, according to that of Paul, Ephes. 2.20. built upon the foundation of the Apostles and Prophets, jesus Christ himself being the chief corner stone. See Epistle on S. ●homas day. There be many more resemblances 〈◊〉 the twelve Apostles, as you may read in my 〈…〉 upon the Gospel, Sund. 6. in Lent; and in 〈…〉 part. 3. considerate. 29.  
One must be chosen, and one of these men, ergo not a Pope Io●ne, ●or a woman must be 
y 1. Cor. 14.34.  silent and not a 
1. 〈◊〉 2. ●2.  teacher in the Temple, one of these men, ergo, not a boy Bishop, not a 
a A●lers.  younker in years, or 
b 1. m 3.6.  scholarship, for pastors are called elders, and Christ himself preached not until he was thirty years old: one o● these 〈…〉 c●mpa●●ed with us, ergo, 
c S●r●e●us. 〈◊〉.  not a stranger, but a domestical, one that is known, a man of note living among us all the time that the Lord jesus was conversant among us, 
d 〈◊〉.  ergo, not a lewd or ignorant person, but a proficient in Christ's own school, brought up even from his 
e 2. Tim. 3.15.  youth in 
f E●h●●. ●. 4.  instruction and information of the Lord. See Gospel on S. Andrew, & 8. Sund. after Trinity.  
But why should one being such an one chosen into judas room? to witness with us of the resurrection of Christ. A Prelate than 
g Caluia. Marlorat.  ought to be predicant, not an Idle or an Idol Apostle, like the dumb Doctors, and Abbey-lubbers, and lazy lay Bishops under the government of the Pope. Right prelating (as old Father 
h Sermon of the plough.  Latimer said) is labouring▪ and l●rding or loitering, it is 
L●●●wer. ser. 4. before K. Ed.  horror rather than honour, for an Apostle to leave the text▪ and only to follow the tithe. A witne●●e he must be, 
k Aretius.  yet not a witness alone, broaching insolent novelties and 
l 1. Tim. 1.3.  other doctrines of his own brain: but a witness with us, of one 
m Act. 4.32.  heart and of one 
n Philip. 2 2.  mind with us, 
o Ephes. 4.3.  endeavouring to keep the unity of the spirit in the bond of peace. For he who se●kes in the troublesome sea of this world to schismatical Apostles affecting singularity. Non portum sed plan●tam inveniet, as 
p Tract. 1. in loan.  Augustine pithily.  
Well the new chosen aught to record and accord, to witness and to witness with us, agreeing with the rest of his College and company. But whereof is he to be a witness, of the resurrection of Christ, 
q 〈◊〉.  in all his words, and in all his works: in his preaching and in his life so behaving himself as one that believes the resurrection of Christ, and hopeth also for his own redemption, ever 
r 〈◊〉. ● 20.  looking for his Saviour, even the Lord jesus, who sha●l change our vile body that it may be like to his glorious 〈◊〉. Or a witness of the resurrection of Christ, because this one point is, 
〈◊〉.  primarium Euangeli caput, as it were 
t 〈◊〉.  the predominant article, 
u 〈…〉. 10.  presupposing all the rest as being the 
〈…〉. 10.  tying knot, on which all other links of holy belief, depend, as I have showed often elsewhere; but especially Gosp. on S. Thomas, and Epist. on S. Andrew's day.  
And they appointed two] They nominated more than one, 
y Dionys. ●●eo. pag. and ●● 〈…〉. 34. 〈…〉. lib. 4.  that the Lord who knew the hearts of all men, might choose the party that should take the room of the ministration and Apostleship from which judas by transgression fell. And that Mathias might acknowledge that he received it (as Paul speaks) not of man, but by the revelation of jesus Christ, Galath. 1.12. 
〈◊〉. §. 13. & 〈◊〉 er. 1. in 〈◊〉. Mat. 〈…〉. 5. & 〈…〉. 6.  The world is a circle, God is as it were the centre of this circle, the ways of men are lines deduced from this centre. 
a 〈…〉.  If then event of the Lottery he not expected of devils, nor of the stars, nor of any force of fortune: but looked and prayed for to be directed by God, it is lawful to use lots in temporal things; as in division of lands and inheritance, Prou. 18.18. The lot causeth contentions to cease, and maketh a partition among the mighty. And in spiritual affairs also; for it is reported of Zacharias the Priest, that his lot was to burn Incense, Luk. 1.9. And though ordinary choosing of Prelates and Preachers ought not to be by lots, as both 
b Dio●ys. H●●●cap. Rom. 〈◊〉. ●.  Heathens and 
c Cap. Eccles. 〈…〉.  Christians in this agree: yet in some cases extraordinary; to wit, (if two or three shall happen to stand in election of such equal holiness and other sufficiency, that human wisdom cannot any ways discern and so decide which is most fit) it is 
e justus jonas in loc. Ambros. in 1. Luc. Bellarm. ubisup.  lawful according to the precedent in our text to cast lots, and so commit the disposition of the choice to God. In the lawful using of a Lottery then observe these remarkable 
f See Kilius. collect. in loc. Sixt. senen. bib. sanct. lib. 5. annot. 166.  caveats.  

1. We must expect the lots event from God only: Prou. 16.33. The lot is cast into the lap, but the whole disposition thereof is of the Lord.  
2. We may not use lots in affairs ordinary, but in cases of necessity, when as the business cannot otherwise be transacted.  
3. We must abandon all uncharitable conceits, and all dishonourable deceits: Psalm. 5.6. The Lord will abhor the deceitful man, and destroy such as speak leasing.  
4. We must before we cast lots (as the blessed Apostle here) call upon God in hearty prayer for a blessing on our endeavours.   
I could add easily more, but I remember 
g Epist. 7.  Augustine's rule, Secundas habeat partes modestiae, quae primas non potuit habere sapientiae. If any know less than I, they may be bold to peruse this, and such as understand more than I, may read, Augustin. epist. 180. & de doct. Christ. lib. 1. cap. 28. & con 2. in Psalm. 30. Thomas 22ae. quaest. 95. art. 8. Bellarmin. lib. de clericis cap. 5. Sixt. senen. ubi supra in marg. Aretius, Marlorat, Kilius in loc.  
And the lot fell on Mathias. In the Tabernacle the 
h Exod 26.  curtains of fine twined linen, and blue silk and purple were covered with curtains of Goat's hair. Some men are great ornaments in the Church, and yet unfit to govern the Church. 
i Gregor. Moral. lib. 25. cap. 22.  Ornent Ecclesiam qui solis rebus spiritualibus vacant, regant Ecclesiam quos & labour rerum corporalium non gravat, etc. 
k Didac. de Yanguas con. 1. in sest. Mat.  It may be joseph as being just was a fine curtain in God's Tabernacle, but Mathias a covering: as being apt and active for government. Alia ratio bonicivis & boni viri, quoth 
l A●th●●. lib. 5. ca● 2  Aristotle, every good man is not a good magistrate. 
m 1. Cor. 12. ●9.  Are all Apostles, are all Prophets, are all teachers? There be diversities of gifts, and diversities of administrations, and diversities of operations. Happily joseph excelled in one kind, and Mathias in another. He who known to judge best of the best for this ministration, in his secret wisdom cast the lot on Mathias. Or in electing Mathias, he did insinuate that his 
n 〈◊〉 55 8.  ways are not as our ways, and that he judgeth according to the hea●ts of all men, and not 
o 〈◊〉 8 1●.  after the flesh, or titles, or ●u●side, joseph is called 
p 〈◊〉.  Barsabas, that is, the son of rest and innocency, surnamed also for his singular honesty ●u●tus. And yet Mathias is chosen of God, howsoever not adorned with such commendations before men. 
q 〈…〉. 1. 〈◊〉. Mat.  Here the Gospel and Epistle meet. I thank thee Father Lord of heaven and earth, because thou ha● h●d these things from the wise and prudent, and hast showed them unto babes even so was ●t thy good pleasure. The lot falleth on the son of labour, afflicted with the load of sin, not on the just, or on the son of rest, on Mathias, and not on Barsabas.   

The Gospel  MATTH. 11.25. 
In that time jesus answered and said, I thank thee (O Father) Lord of heaven and earth, because thou hast had these things from the wise and prudent, and hast showed them unto babes, etc.  
CHrists exceeding rich mercy toward us is manifested in this Scripture by two things especially: to wit, his invocation of God. I thank thee O father etc. And his invitation of men, Come unto me all ye that labour, etc. In both joined together, he that hath an eye to see may behold the chief 
r Areti●● in loc.  causes of our effectual vocation 

Efficient, the good pleasure of God the father, Lord of heaven and earth, etc.  
Material, babe●, and all such as labour and are heavy laden.  
Instrumental, jesus, unto whom all things are given.  
Final, refreshing and rest in soul.    
I thank thee] 
s Melanct in loc.  Prayer and thanksgiving unto God for benefits obtained in prayer ought always to concur. Christ had often heretofore prayed for the gathering together of the Church, as it was prophesied of him in the second Psalm; Desire of me and I will give thee the heathen for thine inheritance and the uttermost parts of the earth for thy possession. And now his prayer being heard, he rendereth unto God his praise, Father, I thank thee Lord of heaven and earth. In which one line 
t Pet. de paled. in loc.  three wicked errors are confuted: first, the words, I thank thee) confound the jews assuming that Christ was a 
u Mat●h. 26.  blas〈◊〉 Secondly, father, overthroweth Arrians, an 〈◊〉 ●ch as deny Christ to be Gods eternal son. Thirdly, heaven, crosseth the Manicheans opinion▪ holding God to be Creator of visible things only, but not of invisible.  
Because thou hast hid those things from the wise] He did not absolutely thank his father for hiding the mysteries of his saving grace from the wise: 
x Illephons. Gi●●●. fragment. in ●●●sens euangel. idem Pet. de palud. ex Chrysost.  but for that be revealed them unto babes. You may read the like phrase, Rom. 6.17▪ God be thanked that ye have been the servants of inn, but ye have obtained from the heart unto be form of the doctrine which was delivered unto you. 
y Calvin & Caietan in Rom. 6.  〈◊〉 blessed Apostle did not give thanks unto God for that the Romans had made their members as weapons of iniquity: but because they who sometime were the servants of sin, through his grace were now the servants of righteousness, as Primasius upon the place, Gratias Deo quia fuist is, sed ipso liberatore iam non estis. Even so Christ here thanks his father primarily, not for hiding these things from the wise (that is, wise in their 
Prou. 3.7.  own eyes, or wise men after the 
a 1. Co. 1.26.  flesh, endued with a wisdom which is earthly, sensual, & devilish, james. 3.15.) but because though he suffer the prince of darkness to 
b 1. Cor. 4.4.  blind the minds of the worldly wise: yet he doth openly sh●w the glorious light of the Gospel unto babes▪ that is, unto such as became 
c 1. Cor. 3.18.  fools that they may be wise, wholly renouncing their own wit, and solely submitting themselves unto Gods will. If jesus 
d Luk 10 21.  rejoiced in the spirit, and magnified the Lord of heaven and earth for us; 
e 〈…〉. Mat.  O what thanks ought ourselves to present unto God for ourselves. Praise the Lord O my soul, and all that is within me praise his holy name. For mine eyes have seen thy salvation, and mine heart hath often indited a good matter, and my pen sometimes is the pen of a ready writer. O father of mercy, whereas these things are yet hid from the jews, and from the Turks, and from the superstitious Heathen, and from carnal Christians; I have, to the great refreshing of my soul, through thy grace (sweet jesus) both heard by the Gospel, and embraced the Gospel, and preached the Gospel, and in some measure practised also the Gospel. 
f Psal. 103.2.  O my soul praise the Lord, and forget not all his benefits. I will sing unto the Lord as long as I live, I will praise my God while I have any being, Psal. 104.33.  
The sweetest of honey lieth in the bottom; I pass therefore from Christ's invocation, to the latter part of his Gospel his invitation. In which observe the 

mover, jesus.  
moved, all that labour and are laden.  
motion, Come take my yoke upon you, learn of me.  
motives, I will ease you, ye shall find rest unto your souls, for my yoke is easy, and my burden light.    
The person inviting is jesus, he saith here come, not to mine, 
g Vide respon. Eliensis ad apolog. B●llar. cap. 8.  but to me: not to my Saints, or Angels, or Martyrs, or Mother: but to myself. Send not other, it is my pleasure that ye come: seek not for help from other, I will ease you. Come unto me, 
h job. 14.6.  for I am the way, the truth, and the life. The way by which, and the truth in which, and the life for which all of you come. None can come but by me, none find ease but in me, none rest in ease but with me. Come therefore, for I am the way: learn of me, for I am the truth: and ye shall find rest unto your souls, for I am the life. Come to me, 
i Musculus in loc.  for I am (as you see) willing, in saying come, and able to relieve you: for that all things are given unto me. So that 
k Mat. 7.7.  ask, and ye shall have: seek, and ye shall find: knock, and it shall be opened unto you. 
l joh. 16.23.  Whatsoever ye shall ask the Father in my name, he will give it you.  
None can come to the Father except it be by the Son; for no man knoweth the Father save the Son, and he to whomsoever the Son will open him. In saying save the Son, he doth not exclude the holy spirit being the third person in Trinity, for it is a good conclusion in Divinity, 
m Caietan. Ludolphus. Beauxamis in loc.  dictio exclusiva sive exceptiva addita termino personali in essentialibus non excludit ab altera persona divina. God the Father, and God the holy Ghost, as being all one with the Son, are in the words (nisi filius) included, and only the Creator excluded. For none know the Father by 
n Hieron. in loc.  nature, but by the revelation of the Son. We speak the wisdom of God in a mystery (saith 
o 1. Cor. 2.7.  Paul) which none of the Princes of this world knew, hunc magnus Plato nescivit, eloquens Demosthenes ignoravit. It is true that we may know by the light of human discourse that there is a God, for the 
p Rom. 1.20.  Godhead is seen by the creation of the world: The heavens declare the glory of God, and the firmament showeth his handy wo●ke, Psalm. 19.1. Yet none know the Father, 
q Caietan.  that is, a distinction of the persons in sacred Trinity, but by the spirit of him in whom are hid all the treasures of wisdom and knowledge, Coloss. 2.3. And 〈◊〉 our revealed knowledge is but 
r 1. Cor. 13.12.  imperfect in this life. They who saw most of God obtained only the sight of his hinder parts. And in the kingdom of glory, when as we shall enjoy the beholding of his foreparts also, seeing him even face to face; our knowledge shall not be 
s Pet. 〈◊〉. i. 〈…〉 12. 〈◊〉 8 〈…〉.  comprehensionis cognitio, sed apprehensionis, an apprehending rather than a comprehending of his infinite Majesty. We shall not even in that day know so much of the Father, as the Father knoweth of himself, 
t 〈…〉 gall. 〈◊〉 10.  Sola quip trinitas in vn●atis divinitate seipsam novit. In this life we shall attain by Christ's grace to such an understanding 〈◊〉 God as is fit, and in the world to come we shall ●a●e so much as is full even so much as any created vessel is able to contain▪ yet none shall ever 〈◊〉 comprehend that incomprehensible Trinity, none can as itself know itself.  
Hitherto concerning the party calling: I am now to speak of the perso●s invited All ye that labour and are lader. He doth ex●●●● 
u 〈…〉.  ●one, who came to bring 
x 1. 〈◊〉. ●. 4. 〈…〉.  all unto the knowledge of the truth, ●●al that l●●our, than all that live. For man borne of a woman is full of trouble, job 14.1 Come therefore all ye that labour in your 
〈◊〉.  actions and are laden in your passions. All ye 
a 〈…〉.  jews who labour under the yoke of the law, and all ye Gentiles oppressed with the burden of your sins. All ye ●hat labour where 〈◊〉, and whensoever, and howso●●er afflicted or aff●●●●d 〈◊〉 misery. For these two labour and l●d●●, 
b 〈…〉. cap. 47.  〈◊〉 (〈◊〉 ●one conceive) simply the ●●me, signifying all kind ●f ●●efe, s●res, and sorrow whatsoever. As in the 6. and 9 Psalms, 〈◊〉 weary of my gream●g, I am weary of my 〈◊〉. etc. To speak more distinctly, there is a 
c 〈…〉.  threefold burden, namely, the burden of 

●●ffliction.  
the law.  
〈…〉.    
Christ easeth all such as come to him of all these. Concerning the sir●, great trau●ile (saith the son of 
d Eccles 40.1.  Sirach) is created for all men, and a hea●ie yoke upon the sons of Adam, even from the day that they go out of the mother's womb, till the day that they return to the mother of all things. But Christ, a 
e Psal 9 9  refuge in due time of trouble, yea a 
f Psal. 46.1.  present help, doth either take away this burden from our shoulders, or else giveth unto such as come to him abundant strength and patience to bear it. Art thou crossed in thy goods? it is 
g job 1.21.  the Lord who giveth, and the Lord who taketh away. 
h 1. Pet. 5.7.  Cast all your care upon him, and he will so care for you, that this burden shall be made light, and this yoke easy. Art thou wronged in thy good name? say with 
i 2. Sam. 16.12.  David, it may be the Lord will look upon mine affliction, & do me good, for Shemi his cursing me this day. Come to Christ, and he will bring it to pass, that thy greatest enemy shall (if he have any spark of grace) confess ingeniously to thee (as 
k 1. Sam. 24.18.  Saul once to David) thou art more righteous than I, for thou hast rendered me good, and ● have rendered thee evil. He shall make thy righteousness as clear as the light, and thy just dealing as the noon day, Psalm. 37.6. Art thou much afflicted with sickness? 
l Deut. 32.39.  I (saith the Lord) am he who kill, and give life, wound, and make whole, 
m 1. Sam. 2.6.  bring down to the grave, and raise up again. I am the resurrection and the life, he that believeth in me, though he were dead yet shall he live, joh. 11.25.  
The 2 burden is that ●f the law, a yoke which neither our fathers nor we were able to bear▪ saith S. Peter, Act. 15.10. a yo●e of 
n Galath. 5.1.  bondage▪ a 
o Matth. 23.4.  heavy burden, and grievous to be borne. Now Christ easeth us of this burden also, being 
p Galath. 4.4.  made under the law to redeem them under the law. He 
q Coloss 2.14.  blotted out the handwriting of ordinances that was against us which was contrary to us, and took it out of the way nailing it to hi● cr●ss●. So that if Satan, that informer and common accuser of us all, object the laws obligation against us our answer may be that the debt is paid, and the bond canceled. If his evidence be good, let him if he can show it in the court. Christ is the end of the law, Rom. 10.4. For the law was added because of the transgression, until the blessed seed came, to the which, the promise was made, Galath. 3.19. The Prophets and the law did endure till john, but since 
r Mat. 11.12.  the kingdom of heaven suffereth violence, and the violent take it by force. The blessed seed is come when once Christ 
s Ephes. 3.17.  dwelleth in our hearts by faith, and then it is time for the law to be pa●king out of the conscience, than her kingdom is at an end Come therefore to Christ all ye that labour under the yoke of the law written, and all ye which are laden with the burden of pharisaical traditions unwritten, and ye shall find rest unto your souls.  
The third burden is of sin, the which is so weighty, that 
t Zechar. 5.7.  Zecharias calls it a talon of lead, and 
u Psal. 30.3.  David who felt the load himself saith of it expressly, there is no health in my flesh because of thy displeasure, neither is there any rest in my bones by reason of my sin, for my wickednesses are gone over my head, and are like a sore burden too heavy for me to bear. And here let us observe with 
x In loc.  Euthymius that sin is first a labour in accomplishing, and then a load when it is accomplished. The covetous, incontinent, ambitious, exceedingly labour to compass their unlawful desires, and yet when all is done, they remain still as men undone. For no man is more beggarlike, than a covetous wretch in an opulent fortune, nor more base, than a proud man in the midst of his honour. There is a labour in jeering these things, and when once they be got, a load. 
y Ecclesiast. 1.14.  All is but ●●nity and vexation of spirit. They who truly repent them of their sin feel this burden in this world, and they who being irrepentant, are in a 
●am. 1. ●8.  reprobate sense, shall at the last day notwithstanding confess to their endless shame, 
Wis●. 5.7.  We have wearied ourselves in the ways of wickedness and destruction. Now Christ saith unto such as grieve and groan under the burden of their sins, 
b Mat. 9.13.  I am not come to call the righteous, but sinners to repentance. 
c Luk. 4.18.  the spirit of the Lord is upon me that I should preach the Gospel unto the poor, he hath sent me that I should heal the broken hearted, that I should preach deliverance to the captives, and recovering of sight to the blind.  
He calleth all that labour 
d Ludolph. de vita Christ. part. 1, cap. 58.  sive secundum naturam in qua nascimur; sive secundum culpaem qua transgredimur; sive poenam in qua morimur. All men, as you have heard sufficiently, 
e Masculus. Calain. Giron.  yet only such as labour and are laden with the burden of their sins efficiently. The carnal and careless have 
f Mat. 13 14.  eyes and see not, ears and hear not, hearts and understand not. 
g Mat. 23.37.  How often would I (saith he who calleth all) have gathered you together as the hen gathereth her chickens under her wings, and ye would not. And in this present chapter at the seventeenth verse. We have piped unto you, and ye have not danced, we have mourned unto you, and ye have not lamented. That is, (as 
h Ser. 80.  Ambrose construeth it) we have preached unto you the sweet comforts of the Gospel, and ye have not rejoiced in spirit: we have denounced unto you the terrible judgements of God contained in the law, and ye have not trembled at our words. O think on this all ye that forget God, all ye that stop your ears and harden your hearts at his voice; repent and exhort one another 
i Heb. 3. ●3.  while it is to day, seek the Lord while he may be found, and call upon him, and come unto him while he is near, Esay 55.6.  
Yea but where shall we find thee sweet jesus? I am (saith he) found in my works, and in my words, and in my Sacraments. In my works. 
k joh. 10.25.  for they bear witness of me, they show that by me the blind receive sight, and halt go, and the lepers are cleansed, and the dead are raised up, Matth. 11.5. In my word, for the 
l joh. 5.39.  Scriptures are they which testify of me. There you shall read how God so loved the world, that he gave his only begotten Son, that whose ever believeth in him should not perish but have everlasting life, john 2.16. in my sac●ar●●is, 
m 〈◊〉 6. ●6.  he that ear 〈…〉 blood dwelleth in me, and 〈◊〉 ye come to my table ye shall be refreshed 〈…〉 my blood 
〈…〉  ref●●teris 〈◊〉 necesseris de 〈…〉.  
〈…〉 to the coming or motion, and that is by 〈◊〉 and not by feet, moribus non pedibus by love not by legs: come to me then in saith, 
〈…〉  and 〈…〉 yoke 〈…〉 to hope and learn ●f me meekness and lowliness in ●one: 
〈…〉  he that comes to God must believe that God is, and that he is a rewarder of such as seek him: he must in h●pe bear Christ's yoke, the which in respect of the present labour is heaven but in respect of the ● f●ture retribution hope 
〈…〉  〈◊〉: to saith he must adjoin love, whereof there be two principal objects, and two principal offices: the principal objects of our love are God and our neighbours, 
〈…〉  lowliness in heart disposeth aright of our love toward God, and meekness showeth how we should demean ourselves in our carriage toward our neighbours: the two principal offices of our love are to give and to forgive; lowliness is ready to give every man his due, meekness to forg●ue every man his debt: or we must be 
〈…〉  mites 〈◊〉 humiles mentibus, in our outward behaviour toward other meek, in our inward conceit of ourselves humble: lowly not in complement or habit only, but in heart: for as the 
Eccles. 19 25.  wiseman telleth us there be some that being about wicked purposes do bow down themselves and are sad, whose inward parts burn altogether with deceit ● he looketh down with 〈◊〉 face, and fameth himself deaf: yet before thou perce●●● 〈◊〉 upon thee to hurt thee.  

〈…〉  Christ wou●d not have us imitate him in his mi 〈◊〉, as ●n walking upon the waters, in raising the dead, ●n making a new world: but in his morale, in his meekness and lowliness especially, for these virtues are the lessons he reaches, in whom are hid all the treasures of wisdom 2nd knowledge: it is so great a thing in our own eyes to be little, that no man is able to learn it of any but of him only, who being in the 
x Philip 26.  form of God took upon him the form of a servant and became man, yea a 
y Psalm. 22.6.  worm and no man, a very scorn of men and outcast of the people, termed Apocalyp. 1.8. the first and the last: in majesty the first, in 
z Gloss.  meekness as the last, his whole life being nothing else but an open book, or rather an open shop of humility: descend then if thou wilt ascend, if thou desire to build high and to seek the things above, lay thy foundation low, humbleness of mind is 
a Bonavent. diet salat. cap. 36  schola and scala coeli, the school teaching and the scale reaching heaven.  

b Hildebert. in epitap. Berengary apud Malmes. in vita. Wil 1.  Quo minor est quisquis maximus est hominum.  
I will ease you 
c Bernard.  the world crieth, ego deficiam, I will leave you: the flesh crieth, ego inficiam, I will corrupt you: the devil crieth, ego interficiam, I will destroy you: but he (which is 
d August. de verb. apost. ser. 22.  verax verus veritas, ever speaking the truth as ever being the truth) opposeth himself against all these mortal enemies and saith ego reficiam, I will ease you: this one clause then is the very close, yea the very 
e Culman. in loc.  sum of the whole gospel in as much as all our learning and labouring is for this end, that we may find refreshing and rest unto our souls in the end, the latin ref●ciam hath 
f Vide Giron. con. 2. in ●est. Mat.  three significations.  

1 Reficere is to repair or renew, Mat. 4.21. reficienres retia, james and john were mending their nets etc., and so Christ as being 
g H●b. 1.3.  the brightness of God's glory, and express character of his person, restoreth again God's Image defaced in us through Adam's fall, ut recreatio creationi responderet saith 
h Part. 1. quaest. 3. a●●. 8.  Aquine, that the redemption of the world might answer the creation: he who first made, now mendeth us, all of us being the 
i Ephes. 2.10.  workmanship of God in Christ as creatures and as new creatures: as Creatures, for in the beginning was the word, all things were made by it, and without it was made nothing that was made: as 
k 2. Cor. 5.17.  new creatures, for Christ jesus is the new man we must 
l Rom. 12.14.  put on, of whom we must learn meekness and lowliness that we may walk in newness of life, Rom. 6.4.  
2. Reficere, doth signify to strengthen with meat, in which acception a common hall in a college where the society meet and eat together, is called a refectory; now Christ hath a twofold refectory for all such as come unto him, one in his kingdom of grace, when he 
m Psalm. 23.5.  prepareth a table for us in despite of our foe, refreshing us with the food of his word of his supper, of his examples until we are made fat, Proverb. 28.25. even so full and fair, that the Church in admiration hereof asketh her best beloved, 
n Cant. 1.6.  show me where thou feedest? another refectory, Christ hath in his kingdom of glory, Luke 22.30. Ye shall eat and drink at my table in my kingdom, there God hath prepared for those that love him a banquet of such delicates as eye hath not seen, neither ear hath heard, neither heart of man able to conceive. 1. Cor. 2.9. 
o R●pe●t. in Mat. 11.  Sentiri potest, dici non potest. Come then unto me all ye 
p Mat. 5.6.  that hunger and thirst after righteousness, and I will feed you, feast you, fill you, feed you with the 
q 1. Pet. 2. ●.  sincere milk of my doctrine, feast you with a cheerfulness of conscience which is a 
r Proverb. 15.15.  continual feast, fill you with an overflowing cup in the state of glory: come to me, nay if ye will open the wicket of your heart when I knock and desire to come to you, I will sup with you, and you shall also sup with me, Apocalip. 3.20.  
3. Reficere, signifieth as our text runneth here, to refresh and to ease such as labour and are laden, and this 
s ●ansenius. Marlorat.  expresseth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 best, and is most agreeable to the clause going afore labour and laden; and the words following after, rest, easy, light, as if he should have said, 
t Sua●e contra laborem, 〈◊〉 contraonus. Ca●etanin loc.  I will ease such as labour, and give rest unto such as are laden, I will make their heavy burden light, and their hard yoke easy, so that they shall count it exceeding joy to fall into divers temptations, james 1.2. as sorrowing and yet always rejoicing, 2. Cor. 6.10. 
u Psal. 128.2.  blessed in eating the labours of their hands: as men of the world are 
x Augustin. in Psalm. 127.  infeliciter felices, unhappy in being so much happy: so the children of God are feliciter infelices, happy in feeling their load, and understanding their unhappiness, for 
y 1. Cor. 10.13.  God is faithful, and will not suffer his children to be tempted above their ability, but will even with the temptation make away to escape, that they may be able to bear it. This ease Paul found unto the rest of his soul, 2. Cor. 4.8. We are troubled on every side, yet are we not in distress: perplexed, but not in despair: persecuted, but not forsaken: cast down, but yet not cast away. A 
z Musculus in loc.  Physician (albeit he be never so skilful in his art) cannot absolutely promise that he will ease you: his comforts are I will endeavour to give you rest, if I can I will help you, neither invention of wit, nor intention of will, I assure you shall be wanting: but Christ here saith I will, I can, as having all things given unto me of my father, and I will as being 
a Esay 61.1.  sent into the world to comfort such as mourn in Zion.   
Ye shall find rest unto your souls] 
b Pet. de palud.  some find rest in their body, but not in their soul, as the glutton mentioned, Luke 16. his body was richly clothed, and deliciously pampered every day, but his soul (so full of sores as Lazarus at his gate) found no rest: 
c Luther loc. come. tit. de furijs malae conscien.  one drop of a bad conscience did drink up as it were the whole sea of his worldly delights, some find rest in their soul, but not in their body, so the servants of God are said to 
d Rom. 5.3.  rejoice in tribulations, as the blessed Apostles Act. 5. afflicted in body, rejoiced in spirit, because they were counted worthy to suffer for Christ's name: some neither in body nor soul, as the damned in hell, having 
e Bonavent. diet. salut. cap. 49.  poenarum & diversitatem & universitatem, a fire to torment the body, a worm to torture the soul Esay 66.24. some both in body and in soul, as Gods elect in heaven, who rest from their labour, Apocalyp. 14.13. and from their grief, for 
f Apocalyp. 21.4.  God shall wipe away all tears from their eyes, and there shall be no more dying or crying: and from their fear, job. 11.19. when thou takest thy rest none shall affright thee: come then unto me all ye that labour and are laden, and ye shall find rest here begun, hereafter accomplished fully: ye shall find, 
g Musculus.  not by your own industry: but through my grace, first I will ease you, than ye shall find rest unto your souls: unless I give you means to seek, ye can not find, if you will have it, I pray come to me for it.  
For my yoke is easy and my burden light] 
h Theophyla●t. Euthym.  Some construe this of Christ's humility, because meek and lowly persons have more rest and ease then the proud and ambitious, ever labouring for higher place; per quot pericula pervenitur ad grandius periculum? as 
i Confess. lib. 8. cap. 6.  Augustine sweetly. The Courtier is in deed resty, yet restless: 
k See resolved gentleman. pag. 14.  if he turn gallant, he shall be condemned as vain: if otherwise, disgraced with the titles of baseness: if he follow his studies, he shall be thought dangerous: if not, argued of ignorance: it he have travailed, his service will be questioned: if not, he shall be reputed uncapable of employment. So miserable is his estate, that his imperfections are hated, his virtues suspected, and either of them both alike able to bar him from preferment. 
l 〈…〉.  He must ever study not so much to have friends, as to beware of his enemies: in a word, there is less travel in serving of God, than the King: for the King hath only some few hours of audience, whereas God saith, at what time soever a sinner doth repent of his sin from the bottom of his heart, I will put all his wickedness out of my remembrance.  
But 
m Augustin. Hieron. ●ansen. Musculus. Maldonat. etc.  most interpreters understand this of Christ's Gospel and doctrine, 
n D● Falk. in loc.  for his burden is light unto such as he refresheth and easeth from the burden of sin, his commandments are not heavy to them whose faith overcometh the world, 1. john 5.3. A 
o Gueu●ra. epist.  yoke when it is green is heavy, but when it is somewhat worn, easy. Now Christ himself did first wear this yoke, that it might be seasoned and made light for us. If he commanded other to fast, himself fasted: if he commanded other to pray, himself prayed: if he commanded other to forgive, himself pardoned: if he commanded other to die, himself also died, etc. And therefore saith he, learn of me. 
p Calvin.  For this yoke will appear to be sweet, if once you be well acquainted with it as I am. It 
q Didac. Yanguas con. 2. de S. Matth.  is my yoke, not yours. I put my shoulder unto the burden and bear more than you, factus est principatus super humerum eius, Esa. 9.6. Christ doth as 
r 2. Cor. 11.29.  Paul saith, Who is weak, and I am not weak? who is offended, and I burn not? I bear the yoke when ye suffer, Act. 9.4. Saul, Saul, why persecutest thou me? To this purpose 
s Epist. lib. 4. epista.  Paulinus excellently, Christus & patience & triumphans in sanct is suis: in Abel, occisus á fratre: in Noah, irrisus à filio: in Abraham peregrinatus, In Isaac oblatus, in joseph venditus, in Moyse fugatus, in Prophetis lapidatus, in Apostolis terra marique iactatus. When as then ye labour and are laden heavily, learn of me, yea lean on me: Psalm. 55.23. Cast thy burden upon the Lord, and he shall nourish thee, Come to me and I will ease you. So S. 
t De verbis dom. secund. Mat. ser. 9  Augustine doth expound this clause, Christ's burden in itself (saith he) is exceeding troublesome, for 
u 2. Tim. 3.12.  all that will live godly in Christ jesus shall suffer perscution: but his spirit 
x Rom. 8.20.  helpeth our infirmities, and sweeteneth affliction for us; he maketh us willing, and so by consequent able to bear his burden, and undergo his yoke. For 
y Bernard. ser. 85. in Cant.  ubi amor est, non est labor sed sapor, unto the willing all things are welcome. The way to heaven is 
z August. ubi supra.  angusta paucis eligentibus, facilis tamen omnibus diligentibus. O come then unto Christ, and take up his yoke. 
a Ambros. de Elia cap. 22.  Fear it not as being a yoke, but bea●e it as being easy. Respect not the present pain, but expect the future pleasure. For our light affliction which is but for a moment, causeth unto us a far more excellent and eternal weight of glory, 2. Cor. 4.17.  
It is very remarkable that Christ saith in the 
b Guevara epist.  singular yoke, for he doth not command us to plough with many yokes. The devil enticeth us to many vices which are contrary, the world hath many troubles which are contrary, the flesh also many desires which are contrary: but God hath upon the point but one commandment, namely, that 
c 1. ●ob. 3 23.  we believe in his Son jesus Christ, and express this faith in loving one another. All that Christ on our part requireth is, that we come to him, and learn of him. 
d Rom. 10.9. Si credis lu●us ●s. Luther.  If thou shalt acknowledge with thy mouth the Lord jesus, and shalt believe in thine heart that God hath raised him up from the dead, thou shalt be saved. The Gospel is called a burden and a yoke, 
e E●thym.  lest we presume: yet light and easy, lest we despair. 
f Marlorat.  By this one sentence two sorts of men are confuted especially: the carnal Gospelers on the right hand, who because justification is by faith only, hold themselves free from all burdens; and the superstitious Monks and merit-mongers on the left hand, loading the consciences of men with too many burdens. O sweet jesus, so guide me with thy holy spirit, that I may walk between these two rocks in thy mid way. Thou (●o whom all things are given) give me thy grace, that I may come to thee, learn of thee, rest in thee. That I may so bear thy cross on earth, as that I may wear thy crown in heaven, Amen.   

The Epistle  ESAY 7.10 
God spoke once again to Ahaz, saying, require a token of the Lord thy God, etc.  
IN this Scripture two things are more chiefly considerable; namely, the 

goodness of God 

particularly toward Ahaz King of juda, God spoke again to Ahaz, saying, ask a sign, etc.  
generally toward all the house of David, even the whole Church, a Virgin shall conceine, etc.    
wickedness of Ahaz 

Open 
g Calvin. in loc.  unthankfulness and 
h Hieron. in loc.  insolent 
i Hyperius. Vatablas.  impiety, than said Ahaz, 
Vatablas.  will ask none.  
Secret 
k Musculus. Hen. Mollerus.  hypocrisy, covering his contempt and Atheism with a cloak of devotion and duty, neither will I tempt the Lord.      
God spoke again to Ahaz] In the days of Ahaz the son of jotham, the son of Vzziah King of judah (as we read in the beginning of this present chapter) Rezm the King of Aram, and Pe●ath the son of Remaliah King of Israel came up and fought against Jerusalem. Now God (as being a 
l Psal. 46.1.  present help in trouble) sent his Prophet Esay to comfort King Ahaz in this extremity, saying vers. 4. Fear not, neither be faint hear●ed for the two tails of those smoking firebrands, for the furious wrath of Rezin, and of Remaliahs' son. For albeit they determine to depose thee, and to dispose of thy Kingdom, purposing to set up in thy throne the son of ●abeal. vers 6: Yet thus saith the Lord God, their counsel shall not stand, neither shall it be: for the head of Aramis Damascus: and the head of Damascus is Rezin, and within threescore and five years Ephraim shall be broken from being a people. 
m Cal●in.  As if he should say, these two kingdoms shall have their limits, and their two Kings must be content with their own greatness, they both aspire to the Crown, but I have set them their bounds which they shall not pass. Believe my words and it shall go well with you, but if ye will not believe, surely ye shall not be established, vers. 9 And therefore that Ahaz and his people might give credit to this promise, the Lord (saith our text) spoke once more to Ahaz.  

〈…〉  Where note Gods long suffering and patience toward an Idolatious and a wicked King, 
o 〈…〉  who did not uprightly in the sight of the Lord his God 〈◊〉 David his father ● but made his son go thorough the fire after the abominations of the Heathen, whom the Lord had cast out before the children of Israel, and offered, and burnt incense in the high places, and on the hills, and under every green tree. The Lord 
p Ez●b. 33.11.  desired not the death of a sinner but that he may turn from his evil ways and live, speaking to him as here to Ahaz, again and again; turn you, turn you, for why will ye die O ye house of Israel? He doth invite to mercy, not only such as are godly men, according to the prayer of 
q Psal. 125.4.  David, Do well O Lord unto those that be good and true of heart. But he maketh his Sun to rise on the evil, and sendeth his rain on the just and on the unjust, Matth. 5.45. He is not slack faith 
r 2. Pet. 3 9  Peter in coming to judgement (as some men count strictness) but is patient toward us, and would have no man to perish, but would all men to come to repentance. Wherefore thou, whosoever thou be which art in the 
s Act. 8. 2●.  gall of bitterness, 
t 1. King 21.25.  selling thyself to work wickedness, nay 
u 〈◊〉. 4.19.  giving thyself to wantonness to commit all uncleanness, even with greediness. 
x Rom. 2.3.  How dost thou thin●e thou shalt escape the judgement of God? or despisest thou the riches of his bountifulness, and patience, and long sufferance, not knowing that the goodness of God leadeth thee to repentance? The Lord spoke to Ahaz again, yet not only for his sake, nor for the wicked alone: 
y Calvin.  but rather to provide for the weak which had some seeds of Godliness. For albeit they did offend the Lord very much in their distrust and Idolatry: yet God as being the father of 
z 2. Cor. 1.3.  mercies, in wrath remembers mercy. Habac. 3.2. Compassion and forgiveness is in the Lord our God, albeit we have rebelled against him. Dan. 9.9.  
Require a token of the Lord thy God] 
a Musculus.  As if Esay should have said. I perceive you give credit to my report, entertaining my speech as the words of a mere man, and not as the word of God. Wherefore to demonstrate that I come not in mine own name, but from the Lord of Hosts, Ask a sign, 
b Hierome.  not of Idols, or of strange gods unable to help thee: but of thy God Ask a sign not of me, but of the Lord 
c Psal. 72.18.  which only doth wondrous things. Ask of him, Ahaz, and thou shalt understand that it is the Lord who speaks unto thee. God for the confirmation of our faith 
d Mollerus. Calvin.  addeth unto his promises as props of our infirmity, signs and tokens, which 
* Tract. 80. in joan.  Augustine calls aptly visible words. And these signs are of two sorts, extraordinary, whereof the Prophet in our present text, and that which was given to Hezekiah in the 38. chapter of this prophesy, vers. 7. Ordinary, in daily use, as Baptism and the Lords Supper, the which are signs and seals of Gods holy covenant with us. And we must so join faith unto the word, that we despise not the Sacraments which Almighty God offereth as helps for the strengthening of of our faith. 
e 1. Tim. 1.15.  It is a true saying that jesus Christ came into the world to save sinners. And this saying aught by all means to be received and one chief mean is the ministration of the Sacraments: and therefore the frantic spirits in our time who make no reckoning of Baptism, nor of the blessed Eucharist, but esteem them abces only for little children, are worthily censured by reverend 
f 〈…〉  Calvin to separate those things which God hath joined together.  
Whether it be toward the depth beneath, or toward the height above] The Prophet prescribes not what token Ahaz should ask, 
g 〈◊〉.  lest happily the truth of the miracle might be suspected: but he leaveth it to the Kings own free choice, whether he will have it toward the depth or height, 
h 〈◊〉.  that is in earth or heaven. Or it may be the word depth is of some deeper signification; 
i Hieron. Calvin.  as if Esay should say, God will openly show thee that his dominion is far above all the world; yea that it reacheth even from the heaven of heavens, to the very depth of depths, insomuch as he can at his good pleasure fetch Angels out of heaven, and also ra●e the very dead out of their graves, 
k 〈◊〉.  Here then observe God's omnipotency, who can do whatsoever he will in heaven and in earth, and in the sea, and in all deep places, Psal. 135.6. 
l 〈◊〉. 32.17.  O God the great and mighty, great in Counsel, and mighty in wor●e. Behold thou hast made the heaven, and the earth, by thy great power and stretched out arm, and there is nothing hard unto thee. This doctrine is comfortable to the godly, who 
m Psal. 91.1.  dwell under the defence of the most high, and abide under the shadow of his wings, having his spirit for their guide, and his Angels for their guard. But it is very terrible to the wicked, in that all the creatures in heaven, in earth, and under earth attend the Lord of Hosts, evenmore ready to fight against such as fight against him.  
I will require none● This argueth his 
n Hieron.  pride, rather than humbleness. Or as 
o 〈◊〉.  other, his trust in the strength of the King of 
p 2. King 16.  Ashor, rather than his affiance in the King of Kings. And yet he colour's his foul contempt 
q 〈…〉.  hypocritically with a fair pretence, saying▪ I will not tempt the Lord, alluding doubtless to the text, Deut. 6.16. ye shall not tempt the Lord your God. He forgot the words in the some chapter a little before, ye shall not walk after other gods, etc. and only wrested that clause which he thought would fit his turn, wrest I say, for to require a sign when God inviteth and enjoineth us, is not to tempt the Lord; but to trust and obey, which is 
r 1. Sam. 15.22.  better than sacrifice. Gedeon is commended for ask signs of the Lord, judges 6. the Pharities on the contrary condemned even by 
s Mat. 16.4.  Christ himself, the wicked generation and adulterous seeketh a sign: now the reason hereof is exceeding plain, their actions differed in their 
t Mollerus. Musculus.  ends: for whereas Gedeon asketh a sign to be confirmed in God's promise; the pharisees required miracles of Christ out of curiosity to betray, rather than to be taught of him: in this acceptable time of grace we need not ask for new miracles, it is sufficient to believe those which are recorded in holy Bible. The blessed Sacraments are Gods ordinary signs appointed in his word for the strengthening of our faith▪ he that refuseth them as a superfluous help commits the sin of Ahaz, he that useth them according to Christ's ordinance, spiritually receives Christ himself, as 
u Apud Elien. respon. id apol●g. Bellarmin● pag. 11.  Durand●ss pithily, verbum andimus, motum sentimus, modum nescimus, praesentiam credimus.  
Hear ye now O house of David] For as much as it was an intolerable wickedness to shut the gates against the might and mercies of God under colour of honesty and modesty; the Prophet is justly displeased, and sharply rebukes these painted 
x Mat. 23.27.  sepulchres▪ and saith, hear ye now O house of David, etc. for albeit it was an honour for them to be held the race of David (if they had walked in the steps of David) 
y Ca●●in.  yet notwithstanding he now calls them house of David rather by way of reproach then otherwise. And in very deed the contempt and unthankfulness in refusing a sign was so much the more heinous, because this favour was rejected by that house, out of which the salvation of the whole world should come. Note then here the Prophet's order and exquisite method in teaching: first he begins with doctrine, take heed, be still, and fear not, etc. then he proceeds to the confirmation of his doctrine, 〈…〉 a token of the Lord thy God, etc. 〈…〉 when he saw 〈◊〉 both his offered sayings and signs unto King Ahaz were fruitless, he comes to reproof, grievously ●●ding this obstinate man; and ●o him ●lone, but also all the royal house defiled with this impiety: we must in our ministry take the l●ke course: first beginning with doctrine, then proceeding to confirmation, and when these two fail, we must (as our Prophet speaks 
Esay 58.1.  elsewhere) lift our voice like a trumpet, s●ewing God's people their transgressions, and to the house of jacob their sins, after proof we must (as Esay here) come to reproofs 〈◊〉 lachrimae laudes tuae sint, as 
〈…〉. Tom. 1. fol. 14.  Hierome doth advise Nepotian, for saith he, melius est ex duobus imperfectis rusticitatem sanitam habere, quam eloquentiam peccatricem, and 
b Loc. come. tit. de of●●. minist. in tavan. vit●.  Martin Luther that son of thunder was wont to say, cortes meus esse potest durior, sed nucleus mollis & dulcis est.  
Is it not enough for you that ye be grievous unto men, but ye must grieve my God also?] 
c Calvin.  He doth use comparisons between God and men, not as if the Prophets could in deed be separated from God, for they be nothing else but his instruments, having one common cause with him as long as they discharge their duties, according to that of Christ, Luke 10.16. He that heareth you, heareth me: and he that despiseth you despiseth me: the Prophet than shapes his speech according to the wicked opinion of Ahaz. and his followers, imagining that they had to do with men only, as if he should say, though I am a mortal man as you conceive, yet in rejecting the sign which is offered unto you, ye grieve God himself, for as much as the Lord speaks in me: 〈…〉 
〈…〉.  Luther is our comfort and credit, that in de 〈◊〉 God's errand, our tongue is God's tongue, and our 〈…〉 Gods voice, 
e 〈…〉  he therefore that despiseth our preaching, despiseth not men▪ but God; as the Lord said to 
1. Sam. 8 ●.  〈◊〉, they have not rejected thee, but they have rejected me, that I should not reign over them: and this aught to move the Prophets and preachers of the word, 
g Musc●●.  that a wrong done to them in executing their holy function is an injury done to God himself, and they must grieve not so much in respect of their own dishonour, as for that God is grieved, according to that of 
h Psal 119.136.  David, mine eyes gush ou● with water, because men keep not thy law: it is well observed, that whereas Esay said before whilst Ahaz rebellion and ingratitude was hidden, ask a sign of the Lord thy God: he now takes this honour to himself, saying my God, not thy God, insinuating that God is on his side, and not with these wicked hypocrites; and so testifies with what a confidence and conscience he promised deliverance to the King, as if he should have said, I came not of myself but I was sent of the Lord, and have told thee nothing but out of the mouth of my God, all preachers of the word should have the same boldness, not in appearance only: but effectually rooted in their hearts: as 
i Vbi supra.  Luther excellently, Summa summarum haec est inestimabilis gloria conscientiae nostrae contra omnem contemptum in mundo, quod Christus nos praedicatores plane deos create, dicendo qui vos recipit, me patremque meum recipit.  
Therefore the Lord shall give you a sign, behold a virgin All orthodoxal interpreters aswell ancient as modern construe this of Christ's admirable nativity, herein being taught by the spirit of truth, in the 1. Chapter of Saint Matthews Gospel at the 22. verse, all this was done that it might be fulfilled which was spoken of the Lord by the Prophet, saying, behold a virgin shall conceive, etc. I know the jews have many cavils against this exposition he that desires to know them, as also the Christians answer to them: at his opportune leisure may read the Commentaries of Hierom and Calvin upon this text, of Aretius, Marlorat, M●ldonat, in Mat. 1.22. Pet. Galatinus de arcanis cat. verit lib. 3. cap. 18. & lib. 7 cap. 15. Suarez in 3. Thomae disput. 5. sect. 2.  
●That which here troubleth interpreters most, is how this token is a confirmation of God's promise to King Ahaz: examine the circumstances of the place say the jews, Jerusalem is besieged, and the Prophet is to give them a sign of their deliverance; to what end then is the Messias of the world promised now, who should be borne five hundred years after? answer is is made by 
k 〈…〉.  some that the coherence may be thus, O Ahaz, thou art exceedingly deceived in thinking that God is not able to deliver thee from the furious wrath of Rezin, and of Remaliahs' son; for he will in time to come show greater arguments of his power unto thy succeeding posterity, for behold a virgin shall conceive and bear a son, who shall deliver his people from more dangerous enemies than the two tails of these smoking firebrands; he will in the fullness of time send a Saviour to deliver us 
l Luke 1.71.  from all that hate us, even our spiritual enemies, as sin, death and the devil: he shall be called Emmanuel, 
m ● Mat. 1.23.  which is by interpretation God with us, not God against us, but with us and for us, as Musculus upon the words of Saint Matthew, non sive nobis, non contra nos, sed nobiscum & pro nobis.  

n Mollerus. Calvin.  Other observe that it is the custom of the Prophets in confirming the particular promises of God, evermore to lay this foundation that he will send his son the redeemer. By this general prop the Lord every where ratifies that which he specially promiseth unto his children, according to that of 
o 2. Cor. 1.10.  Paul, an Christ all the promises of God are yea and amen: that is, 
p Aretius.  categorical and true, 
q Lombard. Anselm. Cal●●●●.  complete and implete, and assuredly whosoever expects help and succour from God, must also be persuaded of his fatherly love: but how should he be favourable without Christ, in 
r Ephes. 1.4.  whom he hath adopted us his sons, and 
s Rom. 8.17.  heirs before the foundation of the world? so loving us that he hath given his only begotten son to 
t 〈…〉.  dewell among us, and to be God with us, and when his hour was come to 
u 〈◊〉. 4 25.  die for our sins, and to rise again for our justification: so that upon these premises we need not at any time doubt of God's holy promises, but infalliblely conclude with the blessed Apostle Rom. 8.32. If God spared not his own son, but gave him for us all to death, how shall he not with him give us all things also?  

x Hyperius in loc.  Other hold this sign most agreeable to the present occasion of judah's promised deliverance, because the Patriarch 
y Gen. 49.10.  jacob had prophesied, that the sceptre should not depart from juda, nor a law giver from between his feet until Shilo come: as if Esay should thus argue with Ahaz, the Messias of the world is to be borne of the tribe of judah, and of the lineage of David, it is impossible therefore that either Rezin or Pekah, or any other prince whatsoever should rend thy Kingdom from the successors of David, until a virgin conceive and bear a son, who shall be called Emmanuel. It is reported Mat. 2. that the wise men inquired after the birth of Christ, in the days of Herod the King, wherein they showed themselves to be wisemen in deed, observing their right 
z Leo ser. 3 de epiphan. The●phylact. Euthym. Anselm. in Mat. 2.  quando, because now the sceptre had departed from judah, and was in the hands of Herod an alien and a tyrant crept in by the Roman Emperor: this than is a fit and a full sign to confirm God's promise touching judah's deliverance from the furious wrath of Rezin and of Remaliahs' son. For there be two kinds of signs, unum prognosticum, alterum remoratiwm, as 
a De arcanis cat. verit. lib. 7. cap. 15.  Petrus Galatinus in his examination of this text aptly distinguisheth: one which is a prognostication of an event to come, so 
b judges 6.37.  gedeon's fleece was a sign to him of a future victory, another which is a memorial of a thing past, so the Lord said unto Moses Exod. 3.12. This shall be a token unto thee, that I have sent thee, after thou hast brought the people out of Egypt, ye shall serve God upon this mountain: now the sign mentioned here was a rememorative, not a prognosticke. Ahaz saw not this token, but his posterity might say with 
c Psalm. 48.7.  David, as we have heard, so have we seen in the city of the Lord of Hosts, in the city of our God: God upholdeth it for ever. And here the fathers 
d Ire●aus. lib. 3. cap. 27. 〈◊〉 in P●. 18. 〈◊〉. 8 Epithan. heus. 30. Basil. in loc. 〈…〉  observe that Christ's admirable nativity was a sign both in the depth beneath, and in the height above. For in being a man, eating butter and honis, nourished after the same manner that other children are, he was a sign on earth: and in being Emmanuel, conceived of a Virgin without the seed of man, he was a sign from heaven. Thus as you see this token is accommodum, aptly fitted to the present occasion of the Prophet, I proceed now to show that it is also commodum, as profitable for us as it is pertinent for Jerusalem.  
A Virgin shall conceive] That is, 
e 〈◊〉. Maldo●t. in Mat. 1.23. Hiabna. 〈…〉 etc.  the Virgin, or that Virgin, for the Hebrew particle ● added in the text original, and the Greek article- prefixed by the Septuagint interpreters are both emphatical, and import so much as this excellent Virgin. So the father's useth to speak, 
f Ephyhas. 〈◊〉 78.  Quis unquam, aut quo seculo ausus est proferre nomen S. Maria, & interrogatus non siatim intulit virginis vocem? In what age did any man name the blessed Mary without adding her surname Virgin. Nay the blessed Apostles in their Creed have taught us so to believe, borne of the Virgin Marie. For she was a 
g See C●●●d art. borne of the Virgin.  perpetual Virgin: 
h Aretiu● 〈◊〉. 1.17.  ante partum in part●. post partum. All which is concluded, at the least included in our present text. A Virgin before she conceived, and when she conceived her son our Saviour, as we defend against unbelieving jews and Gentiles; and against misbelieving hererickes also; namely, the Cerinthians, Ebionites, Carpocratians, holding that Christ was the natural son of joseph, & verus & merus home, contrary to the words of our Prophet here, behold a Virgin shall conceive. 
i Psal. 132. ●1.  The Lord hath made a faithful oath unto David, and he shall not shrink from it, Of the fruit of thy belly shall I set upon thy seat. Where the 
k sword. ● in 〈◊〉 131. & 〈…〉. 3. cap. 27.  Doctor's note, that he saith according to the Hebrew, de fruitu ventris, and not the fructu femoris, aut renum, because the promised seed is the seed of the woman, Gen. 3.15. made of a woman, Gal. 4.4. having the materials of his body from Mary, but his formale principium, of the holy Ghost agent in his admirable conception, as it is in the Gospel allotted for this day, the holy Ghost shall come upon thee, and the power of the most high shall overshadow thee. See Gospel on the Sunday after Christmas.  
2. We say that Mary was a Virgin in her childbirth, against jovinian, and Durandus, according to the tenor of our text, A Virgin shall conceive and bear a son. The which is not to be construed, in 
l Suarezan 3. Thom. disp. 5. sect. 2. idem Arden's intuan gel. annunti.  sensu diviso, sed in sensu composito: to wit, a Virgin shall conceive, and continuing a Virgin shall bring forth her child, 
m Bernard. hom. 3. super missas est angelus.  granida sed non granata. So runs our Creed, borne of the Virgin. For otherwise what wonder had it been that one who sometime was a Virgin, should afterward knowing a man, have a son. Consul S. Irenae. lib. 3. cap. 18.21.24. Epiphan. haeres. 30. Circa sinem. 
n Neque virginit is partum prohibuit, neque partus virginitatem soluit.  Grego. Nyssen. orat. de sanct. Christi nativitat. Basil. & Hierom. in loc.  
Partus & integritas discordes tempore longo. virgins in gremio foedera pacis habent.  
3. Marry was a Virgin after the birth of Christ, as the Church hath ever taught against 
o Hieron. adverse. beluid. & August. heres. 84.  Heluidians, and 
p Epiphan. heres. 78.  Antidicomarianites. And some probable reason hereof also may be gathered out of this Scripture, thou shall call his name, etc. that is (as our Communion book) thou his 
q Ita Munsterus, tu matter.  mother. Or as our new translation hath it, A Virgin shall conceive and bear a son, and shall call his name, etc. For (as 
r In loc.  Calvin notes) the verb is of the feminine gender among the Hebrews, which occasioned happily the translators of Geneva to read, she shall call his name. Now the naming of children is an office properly belonging to fathers, and not to mothers. In that therefore this charge was wholly referred and transferred to Mary: we may note that Christ was so conceived of his mother, as that he had no father on earth; as also that joseph affianced to Mary, was rather an help then an absolute head, a wedded, but not a bedded husband. I say not a bedded husband after the birth of Christ, as Hierome notably proves in a tract of this argument, against helvidius. And for the strengthening of this reverent opinion, I find a tradition entertained by the most ancient Doctors, 
s Tract. 16. in Mat.  Origine, 
t Them. de human. Christi generat.  Basile, 
u In Mat. 23.  Theophylast, and 
x Greg. Nyss. de sacta Christi nativit.  other, that whereas the married women had one several in the Temple for their devotions, and the Virgins another: Marry not only before, but after the birth of her son also did usually troop with the maidens, and not with the married, 
y Perkins reform. cat. tit. tradit.  living and dying a Virgin. This Epistle than is all one with the Gospel, Esay and Gabriel are messengers of the same errand; for that which Esay speaks of Mary, Gabriel speaks unto Mary; Thou shalt conceive in thy womb, and bear a son, and shall call his name jesus. And they both are so fit for the present feast, that he who runs and reads, may see the reason why the Church allotted them for this day.   

The Gospel.  Luk. 1.26. 
And in the sixth month, the Angel Gabriel was sent from God, unto a City of Galilee, named Nazareth, to a Virgin, etc.  
ALmighty God in the twelfth chapter of Exodus, enjoined his people to eat the paschal lambs head and feet and purtenance. Christ is our Pascal lamb, 1. Cor. 5.7. Wherefore we must as Mary did, anoint Christ's 
z Mat. 26.7.  head & 
a job. 12.3.  feet, that is, meditate on his birth and death, on his ingress into the world, and egress out of the world. This scripture principally speaks of his birth, and of the purtenance thereof, an evangelical and angelical annunciation of his admirable conception.  
In which observe these 4. circumstances especially.  

When, In the sixth month.  
Where, In a City of Galilee, named Nazareth.  
Who, saluting, Gabriel an Angel sent from God.  
Who, saluted, A Virgin espoused, etc.  
What, Hail full of grace, etc.   
In the sixth month] That is (as Gabriel expounds himself, vers. 36.) in the sixth month, 
b Theophylact. Euthym. in loc.  from the conception of Elizabeth. And it is an 
c Luther. Melanct. ● oft. in loc.  argument to persuade Mary that she may have a son, for that her cousin Elizabeth had conceived a child in her old age, by her old husband. john the Baptist 
d Aretius.  (as it is thought) was conceived about the latter end of September, and Christ according to the Church's account, about the latter end of March. In the very same month (as 
e Vide Io. Thom. friegium lib de cosmopaeia.  some conjecture) the world was created, and so the second Adam was conceived, about the time the first Adam was deceived. For 
f 1 Cor. 15.22.  as in Adam all die: even so in Christ shall all be made alive. The 
g Quid lib. 1. sasti.  Poet saith of the spring which always beginneth in this month, 
Omnia tune florent, tune est nova temporis atas, & nova de gravido palmite gemma tumet.   
And so Christ incarnate making a 
h Esa. 65.17.  new heaven and a new earth, ecce ego facio nova, Behold saith the Lord, I make new things, Esay 43.19. See Tho. Caten. & m. Moller in loc. Ludolph. de vita Christi part. 1. cap. 5. Giron. ser. 1. Raulin. ser. 3. Ferus ser. 5. in annun.  
The 
i Tremellius in Exod. 12.  jews for religious uses, and festival times counted Nisan the first month, (
k ●atahlus in Exod. 12.  which for the most part answereth our March) and so forward; but for civil they counted the seventh the first. It is worth observing therefore that the Annunciation unto Zacharie was in the beginning of the Civil, and this Annunciation unto Mary in the beginning of the religious or ecclesiastical year, Teaching us hereby that our whole life is only civil, and not truly religious, until Christ be conceived and 
l Galat 4.19.  form in us, until he 
m Ephel 3.17.  dwells in our heart who 
n Psal. 51.10.  reneweth a right spirit within us.  
The Angel Gabriel was sent from God Gabriel in Hebrew signifies the power of God, a fit ambassador for such an errand, because the conception of Christ, and through it the redemption of the world is called expressly the strength of God's arm, Luk. 1.51. 
o Luther past. in loc.  Every Preacher of the Gospel ought to follow this example, for his commission, he must be sent from God: and in execution of it, he must be Gabriel that is, a man of good courage, powerful in doctrine and exhortation. An Angel was sent about this business, and not a man for sundry reasons, especially thice.  
1. 
p Thom. pert. 3. 〈◊〉. 3. 〈◊〉. 2.  That our human nature might be repaired after the manner it was ruinated, as a serpent was sent by the devil unto Eva to work our woe: so Gabriel an Angel was sent from God unto Mary, to bring glad tidings of our weal. 
q Pulgeatius de 〈◊〉. Christ.  Ad Euam angelus malus accessit ut per eam homo separaretur ● Deo, ad Asariam angelus banus venit ut in ea Deus umretur homini.  
2. An Angel sent unto a Virgin, 
r 〈…〉  because Virgins are as Angels, according to that of 
s 〈…〉 10.  〈◊〉. C●elibatus qua i c●lobeatus. And 
t Mat. 22.30.  Christ also saith, in the resurrection when there shall be no more marrying, that we shall be then as the Angels of God in heaven.  
3. To 
u Giron con. 1. 〈◊〉.  show that Angels are ministering spirits sent forth to minister for their sakes who shall be heirs of salvation, Heb. 1.14: and therefore seeing we have such a guard attending us on every side. we 
x 〈…〉. Angels.  should do whatsoever we do, in a reverent and seemly fashion, always remembering that we are made a spectacle to men and Angels, 1. Cor. 4.9.  
Unto acity of Galilee, named Nazaret] The jews held this country and city so 
y 〈◊〉.  contemptible, that the 
z job. 7.51.  pharisees said of the one, out of Galilee ariseth no Prophet. And 
a joh. 1.46.  Nathaniel of the other, Can there any good thing come out of Nazaret? here then observe that even pharisees and learned men may be deceived, as also that God is not tied unto any place, but his spirit 
b joh. 3.8.  bloweth where it listeth. And therefore we may not judge of men either by then country or county; joseph and Mary lived in Nazaret a city of Galilee: good people though they dwell in bad parishes and places, are the same. Mytically Nazaret is by interpretation a 
c Ludolphus de vita Christ. part. 1 cap. 5. & Beauxam●s har. full 22.  flower; it was fit therefore that he (which is the 
d Cant. 2.1.  lily of the valleys, and the rose of the wild) should be conceived in flore. i. in Nazaret: de flore. i. de beata virgine: cum floribus, i. tempore florum, in the spring or flower time. Galilee was the marches of the jews, abutting and adjoining near to the country of the Gentiles, and so 
e Bonavent. Beavixamis.  Christ's conception in Galilee doth insinuate, that in him all the nations of the world shall be blessed, Gen. 22.18. And that he should break down the stop of the partition wall, and to make the jews and the Gentiles both one, Ephes. 2.14: or Galilee signifieth an end or confine; so Christ a Galilean is the end of the law, Rom. 10.4. See this and many more like this, apud pont. in sed. annun.  
To a Virgin espoused to a man whose name was joseph] Mary though a Virgin was affianced to joseph of the house of David for sundry causes: ● left herself should be judged an 
f Hieron. advers. Helind. & Aret. in loc.  adulteress, and so stoned to death according to Moses law.  
2. Left her son should be reputed a 
g Ambros lib 2. in Luc. cap. 1.  bastard, and so consequently not admitted for the Messias. He who came into the world not to 
h Mat. 5.17.  destroy the law, but to fulfil all righteousness, Matth. 3.15: would not himself be borne unlawfully.  
3. 
i Basil. hom. de 〈◊〉 Christi 〈◊〉.  That Christ hereby might honour both estates, of maiden head, and marriage; of maiden head, in that she was a Virgin; of marriage, because she was espoused.  
4. That joseph might be to herself and her son a 
k Theophylact. Eathym.  curator and a guardian in the time of trouble; for so we read in the second chapter of S. Matthew, that the Angel of the Lord appeared to joseph in a dream, saying, Arise, and take the babe and his mother, and flee into Egypt, etc. Again, arise, and take the babe and his mother, and go into the land of Israel, etc.  
5. That her husband might 
l Basil. 〈◊〉 Cap.  witness her virginity. 
m Bernard, Rom. 2. 〈…〉 Angelus.  Sicut Thomas dubitando, palpando, constantissimus factus est Dominicae confessor resurrectionis: Ita & joseph Mariam sibi desponsando, eiusi● conversationem in temp●re cuiodie sindiosius comprebando. factus est pudicitiae fidelissimus testos. Pulchra viriusque rei convenientut & dubitatio Thomae, & desponsa●ia Mariae. See Bernard ubi in marg. Beauxam. har. Tom. 1. fol. 22. Maldonat. in Mat. 1. Sixt. seven. Bib. lib. 6. annot 64.  
Of the house of David S. Luke sets down the names of so many places and persons exactly, that we might attend his relation more diligently. 
n 〈…〉.  Noluit nos negligenter audire, quod tam diligenter sinduit enarrare. Because Christ is the promised seed and son of David, Mary was espoused to joseph of the house of David. 
o Hieron 〈◊〉. & Aret. 〈◊〉.  Hereby showing her own pedigree by her husband's genealogy; for the jews according to 
p 〈◊〉. 36.  God's law were to take wives out of their own tribes. David is ●iled a man according to Gods own heart, Act. 13.22. And so joseph, a man of David's house was a man according to Gods own heart, to whom he did reveal 
q 〈…〉. & 〈◊〉.  Secret● 〈◊〉 atque sacratisimum sui cordis arcanum, a mystery which 
r 1. Cor. 2.7.  none of the Princes of this world understood. And Mary being thus affianced to joseph she prove in good housewife, being in this respect like the Snail which this 〈◊〉. She was not of the tribe of 〈◊〉 
s 〈◊〉. 5.13.  busy gossip ●●ing about from house to house, pro●ing and speaking things which are not comely: 〈◊〉; (as almost all 〈…〉 upon the words of our text, 〈…〉 thee was within, either at her holy devotion, or at her daily work.  
I come now to the salutation itself. Hail Mary, etc. the which (as Luther said of the Pater noster) is made by the Papists a very great Martyr. I purpose therefore to demonstrate these two points especially: First, their foul abuse: secondly, the true use of ave Maria. The Papists injury this angelical salutation 

in Groce, by misconstruing the whole sentence jointly.  
in parcel, abusing every particular word severally.    
For the first they patch it up together by fetching in other stitches out of other places, as 
t Luk 1.42.  blessed is the fruit of thy womb, and adding the name, Maria, jesus, amen. And all this that it may be repeated often upon their beads, as a main point of holy devotion, and why so? 
u Rhom. in loc.  because forsooth it was used by the Greek Church in their Mass daily, for so they find it recorded in the Liturgies of S. james, and chrysostom. 
x Dr. Fulke in loc. & Mornaeus de sac. Eucharist. lib. 1. cap. 2.  Our answer is, that those Liturgies are counterfeit, the one being a sufficient consutation of the other. For if the Greek Church had a Liturgy written by S. james the blessed Apostle, who would imagine that chrysostom would have made a new; and if chrysostom had penned a Liturgy, he would not have made a prayer for Pope Nicholas, who lived almost five hundred years after him, and for the Emperor Alexius, who lived seven hundred years after him. It were very much (as B. 
y Art. private Mass divis 5.  jewel objected against D. Harding) to say chrysostom prayed for men by name so many hundred years before they were borne.  
But to trace the Papists a little nearer even from step to step, if ave Maria be a prayer, it must either be a prayer for Mary, or to Mary. It cannot be a prayer for Mary, whether we consider the words as uttered by Gabriel while she lived: or as babbled by them now she is dead. If in her life she was full of grace, and 
z 〈…〉.  free from all sin as they teach impiously; then assuredly she did not need any prayer of man or Angel, as abounding with all mercy, and abandoning all misery, much less now being a Saint in heaven, and (as they would have us to believe) a queen of heaven, overruling and commanding Christ himself to show mercy on such as she will have mercy.  
As ave maria could not be a prayer for Mary, so it should not be a prayer to Mary, because praying to Saints hath in God's holy bible 
a 〈…〉  neither precept, nor praise, nor pattern. Not to dispute this point, Eckius a ●ancke payest acknowledgeth in his 
b 〈…〉  Enchiridon that innocation of Saints is not enjoined in the Scriptures expressly, not in the old Testament, because the patriarchs and the Prophets afore the coming of Christ (as the Church of Rome believes) were not in heaven but in limbo. Not in the new testament, least happily the Gentiles lately converted unto the faith of one God, should instantly return to the worshipping of many Gods; as the men of Lycaonia would have sacrificed unto Paul and Barrabas, Acts 14 
c 〈…〉 190  Petrus Asoto likewise, and other Romanists of most eminent note for learning confess, that praying unto Saints is not taught in God's book plainly, but insinuated only. So that (as 
d Apol● consist. Aug. l. 1 con●. sol. 102.  Melancthon observes) the Papists are sane to ride post unto the Court for an example. We cannot come to the Prince's presence, but by the mediation of some favourite: in like sort (say they) we must exhibit our petitions unto Peter, or Paul, especially to Mary; that she may commend them unto Christ her son: God himself hath answered this idle conceit for us, Osea 11.9 I am God, and not man, the holy one in the mids of thee: and Esay 55.8. My ways are not as your ways, etc. Earthly princes out of necessity must employ many mediators and officers about them, as tongues and ears and eyes unto them: but the King of heaven is all eye, and all ear, seeing, hearing, understanding all things, even the very secrets of our hearts afore we speak: your heavenly father (saith our 
e Mat. 6.8.  Saviour) knoweth whereof ye have need, before ye ask of him. Again 
f Melanct. & Clementius uli ●. p.  if a King appoint a master of Requests, he will not ordinarily receive petitions from other: and therefore seeing the King of Kings is pleased to make Christ our only 
g 1 Tim. 2.5.  mediator and 
h 1. joh. 2.1.  advocate, the sole master of the requests in heaven 
i Heb. 7.25.  ever living to make intercession for us; it cannot be but dishonourable to God's choice, and Christ's office, to substitute any other half mediators either of redemption or intercession, as Saint Ambrose, come. in Rom. 1. Misera utantur excusatione, dicentes per istos posse ire ad Deum, sicut per comites pervenitur adregem. Yea but although ave Maria be not a supplication, it may be taken as a thanksgiving, and that is a kind of prayer, according to that of 
k 1. Tim. 2.1.  Paul, I exhort that supplications, prayers, intercessions, and giving of thanks be made for all men, etc. Answer is made that it is not a thanksgiving and if it were, yet should it not be babbled unto Mary, but uttered unto God, as 
l Luther post. in loc.  containing his praise to whom all honour is due, king doom, power and glory. Well, ave Maria notwithstanding all this may be used as a salutation: our answer is no for that a salutation is civil, whereas the Papists appoint this to be said as a religious office. 2. Salutations are to persons present, but the vergine is absent, and therefore the Papists may not, nay the Papists indeed cannot use these words in the same sense they were delivered by Gabriel and Elizabet; that there should be ten Anemaries to one Pater noster, and that 150. Ave-maries with fifteen Pater nosters make a Lady's psalter, and that after the Pater noster which Christ himself taught us by his own mouth, 
m Bellermin. ●at. exposit. ave Maria.  ave Maria is the most excellent prayer, and that in 
n jedesina. cat. cap. ●.  it we speak with the mother of God as the Queen of heaven and our advocate; is now known in the world to be such intolerable soppery, that (as 
o Epist. ad ●usepho. adversai Pelagianos.  Hierome said of 〈…〉 heresies) a repetition of it is a sufficient refutation.  
I know that reverend Fox in his Calendar of Saints annexed to his Martyrology calls the blessed Virgin our Lady, and the Church of England also tenneth usually this present feast our Lady's day: but herein we do not (as the Papists) ascribe to the Virgin 
p ●●. Fulk. in Mat. 1.  any divine honour, making her our Lady as God is our Lord. It is a civil use not a religious office, for in a holy seufe to speak properly there is but one Lord, and never a Lady, 
q 〈◊〉 4.5.  one Lord, one faith, one baptism: or the Virgin is styled our Lady, because she was (as Elizabet calls her) the mother of our Lord, Luke 1.43.  
Hitherto concerning the wrong done by the Papists in gross to the hail Mary, let us examine now their iniuting of every word in particular, the first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which they transtate ave, turning upside down the letters of Eva, the woman who did occasion the worlds woe, was named Eva, 
r Augustin de 〈◊〉 ●er. 4. 〈…〉.  therefore it was fit that Mary who bare Christ, the world's joy, should be saluted with ave; being opposite in name so well as in nature, this playing upon the word is pretty, but not pithy, because ave is latin, whereas Eva is Hebrew, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 greek, so that the friars wit hath out run the holy spirits wisdom in this exposition and transposition of Eva and Aue. The Greek predicant 
s Cor. 2. insesio. 〈…〉 vide & ride.  Illephonso Giron observes in the three letters of ave the three persons in holy Trinity. A, altitudo patris: V, veritas filty: E, aeternitas spiritus sancti. 
t Dicz. Pet. de 〈…〉  Some Friars have profoundly derived ave of (A) privatively taken, and ve, quasi sine va, that is without woe: now there is a threefold woe denounced. apocalypse 8.13. Vae, vae, vae ix colis terrae, woe, woe, woe to the inhabitants of the earth, and this woe is for sin in the world, as the 
u 1. john. 12.16.  lust of the flesh, the lust of the e●es, and pride of life. Woe to the covetous, woe to the luxurious, woe to the proud: all which Esay sets down in his 5. Chapter expressly. Woe to them that join house to house, and field to field, till there be no more place for other in the mids of the land, etc. that is a woe to the covetous: Woe to them that rise up early to follow drunkenness, etc. that is a woe to the luxurious: woe to them that are wise in their own eyes, etc. that is a woe to the proud, 
x Raulin. ser. 1● in annun. do●.  now the Virgin as being poor, chaste, and humble, was exempted from all these woes; & therefore worthily saluted by Gabriel with an ave: or as 
y Augustin. de 1. conissa. sir 2. de ave Maria.  other popish expositors, inhabitants of the earth have deserved a woe for their original sin, and that is the woe which is in Limbus: a woe for their venial sin, and that is the woe which is in Purgatory: a woe for their mortal sin, and that is the woe which is in hell: but Marry the Virgin (say they) was free from all these kinds of sin, and so consequently free from all these kinds of woe; the which assertion is contradictory to the text of holy scripture concluding all under sin, Rom. 3.9. Galat. 3.22. Yea but say 
z Tom. 2. in 3. Thom. disp. 2. sect. 4.  Suarez and 
a De amiss. great. & stat. per. l. b. 4. cap. 15.  Bellarmine, Mary was exempted ex speciali Dei privilegio: let them if they can show her patent, and we will instantly believe it, otherwise, God's word is a lantern to our feet, and a guide to our paths: if either man or Angel preach a new Gospel, let him be 
b Galat. 1.8.  accursed. That Mary was a blessed Virgin, and the mother of the world's Saviour; we believe, because we read so: but that she was impeccabilis, conceived without sin, borne without sin, living without sin, dying without sin, we do not believe, because we do not read it in the Bible, nay we read the contrary, for Mary saith in her hymn, my spirit rejoiceth in God my Saviour, etc. If she needed a Saviour, undoubtedly she was a sinner, for the whole need not a physician, Mat. 9.12. and therefore the popish annotation of ave thus applied unto the virgin is both unlearned and untrue.  
The next word is Maria, the which is so magnified and extolled by the Romanists as that King 
c Diez. con. 1. in incarnate.  Alphonso the sixth would not have his wife called by that high and venerable name. 
d Dom. ser. de annun. B. Maria.  Petrus de Palude (whose wit as it should seem dwelled in a sen) hath this muddy conceit the five letters of Maria, design the five singular privileges almighty God granted unto the Virgin (M) matter omnia sanctorum, (A) advocata omnium peccatorum, (R) regula omnium morum & virtutuos, (I) interfectrix omnium vitiorum, (A) harmonia spiritus sancti donorum. The Portugal Friar and flower Philip Diez, approved by Didacus Caro, Dominicus Bannes, and other great clerk of Spain for an exquisite preacher, 
e sword. ●  affirms that Maria is compounded of the first letters in the names of five most illustrious and holy women in all the Scripture, Michael, Abigail, Rachel, judith, Abishag. Having all their eminent qualities in her nature, and all their prime letters in her name, taking (M) from Michol, (A) from Abigail, (R) from Rachel, (I) from judith, (A) from Abishag. I must here quit Philip Diez with an old time which undoth his name with a great deal more wit.  
Phi not a fetoris, Lippus malus omnibus horis,  
Phi malus & Lippus, t●tus malus ergo Philippus.  
Saint 
f 〈◊〉 1●.  Ambrose faith of the Devil, that he is nox, and 
g 〈◊〉 66. in sword. ●  Bernard of bad divines that they be tenebrae munde, I am unwilling to lay the nox upon Diez, but his obscure foppery deserves I think verily Bernard's tenebrae.  
Well, as the Friars have taught us how to spell Maria, so let them inform likewise what it signifieth, 
h Ser. 5. de ave Maria.  A●g●●in. de Leoni ●a faith acutely, Maria quasi Maria, for as in the sea there is a 
i Ge●. 1.10.  gathering together of all waters: even so in the Vergine a congregation of all virtues. Again, as 
k Declessiaster 1.7.  all rivers come from the seas and return to the seas again: so likewise all grace is derived from Mary, and aught to be returned again to Mary, for she for sooth (if you will believe the Church of Rome in our public devotions) is 
l 〈…〉  matter gratte & wisericor● the mother of mercies, and goddess of all grace, Christ is the head, but Mary (saith 
m 〈◊〉 4. 〈…〉  Ozorius the jesuit) is the neck. Now whatsoever descendeth into the whole body from the head is conveled by the neck, so whatsoever blessing or favour is conferred upon other is conveyed thorough the hands of the Virgin. 
n Aitemstair. 〈◊〉. Theolog. in verb. Maria.  Vi si quid gratiae, si quid spei, si quid salut is in alias redundaverit, non nisiper mamus Mariae transierit, etc. And therefore most of their scholars usually begin their sermons and writings with an ave Maria, and end them with jaus Virgini. Their voluminous Historiographer Cardinal Baronius, concludeth his 1. Tom. of annal imprinted at Antwerp, an. 1597. Sanctissimae Virgini Mariae ut hae omnia accepta fecimus, it a pariter & osserimus: That is, as I have received all from the most holy Virgin Mary, so likewise I return all to her again. Cardinal Bellarmine also doth annex this postscript unto the 1. Tom. of his Controversies imprinted Lugdun. an. 1587. and unto Tom. 2. Ingol●tad. 1591. laus deo, virginique matri Mariae. And 
o Apud Dr. Morton Apolog. cat. part. 1. pag. 321.  other setting the cart before the horse, laus beatae Virgini & jesus Christo. It is well if Christ have the second place, if any place, when his mother Mary cometh in place. These are the positions, in some respects as blasphemous as the worst in the Turks Alcoran. And these their practices, as idolatrous as any we find in the Pagans school.  
The third word is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which they translate gratia plena, full of grace. And hence 
p Augustin. de leonissa ser. 8. de ave Maria.  they collect a threefold plenitude of grace in Mary, to wit, a fullness in regard of 

Multitude, abounding with all kinds of grace.  
Magnitude, as having the greatest in the greatest measure.  
Latitude, exercising them in earth, heaven, hell.    
All which is to show, that whereas other holy Saints and servants of God had grace by measure: Marry like to Christ was endued with grace beyond measure, being medium & causa gratiae, as 
q Apud Chemnit. part. 3. examine. Tit. de sanct. invocat. pag. 147.  Antoninus and Albertus impiously teach.  
Yet some 
r ●aictan. jansen. Giron.  popish interpreters as well as Protestants observe that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifieth gratificata, 
s Bezagratis ditect. 1.  freely beloved as the Geneva translation. Or as our new, highly favoured, or much graced, one which hath 
t Munster. Calvin.  obtained, and is 
u A●etias.  adorned with grace. 
x Cul●n. con. 1. in sword. ● annun.  Not one that gives grace, but receives; 
y Theophylact.  as Gabriel in the 30. verse construeth himself, thou hast found favour with God. And so Saint Paul expounds this word, Ephes. 1.6. God hath predestinated us to be adopted through jesus Christ unto himself, according to the good pleasure of his will, to the praise of the glory of his grace, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wherewith he hath made us accepted in his beloved. And gratiosus in Latin doth import a favourite which is graced out of his friends abundant love, rather than one who merits favour out of his own worth, as Calvin and Erasmus in their annotations upon this text accurately.  
But suppose the translation be good, and that we may read as indeed our 
t Malegit. Ambros. sword. ● & Augustin ●●chirid. cap. 36. & ser. 13.14.15. de tempore.  Communion book doth here, full of grace. Yet the popish annotation is false; for it is recorded in this present chapter, that john the Baptist, Elizabeth and Zacharie were full of the holy Ghost, and 
a Act. 6.8.  elsewhere that S. Stephen was full of faith and of power, and the seven Deacons full of wisdom, Act. 6.3. and that the blessed Apostles were filled with the holy Ghost, Act. 2.4. All these were full of grace, yet they received it by measure. So that as their own 
b Ianst●● ●●. con. cap. 3.  jesuit observes truly, Maria suit gratia plena in se, non à se, Mary was full of grace in herself, but not of herself. Fountains are full of water, and rivers are full of water, and brooks are full of water: Christ is full of grace as the fountain, but Marry full of grace as a river issuing from the fountain of grace. She was a virtuous woman, yet a woman; a sinner, not a saviour; one that was endued with excellent grace, not by her own merit, but by God's especial mercy. 
c Marlorat. in. loc. Cul●an. sword. ● 2. isset. annun.  Therefore full of grace, because the Lord is with thee.  
The 
d 〈…〉.  Papists abuse likewise dominus tecum, in making it an extraordinary salutation unheard in the world before. Whereas Boaz used the same to the reapers, the Lord be with you, Ruth. 2.4. And a glorious Angel to Gedeon. judg. 6.12. The Lord is with thee thou valiant man. And the Psalmographer insinuates the commonness of this phrase among God's people, Psal. 129.8. They which go buy, say not so much as the Lord prosper you. But why should I fish any longer in the popish puddle; you may see by that which I have delivered already, that the Friars and Jesuits have made 
e 2. Cor. 2.17.  merchandise of ave Maria, both in parcel, and in groce. Let us now come out of Babel into God's city, from their foul abusing of this Scripture to the true construction of the same. Note then in Gabriels saluting of Mary two things especially, to wit, his 

Forms, Hale, the Lord with thee.  
Titles, full of grace, blessed among women.    
And because both are double, we may learn that these Christian compliments are not to be neglected or omitted. A glorious Angel saluted a poor Virgin; superiors ought to salute inferiors, and inferiors to reverence superiors, and all out of love to respect one another. See Gosp. Sund. 6. after Trinity.  
2. This angelical ave teacheth us to use good forms in saluting, not such as are idle, profane, unsavoury. Not a pox, instead of hail: nor the devil take you, for the Lord be with you; not a curse, but a blessing; Hail, full of grace, blessed art thou among women.  
3. We must use salutations as sent from God, and not according to the world's fashion only. For some 
f Psal. 38.3.  speak friendly to their neighbours, but imagine mischief in their hearts. 
g Mat. 16.49.  judas had an had master, as well as Gabriel an hail Mary. Christians in their compliments ought to be hearty, not hollow. See Gospel Sund. 4. after Trinity.  
Hail, the Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth (as 
h Annot. in loc.  Erasmus observes) gaudere, saluere, valere. If we take it in the first acception, it is gabriel's giving of the joy to Mary. Teaching us to wish much joy to the good, and to labour for true joys in ourselves, always rejoicing in the Lord, Philip. 4.4. If in the two latter, health is a good blessing of the Lord, to be desired in our own selves, and for our other selves in this world, without which all our whole life is but a lingering death. O Lord grant thy servant health and heaven. It was good for 
i Psal. 19.71.  David that he was in trouble: so likewise it is good for the health of our soul that our body be sometime sick. 
k 〈…〉  Affliction is the true purgatory of the flesh; 
l 〈…〉  infirmit as carnus vigoremmentis exacuit. Upon this ground 
m sword. ● de legenias lib. sword. ●  Plato scared his Academy at Athens in an unhealthy place. We must especially wish hail to the soul, praying always, Vi sit mens s●na in corpore sano.  
The Lord with thee] 
n ●span. ●  Some construe this clause by way of enunciation affirmatively, the Lord is with thee. 
o ●span. ●  Other imprecator●e, by way of a good wish or salutation, the Lord be with thee. They who take this affirmatively, make it a reason of Mary's hail, rejoice Mary, because full of grace, because the Lord is with thee, because blessed among women. God is 
p Beau●amis in loc.  in beat is per gloriam in electis per gratiam, in assumpta carne per unionem, in omnibus per providentiam: sed in virgine per supereminentem quandam op●ratiouem. As if Gabriel should have said, I am sent from God, and so the Lord is with me: but he is with thee much more. The Lord is in me, because he made me: but with thee, because within thee, because he shall be borne by thee. 
q 4. sword. ● sec. 18. the temp●e.  Is a domenies est secum ●t is in cord tuo, sit in utero tuo, adempleat mentem tuam, adempleat car●●m 〈◊〉. God the son is with thee, for thou shalt conceive him in thy womb: God the holy Ghost is with thee, for the holy Ghost shall come upon thee, and the power of the most highest all overshadow thee. God the father is with thee, making his son thy son. 
r ●span. ●  Demmus silim tecum, quem c●t ne tua indu●● dominus spiritus sanctus, de quo concipis: & dominus pater, qui genuit quem concipis. But I follow their judgement which understand this imprecatorie, because the blessed Virgin herself took it so, vers. 29. She cast in her mind what manner of salutation that should be, ergo, all the words spoken by Gabriel unto her hitherto were 
s Caietan.  salutatorie.  
Blessed art thou among women] In comparison, or 
t Aretius.  above other women happy. The like phrase is used, judg. 5.24. jael the wife of Heber the Kenite shall be blessed above other women. It doth insinuate that Mary was highly favoured of God, as also that she shall be praised of men throughout all generations. Elizabeth expounds Gabriel in this present chapter, at the 4●. verse, Blessed art thou among women, because the fruit of thy womb is blessed: and 
u Wbisupra.  Bernard expounds Elizabeth, Non quia tu benedicta, ideo benedictus fructus ventris ●●i: sed●y●tia ille te praevenit in benedictionibus dulcedinis, ideo ●ubened●cta. Marry was blessed of God, in that she was chosen to be the mother of God. Other women have been and are the daughters of God, but Mary was both a daughter and a mother. The one is a special favour, the other a singular honour, and Mary was blessed in respect of both. Albeit we do not bear Christ bodily, yet if we spiritually bear him in our heart by faith, it is a great mercy, which we must acknowledge both in ourselves and others. 
x Mat. 12.50.  For he that doth the will of God is a brother, and a sister, and a mother unto Christ. As Mary was highly graced of God, so she was, and is, and shall be magnified of men. And from hence we may learn that there is a time to commend, so well as to condemn, namely, 1. when the party praised needeth encouragement: 2. when his gifts extolled are most excellent and eminent, as in Mary fullness of grace. 3. When he that is commended hath the grace to give the glory to God, acknowledging himself to be freely beloved, & therefore blessed. 4. When the party praising doth it as Gabriel here, not to flatter men, but to magnify God.  
I have spoken of three remarkable persons in this Gospel, of the party sending, God: of the party sent, Gabriel and Angel of the party to whom he was sent, A Virgin whose name was Mary, full of grace, blessed among women. It remaineth I should now treat of the party to whom all this annunciation was, and that is man. For all this was said, and all that followeth in our text was done for us men and our salvation. I will here briefly gloss this Gospel in the words of 
y Apud Do●misec. ser. de annun. B. Maria  Bernard, Felix est qui mittiter, felix à quo mittitur, felix ad quam mittitur, ut home fiat felix pro quo mittitur.  
We beseech thee Lord, power thy grace into our hearts, that as we have known Christ thy sons incarnation by the message of an Angel; so by his Cross and passion we may be brought unto the glory of his resurrection through the same Christ our Lord. Amen.   

The Epistle  ACTS. 10.34. 
Peter opened his mouth, and said, of a truth I perceive that there is no respect of persons with God, etc.  
THe 
z Aretius.  summary pith in this accurate speech of saint Peter unto Cornelius is, that all men indifferently, whether they be jews or Gentiles, have remission of their sins by faith in Christ, which is Lord over all things, and ordained of God to be the judge of all men quick and dead. The whole sermon is divided into three parts. A 

poem, vers. 34.35. wherein observe 

what is said for the matter, there is no respect of persons with God, etc.  
how it is said for the manner, Peter opened his mouth, and said, of a truth I perceive.    
Narration, ye know the preaching, etc. Wherein S. Peter 
a Tertul. de Corona militis cap. 11.  catechizeth his auditor Cornelius in the chief points of holy belief concerning the 

doctrine, verse, 36.37. of jesus Christ.  
miracles, vers. 38. of jesus Christ.  
life, vers. 39 of jesus Christ.  
death, ibid. of jesus Christ.  
resurrection, vers. 40.41. of jesus Christ.  
coming to judgement, v. 42. of jesus Christ.    
Confirmation, by production of witnesses, 

new, the blessed Apostles, v. 39 We are witnesses of all things which he did, etc. and such witnesses as were chosen before of God. vers. 41.  
old, the holy Prophets, v. 43. to him give all the Prophet's witness.      
Peter opened his mouth● This phrase doth intimate a 
b Calvin in loc.  weighty seriousness in the speech, and a 
c Vide Lo●it. in act. cap. 8. vers. 35.  free liberty in the speaker. In the speech, a weight and gravity; so Christ (in whom are hid all the treasures of wisdom and knowledge) when he made that excellent sermon upon the mount, is said to have 
d Mat. 5.2.  opened his mouth. And 
e Psal. 78.2.  David in the person of Christ, I will open my mouth in parables, I will declare hard sentences of old. In the speaker, a liberty to deliver his mind freely; so the Lord promised Ezechiel, 
f Ezech. 29.21.  I will give thee an open mouth in the midst of them. And 
g 2. Cor. 6.11.  Paul saith, O Corinthians, our mouth is open unto you. So that to speak o'er rotundo, with an open mouth, is nothing else but after silence to speak out of mature deliberation and freedom of spirit ponderously, fully, cheerfully. So S. Peter having scene a vision, and heard a voice from heaven instructing and assuring him in the truth of the doctrine he was now to preach: opened his mouth, and said of a truth I perceive. That every successor of Peter may do the like, he must often pray with 
h 〈◊〉 51.15. 〈◊〉 6.19.  David, O Lord open thou my lips: and entreat his people likewise to pray for him, as ● Paul did his Ephesians, that ●tterance may be given unto him, and that he may open his mouth boldly to publish the secret of the Gospel.  
Of a truth I perceive Peter assuredly knew before that there is no respect of persons with God; but by this experiment he did understand it better, 
k 〈…〉  Id nunc sciri dicitur quod scitur magis. As Almighty God knew that Abraham was a good man before he would have sacrificed his son, yet upon that occasion he did express it more, saying, 
l 〈…〉.  now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son from me. Truth is more clearly perceived in a particular experience, then in a general notion, in which respect the new testament is called truth, in comparison of the old, john 1.17. The Law was given by Moses, but grace and truth came by jesus Christ. The law prefiguring Christ was a truth conceived, but the Gospel exhibiting Christ, a truth perceived. The law was truth in the theory, but the Gospel a truth in experience, veritas facta saith the beloved Disciple, because Christ only shadowed in the law, was actually showed in the Gospel. And so Peter (of a truth I perceive that there is no respect of persons with God) is like to that of 
m Galath. 3.28. & 5.6.  Paul, In Christ jesus there is neither jew nor Grecian, there is neither bond nor free, there is neither male nor female, neither circumcision availeth any thing, neither uncircumcision, but faith which worketh by love. Or we may take the clause (of a truth I perceive) for an earnest asseveration, answerable to that of 
n job. 16.7.  Christ, I tell you the truth, and to that of 
o 1. Tim. 2.7.  Paul, I speak the truth in Christ, and lie not. As if S. Peter should have said, I deliver nothing unto you but that which I certainly know to be true, by manifold reasons, and infallible signs, as having read it in the Prophets, vers. 43. and seen it in a vision, vers. 11.12. and heard by voice from heaven, vers. 13.15. By this example Preachers of the word are taught, first exactly to know the truth, and then earnestly to deliver it unto God's people. The sermons of the Prophet Nahum are termed 
p Nahum. 1.1.  the book of the vision of Nahum, because saith 
q Proaem. in Nahum.  Hierome, he well understood and saw whatsoever he said. A Pastor in like sort must see with Nahum, and say with Peter, of a truth I perceive. For it is a shame that any should be doctors of the law (but a greater offence that any should be Preachers of the Gospel) and understand not what they speak, neither whereof they affirm. 1. Tim. 1.7. Imitate this pattern of Peter, and eschew 
r Tit. 1.10.  vain talkers, teaching otherwise for filthy lucre's sake. It may be said better of a Minister then of a Monk: 
s Laurent. Pisan. in evang. paradox.  Versus ecclesiastes non videt nisi aliena bona, & sua mala: illa amuletur, haec v●emendet.  
There is no respect of persons with God] That we may well understand and learn this lesson once, the spirit repeats it often. As Deut. 10.17. 2. Chro. 19.7. job 34.19 Rom. 2.11. Ephes. 6.9. Coloss. 3.25. 1. Pet. 1.17. 
t Acetius C●l●in. 〈…〉 jex as in l●●.  By person is meant not the substance but the quality, to wit, whatsoever is about or without a man: as his birth, education, honour, wealth and the like; God respects not any because they be jews or gentiles, high or low, rich or poor: but in every nation he whosoever he be, that feareth him and worketh righteousness, is accepted with him. He that is the 
u jeremy 17.10.  searcher of the heart, judgeth not after outward appearance: Whereas Pelagius objected that God is a respecter of persons in giving grace to some, and in denying it unto other; answer is made, that this comes to pass, non ex dignitate humana, sed ex dignatione divina, it is a 
t 〈…〉.  donation of bounty, not a dotation according to the rules of justice. Now God saith in the 
y 〈◊〉. 10 ●●.  Gospel, is it not lawful for me to do as I 〈◊〉 with mine own? man's merit works not this mercy, 
〈…〉.  by grace ye are saved through saith, and that not ●f your selue●, it is the gift of God. And so God in giving savours, and forgiving faults unto this man and not unto that, is not an accepter of persons: for herein he 
a 〈◊〉. 34 19  regardeth not the rich more than the poor, nor the jew more than the Gentile, nor a man of peace more than a man of war; as here you see Cornelius a captain, Cornelius a man of Caesarea, Cornelius an alien from the commonwealth of Israel, is accepted with him as well as Peter borne among Gods own people, and brought vp●● Christ's own school: See S. Augustine contra duas epitolas pelagianorum lib. 2. cap. 7. Thom. ubi sup. in margin. & part. 1. cue est. 23●. art. 5. ad. 3. Pet. Martyr. & Pareus 〈◊〉 Rom. 2.11. Zanchius in Ephes. 6.9. Calvin. & Loria in loc.  
Princes and Magistrates are styled 
b Psal. ● 2.6.  Gods, as being the deputy liveftenants of God on earth, and (as it were) the fingers of that hand which rules all the world: and therefore they must be 
c Ephes. ●. ●.  followers of God as dear children, 
d 〈…〉.  merciful as our father in heaven is merciful, 
e 〈…〉. 11.44.  holy for that he is holy, no respecter of persons, as there is no respect of persons with him: as they stand in God's place, so they should walk in God's path: ye shall hear the sin all as well as the great, Deut. 1.17. wrest not the law, nor respect any person, neither take reward, Deut. 16 9 Thou shalt not favour the person of the poor, nor honour the person of the mighty, but thou shalt judge thy neighbour uprightly, Leuit. 19.15. for it is not good to have respect of any person in judgement, Proverbs 24.23. The 
f Reusner. in symbol.  Thebans hereupon usually portrayed their Prince blind, with ears, and the judges assisting him in justice without hands. Blind, l●st he should have respect of persons: with ears, that he might hear both parties indifferently: the judges without hands, lest otherwise they might be corrupted with bribes, 
g Exod. 23.8.  for the gift blindeth the wise, and perverteth the words of the righteous: and for this end our forefathers ordained wisely that every judge should ride his circuit in a County far distant from his own home, whereby he might administer justice freely without any favour or fear. It was an old complaint of 
h Laertius in vitae Diog. cynic.  Diogenes, that the greater thieves of the state did ordinarily punish the lesser: and another after him, that secret pillars of the Commonweal sit on the bench to condemn open robbers standing at the bar. Magistrates in our days have their houses seated so near to Saint Bribes, as that few can say with 
i job. 29.14.  job, I put on justice, and it covered me, my judgement was a rob and a crown, I was eyes to the blind, and feet to the lame: fever with 
k 1. Sam. 12.3.  Samuel, whose ox have I taken? or whose ass have I taken? or to whom have I done wrong? or whom have I hurt? or of whose hand have I received any bribe to blind mine eyes therewith? and I will restore it you. None I fear with 
l Xi●hilinus in vita Nerua.  Nerua, who was so good a Prince that he did avow boldly▪ se nihil fecisse, quo minus possit imperio depostio privatus iuto vivere. Some Magistrates use the laws as cobwebs, only to catch little flies: other as fox-nets, only to take great ones in a trap: and so the statutes of our kingdom (as a 
m 〈…〉  reverend father of our Church once said) have a good, prologue, but bad epilogue: their invention is wise, their intention honourable, but we sail in execution; and a 
n 〈…〉  law without execution is as a bell without a clapper. A judge must have two kinds of salt in him as 
o 〈…〉  Baldus truly, the salt of science to know the law, and the salt of conscience to determine according to the same; neither respecting the person, nor expecting the gifts of any.  
him● To fear God and to keep his commandments is the whole duty of man, Ecclesiast. 12.13. and therefore these two the fearing of God, and working ●f righteousness 
〈◊〉.  comprehend our whole duty. The first all religious offices of piety toward God, the second all righteous offices of charity toward our neighbour. Cornelius' fear was not servile, but filial: he feared God as an obedient child feareth a kind father, and God is not our father after this sort but in Christ, in whom he is 
q Mat. 3.17.  well pleased, and in whom he doth 
r 〈◊〉 1 5.  adopt us his children, giving us his spirit 
s 〈◊〉. 8.15.  whereby we cry Abba father: in a word, Cornelius fear was 
t 〈◊〉  ●aith, and by this faith he was accepted with God, and this faith openly showed itself in working righteousness toward men. And therefore such a● build upon this exam, ●e free will and justification by works are 
u 〈◊〉  deceived exceedingly, 
x 〈…〉.  for Cornelius is said here first to fear God, and then afterward to work righteousness. He had heard among the jews of Gods holy promise concerning the sending of his son our Saviour, the which he believed as the patriarchs and the Prophets, and other of God's people who lived before Christ's coming into the world; and this faith (as Paul speaks) wrought by love. Galat. 5.6.  
It is worth observing that this commendation of Cornelius is remembered often in holy Scriptures as a special infallible mark of God's children▪ 
job. 1 1.  job a just man and one that feared God, 
z Luke 2.25.  Simeon was a just man and feared God, but evermore the fearing of God as being the 
a Proverb. 1 7.  beginning of wisdom is mentioned as the chief note. Father Abraham a man who feared God, Gen. 22.12. joseph a man who feared God, Gen. 42.18. The Midwives in Egypt feared God, Exod. 1.17. If the fearing of God once go before, working of righteousness will instantly follow after, according to that of the wiseman, 
b Ecclesiasti●us 15 1.  he that feareth the Lord will do good. If thou seest a man in a desperate course selling himself (as it is said of 
c 1. King's 2●. 25.  Ahab) to work wickedness, 
d Esay 5.11.18  rising up early to follow drunkenness and continuing at the ●auerne till it be night, drawing iniquity with cords of vanity, and sin as it were with cart-ropes▪ it is a sure sign that the true fear of God is not rooted in his soul, for whosoever hath a ca●● to live religiously toward God, will also (so far as human frailty will suffer) live soberly toward himself, and righteously toward his neighbour.  
Ye know the preaching] The narration and confirmation ensuing are a little creed containing the chief articles of holy belief, but the point urged by the blessed Apostle most, is the resurrection of Christ expressly setting down. 1. The author of his resurrection, him God raised up. 2. The time when, the third day. 3. Before what witnesses, openly showing him unto us witnesss chosen before of God. 4. What he did after he rose from death, he did eat and drink with as. 5. What he said, he commanded us to preach unto the people, & to testify that it is he which was ordained of God to be the judge of the quick and the dead. In this argument of Christ's resurrection the Gospel and Epistle meet, and both are full and fit for the present feast of Easter. In that S. Peter maketh Apostles and Prophets joint witnesses of all these things, he doth insinuate that Christ is the beginning and end of the whole Scripture, 
e Paulinus epist. lib. 4. Epist: 1.  qui in lege velatur & in euang● 〈…〉. See Gospel 1. Sun. in advent.   

The Gospel  LUK. 24.13. 
Behold, two of the Disciples w●nt that same day to a town called Emmaus, etc.  
THis Scripture containeth a sweet conference between Christ and two Disciples, as they journeyed in the way from Jerusalem to a town● called Emmaus. The 
f Culman. ce●. 1. in. lo●.  sum whereof is, that Christ jesus is truly risen agatine from the dead as having 〈◊〉 all things which Moses an● the Prophets have spoken of him. The whole may be divided into three parts: A 

Prologue which occasioned the conference, verse, 13.14 wherein these circumstances are considerable: 

Who, two of the Disciples.  
When, that same day.  
Where, in the way between Jerusalem and Emmaus.  
What, they talked together of all the things that had happened.    
Dialogue, or the conference itself wherein Christ showeth his tender care toward his Disciples, in 

drawing near to them, vers. 15.  
walking & talking with them, v. 17.19.  
correcting them for their error, v. 25  
directing them in the truth, and that by 

words arguing 
g Arden's.  from 

reason, v. 26.  
authority, v. ●7    
deeds, he s●t at table with them, he took bread▪ etc. vers. 30.      
Epilogue, declaring what ensued upon the conference, to wit, an 

ingenuous confession of the faith in the two Disciples, did not our hearts burn within us? etc.  
earnest desire to confirm the same truth in other, and they rose up the same hour, and returned to Jerusalem, and found the eleven gathered together, and them that were with them, and they told, etc. verse, 33.34.35.      
Behold two of the Disciples went the same day] 
h Ecclesiast. 4.9.  Two are better than one, for if they fall, the one will lift up his fellow. And therefore the Disciples here went not alone, but in company, two, that they might by their mutual help and conference mitigate one another's grief. And for this end they went to Emmaus, which is 
i Bernard. hom. deduobus Disc. euntibus in Emaus.  interpreted, a thirsting after good advice; signifying hereby, that their afflicted soul desired earnestly to be relieved with healthful and heavenly counsel in this extremity. Two they were, and two of the Disciples: not of the twelve, (for 
k Mat. 27.5.  judas had hanged himself before this; and it is said in our present text, at the 33. verse, that these two found the other eleven gathered together) but of the 
l Luk. 10.1.  seventy Disciples, as almost all interpreters observe. Yet (as 
m Maldonat. in loc.  one notes) it may be that these were Disciples of Christ in secret, as joseph of Arimathea was. joh. ●9. ●8. One of the two Disciples is named here Cleophas, and he was (as 
n In epitap Paulae ad Eustoc. other, apud Maldonat. in loc conjecture that he was brother to Io●●●● husband to Mary.  Hierome writes) a Citizen of Emmaus, in whose house Christ was entertained at table, and so known by breaking of bread. That other Disciple not named is thought by 
o Praes●t. in ●●b. lib.  Gregory the great, 
p In loc.  Theophylact and 
q 〈◊〉 ●●rus lib. ●. cap. 34.  other, to be S. Luke conce●●ing his own name out of modesty. But it is apparent in the proem of this evangelical history, that Saint Luke received his relations from other, and therefore not probable that he was one of these two. See jansen. conco d. cap 146. & Maldonat. in Luc. 1▪ 1.  

r 〈◊〉. 23.  Epiphantus saith expressly that this disciple was Nathaniel, 
s 〈…〉  origen conjectures it was one Simeon, 
t 〈◊〉 12. 〈…〉.  Ambrose calleth him Am●on, 
u 〈…〉  in this dissension of opinions observe two things especially. 1. That it is fruitless to search after this name curiously seeing the spirit of truth and wisdom concealeth it. 2. That traditions are uncertain though ancient, and therefore we must build our faith upon the word written, and not upon tales unwritten. These two disciples went the same day Christ arose from the dead out of their College, but they went not out in Aposta●●● like to them of whom Saint john 1. Epist. 2. cap. 19 verse. They went out from us, but they were not of us: for if they had been of us they would have continued with us. Neither went they forth in curiosity like to 
x Gen. 34.1.  Din● who went out to see the daughters of the land; but they went out from the rest of their company like 
y Arde●●.  bees out of their ●iue, that they might return home laden with honey: for their communication is answerable to the present doctrine and grief of their College, they gather sweet from the flowers of Christ's speech, hearing him expounding the law and the Prophets attentively, compelling him importunately to stay with them, & never leaving him until in breaking of bread they knew him. And then as being filled with heavenly food (which is 
z Psalm. 19.10.  sweeter than honey and the honey comb) they returned home to the blessed Apostles and other disciples at Jerusalem, and 〈…〉 things were done in the way.  
To a town called Emmaus] 
a Hist. lib. 5. cap. 14.  Pl●nie reckoneth Emmaus among the Toparchies of judea, called afterward 
b 〈…〉  〈◊〉 upon the 
c 〈…〉  victory which Augusthus Caesar 〈…〉 Antonius and Cleopatra. This 〈◊〉 was 〈…〉 famous as I find in the records of 
d 〈…〉  antiqui●●, but our Evangelist ●●eth it here not for the 〈◊〉 of the town, 
e 〈…〉  but for the certaincie of the truth.  
And 〈…〉 of all the things that had happened 
f Augustin. ser. 144 the temp.  of the death of Christ, and of the jews inhuman cruelty who put him to death, of the ● women's going to his sepulchre, and of their report unto the brethren: their heart was fixed on Christ, and out of their heart's abundance their mouth spoke.  
Quicquid agit Cleophas, nihil est Cleophae nisi Christus,  
Si gaudet, si stet, si tacet ●unc loquitur.  
The news at Jerusalem how Christ was crucified, dead, buried, and risen again, are called things that happened and chanced 
g A●●tius.  in respect of the disciples ignorance, not in respect of God's knowledge: for as concerning the passion of Christ, it is said expressly by Saint Peter Acts 3.23. that he was delivered, and crucified, and slain by the determinate counsel and foreknowledge of God, and so nothing happened casually, seeing every thing was aforetime 
h Luk. 24.44.  written of him in the law of Moses, and in the Prophets, and in the Psalms. And as for the 
i Suarez Tom. 2. in 3. Thom. disp. 45 sect. 1.  resurrection of Christ, himself saith in this present Chapter at the 25. verse, O fools and slow of heart to believe all that the Prophets have spoken, ought not Christ to have suffered these things and to enter into his glory? and he began at Moses and all the Prophets and interpreted unto them in all Scriptures which were written of him. 
k Bernard hom. de duobus discipeuntibus in Emaus.  Mystically these two disciples are prayer and meditation, the which are two so nearly coupled together as that they talk together often. In prayer our meditation is illuminated, and by meditation our devotion in praying in flamed. Meditatio ruminat livores vulnerum fixuras clavorumdanceam ● acetum, persecutorum savitiam, Apostolorum 〈◊〉 & ●oortem turpissimam, corporis sepulturam: oratio ●undit suspiria, piae devotionis stillat aromata tota resoluitur in l●menta.  
And it chanced while they communed together and reasoned, ●esus himself drew near 
l Psalus. 34.17.  the Lord is nigh to such as are of a contrite heart, and in the 
m Mat. 18.20.  mids of such as are gathered together to praise him. In the taphouse where the communication is idle profane, scandalous, and in every respect unsavoury: there the devil is in the drunkard's heart, and ears and tongue: 
n Beda Bernard. Calman.  but in God's house when we meet together to magnify his name, nay in our own house when as we meditate on Christ's precious death and burial and other mysteries of holy belief, jesus himself 
o Ca●●. ●. 9.  standeth behind our wall, looking forth of the windows, showing himself thorough the grates, and 
p Cant. 5.4.  putting in his hand at the hole of the ●●ore to help us, he draws near to us, and walketh along with us as he did with the two disciples here, never leaving us until he perceive that we be thoroughly confirmed and comforted in the truth. 
q August ser. 140. the temp.  Ambulat cum illis in via & non dum illi ambulabant in via, invenit enim eos exorbitasse de via: he which is the way seeing his disciples out of the way, shows them his 
r Psalm. 25.3.  paths, and 
s Psalm. 23.2.  leads them forth beside the waters of comfort: and for this end he doth ask what manner of communications are these? 
t Calain. L●dolphus.  not as doubting himself, but only to put them out of doubt: 
u Augustin. ser. 144. the temp.  quaerit ab eis quid inter se loquerentur, us quod ipse sciebat idi faterentur. He doth ask them and urge them again and again, 
x Aretius.  that he might have fit occasion and ample matter of discourse: and when he found them upon conference to be dullards in his school, he chides them, O fools, and slow of heart, etc. fools in understanding▪ slow in affecting the truth. 
y Caietan.  Arguit eos amentiae in part cognoscitiva, & tarditatis in part affecti●a. But yet in calling them fools he broke not his own law 
z Mat. 5. 2●.  (whosoever shall say fool to his brother is worthy to be punished with hell fire) because this rebuke proceeds out of a 
a Marlorat.  spiritual zeal for their good, and not out of any carnal hatred for their hurt. And such a reproof is not a reproach, it is officium, and not convitium, a work of charity, and not a mark of malice. So 
b Gala●. ●. 1.  Paul called his Galathians foolish, and he gave this precept unto 
c ●. Tim. 4. ●.  Timothy, improve, rebuke, but with all long suffering and doctrine, for Christ here did not only correct his disciples ●●●our, but also direct them in the truth, and that by words and deeds. By words, urging the truth of his death and resurrection. First, by reason; ought not Christ to have suffered these things and to enter into his glory? 2. From authority, he began at Moses and all the Prophets, and interpreted unto them in all Scriptures which were written of him. Here first note the sweet harmony between the two Testaments, in that both agree together, and meet together in Christ, as being alpha and omega, the beginning of the Gospel, and the end of the Law. 2. That the grounds of all our sermons are to be taken out of holy writ; the 
d 1. Cor. 4.1.  Ministers and messengers of God ought o deliver the 
e 1. Pet. 4.11.  words of God. 3. That in our preaching we should use such scriptures as are most apt and fit for our present occasion, as Christ here cited not all the Scriptures in all the law, but only such as were written of him, even those which evidently proved his death and resurrection. He did interpret unto them in all Scriptures, and yet named none, 
Aretius.  that he might incite us hereby to the diligent searching and examination of them.  
Secondly, Christ instructed his Disciples in this present controversy with his actions; for as it is said at the 19 verse, he was a Prophet mighty in deed, and word. 
C●●●●.  That is, in soundness of doctrine, and sanctity of life. First (as 
In loc. idem ●ansen. & al●.  Theophyla●t observes) powerful in deed, and then powerful in word. For he persuadeth unto virtue most, who liveth best. As in this place Christ himself was known by breaking of bread, 
i Arden's.  sooner than by preaching of the word. Or as 
k Euth●m. ●●do●ph. A●●t.  other, powerful in his miracles, and powerful in his teaching. His actions here mentioned concerning the bread, are four; He took it, and blessed it, and broke it, and gave to them. Among all which, he was only known in breaking of bread, 
l C●●●tan.  for that he did miraculously break bread with his hands, as other cut it with a knife. The which he did often in his life, and so by this easily known after his rising from death.  

m Cuba●. con. 4. in loc.  By this dialogue you may see that Christ is especially known in the Scriptures, and yet not in the Scriptures, except he first open our eyes, and break and give to each one the bread of life. And in the conclusion or epilogue following, you may see likewise the fruit of interpreting Scriptures, how the 
n Marlorat.  ministry of the word maketh the fire of God's spirit to burn, first in ourselves, and then afterwards to shine towards other. As the two Disciples here, so soon as their eyes were opened to see Christ, instantly the same hour they rose up, and returned to Jerusalem, and found the eleven gathered together, and they told what things were done in the way, and how they knew him in brea●ing of bread, the circumstance of the time, and distance of the place manifestly show; their ●ealous affection in relating these news unto the brethren. Emmaus (as our Evangelist in the 13. verse) was about threescore furlongs from Jerusalem, 
o ●ide Maldo●at. in loc.  eight furlongs make an ordinary mile, and so threescore furlongs are about seven miles and an half. Some Divines affirm that it was a journey of 
p 〈…〉.  three or 
q Ar●●●●●.  four hours on foot. If then it were towards night when Christ upon their importunity sat at table with them, as we read at the 29. verse; than it was (as we may conjecture probably) midnight before they could come to Jerusalem; and yet (saith our text) they went the same hour, neither deferring the time, nor preferring their private business before the public good. Howsoever they were (doubtless) after travel weary, and after meat in the night sleepy: yet they 
r P●●●. 132.4.  would not suffer their eyes to sleep, nor their eye lids to slumber, nor the temples of 〈◊〉 head to take any rest, until they had published unto the brethren how Christ was risen again from the dead, and how they knew him in breaking of bread. That we may perform the like diligence toward God's people, as occasion is offered in our several estates and callings, let us pray with our mother the Church: 
Almighty God, which through thy only begotten son jesus Christ, hast overcome death, and opened unto us the gate of everlasting life: we humbly beseech thee that as by thy special grace preventing us, thou dost put in our minds good desires: so by thy continual help, we may bring the same to good effect, through jesus Christ our Lord, etc.    

The Epistle  ACTS 13.26. 
Ye men and brethren, children of the generation of Abraham, etc.  
THis text is part of that excellent sermon made by the blessed Apostle S. Paul at Antioch, a City of Pisidia, to the jews assembled together in their Synagogue, on the Sabbath day. The main scope whereof is, that jesus Christ is the Saviour of Israel, and Messias of the world, promised unto the fathers, and exhibited in the fullness of time to their children, even unto us, as being by faith a generation of Abraham, and that through him all that fear God and believe, receive forgiveness of their sins, and are justified from all things, from which they could not be justified by the law of Moses. The whole sermon hath especially two parts: 

Explication, from the 16. verse, to the 26. intimating that jesus Christ is the blessed seed promised in old time by the Prophets, and preached in these last days by john the Baptist, who was 
s Mat. 11.9.  more than a Prophet.  
Application, in the words allotted for our present text, wherein three points are principally regardable, to wit, an 

insinuation, ye men and brethren, etc.  
preoccupation, for the inhabitors of Jerusalem, etc.  
commination, beware therefore lest that fall upon you, etc.      
The Gospel of Christ is a proclamation in writing common to all, and the Preacher is the 
t 〈◊〉 1.23.  voice of a crier, even the mouth of God to give notice to the people, that the contents of the proclamation concern them and every one of them. As Act. 2.39. The promise is made to you, and to your children, and to all that are a far off even as many as the Lord our God shall call. And Act. 3.26. Unto you hath God raised up his son jesus, and him he hath sent to bless you, in turning every one of you from your iniquities. And here, Ye men and brethren, children of the generation of Abraham, and whosoever among you feareth God, to you is the word of this salvation sent. And vers. 38. Be it known unto you, that through the man jesus is preached unto you the forgiveness of sins. Now that our Apostle might the better 
u 〈◊〉.  insinuate himself into the minds of his hearers, and thereby more powerfully persuade the truth of his doctrine: he calls them brethren, children of the generation of Abraham, and such as fear God. 
x 〈◊〉.  The first title was among the jews held gracious; the second and third glorious, esteeming it ever the greatest honour to be the servants of God and sons of Abraham. And whereas Christ crucified is unto the jews a 
y 1. Cor. 1.23.  stumbling block (for what jew will out of his own judgement admit him for the Saviour of God's people, who was condemned by the chief Priests, and rulers, and inhabitors of Gods own City Jerusalem: of which it is said 
z Esay 2 3.  the law shall go forth of Zion, and the word of the Lord from Jerusalem) our Apostle removes the scandal of Christ's cross, retorting and answering this objection in his ensuing discourse. First he retorteth it, and maketh it advantage in his present business. 
a Calvin.  As if he should say, ye men of Antioch, children of the generation of Abraham, especially such as fear God among you; I say ye should the rather embrace the word of salvation sent unto you, because the men of Jerusalem and their rulers killed the 
b Act. 3.15.  Lord of life, condemning him in whom they found no cause of death. Jerusalem 
c Luk. 19.42.  understood not the things appertaining to her peace, but 
d Mat. 23.37.  murdered the Prophets, and stoned such as were sent to her. Take heed therefore ye men of Antioch, that ye commit not the like sin and ingratitude, lest that fall on you which is spoken of in the Prophets; behold ye despisers, and wonder, and perish.  
Secondly, S. Paul here giveth answer to this objection. It is true that the men of Jerusalem and their rulers have crucified the Lord of 
e 1. Cor. 2.8.  glory; but it was out of their ignorance, because they knew him not, nor yet the voices of the Prophets which are read every Sabbath day. They killed him indeed, but herein they fulfilled all the Scriptures that were written of him, especially that Scripture, 
f Psal. 118.22.  the same stone which the builders refused, is become the head stone of the corner. And lastly, though it be granted unto you that the Saviour jesus (through whom is preached unto you forgiveness of sins) had a death full of ignominy, for that he was hanged on a tree: yet his rising again from the dead the third day was exceeding glorious, in that he 
g Ephes. 4.8.  lead captivity captive, triumphing over death, hell, and the grave. Now that Christ is risen again from death he proves by the witness Of 

Apostles 

himself, we declare, etc. For Christ after his resurrection was seen of Paul, 1. Cor. 15.8.  
Other, who went with him from Galilee to Jerusalem, of whom he was seen many days, as being witnesses chosen of God for the same purpose, Act. 10.41.    
Prophets, 

Esay, chap. 55.3.  
David, Psal. 2.7. & 16.11.      
The first testimony cited by Paul is in the second Psalm, thou art my son, etc. 
h Calvin. i● Psal. ●.  the which I find expounded of David and of Christ. If we take this spoken of David, he may be called the son of God, as A 

King, for Princes have their 
i job. 19.11. Rom. 13.1.  power from God, and so styled the children of the most high. Psalm. 82.6.  
Man, for we are the 
k Act. 17 18.  generation of God, it is he who made us, and not ourselves, Psal. 100.2. and is not he thy father that made thee, Deut. 32.6.  
Regenerate man, for every one that is new borne is 
l 1. 〈◊〉. 3 9  borne of God, adopted his son, and made his heir. Rom. 8.15.17.    
Thus it may be said by God unto David in type, this day have I begotten thee, but only to Christ in truth. And therefore 
m 〈…〉 〈◊〉. lib. 3. cap. 7.  Rabbi Solomon, and other Doctors among the jews understand this of the Messias, and assuredly Paul in his Epistle to the Hebrews, chap. 1. vers. 5 did the rather cite this text to prove that Christ is God, for that he knew their Rabbins usually construed it of Israel's Saviour. The main proposition of the second Psal. is, th● the Messias is the King of Kings, and Lord of Lords, even Gods only begotten son, very God of very God. The which is concluded in this 
n Vide Bellarm. de Cor. ●. lib. 1. cap. 5. in principio.  argument. He that is to be worshipped and kissed of all Princes on earth is doubtless the King of Kings: but the Messias ought to be worshipped of all other Kings and Rulers and judges of the earth, ergo, the Messias seated upon God's holy hill of Zion, is the King of Kings, even the Lord who dwelleth in heaven. If the Princes of the world stand up and take counsel together against the Lord, and against his anointed, it is but in vain. For if his wrath be kindled (yea but a little) they shall instantly perish, he shall bruise them with a rod of iron, and break them in pieces like a potter's vessel. On the contrary, blessed are they who kiss the son, and put their trust in him; happy men, and wise Kings are they, who serve the Lord in fear, and rejoice before him in reverence. 
o 1. Sam. 2.6.  God only killeth, and maketh alive; bringeth down to the grave, and raiseth up. Ergo, the Messias having his absolute power of life and death, is undoubtedly Gods only begotten son, whom he hath made 
p Heb. 1.2.  heir of all things, and 
q Act. 10.42.  judge of all men. And therefore Divines interpret the cited words as properly spoken of Christ, and that in respect of his 

generation, 

temporal.  
eternal.    
Resurrection.    

r Euthym. Genebrard. in Psal. 2. Chrysost. Cyril. Alex. Greg. Nyssen. apud Suarez. Tom. 2. disp. 45. sect. 1.  Some construe this of his temporary birth, in saying thou art my son, God showeth his divine generation: and in saying this day have I begotten thee, his humane nativity. For hody, signifieth in holy Scripture the present life, Heb. 3.7. Psalm. 95.8. to day if ye will hear his voice. So that I have begotten thee this day; as if he should have said, I have 
s Heb. 1.6.  brought my first begotten son into the world; I have caused thee to become 
t joh. 1.14.  flesh, and in the fullness of time to be borne of a 
u Galath. 4.4.  woman.  

x August. in Psal. 2. & Enchirid. cap. 49. Athanas. ser. 3. contra Arianos Ruffinus apud Lorin. in loc.  Other understand this of Christ's eternal generation. 
y Suarez. Tom. 1. disput. 2. sect. 3.  As if God should have said, other are my sons improperly, but thou art my son properly; 
z 〈◊〉. de 〈…〉 in Psal. ●. 2.  filius meus naturalis, singularis, substantialis: A son not by creation as the whole world, nor through adoption as the whole Church: but a son by nature, my begotten, and only begotten son, john 3.16. The very brightness, and express character of my person, Hebr. 1.3. Whereas Arrians and other object against this interpretation the word hody; Saint 
Orat. de 〈…〉. 4. 〈…〉. 6. 〈◊〉. ●6.  Augustine answereth appositely, that with God (unto whom all things are present) there is neither yesterday, nor to morrow, but only today, Apud Deum nunquam erastinus, nunquam he lernus dies est, sed semper body. And in his Enchiridion cap. 49. Vbi dies nec he●ternis●●e inchoatur, nec initio era ●●terminatur, semper bodieraus est.  

〈…〉  Hilary, 
c 〈…〉  Eusebius, 
d 〈…〉  Ambrose, with 
e 〈…〉  other expound this of Christ's resurrection, as Paul here. We declare to 〈…〉 the promise made to the fathers, God hath fulfil 〈◊〉 unto their children, even unto us, in that her 〈◊〉 up jesus again, even as it is written in the second Psalm, thou art my son, this 〈◊〉 have I begotten thee. For to 〈◊〉 up again from death unto life everlasting is a new begetting; and in this sense Christ is called elsewhere the 〈◊〉 
〈…〉  begotten, and the 〈◊〉 borne of the de●●. Again, the circumstances of the place lead the Reader to this construction, Why do the heathen so furious rage together, and why do the people imagine a vain 〈◊〉 that is, as Peter and john have well applied it, Act. 4.27. Her●d and Pontius Pilate, with the Gentiles, and people of Israel gathered themselves together against the Lord and against his Christ, even his holy son jesus: and when they had filled all things that were written of him (as Paul in our text) they took him down from the tree, and put him in a sepulchre, 
h Mat. 27.60 66.  rolling a great stone to the door thereof, and sealed it, and making it sure with the watch. In all which (as the Prophet speaks) their imaginations and actions were vain; for he that dwelleth in heaven did laugh them to scorn, the Lord had them in derasion: he raised his Christ again the third day, making him a King over his holy 〈◊〉 of Zion, 
i 〈◊〉 Augustine. Genebrardus in Psalm. ●.  that is, absolute head o● his Church, giving him all the heathen for his inheritance, and the uttermost parts of the earth for his possession. And so God in raising Christ up again from the dead, evidently showed that he was his only begotten son. As if he should have said, thou wert ever my son before to day, before there was any day: 
k Vide Calvin. ● Psal. 2. & Suarez Tom 2. in 3. Tom. ●●p. 45. sect. 1.  but yet in this day of thy resurrection, I have most especially manifested unto the world that thou art my son whom I have begotten. It is then an 
Apud Sixt. ●●nen bib. sanct. lib. 7. he●as. 8. object. 11.  idle conceit to think that Paul is not author of that Epistle written to the Hebrews, because the words of David urged here to prove Christ's resurrection, are cited here, chap. 1. vers. 5. to show Christ's eternal generation. For (as Paul in his Epistle to the Romans, chap. 1. vers. 4.) Christ is declared mightily to be the son of God by rising again from the dead. His resurrection is an infallible demonstration of his divinity, seeing none ever raised another from the dead but by God; none ever raised himself from the dead but God. I conclude this observation in the words of 
m Lib. 3. de sa●●am. cap. 1.  ●mbrose, Pulchre pater dicit ad filium, ego 〈◊〉 genui te, hoc est, quando redemisti populum, quando ad ca●ere●●um vocasti, quando implesti volunta●em meam, prob●. 1 meum te esse filium.  
The next Scripture quoted here by Paul is, Esay 55.3. The 〈◊〉 of God made to David concerning the sending of Israel's Saviour are, sure mercies, and faithful wo●●: he must of necessity therefore fulfil them in every respect, 
n Aretius.  the which he could not have done but in raising up jesus again, for the resurrection of Christ is the 
o ●orin.  complement, and (as it were) Amen of all his promises; according to that of 
p Rom. 4.25.  Paul he died for our sins, and is risen again for our justification. See conclusion of the Gospel on S. Thomas day.  
The last authority cited in this place to prove Christ's resurrection, is taken out of the 16. Psalm, verse 11. thou shalt not suffer thine holy one to see corruption. The jews understood this of David, but (saith our Apostle) David albeit he was a King, and a Prophet, and a 
q Act. 2.29.  Partriarke, a man according to Gods own heart, as it is recorded of him in this present chapter, at the 22. verse; yet (after he had in his time fulfilled the will of God) he fell on 
r 1. King. 2.10.  sleep, and was laid unto his fathers, and saw corruption. Earth he was, and to earth he returned again. But Christ jesus although he was hanged on a tree, and put in a sepulchre▪ yet he saw no corruption. He rose again the third day, triumphing over all his enemies 
s Colos 2 15.  openly, saying, O 
t Hosea 13.14.  death, I will be thy death, O grave I will be thy destruction. And therefore this jesus is he through whom is preached unto you forgiveness of sins, and by whom all that believe are justified from all things, from which ye could not be justified by the law of Moses.  
Mors mortis morti mortem nisi morte dedisset, à nobis vitae janua clausa foret.  
Beware therefore, lest that fall on you which is spoken of in the Prophets] This text is taken out of the first of Habakuk, vers. 5: 
u Calvin. in loc.  but for as much as all the prophecies were collected together into one volume, he saith in the Prophets. 
x Ri●era in Ha●acu● 1. Num. 5.  Or according to the Hebrew phrase, in the Prophets, is as if he should have said, in one of the Prophets, as Genes. 23.6. In the chiefest of our sepulchres bury thy dead, that is, in one of the chief. He doth alter the words of the Prophet according to the sound, but not according to the sense. Haba●u● saith, behold among the heathen, Paul here, behold ye despisers. In which our Apostle doth expound and not confound the Prophet: for whereas the jews despised the word of God, he sent them to be taught by the Chaldeans; 
y Calvin. in Habacu●. ●.  as if Habakuk had said, ye will not obey God's voice, ye will not learn any thing in his school: wherefore ye shall ere it belong b● made to know his judgements among the heathen: ●ee (saith the Lord) I will raise up the Chaldeans that better and hasty nation, which shall march through the breadth of the land, to possess the dwelling places which are not theirs. And 
z Ribera. ubi sup. Num. 7.  this their overthrow was a type of their future reprobation and spiritual vastity for the contempt of the Gospel.  
These things are 
a 1. Cor. 10.6.11.  ensamples, and are written to admonish us upon whom the ends of the world are come. Let us therefore beware, that these heavy judgements fall not upon us as they did upon the jews. Videte & aspicite, admiramini, admiramini, take heed, & again I say take heed, 
b 1. Thess. 5.19.  quench not the spirit, despise not prophesying, receive not the grace of God in vain. 
c Saluianus lib. 5. de Gubernat dei.  Nemo malus nisi stultus, he that is a despiser of the saving word is an arrant fool; for if he were wiser he would kiss the son, and beware lest that fall on his head which is spoken of in the Prophets, behold, ye despisers, and wonder, and perish.   

The Gospel  LUKE 24.36. 
jesus stood in the midst of his Disciples, etc.  
COncerning the chief parts and passages of this Scripture: See Gospel 1. Sund after Easter: and Gospel on Saint Thomas day. Here pause, and pray.  
Almighty father, which hast given thine only son to die for our sins, and to rise again for our justification: grant us so to put away the leaven of malice and wickedness, that we may always serve thee in pureness of living and truth, through jesus Christ our Lord: Amen.   

The Epistle  E●HES. 4.7. 
Unto every one of us is given grace, according to the measure of the gift of Christ, etc.  
SAint Paul doth especially 
d 〈…〉  two things in all his Epistles. 1. treat, 2. entreat. Having sufficiently treated in the former Chapters of doctrinals, he cometh in this present to morals; entreating his Ephesians in general, to walk worthy of the vocation whereunto they were called: in more particular, to support one another thorough love, keeping the unity of the spirit in the bond of peace: pressing this one point with arguments of 
e 〈…〉.  two sorts.  
The first (of which epist. 17. Sund. after, Trin.) is taken from such things as are common unto the whole Church, as being in all the faithful one and the same, there is one body, and one spirit, and one hope, one Lord, one faith, one baptism, one God and father of all, which is above all, and through a●, 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 ye have but one hope, one faith, one baptism: I see no cause why ye should not live together and love together as all one, labouring to keep the unity of the spirit in the bond of peace.  
The second, (contained in our present text.) is taken from such graces as are in every one diverse, 
f Aretius. Marlorat.  showing that this inequality of gifts is not an hindrance, but rather a furtherance to unity: for as much as all of them are given by the same author for the same end. Unto every one of us is given some gift, unto none all, he that hath most hath but a measure. As then in the natural body, 
g 1. Cor. 12. 2●. ●●.  the eye can not say to the hand, I have no need of thee: nor the hand again to the feet, I have no need of you: but every part seeketh another's and not his own good. Even so in the Church (which is Christ's mystical body) God made not all Apostles, or all Prophets, or Evangelists, etc. but some Apostles, some Prophets, some Evangelists, etc. There be diversities of gifts, and diversities of administrations, and diversities of operations, 1. Cor. 12. every one standeth in need of another's gift, and thereupon is occasioned to support one another in love, preserving the unity of the spirit in the bond of peace. See epist. 2. Sun. after Epiphan. and 10. after Trinity.  
In the whole 4. points are to be considered especially.  

1. Who, Christ, and that is proved out of the 68 Psal. verse 18. he led captivity captive, and gave gifts unto men.  
2. When, when he ascended up on high, even above all heavens to fulfil all things.  
3. What, he made some Apostles, some Prophets, some Evangelists, etc.  
4 Why, for the perfiting of the Saints, for the work of the ministry, for the edifying of the body of Christ.   
Concerning the first: in that our Apostle doth avow here that the diversity of grace bestowed on the Church is the gift of Christ, whereas he saith elsewhere that God the father ordained Apostles, and Prophets, and teachers, and that the spirit worketh add these things, unto every one severally distributing as he will: we may learn two conclusions in divinity. 1. 
h Occ●●en. in loc.  That all the works of the sacred Trinity quoad extra without itself▪ are common and communicable to every person of the three. 2. That God the son is 
i Primasi●et in loc.  equal in might and mercy to God the father, he being ascended above all heavens is the giver of gifts unto men: and here we must accord the Prophet and our Apostle. The one saith, he received gifts for men, the other, he gave gifts unto men: and these two seem to contradict each other. 
k Hierom. expos. 1. in loc.  Answer is made that David speaks of this devotion in time to come, but Paul of thi● donation already past and accomplished; David of the promise, Paul of the performance. 
l Aquin. in loc.  Or Christ as he was God gave gifts in he●●●n and as man he re●●●ed gifts on earth: or he received 
m Augustin Psalm. 67.  in that his members received: according to his own saying, Mat. 25.40. ●n as much as ye have done it unto one of the least● these my brethren, ye have done it unto me: or he received 
n Hieron. in 〈◊〉. 67.  to give, as Exod. 25.2. Speak to the children ●f israel that they receive an offering for me, that is (according to the translation of our 
o Serm. Ca●●alion. & 3.6. 〈◊〉. 8.  present Church bible) ●●at they brings where rejoicing (as 
p Apud Genebra●d. A Psalm. 67.  Abb●n Ez●a notes) is giving, and so Paul alluding rather to the 
q 〈…〉. Marlorat. in loc.  sense then to the words of David saith he 〈…〉.  
Touching the second point: it is demanded how Christ is said here to have made some Apostles and some Prophets etc. When he went 〈…〉 and led captivity captive, seeing we read in the Gospel's history, that he chose his 
r Mat. 10.1.  Apostles and 
s Luke 10.1.  Disciples, and gave them a commission to preach in his life time; and that after his resurrection he confirmed them in his office by 
t john 20 21.  breathing on them, and giving the holy Ghost, and saying, as my father sent me: even so send ●y ●●, 
u Mat. 18 19  go teach all nations, baptizing them in the name of the father, and the son, 〈◊〉 the holy ghost. Answer may be, that Christ is reported in this Scripture to have given Apostles unto the Church after he went up on high, in respect of their gifts, extension, and 〈◊〉.  
Extension, as having after Christ's ascens●ou received the gifts of the holy ghost after a more glorious manner, and in a far greater measure. So the 
x john 7 39  text the ●●ly ghost was not yet given, because that jesus was not yet glorified, and 
y ●●hn. 16.7.  If I go not away, the comforter will not come unto you: but if I depart I will send him unto you. And Christ at his ascension also charged them to wait for this promised power of the holy ghost. See gosp. Sun. after ascension day.  
O●tension, and that 1. in respect of the 
z Zaenchius.  solemn inauguration into their Apostleship, on the feast of 
a Acts. 2.  Pentecost in the sight of God's people gathered together at Jerusalem out of every nation under heaven. It is reported of David that he was first anointed King of Israel in the midst of his brethren, 1 Sam. 1.10. and afterward in Hebron 2. Sam. 2. But he was not called King until he was anointed solemnly before all the tribes of Israel. 2. Sam. 5. Even so, though it be granted that the Apostles were nominated and elected to their office before Christ's death, and confirmed in their calling after Christ's resurrection; yet they were not apparently known unto God's people to be so, till he went up on high and gave the gifts of the holy Ghost unto them in the visible forms of cloven and fiery tongues, Acts 2.3. see. epist. on Whi●sunday.  
2. Ostension, in regard of execution of their office, for albeit they had a commission before to preach first unto the 
b Mat. 10.6.  lost sheep of Israel, and then unto all nations in the world, Mat. 28.19. yet they did not execute this commission in gathering together a Church out of both unto God, 
c Mark 16.20.  until Christ had ascended far above all heavens to fulfil all things: and the reason hereof is rendered in our text, because David had so prophesied of him in the 68 Psalm, when he went up on high he led captivity captive and gave gifts unto men. And in deed it was at this time most fit for him, and best also for his, to give gifts, it was exceeding fit for himself, because glorious conquerors in their solemn triumphs usually lead their chief enemies settered either in iron chains, as 
d Livius Decad. 5. lib. 5.  Paulus Aemilius triumphed over Persius: or in iron cages, as 
e Knoles in the life of Batazet.  Tamberlane the great, used proud Batazet king of the Turks. And so leading captivity captive, they divided the spoil to their friends and followers as it is in the 
f Psalm. 68.12.  Psalm, Christ ascending on high led captivity captive, 
g Hierom. Primasius. Ap●ine.  that is, the devil and all his complices, hell, death, and the grave, triumphing over them openly. Giving also gifts unto the Church, as Apostles, and Prophets, and Evangelists, and Pastors and Teachers, who might 
h Mat. 18 19  lose such as Satan 
i Luke 13 16.  binds: and it was at this time 〈◊〉 for his followers, as not depending any longer upon his bodily presence. See Gospel 4. Sun. after Easter.  
The 3. remarkable point in this Scripture is what he gave to men, unto every one is given grace, according to th● measure of the gift of Christ, etc. He doth understand by grace not living grace, for that (as he showed in the former ●art of this Chapter) is in all the members of the Church one and the same: one faith, one hope, one baptism, etc. 
〈…〉  But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken here for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 namely for the divers gifts of the holy Ghost, as interpretation of tongues, and discerning of spirits, and the gifts of healing, prophe●ie, the word of knowledge, and the like, of which he disputeth at large, 1. Cor. 12. and so Paul 
〈◊〉.  expoundeth himself in our present text at the 11. verse, the same made some Apostles, some Prophets, some Evangelists, etc.  
Apostles were such as he called himself (either in his state moral, as the 12. disciples: or in his state glorious, as Paul Acts 9.15. and Mathias Acts 1.16.) to preach his Gospel, and to plant his Church in every nation of the world. Prophets were such as 
〈…〉  interpret the scripture of the Prophets. 1. Cor. 14.4. He that propheseth, 〈◊〉 the Church▪ and Mat. 23.34. I ●hold. I send unto, 
〈…〉  Prophets, that is preachers. 
〈…〉  Or Prophets were such as had marvelous wisdom, and could foretell things to come, as Agabus Acts 11.28. signified by the spirit that there should be great famine through o● all the world● which also came to pass under Claudus Caesar. Eu●ngeli●ts are so called either of preaching the Gospel, and so 
〈…〉  Paul exhorted Timothy to do the work of an Evangelists or else of 
〈…〉  writing the Gospel, and so there ●ee but 4. Evangelists only, Matthew, Mark, Luke, john. And here we may note the reason why the Church appointed this scripture to be read at this time, namely, because Saint Mark was an Evangelist. Pastors are such as are placed over a 
r Calvin. Zanchius.  certain cure, whereas Apostles had the whole Church for their charge, So 
s Acts 20.21.  Paul speaks unto the Elders of the Church at Ephesus, take heed to yourselves, and to all the flock whereof the holy Ghost hath made you over seery. And so 
t 〈◊〉. Lombard.  Bishops in their diocese, and 
u A●●●lm.  Priests in their parishes are Pastors. Or as 
x In loc.  Theophylact, Pastors and Doctors are Presbyters and Deacons. Or (as some 
y Aretius. Zanchius.  late Divines observe, Pastors are rectors of the whole congregation, Doctors are catechists, and teachers of the youth and other new comes into Christ's school. Pastors are such 
z Anselm.  as feed Christ's sheep, and Doctors are such as feed Christ's lambs: or (as 
a Annot. in loc.  Beza) Pastors are they who govern the Church▪ and Doctors are they who govern the schools. But I rather embrace their opinion 
b Augustin. Ch●●●●s●●m. Musculus apud ●●whitgift defence of his answer to the admonition. fol 234. 〈◊〉 Bullinger. & Piscator in loc.  who think Pastor● & Doctors are divers names of one office, 
c See 〈◊〉 of pretended hodiscipli●e. cap. 9  even as feeding and teaching are all one: for otherwise Paul (as Hierome, Lombard, Anselmo have noted upon the place) would have distinguished them as he did the rest, and have said, he gave some Pastors, some Teachers: as well as some Apostles, some Prophets; some Evangelists, etc. but he joineth them together Pastors and Teachers, 
d Anselm. Lombard.  insinuating that Pastors should teach, and that (as our Church speaks) both by their preaching and living, ensamples in word, in conversation, in love, in spirit, in faith and pureness, 1. Tim. 4 12.  

e Beza. Z●nch●us.  Some Divines observe that these functions are partly temporal and extraordinary, as Apostles, Prophets, Evangelists: and partly continual and ordinary, as Pastors, and Teachers: but herein I tread in the steps of that holy father my most honoured and honourable master Archbishop Whitgift, who 
f Defense of his answer to the admonition. fol. 229.  writing against the schismatics of his age saith, and proveth out of this our present text also, that all these degrees of ministers remain still in some sort until the world's end. For first (as Novelists acknowledge) Paul in this place maketh a perfit platform of a Church, and a full rehearsal of all offices therein contained, and he saith expressly that Christ ascending up on high gave them for the gathering together of the Saints, and for the work of the ministry, etc. tell we all come to the unity of the faith, and knowledge of the son of God, unto a perfect man, unto the measure of the full age of Christ. That is, as Calvin, Zanchius, and 
g Aretius. Beza.  other, until we meet in that other world to come.  
I know there were certain things in the blessed Apostles which were proper unto themselves, as their immediate calling from God, the power of working miracles and their commission to go into the whole world, etc. but to preach the Gospel of Christ in places where need requireth (although it be not peculiarly committed to them) or to govern the Churches already planted: I see no cause why it should not be perpetual among the Ministers of the word.  
Likewise the function of an Evangelist, if it be taken for the writing of the Gospel, it was temporal and hath his end. But if it be taken for preaching to the people plainly and simply, as 
h In loc.  Bullinger thinketh: or generally for preaching the Gospel: as 
i Loc. come. tit. de verbi ministris.  Musculus supposeth, in which sense Paul said unto Timothy, do the work of an Evangelist: or for preaching more zealously than other, as 
k In loc.  Bucer imagineth; I make no doubt but that it still remaineth in the Church.  
Moreover, Prophets if they be taken for such as our Apostle meaneth in his 
l Rom. 12.6. 1. Cor. 11.4. & 1. Cor. 14.1.  Epistles often, I say for such as have an especial gift in interpreting the Scripture, whether in unfolding the deep mysteries thereof unto the learned, or in expounding the plain sense thereof unto the people: than it must of necessity be granted that they be perpetual officers in the Church as Pastors and Doctors.  
Saint 
m Com. in loc.  Ambrose therefore construeth our text thus, Apostles are Bishops, Prophets are Interpreters of the Scriptures, Evangelists are Deacons. And 
n In verbi Pauli 2. Cor. 3.2. inter opuscula Hyperij pag. 671.  Hyperius saith that God will always have these degrees in the Church, and Peter Martyr in his Commentaries upon the 12. to the Romans is of opinion, that our Apostle describeth in that place such gifts as are necessary for the Church at all times, among which he mentioneth (as a chief one) prophesying. To be short, Bullinger upon this text observes that the words Apostle, Prophet, Evangelist, are confounded: and the Pastors of Zurich, in the latter confession of 
o See harmony. confess. sect. 11. pag. 336.  Helvetia chap. 18. write thus, the minister's of the new testament are termed by diverse names, for they be called Apostles, Prophets, Evangelists, Bishops, Elders, Pastors and Doctors.  
And here 
p Zanchius. Marlorat.  Protestant Divines have well observed against the Church of Rome, that Paul among all these degrees of the ministry, names not the Pope's office, the which he would not have forgotten, if it had been so necessary for the deciding of controversies, and preservation of unity in truth, as our adversaries pretend. And whereas the Rhemists reply that Bishops, Elders, & Deacons are not mentioned in this catalogue: 
q D●. Pulk. in loc.  Answer is made that the functions of Bishops and Priests, (as they respect the external government and policy of the Church) are named elsewhere generally and particularly: but in respect of teaching (which is intended here more principally) they are contained under Pastors and Doctors. If the Pope will be reputed an Apostle, than (as Cardinal 
r In loc.  Caietane notes) he must also be both a Prophet, and an Evangelist, and a Pastor, and a Teacher, for (as he saith) an Apostleship eminently comprehendeth all these graces: it may be granted (as I conceive, which Anselm collecteth here) that Archbishops and Primates have the rooms of Apostles in the Church, but yet I see not how the Pope can be crowded into the text: for if this absolute supremacy were necessary, then assuredly Paul would not have said Christ made some Apostles, some Prophets, some Evangelists, etc. But rather Christ gave to the Church 
* One at one time which at universal Bishop of the Church should have the whole world for his Diocese.  one Apostle, some Prophets, and many teachers.  
The fourth and last observable point in our text is, for what end Christ ascending up on high gave gifts unto men, and that is threefold. Namely, 

the Perfecting of the Saints.  
the Work of the Ministry.  
the Edifying of the body of Christ.    

s Caietan.  The first concerns such as are called already, Saints. The second, such as are to call, exercising the work of the ministry to wit, Apostles, Prophets, Evangelists, etc. The third, such as are yet to be called, and to be built upon the foundation of the Prophets and Apostles. 
t Zanchius.  Or the first concerns the people, the second the Pastor, and the third both.  
For the edifying of the Saints] I find diverse readings of this clause. Some read ad 
u Calvin.  constitutionem, or ad 
x Castalion.  condendos sanctos, agreeable to the present text of our Communion book here. The Saints are of God's 
y Ephes. 2.19.  household, and the Church is God's house, Hebr. 3.6. The chief builders where of under Christ are Apostles, Prophets, Pastors and Teachers, as I have showed Epist. on Saint Thomas day.  

z Erasmus. Marlorat. Vatablus.  Other read ad instaurationem, for the repairing of such as are decayed in God's building. 
a Prou. 24.16.  The just man falleth seven times, 
b jam. 3.2.  in many things we sin all, 
c August. epist. 54.  eum dicimus optimum qui peccat minimum. And therefore that we may not fall from grace finally, we need daily to be 
d Ca●tan.  repaired and vnderpropt in God's house by the powerful exhortations of Pastors and teachers.  
Our new translation (herein agreeing with the Syriae and vulgar Latin) reads for the perfecting of the Saints. And it may be so construed in two respects: first in regard of their daily growing from 
e Psal. 84.7.  strength to strength, until they be perfect men in Christ: for the word is 
f 2. Tim. 3.16.  profitable to teach, improve, correct, and to instruct in righteousness, that the man of God may be perfected, & thoroughly furnished unto all good works. 2. 
g Vt corum numerus impleati●r. Hierome. Vatablas.  For that their number is fully perfected and accomplished by the preaching of Apostles, Prophets, Evangelists, Pastors, Teachers. According to this exposition the Geneva bible hath it, for the gathering together of the Saints. All of us are by nature like 
h Esay 53.6.  sheep which have gone astray; wherefore Christ as being the 
i 1. Pet. 5.4.  chief shepherd, gave some Apostles, some Prophets, some Evangelists to gather us together from 
k Mat. 8.11.  East and West, and to bring us unto his flock, that there may be but 
l joh. 10.16.  one sheepfold and one shepherd. His sheep hear his voice, Pastors and teachers uttering his words, are his 
m john 1.23. See Gosp. Sun. 4. in A●ue●●.  voice; he made therefore for the gathering together of his elect some Apostles, some Prophets, some Evangelists, etc.  

n Aretius. Beza. Zanchius.  Other read ad coagmentationem sanctorum, for the joining and jointing of the Saints. He speaketh of the Church as of a body consisting of Gods elect as of many members, a body coupled and knit together by every joint, vers. 16. And therefore whereas the Saints through Adam's original transgression, and their own actual offences are many times out of joint, disunited from their head Christ, and divided also from his members; it pleased the Lord, out of his infinite wisdom and goodness to give some Apostles, & Prophets, and Evangelists, etc. As chirurgeons and Physicians of the soul, who might by the preaching of faith unite them again to their head, and by the preaching of good works knit them together among themselves in the bond of peace. And here you may note the true cause why the worst men and members of a parish, evermore regard a good Pastor least. It is because they be feet, and legs, and thighs, and hands out of joint, & so cannot endure the touch of the chirurgeons hand, whose chief care is to work their cure. He that is sick of a lethargy, desires to sleep although he die for it; and he that is lulled asleep in sin, cannot away with the 
o Ezech. 3.17.  watchman of God. If a Minister shall either out of weakness suffer his drowsy people to snore still in their uncleanness, or out of wickedness sleep with them a little himself; then he may peradventure for a while be reputed a good shepherd among those scabby sheep: but if he shall once rouse them, and raise them out of their security, saying with 
p Ephes. 5.14.  Paul, awake thou that sleepest, and stand up from the dead; then instantly the wit-foundred drunkard crieth out, 
q Act. 22.22.  ●way with such a fellow from the earth, it is not meet he should live, for he 
r Act. 17.6.  subverts the state of the world, and 
s Act 16.20.  troubleth our city. Then the covetous oppressor is ready to tell the Prophet, as 
t 1. King. 21.20.  Ahab did Eliah. Hast thou found me O mine enemy? Then the whole rabble furiously raging together against the Lord, & against his anointed conclude peremptorily, that apiece of a pulpit is enough, & half a benefice too much for such an unquiet spirit. S. 
u Epist 48.  Augustine sweetly, Quiphreneticum ligat, & lethargicum excitat, ambobus molestus, ambos amat.  
For the work of the ministry] The gifts of Christ here mentioned are not theorical, but 
x Aretius.  practical, given unto Pastors for the work of the ministry, 
y Ziachius.  the word work forbids loitering, and the word ministry lording. I pray misconstrue not this gloss, seeing I mean as 
z 2. Cor. 1.24.  Paul, and speak as B. Latimer did almost in every sermon. Domabis lupos, sed non dominaberis ovibus, as 
a De considerate. ●●●. 2.  Bernard told Eugenius.  
For the edifying of the body of Christ] 
b 1. Cor. 12.7.  The gift of the spirit is given to every man to edify withal; he therefore that is a non edificant, is unworthy to be called an Apostle, or Prophet, or Evangelist. 
c Bernard. l●b. ●. de considerate.  Positiestis dispensatores, sed in edificationem, non in destructionem: aliter non fidelis dispensatio, sed crudelis dissip●tio. The Doctor's office is to teach, and the Pastors calling to feed. Our great Lord repeated this injunction unto 
d john 21.  Peter thrice, feed my lambs, feed my sheep, feed my flock, that is, as 
e Ser. 2. de resut. dom.  Bernard excellently, pasce mente, pasce ore, pasce opere: pasce animi oratione, verbi exhortatione, exempli exhibitione. And here the people likewise may learn to reverence their Pastors and teachers, as the Ministers of Christ sent from above to 
f Heb. 13.17.  watch for their souls. If they must 
g Paulinus epist. lib. 1. epist. 1.  honorare bonum dominum etiam in malo servo, respect every Prophet, and Evangelist, and Pastor for his works sake, 1. Thessal. 5.13. then unto such as rule well, and labour in the word and doctrine, they must (as our 
h 1. Tim. 5.17.  Apostle speaks) give double honour.   

The Gospel  JOHN 15.1. 
I am the true vine, and my Father is an Husbandman, etc.  
AS a kind friend loath to depart with his familiars, in giving a farewell often breaks off his speech and begins a new discourse: 
i jansen. concord. cap. 135.  so Christ here being now to leave the world, after he had ended one sermon unto his Disciples in the chapter going before, falleth into another of the like argument in this present, wherein he doth especially two things, exhort and comfort.  
He doth exhort all his followers, 

1. To continue steadfast in the faith, and that under the parable of the vine, intimating that as the branch cannot bear fruit of itself except it abide in the Vine: so they can do nothing unless they abide in him. Urging this one point by divers reasons; all which may be reduced unto the 

punishment of such as abide not 

Poena damni, they bear no fruit, vers. 4.  
Poenasensus, they be taken away, verse 2. withered, gathered, cast into the fire, burnt, v. 6.    
blessedness of such as abide, being 

Purged by God the father, v. 2.  
Cleansed by God the son, v. 3.  
Comforted by God the holy Ghost, abide in me, and I will abide in you by my 
k Calvin.  spirit, vers. 4.  
Relieved in whatsoever they shall ask, vers. 7.      
2. To make demonstration hereof in works of piety, glorifying God, and loving one another.    
He comforts them against the world's hatred: 

1. From his own example, vers. 18.20.  
2. From the cause of this hatred, ver. 19  
3. From the cause of the cause, vers. 21.22.24.  
4. For that God and Christ suffer with them, vers. 23.  
5. From the prediction of holy Scripture, vers. 25.  
6. By promising to send the comforter, vers. 26.    
I am the true Vine] Christ is called here a Vine, as else where a 
l Apoc. 5.5.  Lion, a 
m Act. 8.32.  Sheep, a 
n Ich. 1.29.  Lamb, a 
o Ephes. 2.20.  corner Stone, a 
p joh. 10.9.  Door. A true Vine by 
q Caietan. Aretius.  way of difference from the wild vine; or (as Rupertus upon the place) to distinguish it from the Vines of Sodom and Gomorrah, Whose grapes (as 
r Deut. 32.32.  Moses speaketh in his song) are grapes of gall, and their clusters are bitter, their wine is the poison of Dragons, and the cruel gall of Asps. A true Vine, not simply, but in a simile: not truly a Vine, but like a true Vine. Vera (faith 
s Tract. 80. in joan.  Augustine) per similitudinem, non per proprietatem: a true Vine, 
t Maldonat. in loc.  as in the first chapter of this Gospel, at the ninth verse, the true light. Now the resemblances between Christ and a true Vine are 
u See Bernard. tract. de passion. dom. cap. 1.2.3.4. & Paratus ser. the 5. Marco.  manifold.  
1. A Vine is not sown in the ground, but planted a young slip of an old tree: so Christ is a natural branch of God the Father, even very God of very God; but for us men and our salvation he was translated from heaven, and planted on earth, that is, borne of the Virgin Mary; of whom it is said, Esay 45.8. Let the earth open, and let salvation and justice grow forth, let it bring them forth together, I the Lord have created him. A blessed earth, in whole 
x Luk. 1.42.  blessed fruit 
y Gen. 12.18.  all the nations of the world are blessed.  
2. The Vine that it may bear the more fruit, is cut and pruned: and so Christ, although he were conceived of the holy Ghost, and borne without all sin; yet for our sakes he was circumcised on the eight day, 
z Esay 53.4.  wounded for our transgressions, and broken for our iniquities. Again, Christ albeit he were 
a Act. 10.36.  Lord over all things, and 
b Heb. 1.2.  heir of the whole world: yet for our salvation he suffered his glory to be pruned by the knife of ignominy; for whereas he was the 
c Psal. 24.7.  King of glory, he made himself of no reputation, Philip. 2.7. He took on him the form of a servant, and was made man, (as David speaks of him) a worm and no man, a very scorn of men, and outcast of the people, Psalm. 22.6. His wealth was pruned by the knife of poverty, 
d Bernard. tract. de 〈◊〉 dom. cap. 2.  Pauper in nativitate, pauperior in vita, pauperimus in cruse: So poor in his birth, that he was borne in another man's stable; so poor in his life, that he said of himself, 
e Mat. 8.20.  the Foxes have holes, and the birds of the heaven have nests: but the son of man hath not whereon to rest his head. So poor when he was dead, that he was buried in another man's tomb, Matth. 27 60. His pleasure was pruned by the knife of sorrow, Lament. 1.12. Behold, and see, if there be any sorrow like unto my sorrow. His familiar acquaintance was also cut away from him, by the knife of fear; Iuda● betrayed him, Peter denied him, other forsook him, all were dispersed. He did tread the wine press alone, and of all people there was none to help him, as 
f In loc. Es●ae.  Hierome and 
g Veisapra.  Bernard apply that of the Prophet Esay, chap. 63.3.  
3. The Vine is dugged, and digged, as we read in the fifth chapter of Esay. So Christ was 
h Paratus.  dugged when the soule-mouthed 
i Mat. 27.30.  Iewes spit upon him; and he was digged on every side, when as his adversaries by propounding captious questions had cast a trench round about him; as in ask, 
k Mat. ●●. 17.  Is it lawful that tribute be given to Caesar or no? If he should have disputed against the tribute, he had offended the Prince: if for the tribute, displeased the people who did bear this heavy burden against their wills. See Gospel, Sund. 2●. after Trinity. Again, they digged a pit round about him in bringing the 
l joh. 8.3.  woman taken in adultery before him, and demanding what sayest thou? for if he should have condemned her he might seem to contradict his own sayings, 
m Mat. 9.13.  I will have mercy not sacrifice, 
n Mat. 11.29.  learn of me for I am humble and meek. If acquit her, he should contrary Moses law, Leviticus 20.10. The adulterer and adulteress shall die the death. See Bernard, de passione domin. cap. 3. Moreover Christ on the cross was digged, his side with a 
o john. 19.34.  spear, his 
p Foderunt manus Psal. 22.17.  hands and feet with nails, and those so big that (as 
q Lib. 1. cap. 13. see S. Ambros. orat. de mort. Theodo. in sine. & Baron. Rom. 1. ●ol. 307.  Socrates reporteth in his ecclesiastical history) Constantine made thereof an helmet and a bridle for his own use in war.  
4. The Vine is bound unto the wood, and fastened unto the wall on which it groweth: even so Christ was led away 
r Mat. 27.2.  bound unto Pontius Pilate, and nailed unto the wood of the cross, so fettered and fastened with bonds (as that the Church saith of him in the 
s Cap. 1.12.  Canticles) my well beloved is as a bundle of myrrh unto me. Myrrh being bitter and sharp, doth insinuate the grievousness of his passion, and a bundle the multitude of his sorrows. And 
t Bernard. de passione dom. cap. 4.  so Christ is unto the Church a bundle of myrrh, when as she meditateth on his death and passion; how he was bound, that she might be made free: how he was beaten, that she might escape punishment: how he was broken, that she might be healed with his stripes, Esay 53.5.  
5. The Vine being thus planted, pruned, cut, bound, digged, dunged, spreads her branches far and wide. So Christ (as calling his followers from 
u Mat. 8.11.  East and West, having the 
x Psalm. 2.8.  heathen for his inheritance, and the uttermost parts of the earth for his possession) extends and 
y Psalm. 80.11.  stretcheth out his branches unto the sea, and this boughs unto the river: Christ is the Vine, and all Christians are his branches. 
z Calvin. beza.  All of us are by nature dry, and fit for nothing but the fire: therefore that we may be fruitful and live, we must first be grafted into Christ as into a Vine by the father's hand: without his grace we can do nothing, and through his help able to do all things, Philip 4.13. now the divine union is 
a 〈…〉 i● se●i. B. Marci.  threefold. Essential and so God the father is all one with God the son, and God the holy Ghost: personal, and so God the son being made flesh is united to the humane nature: spiritual, and so such as abide in Christ and are joined in spirit to the Lord are one with Christ the Lord, 1. Cor. 6.17.  
My father is an husbandman] The blasphemous 
b Apud Ambros. de 〈◊〉 lib. 4. cap. 7.  Arians object here that Christ and God as the vine and husbandman are of divers natures, and that Christ as the vine must of necessity be subject and inferior to God which is an hunsbandman. Answer is made that a similitude runs not on four feet, but that it standeth upon one leg principally: now the main drift of this comparison is not to show what care this husbandman hath over the root of the vine, 
c Theophylact. Euthyin.  but what he doth unto the branches. Every branch that beareth not fruit he will take away, and every branch that beareth fruit will he purge, etc. Christ uttered this parable 
d August. tract. 80. in soa●.  as our mediator and head of the Church, and he could not have been the Church's head, 
e Maldonat. in loc.  except he had been God and man. Christ then 
f Athenasius. insy●bol.  as touching his manhood was inferior to the father, john. 14.28. My father is greater than I: yet equal as touching his Godhead. joh. 10.13. I and my father are one, coequal in might and mercy. So the text here, God the father as an husbandman purgeth every branch that beareth fruit, vers. 2. and God the son likewise doth the same, vers. 3. now are ye clean through the words which I have spoken unto you. 
g Ambros & Augustin. ubi supra.  So that Christ as God, is an husbandman so well as his father, he purgeth and pruneth the boughs of the vine so well as he, 
h Chrysostom. Theophylact. Euthym.  una enim operatio patris & filii, joh. 5.19. Whatsoever the father doth, the same things doth the son also.  
Every branch that beareth not fruit in me he taketh away] Christ exhorting his followers to continue steadfast in the faith, argueth a paena & praemio, from the punishment of such as abide not in him, and from the reward of such as abide, the punishments of hypocrites and false Christians which abide not in him are Seven 

Seven  
1. They bear no fruit.  
2. Bearing no fruit they be cut away from the Vine.  
3. Being cut away from the Vine, they be cast out of the Vineyard.  
4. Being cast out of the Vineyard they whither.  
5. Being withered men gather and faggot them.  
6. Being made faggots they be cast into the sire.  
7. Being cast into the fire they burn in that unquenchable flame, 
i Mark 9.48.  where the worm dieth not, and the fire never goeth out.    
First, they bear no fruit, for saith our Saviour, as the branch cannot bear fruit of itself, except it abide in the vine: no more can ye except ye abide in me, for without me can you do nothing. The Pelaegian heretics affirmed 
k August. tract. 81. in loan.  à Deo habemus quod homines sumus, à nobis ipsis autem quod justi sumus, that we are men, we receive from God: that we are good men, cometh from ourselves, but truth itself here contradicit & dicit, a branch cannot bear fruit of itself, etc. This one clause 
l Vbi supra.  (saith Augustine) corda instruit humilium, ora obstruit superborum, it comforts a poor publican, but it confounds a proud Pelagian. And that other sentence, (without me can ye do nothing,) confuteth also the Semipelagian, I mean the Papist, avowing that a man hath a power of free will in his own nature which once being stirred and helped can and doth of it own self cooperate with grace. The word nothing makes very much against this opinion, as Augustine noteth upon the place. For Christ said not sine me parum potestus facere, sed sine menihil: now that we may the better understand this controversy, man is to be considered in a fourfold estate, to wit Instatu 

In statu Confectionis, as he was created.  
In statu Infectionis, as he was corrupted.  
In statu Refectionis, as he was renewed.  
In statu Perfectionis, as he shall be glorified.    
In the first estate we give to the will of man a liberty of nature, Adamus enim 
m August. de correp. & great. cap. ●1.  acceperat posse si veller, sed non habuit velle quod posset. In the third we grant a liberty of grace, for if the son make you free, ye shall be free indeed, john 8.36. The spirit of Christ which is free, Psalm. 51.12. giveth liberty to the captives, and openeth the prison to them that are bound, Esay 61.1. and delivereth us from the power of darkness, Coloss. 1.13. In the fourth estate we confess a liberty of glory. All the doubt between us and the Papists, is of the second estate, how man corrupted as renewed, how he cometh unto regeneration after degeneration. And yet herein we consent that the will of man in turning unto God and in doing good is not a 
n Melanct. in loc.  stock or a stone, in 
o Perkies' resumed Cat. Tit. free-will, & Dr. Abbot. ibidem.  all and every respect passive, for every man is willingly converted, and by God's grace at the very time of his conversion he willeth his own conversion, and so the will of man is in some sort a coworker with grace. For this end 
p 2. Cor. 6.1.  Paul exhorteth us not to receive the grace of God in vain, but to work out our salvation in fear and trembling, Philip. 2.12. To this purpose the saying of Augustine is very remarkable, 
q Ser. 15. de verbis Apostoli.  qui fecit te sine te, non iustificabit te sine te. Fecit nescientem, justificat volentem. He who made thee without thee, will not justify thee without thee. What then is the main difference between the Papists and us in this question? it is in one word this, they write that our will is a coworker with grace by the 〈◊〉 of nature: we say that it works with grace by grace. Th●y teach that grace doth enable the will of itself to do good works if it please: but we further add that grace worketh in the will of man to please, to do such offices as God requireth at our hands. He doth not hang his work upon the suspended if, of our will, but he worketh in us to will, and 
r Ezechiel. 36.27.  causeth us to do the things that he commandeth us to do. We will in deed (saith 
s Lib. de bano perseverant. cap. 13.  Augustine) but God worketh in us to will: we work, but God worketh in us to work: 
t August. cont. deas epist. Pelagian. l.b. 4. cap 6.  we walk, but he causeth us to walk: we keep his commandments, but he worketh in us to keep his commandments. In the words of Paul, it is God that worketh in you both the will, and the work, even of his good pleasure, Philip. 2.13.  
If God only made thee a man, and thou thyself hast made thyself a good man, thy work of necessity must be greater than God's work. 
u August. de verbis Apostoli ser. 15.  Melius est enim justum esse, quam te hominem esse, our bare being is not so good as our better being: wherefore to stop thy presumptuous mouth, and to beat the lie down thy throat, Christ here saith expressly, ye can bear no fruit except ye abide in me, without me can ye do nothing. In natural and human actions it is true that your will is free, yet see that your will is always subordinate to my will: 
x Acts 17.28.  in whom ye live, and move, and haxe your being; but in spiritual things appertaining to the kingdom of heaven: yourselves are not sufficient as of yourselves to 
y 2. Cor. 3.5.  think, much less to speak, least of all to do that which is good.  
Qui vires in folijs venit a raditibus humour.  
The juice which is in the branch cometh originally from the root, and so qui viret in folijs, etc. The graces eminent in the sons of God are from above, proceeding from the father of mercies and fountain of all grace; qui a seipso se fructum existimat far, in vite non est: quiin vite non est, in Christo non est: qui in Christo non est, Christianus non est. August. tract. 81. in evang. johan. Sir epist. Sun. 11. & 12. after Trinity.  
The rest of the punishments here mentioned are very grievous, as to be cut away from the Vi●e, to be cast out of the vineyard, to wither, etc. but the last of all is the greatest of all, I mean the burning of fruitless branches in hell fire which is unquenchable. This of all terribles in the Scriptures is most terrible, whether we consider in it the pain of the loss, or the pain of sense; the reprobate which abide not in Christ have pain of loss, for the Vine saith unto such branches at the last day, 
z Mat. 25.40.  depart from me, from me that am your first beginning and last end, from me that am your redeemer, from me that made myself man for your sakes, and received these wounds for your remedy, from me that invited you with pardon, and ye would not accept it. Wherefore depart for ever from my friendship, from any protection, from my kingdom, from my paradise, from my sight. And because whatsoever is separated from Christ, is also separated from those who go with Christ; in saying, depart from me, he saith likewise depart from mine, from the quires of my glorious Angels, from the sweet company of my blessed mother, and from all my most happy Martyrs, Apostles, Prophets, Confessors, in a word from all the holy Saints and host of heaven, into everlasting fire prepared for the divest and his Angels. For as in 
a Dion. Carthos. de 4. sword. ● 3. pa●t. ●●art. 11.  sin there is an aversion from the creator, and a conversion unto the creatures, according to that of the 
b jeremy 2.11.  Prophet, they have forsaken me the fountain of living waters, and have diggedpits, even broken pits that hold no water, so i● the punishment of sinners (as 
c Thom 114. 〈…〉.  divines observe) there is not only paena damiti, which is answerable to their aversion from the creator, but also paena sensiu, which is answerable to their conversion unto the creatures, and therefore such branches as bear no fruit are not only cast out of the sight of the Vine, and the whole vineyard: but also gathered together, and made the faggots and fuel of hell fire: the which in many respects is exceeding dreadful, especially because the torments of this Aetna never dying ever frying, are both universal and eternal. Hell pain is universal, afflicting every power of the soul, every part of the body. Concerning the soul, the imaginative faculty shall be tortured with horrid imaginations, more terrible than those which a deep melancholy man suffers in his dreams, or then those the cruel Egyptians saw, which (as the 
d Wisa 17.4.  Wiseman speaks) were fearful visions, and sorrowful sights, affrighting visages of wild beasts, and hissing of Serpents, etc. Thy will, as having in nothing it own will, is an hell of itself to itself. The memory shall be continually troubled with a fixed recordation of things passed, that it once possessed, and of the present which it now suffereth, and of those which are to come in eternity. So that it cannot think upon any thing, which in any sort should administer comfort; for if it calls to mind the pleasures it had in the world, it is for its greater torment; 
e In add●t. ad. 3. part. sam. q●kest. 98 art. 7.  Materia tristitiae non delectationis causa, saith Aquine. The understanding shall be so darkened, as that it shall be full of errors and illusions, even as a tumultuous sea, with innumerable waves of imaginations, more bitter than gall, some going, other coming, all restless.  
As for the body, the damned are to be 
f Mat. 22.13.  bound hand and foot, crowded together in the prison of utter darkness, like bricks in a fiery furnace, that they shall not be able to wrinch, having not so much as a chink where any wind may enter to refresh them in this 
g Apoc. 19.20.  lake of fire burning with brimstone. Their sight is affrighted with ugly devils and darkness, their hearing with odious and hideous outcries, their smelling with noisome stinks, and insupportable sweat reeking from the filthy bodies under torture; their cast with a raging 
h Luk. 16.24.  thirst, and a ravening hunger, tasting such things as are more bitter than 
i jer. 23.15.  gall or wormwood; the feeling afflicted in every part with intolerable flames, in comparison whereof our earthly fire is no more than as if it were but painted. The least of these torments named, and infinite more not named, is more grievous than the greatest, either sickness or sorrow they suffered on earth; and yet all these shall eternally continue, without either ease or end. See Gospel 1. Sund. after Trinity. Lombard, sent. lib. 4. distalt. & sententiarios ibidem. A quin in additionibus adtertiam suae summae partem quaest. 97.98.99. Io. de combis compend. Theolog. lib. 7. cap. 21.22. Dion. carthusian de quatuor novissimis part. 3. The meditations of Lewis de la puente jesuit, translated out of Spanish into English, by Ric. Gibbons, of the same society, meditat. 15.16.  
Every branch that beareth fruit will he purge] We collect here, first that our Purgatory is in this life, while we go from strength to strength, and grow from fruit to fruit in the vineyard, that is, in the Church planted in this world. 2. That the 
k 10. Frith preface before his answer to Rastals dialogue.  word and affliction are this our Purgatory. The word, vers. 3. Ye are clean through the word which I have spoken unto you. Clean, not by the water in Baptism, but by the word. For saith 
l Tract. 80. in dom.  Augustine, Detrahe verbum & quid est aquae nisi aqua, sed ascedit verbum adelementum & fit sacramentum. Clear by the word, non quia dicitur, sed quia creditur. The Pharifies and other hypocrites heard the word of Christ, but they were not hereby purged, because they did not believe the word of Christ. Our fruit then ariseth from faith; it is faith (as S. 
m Act. 15.9.  Peter telleth us expressly) that purifieth our hearts. And so 
n In loc.  Rupertus expounds the words of Christ here, you are clean, because you believe that which I have said unto you concerning my death and resurrection, how I must die for your sins, and rise again for your justification, and go away to provide a place for you. But because the flesh is so frail that we cannot do that 
o Rom. 7.19.  good we would, but the evil we would not; Almighty God hath appointed for us another 
p Tyndal. prolog. upon Gen.  Purgatory; to wit, affliction, and the Cross, the which is God's rod where with he 
q Heb. 12.6.  scourgeth every son he receiveth, and purgeth every branch that beareth fruit, that it may bring forth more fruit. 
r Aretius' in loc.  The branch of the Vine that is cut until it bleed and weep, bears the greater grapes, and so the good man is best under the cross; 
s Rom. 5.3.  tribulation bringeth forth patience, and patience experience, & experience hope, etc. 
t Paulin. epist. lib. 2. epist. 2.  tanta summi patris est pietas, ut etiam ira eius ex misericordiasit: Our heavenly father is so good to us his children, that even his anger is out of mercy, destroying the flesh to save the spirit, 1. Cor. 5.5.  
3. We note from hence, that no man in this world is thoroughly perfect, even the best of the Saints have need to be purged, that they may bring forth more fruit. They be saith 
u Tract. 80. in loan.  Augustine, Mundi & mundandi, not so pure, but that they must 
x 1. Thess. 4.1.  increase more and more: Mundat it aque mundos, hoc est fructuosos ut tanto sint fructuosiores quant to fuerint mundiores. See Epist. 2. Sund. in Lent.   

The Epistle  JAMES 1.1. 
james the servant of God, and of the Lord jesus Christ, etc.  
THis Epistle consists of 3. parts; a 

Subscription, james the servant of God, and of the Lord jesus Christ.  
Inscription, to the twelve tribes that are scattered abroad greeting.  
Prescription, My brethren, count it exceeding joy when ye fall into divers temptations.    
james] Hear two questions are moved ordinarily. The first concerning this Epistles authority. The second concerning this Epistles author. As for the first, I refer you to S. Hierom. Catalogue. script. eccles. in vita jacobi justi. Sixt. senen. bibliothec. lib. 1. pag. 25. Bellarm. de verbo dei. lib. 1. cap. 18. Dr. Whitaker, respon. ad Campian. rat. 1. Tyndal Prologue upon S. james. Doctor Hanmer observations upon Euseb. Eccles. hist. in English. lib. 2. cap. 23. Roger's explanat. of the confession of England, art. 6. Aretius, Calvin, Marlorat. argument. & prolegom. in epist. jacob.  
As for the second quare there were two blessed Apostles of this name, 
y Mat. 10. Mark. 3.  james the son of Zebedeus, and james the son of Alpheus. Now this Epistle was not penned as herein the 
z Authores the sap. in text.  most and best Divines accord) by james the son of Zebedeus, so he was slain by cruel Herod, about the beginning of the preaching of the Gospel, Act. 12. But by james the son of Alpheus, called else where james the 
a Mark. 15.40.  lesser, and james the 
b Gal. 1.19.  Lord's brother: this james was the 
c See Ba●●●. Tom. 1. ad. in. 63.  first Bishop of Jerusalem, of such upright carriage toward men, as that he was surnamed 
d E●seb 〈◊〉. lib. 2. cap. 23. Hierom. in cius vita. Aquitius loc.  justus, and of such indesatigable devotion in his prayers unto God, that (as 
e Apud. Euseb. vbis●●.  Hegesippus reports) his knees were like a camels knee, benumbed and made hard by reason of his continual kneeling. And S. 
f Hom. 〈◊〉. Mat.  chrysostom further addeth, that his forehead also became brawny, through his daily prostrating himself upon the pavement in the Temple. The which I note, to condemn the proud and irreverent behaviour of many, who coming into the Temple to pray, neither cast down themselves as the Publican, not yet stand up as the Pharisee; but they sit on their cushions (I fear in the feat of the scornful) as if they were to bless God, and not God to bless them.  
Servant of God] He that serveth himself, serveth a fool; he that serveth the 
g See the 〈◊〉 of Simon.  devil, serveth his enemy; he that serves the world, serves his servant: the perfect and only true freedom is to serve the Lord. Wherefore this style is no way base, but exceeding honourable, desired even of the best, ambitiously. Samuel was God's servant, speak Lord saith he, 
h 〈◊〉 10. 〈◊〉.  for thy servant heareth thee. job the greatest of all the men of the East was God's servant, ha●● thus not considered my servant job? said the Lord to Satan, job 1.8. David styled in holy Scripture for his excellency 
k Mat. 1.6.  the King, boasted notwithstanding of this title. Behold O Lord, how that I am thy servant, I am thy servant, and the son of thine handmaid, Psalm. 116.14. All the patriarchs, and Prophets, and Apostles have gloried in this service. For if it be reputed honourable to serve the King, it is assuredly greater preferment to serve the King of Kings, and Lord of Lords. It is more credit to be a 
l Psal. 84.11.  doorekeeper in the house of God, then to command in the Courts of other Princes. Now God (as earthly Kings) hath some servants in ordinary, and other extraordinary. All Christians are his sworn servants extraordinary, for they vowed in holy Baptism to fight under Christ's banner, against the world, the flesh, and the devil, and to continue his faithful soldiers and servants until their lives end. The true profession of the true saith is Christ's livery, and love is the cognisance of his livery; for 
m Galath. 5.6.  faith working by love, is the 
n Mat. 22.12.  wedding garment with Christ's badge; by this (saith 
o job. 13.35.  he) shall all men know that ye are my Disciples, if ye love one another.  
Princes and Prophets are the servants of God in ordinary, so near to God in ordinary, so near to God in office, that they are called Gods. A Magistrate is a singer (as it were) of Gods own hand; a Preacher is a 
p 1. Cor. 4.1.  steward in Gods own 
q Heb. 3.5.  house. So Saint james (as being an Apostle) was in this sense the servant of jesus Christ; and 
r Aret. in loc.  therefore such are deceived greatly, who think that this author was not an Apostle, because he calls not himself an Apostle; for first Jude being an Apostle, doth use the same subscription in this Epistle, judas the servant of jesus Christ. 2. Servant in his acception is nothing else but an Apostle; wherefore many Greek copies, and the Syriac, and the vulgar Latin make this title to this Epistle, the general Epistle of S. james the Apostle. Here then observe that to be called a Minister of jesus Christ, is not (as the Papists object against our reformed Churches) any contemptible style, seeing Saint james here doth afford us a pattern, and S. Paul. 1. Cor. 4.1. a patent, sic nos aestimat homo ut ministros Christi; so the Romish translation in Latin, and the Rhemish in English, lei a man esteem us as the Ministers of Christ.  
Of God, and of the Lord jesus Christ] These words are to be construed 
f Aret. & Mar 〈◊〉.  copulatinely, james a servant of jesus Christ, which is God and Lord, as Tit. 2.13. looking for that blessed hope, and the glorious appearing of the great God, and our Saviour jesus Christ. For the 
t 〈…〉  mediator between God and man, is perfect God, and perfect man, and yet not two, but one Christ; one not by confusion of substance, but by unity of person, as Athanasius in his Creed.  
To the twelve tribes which are scattered abroad] The jews were led captive to Babylon, & other countries, out of which it is apparent, that some never returned into jury: for Paul (as we read in the story of the 
u 〈…〉.  Acts) found almost every where both in Europe, and in Asia, Synagogues of the jews. Now this dispersion of Gods own people for their ingratitude toward him, is a manifest argument of his wrathful indignation against sin, and it is written for our 
x 〈◊〉 10.11.  instruction, upon whom the ends of the world are come; for if God spared not his natural branches, his peculiar enclosed 
y 〈…〉 5.7.  plant; 
z 〈◊〉 11.21.  take heed left he also spare not thee, which art but a wild Olive by nature. Remember the words of Azariah unto King Asa, 
a 2. 〈◊〉. 15.2.  the Lord is with you, while ye are with him and if ye seek him, he will be found of you, but if ye for sake him, he will for sake you. Yet God in his wrath 
b 〈◊〉. 3.2.  remembers mercy; for among these scattered people some were gathered to the Church, and truly converted unto Christ, unto whom our Apostle wrote this excellent letter, 
c Aq●●●. in loc.  Vt qui dispersicrant corpore, congregarentur mente. S. james, I say, sent not this instruction unto jews unconverted, 
d Aretius.  for than he would have proved that jesus was the son of Mary, the Messias of the world, promised to the fathers. If he had written unto the jews in general, he would (as S. Matthew did) have penned a book of the generation of jesus Christ the son of David, the son of Abraham, etc. But his greeting is unto such jews as were turned Christians, exhorting them to make demonstration of their faith out of their works, leading a life answerable to their profession; for the light of the Gospel appearing, 
e Tit. 2.12.  teacheth us that we should deny ungodliness, and worldly lusts, and that we should live soberly, righteously, and godly in this present world. To convert jews he wrote principally, but that which is said unto them, is said unto us, and all; 
f Occumen. Aretius.  in which respect this letter is entitled, the general or Catholic Epistle of S james.  
Greeting] This kind of salutation hath occasioned 
g Caietan. in loc.  some to doubt of this Epistles authority; Saint Peter and S. Paul, in their inscriptions have grace and peace. Saint Jude, mercy, and peace and love be multiplied unto you. But this (as they think) is profane, taken rather out of Plato's Academy, 〈◊〉 out of Christ's school. For 
h Epist. ad 〈◊〉.  Plato reports that in Greece the physicians salutation is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Philosophers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the vulgars' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
i Realm. de verb. dei. l. b. 1. cap. 18.  Answer is made that this form of saluting, although it were common among the Heathens, is notwithstanding apostolical, and that a pattern hereof is found, Act. 15.23. The Apostles and the Elders, and the brethren, unto the brethren of the Gentiles in Antiochia, and in ●●ria, and in Cicilia, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 greeting. 2. Saint james being a 
k Marlorat.  spiritual Physician wisheth here perfect health of the 
l Salutemin presenti, gratiae: in saturo. gloriae. Aquin. in loc.  soul so well as the body. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying to rejoice (considering he wrote to people dispersed, and distressed under the Cross) is both as sit, and as full as the salutation of peace; for there is no true joy in the spirit, without peace of conscience, Rom. 14.7. The kingdom of God is not meat nor drink, but righteousness and peace, and ●oy in the holy Ghost, an 
m 〈◊〉 Rom. 14.17.  upright life breeds in the justified peace of conscience, and peace of conscience makes a joyful heart.  
temptations● We read Acts 8. that there was a great persecution against the Church at Jerusalem, and that all the converted jews were scattered abroad thorough the regions of judea and of Samaria. Now for the comfort of these distressed professors (as 
n A●ain. in loc.  some conjecture) S. james wrote this instruction and because their condition under the cross was unto flesh and blood exceeding grievous, he beginneth 
o 〈◊〉.  ire ips●, with this exhortation 
p Beza.  aptly. count it all joy when ye fall into diverse temptations. He that suffers as a 
q 1. Pet. 4.15.  murderer, or as a thief, or as an evil doer hath hereby grief of heart, but blessed is the man that endureth temptation in Christ's cause. To cast ourselves into temptation affords matter of sorrow, but if we for righteousness sake by God's appointment fall into sundry temptations our sorrow shall be turned into joy, john 16.20. Here the Gospel and Epistle meet our Apostle (count it for exceeding joy when ye fall into divers temptations) is answerable to Christ (let not your heart be troubled) and both are fitly read on this day, which is solemnized to the praise of God in come notation of the joyous Martyrdom of two blessed Apostles, Saint Philip, who for the constant profession of the Christian faith (as 
r 〈…〉  Hyppositus reported) was under Domitian the cruel Emperor crucified with his head downward, and S. 
s 〈…〉  james even for the same cause being Bishop of Jerusalem was cast down headlong by the Scribes and Pharisees from the pinnacle of the temple, and afterward stoned, and finally brained with a Fuller's club.  
This exhortation to constant cheerfulness under the cross for the Gospel is pressed here by divers and sundry reasons (as 
t A 〈…〉 Poseator.  expositions have well observed) all which in brief may be reduced either to the fruit, or else to the root of this Christian virtue. The fruit in this world, knowing this that the trying of your faith gendereth patience, and let patience have her perfect work, etc. There is a twofold temptation (as 
u Epis. 146.  Augustine told Consentius) un a deceptionis, alter a probat. onis: a temptation to deceive, which is from the devil and our own concupiscence, verse 13.14. of this present Chapter. Again, there is a temptation to prove and improve, the 
x See Drusias. 〈◊〉 in loc.  which is from God, and so suffering for the Gospel is termed here ●temptation, and a trial of our faith. The fruit in the world to come is eternal happiness, vers. 12. Blessed is the man that endureth temptation, for when he is tried he shall receive the crown of life, which the Lord hath promised to them that love him. See Gospel appointed for this day.  
As for the root, if any lack wisdom, 
y Aquin. A●ctius. Calvin.  that is true judgement how to bear the cross, let him ask it of God: he is a giving God, from him is every good and perfect gift, verse 17. Ergo, he giveth also this: he giveth unto all indifferently without any respect of person: exclude not thyself from an universal number, he liberally giveth, and upbraideth not after he hath given, he gives for the measure fully, for the manner cheerfully. Wherefore come to him, and ask of him in saith, and it shall be given unto you. See Gospel Sun. 5. after Easter.   

The Gospel  john 14.1. 
jesus said to his disciples, let not your hearts be troubled, etc.  
THe Prophet 
z Psalm. 51.17.  David saith, a troubled spirit is an acceptable sacrifice to God, and it 
a Psalm. 119.71.  was good for me that I was in trouble. How then is it true which is here said by the son of David, let not your hearts be troubled? answer is made that the passions of the mind as anger, fear, delight, and the like, are in their own nature, 
b 〈◊〉. lib. 1. cap. 5.  neither simply commendable, nor yet absolutely vituperable, but either good or bad as their objects and ends are good and bad. To be troubled for sin is a 
c 2. Cor. 7.10.  godly sorrow, causing repentance to salvation, not to be repent of, and therefore grieve for offending God, and 
d 〈◊〉 4.10.  grieving his spirit, yea grieve much because thou canst grieve no more. 
e 〈…〉 jacob.  But an inordinate trouble for the things of this world, arising either out of envy, sluggishness, or impatience, is forbidden in this sentence, let not your hearts be troubled. The disciples as yet ambitiously sought after worldly honour, conceiving that Christ ere it were long would 
f 〈◊〉 1.6.  restore the kingdom of Israel, and so prefer them in his kingdom on earth 
g 〈◊〉. 10.21.  at his right hand and at his left, as yet they did expect a crown not a cross. Wherefore Christ understanding that they were dismayed at his words, in the former Chapter at the 43. verse (little children yet a little while am I with you, ye shall seek me, but whether I go can ye not follow me now) he cometh in this present unto that which is 
h 〈…〉.  Euangeli● caput & summa the chief part in the whole body of his Gospel, namely, to 
i 〈◊〉 6●. 1.  bind up the broken hearted, and to comfort such as mourn in Sio●. Isaac the sign of Christ is interpreted laughter, 
k 〈…〉 cap. 5.  insinuating that Christ should be the consolation of Israel, and great joy to all his people. Luke 2.10.25. scare not (as 
l Mar●●, 〈◊〉  one notes) is the first word in the first annunciation of his 
m 〈◊〉 jacob.  conception, and the first word in the first annunciation of his 
n 〈…〉. 1.10.  birth, and the first word in the first annunciation of his 
o 〈◊〉 ●18. 5.  resurrection, and almost the last words in his last exhortation a little before his death, are, let not your hearts be troubled, and 
p 〈◊〉 6.33.  be of good comfort, strengthening his followers, and sweetening his cross by divers forcible reasons, in our text by two more principally.  
The 

1. Is taken from the buckler of faith, ye believe in God believe also in me.  
2. From the hold of hope, in my father's house are many mansions, etc.    
me● Concerning the fourfold reading of these words examine, jansen. concord: cap. 134. Erasmus annot. & Maldonat. come. in loc. I take them as I find them here, ye believe in God, etc. the Saints in old time 
q Heb. 11.33.  through faith have subdued kingdoms, wrought righteousness, obtained the promises, stopped the mouths of Lions, quenched the violence of fire, escaped the edge of the sword, of weak were made strong, waxed valiant in battle, and turned to flight the armies of Aliens. In a word faith is a shield where with ye may quench all the fiery darts of the devil, Ephes. 6.16. If ye believe them in God, and cast all your care on him, he that is 
r 2 Cor. 1.3.  the father of mercies and God of all comfort, will assuredly so 
s 1. Pet. 5.7.  care for you, that yre shall not any longer be troubled in your hearts, a little faith even so small as a grain of mustard seed is able to remove mountains of distrust out of your soul. faith is a buckler, and a buckler guard th' especially the head and the heart, 
t Diez. come 1. in s●st. Philip. & jacob.  that is the understanding and the will, 
u Ferus 〈◊〉 lot.  ut non turbetur intellectus non formidet affectus. Here human weakness doth object (as Philip at the 8. verse) Lord, show us the father and it sufficeth us. It is true that we believe God, and believe in God also, but yet our hearts are troubled thirsting after his sight and sensible knowledge, we would fain see that we believe, so Moses in the 33. Chapter of Exodus, I beseech thee show me thy glory, to whom answer was made by the Lord, thou can't not see my face, for there shall no man see my face and live: yet behold, there is a place by me, and thou shall stand and upon the ro●ke, and while my glory passeth by I will put thee in a cleft of the rock, and will cover thee with mine band whiles I pass by, than I will take away mine hand, and thou shalt see my back parts, but my face shall not be seen.  

x 〈…〉.  This rock, is Christ as Paul in another case, 1. Cor. 10.4. and the Church is a d●ue in the holes of the rock, Ca●t. 2.14. Whosoever then is placed in Christ's Church, and hath faith's eye, may see God in his 
y 〈…〉 1. 19  hinder parts as in the world he passeth by, that is, in his works of creation, and redemption, and preservation of his people though he may not read God's priora, yet he may know God's po●teriora, beholding him in his wonders, in his words, in his sacraments, in his son principally being 
z 〈◊〉. 3.  the brightness of his glory and express character of his person as Christ in our text, he that hath seen me, hath seen also my father, I am in the father, and the father in me. 
a 〈…〉.  Hereby proving himself to be God. 1. For that we must only believe in the Creator, and not in any creature. 2. 
b 〈…〉.  Because God only knows the secret perturbation of the heart, and 
c 〈…〉.  if ye believe that I am God, ye must also confess that I am a 
d 〈◊〉. 46.  present help in trouble, willing and able to relieve you, for if 
e 〈◊〉. 8.31.  God be with you who can stand against you. Why then are your hearts troubled, as if he should have said; 
f 〈…〉.  albeit I am to suffer death as man, yet I will on the third day raise myself again from the dead as God: it is expe●hent for you that I die for your sins, and rise again for your justification, and so prepare a place for you in my father's house, that where I am there you may be also.  
mansions● Saint Paul having at large disputed of the resurrection in his first Epistle to the Corinthians 15. Chapter, proving that the dead shall rise again by manifest and manifold arguments taken out of the books as well of nature as of Scripture; concludeth in fire, therefore my beloved brethren, 〈…〉: sumoutable, 〈…〉 always in the 〈◊〉 of the Lord, for as much as we know that your labour is not in vain. So Christ in the Gospel unto his ●ollowers, 
g 〈◊〉. 16.33.  In the 〈…〉 and all the wicked of the world ●all 
h Mat. 10.22.  hate you for my name's sake, they shall scourge you in their Synagogues, and persecute you from City to City, not affording to much as an 
i Mat. 8.20.  hole Wherein to rest your head in peace, yet let not your hearts be troubled as long as in my father's house there be mansions, and I go to prepare a place for you. The Church militant on earth is often called in holy 
k 1. Tim. 3.15. Heb. 3.2.  Scripture God's house, 
l 〈◊〉.  wherein he hath a great many mansions as 
m Ephes. 3.17.  dwelling in our hearts by faith, and we likewise have many places of preferment some being Apostles, and some Prophets, and some Evangelists, and some Pastors, and Teachers, Ephes 4.11. It is true that God and we too dwell here, but it is (saith 
n job. 4.19.  job) in houses of clay whose foundation is in the dust, or (as Paul speaks) in earthly tabernacles set up to day and pulled down to morrow: 
o Heb. 13.14.  non habemus hic manentem civitatem, in this world we have no continuing City. For our kingdom which cannot be shaken, Heb. 12.28. Our habitation which is everlasting, Luke 16.9. Our inheritance that fades not away, 1. Pet. 1.4. Our dwelling place mentioned in our text by Christ is not made with hands, but eternal in the heavens, 2. Cor. 5.1. Our best houses on earth albeit never so gorgeous, and never so glorious, having (if it be possible) walls of gold, and windows of sapphire, are not withstanding no better than Inns for strangers and pilgrims, 1. Pet. 2.11. Our 
p Vide Maldonat. in loc.  mansions and places of abode for ever are in Jerusalem above, which is without either death or danger, Apocalyp. 21.4. Wherefore seeing we believe in God, and 
q Tit. 2.13.  look for the blessed hope and glorious appearing of our Saviour Christ (who when he cometh again shall receive us unto himself, that where he is in his father's house, there we may be also) let us say with 
r Psalm. 43.5.  David, ●● by art thou so heavy O my soul? and why art thou so disquieted within me? O put thy trust in God and he shall one day 
s Psalm. 36.8.  satisfy thee with the plenteousness of his house, 
t Erasmus. Marlorat. jansen.  for there is not only room for Christ in God's house, but also place for all his followers: the mansions of heaven are many the least of all his soldiers, if they 
u 1. Tim. 47.  fight a good fight, and continue 
x 1. Apoc. 2.10.  faithful unto death, is rewarded with an 
y 1. Pet. 5.4.  incorruptible crown of glory, having for his inheritance, no less than a whole kingdom. Again, these mansions are many, 
z Augustine, Aresius, ●Maldonat.  because the Saints in heaven have diverse degrees of glory. So Paul, 1. Cor. 15.41. There is another glory of the Sun, and another glory of the Moon, and another glory of the Stars, for one Star differeth from another in glory: 
a See Luther, Anselm. Lombard. in loc. Pauli.  so likewise in the resurrection of the dead A 
b Paludensis.  great vessel and a little, dipped in the same well, hold notwithstanding divers measures, according to their capacity: so in God's house, every chosen vessel of honour is filled up to the brim with the water of life, but the better hath undoubtedly the bigger mansion, he that held more charity here, shall have more clarity hereafter. Yet (as Au gustine notes upon our text) Non erit aliqua inuidra imparis claritatis, quoniem regnab it in omnibus unit as charitatis.  
I go to prepare a place for you] It is said, Matth. 25. 34. That the mansions in God's house were prepared before the foundation of the world; how then is it true that Christ at this time goeth to prepare a place? 
c Lather. Ra●ert.  Answer is made, that the mansions indeed are prepared from all eternity, but the men who shall inhabit them, as yet were unprepared. It was expedient therefore that the redeemer of the world should die for their sins, and rise again for their justification, and ascend into heaven to take possession of this kingdom, and to set open the doors of these prepared mansions unto his followers, as also to send unto them a comforter, and a conductor, even the spirit of truth, who might lead them in the right way to this place. So Saint 
d 〈◊〉. 68  Augustine acurely, Parat quodammando mansiones, mansionibus parands mansores He prepareth a place, by making men sit for the place. 
e See 〈…〉 in loc.  For election is in Christ, and through Christ, and so consequently, none come to the Father but by the Son, we pass by the kingdom of grace, to the kingdom of glory, for without 
f Heb. 12.14.  holiness it is impossible to see God. Touching other readings, I refer you to lansen. concord. cap. 134. and Erasmus annot. in loc.  
Lord we know not whether thou goest] S. Thomas and S. Philip were so good proficients in Christ's school, that their master in the former chapter at the 10. verse, said of them and of the res● of their fellows (excepting judas the traitor) ye are clean; and Saint 
g job. 6.68.  Peter as the 
h Bullinger in loc. cital.  mouth of the company professed openly, to whom shall we go, thou hast the words of eternal life, and we believe and know that thou art the Christ, the son of the living God: And yet their faith in the hour of tentation (as you see) was so weak, that Saint Thomas said, Lord we know not whither thou goest. And Saint Philip, Lord show us thy Father, and it sufficeth us. Now these things are written for our 
i Luther. post in loc.  comfort; for if these great pillars of the Church had such a shake, let us not despair, though happily sometime many mountains of distrust arise in our troubled hearts. Assure thyself thou hast a good measure of faith, if thou feel want of faith. 
k Taffin marks of God's children.  As a woman that seeleth the moving of the child in her body, though very weak, assureth herself that she hath conceived and goeth with child: so if we have these good affections, and unfeigned desires of faith in our soul; if hungering and thirsting after righteousness we say with the man in the 
l Mark. 9.24.  Gospel, I believe, Lord help mine unbelief: let us not in any case doubt, but that we have the holy spirit (who is the giver of these godly motions) dwelling in us, and so consequently that we have true faith. It is said, Psalm. 10.19. that the Lord heareth the desire of the poor, yea that he fulfilleth the desires of all such as fear him, Psalm. 145.19. It is sufficient then (in the midst of any grievous tentation) if thou truly desire to repent and believe. For God (
m 2. Cor. 8.12.  accepting the will for the deed) 
n 〈◊〉 epist. is careless.  taketh a heart desirous to repent and believe, for a penitent and a believing heart indeed. It is recorded in the 20. chapter of S. john's Gospel, that Mary Magdalene seeking Christ at his sepulchre, found afore the felt him. He talked with her, and stood high her, and comforted her; and yet the text saith at the 14 verse she knew not that it was jesus. In like fort the spirit of Christ is sometime present with us, and within us, 
o Rom. 8.26.  helping our infirmities, albeit we have little sight or sense thereof; he is a secret friend, and doth us often most good when we least perceive it. Saint Thomas here said, we know not the way nor whither thou goest, and yet truth itself anowed the contrary, whither I go ye know, and the way ye know. They knew the way, but they did not know that they knew, saith 
p Tra●t. 69. in lo●n.  Augustine, Sciebant 〈◊〉, sed se scire nesciebant. See the long of S. Simeon, and the grace of our Lord, etc. in the Liturgy,  
I am the way, the truth, and the life] That is (as 
q Cor. in loc. 〈◊〉 calui● & Mul●rat.  Ferus) Exorduins salutis, ergo via: medium salutis, ergo veritas: finis salut is ergo v●a. The beginning of heavenly happiness, and therefore the way: the mean, and therefore the truth: the end, and therefore the life. 
r Ferat ubi s. p.  〈◊〉 incipientium, veritas ● oficientium, vita perfectoruus Or as 
s In loc. 〈…〉. & The 〈◊〉.  Euthymius, if I am the way, than I am able to bring you to the man ie●s in my father's house: if the truth. I he not in s●ying, I go to prepare a place for your if the life, than neither 
t Rom. 3.38.  Angels, nor principalities, nor things present, nor things to come, nor height, nor depth, nor death itself, shall separate you from me; but I will receive you to myself that where I am, there ye may be also. Or as 
u 〈…〉.  Leo the great. The conversations sancte, veritas doctrine, divine, vita beati●udinis sempiterne. The which is expressed by S. 
x Ser. 2. 〈…〉 dom.  Bernard, in these words elegantly, Via in example, verita promise, vita in premio: The 〈◊〉, in my works, and the truth in my words, and the life in my rewards, 
y 〈◊〉.  Via ducens, veritas listens, vita pascens. 
z Bernard. tarct. de gradibus bamilit. in prim.  With such as wander in a buy way, I am the high way: to such as are doubting in the way, I am the truth: unto such as are wearied unto. heir heavy burden in their courses, I am the life. Or as Cyril upon the place, for as much as we shall ascend to the mansions in God's house by faith, hope, charity, (of all which only Christ is the donor) he may be termed the way, for giving us an 
a job. 13.15.34.  example that we should love one another, as he hath loved us: that truth, in delivering such infallible rules of faith: & the life, by comforting us with an assured hope that we shall one day reign with him in his father's house for evermore. Thus Christ is 
b Vide jansen. concord. cap. 134 & stapleiud de vita Thomae. Apost. pag. 5.6.  via, in qua per charitatem ambulare: veritas, cui per sidem adhaerere: vita, ad quam per spem attolli de bemus: 
c Tract. 69. ● john.  or as Aug. Christ is the truth, & the way, qua itur; & the life, quo itur. And in 
d De doct. Christ. lib. 1. cap 34.  another place, Permi, v: nitur ad me, provenitur in me permanetur in me.  

e Maldonat. in loc.  Other taking this phrase for an hebraism, construe it thus, I am the true way leading to life which is everlasting. Or, I am the way to truth and life, making truth and life but Epitheta to way. Or I am the way, and the true light going before you in the way to life, as he doth 
f Aretius. Cal●in.  expound himself in the words immediately following, No man cometh to the father but by me, called 
g job. 1.4.5.  else where the light, as well as here the life; which occasioned 
h Ser. 2. de ascens. dom.  Bernard to say, Nos populus ●uas, & oves pascus tue sequamur te, per te, ad te. I will end this observation with a meditation of S. 
i Lib. de bono mort. 5. cap. 12.  Ambrose, Ingrediamur banc viam, reneamus veritatem, vitam sequamur. Via est que perducit, veritas est que confirmat, vita qua per se redditur. Suscipe nos domine quasi via, confirma quasi veritas, vinifica quasi vita, nam in te sumus, vinimus movemur; movemur quasi in via, sumiu quasi in veritate, vivimus quasi in vita eterna.  
This one sentence doth afford many comforts unto troubled hearts; if Christ be the way to life, there is 
k Act. 4.12.  none other name whereby we must be saved, 
l Bernard. ser. 2. in ascens. dom.  Aliter qui vadit, cadit. If the truth, all other religions opposite to the Christian faith are ●ither ignorant fantasies, or else arrogant heresies. It the life, let us nor despair in death, ●ur 
m job 19 25.  redeemer hueth, he which is the 
n john 11.25.  resurrection and the life, shall at the last day raise our vile body, making it like 
o Philip. 3.21.  his glorious body, receiving us to himself, that where he ● in his father's house, there we may be also.   

The Epistle  Acts. 1.1. 
In the former treatise (O Theophilus) we have spoken of all that jesus began to ●ive and teach.  
IN this History of S. Lu●e, two points are more principally remarkable, namely, 
p Arden's. Cal●m. justus, Fo●as in loc.  the 

Context, or connexion of this treatise with his Gospel, vers. 1.2.  
Text, or narration itself throughout the rest of the whole book, divided into two 
q Aretius.  portions, 

1. General, as setting down the acts of all the blessed Apostles, in the twelve former chapters.  
2. Particular, as containing more specially the acts of S. Paul in the sixteen latter chapters.      
In the former treatise] Saint Luke having already penned a tract of all that jesus did and taught: He cometh in this present history to show what his Apostles did and taught, 
r Dr. Fulke. argument, in act.  declaring at large that their doings and doctrine were conformable to the works and words of their master. These two treatises howsoever dedicated unto one man, are notwithstanding parted into two volumes, Vt 
s chrysost apud Lorin. r●fat. in act.  distinctio perspicuitatem afferret, brevit as taedium eximeret, varietas voluptate afficeret. They be parted indeed, yet so nearly linked together, that the first words of our text are nothing else but a 
t Arden's. Beza.  transition, or (as it were) a bridge between both. In this context or preamble, three persons are to be considered especially: 

By whom the former treatise was written.  
To whom the former treatise was written.  
Of whom the former treatise was written.    
The party writing the Gospel of all that jesus did and taught was Luke, by birth (as 
u Hist. lib. 3. cap. 4.  Eusebius, and 
x Catalogue. script. in vita Luc. Idem Theopby. lact. & Euthym. proem. evang. Luc.  Hierome report) of Antiochia: by profession (as Paul writes, Coloss. 4.14.) a Physician, Luke the beloved Physician greets you: by calling (as 
z Epiphanius ●eres. 51.  some think) one of those seventy Disciples our blessed Saviour appointed, Luk. 10.1. the which is gathered by 
a Cap. 1. praesat. in job.  Gregory the great, and 
b Theophylact. in Luc. 24. See Gosp. Easter Monday.  other out of the 24. chapter of S. Luke, vers. 13. but 
c Lib. 3. cap. 11.  Irenaeus, 
d Lib 3. contra Marcian.  Tertullian, and the most 
e Euseb. Hierom. ubi sup. Beda Nice●horus, & al●.  ancient Doctors affirm, that he was not Christ's immediate Disciple, but only, sectator & Discipulus Apostolorum: a follower and a Disciple of his Apostles. And this Saint Luke testifieth of himself in the first chapter of his Gospel, at the second verse, sicut tradiderunt nobis, etc. as they have delivered them unto us, which from the beginning saw them themselves. Insinuating that he wrote his Gospel according to that which he heard of other; but this tract of the acts of the Apostles, according to that which he had seen himself.  
This man is made by God's appointment an Evangelist before Peter and james, who were counted to be 
f Galath. 2.9.  pillars of the Church, and seemed to be great, nay ten Apostles being passed by, this poor Physician a companion of persecuted Paul, and at the best but a Disciple, was preferred to set down the Gospel's history, for so he saith, I have made the former treatise of all that jesus began to do and teach. Here then observe that God is tied to no man, he calleth whomsoever he will unto whatsoever office pleaseth him: he made silly fishermen, fishers of men: and of 
g Galat. 1.22.  Paul who was sometime a ravenous wolf, first a mild sheep, and then a diligent shepherd: of 
h Amos 1.1.  Amos an herdman, a Prophet: of Peter a water man, a chief Apostle: of Luke the physician, a great Evangelist. And therefore let us not ascribe to much unto secondary causes, but rather attribute all to God, who doth often greatest acts by weakest agents. And let us be so much the more ready to believe this, because Luke wrote this, I have made etc. He was not principal author, but instrumental actor in composing this Treatise: for the Gospel is Gods-pel, or the ghosts-spell, even the word of the spirit, as Saint 
i 2. Epist. 1.21.  Peter teacheth us holy men of God in old time spoke not according to the will of men, but as they were moved by the holy Ghost, 
k Gregor. cap. 1. praefa●. in job.  ipse haec scripsit, quihaec scribenda dictavit.  
The party to whom our Evangelist inscribed his Gospel is Theophilus, and here the 
l Epishan. hares. 51.  Doctor's doubt whether this name be common or proper. Cardinal 
m Annal. tom. 1. ad an. 58.  Baronius hath undergone some pains in discussing this point, but (like himself leaves it as he found it) uncertain. If we take it for a common appellative, then understand that the Gospel is written unto such as are Theopbils, that is lovers of God. The word is a peerless 
n Mat 13.46.  pearl, and may not be cast unto 
o Mat. 7.6.  swine who despise it, but opened unto the lovers of God which are ready to sell all that they have to buy it: every true Christian is a Theophilus, and every Theophilus hath a Gospel dedicated to him, as Saint 
p Explanat. 〈◊〉. Euing. Luc.  Ambrose sweetly, Si Deum diligis, ad te scriptum est: si adte scriptum est, suscipe munus Euangelistae, pignus amici, in penetralibus animi diligenter asserna. Seeing this inestimable jewel is sent unto thee, 
q 1. m●. 10.  keep that which is committed to thy care, lay it up in the treasure house of your heart, 
r Mat. 6.20.  where neither the moth and canker corrupt, and where thieves neither dig through nor steal. 
s Ambros. ubi sup.  Consumit tinea, si quod bene legeris, male credas. Arrius is a moth and Photinus a moth, every heretic is a moth, as it were fretting the garment of our blessed Saviour. But two reasons induce me to think that Theophilus is a proper name. 1. Saint Luke saith, It seemed good to me, to write unto thee from point to point, that thou mightest acknowledge the certainty of those things where of thou halt been instructed. By which he doth 
t Maldonat. in Luc. ●.  insinuate, that he wrote to some one particular person whom he had heretofore catechised by 
u Theophylast. in Luc. ●.  word of mouth. 2. The title given unto Theophilus, Luke 1.3: maketh Interpreters conceive that he was a certain man of eminent quality: 
x Lyranus & Nicephorus lib. 3. cap. 25.  some therefore say that he was a Bishop of Antiochia▪ but 
y Theophylact. argument. in Luc. Oecumen. in Acts 1. Baronius vb● sup. sol. 534.  other that he was some chief governor in his common wealth, because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, used by Saint Luke (which we traslate most excellent, or most noble) is the same which is ascribed elsewhere to men of great command: So Paul to Festus, Acts 26.25. I am not mad O noble Festus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Tertullus an Orator and a great master of words unto Felix, Acts ●43. We acknowledge it wholly and in all places, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, most noble Felix) with ●all thanks. So Claudius in his subscription to the same Felix, Acts 23.26. Claudius' Lysias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the most noble governor Felix greeting: and the title optimus of all other, was most acceptable to trajan the great Emperor as Xiphilinus out of Dio reports in his life.  
Hence then observe. 1. That rich men and great men are not excluded from God's kingdom, S. 
z 1. Cor. 1.26.  Paul saith in deed not many mighty, not many noble are called; yet some mighty, some noble, as the noble 
a Mark 15.42.  joseph of Arimathea, the noble Chamberlain and Treasurour of 
b Acts 8.27.  Candaces' Queen of Ethiopia, the noble men of 
c Acts 17.11.  Berea, and here noble Theophilus of Antiochia.  
2. Note by this example, that Christians ought to speak and write courteously, giving titles of due respect unto men of worth and worship, fear, to whom fear: honour, to whom honour belongeth, Rom. 13.7.  
3. Learn from hence, that godly men ought to be religiously politic, so wise (saith our 
d Mat. 10.16.  Saviour) as serpents in enlarging Gods kingdom. It is likely Saint L●ke dedicated this present and that former history to noble Theophilus▪ not so much out of any private consideration, as for the public good of the whole Church: for if a great man in authority receive the word, other instantly will embrace the same. This undoubtedly was our Evangelists policy, and till it be our practice the walls of jericho will never be thoroughly pulled down, for so long as the Chaplains are of the closer, flattering and fostering Nobles in their sin: no marvel if the 
e 1. john 5.19.  whole world lieth in wickedness, 
f 〈◊〉.  Citharaedo principe, minus est nobilis, when princes are fiddlers, the people turn dancers.  
The third person is of whom, and that is jesus: in the former treatise we have spoken of all that jesus began to do and teach, etc. Of all; how then is it true which is delivered by Saint john in the conclusion of his Gospel? there are many other things which jesus did, the which if they should be written every one, I suppose th● world could not contain the books that should be written. Again, Saint Luke himself after he had reported the birth of Christ and the purtenances thereof, adds no more of him until he was twelve year old disputing with the Doctors in the temple, and then he relates not of any thing what he did for the space of eighteen year, from twelve year to thirty. By which it doth appear that all which jesus did and taught neither is, nor can be written. Answer is made by chrysostom and 
g Erasmus. Calvin. Aretius' in loc.  other, that Saint Luke said not. I have written all, but of all unsinuating that he wrote all that jesus did and taught as necessary to the work of our redemption. He did not i● his former treatise mention every thing jesus did and said, but only so much, or the chief heads of so much as was expedient to be said and done for the full accomplishment of our salvation, all is to be referred 
h Arden's in loc.  ad genera singulorum, and not ad singula generum. 
i Marlo●atia loc.  Here then is a pregnant text against the Papists, 
k Ecllar. de verb. de● lib. 4. cap. 3. Melchior canu● loc co● l●b. 3. cap. 3. 〈◊〉 de siad 〈◊〉. 2.  holding that beside the word written there be certain traditions unwritten, which ought to be believed as necessary to salvation. See Gospel 1. Sun. in Lent.  
It is not said of all that jesus did, but of all that jesus began to do and teach: 
l Caictan. in loc.  by which our Evangelist intimates that his Gospel is a story not of such acts as Christ did in the beginning as God, but of that only which he did after he was in the sulnes of time made man, and dwelled among us, and became our jesus. And this history Saint Luke 
m Arctius.  divides into the doings and doctrines of Christ, and by doings he doth understand not his morals only, but his miracles also, yea whatsoever jesus either did or suffered for us men and our salvation, recording his death as well as his life, his passions as well as his actions, and indeed they must go together, because Christ's righteousness consists in both, in doing and in suffering, for in suffering he obeyed, and in obeying he suffered, and the very shedding of his blood (to which our redemption is ascribed more particularly) must not only be considered as it is passive, that is a suffering: but also as it is active, that is an obedience, in which he showed his e●●eeding love both to God and us in fulfilling the law for us. In this sense then all the sufferings of Christ are comprehended under the word doing, his resurrection also from the dead, and whatsoever else he wrought for our sake.  
Th●s was Christ's honour that he was a 
n Luke 24.19.  Prophet, mighty indeed and in word before God and all the people. First, he began to do, then to teach, saying to his followers, I h●ue given an 
o Io●. 13.15.  example to you, 
p Mat. 11.29.  learn of me. 
q Aretius. Cal●m.  Every Doctor in like sort, must adorn the soundness of his learning with holiness of life. 
r Lorin. ●ap. 1. praesat. in act.  The present inscription of this book doth admonish us of action, that a good Apostles duty consi●●s in doing, as much as in teaching. I will here confess ingeniously with 
s 〈◊〉 epist. 〈◊〉.  Arden's, In hoc mea, & mei simili●m confunditur prisumptio, qui multa vobis praedico, quae tamen non facio. Sed utinam (fratres) per●e●ras orationes, ipsa confusio generet in me pudnem, pudor correctionem, correctio emendationem, ut quod prius non feci, post quam praedicanerim facer● incip●am.  
In the text following, two points are chiefly considerable, namely Christ's 

holy conversation with his Apostles after his resurrection for the space of 40. days, verse, 3.4.5.6.7.8.  
glorious ascension ensuing that his conversation, verse 9.10.11.    
I have spoken of the former often elsewhere, the latter is only proper to this our present feast, in which observe three circumstances especially. The 

place of Christ's ascension.  
time of Christ's ascension.  
manner of Christ's ascension.    
The place from whence Christ ascended (as we may collect out of this Chapter at the 12. verse) was the me●nt of Olives near 
t Luke 24.50.  Bethanie, containing a Sabbath days to dorrery from jerusalem. He did ascend from a mount; an open, high, eminent place, 
u 〈◊〉.  that he might as sure the certain truth of his ascension. If he should have withdrawn himself in secret, happily the disciples would have doubted of his ascension, as they did a while of his resurrection: but now beholding him openly, publicly mounting from a mount they could not but affirm it themselves, and confirm it unto other.  
2. Christ ascended from a mount, rather than from a valley, from an high place rather than from a low: for that it was one step unto his journeys end, 
x 〈◊〉. L●rin.  hereby teaching us not to look for extraordinary miracles, so long as ordinary means will serve: he went so far to heaven as he could on earth, & then being on a mount, and so not able by natural help to go higher, a cloud received him out of their sight.  
3. It may be Christ ascended from a mount, for that he desired to stay so long, and to spend so many hours as he conveniently could in instructing his followers before he departed. Hereby demonstrating his exceeding great love to the disciples in particular, as also to the whole Church in general, as you shall hear ●urther in the discussing of the circumstances of time when Christ ascended.  
The mount from whence he did ascend was the mount of Olives, and it was the 
y Luke 24.39.  same place from whence he went to be crucified. One place served to be a passage both to his cross and to his crown, 
z Perkins expos. Creed. art. ascen.  signifying hereby that the way to heaven is by the gates of hell, as Paul and Barnabas preach, Acts 14.22. through many tribulations we must enter into the kingdom of God. A wicked man in prosperity walketh as in the day, the Sun is before, but the shadow behind him: a good man on the contrary walketh as in the night, his shadow goes before, but great light and joy cometh afterward. Dives and Lazarus exemplify this in the 16. of Saint Luke, Dives in his life was furnished with rich apparel, and filled every day with delicate fare, there was his Sunshine: but he died and was buried, and was exceedingly tormented in hell, there was his shadow, nay that which is called in the 
a Mat. 8.12. & 22.13.  Scriptures utter darkness. Lazarus on the contrary was an obscure base creature, full of sorrows in his soul, and sores in his body, there was his shadow: but when he died he was conveyed by glorious Angels into the bosom of blessed Abraham, there was his light and glory. It is an hard and almost impossible thing (saith 
b Consolat. ad lulian. tom. 1. sol. 208.  Hierome) that any should pass from great pleasures in this world to the greatest pleasures in the next, ut quis hic ventrem, & ibi mentem impleat, ut de delicies transeat ad delicias. And as the same 
m Epist. ●● He●ol de vita Eremetica.  father told Heliodore, Delicatus es si & his vis gaudere cum seculo, & postea regnare cum Christo. Here then is comfort for the disconsolate, many through lingering diseases as the dead palsy, the gout, and the like, l●e bedrid, and as it were buried long before their death, insomuch as their beds which heretofore were places of rest and ease to them, are now couches of tears and misery. Yet these men hence have great comfort if they make good use of God's visitation, for their bed in their sickness on which they suffer so much heaviness, shall on their dying day be to them a Bethanie, from which they shall ascend to the kingdom of eternal happiness.  
Or 
n Paluden. ser. de ascen. 〈◊〉 See Ferus ser. 3. in 〈◊〉.  Bethanie signifies the house of obedience, wherefore seeing Christ was obedient unto God his father in all things unto the death, even the death of the Cross; therefore God hath exalted him highly, Phil. 2.8. Through disobedience we were cast our of Paradise, and through obedience we shall enter in again, 
o 〈…〉 pilot. tbi sap.  sola obedientis accepit palmam, & inobedienti● p●nam.  
I pass from the circumstances of place, to the circumstances of time. When is had spoken these things, etc. that is as you may read, vers. 3. all those things which appertain to the kingdom of God. After he had 
p 〈◊〉 24.50.  blessed them, and (as it is the Gospel allotted for this day) given them a large commission to preach, adorned with many singular privileges and promises, assuring them and their posterity, that he would be present in spirit with them alway 
q Mat. 28.10.  till the end of the world; when he had spo●en all these things, he was taken up on high, etc. This showeth evidently, that he is a most industrious and vigilant Pastor of his Church, affecting and effecting also the good thereof. As the 
r Es●y 9.6.  government is on his shoulder, so was he more faithful in God's house then Moses was, Heb. 3.5.6. He did not ascend and (as it were break up school) till he had instructed his Disciples in all points appertaining to their calling and his kingdom. Now look what care Christ at his ascension had over his Church, the same must every Master have over his household, and every Minister over his cure, when it shall please God to take them out of this world. A Prophet is sent to King 
s Esay 38.1.  Hezechia to bid him put his house in order for he must die: signifying hereby that it is the duty of a good Master of a family to have care not only for the government of his house whilst he is alive but also that it may be well ordered when he is dead. The same care must in like sort be practised of Ministers, according to the pattern of S. 
t Act. 20.27.  Paul, I have kept nothing back, but have showed all the council of God unto you; take heed therefore, etc. for I know this, that after my departing shall grievous Wolves enter in among you, not sparing the flock. So likewise S. 
u 2. Pet 1.14.  Peter, I know that the time is at hand that I must lay down this my tabernacle, I will endeavour therefore always that ye may be able to have remembrance of these things after my departure. If it be part of thy fidelity that God's people, committed unto thy particular charge, may be well instructed after thy death? O how careful oughtest thou to be for their good in thy life? Rapite (saith 
x In Psal. 33. con. 2.  Augustine) quos potestis hortando, portando, rogando, disputando, etc. that is, in the words of 
y 1. Tim. 4.2.  Paul, Preach the word, be instant in season and out of season, improve, rebuke, ex●ort with all long suffering and doctrine.  
The second circumstance of time is, while his Apostles beheld, etc. If any demand why he would not have the whole nation of the jews see him ascend, that so they might assuredly know that he was risen again from the dead, and so believe in him. 
z Perkins exposit. creed. art. ascen.  Answer is made that it is Gods good pleasure that the mysteries of holy belief whereof Christ's ascension is one, should rather be learned by 
a Rom. 10.17.  hearing then by seeing, according to that of 
b Stromat. 5.  Clemens Alexandrinus, ●aith is the soul's ear. Christ's own Disciples, indeed were taught his ascension by sight, that they might the better teach other who did not see, they were witnesses of these things chosen before of God for the same purpose, Act. 10.39. 41. Whereas therefore 
c 1. C●● 12.2.  Paul had no witness of his being taken up into the third heaven: and 
d 2. King. 2.11.  Eliah one spectator only who saw him as he went up in a chariot of fiery horses and a whirl wind into heaven; Christ had many beholders of his ascension, he was taken up on high, videntibus illis, in the sight of all his Apostles assembled together. He did ascend, paulatim (as 
e Ser. 178. l● temp.  Augustine speaks) he was neither suddenly snatched away, nor yet secretly stolen away: but while they beheld he was taken up on high, as it followeth in the manner of his ascending to be considered, A cloud received him out of their sight.  
Now whereas he caused a cloud to come between himself and their sight, it 
f Cal●in. in loc.  signified unto them that hereafter they must be content with that which they had seen, and not curiously to seek to know further what became of him. And the same thing is taught us also, we must content ourselves with that Almighty God hath in his holy word revealed, and inquire no further in things appertaining to God. His word is a sufficient lantern to our feet, and a guide to, our paths; a perfect gloss, yea 
g I●●, 1.23.  glass of his known will, in which every true believer may see so much as he need to search in this life. For the like end in giving the Law on mount Sinai God appeared in a 
h E●o●. 19 9  thick cloud; and when he did manifest his glory in Salomon's Temple, a dark cloud 
i 1. ●ing. 8.10.  filled the same.  
Happily some will object how Christ elsewhere promised he would never leave his Church, I am always with you till the end of the world, Matth. 28.10. Answer is made, that these words are to be construed of the presence of his Godhead or spirit, not of the presence of his manhood: and therefore two glorious Angels at the 11. verse chide the Disciples hanging on his bodily presence, Why stand ye gazing into heaven? It is true that Christ is to be found in heaven, 
k Marlorat. in Matth. 28.20.  yet not with the gazing eyes of flesh, but only with the spiritual eyes of faith. It may be further alleged if the Godhead be present on earth, than the manhood must of necessity be present there, because both are united together. Our 
m See Perkins ubi sup. & 11. Bilson against the Jesuits, sol. 786.787. etc.  Divines answer this argument that follows not, Christ's manhood subsists in that person which is every where, ergo, his manhood is every where. The reason is plain, saith 
n Contra gentes lib. 4. cap. 49.  Aquine, because the son of God doth not only subsist in his divine nature, but also by his divine nature: whereas he doth not subsist at all by the manhood, but in the manhood only; for the word was in the beginning, when the manhood was not; God of the substance of his Father, begotten before the worlds, man of the substance of his mother borne in the world, as Athanasius in his Creed. And therefore Christ always was, is, and ever will be with us in his spirit, though absent in his body; for a cloud on this day took him upon high out of our sight, 
o Act. 3.21.  whom the heavens must contain till the time that all things be restored, which God hath spoken by the mouth of all his holy Prophets since the world began. I conclude this argument in S. 
p In Psal 46.  Augustine's gloss, Videte ascendentem, credit in absentem, sperate venientem, sed tamen per misericordiam occultam etiam sentite praesentem.   

The Gospel  MARK. 16.14. 
jesus appeared unto the eleven as they sat at meat, etc.  

q Confess. Heluel. post cap. 24.  ALbeit religion be not tied unto time, yet can it not be planted or exercised, without a due dividing and allotting out of time for it. Every Church therefore chooseth unto itself a certain time for public prayers, and for the preaching of the Gospel, and for the celebration of the Sacraments. And for as much as it is kindly to consider every great blessing of God in the day wherein it was wrought: it is well ordered by the true Churches, as well 
r Vide August. epist. 118 cap. 1. & lib co●t. Adi●a it cap. 16  ancient, as modern, to solemnize the memorial of Christ's nativity, circumcision, passion, resurrection, ascension, and sending of the holy Ghost on certain set holy days every year, ne volumine temporum ingrata subrepat oblivio, saith 
s Deci●it. ●ci. lib. 10. cap. 4.  Augustine, lest happily the marvelous works of our gracious Lord, should be forgotten in a while, which ought to be had in a perpetual 
t Psalm. 111.4.  remembrance.  
Now Ch●ists ascension is the consummation of all that which he did, and taught, whilst he dwelled among us, aptly termed by 
u Ser. ● in 〈◊〉 dom.  Bernard, F●lix clausula totius lienerar● silly Dei, the very 
x ●aulin ser. 2. in ascens. dom.  Sabbath of all his labour in the working of our redemption. He laboured six days, and then he rested on the seventh. His nativity was the first; his circumcision was the second; his presentation in the Temple the third; his baptism the fourth; his passion the fifth; his resurrection the sixth; and then followed his ascension, in which he was received into heaven, and now sitteth at the right hand of God, as having finished the whole work for which he came into the world. David saith of the natural Sun, it rejoiceth as a Grant to run his course, 
y Psal. 19 6.  it goeth forth from the utter most parts of the heaven, and runneth about unto the end of it again, and there is nothing hid from the heat thereof. The which (as 
z Lib. 2. contra. lit. 〈◊〉. c●●. ●2.  Augustine and 
〈◊〉 de 〈◊〉 1. de a 〈◊〉  other have noted) may be well applied unto the supernatural Sun jesus Christ the son of 
b Maloc 4.2.  righteousness. As a G●ant he did run his course, there you have his incarnation, and peregrination in the flesh: his circuit was from the uttermost part of heaven unto the end of it again. There you have his resurrection and ascension: nothing is hid from his beat, there you have his sending of the holy Ghost in the form of fiery tongues, Act. 2.3. As a Giant he ran his race, for he first descended into the lowest parts of the earth, and then ascended from above all heavens, that he might fulfil all things, Ephes. 4.9.10. Wherefore seeing Christ's ascension is the complement of all his doings, and of all his doctrines, our Church is worthy to be honoured, in making this festival one of the chief holidays in the whole year.  
In the Gospel allotted for this holy Thursday, two points are most observable: namely, 

Christ's goodness toward his Apostles, in his 

Apparition, jesus appeared unto the eleven.  
Correction, and cast in their teeth, etc.  
Commission, Go ye into all the world etc.  
Consolation, These tokens shall follow, etc.  
Ascension, So when the Lord had spoken unto them, he was received into heaven, etc.    
The Apostles obedience toward Christ, and they went forth, and preached every where, etc.    
jesus appeared unto the eleven] He had often appeared unto his followers after his resurrection, and now he manifested himself, to the eleven Apostles as they sat at meat. Wherein he did appear like himself, full of meekness and mercy, giving us assurance that he will be present with us, 
c Bernard. ser. 1. in ascen. dom.  orationi incumbentibus, at our meetings in the Temple, Quando nec recumbentibus quidem dedignatur adesse, seeing he vouchsafed his company to his Apostles in their meats at the table. It is reported, Luk. 24.43. that he did eat with them also; now this comestion (as the 
d Vide Suarez. in 3. Thom. disput. 47. sect. 5.  Schoolmen out of the Fathers have disputed) was not egestatis, but potestatis. He did eat to feed our souls, and not to fill his own body, being after his resurrection immortal and impassable. That which he did eat was not (as Durandus imagined) turned into the substance of his body, for as 
e Moral. lib. 14. cap. 31.  Gregory the great, disputes out of S. Paul, Rom. 6.9. Christ being raised from the dead der no more, death hath no dominion over him, his glorified body needed no sustenance to preserve life. Neither was this eating (as 
f Ayud Suarez. ubisup.  other think) a seeming only to take bread, and fish, and honey: but it was a true comestion, albeit assuredly there followed no digestion, or ordinary ejection. And so by consequence he did not eat to nourish his own flesh, 
g Gregor●n evang. hom. 29.  but only to cherish our faith, in that great article concerning the truth of his resurrection. 
h Arden's hom. in loc.  Or he did in this appearing eat with his Apostles at the table familiarly, that he might hereby the better imprint in their hearts a memorial of his sweet love toward them. Or he did appear to his Apostles at meat, 
i Raulin. ser. 4. i● ascen. dom.  to signify that he giveth our food in due season, and that he filleth all things with his plenteousness. Psal. 145.15.  
And cast in their teeth their unbelief] The patriarchs, and Prophets, and Apostles instruct us, not only by their virtues, but also by their infirmities. As there the Disciples unbelief turned in fine to the confirmation of our Creed. 
k Les ser. 1. de ascen. dom.  Dubitatum est ab illis, ne dubitaretur à nobis, undoubtedly some did doubt (the divine providence sweetly so disposing) that all other might be put out of doubt. And therefore 
l Gregor. ubisup.  Thomas in believing Christ's resurrection so flackly, did us hereby more good than Mary Magdalene in believing so quickly, because Christ's correction of his fault occasioned further direction for our faith, 
m August. ser. 156. the temp.  Infidelit as bona quae seculorum fidei militavit. See Gospel on Saint Thomas day.  
The world doth exalt first, and then humble, Prou. 14.13. The end of the world's mirth is heaviness. 
n Diez. con. 1. in ascen. dom.  But God on the contrary first humbleth, and then exalteth. As Christ here first humbled his Apostles in rebuking their unbelief, and hardness of heart, and then he doth exalt them, in making the whole world their Diocese, Euntes in mundum, oniner sum predicate, etc. He being the true 
o Luk 10.34  Samaritan, powered into their wounds oil and wine; first 
p Rausin. ubi sup.  vinum tribulationis, and then ●leum consolationis, he 
q Heb. 12.6.  chasteneth all such as he loveth, and he scourgeth every son that he receiveth.  
In Christ's commission or grant to his Apostles observe two things especially, 

1. Their warrant, go and preach; for 
r Rom. 10.15.  how shall they preach except they be sent; he that runneth of his own accord, without a calling, is a false Prophet, jer. 23.21. See Gospel 1. Sund. after Easter, and 8. after Trinity.  
2. The●● work, in respect of their 

Diocese where they must preach, in the whole world to e●ery creature.  
Doctrine what they must preach, and that is said expressly, to be the Gospel.      
Concerning their Diocese, 
s Grego●. Beda. Ardent.  it is not the meaning of our blessed Saviour that his Apostles should preach unto lifeless stones, or senseless plants, or witless beasts; but he doth understand by (all creatures) only men, as being an abridgement of all the creatures. Stones have a being, but not a life; plants have both a being and a life, but not sense: beasts have being, life, sense, but they want understanding: Angels have being, life, sense, understanding. Now man as being a little world, and as it were the compendious Index of God's great book in folio, participates a being with stones; life, with plants; sense, with beasts; understanding, with Angels: and therefore fitly called every creature, as having the chief perfections of every creature. 
t Ar●tius. Ranlin.  Or man may be called all creatures, as being that excellent creature for whom all other creatures were made, Psalm 8.6. Thou make●t him to have dominion over the works of thine hands, and thou hast put all things in subjection under his feet. Or preach the Gospel unto all creatures, understanding only such as are capable to receive the Gospel. So Christ 
u john 15.15.  elsewhere said, all things that I have heard of my father have I made known unto you, that is, all things which are necessary for your salvation, and are fit for you to know. And joh. 12.17. If I were lif● up from the earth, I will draw all men unto me, that is, all which are to be drawn. So 
x 1. Cor. 13.7.  Paul, Love suffereth all things, believeth all things, hopeth all things; that is, all which are to be suffered, and believed, and hoped▪ 
y jansen. Piscator. Maldonat.  Or preach the Gospel unto all creatures, that is, all nations, for so Saint Mark may be well expounded by S. Matthew, who relating this commission saith, Euntes ergo docete omnes gentes, go and teach all Nations. Hereby repealing a former edict, Matth. 10.5. Go not into the way of the Gentiles, and into the Cities of the Samaritans enter ye not. That commission is determined; now therefore go into all the world, and preach the Gospel unto all creatures, to men of all countries and conditions whatsoever. This unlimited extraordinary commission is expired and hath his end; for now the successors of the Apostles, as Bishops and Pastors have their peculiar provinces, and proper Pavishes assigned for their cure; 
z Dr. 〈…〉 to the 〈…〉 at f●l. 21●.  yet so, ●hat they may preach the Gospel of Christ in other places also where need requireth, albeit the same be not particularly committed unto them. And therefore the Church of England 
a 〈◊〉. 15.  enjoineth every learned P●stor sometime to preach in Chapels and Church's rejoining near to his benefice.  
A● for their w●●ke, 
b A●dens.  they must employ their time 〈◊〉 in secular actions of the world, nor yet in idle speculations of the S. hole: but apply themselves unto preaching▪ go ye into the world and preach. And they 〈◊〉 not their own wisdom but the Gospel, it 〈◊〉 man speak, let him deliver 
c 1. 〈◊〉. 4. 1●.  oracles of God, 
d 1. Tim. 63.  consenting to the wholesome words of our Lord jesus Christ, and to the doctrine which is according to godliness. And for as much as the the Law, the Psalms, and the Prophets are nothing else but as it were a preface to the book of the generation of jesus Christ; I say for as much as Christ is the supplement of the Prophets, and end of the Law: they must especially preach unto the world the glad tidings of salvation, making this sentence the period of all their Sermons, 
e Esay 9.6.  unto us a child is borne, unto us a son is given: or that of Christ himself, 
f john 3.16.  So God loved the world, that he gave his only begotten son, that whosoever believeth in him should not perish, but have everlasting life. To the preaching of the Gospel, administration of the Sacraments is adjoined, and enjoined also, Matth. 29.19. Go teach all Nations, baptizing them in the name of the Father, and the Son, and the holy Ghost. The which our Evangelist implieth here, when he saith, he that believeth and is baptised shall be saved, but he that believeth not shall be damned. Concerning Baptisms necessity, see Gospel on Trinity Sunday.  
And these tokens shall follow them that believe] These words are to be digested with a little salt, to be construed with a great deal of caution, otherwise the simple soul will object, how shall I know that I believe, seeing I work no miracles. If we take them (as many learned and ancient 
g Gregor. hom. 29. in Euangel. Bernard. ser. 1. in ascen. dom. Arden's. bom. in loc. jansen. concord. cap. 149.  Divines have done) mystically, than every true believer in Christ's name casteth out of his heart devils, that is, evils; for every foul sin is a foul fiend to man: and then his soul being sound, his mouth 
h Mat 12 34.  ex abund. intia cordis, out of the heart's abundance speaks with new tongues. His communication heretofore was in ●ious toward God, and uncharitable toward his neighbour, his 
i Psalm. 14 5.6.  throat an open sepulchre, his tongue d e ceiving, his lips 
k Psalm. 12.2.  flattering, his mouth full of cursing and bitterness. But now having put on the new man, he speaks in a new language words of truth and soberness, Acts 16.25. Words of meekness and courtesy, Titus 3.2. Words agreeable to the wholesome words of our Lord jesus Christ and to the doctrine which is according to godliness, 1. Tim. 6.3. After this compunction in his heart, and confession of his mouth, if any venomous temptation be suggested he shall have power to dri●e away serpents and if he drink any deadly thing, it shall not hurts him, although he taste of it a little, yet he shall not in any case swallow it down to his utter destruction. And lastly, he shall impose his hands upon the sick, and they shall recover, that is, he shall out of his love bear the 
l Rom. 14.1  infirmities of his weak brethren, and 
m 〈◊〉 15.20.  hide a multitude of their sins, his exhortation and doctrine (the Lord wor●ing with them, as it is in the last words of our text) shall heal the sick, yea raise the very dead in sin to newness of life.  
If we take Christ's promise (these signs shall follow them that believe) literally, than it must of necessity be construed with a few limitations and exceptions. As first in respect of the time, 
n Gregor. Arden's lansen. ubi sup. Idem August. de ●tilitate credendi cont. Manichaeos' cap. 16.  miracles are not necessary for a Church already planted, but only for a Church in planting. So Paul 1 Cor. 14.22. Strange tongues are for a sign not to them that believe, but to them that believe not: a young plant must often be watered at the first setting; but after it is once thoroughly rooted in the ground it will easily sprout and spring without irrigation; even so the Church primitive was a while watered by signs and tokens in those who did believe: but being now perfectly grounded in Christ, it may nor say thy wonders O Lord, but thy 
o Psal. 119.105.  word O Lord is a lantern unto my sect and a guide to my paths.  
The second limitation is in respect of the persons, 
p Aretius' in loc. & Marlorat. in Mat. 28.19.  all believers in the primitive time were not workers of wonders, but only some few, whereof every one had a several gift, as S. Paul teacheth expressly, 1. Cor. 12. ●0. Are all doers of miracles? have all the gifts of healing? do. ●ll speak with tongues? it is said indefinitely (them that believe) because these tokens were wrought at the first preaching of the Gospel unto every creature for the common good of such as believe; but every true believer was not endued with a gift actually to work these signs himself. john the Baptist albeit he was 
q Mat. 11.9.  more than a Prophet, yet he did no miracle, john, 10.41. He had as 
r Maldonat.  one distinguisheth upon this text potestatem faciendi miracula, sed non actum, a power to have done many wonders if need had been, but he did act none. The meaning then of these comfortable words uttered by Christ unto his Apostles are plain, though I go now to my father, and so leave you, yet in executing your ministry ye shall have power to work signs and tokens, your preaching of my Gospel unto the world shall every where be confirmed with miracles. I have done many strange things among you, yet 
s john 14.12.  I say unto you verily, verily, he that believeth in me, the works that I do he shall do also, yea greater than these shall he do. And he did perform so much as he did promise, for we read that his Apostles in his name did cast out devils, Acts 16.18. And spoke with new tongues, Acts 2.4. And drive away serpents, as Paul, Act. 28.5. shook off a viper from his hand into the fire and felt no harm: and heal the sick, as Peter Acts 9.34. There was a certain man at Lydda named Aeneas, which had kept his bed eight years, and was sick of the palsy, to whom Peter said, Aeneas, jesus Christ maketh thee whole; arise, and make up thy bed, and he arose immediately. Yea they did greater signs in Christ's name then Christ himself, greater in 
t Aretius. Arboreus in joan. 14.  number, for whereas Christ wrought all his works either about the borders, or else within the bounds of judea: his Apostles preached unto all the world, and had the word confirmed every where with miracles. 
u Augustin. Beda. Rupert. ●in joan. 14.  Other think that they did greater works in nature, maius est enim ut sanet umbra, quam fimbria saith 
x Tract. 71. & 72. in loan.  Augusti●e, it was a greater miracle that the very shadow of Saint Peter as he walked in the street should heal many sick, Acts 5.15. Then that the hem of Christ's vesture should heal one woman, who having an issue of blood, Mat. 9.22. But here you must observe 
y Theophys●st. 〈◊〉. Maldanat. in joan. 14.  that Christ said not he that believeth in me shall do greater works than I can, or then I will do; but only greater than these which I have done. Hereby signifying that they should not do greater works out of their own power, but only through his help. Hoc (saith Euthymius) est demonsiratio potentiae eius qui signa dedit, non eius qui signa edit. And Augustin. tract. 72. in joan. Maiora quam ipse fecit dicit eosesse facturos. said in eyes, vel per eos se faciente, non ipsis tanquam ex seipsis. He saith 
z john. 15.5.  elsewhere without me can ye do nothing, but in my name they shall cast out devils, and speak with new tonques, etc. 
a Mat. 10.24.  The servant is not greater than his Lord, nor the disciple greater than his master, nor man greater than his maker. In the beginning he made 
b john. 1.3. Heb. 1.2  the world without them, and he made 
c Psalm. 100.2  them also without them, and in vouchsafing to be man he made himself without them, 
d Augustin. tract. 71. in loan.  ipse sine ipsis fecit hunc mundum, ipse sine ipsis fecit eos, ipse sine ipsis fecit & seipsum: but alas what have they without him, excepting sin. Christ then in saying (he that believeth in me shall do greater works than I do) 
e Vide Marlorat. & Hil●donat. ● loct. 14.  meaneth undoubtedly this, if our heart be so troubled, that ye can not now believe that I am in the father, and the father in me: yet when I am gone to the father, and shall in his kingdom sit at his right hand, ye shall evidently see that I am God, and that 
f john 10.30  I and my father are one, for I will in my corporal absence from you, do greater works in you, and by you, than ever I did hitherto before you. So himself doth interpret himself in the words immediately following, whatsoever ye ask in my name, that will I do, that the father may be glorified in the son: and again, if ye shall ask any thing in my name, I will do it. The which is agreeable to the tenor of our text, verse 17. In my name they shall cast out devils, etc. and vers. 20. The Lord wrought with them, and confirmed the word with miracles following.  
He was received into heaven] Saint 
g Scr. 157. the temp.  Augustine, 
h Hom. 4. in Ezechiel.  Gregory the great, and 
i Rupert. Aretius. Meyer. in Apocalyp. 4.  other Divines observe, that the four beasts mentioned Ezechiel 1. & Apocalypse 4. mystically represent the 4. chief actions of Christ in his working of our redemption. The 1. beast had a face like a man, the 2. like a bullocks, the 3. like a lion, the 4. like a flying Eagle. So Christ in his incarnation was found as a man, in his passion as a sacrificed Bullock, in his resurrection like a lion, in his ascension as a flying 
k Vide didat. de yanguas con. 2 in ascen. dom.  Eagle mounting above the clouds, and sitting at the right hand of God in the highest heavens. And therefore S. Mark relating here the glorious ascension of Christ, adds to the name jesus, the title Dominus: so when the Lord had spoken unto them, he was received into heaven, 
l Ferus ser. 2. in ascen. dom. & Aretius. in Act. 1.  hereby showing that he was Lord of all things, able to command the clouds in heaven, as well as the clods on earth. He manifested himself to be Lord of the seas, in 
m Mat. 14.25.  walking on the water without a ship, and in 
n Mat. 8.26.  calming the stormy waves when he was in a ship. He manifested himself to be Lord of the land, in commanding the grave to give forth her prisoner 
o john 11.44.  Lazarus which had been dead four days. He manifested himself to be commander of hell, in casting out 
p Mat. 8.32.  Devils, and when he did overcome Satan in his temptations, and 
q Luke 11.22.  take from him all his armour wherein he trusted, and divided his spoils, openly triumphing over him and his, on the cross, Coloss. 2.15. And now to show that he was Lord of heaven, and 
r Philip. 2.6.  equal with God, he did ascend 
s Ephes. 4.10.  far above all heavens, and is (saith our text) on the right hand of God. To sit (as Arden's upon the place pithily) quiscentis, regnantis, & judicantis est, ergo bene redemptor noster post passionem ascensionemg, suam sedere describitur; quia post laborem requiescit, post pralium regnat, & postquam indicatus est judicat.  
Is Christ ascended on high? then let us 
t Coloss. 3.1. See August. ser. 174. the temp. & Greg. hom. 29 in evang.  seek those things which are above, where Christ sitteth at the right hand of God. Albeit our bodies be tied with the fetters of flesh on earth, yet let our souls ascend with the wings of faith into heaven, even to the place from whence cometh all our help and hope. salvator noster ascendit in coelum, non ergo turlemur in terra: ibi sit mens, & hic erit requies, as 
u Ser. 175. the temp.  Augustine sweetly. The way to make a ladder up to heaven (as the same father teacheth in his 3. sermon preached on this day) is to trample sin under our feet, de viti●s nostris scalum nobis facimus, si vitia calcamus, tread pride under thy feet, and thou shalt instantly pass one step, 
x Luke 18.14.  he that humbleth himself shall be exalted: tread covetousness under thy feet, and it will prove another step, 
y Mat. 10.24.  how hard is it for them who trust in riches to enter into the kingdom of God: tread maliciousness under thy feet, and thou shalt approach as yet nearer unto heaven, for 
z 1. john 4.6.  God is love, and he that dwelleth in love dwelleth in God, and God in him.  
Grant we beseech thee almighty God, that like as we do believe thine only begotten son our Lord to have ascended into the heaven: so we may also in heart and mind thither ascend, and with him continually dwell. Amen.   

The Epistle,  ACTS 10.34. 
Then Peter opened his mouth, etc.  
THe former part of this text is expounded on Easter M●nday, the contents of the latter on Whitsunday.   

The Gospel,  john 3.16. 
So God loved the world, that he gave his only begotten son, that whosoever believeth in him should not perish but have everlasting life, etc.  
IT is reported of a noble Landgrave, 
a Manlius loc. come. tit. de calamitat.  Frederick by name, that the very jingling of his spur was a terror to his foes. And so the very repeating of this sweet text, is able to make Satan our greatest enemy to quake, for it is (as 
b Martin. Mollerus in loc.  one calleth it) a common armoury for the Christian, as it were the tower of 
c Cant. 4.4.  David, a thousand shields hang therein, and all the targets of the strong 〈◊〉. Apply this one sentence to thy soul, and thou shalt in thy most grievous agony, 
d Ephes. 6.16.  quench all the fiery dar●s of the devil. It brancheth itself into 3. considerations especially. 

who, God loved.  
what, the world.  
how, so that he gave his only begotten son, etc.    
Ambitious men in the court, lose their time, their liberty, their estate, yea sometime with Iscariot they sell under hand their own soul, their own Saviour, to gain the Prince's respect, or else some favour of his chief Favourite. But behold a greater than Solomon in all his royalty, higher than the highest, immortal, almighty, without beginning or end loved us, and 
e Diez. Cont. 1. in loc.  his love must of necessity be greater than others love, for that himself is the greatest of all.  
God loved, and herein he● neither expected any correspondence of love, for (saith our text) he loved the world. That he should love the glorious Angels is not strange, because they be his 
f Hib. 1.7.  messengers & ministers, executing his 
g P●al. 103. 2●.11.  pleasure. That he should love good men is not strange, because they love him, O thou whom my soul loveth, Cant. 1.6. That he should love both his witless and his senseless creatures is not strange, because 
h Ps●. 148.5.  fire and hail, snow and vapours, wind and storm fulfil his word. 
i Aretius.  But herein appears the greatness of his love▪ that he loved the world mundum immundism, the worthless world 
k 〈…〉 in 〈◊〉  lying in wickedness, casting out its malice (saith the 
l I●● 5.19.  Prophet) as the fountain casteth out her waters. A world (as 
m 〈…〉  Augustine describeth) impuris v●lupratibus illerebosies, nefandis c udelitatibus furiosus, 〈◊〉: bus & terroribus inimieus. A bad world, a mad world, a deceiving world, a blind world that knew him not Ioh 1.10. A bloody world, that 
n 〈…〉  hated him and all his. Herein God setteth out his love toward us for that he reconciled us to himself, even while we were his enemies, Rom. 5.10. he loved 
o 〈…〉  us first, even before we would, yea before we could love him. 
p 〈…〉  He that is most high and most holy, debtor unto no man, and wenting no thing, loved us which are but 
q 〈…〉  dust and ashes, 
r 〈◊〉. 27.  conceived in sin, and brought forth in iniquity, 
s 〈◊〉. 51. ● 〈◊〉  corrupt in ou● conversation, and abominable, doing no good, and in●ected with every kind of evil, even from the sole of the foot unto the head, there was in us nothing whole, but wounds and swelling, and sores full of put●if●tion, Esay 1.6.  
But how did he love? so loved. that is, so fatherly, so freely, so fully, that he gave. He did not sell, or let, or lend: but give. 
t See 〈◊〉 lact. ●pan●  Not in Angel, or a Prophet, or any servant: but a son. And that not another's, but his: and his son not adoptive, but natural, his begotten son: and further, not one among many, but his only begotten son. If a man had 32. sons as 
u Kiliuns in loc.  Babo, or seventy sons as Gideon, judge 8.30. Or 80. sons as Scilurus, or if a man had as many sons as a woman in Paris, called 
x Restitut. of decayedintelligence, pag. 3. and it is written on her tomb in Saint Innocents' Churchyard Paris  Yoland bailie, from whose body while she lived (as we read) issued 295. children; yet he would hardly part with any to his friend, much less to his foe. When the Patriarch jacob had conceived that joseph his son was devoured of some wild beast, 
y Gen. 37.34.  he rend his clothes, and put sakcloath about his loins, and sorrowed for him a long season. And when his other sons and his daughters rose up to comfort him, he would not be comforted, but said, I will surely go down into the grave unto my son mourning. How bitterly did David lament the death of a rebellious son, 
z 2. Sam. 18.33  O my son Absalon. my son, my son Absalon: would God I had died for thee, O Absalon, my son, my son! How did an harlot pity the fruit of her womb before King Solomon, 1. King. 3. Oh my Lord, give her the living child, and slay him not. Almighty God then manifested the riches of his mercy toward us, in giving his only son, not only to be borne, but also to die for us, and that upon the Cross most ignominiously. So Christ in the words immediately going before this our present text, as Moses lift up the Serpent in the wilderness, so must the son of man be lift up, probatio dilectionis exhibitio operis, his exceeding great gift is a demonstration of his exceeding great love. Thus in brief you see the fact, let us examine now the fruit, for what end God gave his only begotten son.  
That whosoever believeth in him] In which observe 
a Aretius. jansen.  two things especially: 

The 

Felicity gained by this gift, 

a deliverance from damnation, he shall not perish.  
a possession of salvation, he shall have life everlasting.    
Facility how to get it, whosoever believeth, Almighty God requires not at thy hands.      
An exact observation of his law, but only that thou believe in his son whom he gave to die for thy sins, and to rise again for thy justification. He did abundantly satisfy the law for thee, making thy sins his sins; and on the contrary, making his righteousness, thy righteousness, 
b 1. job 2.2  covering all thine iniquities, and 
c 〈◊〉. 103.3.  healing all thine infirmities.  
This one sentence doth afford many profitable lessons appertaining to doctrine and exhortation. 1. It showeth our dignity, though a man be dust & dung, fading like grass, fickle like glass, like a thing of nought, Psal. 1.44. 4. Yet God so much honoured him, as that he gave his only begotten son, to be life up, as Moses life up the Serpent in the wilderness; that is, to be crucified for him. 
d Psal. 4. & 144 3.  O Lord, what is man that thou hast such respect unto him; or the son of man that thou so regardest him?  
2. It doth administer comfort in temptation, if the devil object against thy sin Gods severe justice, thou mayst answer that God is also 
e 〈◊〉. 3.4  rich in mercy, 
f 〈◊〉. 16.27.  loving us in 
g Ephis. 1.5.  his best beloved, and that with an everlasting love, jerem. 13.3. If thy cunning adversary make reply, that these sweet texts only concern the just and godly, thou hast here Christ on thy side, saying, God loved the world, reconciling sinners his enemies unto himself by the death of his son, Rom. 5.10.  
3. It proves evidently that Christ is very God of very God, against 
h 〈…〉.  Arrius, as being not only God's son, but his only begotten, for a son begotten, is a natural and a true son.  
4. It confutes the 
i Ambro●e 〈◊〉 iti. lib. 1. cap. 10.  Novatian heresy, denying repentance to such as after Baptism fall into grievous sins. If we must be so merciful as our father in heaven is merciful, how shall we deny repentance to those whom God so loved as that he gave his only begotten son, that whosoever believeth in him, should not perish, but have everlasting life.  
5. This confoundeth all 
k Melanct. Cabn●m. Mulorat.  merit-mongers ascribing justification and salvation unto their own good works. He that believes shall not perish, but have everlasting life. We are saved by grace 
l Ephes. 2.8.  through faith, apprehending and applying the mercies of God the father and the merits of Christ his son. He that believeth in him shall not be condemned, but he that believeth not is already condemned, as it followeth in our text. 
m August. tract. 12. in joan.  Quare salvator dictus est mundi, nisivi saluet mundum, non ut judicet mundum, salvari non vis ab ipso, exte ipso iudicaberis.  
As for exhortation, 
n 1. john. 4.11.  i● God so loved us, let us also love one another: if he 
o Rom. 8.32.  spared not his own and only son but gave him for us: 
p Eut●ym. in loc.  it is meet that we should expend our substance for the good of his Church and children in need. It is an old proverb, love me, love my friend. Let us then manifest our love to Christ in loving his members, and in cherishing such as mourn in Zion. his first coming (as it followeth in our text) was not to condemn; but save the world. He came to call 
q Mat. 9.13.  sinners unto repentance, to seek the 
r Luke 15.6.  lost sheep, to bind up the 
s Esay 61.1.  broken hearted, to 
t Mat. 11.28.  refresh the weary, to give rest unto the laden soul. His second coming shall be to judge the world, and then there shall be 
u james 2.13.  judgement merciless to him that showed no mercy, but unto those which have been merciful as his father in heaven is merciful, he shall say, come ye blessed, inherit ye the kingdom prepared for you from the foundations of the world, for I was hungry, and ye gave me meat: I thirsted, and ye gave me drink, etc.  
If any shall ask why this text is allotted for a Whitsun holy day which is a memorial of the Gospel, and of Christ's sending down the holy Ghost; 
x Martin. Mollerus in. ot.  answer may be that the spirit of truth teacheth us 
y 1. john 2 27.  all things according to Christ's own doctrine preached in the world, the sum whereof is this one little line, so God loved the world, etc.   

The Epistle  Acts. 8.14. 
When the Apostles which were at Jerusalem, had hear a say that Samaria had received the word of God, they sent unto them Peter and john, etc.  
THe blessed Apostles enjoined by Christ at his last appearing to 
z Mark. 16.15.  go into the whole world, and to teach 
a Mat. 28.19.  all nations, hearing now that Samaria had received the word of God, they sent unto them Peter and john, to build up the Churches of Samaria whose foundation had been laid afore by Philip: in this embassage two points are more chiefly regardable, namely 

The vigilant care of the whole College in sending, verse 14.  
The diligent faithfulness of Peter and john, that were sent executing their charge 

By prayer, verse 15.  
By imposition of hands, verse 17.      
When the Apostles of Jerusalem herd] They show their solicitous care for the Churches in 
b Arctius.  hearking after their good, and in 
c Calui●.  affording their helping hand of their own accord readily when any fit occasion was offered. For we read not hear that the brethren of Samaria wrote to the College to send them an Apostle, yet they did send two, and those two which of all their company were of the most 
d Galat. 2.69.  eminent note Peter and john. Every Bishop (as more properly succeeding Apostles in office) is taught from hence to be 
e 〈◊〉  non tam celer ad cathedram, quam vigil ad curam. If any congregation in his Diocese need confirmation, he must either send those Suffragans which are fit like to Peter and john, or else come himself to pray for them, and to lay his hands on them.  

f B. jewel answer to Harding art. suprem. divis. 20. Calvin, Insin. lib. 4. cap. 6. § 7. Dr. Sutlif. de Rom. ●ont. lib. 2. cap. 1. Aretius. Beza. Marlorat. in loc.  Protestant Divines urge this example to prove that Saint Peter was not head of the Apostle or absolute sovereign, because the text is plain, john 13.16. The messenger is not greater than he that sent him. I know the four great Cardinals of Rome, 
g Lib. 2. sum. cap. 14.  Turrecremata, 
h Inloc.  Caietan, 
i Anual. tom. 1. ad an. 35. sol. 253.  Baronius, 
k De Rom. ton. lib. 1. cap. 16 § ad illud anlom.  Bellarmine which upon the point are the four chief supporters of Saint Peter's chair of estate) have found out many shifts how to decline the heavy blow of this weighty reason, and 
l Rhemist. & Lorin. in loc.  they who gath●●itickes under these Cardinal's hedge, report and repeat their distinctions as unanswerable. But examine them, and you shall instantly see that they be like Hercules tragical club in show massy, but in substance nothing else but shreds and straw (as the Poet speaks) an affrighting vanity.  
To their first example, God the son is sent into the world by God the father, and yet in the Trinity none is greater or less than another. 
m Augustin. de trinit. lib. 2. cap. 5.  Answer is made, that Christ was sent into the world as he was in the form of a servant, according to that of Paul, Galat. 4.4. God sent forth his son made of a woman; and Christ as man acknowledgeth himself to be less than his father, john 14.18. my father is greater than I: But Christ (if you consider him in the form of 
n Philip. 2.8.  God) 
o jeremy 23.24.  filled heaven and earth, and so he may be said to send himself, as 
p Ephes. 5.2.  elsewhere to give himself for us. See Saint Augustine ubi sup. in margin. Lombard se●t. lib. 1. dist. 15. Thomas part. 1. quast. 43. art. 8.  
Touching that eternal sending of the holy spirit from the father and the son: 
q Dr. Fulke in loc.  we say that the mysteries of the sacred Trinity being ineffable, the words are almost all borrowed that are used to show the distinct operations of the same. Saint 
r Contra Maximinum. lib. 3. cap. 14.  Augustine speaking of the generation of the son and proceeding of the holy Ghost, ingeniously confessed his want of wit and words, Inter illam generationem, & hanc processionem distinguere nescio, non valeo, non sufficio: quid & illis & ●sta est inefabilis. But here the Apostles in proper phrase of speaking sent Peter and john, ergo they were subject to their authority.  
Thirdly, whereas they say that there is a twofold sending, one, which is amoris, and another, which is empery: for an equal or an inferior, may persuade his friend to do his business for him, a body politic may send their head to the Parliament, and a common weal ● their Prince to the wars; our answer is ready that an inferior entreating his friend can not truly say that he sent his peer, much less his superior, neither can a corporation that is under a sovereign head (such as the Church of Rome would have Peter to be) choose him to be their foot to go for them, he may peradventure go by his own consent or desire, but he can not be sent: neither can a common weal thrust their absolute King into the danger of war, 
s Dr. Sutlif. ubi sup.  Sponte hoc ille faciendums indicat, sed ab illis ad bellum gerendum extrudi non potest. Lastly, 
t Aretius. Calvin.  we say that Peter here was sent not as a Prince, but as a peer, for john was joined with him in the mission and commission as a 
u Sibiso●ium ut Arator. l●b. 1. Carm●in Act.  copartner in his office; so the text, they sent Peter and john. And Peter being sent into Samaria by his brethren 
x B jewel ubi sup.  repined not as holding himself their governor, but went his way as their messenger, and 
y Act. 11.3.  elsewhere being questioned by the Apostles for going to Cornelius, and eating with uncircumcised heathens, he forthwith excused himself and came to his answer.  
Fourthly, whereas they be driven here to confess, that the College of Apostles comprising Peter, was greater than Peter their head alone: 
z Dr. Ful●e in loc.  We say (this being granted) that Peter's Popedom was not the sovereign power of Christ, neither was Peter head of the Apostles as Christ's Vicar, for the whole Church comprising Christ the head thereof is not of greater authority than Christ himself. Again, it is a received opinion among modern jesuited Papists, 
a See B. Bilson against the Jesuits. part. 3. fol. 367.  that the Church is nothing else but the Pope; so that the Successor of Peter, is now far greater than Peter himself, for he will be tied neither to Council, nor Canon, nor custom, more than himself liketh.  
Who when they were come down, prayed for them, that they might receive the holy Ghost] It is probable that Peter and john did preach as well as pray, 
b Calvin in loc.  but S. Luke reporteth only what new thing happened to Samaria by their coming, namely, the receiving of the holy Ghost through imposition of hands and prayer. Here S. 
c De trinit. lib. 15. cap. 26.  Augustine, 
d Lib. 1. sent. dist. 14. cap. hic. queritur.  Lombard, and 
e Lorin.  other observe that Christ is God in giving the holy spirit, quantus deus est qui dat deum. His Apostles did not give the holy Ghost at Samaria, they prayed for them, that they might receive the holy Ghost, and they laid their hands on them, and they received the holy Ghost: every good gift is from above, Samaria then had extraordinary gifts of the spirit. By Peter and john, not from Peter and john; and Simon Magus insinuates so much in his offer of money to to them, at the 19 verse, give me this power, that on whomsoever I lay the hands, he may receive the holy Ghost. He did not say, that I might give; but only that he may receive. Happily some will object, that Paul gave the spirit to the Galathians, as it may seem where he saith, 
f Galat. 3.5.  he that ministereth unto you the spirit, and worketh miracles among you, doth he it through the works of the law or by the hearing of faith preached? Our answer may be gathered out of the text, 
g Lombard. ubi 〈…〉 sed huic videtur. Idem August. Ambros. Aquin. in Gal. 3.  that he gave not the spirit by his proper power, but only that they received the spirit through his preaching and ministry.  
They were baptised only in the name of Christ jesus] You must here refer the word 
h Lyran. & Lorin. in loc  only, to baptised, and not to the clause following, in the name of Christ jesus. It is not the meaning of S. Luke, that they were baptised in the name of God the Son only: for it is Christ's own Canon, Matth. 28.29. That all the three persons of the blessed Trinity must expressly be named in Baptism, Go teach all nations, baptizing them in the name of the Father, and the Son, and the holy Ghost. See Bellarm. de Baptismo. lib. 1. cap. 3. Suarez in Thom. 3. part. tom. 3. disput. 21. Calvin & Lorin. in act. 2.38. So that to be baptised in the name of jesus Christ, in this and other like place of this book, 
i Bela●m. de baptismo, lib. 1. cap. 3.  is to be baptised in the faith of jesus Christ, or in the power of jesus Christ, or according to the prescript of jesus Christ. Here then a question is moved, how the faithful in Samaria were baptised, and yet the holy Ghost was come on none of them. He that is baptised, must acknowledge that Christ is the Lord, and no man (as 
k 1. Cor. 12.3.  Paul telleth us) can say that jesus is the Lord, but by the holy Ghost. All that are 
l Galath. 3.27.  baptised into Christ have put on Christ, and are 
m Rom. 6.4.  buried with him in his death, that like as Christ was raised up from the dead by the glory of the Father, so they likewise should walk in newness of life. 
n Calvin. in ●le. lib. 4. cap. 19 §. 8. Idem Aretius. Iu●tus to ●ai. Marlorat. Lorin. in loc.  Answer is made, that the Samaritans had already received invisible graces of the sanctifying spirit, which are common unto all such as truly believe: but as yet Samaria had not any singular and extraordinary miraculous gifts, as in Christ's name to cast out devils, and to speak with new tongues, and to heal the sick, etc. the which in the primitive time was conferred upon certain persons, according to the will of the spirit, for the confirmation of the Gospel. It is apparent that the Apostles had the sanctifying and illuminating spirit for their guide from the very beginning of their preaching, Matth. 10.20. It is not ye that speak, but the spirit of your father which speaketh in you. Yet we read, john 7.38. that the holy Ghost was not yet given, because jesus was not yet glorified. For they received not those miraculous gifts of healing and speaking with strange tongues, according to the comfortable promises of Christ at his 
o Mark. 16.17.  farewell, until the holy Ghost on the feast of Pentecost, came down to them, appearing in cloven and fiery tongues, Acts 2.  

p Gloss. interlin. & ordinar. Beda. Hugo. Caietan in loc. Hooker eccles. polit. lib. 5. § 66. and Dr. Fulke disalloweth it not in Act. 8. and his testimony is cited sum. conference pag. 32.  Other think that the Churches of Samaria by these prayers and imposition of hands received a greater measure of sanctification, and so they cite this text to prove confirmation after Baptism. As also that Bishops only must administer this confirmation, and hereupon we call it in our country, Bishopping. Philip, as a Deacon, did his part in baptizing and in preaching the word, but imposition of hands appertained not to his order and office. See Chrysost. in loc. Cyprian epist. 73. ad jubaian. August. de trinit. lib. 15. cap. 26. Ambros. & Haymo in Hebr. 6.2. Thom. 3. part. quaest. 72. art. 11. Hooker ubi sup. in marg. Dr. Hakewill tract. of conformation, cap. 3.   

The Gospel.  JOHN 10.1. 
Verily, verily I say unto you, he that entereth not in by the door into the sheepfold, but climbeth up some other way, the same is a thief and a murderer, etc.  
THe text following in this chapter (I am the good shepherd) appointed for the Gospel, 2. Sund. after Easter, is both an 
q Aretius. Bullinger. Piscator in joan. 10. Idem Pontan. con. far. 3. Pentecost. See S. August. tract. 45.46.47. in ● joan.  explication, and an application of this our present parable. Thither I send the courteous Reader, and so my love be with him in the Lord, to whom only wise, be glory through jesus Christ evermore. Amen.   
FINIS.   

Errata.  

Words mistaken, Pag. 

1. line 8. a fin. wife, for mother.  
56. lin. 14. a fin. Greek, for great.  
59 lin. 10. fecimus, for ferimus.  
64. lin. 8.10 for for.  
90. lin. 6. in marg. serm. for idem.  
95. lin. 6. in marg. 336. for 339.  
103. in marg. Rom. 1. for Tom. 3.  
107. lin. 9 a fin. ●olijs, for filijs.  
125. lin. 1. with, for unto.    
Words left out, Pag. 

29. lin. 10. secundum.  
39 lin. 11. little.  
67. lin. 5. ● fin. ut.  
12●. lin. 15. man.  
150. lin. 4. not yet respected.