^ D a UJ < u D < O > z: < o "!*■ _l Ul UJ V [A Ix^ m t 1-1 in m o in I ca ni mm THE WQRKESO /(3?cv; Bars Doctor in Dimmtic ■S. .V^' ^<«,- ,■• •%, / ■ STACK ANNEX I } ■'■ TO THE MOST HIGH AND MIGHTY PRINCE, fJMES, B^THE Grate of God, King of Great B r i t ai ne, F R A N C E, and I R E L A N D, Defender of the Faith, &c. MoH graciom and dread Soueraigne, Heodorus Gaza, the Beau- clerk of his a^e, prof ejjedingenu- oujlyjhat if he might vfe hut one yolume^ he would chufe the la^ hours (?/Plutarch: S. Cypri- an, a blefied Martyr, honoured the Mpritings of Tertiillian Jo much,as that hejliledhim yjua!^ ly Maftcr: Erafmus, a man of incomparable readings was addiBedfb farre to the workes ofS* Auguftine, that he/aid, the perfedlions of all other Dodlors were found in this one Prelate ; Other hauehad their li^ngs, haply luHsJn this I^n^e, l^utf for mj part auow to the world^thatfrom my youth yp ynto mj The Epiftle Dedicatory. ^ray haires, f dideuert^Qtmt^ asa fecond Bible^ the booke ofCommon Vv^ytv^invphichQas Ihaue here prooued) euery tittle is grounded vpon the Scripture, euery Scripture well applied, euery good application agreeable to tlicmoft ancient and bed reformed Liturgies in all ages, Thefe treatifes hentofore fcattercd in part Sy arc-j now bromht together and hound, together in one entire^ hody^ ivhich 1 prefent in all humility to your Highneffe^ as being the defender of the faith y andasitivere the common Atlas of the reformed heauen on earth: hating fchifmewh a perfeH hatred, and emhracir^gv^ nitie mth a hue furpaf^ing the loue oj vpomen : and to yourHighncffe,as being not onely the fchollers King, butalfo the Kin^ offchollers : and to jour High^ neffe, aid pledge of my true deuotion and vnfaincd thankes for that eminent placeivhich I poffejfe by your royall gift in the Qhurch of Canterburie, 77?^ Lord of Rolls and Cfod of peace bewithyour Maieflie to the end and in the end, that asyouhaue nowrcceiued in a meafure preiTed downc from the riches of his mercy grace for grace; /ojoww^j hereafter in a meafure running ouer obtaine glory for glory; for this earthly fcepter which is tn^n/t tor ie, that heauen ly crown e which is immortall and immarcejlib/e^ ft Your Maicfties moft obliged ^ fubiedtandferuant. loHN Boys. ';W^> ^^|y T FI F MINISTERS INVITATORIE- ^t what timefoeuer 4 firmer doth recent ^^ c. L L thefe Texts of holy wr"r premi(ecl,are (as it were the bells oi AAron) to ftine vp deuotion, andtotoUall-into Godshoufe. The whole ring confifts ^ Mans miferie. of two notes efpecially : ^Gods mercy. The which are 2.chieft m 'tiuis vnto "pray- er, as we finde, precept Matth/'.^. Pruyyee after this manner; Our Father which art in hea- tten b Admontns adoptionisdiuinse, Fater Holier \ & peregrinationis terrens, Quia in calii ; vt iim.il intelligamiis egere nos aiixilio, quiapercgrini ; &: fiduciam petendi concipia- mus, quia filij Dei. • . ■ And patterne, Luke i ^ vvant and woe in the lewd fonne, pitie and plenty in the qood fithcr, occafioned repentance, neuer repented. Of the one it i,s com- monly faid, c OratioJtytemalu,ef}qHafimufineatti. Oh\\tC>X.\\ftr,lvpill come into thine honfe eaenvpoK the multitude of thy mercy, V^^m.'^.-l.To theeixtll I fi»g,be. CAHfe thoH art my refuse ^^yid merciftiH go'i,?iaU9 1 7. '.n the vulgar Lacine ; 'Dens meus mtrericordin mea. Whereupon ^ A»guJ}ine ; O mmenfub quo nemtm dejfe- randtim ef}. ' Wherefore the Minider out cf a dueconfideration of both.cxhorteth his peo- ple in an Apoaolicallftiic, to confcfle thdrfinnes humbly to the Lord, who is able to heare, becaufe Almtghtte ; and willing to helpe, becaufc moft mercijM. The Cenfefton effimes. THe matter and mimier of which ConfeiHon all other Liturgies approue, both ancient (as the Litttrgies of = S. lames, o\S, Baftl, of the: 6 Syrians,^ of thc^ -^thiopfMs) andmoderne (zsthe Scottflj, Gcneutai^^'^ EngUfhadmonnio- ners fet forme of common prayer, k Jta/ian, Spani/h/Dntch) all which allot Con- felTion of finnes a place,and this place principally. The reafon hereof is taken out ofGodsownebooke,Prou.i8.l7. Juftus in exordio fermonis accufrtor eJlfnt: A The « Luther. hc.co titdtlnueiU. * Bernard.ferJe aat.B Mitiaqui in'cribuur tie aqua du^ih « NathavCly t'tKi in vtalico. " in locuai,t::K: >i.fol.4i4 lege fl'ira. Dearely belo- iied Almightieancl roof, merciful 1 Father. ' AI arfarinui, Bihlwlljec pal, W(S[hc iiift man in the beginning of bis fpecch is an accuftr of himfelfe : for Co w *. ^^i«d S. ^ml'ro/.fer.ti.vponthc Ii8. Pfalmc. S. Hierom. Ith. i. centra Pelagian. »^ *^* ^5WW'»»^.<« loc, and from rhe pradile of Gods owne people the Icwes ; as iliat - .-» gii^eJi^leCentlcinanPhi/ipAforHainotesm/il>.t.dt:A^iJJ/i,caf>.^. i The Nouelifts ontly miflikc the Minilkrs Abfolurion, and therefore in the Conference at Hampton Court, Ian. 14, 1603. they gamed (o much as to hauc it in a more mildeterme called, Remijfion of fmnes. Herein refeiribling the peo- ple of 1 5 rvf<«/4j who are fo much afraid of Tygrcs, as that they dare not call rhemTygres,but giue them other gentle names. Ne fiprepriamnomencUturam tribuant, contimo diUcerentnr. Concerning abfoIution,fee the Golpell Dom.19. fofi Trinit. ' T'mnttde llatu rti Chri- ftiait.inlndii 0/lent. "> BeUarm'm. it benii operibui in faytiiular.Ub.i. ' TertuUib. de Wat cif.\. " Cypr.fcr.de 01 at Dam. r TertuUvbi fupra. 1 Hiikfr tcclef, pitt.l'ib 5 § JT- Durandui m- tianat.diuin.ofic. tib'i.cap.i^ 17 ' Cyp.vbirupm- ^ ^mbiof.'.is.i cap. A.(ie facii- mentis. ftftnui Cat. tit, deprccat.& Magdeburg, lent.i.tol.i ?9. GermansuPa- triarc.Conflant. expift. orat.Do, Oloffainloc. 1 Cyp.Augufl. y^mbrof.&c. » Lib z.deftr, Dom.iimovte, lom./^.fat 81 1. » yhifup ccdum eHibivbiceffit ^Ipa. > I Cor. J.I 6. Hcb3 6. The Pater Nosier. T His Prayer excels all other in "' many rerpe(5ts, as being the " Gofpels £■;;»- r^wfjCompiled by Wifdome it felfe,fo " large for matter,ro fliortfor phrafe, fo fweet for order, as that it deferucth worthily to haue both the Befl and the Mofl place in our Litargie. The P Firft,as guide to the refl : the Moft:, as a ne- ccflarie 1 complement to fnpplywhatfoeutr is wanting in other : and therefore it is vfedatthecndoftheLetanie, at theend of the Communion, at the end of Baptifme.attheendofotherfacredaiftions : (as ' one fitly} Tanquamfitlom- mum dminorum offtciorum. Ci. A proeme. Our Father ^^c. It hath three parts :<2. A petition, UaRovnedbe thyname,i^c. (^- A conclulion, Foy thine « the kingdotne, ^c. ^ I . ?^/7/,becaufe he is ours: for eucry one wiflieth well vntohis owne, andhe that doth not, iswarfethan In the firfl: note thefe { an Infidell, i Tim, 5. 8. three things required mi i. 5<^ tjuaji" adim Tiifit . happily more fitly, <«"'''« ■"/"»''. In inaruction S^n^ardly by hisSpirit, Rom. 8. 26. V, Outwardly by hisPreachers,Matth.io 20. In companion, Pfalm. 103. 13. Incorredion,Heb.i2.(5. ^ ^uie.xciptture nnmero flagettatorum, e.xcipitur e numero filporpim. InyeereSjDan.y.p. But a father in rclpeifl of his adoption r more principally ,Rom. 8.15,16. ''Myfficall,as ^ AugitJiine^LnA^ ArKbrofec4n[\xae'it; in holy men ofheauenly conuerfation, who are his proper '' temples and " houfe/in whom he will dwell, loh. 14. 2 ^ lu heauen, <{ Material!, as other generally: for albeit he bee prefenteuery I wherejyethedothmanifefthimfelfetoblefTedfoulesand An- I gels in heauen, and to vs in glory from heauen efpccially, [ PfaI.i$».i.Gen.ij>.24. iThefr4.i<5. Petition. The Pater Nojlar, Fetition. THe petition, in the iudgements of ^ neotericall Autliors, hath fix hrancfies; whereof three concerne our loue,wherevvith we loue God in himfciff, and three wherewith we loue our felues in God: in « figne whereof the pronoune Z/!^, is affixed to the three firft, thy name, thykingAome^thyvlll: bnt the pro- nounes 'L'/,and (9«r/,to thcrell:. Our bread, eHr:reff4ffesJeadvsmt,&c. Or (as f other diuidc) the petition is,^^,^,,,^,„ malorum. nr A Firfl. concerncs Gods glory, HaHorred he thy name. A requeft for good) ^ ^f ,^^; . ^.^^ i^,„adom. ,&-c. Reft our good,gdj^^^^^^. ^^^^ l.^hi^day onrddly \ bread. ..XVi^,f orqiue vs our tref^»^es,&c. .^^alHmcu/p^,aneuill}^^^ Vnnt r...d -vs not i«ta ter« which IS finne things, whereof the A deprecation pfeuill, which is of* two forts J To come. Lead vs not into tem^t* tion. „, . -,1 f • I C Internal! . an hellifh confci- LMalampnen we mud ham no other gods. ]n heauen. Ergo, nog^anen Imaee^^c Hallowed be thy nam:. Ergo, not ta^ his name in vaine. Thy kin gdome come, thy »'*7/^(f^o»f,Ergo, we muftianclifie the Sabbath, and worfhip him according to his word Cjiue vs t hi* day oar daily bread, that hauing fufficient,we may be rather help- fnll. Honour thy father ,c^c.thAn\\i\xz^u\\, by wronging ourneighb.ur; in dee;'. Thou (halt not kill, not commit adulterie,»otfieale : in word, Thoupjalt not beare fdfe J('itne(fe,c^c. Lead vs not into temptation,BT§o,»ot coaet our neighbours houfe,nor his vrife &c Forgine vs our trefpa(fes, BxQ.o,hounCi to keepe rfe whole La\\ : which occafi- oned 4 Luth'er to {wfDoctt oratio dominica nos ejfe (juotidianos peccatores ,c^ tatam vitam ejfe pcenitentiam : all our life to be nothing elfe but a i' Lent, to.prepare our felues againft the Je>tui & Gorran. tn Matth.6, i Gorran Guido marrput Curat vcl vt alij, (urn mum m:diui». irfimum. ^ TettiiB.lib.x. contra Million. cap •4. ' Agtceableto the Churches expofition in the common Catechifme; i Melanctben loccom tit. in- uacat. ' Bettarmxat. cip 4- ' .JuguHiit epifi. I II. cap. 1 1, " Ourandtura- tktt'.il d'mm.lib 5 cap.^-i.^.Z. ° Beaux am.har. Euan^.lam.t. fcl/.Z!0 " numndm vU P Derettgione C^>rij1ian Itb.i. capi. 1 Loc.com.t'u it irtiiocal. ' Bernard fer j d: leiuiiie qua- dra gtf. ' lafiituUib.i. cap JO. $.47. ' Atvot.ialecii. " lanlen & MdMnat.in he fulkfanfv/a to l{hem.ptafat. lea 38. » MAtth.6.i|, The Pater Nojler, y Gcnebfiiditi iavU.Pfalm. * ■Bern.ftY.i.m ' Thumif 1 2*. qu.tj.a't 14. » Urr '•>€ cant • bi',T!:eoli)i,eoin' fsid. libT.c.it, k Hiiron.ia6, Mitih, c church Cat, Mifcultti, fr^- nm, &c: * P«»i^imvpon the Lords prrysr. = DeviltChri- ^i,part.i.cap.i7 Icfle, fceino cur " Bible, which is Index quo, receiucth ir,and the Miniftcr,\vhich is htdex ijiii, the fpcaking booke, doth vfually repeat it, and fo faying it in their opinion wc doc well : and not faying it, according to the pattcrne of all the La- tine, and Ibme of the Greekc Fathers, and of J. Lul^e himlelfe,not ill- 'T A reafon of our praycr,/or thine U hingdome, cfrc. It containesredeftination,to cderlafting gloriticatioii; fo our praife for eucr and eucr ; here we muft begin the Plalme of glory, butbccaufe God hath appointed in this fhortlife, that we (hould not fing in Ltf»_gj, but (as Mulitians fpeake)in briefes zx\Afemibriefes^\x. muft be continued in the quier of heauen here- after, or in this world for euer and euer * intentionalty , though not a^HAlJj. For as the wicked * if he could line for cuer,wouId finne for euer ; fo the good tTian,if God (hould fuffcr him to breath on earth for euer and cucr,he would not ccafe to ferue him euer and euer. Ame»,~] The which word is the '' feale of all our petitions, to make them aurhenticall ; importing "= bothaffent, and aflurance that our requefts fhall be granted, and therefore (as ^ one notes aptly) this Amen, is of more value than all the reft, by how much our faith is more excellent than our defire : for itisateftificationofourfaith, whereas all the petitions are onely teftifications of our defire. * L»dolphns hath comprifcd all in this (hort Paraphrafe. PAter N after ; Excelfus in creatione,fuauls in amorc,diucs in hxreditate. .i^«' in calls : fpecuhim sternitatis,coronaiucunditatis,thefaurus fxlicitatis, San- Elificctur nomen tuum : vt nobis fit mel in ore, melos inaure, iubilum in cordc. Adueniat regnnm tuum : non illud modo potential, quod nunquara euertitur, fed iftud gratia:, quod fxpiusaucrtitur : adueniat ergo iucundum fine permixtione, tranquillum fine perturbationc,fecurum fineamilfione. Tiatvoluntas, noxiXio^xZy fed tuaJicHt in CcelU ab Angelis, ficctiam in terra, ab hominibus : vt omnia qua: nonamas.odiohabcamus; quscdiligis, diligamusj qui tibi placent,tmpleamus. Tanem, doftrinalem,facramentalem, \\^\iA'zm,nofirum : fed ne putetur a nobis, dicimus dA nobis : c^uttidianHmjcjM. fufficiar,nobis. Et demitte nabit debita nofira; Quaecunque contra tc commifimus, aut contra proximos, aut contra nofmer ip- fos. Sicut e^ nos dimitttmwAebiturtbHs nojlrii,c^m nos offendernnf ,vcl in verbis, vel in perfonis,vcl in rebus.^.Ef ne nos inducM in tintationem ; mundi,carnis,Dia- %oli. i'«'^/*^fr<»«w<«w4/(7,pra:fentipra:terito, future. Ha:cpotes, ejaiatHumej} regnnm (ir potential hxcyis,(\\Kittia gloria, nunc & infecula^ Amtn. Psalm. O Lord of en thou our lips. P S A L M. 51. 15. Lordopen thoH rrty lips, and my mouth P).tll fieiv forth thy fraifc AS man is a Iitrle world in the gnat, (o the tongue a great vvurld in the little. ^ Nthilhabetmedtum; autgrande malum efi,attt grands tfonum. Ifgootl^as EtiHiipim faid of that famous Rhetorician) a walking JJhrary, a whole V niuerlity ofedifying knou'ledg : but if bad fas Si'./<«wif/ doth tell vs) a world '■frvicked- iKffe. No ^ better di fh .or Gods ' publike feruice,when it is well feafonci i :againc, none vvorfe, vyhen ill handled. So that if vvc dcfire to be doore-keepers in Gods houfe.let vs intreat God firft tobeadoore-kecperinour houfc, that he would {hut the wicket of our mouth againft vnfauourie fpeeches, and open the doore of our lips, that our mouth may /hew forth his pritife. This wzsDauids prayer, and ought to bte thy prat^ile, wherein obfcrue three points efpccially : Who, the Lord. VJhutjOpenmy lipT. Whv, that /»y momh may (hew thj praife. For the hrft, man of himfelfe cannot vntie the firings of his owne ftammering tongue, but it is God onely which openeth a '' dgorc ofvtterance. When wc haue a good thought, it is (as the Schoole doth fpeake) (gratia injttfa ; u hen a good word, gratia ejfa fa; whenagood worke, graiiadiffufa. Man is as a Iccke, the Spirit of God as a kev, ' rvhtch openeth and no manfhuttetb ; againe, fhhtteth, and m man openeth. He did open the heart of Ljis/j/j to conceiue well. Ad. 16. the earesofthe Prophet to hearewell, E(ay 50 the eyes of'£///2'^'/leruant to ite well, 2 King.d.and here the lips oCDauid to fpeake well. And thereforCjWheras intheformtrverfc he might feemerooperemptcrVjftying, my tongue ^^/^f^g of thy righteoufnefe;he doth.as it vvere,corre(ft himfofc'by this latter edition,and fecond i ptech : Q Lord, I finde my felfe, of my felfe, moft vnable to fing or lay, but open thou my lips^iwd touch thou my tongue,and then I am furc my mouth Jhal Ihev) thy praife. This dodlrine flieweth in generall our dependance on God, in m whom we Hue, and moue, and haue our t'eing ; from whom onely commtth " eueriegood andptr- feagift. •• , ' , Man h Gods image : Gen. 1 .26. Some " Tranflators vie the word which fig- nifietha fhadow. Now, as an image or a fhadow doth only moue, as the bod:t whereof it h a likeneffe ; when the bodie doth Iketch forth an arme, the fhadow prefently hath an arme ; when the body doth put forth a legge, the fhadow hath a legge : fo man in all his anions, asa fliadow depends on God, as the fole foun- dation of all his P being. "^ ;:!.■:•-••■•• 'ii C/ In more particular, -this ouerthroweth all mi,v!t Ge/iihY&dHi in toe. " tongue 'Eccleflafticus 18.24. ' Pfnl 145. ' Cxf i it • Serm de Ttl- pliiifuiio^'a mavui, Imgtm^ cordi). ' Ert''»tu4 com. it lini»a, &• /iU^lt tilt I o Confeffcap j7. cjiiotidiana for- nax ell immanti lingM. Inlacum^ O Lord ope» thou our Up, ^ ?iAthra-itin c^ lout iiifiie peccaioru. Hicioa.in loc. » Genebrardiu ia loiiim. i» Mat.i* 34. lacum. '' Liuas Lojfius 'n loium. • Ecclcflafticus 1I.26. f Vcrft lO. s Mat. 12.36. Pial.io8 I. i< Pfal.4 5.». 1 Thom-z.t*. qutcfiMi.irt.M. " Rom, tl.36, " ^'ii^ujl, in Plal 134. vo« aHgetur be- tidtilione^nee mim'uur maU' d'tdione nnftra. IdemmPfil.66 " toiiguenotwithltanding is quicke and nimble. What need any then pray for openingthcir lips ? I anlwcr with the Prophet leremjf^cbzp.^.vcvi.ii.J hey are fvtfe to doe eutH, but to doe well they hane no k*'owledge. Men haue toi gue enough to Ipeakc ill, an open mouth to blafpheme God, and {lander their neighlxnir; but like Tltmes iAitomi, no mouthj no lips, no tongue, polTcfled with a ckimbe deuill when they fhould fpeake well. Hieromfj Y "Bafil, Eiithymiut^ and other ancient DoL%rs obferue, that natural! corruptions, and aduall (ins, are the very rampiers which Hop this free paflage. So Damd himfelfedoth expound himfelfe, verf 14. 'Deliuer mee front blond- guiltine^e. Cjod, and my tongue fljallfing of thy righteoofne^e. His vnthankful- neffedtdcry, hisadmtcry cry, his murther cry vnto the Lord for rcuenge : but alas, himfelfe was mute, till God in exceeding great mercy did flop the mouths othis clam. Tousaduerlaries, and gauehim leaue to ipcakc. Here we note the great jvt/^iowir o/r/»(r C/j/»rr^, aliigning this place to this verlicleinth.s booke: namely , before the P/^/w?*"/, Lejfons, and Colkns : and yet after the Confefflon and iAbfolntion of our finnes,infinuating thac our mouths are lilcnced only by tranfgrcllion, and opened only by Cod : and therefore when we meet together in the Temple, to be thankf ull vnto him, and to fpeake good of his name, we muft crauc firil^, that according to the multitude of hisrich mer- cies, he would pardon all our old iinnes, and then put into our mouth a new long : that, as the ientice is holy, the time holy, the place holy ; fo we likewife the ^ perlons holy, who fing. Holy, holy,holy, &c. DeHifacUt tarn commodam^ qftamEccU'fta fecit accomodum. Our fathers, in this, imitated the learned Hebren BoBdrSy enioy ning that this verfe iTiould be faid at the beginning of euery prayer, in ^ traHntu 'Berachoth i that is, tht ir Licurgie, being the firft part of the Talmud, as Petrm galatintts lib. i . ca^. 5 . de Arcanu^ ^ Sixtfu Senenfis "Bibliothec. lib. 2 .^ag. III. My lipf^ A part for the vvhole>fufficienrabilitie to praife God ; Exabundmtia •» cordu OS loquitur. He doth entreat God then, as before, for a cleane bearr,and a right fpint, that hifi * old ioycs ofconfcience may be renewed,and ail tht whole man throughly repaired, a good '^ defire to begin, a ready will to continue,a con- ftant relolution to end in Gods holy leruice. Thekeyofthemouth^oughtnotto ftand inthedooreof the lips, but to bee kept in the cabinet of the mindc. Fer ' the heart of fooles i^ in their mouthy but the mouth of the tvife ii i» their heart. Z)wf»r«// prayer at fometime, and in tome place befuffici- ent : yet 1 vorali,in Gods publike wor(hip,is nectfl'arie to ftiire vp,and blow the coalcs ofzeale,both inour felues and others. Open lips in openfcrmcc. Why: :?.Part. Thiit my mouth may jhcw thy praife.'^ That as of •" tkee, and through thee .and for thee are all things ; fo to thee may be praife for euermore. See Pater Nefter. God is of himfelfe, andinhimfelfelogreat, fogood, as that we cannot any way det raifl or adde to his glotie.iVfr ^ meliorji laudatterii,nec deteriorfivitupe. raueris. I anfwcr, though wcc cannot make Gods praife greater in it klfc, yet we may make it feemc greater vnto other; it is our duty to /^-f w /o^-r^ ^2^ praife in all our words and adlions too : for albeit we cannot make anew Gcd, and a newChrifl (as the Papifts doe) yet our good example, and gracious fpeecb, may Gloria, ratri. may makelitrle Chrilt a great Clirift; occafion allthofe with whom wc conuciic to maguihc the Lord now, who little regarded him bciorc. See the Magnificat. Thisannunciaciou ofpraifcconfifls of often repetition and particular enume- ration of Gods efpeciall goodnefle towards vs. ° Angft(linb therc'fovc doth gloi e the text thus : Liudcm tuam, quia creanafufn. Lautienrtuam^ijuMvtcohfiiercr Mmmonitmfum. LaudcmttMm, cjnia pecc^ns mn dereii^lia fnin. LdhdemtHam, ijttia vtfbcririu effem murtd'itus [nm. P Hugo comprehends all,which concernes vs all,in foure words: God h to be praifed, (jhia Creator ade^e^Cenferuatoir in effe,RecrefttoriaOe»e ejfefiionfi^ator in Optimo e^e : (jHilnonredditDeofticiendoqHoddtlfst, reddet ei, putten'do qttod debet. Tlie whole text doth teach all men generally the language o?Ca»Aa>i,» that is, what and how to lp:akc, that their mouth may glorihe God, andcdirie their brethren. Efpecially Paftors to ^mwifier avordi»timetother»earte; Jiototune their notes, as that they may be like Apples of y gold with fiUures of filner. In all their fermons to preach lefas for lefm, hunting not after their owne,bar his glo- ric. Lord open my lips that my mouth may lliew not (^Ijpraife, but ThjprHtfe^ laith Daitiei. ClorU Pafri, THjs H3'mne is of good credit,and great antiquity. » Ramm acknowledgeth ingenuoullyborh. It is a parapbrafticall cxpofition of that excellent fpeecb Romanes, 11.36. » Ofhim,ei»d(broughhitn, and for him are all things, to him bee gtorieforeKer^ Amen: vfed in the Church to maniftftour found iudgemtnt \x\ matter of dodWne concerning the facred Trinitie. We muft (faith '° Bafil) as we bauerccciued^enen fo baptize, and as we baptize, enen fo beleeut, and as we be- leeue, eucn fo gine glor ie-Baptizing we vfe the name of the Father, of the Son ne, of the holy Ghoft : Confeffing f he Chriftian faith, we declare our beleefe in the Father, and m the Sonne, and in the holyGholl : afcribing gUrietoGod, we gfae it to the Father, and to the Sonne, and to the holy Ghod. And howfocHer A».ibaptifiicall Antipodes, out of their ambitious humor to conrradicl all other zx\i\ hcare rhemfelucs onely fpcake, would haue thruft out of ihe Church all fo^ iemne fet formes of holy fernice : yet GlonaTatri ftands Hill, and hke a true Martyr doth lliew the greateft countenance iu loweft eftatc. For anriquitie, fuch as looke loweft affirme that it was ordained firft by ^ Da- maftii, am.'Dora. 'i ■^y6. Others, that it was enacftcd in that famous Councell of Nice, coniilting of 3 1 8. Bifnops vnder C(7«/?.w««* the Great, a?s». « 320. Fcehadiiu in lib. adtierfiu Arriart. infinuatcs, that it was vfed in the Church long before. The carious in this point may further examine ' 'BclUrmine, and that O-ww/ir^ of learning, Mafter Rickird z Hooker, Venite exiilumtti Tiomim. IT is enident, not onely by t Church hiftory, biytaffo by the Scripture, rbar Pp/wM haue alwaies taken vp agreatroomeindiuincfeniice. ' Mat.xS.-^o. I Cor 14.25. whenyou come together, as euery one of you hath a Pfalme. Let not any then wonder at our often Pfalmody both after, andbefire the word evpouMdcd,and read : and fometime interlaced betwecne both. A cuftome continued in all other reformed Q\mc\\tsotScotlan(LJr ^uguflin.ce Ttt/iMb c.citp. 10. ^ Ep'iM.Ti. & McianS.tip.ji. fymbet i-Nicoi. tern 1 ./ul.403 . ' .^'cuinuflib. deoffh d'min. ^ Flortiigut fat. 104. ' Maidtburg. C cm 4. cat «I7 cap. 16 i EcctpaH. polit.liu 554' cdifif.iJfii. e5> pioe^. in Pfal 1 . 8 ■J eriH&Ur..lib. d: fcLindia zirgmib. cap 7 ' StallgcAe tmtndat lijnp lib.6,pa'^.?.:jf, tin I59J * M after Dft- riT^g I rrt ■• ? vpon thcEpi- file to the He- brewes. The 9'i' Pfatme. • For he made thisPfalme. Heb.4.7. 1. An exhortation to praifcGodjin the i . 2.6. verfes, C I n gcnerall, for creating and ruling the r Mercies, ^ whole world : j . 4. v 2. An allegation of caufes^ ^In particular ,for elccfting his Church.7 why wc {hould doe this,and<^ r 8. 9. 10. 11. fetting before their theybetakcn either from his Jludgenicnts,j eyesafearefull example, and that L in the ") in their owne fathers, for omit- 7 ting this excellent dutie. Who muft praife ; Let vs fing, let vs come, Ut vs Vforjhip. C Where, 'Before hii}refence. How «r W hereto, i»w^rofi&f Zo>*^. ^Wherewith, with onr vojce. Letvsfmg: with our heart,^ Cor. 9.1V PubIike P«^°"'ipr( ophtt. Here then is a threefold patterne in one : An example for Maftcrs to ftfr vp tJieir familie : an example for Preachers to exhort their people ; an example for Princes toprouoke their Subieftsvntothc publike wor(hip of the Lord. Itbe- commeth great men, efpecially to be good men: as being ° vnfrintcd Jlatutes^ and "Jpeaking larres vnto the reft. This affedlion was in " jlraham, p PamI^ ^ Iofua,znA ought to be in all, ■■ exhorting one another while it id called to day. You hold it a good rule in worldly buiinefle,not to fay to your feruants,Come yCjgoe ye,arire ye: but,Iet vs comc,let vs gGe,let vs arife. Now fhall the children ofthis world be wifer in rheir generation, then the children of light ? Doe wc commend this courfe in mundane affaires, and negledit in religious offices •> Af- furedly, ifour zeale were fo great to religion, as our loue is towards t he world ; Mafttrs would not come fo Church (as many doe) without their Seruants, and Seruants without their Mafters; Parents without their Children, and Children without their Parents;Husbands without their Wiues,and Wiues without their j Husbands: but, all ofvs would call one to another, as <" Efaj prophecied ; O i come let vs goe vp to the mountaine of the Lord, to the hoUfe of the God oflacob^ he \ ■ccill teach vshit vajes^and we wik rvalkf in hit paths. And as 'Dauid here pradlifed, | come let vsfmg to the Lord Jet vs heartily reioyce in theflrength ofourfatttation. HorvJ Fu-ft where ; before the Lord,l>efore hisprefence, verf.2.(5,God is euery where ; ' pyhither fhali I go from thy fpirit ? or whither Jhall I goe from thyprefence f True : Cjodisa circle, whofe Center U no where, Circumference euery where', yet is he laid in holy Scripture to dwell in " heauen, and to be prefent in his Sanflu- anemorclpecially; manifefting his glory from heauen, his grace in the Church principally. For he faid in the '^ Law, In all places where I fhall put the remem' trance of my name, 1 will come vnto thee : and in the ^ Gofpeli, fyhere two or three are gathered together in my name, there am I in the midH of them. Albeit euery day be a Sabbath, and euery place a Sanftuarie fcr our priuate deuotions, according to thc'particular exigence ofour cccafions; yet God hath allotted certaine times, andcertaineplaces for his publike feruicCjLeuit. 1 9.30. JejhaHfan^tpe my Sab- baths, and reuerence my San^uary. God is to be worftiippcji euer , ahd euery where. Yet the feuenth of our time, and the tenth ofour ItuingjfAU^ more fpecially he confecrated to that honor which he requires in theTemple. And therefore ^ Caluin is ofopinion xha.tT)auid\ne^ red thisfpeech vpon the Sabbath : as if he Ihouldfay, Come let vsfing to the Lord, not in priuate only,but let vs come before his prefence w ith thankfgiuing. As- The9<^.Pfalme. As in the lOoPialaie -.GnejoHrtvay intohii^atcs, and into hnQonrts vriih prui/tt Theconliderationofthisonepoiiit, that God is ineuery place b^'his gcne- rall prefcnce, in this holy place by his e^pcciall prcfidence, may teach ail men to pray not hypocritically for fafhion, but heartily forconlcicnccj not onely for- mally to faiisHe the la\v,but alfo luicerely to certiHe our lone to the Lord our ma-" ker, giiiingvnto ^ Captr she things which appertaine to Cafur^ andvutoCodthe things which belong to god. That we may not only prailc wliere \vc fliould,but,as it fcUowet h in the diuifion }y hereto : Let vsfiag to the Lord, let vs reiojce in the jirenath ofourfaluatien, let vs fherv our f clues glad in him. Euery one in his metric mood will fay ; Come let vs fing, let vs heartily re- ioyce: But as good neuer a wit as neuer the better. Silence is a fweeter note then aloud, ifa lewd fonacr. Ifwc will needs reioycc, let vs (faith '' fattl) reiej/ce in the Lord : iFfing, faith T)Auid^ let vs fmg to the Lord. Vaine toj'c-s are fongsfung to the world, lafciuious ballads are fongs lung to the flcfli, Saryricall libels are fongs fung to the Deuill ; only Pfalrnes and Hjmnes, and^irituallfongs are '^ melody for the Lord. Pie debes D otrtino exult Are pvis ftcti- riu muKdoirJaltare,{a\th ^ Aitgnfiine vpon this text : we may not exalt but infult oner the world, thefiefh, the deuill ; our exaltations and exultations arc due to God only* Vcnite exfthemm Domino. LEt vs worfiiip and fjll downe,and kneelc before the Lord our maker ; not be- fore a Crucifix, not before a rotten Image,nDt before a faire pidure of a fou'c Saint : thefe arc not onr makers, wc made them, they made not vs. Our God, vnto whom we mull fing.in whom wcmufl; reioyce,before whom we muft wor- fhip, M a great King abotte all gods ; he is no god of lead, no god of bread, no bra- zen god, no wooden god ; we muft not fall downe and worfhip our Ladie, but out Lord; notixny tJMartjr,h'Cito\.\t yl/^i^'r ; not any i'<»»«/^, but our Sauiour: O ceme let vsjing vmethe Lord, let vs heart ilj reioyce in thefirength ofourfalHUtion. JVhererpith : with voice, Let vsfmg ; with fbulc, let vs heartily reioyce ; with hands and knees, letvsfall dors>neandk»eele, with allthat is within vs, with all that is without vs ;he that made all muft be worfnipped with all,cfpecially when wccome before his prefcnce. Here let vs make a ftandj and behold r^#n^»/Jc/:'c«Vf of the Churchy afHgning this place to this Pfalme, which excitethvsto come to the Temple quietly and ioynxly , Come let vs firtg ; and when we are come, todemeane our fclues in this holy place cheerefuSy, heartily, reuercntlj. I would faine know ofthofe who de fpifc our Canons, as not agreeable to the Canon of holy Biblcj whether thtir vnmannerly fitting in the time of diuine feruice be this kneeling ; whether their ftanding be thisA//»>;^«/ijw;;fi whether they giile God their heart, when as they will not afford him fo much as their hat; whether their lowring vpon their bre- thren, be/«^«»^f«/Atf£,or,ii; whether their dutie required here, be to come in, to goe cur, to flay in the Temple, without any refpeil of perfons, or reucrence to place* I would fuch as doe imitate the Turks in « habit, would likewife follow them in humble comportment while they pray : ^CMagnacum Ceremonia, d- aiten- tioKefxcrisfiiisinterfunt Turca : nam ft vel digit ofcalpiint caput^j>er^jfej?b$ precati- oniifH^umarbitrantur: quid enimficuns'Bfi.ffisfermotibi habendus, ergomnlto magiificum Deo. Thinkeofthis ye that forget God, he will not be mocked, his truth is cternall, heauen and earth fhall paffr, but r^t one lot of his word fiiall pafle: if anAngell from heauen, or Deuill on eartj^ if any priuatefpirit fhall deliuer vnto you rules of behauiour in the Church, contrary to this Canon of Godsownefpiritjlet himbeaccurfed,>^;^<*/^f»> f hilip.-i 4. ' Colorr;..l6, ■* Turn. i. fat. no. Wliercwith, Ccmciv tc- ftiircsiTi the Church. ' Sxm.coKfcr. : CjUsiu legat. T.itch* (pi[i.$. 10 The^'^.Tfalme. Pral X.5. "> ■'fill 82.6. ' Colofl's-5. ^ Fhilip.H9- 1 l?fal.96.5« "'Hcb.I.«4. ° ProuS I 5. Rom 1} I. P Pf,»l. ,o I. . 1 Ecclcfuft.S.7 . ■• Teriii'ilanad SctftUm i Qnt- nibm mx'ivr dum (ok Dea minor. <■ ^ugufliniit ttcum. ' tTh<-fr.».4, « Hurdirg eon- pileg- fart.z. " !ohn 11,32. Thus much ofT>auiels exhortation to praifcGod. The reafons why we ftiould praire,follo\v. Setdowne • Firll briefly, God is our Creator, therefore letvsworP^ipartdfaHdowneAnd knetle hfore the Lord our maker, vcri'. 6 He is cur Redecmer,xhcKioTtltt vtfing vnto the Lord, let vs heartily reioj/ce in thejirengtb of oHrfaluatiBn,vvc{t 1 . ^ ., 1 r 1- SMcrcics in eenerall-verle 3,4,5. Secondly, more at large from ^15^^^^^^^,^^^^.^^^ Tot the Lord ii a great God: ] Moll: mighty, almighty, abletodoewhatfoc- uer he will, and more then he will too. See the Creed. In himlelfefo great, that the beauen of huuens cannot containe him, much leiTe any barren braine inwcmbe bim ": and therefore Daitid hire being uot able to let downe tKe Icaft pccce of his grcatnifle m the po/ttiue degrte, comes tothe comparMne, {hewing what he is in comparifon of other : A great ki»g tl>Bi*e all Gods. As being more excellent and mightic then anything, or all things that haue the name cf Godi _. I Cs Angels in heauen. Whether they\ '^'' Princes on ear h. be Gods in "\ CAs ''gold is the couerous mans god, '^ belly- C Opinion,< cheere the Epicures god, an * Idoll the iii- f perltitious mans god. Now the Lord is the King of al! gods in title, for he made them : of all gods in opinion, f-r he can deltroy them. "" Angels are his mtflengcrs, and " Prin- ces hi ^mmifters, all "power is of the Lard. The manner of getting kingdomes is not alwaies of Gdd, becaufc it is fometime by wicked mcanes ; yet the power it felfe is euerfrcm God, and therefore ftileo in P Scripture, the Cjcd efgods, as the s Wile man faith, hiqher then the hi iheH : for religion and rcafon tell vs, that of all creatures in heauen an Angell is the greatcft, ofa.i thirgs on eanh, an •■ Emperor is thegreateft : butthe Lord ("as you fee) is greater then the grtatelt as being abfolute Ci eator of the one, and maker ol the other : '' _§^ntu4 Detu e(f cfni Deoifactt ! How great a ' ">od is he that makes gods,yea and niarrcs them too at hi s pleaf ure .' (urdy this isagre/it God, and a great ktng aboue all gods. And therefore in what eftdtefoeuer thou bejpofrefTe thy (bule with patience, reio} ce in God, be Ibong in the Lord, and iii the power of his might, fcare no man, no deuiU, no other God, he that is greater then all theft lliali be thy defence ; he will performe whatfoeuer m his word he did promife concerning this life & the next. In hii hand are all the comers of the earth~\\ rcafon to prone that God is a gre;it King aboue all gods : he is a great God,bec2ufe a King of gnds ; and be is a King bfgods, becaufe inhuhand are all the comers of the ivorld, fubiefl tohispowcr and prouidence. The moll: mighty Monarch on earth is king as it were but of a mole- hill, a Lord of (bme one angle : but in gods hand are allth: corners of the earth, and the flrcr.gth of the hils.i.oi moft puilTant potentates,in ccmparifon of^ whom all other arc low vallcyes ; (ay the ftrength and height of the hils arc his. Antichrifi doth extnll himfelfc ^ Aboue all th^t is called God and the Tope doth make himfelfe Lord of Lords, vlurping the " whole tvorldfor his Diecefj'e: yea he hatha triple kingdome, according to his tiipiecrowne ; Supernall, exten- ded to heauen, in canonizing Saints ; Infernally extended to heil, in freeing fbules out of Purgatorie; r'errefiriall,e\tended oucr the whole earth,as being vniuerfall BiOiopoftheCatholike Church. Butalas,vaineman, he is but a Fcx in an hale, many corners of the earth arc not his ; England (God he pr.iifcd j is not his, Scot/and, Holland, Tyenmarke not his, a great parfof Frxwre, the grcatclt part of Germanie, none of his, tnany thonfands in Pertugall, Italic, Spaine, none of his; the great Cham, t\\e^er flan, xhe Tarke, rheleaft whereof is greater than himl'elfe, noneofhis. And albeit all the Kings of the earth (lioiild bee drunken with his abomination, yet fliould he.be Paftor vniuerfall of the Church, but as thedeuill is ^ princeof the world; not by his owne might, but by others wcakneffe. The 9 5 . Pfalme. II •» Dcut.ji.ji. ' Lib }a riat. hifi.m proam. ipjiifoiaiura vincii KUininjh mniiii. ^ i:Tal.i04. ' Gen 1.9. f Pfat.6j 7. e I0I1.3S.3. ' lob J 8. 1 1. we.ikne{Ie,as y S.Pnal laid. He U etir majhr to whom we gixe ourfeiuej xsferuants ' Rom 6.1 -i. to obey. So likcwiTe the gods of the fiiperftitious Heathen haue not all the corners of the world : For, as themfelues ingcr.uoufly confe{le,f'cmc were gods ofthe water ' only, foineofthewindcjfomeofccrne, fomect fruit, '^ Nee omnia commcmoro, ' ^ugi'(l.r'tC:- ejuiiiniepiget (jHodtlios nonfudet. AsV{cVCX\V.ts\\3.ixe fi nfnnj Creeds, m heu'di : «•''''' 4-f''/'^- lb the Gentiles (as » Pr«i:t vcrfe. The Sea is hii, for he made it'^ An argument demonftratiue, to fliew that all the world is fijbie(fl to his power : and therefore in the Creed, ihcx Almightie, followeth inftantly, CMaker of heauen and earth. Jf any iliail demand why 'Z)<««erkingcurvc mlhzchannell, as in akenaell: he\ Uyethvpthe deepe,ai in a •> rr^y^rf ^o«/f,faying to the Waters, ' Hitherto Jhaii thou come, bnt no further, and herefltallitfiaj thy prcud iranes. Hitherto concerning the greatncfle, and goodnefleof God in general!. Now Drf«/i/ iiithe feucnth verfe proceeds, intimating that the Lord of all in ccm- mon, is our God in fjiecia'I. He u the Lord eur God, as being the people of his paHitre,andthefl}eepe of his hands ." that is, himfcife doth feed and fauour the Church in a mcire particular ibrt, committing this charge to none other. Sec Preface ofthe /)iff*?/(7^»^. Thelaftrcafonisfrom judgement; ror Gcd vfeth all meanes to winne men vntohim. Thefummewhereofis, that we muft not harden oar hearts, andob- ftinarely fettle our (clues in finne, as our forefathers in the wilderneile : bur ra- ther heare the voyce of the Lord fpcaking vntovs out of his Word all the day long, the whole time of our life generally, but on the Sabbath day more fpeci- alh', leafl inhii a?>(Tfr he fweare that ive fhallnot enter into his refi . Read thishilto- riCjNumb.i^. E.xod.iy. for, as '^ 7^ " Eufebius wi/?, lib.z.cafy D'mnyftiiide diuin. nam c 4.. Ctncilium Tote- tait /^.can.n. " Bettar.dc bonii openbui in parti- cular lib. I .up. 11. & 1 4- P FoxMm'jr, fol.799- 1 l^igner nnfw. loBuoHiia pag- 17. ■■ Pfr^i.T'cat. ConfcifncCjf.s ' Greg.hl) j. DM/og.CJp.4, Magdcbu'g. Cent.6cui..-:02, « Barea /aw./. fel.ZfX. ■ Co». raufium lib xz.cap }4. » Of the Church-Bible. 7 Cyp.fcrm.de lapjis & if at. DoiH. ^ugufl.iic C'luit, lib. II cap.9. fir de naiura boni.cap 16. Chtyfoll. hom.4.. adpop, ' Hu^Af"" Eccie- liali.ptlitMb J. §.40. Te Deum. THat Hymnes accurately framed by dcuout tnen acccrdlng to theword,may be fling in the Church with the Plalmes oi'T>aM(d, and other f pirituall (ongs taken out of the word, we can allcage precept, ar,d example : Precept, Colofli- ans}.l6. AdmoniPjjicur fellies ih PJalmes a>id Hyfufcs^^c. ^ iJ^UrlorM doth conltrue thisof finging intleChuich : and Bajmo, that Hymnes were godly fongs, inuented by the Chriftians of that age. For Gods holy Church bath vfed thiscuftolne from the ■• Primitiue time.s,euen vutothis prefentday. Concerning 7^ 'Z)ir«w in particular ; itisapprouedby ° Luther^ andheldby oiir P Mftrtyts a good Creed : (as it is thought generally) ccmpoled by thole two great lights of the Church, Amhrofe '\ who was the moil refoiuteBifhop, and Angufline^ who was the mofl iudicicus Dcftor ofall the Father s. It is reported by T>aciits, a reuerend Bifhop of eej)i>tg-,arjd mettrninq J vfiUren- d.er vntojou the yeeres which the Grajliop^cr hath eat en^the C^inherxvorme, and the Caterpillcr. Andmnreouer^ Irvillpowre oMt my Spirit vpon allflejh, andjoptr fonnes andyottr da»ghtirs (hall prophefie. c^c. In the 9. ofdMatthcrv, when Chnft law the faith ofthepaliie man, he did not only cure the fores of his bodic,butalfothe finnes of his foulc ; Sonne, be of good cheer e^ thyfinnes arcjorgiuen thee. ^ 1 c n. ^ • ^i.Whotohchkf^cd; The LorJCodif/rrael. In tnc nrit part two points ) ,,,, r n c ~t ^1 r r ^ , ,-j J r II <2. Why; nrlt tor promiling, then for perfor- arctobcconhderedelpecial y: J • j • ^ i u * ^ ■' ^ ming redemption vnto the world. "BleJfcdJ That is, prai fed, as 7/^/. 18.47. Matth.2i.i,g. So that ZachartM here remembring a great benefit, begins his Hymne with thankes, 'BenedtEIns 'Domtntu. Hereby fignifymg, thatitisonrfirffandchiefedurie to be thankful), tobleflfcGod, who dothfo wonderfiiUy bleffevs in all the changes and chances of this mortall life, to (ay with <= lob, The Lordgiueth, and the Lord taketh^bleffed tie the nameofthe Lord. God bepraifed,'andthe Lord be bleffed, is the laj^giiape of Canaan : whereas vnthankfulnefTe is the Deuils text, and the blafphemits of wicked men are commentaries vpon it. The L9rd~] For, as ^ Ari/Iotleizid; Praife ii only venues due: but none is good, g except God. Other are to be prailed in him, fo f irre forth as they haue I eceiued anv gift or good from him, only the Lord is worthy to be praifed in and forhimfelfe. godofJfraer\ So called in ^ two refpe^fts : firff, in regard of his loue towards them, as being h-i peculiar inclofure out of the Commons of the vchele vforld^ Deut. 7.6. Pfalm.yS.Efay 5. Secondly, in regard of their feriiicc to him, he ' is God ofother, will they nill they.Pialpp i. The Lord is King, be the people neuer fo impatient; he (ittcth betwcenethe Chcrubins, be the earth neuer fo vnqniet: but Ifrael willinf^ly fubmitted herfelfe to feme him cheerefuUy with all her heart. Thedaiill is prince of the world, becaufe the wicked of the world be ready to giue place to hisfuggeffions : but the Lord is God oi/fraeli that is, of ail good men.becaufe they relifr Satan, and yecld to his gouernment,defiring daily that his kingdome may come, and his wiil be done in earth as it is in heauen. Hedothvfe this title, ''rather than another, ingcncrall, todefcribethetrue God, and to diftinguifli him from the gods of the Gentiles, who were not gods, but I Idols i that is, dcuils (as "• EuthymiHs obferues.) In particular, this title didbeft fit hisoccafion, becaufe Chrii!: the Redeemer of the world, was promi- fcd vnto the " lewcs, ^Abraham and hii feed far euer : and therefore blejfcd be the LordCjodoflfrael. % why ! Firft for promifing : then for performing. Thepromifes of God touching the CMeffias, are ° twofold. 1. Made by himfelfe, to Adam, ^4braham,!faac,vciC.7 2,73- B 2 Made 13 •• Lib 2. h Luc. cap.tfe propbeta- tiatie Zuibariit, * lob 41.12. •^ lob 1,3- ' lob I 21. f Lib. I. Ethic. cup I 2, « Maik 10.18. ^ StauKimiiin toe. ' Emh^mm. I" Mdihnal.'m leciim . > Pf.l 96.^- ™ 1» Tjalmum Prtdic. " Rem 3.4. J. " Ur.f..v'M con- coni (Jp-i. 14 f loh.l.Jj. 1 Ctrran. & Betuximn lit toe. ' A£ts;.r+. '' Matth 17.3. ' Homtmcaf. %Lemt. ■ Calitin in Ik. ' 2 Pet.t.ii. ^ CyrlUin & MMo't it. in lonn. 9. ' M^tt.'onat in cap.iit.yiaiih. T/je Bemdilitts. ^ inpi!i.%.\9 ' Rom.6.13. f Goyran. in lot. ex yiugupino. t I Tim i; ly. •■ Littr.de Scit- tentijs. *> Matt 45 36. ' Luke 16.1. Holy Prophets : holy by-^ 2. Madebyhisferuaiits: Aihefpak^by the mouth of hu holy Trofhcts,V!hich hauebetnefmce theworldhegan, verf.70. He (pake] The Prophet IS but the voyce : Goclhimfelfeisthefpeakcrjas lohn Baptifi f aid ; / am the P vojce of him that cryeth in the » tlderncffe. "By the mouth'] In the (ingiilar number i for 1 albeit they were many, ytt they fpake but one thing, from one i'pirit.as it were with one mouth. Whichhaueyeemfmcethe vpurldbegti-i] For ' all the Prophets haue rcrtteld ofthefe dayes. ^ Inthetiansfiguvation,^<>/?jancl£//<«arcfaidto taike with Chrill : fignifying hereby, {VixtW Origen) that the Law and the Prophets, and the Gofpell agree all in one. And iheE{,tbre Teter was vnwife to make three Tabernacles for one. rPlace, " feparated from the prophane vulgar, and confecrated to this high calling. Grace,for being haliou ed andelerted to this office, they fpake by the ^ Holy Ghofl:: endued alfb with gifts offancfiification ; in fo much that Pro- phets, and holy men, heretofore were voces coh- ) ftertibtles, as it is ^ obknicd out of the old Te(ia- ( ment,Gen.20.7.andncw,Luk.7 id.Ioh.p.iy. This may teach the Prophets in our time to be valhjng Sermons, EpiH/es and holy Gosfcls in all their cariage toward the people. Pr^dicat viu^i voce^ c^i prx- dicat vita, cj- voce. He doth preach moft,that dotbliue beft. As it is faid o^hhn the Baptill,'^C^w miraculmn nullum fecerit ,perpetu»m fntt ipfemiraculiim: So a good man doth alway preach, though he neuerccmcs in Pulpit. Whereas fuch a Minifter, as is no whtre a Minifter but in the Church, is hkc ^ Achitophel^ who fet his houfe in order, and then hanged himlelfe. The word preached is us ^i?r««j rod ; if in the Preachers hand, it is comely: but if he call it from him, it will happily proue a Serpent. That which God hath ioy- ned together, let no man put aiunder, Holineffe, and Prophecie. O Lord indnethy A-Iiniflers with righteottfheffe, that thy cho fen people may be iayfull. As God is mercifuU in making, fo faithfull in keeping his prcmife ifar he vi. Jitcdand redeemed hii people. Vijited] In the better part.for vifitation in mercy , not in iudgement,as Pfal. 8.4 . Gen.21.1. If Chr>ft did vffit vs in our perfon, let vs vifit him in *> his members. All o'twa are his <^ flewards,and the good things he hath lent vs are not our owne, lH:t his ; either the goods of the Church, and lo we may not make them Impropriations: or elfc the goods of the Common-wealth, and wc may not indole them. He is the bell fubieti that is higheft in thcSubfidiebooke , fothebeftChriftian that is mofl; forward i>3fisbjidtjs,\n helping his brethren with fuch gifts as God hath be- llowed vpon him. 7 he whole world ffaith ^ S. lohn) licthinwtckedmjfe., ficke, very ficke vnto « death. AUwickedneffe isweakntfre,euery finneis alcrejCouetoufnefleanin- fatiablcdropfie; Pride a fwcllingtMnpanie; Lrfincfe the Genikmans gout : Chrift therefore the ^ great Phyfitim of the world,came to vifit vs in this extre- mitie : we did not fend for him, he came of his owne loue to feeke and faue that which was loft. Itis agreat kindncfleforonc neighbourrc w/; another in fick- neflc, biita greater kindnefie to watch and pray with the comfortltfTe : yet the greateft kindneffe ofall is to helpc and hcale him. Eucn ^o, and much more than fo Chrift loued the world ; he came not oncly to lee it, but to faue s it ; rotonely to liue among men, but alfo to die for men : as toviJit,ib toredetme. The Lord did endure the crofle, that the feruailt might enicy the crowne: the Captaine defcended into hell, that thi'fouldar might afcend into heauen : tlie Fh> fitian did die,that the Patient might line. '' !5fr«.jr(/pithily.- Triplicimorbo Uberdat ^erms humaHum,principio,medio, fine : id efi,Katwitate,vita ^- morte. Venit Chri- fl us, (fi- contra triplicem httnc mcrbumyattulit triplex remedium. A'attaeH, vi.vit^ m or turn The Bemdilitts. 15 mertKus eft : eitis uatiaitM par^aait noJiramyWors eius deftruxit noftram,vita tins iHJlynxit ■.-loftram. As ' .S". T^w/ in two words j Hediedforonrjinnes, a»d rofe aq.itnefor oar tuft location : that is, (faith ^ AqniuM) he died to remoue fr tn »'S aVl that which was euill, and rofe againe to giiic vs all that which was good. All is infolded in the word Red?eme, tlie which (as Interpreters obferue generally) doth imply that we are dehuered fiom the hands of aH aptr enemies, aiid they bee principally foiire : r World. The)f;^^;, - yJeuill. fi Death. Chrifl ouercame the world on earth, the flefh on the Croffejthe deuill in he'l, death in the graue ; now being the Churches head, and husband, hetookeher dowrie, which was finne (for iliee had nothing elft of her owrx) andindowed her with all his goods. '^ I amtnj welbeloueds, a?id my wclbeloucdumine. So that Chrifl; was borne for vs,and liued for vs,and died for vs, and rofe againe for vs : and th:refore though thj deuill cry, egodecipUm; the world cry, ego defidam ; the flefli cry, ego infictam ; death cry, ego imerfictam : it makes no matter in thac CbnH cry tth," ego reficiam, I will eale you, I will comfort yon, Iwillvifirand redeeme you. See Gofpell on Whitfunday. HijpeopUJ The /tfiPf s, as fent to them "^ firfl:, and principally, whom hee did vifit in his owne perfon, whereas all other Diocefles of the world were viiited by Commiffaries : 1 lay firft,for afterward all people were his people: f'ijttastit om- nes gemes,aitomtimomnes egentes. In him yre are all one, there is neither lew nor Grecian, neither bond nor jree,neither male norfemale,Qz\. 3.28. P AugHJiine fweetly ; The belceuing Gentiles are more IJrael,than Ifraelit felfe; for the lewsszre the children o? Abraham according to the flefh only but we are the children of /^^r<«^ominus : and fay with <^ 1)a- «'^) £luidretribuam 'Domino pro omnibus e/ftx tribuit mihi f ^ Trimo niiil eram, (^r fecit me : perieram, qnafutt me : tjuarens inuenita^e, captiuum re demit me, emptum liberauit me, de feruof ratr em fecit me. We owe our foules, our Iclues to God for creating vs,more than ourfelues for redeming vs. Concerning lohn "BaptiH, and his office, which is the fecond generall part of this^excellent fong ; fee the Gofpell Dew. 3. e^ 4. Aduent. i 2 Jubilate Examine thefe fiue , circumftances cxafftly"^ ' 4- ' Rcm.4.tj. '■ Saw. ? part, quxfl.ij.art.l. ' I Cor. i6.2(. Cant 6.2. " Matth.11.28 "Mafth.i $.24 fZ3Pfal.i48. 1 loh ?.59. ' Ccn'.i>.dt 'Galat s.z?. ' Gorraninbc. » Th.i.iz. » Atiiuf^ ftr. 17, de temp. y Rom. s- 10. ^ Ephefa.ij. » I Pet.i.ip. ^ I Pct.24. <* Aiiiufi.fevw, i6 • faulintiiiit I. Leuit vti Mag- deburgCetn.i, cd.90. I In locum. * Ephefi.io. • Aitgup.lih.z. aeftini- Oem. inmont.iom ^^ fol.iiz. cap ' HieroaM loi ■ Afts .5 10 ■< Matth.10.30 •'Rom. 10,17. f Sf«t,Litnrg\e prayers after Sermon. The 100 . Pfalme. InbitAte Deo. P s al. 100. THe Church doth adioync this Pfalme to thc'Benfdinus,Sis aparaU/l: and that not vnfitly, for as the one,lb the other, is a thaiikfgiuing vnto God, in- fbrced with the (ame reafons and arguments : info much as Zacharias is no- thing elfc but an expounder o£Dauid,or Mofes. As « Augff(ti»e wittily. The new TeSlament licth hidden tn the old^ a»d the old is vnclajped in the neiv. f Lex a»tic]Hanoftamfirmat, veteremneuacomplet : Inveterijpeseflj in noHitatefides. O be iajfull in the Lord, (faith the Prophet) B/ejfed he the Lord CJod of IfvAel, (faith our Euangelift) Why? hecanfe the Lordhath made vs^and not tve otirfeiKes, rvearehiip.'opleandthejheepeofhii pafiure. That is, he hath vifitcd and redee- med his people. For S At4gu[li»e, Hierome, CalHin^Turrecrematenjis , other old and new Writers interpret this of our Regeneration, rather than of our Creatisn. According to that of ^ S. Paul^ IVe are his reorkrnanjhip, created tn Chn/i lefiu vnto good V0orkes, r^c. The Lord is gr at ions, hit mercj li euerU^ing^ That \^, he promifed euermore by the mouth of all his holy Prophets lince the world began, that we fhould bee faued from our enemies, and from the bands of all that h ite vs. His truth endureth from q^eneratien to gen?raiion^ That is, he did in due time performe the mercy promifcd to our forefathers, he rcmcmbred his holy coue- nant, and kept that oath which he Iwore to our father Abraham, and his feed for euer. To what end ? That we might feme God with g/adnejfe, as Danid'm his text : that is.feruc him all the day es,of our life without f care,as Zacharias m his glofle. God i infinuated him(clfe to the hives, asia Lord, Exod.io.i.hut to the Chri. Ilians, as a father, Matth.6.9. And therefore feeing we are tranflated from the ^ boijidage of fcruants,vnto thelibertie of fonnes ; ' hauing in ftcad of the Law, which was exceeding " grieuous,a burthen which is " light, and a yoke which is eafie. Let vs ferae the Lord withg/adne(fe, and cor»e\before his prefence vnith afong: Non in amaritadine murmarationtSyfed tn iocttnditate diUnionii, as Augufine vp- on the place. The whole Plalmc doth afford many profitable do(!T:nnes and vfes : in that the Prophet doth double and treble his exhortation : O he ioyfull in the Lord , fertte him With g/adnejfe, withafon^, Goe into hU gate sveith thanks giKing, into his courts reith praife,be thankefuS jpea ke good of his name ; he doth iniinuate our flotb and dulnefle in that behalfe : and therefore it behoueth all men, elpecially teach- ers of men, in ftafon and out of feafoii to preffe this dutie. It teachcth all people to praife God with a good heart chcerefully, verfe i . Not in prinate only, but in the publikc affembly alfo for publike beneiits recei- ceiuedofthe Lord, verfe 3. Our bodily generation, and ghoftly regeneration, are not of our felues, but onely from God, verfe 2. See Epift. Dom.pojl Pafc. Who is alway the fame in his truth and goodnefle towards vs: albeit we be variable in our ioues and promifes one to another, verf.4. See Nunc dtmittis. The Creed, T His ./ipof?olica/i(^rced'v; pronounced after the Leffonr, and the A^iWwif Con. feflicn after the ^ci^ifiand £;>//?//j (as ° P^«/teacheth) « by 'tearing, andhearingbythetVordofGod. Wemuftfirlt hearc, then conftffe : for which caufe the Church,of p ScttUnd alfo doth vfuaily repeat the C>-(?/?/if/, fasfomcthinke) made by '' thcmfeluesafter they had rcctiued rhe Holy Ghoft, and that before they depar- ted out of leruftlem to Preach the Go/pell vnto all Nations : « ^ntto ChtiHi ^44. Imperatorii CUftdi] 2. IkI'-I i J- ••Otherjthar itisthe Apoffles, as being confonant to their doflrinej theirs for the mat-ter, but not for the manner. All agree that it is the ^e^-V/«^>-i^ff»»*«r, which Chrift taught hisApoftles, the Apollles theChurch,and the Church hath dcliucred vnto vs in all ages : and therefore though it be not the Scripture of God, yet it is the « vord and truth of Cjod'. of greater authcritie than other Ecclefialticall traditions, whether they bs Coflfellions of particular Churches,or writings of priuate men. The Text, The text hath two parts : S ^^'^'^^' • '^ 7 Aflent ; Amen. 9 f Articul:u Ab ^trElartdo. P'.f."}^ ^^.''* f '''^17 '^7^T''', '"^'' ' ^ Acltue, (juta 4119s arclat (id credendum. In theprofelTioa, or whole bodie ofarticles,two points are remarkable : . Bj^ The 17 ^ Sam.;Z'. ' Scrm ig^ de temp.Breuiltr complexa legiila fi^eivi meniem mfiruatjUcc out' nl mcmotiam. Idcihfcrm 119. tie lemp. ' I l>am.i.2it, qutfi I jr/.9. ^ Bill arm, de litliifuat.ltb.i. ("pi. • R^JJln.txpnJfl. Symiol. O" j(u- gufi.jer. n't & I ii ite ttmp ' Sultb.EtnT' fen. bum. i de Symbol. 1 Rufi«»if. concerneth J ^HolyGhojl. , '-Church. Concerning the name, ° //*^«/?»W fa'th it is impoflible that foure letters and two fyllablcs. Dens, £hould containe him, whom the heauen of heaiiens could not containe, P Dei nemen mirabile mmen,fuper orane mmcn fed fine nomine. For T if all the land were paper, and all the water inke, cuery plant a pen, and euery other creature a ready writer: yet they could notfctdowne theltaftpccce of his great grcatneffe. *'T>t Deo cum dicit^r^nan potefl did. No man can exprefle his nature fully : yet he doth vcuchfafe to be piaifcd in our words, and by our mouthcs, or rather indeed by hi* owne words, and owncfpirit* for he muft be called and called vpon, as he hath reucalcd himfelfe in Scripture, where bee is knowne by the name «■ lehett/ih, or God : and thff c fore this name is not properly cemmunic^ble to any creature, though ^Analogically giucn to many. JnGffdJ Not Gods, as the A' WW Creed, in one god. For God (as^'Sertrard faid) is vmj^mux, the moft one : ^finon efi vhus, mn eli, either one or none. Attributes:5'^^'*'«?^"'- ^^''^'rf\Earth. God \s able to doe whatfoeuer he will, and " more then he will too ; more by hisabiolutepower, thcnhewillby hisa(3uall: Matth.3 9. 26,53. » Hecan neither lie,nor die: Dicitur emm 7 omnipotent /.tciertde i^Modv/i/t, mn patiendotjKodKOK vult, Creatorl^ Hisalmightinefle doth proue that he is God, and the creation of the world that he is almightie, lerem.io.ii. Let any make a world (faith Ah. guHtne) and he fliall be God. Angels, men, and deuils can make and vnmakc {ome things : but they cannot make them , othcrwife then of'fome kinde of mat- ter which was before : neither can they vnmake them, but by changing them into fbme other thing which remaincth after. Only God made all things of no- thing, and can at his good pleaiurc bring them againc to nothing. * J^thing, bnt mtSing, hadthut Lord Almighty, ry hereof, wherewith, whereby, to haiUthii Citit, Of heauen and ear th."^ Andallthacthereinis: Exod.20.11. » Heauen The Creed. I King . rSoulesarc, the glorious, or heauen of heauens ; •Hcaucn is three- J 18.2.7. fold, where jFovvles arc, the airy heaiien : Gen. 1.30. IStarresare, thefirmainem: : Gen.1.17. EarthcontafnethlandandfeajPfalm.a^.i. Nam omnipotcns ^ vrnt eaAsmct mf-yau Dei rrr.iuit in cceto ar.gtlos^ ^ ttt term virmicnlos : nonfuperivr in ilUs non inferior in t[}!S. Tiius ( as "^ one (aid) almighty God is knovvne, fx poflico tergojicet non ex art' ticafacif'.hyhiscSii^Syad extra, though r\oX.in\\ist&nct,ndintra, SecuUttn f/^/^TA'/ww, the creation ofrhe world is a glafTe, wherein (faith'' S. T'aHl) we ma/ behold Gods eternall power and Maieftie : which thediuinc ■= Foetpara- pbrafiicnUj : The vrorliCs afchaole ^rohere in agenerall f^oHt, Qgialfvaj reads dtimbe LeBures ofhttglorie, Opiate cillcd it Goai epijf /e-.the renowned Hermite s j4ntemu5,a l>ooke,\vhti:&- in eucry ilmplc man who cannot reade, may notvvithftanding fpell that there is a God. It is ihc ^hephe'ards Kal.nder^ and the Ploughmans Alphabet. T.his apperraincth effenti^-rij, AndgeneraHyxo the whole Trinitie : for the Fa- ther is not onely Creator, and Alr/iightj, but the Sonne, and the holy Ghoft. The creation ix\ the niaflc nf the mattcr,is attributed to God ihe Fafhcr:in the difpolition of the torme, to God the Sonne : in the preferuation of both, to God the holy Gholl. ^Father. Ic is faid of God perfomHy : < Sg>ii}e. (Holyghcfl. TheFatheristhefirll, not in any priority of nature, or honour, or time, but ^ order : or (as the i fchoole^ Trioritate orijnii : according to that of^thaaajiw in his Creed , 7 he Father « ofncncy the Sonne it of the Father alone, the hslj Ghofi of both, I vtillfend ({■x\t\\^ Qhxi^i) front the Father, enen the Spirit of truth. Ego mitt am a PatrejptyitHrn, 1 Ojiendeus ejnod pater eft tctiwdsuittitatt'^ velfmehm dicitKr.dci-atii pri>icipi»m. Adore (imply, rather then explore Cubtiliy, this inef- fable my ftery. Scrnta^i temeriiat eji, credere piet^i e^fe, Ko^svita efi.'Bcr fiard.de conjlderat. ad EHgemnm, lib 5. * C brill by nature, pngulariter. Good men, by adoption, Jpecinliter. All men, and all " things, by creation, generaliter ; as that workc is appropriated vuto him in regard ot his power. And in Tefm Chrifl hit onelf Senne oar Lord. That which concerneth the fecondperfon is more largely fet downethen all the rell, teaching vs hereby, that as we (liould refpcd: other doflrine ; lb this in znprefpeciallfortjas being the center of all the Creed and Scriptures circumfe- rence, I Cor. 2. 2. 19 He ""is Father of < This perlbn is^ described by his r. leftii. 2. Chrifi. g . Hii onely Sonne, ^. Our Lord. ^IncarKatioSij Hftmiliation. < l^PafftoH. ^Exaltation. ' J. lefits is his » proper name, giuen him by the f Angcll the «i very name, were typicail Sauiours only. lefui Naue.^ as a King : Jefus Sjdrack^, the figure of Chrift as a Prophet : lefnj /ofedecl^e, the figure .Titles : .Eftateof'< Other, ifany haue the figure of Chriil * 2 Ccr.I2.2. ■» .AiM priitcipiuiH a princip. Thoa i . put fum.qxtji. *• (ohn ly i6. ^ jiitg.de Ttinit lilf.^cup. 10, " Diim»(iU4ra- iionati dm'io- niiulib.^-cap. » Omnipatcr, vlVreitntlui, Hym.de EuUlia " TtnuUib.ad- uerf Vtax & Tkm t.part. (jifitll ty.art %. f Luke t.31- 1 Corfjf Pel. Gaktin it A'' canhti 3.cj.:o. laKletLcencdrd ■ cap 7 Pain'm initrp/iom.Hi braic. 20 ' Cofilra Ptnllii. lili.ix.iap.iC ' Ub.i.dede- moniiration. ' CMeta».& A' retiiuin x.iMU. Culu.CMbij, • Knpt tn Sjm'aal. M.uth.'. tj. T loh.ViS. Hehnil.ixpo- ^tt.Symho'. V«e. lon.i jot +oj. » ^uiit{l. Aec'i- uit.lib.i I ca lo & Lewhcr l.i, fintJijI.zi, k In vita fius, ' Lib 6 cap 2i. vti Plitiiii m v'tu ChnlJi. Incarnat. ^ LukcJ.ij. Tertul.lib.z, coalii Mnrc. ' Cyp.CirdeE- lesmofjaa. ff Mdhijat.in I. Mat.^ AU' guft Enchlrid. cip.17.- ■■ CilMn.'nhe. ' 'titrnmaitft^ noitUkidiion- ceperal.E'iihi- ridcaf.i^. ^ Berna'd.fer.i . innaulOem. ' ^iiguli. fir 5. dt temp. Laaltit vbtnrcgtnifi- dera,tacct, &■ veriuDt ell. Ide, dsfyia li,4.ca.4. ^ Idem fir.to. dttemf. • iirommdti- nal tem.\.fal 4i & Epiphan'iM HtrcfjS. I T^e Creed. figure of Chrift as aPrieft. ' Ai*iu^i>it^ f Eufehiju, and generally all expofitors vpon the I . oiZacharj, This iwcet name containes in ita thoufand treafuries of good things, in de- light vvhereofS.T^w/vfeth it fiue hundred times in his Epitties, as (jenihardw obferueth. Idem Sednlitu apologct. S. Francifci lib x, cap. i g. 2. Chnfi'2 Hisappdlatiue' title of office and dignitie. Concerning thefe two titles, /f/I«and Chhfl^ feetheGofpell 'Dem.i.pofJNatiftit. 3. Hii only S on»e I vvhich^God, lohn I.I. implieth that he is ^Adiftind: perfon from the Father, Mat.28.1?. God, bccaiife he is a Sonne, not as other by fauour, but " by nature : vvbatfoe- uer the Sonne receiueth of the Father j hereceiueth it by nature, not by grace, and he receiueth not as other, a parr, but all that the Father hath, fauing the pcr- Ibnall propriety. One/y Sonne} Called the ''y?r/?^/?^o«ir», in refpeft of his mother and humane nature ; y only begotten in refpeft of hts Father, and diuine gfiturt. For the holy Spirit i% not begotten, but proceeds (as the Scripture doth diftinguifli) » Isiafd efl apotefitiainielligeMte, ejuiajHiHi cogitMione nafcitftr^ ^ e^ Imago patru: At pr seeder e eft a voluntat*, quia jpiritKS jakQw efi amor, ^c. I beleeue : Lord hclpc minevnbeleefc. The coniuniftion, y^W, proucth that the Sonne is equall with the Father, as concerning bis Godhead.- and yet a diftinc!!: perfon. ^ Alius perfunahter, non ali- udelfemaliter. I bclceue in God the Father, And inlefus Chrijl. ^Creator. OnrLord^zs our ^Redeemer. f Governor J at head of the Ciarf A,Ephcf 4 J. '' Suetonius obferueth that Auguftus refufed the name of Lord, « Orojius notes that it was at that time when Chrift was bcrne, that all Lordfhip mightjie giuen vnto him. SceEpi!}.k1)am.iy.poIiTrintt. Chrifts incarnation is Ifratls ^ confolation, for all found ccmfort ftandsin happinefle, all happinefle in fellowfliip with God, all fellowship with God is by Chrift: who for this caufe being very God.became very man, that he might re- concile God to man^and man to God : he became ^ little,ihat we might be great; the Sonne of man. that we mioht be the ^ fofincs of God. His incarnation hath twoparts:<^ / Conceiuedbj the Helj Ghojir] Works ofpowcr are attributed to the'Fatbcr,of wifdome to the Sonne, of loue to the holy Ghoft. Wherefore s becaufe this was a worke of higheft Icue in God towar.d mankinde, it is afcribed efpecially to the holy Spirit, Ink. I. 55. The Holy Ghofl fliall come vpon thee, and the power of the moli highJhallouer-fljadoT» thee. •> Signifying hereby that this my fterie cannot be fcenc cleerely, therefore not to be examined curioufly. > S, Auguftine calls it a Cwcctconiunhion, where Jpeech ii Husband, and eare fVife, Meaningjthatalfoonc astheblefied Virgin aflentedtothe Angels mcffagejlhe conceiued. 'Birth} I make Chrifts inarnation a part of his hHwiliation, becaufe there can be no greater abafemcntjthen that he,whothundrcd in the clouds, fliculdcriein the cradle, '' fwadled in a few raggs, whom the hcaucn of heauens could not containe; that the eternall Word fliould become an * infant j that he who was thc.Father of Atary, fhouid be now the Sonne oiC^ary, , The Scripture telsv show man comes foure "' waiies into the world. 1. By the helpeofman and woman, as all are vfually borne. 2. Without any man or woman, and lb the firft man v;as created. i. Ofa man without a woman,aHdib was jEw*? made. • 4. Ofa woman withoutia man, and fb was Chrift borne. Ofthe Virgin /W^rjp.]] where the^Namc, ,20. ' Luke 1.3J. " Ire/i li ..c 25. * CkmemRom. m(tit.li.6, cap.6. ^ lr£it ll.i.C.Z^ * ./iugufU.tde Htrtjil/.eap.iz. &i(jmtaluU- an.lib I .cap 2. * SHare^tofH. 2.:nj.Tbom d-lpM.i ffU 2. ^ .iugufl.epift.j. 'tdemepili.i^b & Enchitid. capi^ Si vet pcraaficntem cotrumpcntuY dm iniegriitu, Hon iam lUe di virgmc mjcere- !i",viiioiaco?i- fi'c ur Ecclefttu •^ HitronAib. adiierf.Hciu:d. & Auiuym. btercf 84 ' Mafier Per- d^iivfontbii onklc. ' Anguftfer.ii. dc UMf. Fulgcm.fty.de lauailj. Aliirix , S NiCiH. '' ConflanMop. « itph:Sn. ' Suann^pref. difpm.tsm.z. in ^.1 tm. liUgdiburg, cent f.cfl/.Sgj. ' Efay 53.5. ■" Amurcfde fide ad Gralian. lib. z. cap. i. ° 1 Pct.a.21. i de t tmp. 22 r jlugufiin.ie daSlnn. Cimli, lib. I. cap. I .t. 1 Luke 14.16, ' lec.cemjtt. eatamil. 'Att.i. " Btmuent;, dmafalutiif cap. z6. "Church Horn, for Eafttv day. ^ Ep!ief4.io, Adsy.je. » Jtugup. in En- cbirislcjf.jS, I Cor 15.SI. * I Cor.2.9. ^ugiift. de iymb,adCalCC. lib,}.cap,ii. [ Tk Creed. fufferan ignominious death iniuftly; no greater humility, then for the Lord of all Lords to fubmic himfelfe to be crucified among themes ; nor greater obedi- ence, then to be willing rather to die, then not to fultiU the ccmmandcment of hisFathtr ; nor greater charity ,then to lofc his life to faue his enemies. For loue is more fhewed in deeds, then in words, and more in fuftering then m doing. See Gofpell on Sunday before Ea{ler,anri Epiftlc 2. Sunday after Ealler. P Nos immoYtditate mtile vjifHtnia-, ft moreremur : ChriSlm mortalitate bine vfus, vt viucremus. Exaltation. Note the Creeds order anfwerable to the Scripture. For Chrifl: <\ iTrft fuffcred, and then cntrcd into glory. Teaching vs hereby, that we mudfirftbeare with him the Crofle,before vvc can wtare with him the Crovvne. Chri//u-intif,as ' La- ther (aid,is CrHciantts. As a Ullic among the tbornes:fo m my loue ameng the daugh- ters: Cant. 2.2. Chrifts exaltation hath foure parts : h Triumph in hell, Refur /ifcer. ^.Sejfion. . jz. RefnrreUion, \ ^. Afcenfion. I make Chrifts defcendirg into hell a part of his aduancement, rather then abalemcnt.becaufe this general! Creed, of the whole Church, and the particu- lar coi.felTion of our '"Church, make it a diftind article following Chri{lsi*»^. ring, T)eiith, "Burial : and therefore cannot aptly be conllrued of his agonie in the garden before his death, nor of his tortures on the Crofleathis death, nor yet of his biiriall after his death : Ergo, Credendum eH ChriJiHm ad inferos ingettere: credibilefid inferos damnnterum injpecie^ triumfhandi grtttia fecunditm cnimam re/iliter^C^ localitcr defcendife. That as he did ouercome the world on earth, and death in the graue: folikewilehedidtriumph ouer Satan in the courtsof hell his owne kirgdome. For my owne part, I reft my felfe m the iudgcment of the Church wherein I liuc, and liold it enough to bclceuethat Chrift did fo much, andfufl-ercdfomuch,3swasy5*;^(;/>»//tfr^/;; efficient for me : praying with the Greeke Fathers in their Liturgic; By thine vnknowmforrowes andfufftringsfelt hy thee:hsit not diflinEily manifcft to vs: haue mercie on vs, and fane vs. O " grace- lefle pceuilhntfle, we fcantly follow Chriit to heauen : albeit we beleeue th^t he went for vs into hell. Chrifl s refurreBion ii the " locke and key of all Chriflian religion and faith : on which all other articles hang. Sec the Gofpell on S. Themas and Eafier day, r Place, Amount Olinet, , .„ ^ ^ ^Tim&,rvhenhehadtanzhthi6Dirciples,andwhilethey In Chrius afcenfion 5.^ l i, u u- -^ r « / points oDIeruaDle : )Manncr, ^ cloud tooke him vp out of their fight : Ad. L 1 .p. See theEpiftle for Afcenfion day. Chrifts Seftion is^Vhce, Heauen ; that is, y Heauen of heauen. let forth by the "^Effecfl, Camming to ludgement. Spiritually, The good which liue with the fpirituall life ofgrace. The bad, which are fpiritually dead in finnc. Corporally, Bccaufeatthatday moftfhallbedead, and many Ihall be found aline, who in the rwinckling of ^an eye ftiall fuddenly be changed,as « S.Paul tcis vs. Origen thinketh that thcPrieft had bels in the lowtr part of his roabe,to put vs in mind of the end of the world. Our good God hath prepared fuch •» things for vs,aseychathnotfeene, neither eare hath heard, neither came into mans heart. ' Si in cor hominij non afcendit,cor hominis illuc afcendat. Seeing the Judge ftaall To » ludge the ejuicl^e and the dead The Creed. fliall conie froni hcauen, let vs before fend thither our hearts to meet him .- and ill thexneane w'iiilethciuetolookeforhira, Phihp.3.20. Hehath faiditj who is Truth it icifc : S»rtlj I tome c^uickjy, Amen^ euenfo :cme Lord lefm. 1 btleate in the ho/j GhoJr.J The '^ Godhead of the Father is efpecially mani- ftftid iiithe Law : the Godhead of the Sonne efpeciall manifefted in the Gof- pe!l ; the Godhead ofthe Holy Ghoft efpecially nianifeftedin the Crecdiiiitima- tingibmucliinfoiire words,a3 thevvhole Bible containcs of tliis argument ; namely, firll, that the Holy Glioft is ' God, cthervvife we might not beleeue in him. Secondly, that he is a fdiltincflperfon f cm the Father, and the Sonne : Ibeleetie in the Father : in the Sonne : in the Holy Ghvfi. And thirdly, that he pro- ceeded! from the s Father,and the Sonne, infolded in the Title, Holy Cjhofl. For albeit the Father is holy.the Sonne holy; f lie Father a (pirit, and the Sonne a fpi- rir, in reipert of their nature; yet oneiy the third perfon h the Uoly Spirit^ in re- gard of his office. The holy, becauie befide the holintfle of nature, his fpeciall office is to make the Church holy. The Father fan6tifieth by the Sonne and by the Holy Ghofl : the Sonne fanflifieth from the Father by the Holy Ghoft : the Holy Ghoft fanclifieth from the Father and the Sonne by himfelfe immediady- As we beleeue that the Father is our Great or,the Sonne our Redeemer : fo like- wife that the Holy Ghoft is our Sandtifier. Againe, the third perfon is termed the Spirit, not only in regard of his nature, which is ipirituall; but becaufe he is [pired, ot breathed firom the Father and the Sonne: in that he proceeds from them both. How, I cannot fay, you need not fearchjOnely beleeue. For as the *> Prophet laid ofthe Sonne, fvhe flail declare hu generation- (o the moft iudicious Dodor ' AttguFJine^ofthe holv Choii, n^ ho fiall decLirebiiproceJJion? Inter illam generationem, O" hanc procejfiomm, dtHinguere nefcioy non valee, non fkfficio. £l>.l6. parr defence of ■ytpolog.fot. 6 lo. » Lib.y.cap.z. Nat.hift. ? Plau'.m in Triaum dfl.4, fe.i. ' Loc.com.tit, eulcfttt a Pral.45.14. b Ephc(.l 13. « Rom.i».5. Ephef.$.2tf. 4pfal.i9 7- « Rom.i.itf- ^ CaltWhCatc- ebif. e I Epift loh.J. y. Remtui nin fictt peccatum, quia paliiur po- ti!a,vti Bernard ^ Rom. 8.1}. ■ Wbi fiipra^ * idem ibidem tilde profeilH in Chnftianifmo. ' Church of Scot incxpofit. of the Creed. " Cafu'tn.aduer- fiis Avabapu(i. art.i, n Bayomutn- nal.iem.i, foi I I o. The Creed. It hath the name both in Grecke and Latine of p calling out and (eutring trom other, as bLW^s^indced^lchofen and pecu/iafpeop/e : ' xMmi, <7»«/»«k«'«t«i. J\/ot Chnrchet,l'f Cum fub fpccie ftudy perfeUionpi^imperftElionem nullam toUrare po^umut ^aut in sorpore^aut in membris Ecclejia ; tunc diabolum nos tumefacere fuperbia, e^ hjpe- crifi feducere moneamur. ^ CathoUke.'} This word is vfed fometime for OrthodoxaS\ in which fenfe " Pa- cianus {^id, ChriffiM is my name, CathoUke mjjurnxnte. So Remewzs, England is, a CathoUke Church. But it properly fignifieth vniuerfall, as here: btcaufe " extended The Charch then | is holy three wayes :■{ in rcfpei-T; 3 The Creed. " extended to all places, and all rimes, and all pcrfoiis, nor onely thole who are now lining, bur alio rholc who liaue been From the beginning, and fliall be to the end of the world. So that to fay, the Roman Catho.ike Chinch, is like rl.e by- word of Kent and Chrjflendome : all one as to lay, the particular, cr the fptciali generall Church. From this natural! exception arifcth that other borrowed, as in the Creed of li^-ithanajitts : hac ell fides Catholica : that is, P (]Hod vbicjue jCjHodfemper^cittod ab omnibus credxtHTn eH. The Catholike faith isthat which is tjught ^ all nren 'Mar. 2S.19. Mark. T 6. I ^. in all places, Rom. 10. 18 atalltimcs, 2Cor.i.ij>. And Plal. 1 1 9. 80. Thj word^ Lord^ endnrethfar euer;«,nd thj truth alfo from genera- tion to aenerutisn. f Fidese[ividesinijse]uani}nvides, an '' cuidence of things noteuidenr. So that the Church we mult beleeue is C-ir/7o//^f; notknfible, lubierttoview : bet iniiilible, an obiecfl of faith. Commttmon of Saint sr\ The Churches third property, which ^ expcunderh the two former: / bdeeue the Catholike Church ^X.o wit,f Af Cemmanion of Saints ^ If aCommiinion,thenC3tholike; ifSaints,then holy. ^^ Of the members rvith the head, becaufe euery Chriffian hath in- This commu- nion jiath two . parts : fellow-'^ ftiip tereft in all the benefits of Chriff, who i-4dji.ii. pen- 'Ocn4 15. 8 Rom » 28. *■ Loc.cem lit. de vulmriLui coiifdcn. 2$ Dom'tnui njobifcum. ■'iRora.tf.ij. '■ Rom S.I2. 1 I Tim. 5. 6. '»Ezcck.3 3.t I /.•» fymM. Mbertagorai Ub.de refurreCl. mortuoriim. The fccond prerogattue. P ilokcpift. 1 7«. Comhii compcnd Thea- lof^lib 4.,cap I. The third prc- rooatiiie. ' Luke 12. 3 X jCor.i.io. ,,„ , ^^ Body, which is the tempsra/l 1 Whereas the wages), ^^^^jj ^^^^^^ isthcjp.nmall (death. offiuneis deathof ^mBod^andibuIe.wh.chis.rfrW^S Seethe Epiftle 'Dom.j.ppfl.Trinit. Refnrreilitn of the bodyT^he whole Creed ill grofle.and cuery parcell argueth a refun'cdtioii, as " Erafmtu aptly. This one article is the ^^/«x of all the reft, ° foriftherebeaGff«^^/w/V%, thenheisiuft: and if iuft, then another recko- ning in another world, where good men fhall he rewarded, and euill condignly piiniflied. If a lefiu Chrift who is our Sauiour,then he murt P diflblue the works of Sarhan, which are finne and death : if an Holy Ghoft, then all is hallowed temples, who did glorifie him heere, ftiall bee glorified of him hereafter. If a Church which is holy, thmiremijjion offtns, a refttrreBien oftie(iodj,a hfeener- /4i7»W,tbataliruchas haucbeenefubiedtsinhiskingflonieof grace, may like- wife be Saints in his kingdome of glorie : 1 for as God is pri»ctpi»m effe'niuftm in cyeatione, rcfeBitiUm m redemptione : fo, perfeEliKum in retrihutione. Life eucrUftingr\ The chiefc good, and laft end, which we game by being in the Church. All men on earth haue/«/>, but not euerlafling -. the damned in hell endure that which is euerlafting,y et not a life,but an eternall death, as being per- petually tyed vnto torments, inforced eiier to fufFer that they would not, neither can they doe any thing that they would : only the Church elcfted by the Father, redeemed by the Sonne, fandified by the Holy Ghoft,fliall enioy life euerlafting ; nor by purchafe or inheritance, but by ' donation and franke almaine. The fpiri- tuall hand which apprehends this deed of gift is faith : and therefore begin well with / heleene in G'<»<^,and continue well in being a member of his Holj Cathelike Church, and thou flialt befure to end well with euerUfling life. Amen.'^ Our affent to the Creed, fignifying hereby that all which wee haue (aid is ^trueand certaine. O Lordincreafe our faith. ' T.cMb.i. p3g.i i%.&lib. 3.pag.2io. " Luke 18 13. » Mattli.i5.2» y Mark.10.4S. ' Cuf.io.thf. dim- » HmuCmodi quia BernardiU ei!amferm.i6. m P/alm. Qui habitat. RVT H 2.4. THc Nouelifls haue cenfured this, and other like Suffrages, as ' Ihort cats or P)reddings, rather wijhej,the>t prayer s. Arudefpeech, which fauoureth of the fliop, more then of the fchoole : for our Church imitated herein the meeke " Publican, O wascompofcdby D;?w4/5//,abouttheyeere 3 7.dc{irip- tor.EccleJiaft, f Annot.inTer- tul. dt Carent mditis. s, Acls and Monuments, /i/. 1274.1171. ' Cap.4.rer 22 ' Dutaidutra^ t'lonal. diu'tH. /i&4.M4.§.5. k Galat.4.ts. ' Caluw.m loc, ad Calat. •° Roni.8.31. John 4.14. " Srr.deeo,vb> duo aut ttes. P loc cotn.tit. inuocat. ■! Bernard fer. 4, de leimit & 01 al. Iolini5. 5. ' Apoe.1,8. xS I ' Belethuilib. de Dtuim ufi- The Magnifcat. ' In vita Da- miji. ' Lib.i.hft. cap i!t-/\lagdi- burg.ccm.^. ' Lib. dc rebut Eccle/.cnp.zi. aUiidenifmfitaA adHsxim'Am brof.tib-i.cap.^. '^ Ecdefiafl bill, tib.6.C£p.t. • l^bifupra. *> Huton caia- logjcripi.E:cl. is vita l^nat, AtitfcuUn Mat. 16 )o thinkcs that ChnftSc his Apoftlcj vfed it ' Cap.<5.3. ^T.C.lib'i-ftg- ' Lib. contra Heluidium in irutio. M»dtu& ctuja. Gmaa. in locum. * Comjni Gi- Itt verfe 4, My. ' Menfafhlh. fophka fab.dt Mmaier.- s .A'nhr»0b T, •> Mattb.15.4- well. And this is the reafon why the Church after this interchangeable laluration cnioy nes VS to ^xzy^Lord hane mercy vfon vs.- Chriji hane mercy vpon vs: Lord, Si C. vfing an earneft repetition (as I coniedture) rather to pre{(e this one point, then (as ' other write) to notific three diuinc perfons. And it is worth obferuingjthat we conclude thefe fliort Suffrages as we began: for as in the firlt wc defire the Lord to be rrith vs andourffirtt ; (0 likewife in the \3.\\:,t\\ithe-i»ould not takehii holy fpirit from v/jbut accompany the whole Church vnto the end,and in the end. I am occafioned in this place i uftly to defend the peoples anfwering the Mini- fter aloud in the Church. The beginning of which interlocutory paflages, is aOrribedby " PiatiaatoBamAfm Bidiop of Rome, hy ^ Tf:eodoret to Dtodorm Bilhop of Antiochjby y ^ai^nfridtts Straio to S.' ^mbrofeBilhop oil/Ulhnc : all which liued 1 1 oo.y eeres before the Church was accjuaintcd with any French fa- fhions : and yet 'Sa/i/efifl.6^. aileageth that the Churches of Egypt, Libya, Thebes, Palcftina, Phoenicians, Syrians, Mefopotamians, vfed it long before. ^ Socratesand " Straho write, that Ignatius ^^ Scholler vnto ^ Cbriftsown Schol- IcrSjisthoughttobethefirflauthor hereof If any fhall expecft greater antiquity andauthority,wc can fetch this order eucn from the quier of heaucn : 1 f^yv the LtfTii (faid * Efity^ fet on anhigh Throne, the Serafhims flood vfon it, and one cri- ed to Another ^frying^ Holy, hoIy^hoJy^LordGodofhoflj, all the Vfvr Id is full of hit glory. Bleffed fpirits in praifing God anfwer one another interchangeably : though vnhappyfcornfullfpiritsvnmannerly termethis cuftomc, '' Toffing of feruke. But it may be f aid of them, as ' Hierome wrote o^Heluidias , ExiiUmant lofjuaci- tatemejfefacfindiam, ^meledicere omnibm bonACoytfciemi£ fgnttm arbitrantur. The LMagnifcAt, L V K E 1 . 4^. ^Ayfoiili doth mdgnifie the Lord. THis Hymne is nothing clfe, but z grace, for grace : great thanlces, for great things receiued of the Lord. Wherein obferue the ' manner and matter of the Virgins exultation : orathankfgiuingin thetwoformcrverfes : andareafbnin the rcfl. For he hathregarded^^c. I purpofe to fift eucry word of the former part feuerally : and becaufe there is (as *ZafAfr faith) great Diuinitic in pronounes, I will fir ft examine the pro- noune My : xny foule, my fpirit, my Sauiour. It is not enough that other pray for vs, except our felues praifeGod for our felues. Hethargcethto Church by an attorney,rtiall goe to Heaucn alfo by a proxie. There is an old legend f of a Merchant, who i^cuer would go to maffe: but cuer when he heard the Saints bell, he faid to his wife. Pray thou for thee and mce. Vpon a time he dreamed that he and his wife were dead, and that they knocked at heauen gate for entrance : S. Tcter the porter (for fo goeth the tale) f ufFtred his wife to enter in, but thruft him out, laying, IHa intrauit fro fe (^ te x as thy wife went to Church for thee, fo likewife fhe muft goe to heauen for thee. The moral] is good, howfoeuer the flory be bad : infinuating that euery one muft haucbotha/>f>yow<«/<>7of faith, my Sauiour: and a perfonalitj of deuotion, mj fsulc, mjipirit. % Oficium is efficium^iri is not enough that the Mafter enioyne his family to pray, or the Father heare his childcpray, or the Teacher exhort bis people to pray : but as euery one hath tailed of Gods bounty, fo eucry one mull perfcrme this dutie, hauingoyleof his ^owne in his ownelaoipe, faying, and praying with the blcffed Virgin, My foule ^my fpirit. SeuU2 The LMdgfuficnt. Sotili] •AsiiflidJvctiutithusipt'aKc, Thy benefits O Lord are fo good, fo grcuc, ioinanifcft, (b inauifoKl, ' that I camior accord thera with my rongue, but oncl}' rccorcl tlicm in an: bcait Iris truly laid, he Ic ucs but h'ttle vv ho teis how much be loucs': aadfofiirdy he praifeth God bur lirtle, who makes it a tonguc-foiie and a !ip-Iabour onlVjMark 7 6. This feople honourcth meitithiheir llps^^nt thrirhcr.rc/farfroMme. Godvvho gauc all, will haue all, andyetaboiie all rcqairerh the roulf. ^ S.enne ginc mt thy heart ; for that alone commands all other members, as the ' Centurion did his fouldiers. It lairhtothefoot, goe, anditgottb; vntothehaEd, ceme, anditcommeth; vnto thcrefl:,doe«:his,and they doc it. It doc!) bend the knees, and ioyne the hands; and lift vp the eye, ccmpolcth the countenance, dilpofeth ofthe whole man: and therefore as that other "' iJ7/iirjcho(e the better part, fothis/^i^r^'beftowcdvpon God her bell part, herfoHle did nfr.giiifi?, herfhirit reioyccd. Some Diuincs expound thefe words ioynrly, fome feiitrally . The word fpirit is vfcd in the holy Scripture lometime for the whole {cu'e,r Cor. 7.54. The wo- man vnraaried careth for the things of the Lord, that flie may be holy both in body ar.d in (pirit, that is " in foalc. So Saiut Aaguiline ia his txpofition of this hymne, thinkes that thefe two words here iigr.iiieth the rame,becaufethe latter phrafe my fpirit reiojceth in God ?!ty S&tiioMr^ is nothing e!ie but an Exegcfis of the former, myfoyiU doth maonifie the Lord: iniriiating by this repetition, mjfoulc^mjjfirit^ that her deuOtion was not hypocritical!, 'but cordiall and vnfained. It is obferued in nature, that the Fox dcth nip the ntcke, the Maftiue the throat, the Ferret the liuer,but God efpecially cartih for the heart : being (as Ambrofe fpcaks excellently) Nan cor. tictiyfed cordis 'Dstis. . And therefore yJr/^trjf was not coptent to praifethe Lord from the rineofher lips onely, but aifo from the root of her heart. So ° Z).4fe«W did pray, Praifethe LordOmyfoalc, and all thnt ii within me praife his holy name. So P T'^r^/would hauevspray: Singtothe Lordmth a grace in your hearts, And fb the Church doth dcfire that the Frieft (who is the mouth of the people) fhould pray. The Lordbe\vithjo;i^ laith the Miniller, and the whole Congregation anfwereth, Aiidr^ith tbyfptrit. 1 Hereby fignifvi;7g,that this holy bufintfie ought to be per- formed with all attention and intention of fpirit. Diuines interpreting thefe two feaerally, diftinguidi betweeneycf^/i? and fpi- rit : andfodo:htheScr!prarc, I Cor.i)./}^. The fir fi man Admi woi made a lilting foHle, the lafi Adam a quickening fpr it. Soule is that by which we line na • taraih' : fpirit is that, by which we Hue through grace fupernaturally . Or (■■ as other) iou'e lignifieththe will, and fpirit the vnderflanding : as Heb.4, 12. The Word o{ God ii li-Hcly andmighty in operation^ and JJjarpcr then any two edaed Cword, and entrsth thororv, eucn vnto the diuiding aftmder of the fottle and fbirit : that is, ^cfrhe will and viidcrftanding. So that /l^a^;;' laving here, my fouleaiidmy fj^rit, doth intimate that flie did praifethe Lord with attention in her vnderftanding, and dcnotion ia her affecfli- on. They pruile God, with halfe an heart, who either bauing deuotion, want vp-denT^mding: or cUe endued with vnderi1:3nding,want deuotion: and fo while men prav with t lie fouie without a fpirit, or with the fpirit,without a fcule,their heart is diuided fas the Prophet ^ Ofe ; 'Tiiitifum eH coreorum : ) and God hath but one part, happily the lead; pccce. The line then to bee dvawnc from this example, is, firft, that wee pray' with our heart: fecondly, with our whole heart, with all our foule, with all car fpiri;-. 'Doth'2 Intheprefenr. For as a gift to man, fo glory to God, is moft accep- table when it is fealonabie: nctdcferred, but conferred in time. " Gratia qua tarda efijngrara eH gratia. " Prop-iumefl Ubenterfacientii^citofacere. A' in lee. 1 Carcba Ma^- de rs'.ibii.) ecclef. d'.r U'.iitgica, cr.p 21. ' Catu.mlec. ' p.t%3inloc. 'Ofc JO cap 2. Doth, " ^u/cnitu epl- grtim. 84. ' Sinectt lib.z. dehencfiiiji, cap.$. Magnifie. 3'> The Magmficut, y Lexic.Thce'. viT'j.mif>tific»- •/aPial.ijj. 1 Pet. 2. 12. •" Com.inVic. Itb.r.c.tp.de Ma- rie biaeddlione, Gen.i.te. Pfal.66. The T-ord. S I Cor.S 6. ^ blddoMi.tn lee. Spirit. ' Cakin. & Mar tor at. in loc ^ lames 5.13. 'Prou.IS-iJ. ■" P10u.14.13 •Zach.9.P. Pfil,46. InGcd. f Phil 44- iGaht 6 14. Sauiou^ therefore cannot be made more gr?at in regard of 1 imftlfc : but all cur vilifying and magnifying the Lord,is in refpcd of others oncly. When we blafpheme the moft holy name of God, asmnchasinvs lietl', we Icflcn hi.s grcatntfle : when wx blefle his n.ime, fo mu^ h as in vs is, we magnihe his glory, making that which is great in it felfc, to be reputed great of other. As y cnc fitly, Magnificare nihil alitid efl niji magnum Jigmficmre. This magnifying confifts in our conuerfarionefpecialiy. Ntli ({aith '^ An' gHflitte^ gloriari quia Itngsia benedicii^fi vtra ntaledtcu. * Hauc your conueriation honeft among the Gei;tilcs, that they which fptakeciuU of ycu, ma_\ by your good wcrkes, which they fhall fee, glorifie God in the day of the v ifitation. God is magnified of vs {ss^ Amtrofe-mdi Origenncxc) when as his Image is repaired in vs. <= He created man according to his likenefie: tlatis,as « Prf»/ doth interpret it, inrighreottfiufje andholirejfe. So that the more g. ace we, the more glory God : he doth appeare greater in vs, albeit he caiinot be made grea- ter by vs. He doth not encrcaie, but we grow from grace to grace, from ver- nie to vertue : the which ought principally to flirre vs vp vnto this dut}-, for that our (elues are magnified, in magnifying hini : as Olfarj fheweth here, A'.y fiule doth magnifie the Lord, ver f. 46. And The Lord hath magmfi^d »?, vf rlc 49. f ^Quimaledicit Domino, tpfeminftirur ;ij lieKedi^io T)omini, ct" confequens efl^ .^ vt nos bene die Amtu Domtxo : ilia plttut*, ijlefia^tts. The LordJ Lord is a name g of might, Sauiour, o^tncrcy. fJlfarjfthen (z^ Aa- guHine and ^ other obierue j praileth him alone,vvho is able to he.pt,bccaufc the Lord I and willing, becaufe a Sauiour. Jnd mj ipirit'J ' Such as d.'ftinguifli betweenc foule and fpir r,tKake thi.sarea- fon of the former verfe; My fpir it hath rtiojcfdin Cjcdmy Sanioxr^a.nA therefore mjfoule doth magnifie the Lord : according to that of' S. lames; Is ahy mtrrjUet himfing. So that this exultation ^>^C^'lary^ caufed her exaltation of God. Inward reioycing in fpirir, is a great ligne of a good confcicnce, ' vlich it a contintiAlifeaSi. The wicked are often merrie,fometime mad-merry :but all is but from the teeth outward. For {^%^ Salomon Ipeaks) enen in Uughtng the heart iiforronftill,Andtheendofmirthisheauine^e. Eut the good man (.is the Virgin here) reioycethinfpirit : all worldly meriments arc more talked of thcnfeit, but inward fpirituall reioycing is more felt then vttered. It is (as the" Scripture cals if) ^Jubilation, an exceeding greet ioj', which a man can neither fuppreffe, nor exprefTe fufficiently. " Nee rrticere,necrecitare : for howfoeuer in the Court of Confciencc there be fome pleading eutry day ; yet The godly make it Hilary Terme alltheyeere. SecGoipell Dom. I. Adfient. (^ 1)om-<),po(l.Trinit. In God] Happily t'^e fpirit of the moft wicked at fcmetime doth reioyce,yet not in Godjnorin good, but in villany, and vanitie. Trou.r. 1 4. They rtioyce in doing eaiHj and delight in frowardnes : whereas in the good man the ioyes obieift is alwaie.s good, goodnefleitfelfe, Godhimfelfe. Dauid delights in the Lord. C^tary reioyceth in Cjod. And this is fo good a ioy,th3t P Prtw/faiih, Reioyce in the Lord alwaies^ and againe, I fay reioyce. Wcmay reioyce in our friends, in our health, in our preferment, in our honeft recreation, in many other things, pr,tt(r Deum, befide God : yet in all, propter Deum, for God, fo farrc forth as they fhall encreafe our fpirituall reioycing in the Lord. God forbid (faith 1 Paul) that 1 fhould reioyce in any thingbut in the creffe of Chri(l. In any thing in comparifon of this, in any thing which might hinder this, and yet in all things for this. See theEpiftle 'Dom.^. Aduent, SauiourJ ToccnfiderGodasafeuereJudge, would make our heart to trem- ble : but to confider him in Chrift, in whom he is well pleafed, is of all ghoftly comfort the greareft. And tjperefore if wc defire to reioyce in fp;rit,let vs not be- hold God in the glaffe of the Law, which makes him a dreadfiill ludgc : but in the glaffe ofthe Gofpell, which fhewes him a mercifull Sauiour. In The Magnificat. In eucr-y Chriftian there are two contrary natures, the flefii, andthefpirit : and that he may be a pcr'-'ecT: man in Chriiljhe muft fubdiie the one,& {lengthen the other : theLawisthemimftrie of death, and fenieth fitly for thetaming of our rebellious flcili: the Gofpell is the power of God vntolit-e,containing the bounrifuil promitcsof CodinChriir, andferueth fitly for the fkengthening of the fpirir. It is p oy!e to powre in oar wounds, and water of life to quench our thiritie foulcs. As in name, fo in nature, the gtoodjpdlfii the ghofijpelt.thit is,the word and ioy for the fpirit. ^ifinm,<]HipeccatH non habaerit hfamilis at at is exortu. So likewife, ^ /ib.defan^a virgimtate^cap. j . Beatior Maria percipi- cndof.dem Chrtfli^f^aam conctptendo came Chrijii:mhtleHim eimaternAfropinqm- tasprofmjfct^niJifcsHciiis Chyijl.vmcorde^quamcarnegfsiaffet. And in this ^ Trca- tife, Dsfid'ad Petrum, ffor the Papifts aclmit that bookej Tirmijfimc crede^ C^ nuliatenus dubttes, omntm homtncm cjutper ccncnbitHnt viri O'-nmlitrii concipi- tur^cctmpeccato origiK:ilitjafci.(^-ohhoc yiattirafiliitmirx. Thus Atigttsline tx^ pounds, and anfvvers Angujiine. Now for holy Scriptures, if there were no more texts in the Bible, this one is omni fufncicnt, to accufeyl/<«>7of fome faults.and the Papifts of much folly : My fpirit reioyceth in God r/iy S amour. He that hath no finne, wantsnot a Sa- uiour : fcut^^y/rcioycedin OiSaniour, therefore fliee v^'asforrie for her finne. The who/c need K9t aPioyfitiaft^ lairh "^ Clirift : but Mary ca[s forafalue, there- fore fiirel)' fhee had fome fore : ai^d if any finne, then flie cannot be our A{edia- trix, or Adiiocate.Si pccc,itrix,fio» deprecatrix, ^ OiwAduocateiiottrpropitintioH for JiH : "= but the prophiatioiJ far Jin, k»eyi> no Jin. Ergo, qu.t egebat, non agebat aduecatf.Ki. And therefore Marj^ who needed a Sauiour her felfe, could not be a Sauiour of other. Againe, we gather out of this pronoune wj, (JMaries particular apprehenfion and application of Chrifts merits, againft all Papifts, who f teach that a generall confuted implicite faith, is enough without any further examination of Scrip- tures, or diftinftbeleefe. Contrarie to the prailife ofChrift, who prayed in oar nature aiid name. Z Detts mens jD au mstt-s. Of^ Da»id,Thgu art my God: ofThomtts,' MyLord: oi Mfi.ry,'J^'cj Sauiour. Thei'econd part of this Hymne containcth a rcafon why fhe did magnifie the Lord, namely for his goodneffe. Her felfe. He hath regarded the lorviineffe of his handmaid i he hath fxagnijied me. From hencefcrth^all generations Jhall call me blejfed. Other. ' Regarded^ To war 31 f Luke 10.J4, The Lavvas winctofcarch, theGoffell.is oylcto fupplc. 1 Cilum.ia toe. ' Surie^tom.i. in tcrtui Them. tlijpkt.^,&4.. not in Mat. I, ' 1 Cor.S 4. " Lotrhard.i. ftnt.a.li^t B'.lkr.deamif- foncg'Mne, ltb.^.cap I 5, ' Oenat.O' gmiiit amra Peligianos, c^p.$6.tom.2. '' Tcm.ifoUy^i » Tom.tfo.s6i. ^T6m.i.fcl,i64. ' Matth.9.ii. ■* I Epift. lohn iicap ' 3. C01.J.21. f BeUarm.l'ib.i. de iufltfic taf-j. eMatth.27.j6 •■Pfal.iiSig. ' loh 202 8. ', 3* Regarded. The Magmficat. » Pfal.J3.l3. ' .Matih ij.i* ■" Nlatth 7.14. ° Hugo Li3co!- nitiifti, vt'i Su- riui in cm viu. « Luke i.iS. LowIir.cfTe. P iUrlof.inloc. 1 Pfal.113,5.6 <■ Majorat 1,1 locum. ' ' Cota.'mcsp !. ' Horn »7. " lanfemas, MMatiat. tn Iccum. " I Coi I f 1 6. ^ Inmcmiiui de cofUempiu muriib,! b.i. ^ Epifi <;6. » Ptic:„^;o- lo^.jir.y. ^ Iiiii!-nc"s,'7 with his gratious eye, vouchfafing to make her both his childe, and his mother. The one is a be- nefit obtained of very "few; the other denied vnto ail. // vm onely granted to Miiry to be the mother of Chrifl, " whereas it n>M dented vnto all men, to be the fa- ther ofChrffi. This was fo great a grace to Afayy^ that as in this Hymne her felfe doth pro- phccie : From htncefonh all generations flj.iH account her hle(fed. An Angcll of heautn faid that fhe was "ffillofgf-acs : Cjratiaplena infection kfe; inhtr felfe, but not of her felfc. And therefore her foulc did magnihe the Lord, ar d her fpirit reioyced in God her Sauiourj not in regard of her owne greatnefle, bat in reipeil: of his goodnefie. For fo ilie faith. He hath regarded. » 7 he lowlinejfe^ P God cannot looke aboue himfclfe, becaufe he hath no fupc- riour ; nor about himfclfe, for that be hath noequall: he regards onely fuch as are below him; and therefore the lower a man is,thenecrcr vntoGod,chemore expoled to his fight wbo lookes from aboue. "3 who « It^e vxto the Lord oi:r God that hath his dvelLingfo high, and yet hnmhleth himfclfe to behold the things in hea- uen and earth ? He t.ikfth -vp thefimpls out of the dufi, and lift eth the poor c out of themire. AndPfal.158 verfe 6. Thotigh the Lord be high,yethath here ffeEl vn- ta the lowly ; bfit as for theproad.he beholdeth them afarre o^The moft high then hath efpeciall refped to (uch as are moft low. ^, , ,. rt- • r 1 Cexf^««^^^^^^_^ for humiliation , bafeneffe, and affii- Scnpture is vied both J ftion. Or«]^.'»,'3'?^^,'5fr/;4>'^,conftrue this of .'!/.«>•/« humility : but I rhinkewith m.oft, andbeft, that flie meant by lowlincf "c, her bale degree: ■■ YcxHttTuili- t^u dumprodit/irperditur. Hethat brags of his humility, '.oofethit. It is (faith f Hierome) the Chriftians Icwcjl. Now, faith ■^ Afacarins, he is a fbolifh begger uhowheiihefindsalewell, inftantly proclaimes it, inueni^inuem: for by this meanes he that hath loft it, will demand it againe: fo likewife when wee boafc of ai'iy good gift, the Lord w ho lent, will refume it. It is improbable then that yl/^rj (pake this of her humility : for ('as feme " Popijh writers obferuej fhedidinthisfongaicribeallher happineffetoGods mercy, and nothing toher ownemerit. It IS true, that as dfath is the lafi ^ enemie : fo pride the laft finne that fhall be dcftroyed in vs- >' Inter omnia vitia t^femper es primafemper es vltima: nam emne peccafum Teaccedrntecommittitttr:(^ terecidcnte dimtttiiur. » A iigstfiine told Di' ofcorKs^ Vitia cater a in pecc~itii,fuperbia vero etiam in benefafiis timenda. When other fmnts die, lecretpridegetsftrengthinvs: ex » rcmcdtjs grnerat morbus, cuen vertue h the matter ofthis vice: i;i fuch ioir,that a man -willbeprettd^becaufe he is nut proud. But this was not yT^^'^trif^ mind to boaft, inthatfliedidnotboaH: bur, fls the word and coherence mere then infinuate,fhe did vnderftand b}' lovvli- neffc, lur meane eftate and qualitic. , l> ^uodme dignatus in ahum, eriffere ex humili, celfur/i. So doth her felfe conftrue the word, vcrfc 5 2. Hf hath pat downe the mighty from 'The (Jiiagttijicat. 35 fr'jm tijei' fear,tvid h:tthex^tlced the hftmbU and mceke : where humble is oppo- Ike to mightie, as in this verfe,thelowlinefleof cj^frtr;'.? to Gods highnciTe. I prefle this point, becaufe fomcPapiits (as = £r<«/7/7w affirmes) hauc gathered outofthisplace, that A/^rie through hcrmodeft cariage, worthily dclcrued to bt the mother of Chrill. Whereas (bdides the realbns alleaged) the words of this verle, and the drift of the whole Song,confute them abundantly. Fcrra^"'-"c, vfedby L«4f, figaifieth properly balnefle : whereas humiliiie is calftd Ttatiutg^nti : and aibeit the vulgar Latine read, relpexi: httmilitatem, yet foi'as-Jsf, isdj^^'.vjVjasin our Englifh Bibles, he lookedou the poore degree of bii handmaid. And this k not onely the criticall Annotation of Erafmw ^ut their owne lanfenittt, and CAfaldonat Hs ohkxMt the fame : for her intent \\ as not to magnifie her felfe, but to magnifie the Lord. Here then we may behold AUries exceeding great miferie, atid Gods excee- ding great merc}' ; the good Ladies infclicitie, who delcended of a noble houft, yea royall blood, was notwithftanding a diftrefl'ed fillie snaiden,fo poore, rhar,as Avereade, Luk^ 2.7.4. flie was not able to buy ayoungLambc for an offering. SeetheGofpell on the Turtficntiott. Let ^ not the wile man glory in his wifdome,rior the ftrong man glory in his fhengch,neither the rich man glory in his riches, nor the Nobleman of his pa- rentage, for one generation pafleth, and another commeth : and « aswehaue heard, fo haue we feenc, feme who came from the Scepter, to hold the plough ; and other who came from the plough, to manage the Scepter. And the realbn is rcndred in this Hymne ; The Lord hath put dorvne the mightie from their fe At ^ and exalted the humble andmceke : he hath filled the hxn^ry with good things, and the rich hee hath fent empty away. This was his exceeding great goodnefle to- ward Adarie, to raife her out of the duft, fo to magnifie her,as that all generations account her blefTed. for from henceforth all generations fliak call me ^/ejfed^ In the verft before CMagntficat, Elizabeth called her bicfled : no'.v the Virgin oppofeth all men to Elizabeth, and all times to the prtfent, ftyi"" .-, {jis^Theephjlatl doth note}that not Elizabeth onely, but all men,and wome',,as at this time, fo for euer alfo fliall account me blefled. All generations, ths- s, all men in al! generations, ("as the Schooie doth vfually diftiiiguifh) generu fmgHlorum, a'.beit not fwgttli generum, (or as S Euthymifti) all people w^o belceue aright in the Sonne, i^allblefle the mother ; not all lining, bmallhe/ ning : for levoes and (jentiles, and Heretikfs, in ftead of this honour, reuile I- r. f> ^Ar^«/if«wmentioneth Antidicomarianites, Hi;luidius'mHieromesigt^V3ii(zs'^ Hoffenfis termeshim) a A^ariicmafix ; and in onr time fome are conrent to giiie her lefle, becaufe the Papifts haue giuen ber more than is due. Le^ v s not make the Spirit of truth a lier, which faith, AU generations JhaH call hir bitted. l:\i\S [hall ^\S officy, not neceffttatii : all ought, ho W- foeueraildoe notble/Te this blefled Virgin. For hf that ismifhiit bath magnified me^ Alagnamihi fecit, hath done mar- uellousthinriiorr.e. For it is wonderfully lingular, and fingularly wonderfull, that Alwr ■ '- i i <- ce both a Virginjand a mother : of fuch a fonne a mother, . he that is mightie, and none but the Almightie could thus »° "■ friccwas bleffed in bearing the ^ mofi bleffed, in whom ' all ■''■■ areblefed. Vntothis purpofe " !Ftfr»i Tiin.3.x6. Hii mercy « on them ] thst feare him, &c. Morefpecially, I I i In helping and comforting them; He ex- alteth the humble and meeke^ fil'*"g thtm with all good things. 'Generally, ^ 2. In fcattering and confounding rheir ene- mies: He hath fcattered the frond, put dortnethe mightie from their feat, andfent the rich emftiearvaj, ri.Inpromifing. In performing his gratious promife touching the MeffiM of the world : Remembring his mercy hath holpen his fernant Ifrad, as hepromiftd to oar forefathers iAlfraham, and his feed for etier. Thele points are " flagons of wine to comfort the diftrefled fbule. For if God, whopromifed in the beginning that the " feed of the woman fhould bruile the Serpents headjdeferrcd his promife almoft /jooo yeares,and yet at length accom- plished the fame to the very full :then nodoubt,Godhauingpromifedthcrefur- reftion of the dead,and euerlaftihg life,will in his good tin je bring them to pafle. That which is paft, may confirme our hope touching things to come : For he re- membreth hii mercy towards hiiferuant Jfrael, and it is on them that feare him throughout all generations. CantAte Domino. P s a t.pS. THe Church hath done well in ioyning to the LPlfagnificat, PP-lme 98. for the one is aperfed:ffc/»«tothcother, (all p Interpreters agreting,thac D• Paul fpeaks) a great myfterie, that God fhould be manifelled in the flefli, that the fa- ther of all, fhould be the fonne of /1/<«r*>. Voice: tP'ith h" owne right hand, and with hii holy arme hath he gotten himfelfe theviElorie. Eccho : Hehathfliewed {Irength with his arme, he hath fcattercd the proud in the imagination oftheir hearts. Voice : The Lord dcclaredhis faluation, hii righteoufnejfe hath he openly [hewed in the fight of the Heathen. Eccho : His mercy is on them that feare him, througliout all generations : heehath filled the hungry with good things, and the rich he hath (ent empty away. Cjentiles efurientes, ludaos diuitcs,z% Theofhy- /«S expounds it. Voice: He hath rememi'red his m^rcj and futh towards the houfe of Ifrael. Eccho : Hec rcmembringhis mercy, hathholpen hisferuant Ifrael. , In thewholePfalmefiue circumftan- 3 / ' ces are to bee confidered efpecially :• yrJt^ ! r' ( C wherewith. I. fVhoma&Cmg: Alt men, all things. For the Prophet in the latter end of the Plalrae doth incite fenfible men, by dircd'ing his fpeech v "to infenfible creamres : Thc9^.Pfalme. 35 creatures: Let the feu wake a nojfe, let thefloiids clap their h.i»ds/ind let the hills be iojfull. Allvvliicli iiiij^ Pfalmes and Hjinncs in their kinde, oiicly man, for vvhrm all thcfe were made, \s vnkinde. ^The oxe knoiveth his owner ^ and the dull afe Ijli makers crib : but IJrael hath not knotvne^ my people hath mt vnderj} ood. i.fFhat: Sing* new feng. This is mans end, to feeke God in this life, to fee God in the next : to be a fubiec!!: in the kingdome of grace,and Saint in the king- dome of glory. VVhatfoeuer in this world befalleth vs, we miift fing : be thank- full for weale, for woe ; fongs ought ahvayes to be in our mouth, and fomctimes a new fong : tor fo 'Dauid here, ling a next fing : that is, ' let vs put offthe old man, and become new men, " new creatures in Chrift: for the old man fings old fongs : only the new man fings a new fong;he fpcaketh with a " new tongue, and walks in v new way es,and therefore doth new things, and fings new fongs ; his language is not of Babylon, or zyEgypt, but oi Canaan ; his CGmmuiiication doth edifie men, his fong glorihe God . Or a new fong, that is, afrefhfong, ^ nonares^ noHumcanticum, new for a new benefit. Ephef. 5.20. Cinethanksalwaj for all things. It is very grofle to thanke God only in grcfle, and not in parcel!. Hail: thon beenc ficke and now made whole? praife God with the Leper, Luke 17. fing anewTong, for this new falue. Doeft thou hunger and thirft after riglitcoufiiefle, whereas heretofore thou couldeft not endure the words of exhortation anddoflrine ? fing a new fong for this new grace. Doth Almightie God giue thee a true fenfcof thy finne, whereas heretofore thou diddcft draw iniquitie with cords of vanitie, and finne as it were with cart-ropes, andwaflgiuenouerto worke all ynclcanneffe, euen with greedineffe ? O fi^g,J'''g,J'»g a new fong for this new mercy. OvneWjthatis, 3noccmmonorordinarlefong, but as Gods mercy toward vs isexceeding maruellous and extraordinarie, fo cur tbankes ought to bee moft exquiiite, and more than crdinaric ; notnew in regard of the matter, for we may not pray to God, or praife God, otherwifc than hee hath prefcribed in his word, which is the old way, but new in refpcftofthe manner and making, that as occafion is offered, we may beare our wits after the bed failiion to bee thankfull. Or, bccaufe this Pfalme is prophetical!, a new fong, that is, ^ the fong of the glorious Angtls at Chrifb birth, <^ Glory to God on htgh^ peace in earth, towards men goodwill, a fong which the world neuer heard before ; tliat the (e^A of the woman fliould bruife the Serpents head is an old fong, the firft that euer was fung: but this was no plainefong, till Chriit didmanif-efthimfeifeinchefiefh. In the Old Tcftament there were many old longs, but in the New Teflament a new fong. That vnro vs is borne a Sauiour, which is Chrifl the Lord, in many refped:s a new fong'. for whereas Chrift was but fhadowed in the Law ,hc is ll-iewed in the Gofpell ; and wfw, becaufefungof newmen,ofal!men. <* For the found of the Gofpell IS gone through all the earth, vntothe ends of the world : whereas in old time Gods Old fongs were fung in Utrie, hit name great in Ifrael^at Salem his Tabernacle, and dvaellingin Sion^ Pfal 76. ^,fPbercto~^Tethe Lord. ^CQ.ht.{oVQ2{^imZ9^. 4. wherefore^ For he hath dene maruellous things : 'hee hath opened his great- nefleand goodncffe to the whole world, in his creation, and preferuation, in his redemption cfpecially, being a worke of greater might and mercy than all therefl: for in the creation he made man likehimfelfejbutinthe redemption he made himfelfe like man. « Illic parttcipes nos fecit bonorHmfuorttm : h/c parti, ceps eflfaHpss malorum nofirorum. In making the world, he fpake the woxd only and it was done : but to rcdceme the world, dixit mitlta, cr fecit mira, faith the Text : Taffis eli dura verba, duriora verbtra. The creation of the world was a workeasitwereof />«jf;;^^rj : Pfalm.8.3. when I cmfider the heauen, euen the f Efayi.j. ' Auguff.inloc. " 2, Cor 5.17. * Ma1k.16.17. y Matth.i.ii. Hicrcn.in l«t- • Caluh in Itc. * Aiigufiin.& Turreuemat.in tec. ' Luke 3. 14. ^ Rom.to.iS. ' Gnnatcifs Con.-t.Vom.i, jtduenu 3^ Pfat. vtt. %la tocHW. InProire^tice. The Song of Simeon. Lord. ' Lib.de beailtu- dint SMiierumy (ap. 1 7. Now. » Luke 2.16. <> Calu'mJHloc. the T»orke of thy fingers. Butthe redetnphon fas ir is here called) Uthetvorheof his xrme : f^ith his orvne right hand^ and with hu holj arme hath he gotten himfelfe the vi^orie. So that if the Icvves obfenied a Sabbath in hctiour of the worlds creation ; how many f»«» here forgetting our Z«i^i>, though fhee were prefenr, commends his foule to the Lord, who redee- med it,Z,cir^»oB' lettefl thBH,&c. Now] Simesn afTuredly wasnotafraid to dicbcfore,butbecaufea " rcueiation was giuen vnto him from the Holy Ghoft that he fhould not fee death, vntill he faw the Mejfias, he was exceeding defirous to liue.tliat he might fee the word of the Lord fulfilled. " And tljereforemen abufe this example, faying they will be contented to die,when fuch and fuch things come to pafle, when all their daugh- ters be well maried, and all their fons well placed. Old Stmeon had a reuelation for that hee did, whereas wehaue no warrant from God, for many things we fondly In the firft note two things efpecially : The Song of Stmeofi. 37 fondiv dclirc; \o • liac \v hcthtr God granr them,or nor,\vt milt fubmit our (eiues vnto his good pleafurc. Now and eiicr ready to depart in peace, when hte toth call, taking vnto vs the rcfolution otJoif, The Lordgiueth, mkX the Lord taketh, 6/eJJed !>( the nnmc of the Lord. ' Lettefl thou'J \Yt may not our felucs loofe our fouIes,but let God let them out of prilon. VVemuftfeeke to mortihe the flefli, and to calt the world out otvs: Buttocaftourfclucsoutofthe)/ * . // world, IS an » oftencc againlt 1 ^,° J^aiiff} god : Avho (■MX.h.,ThoHp)dlt net kilt : if not another,much lefTc thy felfe. P For tkoK muff loHc thy nnghhonr m thy [elf e : firft thy lelfe, then thy neighbour as th} ftlfe. The nctrer, the dctrtr. q 1 kfll, fi ntio.. * £lui gloriatHrirtvirihm cor^orii^gloriatririnviribiMcarctrii. And ihercfore when f Plato favv one of his fchoole was a little too curious in pampering his bo- dic,faid wittily : IVhat doe you mcane to make jour frifon fa ftroyig ? So that a loule departed is fet at libertie,Iike a b.rd that is efcaped out of a csgc. Among all other pn'bners vifit your owne foule, for it is enclofed in a perilous prifon, laid a blei- fed Martyr, apnd Fox.paj^.i 544. The w'orld is fo full of euils, as that to write thetn all, would require another world fo great as it felfe. S Initium vitx cacitas c^- otliuiopcjjidet.prpgre^um labor, dolor exitum, error omnia; Childhoodisafoolinifimplicitie, youth arafhheat, manhood a car king carefulnefle, oldageanoylbmelanguifhing. Diu *> -viuendo portaKt funeraftta, gj- tjuafi ffpulchra dealbataplennfttntajfibmimrttiorHm. It may be faid of an old man, as ' ^m of the Mariner; Neci/iterviuos^ nee inter mortuos : and (as Plutarch o£ Sardanapal'n , and '' S. Paul oi' 3 widow lining in pleafurc} that he is dead and buried eucn rvhile he liuetk : and fo palling from age to age, we palTe from euill to euill ; it is but one waue driuing another, vntill we arriue at the hauen of death ^ £'/'»^''r/«fpake more like aDiuine than a Fhite- fopher ; Homo calamitatiifabHla, infceltcitatia tabula. Though a Kingby warre or wile fiiould conquer all the proud earth, yet'heegets but a needels point, a mote, a mite, a nit, a nothing. So that while we ftriue for things of this world, we fight as it were like children, for pins and points. And therefore ™ Tattldeft- red to bee loafed, and to be wtth Chnsl :■ and Simeon fas fome Diuincs obferue) prayethheretobedilmiifed, as " y^/»^r(7/> doth read) 'Dimitte: Lord let looie- " Cyprian and P Origen, dimittes, in the future : as if he fhould fiy. New Lord I hope thouTPtltfuffer me to depart. Howldeuer thewordintheprefent, imports that death is a "igoale-deliuerie: Nunc dtmittiiferuum ; Now Lord thou felteji free thyferuant : as «'»iim;«» is vfed, Aifl. 1 6. 3 5 . Luk.2 j. 1 7. ' Nam (juidlonga dies nobis, niji IsngadelorHm CottuKtes ? longi paiieKtia careens atof. /, ) C World. > Peace of-? Minde. i ^God. C Externall, Infeace'] ^ There are three kinds of peace : < Inter nail, (^Eternally CMan and man. Or more plainly, peace betweene lettch &c. I know many men haue died difcontcnt and rauing, witlout any Sentiment cf this comfortable peace, to mans imagination, and yet notwithftanding were doubtkflc Gods eleft children. For, as ' Auguhine, many workes of God con- cerning our faluation are done in, and by their contrarits. In the creation, all things were made, not of fomething, butof nothing, clcare contrary to the courfe of nature. In the vvorke of redemption, he doth guic life, not by life, but by The Song of Simeon. 39 ', I . Felt and percelucd. • 2. Secret and vnknowne. by death, and tiiat a moft accurfed death. Opimumfecit t»ftrume»t»m vitx,cjuod erat pejfimum murtUgenm. In oiir tfifetfluall vocation, he calls vs by the Golpc 11, " vnto the lewes a itumbling block, vnto the world meere foolifhncfTejin rcalon more likely to driue men from God, than to vvinneand wooe men to God. And when it his pleafure that any flioiild depend vpon his goodneflc and proui- dence, he makes them feele his anger, and to be nothing in themfekies, that they may rclie altogether vpon him. And thus happily the child of God, through ^ many tribulations, and, to our thinking, through the gulfe of defperarion, enters into the kingdome of heauen. The louc of God is hke a Sea, into which when a man is call:, he neither ieeth banke, nor feeleth bottome j For there is a two-fold pre- fencc of God in his children : Sometime God is not only prefent with his elcd, but alfo makes them fenfi- bly perceiue it,as Simeon here did : and therefore his mourning was turned into mirth, and his fobs into fongs. Againc, fometime God is prefent but not felt : and this fecret prefence lii- ftaines vs in all our troubles and temptations : it entertaineth life in our ibules, whenastoouriudgementweare altogether dead, as there is life in trees when they haueca ft their leaues. And therefore let no man bee difmayed, howfoeuer difmay cd : for God doth ncuer leaue thofe, vv hom he doth loue : but his comfor- table Spirit is a fecret friend, and often doth vs moft good, when we Icaft per- ceuieir, Efaj ^f .lo.df-c /^-^ .2. According to thy wordj if God promifc. We may prefume, y for he u not like wan^that he (heuld lie : neither as thefonneofwan, that he (hoftld repent. This fhould teach vs to be holy, ^ as God our Father is holy, » being followers of him as deare children. Ashe doth cuer keepe his word with vs ; fo let vs eucr kcepe ouroathes andpromifes one with another. lthw€\\oh{emchere u thy fting '. O hell where « thj/ viilorie I The fling of death isjinne, the flrength of finne is the latv, but tha»kcs be giuen vnta God, which gttieth vs viBorie through our Lord lefus ChriH. And thus much of the reafon, why Simeon was not afraid of death ; namely, for that he did hold in his armcs, and behold with his eyes, 'the Lord Chrift, P who is the refurreftion and the life ; he could fay with a true heart v nto God, <{ thou art my God: and his foule did heare God faying vnto him by his word, "• / am thy faluation, which thou hasi prepared before the face of all people'2 The fccond part of thi.s Hymne, concerning the generall good our Sauiour brought to the whole world. Whercintwopointsaretobenotedefpecially: ?';. jo whom they Sfn"". The benefits areyi/«4«ow, light, mdglory. So that the world without Chrift, licth in damnation, darkncffc, and fhame. lefw is a Sauiour, <" neither is there faluation in any other : he is the ' light of the rvof Id, undfunne of rigbtioufnejfe, without whom all mcn/r 2» darkneffe, and in the p.-adotv of death, as Zachartas in his fong : he is our glory , without whom nothing belongs vnto vs but " confufon andjhame. Thefe bencfity:4re fo great, that they ought to be had in a "pcrpe- tuall remembrance. Chnfthimfelfe commanded his laft Supper to be reiterated often, and the Church enioyneth this Hymnc to be lung daily,in a thanleui mifcreAtur, THe paralell o^ Nunc dimittU is the 6y. Pfalme, being a q prcpliccic of Chrift, who is the'countenaitceofGod^Heh.X.'i, Co/ejf.l.i^. For, '^eutii as when one lobkes in a glafle, prefcntly he produceth an imj ge of himfeifc, ib like, as no difference can be found, in fo much as it is not onely likeiufhape, but in moiling alfo, yet inade without inH;niments in a moment, with one looke only : fo God the Father beholding himfelfe in the glafle of his Diuinitie, doth pro- ducea countenance molUike himfelfe. And becaufe hee hath giuen vnto this Image all his owne being, (which we cannot in beholding our lelues in a glafle) therefore that image is the true Sonne of God,very God cf very God. Whereas the Pfalmifi therefore ; She-» the light of thy coftntenance; Sititcorj,y\ii\z eyes haue feene thy faluation. The Pfalmi(i ; That thy tvaiej may be knowne vpon earthy thy faniyig health among all nations : Simeon^ Thou haft prepared faluation before the face of all people. The TfaltniFi ; Let the people fraife thee, that is, the ' leves^ let all the people, that i s, the Gentiles : let the nations reioyce and he glad, Sec. Simeon^ A light to lighten the Gentiles, and to be the glory of thy people Ifr/td, 2 Cor. I.J. * 4ugu(tiH,ia ^ Bilar.& Fe- limu in loc. ' Mufculutin locum. t ^uguflin.tn locum. » GhlT. ordmar. inlMunu /:>r J ' ofthj ctfifite'a,wce. ^Other, in the 2,3,4. Repetitions^ (jodbemercifHtlvntovs, Andagaine, "Be meTcifnll vnto vs : let the people.^ ^c. And againe. Let the people^ let all the people praife thee, godhe mercifuir^ He is the " Father of mercies s Ergo^wt muft flic to him for mercy. T>eu3 mens mifericordia mea, (aith Dauid in the 5 p. Pialme. ^ St dicat falm jnea, inteltigo ejttia dat falutem : fdicas refunium meum, intelUio quia conftt- gu ad etitn : Ji dicasfortitudomea, inteUigo cjui-idat fortitudinem. Mifertcordia mea^cjuideji ? totum cjUicquid fuTn,de mifericordiatuaefl. And thereforefeeing Gods mercy is thefountaine of all goodneflfejWeymuft firft defiie him to be mer- ciftiU, and then tobleffevs, hee that hath enough mercy, fhallneuer want any bleflfing. ^ The word originall fignifieth rather fauour than pitie ; becaufe pitie isfhewedoncly in aduerfitie, not in profperitie : whereas fauoiir in both. And therefore the vulgar Latine, "Deas j«»/^r^<«/«r, happily not fo fufficient, as T^eus faueat : Be fauourable O Lord, and fo merciful! as to bltffe vs : that is,not on'ely to deliuer vs from euill, but alfo to giue whatfoeutr is good. In more particu- lar, J^fw vs the light of thy countenance'^ » Euery man doth defire bleffing,but the gooH man only this blefllng : b all other are bleflfings of the left hand, common to the wicked with the godly ; but this is a blefling of the right hand,which only belongs vnto GodseIe(5t. God lookes on the reprobate like an angry ludge with a cloudie countenance: but beholdsall his adopted children in Chrift asa merciRiU Father, with agratl- ous afpe(5t. Shen' vs thy countenance^ that is,indue vs with true knowledge of thy word, and aliuelyfaith in thy Sonne, vhich is thine ervne image and countenance, where We may Icarne to confefTe with = Taul, that all other things are but loflc, in comparifon of the fuper&cellent knowledge of Chrift lefus : •• for it U eter- nail life to knovf Cjod^ and whom hehathfent lefus Chrifi. That thywaymayheknowne'] As light, fo the participation of Gods Hghr is communicatiuc : wemuftnot prayfor ourfelues alone, but for all other j that Gods The 6j. rfilnjc. 43 Gcx^svvaymay be kiiowncvpon earth, and liis fauing health among all nations, Thj nv/T, that is, thy will, tiiy word, thy vvorkcs. <= Gods will ini:H; bcc knownc one?rth, that it may be clone on earth, asifisin hcaiicn. Exaptwc Know our MaitcTS will, how Ihal! we doe ic ? Ergo, firlt pray with DatnU here : Let thy vajbekyiovpn. vfonearth: and then, let all the people praifc thee> Gods wiUisre- uealtd ill his word, and his word is his '' way wliereia wee mult waike, turning neither to the right hand nor to the left. Or thy way, g that is, thy workes, as ■2>■;>, but (faith Hierome) Gods way was vnknowne, his Sonnewasnotasyet manifeiled inthefieflii this (as ' Taul fpcakes) ty.is his wifdome ; but now reuealed, as S. John in his h'rfl: ^ cpifllc, fVe haiie heard, rre bancfeene rrith e»r eyes, and our hands hane handled of the word of life. Bicfled eyes, happy eares: for ^ JtellyoumanyTrophsts and Kings ha»e dejired to fee the things rfhich yott fee, and haue not feene them^ and to hear e the tin>:gs which joti he are, and haue not heard them. Let the people praife thee.'} ■" Marke the fweet order of the bicfled fpirit : firfl: mercy, then knovvledgc ; iali: of all praiiingofGod. We cannot fee his counte- nance, except he be merciful! vntovs : and wee cannot praifehim, except his way be knowne vpon earth:his mercy breeds kno\vIedge,his knowledge praifc. We muflpraile God, alway for all things, Ephef.5.20. but efpecially for his fa- uing health among all nations. And thuu the true reafontxihy the Church in her Liturgiedoth vfejomany Hyrnncs,z\\^ giue fo much tliankes vntoGod for the re- demption of the world. W herein affuredly ilie did imitate the bleffed Apoltles in ccmpofing the Creed,the grcarcft part whereof (as hath beene noted)is fpcnt in the doilr.ne which concerneth our Sauionr ChrtU. Let allthep/'ople'^ Somemillike the LfZ/tM^, for that it hath a petition Pt all men and all people : yet we haue both a precept, and a precedent out of Gods o wne booke, the Coinmandement is, i . Tim 2. / exhort that fir si ofatl,fuppltca' t ions, prayers, interceffions, and gluing of thanks he made for all M(n. The pra^lile of Gods Church is apparant in this place, let the people, let all the people, which the Pfaifiiographer vttcred from the fpirit of God, astbemouihof God, and tiitrcfore let men conftrue the Church, as the Scripture, when as the Church dothfpeake Scripture, left they wipe out of the Bible many good leflTons, (as " TertfiUianCMd ofAiarcion) ihiot with a fpunge, yet with apeeuilTi and ouer- tbwart interpretation. And here let the Notieltfl alfo remember, thai both our " Enghff} reformers, and the (fhurches of ScotUnd^ vfe the fame petition for all men in their prayers after the Sermon. O la the nations reioyce and be glad'} P It is obferued to good ptii pofe, that this claufe IS inferred fitly betweene that doubled exclamation, Let the people praife thee: becaufe none can praifc God well except they do it heartily with loy andghdnelTe. For as the Lord loues a "l cheerefuU giuer, (o likcwife a chcere- full f thankfgiuer. f God is terrible to the wicked, but a God ofgladntfTe to fuch as haue feene the light of his countenance : for being reconciled vnto God, they haue fuch inward ioy and peace, ^ that it paffcth all vnder- ftanding. for that Jhalt iftdge the folke right eoojly.} The Pfalmift hcere may feemeto contradit^ himfelfe : for if mercy make men reioyce, then iudgcment occa- fioncth men to tremble. Anfwcr is made, that all fuch as haue knowne the waics ofrhe Lord, and rcicycc in the ftrength ^f his faluation, all fuch as haue the pardon of their finnes afliired, and fealed, feare not that dreadful! aiTlfe, becaufe they know the ludge is their aduocate. Or, (as Hierome) let all nations reioyce, becaufe God doth iudge righteoufly, being the God of the ' Hieroo. in kc ' r>et!t.?.j?,-«? 8 Fstmiii irilvc. >> yli,>u(f. H.e- fon.Htlir, ' I Cor.J.7- ^ Chap.4.vtr. I. ' Luke 10. 24 ■" Mi'fcului in Thcifafo why the Church doth vie fo many Euangc- IicalJ Hymncs iiiourLiturnie " IJb.i.ttcl/ierf. Mardon. Si non (pongta, h/ g'la lammtir per- itcifa i>it:>frtla- linri- ° Bookcof tiic foimc ijfcom- inon pr;ivcr, impiinicd at MiriaUbiii g. ^ Cnluin.tTiloc 1 2Cor,9.7. ' Pfal Si. I. <" Miifmlus ':n locum. <■ Philip 4 7. 44 _ " H'lerenXdit. Petittiu- » Afts 14.16. T^e 6y. Pfttme. r Cicero dent' turd dcoriim ^ Pfal.94.8. ^ Au uflep-iii •> Epi/?.4i. Lucitio. « Matter Per- l^t!ls Treat how to apply Cods \Void,Seil.ic. ^ Pfal.s6.14. Pfal 144 I J. ' Ioeli.12. « Pfal 119.;. * Eulhymm & Genebiard.m locum.i ' AugHflin.'m locum- ^ Mufculiii in loium, ' Hieron Eu- th}m:M, &c. " Lyra Gene- brard. 1 ittd- manjiyc. * Gatatia de ar- coKulib.z.cap i ■■ Efay sj 4. * I Pet, z. 14, P I EP.Ich.2.2 ^Ephef».l4. the Gentiles, as well as oFthc lewes, Ads lo. 54. " Or, let all nations reioyce, becaufe God doth goiierne all nations; that whereas ^htretofcrt they wandred. in the fond imaginations of their ownc heaits, in wry waics, in by- waics ; now they are direi.ted by the Spirit of truth to waike in Cods high w ay w hich leads vnto the cclcftiall Urufalim: now they fliall. know Chrifttheway, the truth, and the life. For iudging, is vfed often for ruling : i S^im. 7. i y . 2 Cor. i . 10, So'Z)ies whenviillye vnderjlandf Hee that planted the care, Jhall he not heare ? or he that made the eye, /halt he not fee! ' Totiis oculm eji^ cjuia omntavtdet : totm manme^^ejuia omnia opcratur : totH,!pcseJi,qtiiavbiqueeJl, as '' SenecaW\e2i'Dmmt : Prope a teefl'De^ts,tecKm ejl^intaseft. Itadico Lt/ci Ji, facer intra ncsjpiritfu fedet^ TKalorum honor umijue obferuator (^ cnfios. Let the people.'] This, and other manifefl repetitions in this Pfa!me, may feme for a warrant to iuftifie the repetitions in our LitHrgte : but ] will anlwer the No- Melifl'm the\Vordsof P<^«/, Rom. 2. In that thou hlamefl another ^ thou condemnefi thyfelfe,for thoH that iudge fl^ doeB the fame thing. The reformers in one of their praiers after the Sermon,vfe rcpctition,and that of the Lords prayer, and in fuch ibrt, that within a very narrow rccine it is firil expounded /;rtfy?/f of it, andyct they neither know it, nor will he reformed by it. Then fhall the earth?] Liter ally, the earth w hich was curfed for mans finnCjfhall through Gods bltfllnggiue her increalc:-^ ThcvalUyes p.>at!fia>.dthicke uith come, and our '^ garners Jhall be fullwiih all manner off ore. So that if tlie ^ vine be dried vp, or the l""gge tree dccaied, if cur corne be blaftf d, cr graire fo thin, that the 8 mower cannot fill his hands, nor he that bindeth vp tkejheaues, htsbufome : \ve muft remember it is for our vnthankfijlntfl'e andfinne. For if all the people praifc the Lord, then fliall the earth bring forth he rincreafe. Secihetwohrft Chapters of loe/. In a mj/fficalH'cnCe : Mary '• fliall bring forth Chrift; ' crjthebkfTed Apoltles by preaching in all corners of the world ftiali brmg forthincreafe to God,a great haruclL This prophecie was fulfilled, jiRs 2. when S. Teter in onefermon conuerted about three thoufand foules. ^ Or, earth, that is, all men on earth fhall bring forth fruit vnto God, when as they fliall know him, andpraifehim. Let the people &c. let all the people praife, then fliall the earth bring forth increafe. god eucH our owne god.] Out of this fentencc the ' Fathers, and ""ether In- terpreters obferue generally the Trinitie and Vnitie of God : the Trinitie in the threefold repetition of the word Cci/, Vnitie in the prcnoune /j/w, all the ends of the world fhall feare him, in the Angular : notthtm, inthcpliirall. Itisvery remarkable, that Chrifl: the fecond perfon is called * our God: god,euen our Cjod, as being ours in many refpecfts, as hauing taken vpon him our flcfh, liuing amongvs,and at length alfcjdying for vs. /«!w«/"3 />£■««■?, through whom and in whom God is ours, and we arc his : Can.tf.2. All the ends of the world fliall feare him.] In the ^.verf. Bauid defired earneflly that (C] The Creed of K^thaniifim. ihat all Naricns might be glad; andreioyce ; now that they may feare: teaching vs Iiercby toferue the Lord in feare, and to rdoyce vnto him nith renerencexVLz. I X . So to feare him, as to Icrue him with ' gladntfle : and lb to reio> cc in him, as to worke ''out our laluatioii in feare and trembling : without ioy we (hall deipaire, without feare prcf lime. 1 he feare cf God (as Salomon fpeakes) « the beginning ofwtfedome, riot only principiHrn^nt pracipHum: not only primptm, b\it primarium: and therefore as it is called the beginning of wifdomc, ProH.i.j. (o likewife the end of all: Ecclefi- altes i2.15.Lf/ vskeare the end of ally feare God^ andkeepe hiicommandements. This feare is notflauifh^a diftraftiue and deltrudiue feare,which ouerthrovv- eth our aflurance of faith, and fpiritnall comfort : for fuch a feare God forbids, ^y^y 25.4. L«/^(f I2.54. but it is afmall andawfull regarding feare, Terrcns a malo, tenens in bono : being an infeparable companion of a liuely faith, and there- fore commanded in Gods Word,and commended in his feruants : old ' Simeon a iult man,and one that feared CJod : " Comeliiu a deuout man,and one that feared Cjod : " fob a iull man, and one that feared God : and here Godisfaid toblclle the Church, in that all the ends of the wotldfiall feare him. ^uictmqiic 'vuli. T He learned Athanajtan Creed confifls of two fpeciall parts, vnfblding fully the two chiefe fecrers of holy beleefe : namely, ~., WnitieandTrinitieof God. ^Incarnation and pafTion of Chrift. The which are called the principallmy.fteries of our faith, becaufe in the for- mer is contained the firft beginning and lait end of man : in the ftcond, the oncly andmoftefFeiluallmcanetoknowthc firlt beginning, andhowtoattaine vnto thelaftend. So that Athanaftm hath comprehended va a very narrow roome both the beginning, and middle, and end of all our f elicitie. For this happily cal- led, the vDorlds eye, becaufe he did fee fo much, and pierce fo farrc into thele vn- fearchable and ineffable myfterics. And as this excellent ConfelTion is a key of beleefe ; fo the Letanie fallowing. Is as a common trcafure houfe ofallgeod deftotion. It may be faid of the Church in compofing that exquifite pray er^as it was oiOrigen,\vxit.me, vpon the Canticles: J Incieterii alios omncs vicit^inhoc feipfum. In other parts of cur Z»f»rg«i? fhe fi:r- pafleth all other : but in this her felfe. Thefe points (I confefle) come not now within the compaflc of my walke : but I purpofejcrt) »o^e c^pofe toiuftifie them, and all other portions of our Com- munion booke in my larger expofitions vpon the Lnc.tom. tit, de Ug.naiuYie, tom.i.fel 1S6. 4< The Decalognue. ' Alb'iHia qutH. in Gtntfin,<(f Tbom.i.zt. qutfi.9^.arl,jr "* Loc.com. tit. Antingmi. ' Rom. 1 0.4. t Contra aduerf. llgUlll>-3-C1p.7. g Matth J.17. •■PfaLjo. 16. * Exod,j.5. • lofua j.ij. "" Rom.Ti.i. ^- authors haue a paterne for euery precept, according to that of Paft/,Kom-2.i^. The Gentiles hauingnot the law, are a Urvvnto themj'elues. But when the <= light of it through cuftcmc of finne began to weare away, it was openly proclaimed vnto the world, engrauen in ftone, written in abooke, kept for record in the Chiirch,as a pei fed abridgement of all iaw,fetting downc the duties of all men, in all things, for all times. rOne, of the Law-writer : Godjpake aUthefe vporh^ I i^t:raccj.,< ^j^^j.j^gj.^ ^Pj.j^^, Law-giuer : / Am the Lord thj God, In it oblt;rue< f, &c. ' r , 5 Firfl: table, concerning our loue to God. Precepts ot the^^^^^^^^^ touching our loue to man. Ill the former preface note the < ^Matter, nil theje words. ) X . ^PVhen. Manner,<„., ^ p ff- ho. The matter is: thefevords, thatis,tl efe fentencesandallthele: foralmigh- tie God fpake not the firftCornmanderhent only, nor thefecond, or third, and left there ; but he fpake them all, and tlierefore the Pope proucs himfelfe ^yinti- godin leauing out one, and diipenfing with many. God gaue fo ftriifl a charge to kcepe cuery one,as any one : butthe Vicar of God abounding with vnlimired authority, doth firft publifh what he lill, and then expound ihem as he lift. To leauethtm, who thus Icaue God, itisoiudutie, becaureGodlpakethcmuli, to beggeofhim obedience, and make confciencc to kcepe tht-m all, asone wittily, Tettu, Tota, Totum : The whole man, The whole law. The whole time of his life. In the manner, Inotc firftthecircumftanceoftime, when God fpake: name- ly, tvhert alt the people reere gathered together andfan£iified: as apneareth in the former Cliapter, then god Jpake. Whereupon it is well obferucd that all men ought to take notice of the law, whether they be Commoncrs,or Commanders, high or lovu, none fo mighty that is greater,or fo meane that is ItfTe, then a fub- iect to God and his ordinances : and therefore <* tj^fartin Luther bath worthily reprehended Antimmian Preachers, who teach that the Law need not be taught in the time of the Gofpell. Indeed ChriH « the ' end of the Larv -. biit,as f Augu- Jlinecon{imesit,fi»iiperficiens, noninterficiens : anendnotconfuming,but con- fummating j for, as himfelfe faid, S ftame not to dejlroy the Law, i>Ht te teach it, and doe it. Secondly, we may learncby this circumftance, due preparation when wee come before God either to fpeake or heare his word. AKcnzoarvteA to fay,rhat hee neuer gaue purgation, but bis heart did fhake many dayes before, licr: the Phyfitianofthefoule then tremble, to thinke what hurt badphyfickemaydoe, when it is miniftred abruptly, corruptly, v\'ithout either paines in reading, or reucrence in (peaking. Vnro the ^ vngodly faid God, PVhy doefl thou preach mi Laves, and takefl mj Ceuenant in thy mouth, rehen as thou hatef} to be reforfned,and haflcaflmywordsbehindethee ? If hearers of the Law, much mere Preachers of theGofpell ought to be throughly fantSified- In the Millers hand we lofe but our meale : in the Farriors hand but our Mule : in the Lawyers hand but cur goods : in the Phyfitians hand but our life ; but in the hands of a bad Diuine we may lofe that which furpafleth all, our foule. Hearers alfo being of vncircumcifed » hearts and eares, ou^ht to fit and pre- pare themfelucs, as ^ CMofes and ' lofua were commanded, in disburdening their minde, when they come Xo Gods houfe to heare God fpeake, not oncly from vn- lawfull, but alfo from all lawfiiU worldly bufinefTei prcfenting themftluesand fheirfoulesintherighteoufneffeofChrifl, a "^liiiiing, holy, acceptable facrificc to God: anditisthedutieboth of fpeakcr and hearer to dcfire the Lord that he would The Decalogue, would tbrgitic our " want of preparation, and lb to aililt vs with his holy Spirit in handling oFhis holy Word, as that the whole bullneflc may be tranfacted for our good, and bis glorj'. The fccond circiimltance noted in the manner is the pevfon, and that is God : Then Cjodjpakf thefe words, in his owne perfon, attended vpon with millions of " glorious AngclSjin p a flame of fire : fo that there is neuer an idle word, but all fullofwondertbilwifcdcme : fo perfed a law, thatitproues itfclfetobcGods law. For thelawesofmen, albeit they fillmany large volumes, are imperfed: ; fbmeftatutes arc added daily, which were not thought vpon before; many re- pealed which after experience taught not to be lb profitable; but this law con- tinueth the fame for eucr, comprehending in a few words all perfection of duty to God and man, inioyningwhatfoeuerisgoodj and forbidding whatfoeutris euiil. God is author of all holy Scripture, but the ten Commandcmenrs are his, aftera more peculiar fort : firft, becaufehimlelfefpakethtm, andJaidinalound of words, and a diflind; voice, 1 that the people both heard, and vnderflood them : \n which fenfe ' S. Stephen happily calleth them oracttLt viua, liucly ora- cles ; not that they did giue life, for ^ Paul fheweth that the Law was the mini . ifration of death ; but liuely words, as vttf red by liuely voice, not of men or An- gels, as other Scripture, but immediately thundred out by God himfelfe. Secondly, becaule God himfelfe wrote them after a more fpeciall manner : he did vfcmen and meane'jin penning the GofpelsandEpilfles, andotberparts of /acred writ : ' for holy men of Cjod wrote m thej were moued by thejptrit of God : (asthe" Fathers obferue)theywerethepens of Gods owne finger : but in ft^tting downe the Decal«gue , Gods owne finger was the pen, he made the Tables alio wherein they were firft written, that there might be nothing in them but onely Gods immediate worke. Since then God had luch fpeciall regard in deliuering the Law, we muft hence learne with all humble reuerence to receiue the fame.lf King Eglon " a barbarous tyrant refpeded Ehud a man of meant qualirie, when he brought a meflagc frcm the Lord ; how much more ibould we with awfull re- fped embrace the Decalogue, which God in his owne perfon vttered ? and it Ifiould make vs exceeding zealous alfo (notwitbftanding thcfcoffesof Atheifis and carclcffe vporldhn^s^ in obferuing and maintaining the fame. For,what need any feare to defend that which God himfelfe fpake : and whereof y Chrift laid He that is aP^amed ofmee^ and my vfords in this world, Itvill be afljumed of him before my Father in the tfor/ol to come? As aliuely faith is the beft glolfe vpon tbeGof- pell : fo dutifuil obedience is the beft Commentary vpon the Law. To conclude with AHgtifline, Feiciem»s iitbente ImperAtore,(^ tt9» facitmiu icbeme Creatorei " Yes Lord, Ipeake : for thy leruants hearc. Thus much concerning the firft preface. The lecond is of the Law-giuer : 1 amthe Lord,&:c. ' Containing two forts of arguments, to proue that he may giue a law ; and that hispeople are bound to keepe it. The firft kinde of reafon is taken from his eflence and greatncffe inhimfelfe : lam lehotta. Thekcond from his effeds and goodnefie towards Ifrael, In< Generall : Thy God. More fpeciall : H'hich haste brought thee out of the landof Egypt, C out of the hoiife of bondage. Nowwhatfoeuerisfaidvntothem,isfaidvntoall. Almighty God is » euer the fame, '' which is,-which wat^and which is to come: who being lehoiiah the Lord, made vs of notliing .- and therefore we being his crcatureSjOwe obedience to his commands in euerfthing ; efpecially feeing he doth not only prcfle vs with his. greatnelTe, « but allure vsalfo withhisgoodnefTci'beingourGodbycouenant in holy Baptifme, wherein he took vs for his adopted children, and wetooke him for our heauenly Father: He took vs for his Spoufe, we tooke him for our Husband : He took vs for his people, we took him for our God : ^ Afonue therefore 47 " Chron.2 30 18. 1 9. " Aas7.S5. G.il3.9. f E.\o UbdiDtctf l«go. Ixid-dr Bpi(i. ii9'Cap II. ■> Libi-feni. ° Bsmuidere- ligion itb.x,c 3. P /» Synoffi, H Hom.i.in xtd. ' H0M45./3 Mitth. ' lo de Combit cemftttdlib.i. • Herman.Ct- len.yirchiipifc. explicat deca- log. videAlfled. fyfltm. Tbeetog. pag.iii. therefore muH honour hufatber^and afcrnant his maBer. If he be curs and we his, as he doth prouokc vs in bountie, fo we muft anlvver him in diitie. In more rpeciall,as God brought the children of Urael out ofthe land of Egypt, out of the houfe of bondage : lo hath heedeliuercdvs from the fermtude otSa- than,3nd finne, * prefigured by that bondage of Egypt, and Ihnraeh : that betng deliuered out of the hands of all our enemies^ wee might ferue htm in holine^e and righteoufneffe all the dales of our life. ^ E^ypt was a country giuen exceedingly to fuperflition and idolatry, worfhip- ping the moft bale creatures, as Rats, Onions, and Garlike : iothat to Hue in fiicha place was very dangerous to the fcule ; and bondage to natures ingenuous, is an ellate of all other moft grieuous to the bodie. Deliuerance then out of both, as benefits in their owne nature very grcat,and in niemory moft h-efli, were good motiues vnto regardful! obedience. The Lord hath done fo,and more then fo for vs, he hath freed vs fi-om the Ro- mifl) ^'gypf, «»d ^panijh bondage, with Icflc diffitultie and more eafe : for we are trar.flated out of ^<»^<°/and Egypt, without any trauell or iourncy . Rome is fwept away from England, and lerufalem is brought home to our doores.lf arguments drawne either from Gods infinite might or mercy ought to preuaile; iet England Ihcw the greateft obedience : for SngUndhv^ had the greateft deliuerance. The Precefts. LOue g is the complement of the Lam. ^ Chrift therefore reduced all the ten •Coinmandements vnto thele two : Thtufhalt loue the Lfrd thy Godwith alt thy heart ; andthj neighbour as thy Celfe. The which (as ' Tertttllian obferues j is not di.^endium, out compendium legu : not a curtailing, but a full abridgement of the whole law. Yet I finde three fundry partitions of the feuerals. ^ lofephtu and ' Phtlo part them equally, making fiue Commandcments in each Table : the curious and learned may ptnife Sixtm Senenfn "Btbliothec.fanEl. tib.%.pag. (tr (yaUajituannot. in Iremi lib.z.cap.^g. Lombard out of"' y4uguj}/ne,aa6 generally, theSchoole-mcn out of" Lombard, in honour of the Trinitie, diuide the firft Table into three Commandcments,and the fecond into feuen. But all our new v,riters,3nd moft of the old Do(R:t- j (W 't C A , <\l\\A: \ViXi\C 7,. Commcindement. p o , 10 ^^Xirae and place : in the 4. Commandemerst. The fecond doth dcfcribe the manner of his wor fhip : Thou p}alt not make to thyfclfe any granen image, &c, flirblding all ftrange worfliip, and inioyning pure vvorriiip according to his word : " for to deuifefantuftes ofGod,^ m horrtble I wi tefaj there is no (jod. And therefore tliough wc fhould grant,that Images and pivftures of God are as it were the Lay-mans Alphabet ^znA the peoples Almanackj yet forafmuch as thefe bookes are not imprinted Cum priuilegio, bur on the con- trary prohibited ; ic is vnlawfull to learne what God is by them, ortoworiTiip Godin,orvnderthem. And left any fhould pre fume, God hath fenfedin this commandement with a very ftrong reafon, / am the Lord, and therefore can pu- niili; aiealofti god, and there'bre will punifti grieuouily fuch, as gine that ho- nour to another which onely belongs vnto me. The end of Gods worfliip is his glory, prouided for in the third Commande- ment : 7hoMP>alt mt take the name of the Lord thy God in v.iine. The which is done two waies,in our^ v/'^/^' In our conuerfation : when as our lewd life doth occafion enemies of religion to reuile the Gofpdl.and " blafphemc God. It is to take Chrilts name in vaine, whtnivepliiy the Gentiles VJsder the name of Christians; as Paul to V Titm : pro- feJpnirQod inward, but denying him in otirtvorkes. "^ Hocipfo Chriflianideteriores (jtfo meliores efe deberent : " Hee that cails on the name of Chrift, muft depart from iniquitie. Secondly , we take Gods name in vaine by fpeech, and that without an oath, or with an oa h : without an oath, when we taike of himfelfe, his eflence, titles, attributes, holy word, wonderfull works, ineuerently and vnworthily without any deuotion, orawfull regard of his excellent Maieftie. We blafpheme God with an oath, by fwearing either •) p ^J' 'jveakfuejfe : when in our ordinary taIke, through a •'cuftome in finne, we fill vp our periods with <^ vnneceflary oathcs. ffickedneffe : as when a wretch in his difcontented humour fliall binde himfelfe with an oath to doe fome notable mifchiefe. So cerraine lewes, Ad:s2-}. fware that they would neither Idlely out of< car nor drinke till they had killed Paal : or when he fliall de- fpightfuUy fweare to vex the good Spirit of God,and to tram- ple the blood of Chrift vnder his feet: ifcards, or bowels, or dice, runneagainft him, he will make his tongue to mnne (o j fift againft God : or when he dothj weare by heauen,or earth, (^ or any other creature, ^ in ftead of*the Creator. An oath is an inuocating of God :he therefore that fwenres by the lighr,makes light his god : he that fweares by the Made, doth make that Idoll his god. E A » Hilariiu in Pfilmum I . * Rom. 1.244 T I Titus I «. * Sduianui dt gubernaiione Pfi./i&4. » 1 Tim. 1.19. * Bifiicen De. ron,hb.i.pag 17 ' Match. J. 37. ^ Dfut.«,i!, MattIl.^34. 50 lib.$ frnt, D veibit ui- poUolt.fcrm. 28. tem.iofol 104. ( jtului Geliiiu lib. 1 1. cap 1 1. tir Augnliin de mtndat. ad Con- [est. (tip 1 1. ' lercm 4.*. > Augufl.tptli, >54. The Decalogue, * Hamtu de re ■ liglib.z,cap,6. ' B Bab'i>^gla)t i'T-ial.Citt, I Prr^>'>"5 treat, cf cnlling?. ° Gen 5, 19. P I Cor.y.io ' Icicrei.j.8. 'Rom.j J. I. ' Ephcf 5 I. A man may forfweare bimfclfc ' three vvaies, as ' Lombard out of<'2. f j4Hgu^i»e' : when he doth fvvcarc , 3- The twofirft kinds are abominable ; That which is falfe, and hee knowes it .felfc. That which is true, but hee thougl.t it faife. That which is falfCjbut he held it true. namely, when a man fweares either that he knowes to be falfc,or thinks to be falfe : but the third m the Court of Confci- enct is no finne; becaule it is with forfvvearing as with lying : Periitrie u nothing elfe hut a lie bound rvtth an eath. i As then a man may tell an vntruth, and yet not lie : lb likewifc fweare that which is falfe, and yet not fweare falfly. ^ Thoufiult frveare in truth, that is, as thoufhaltin thy confcience and fcience thinke to bee true : ' for doubtleffe it is a kfler offence to fweare by a falfe God truly, then to fweare by the true God falfely : it is a finne to lie, but a double finne to Ivveare and lie. The 4. Commandcment . THc fourth Commandement doth fetdowne the time and place of Gods ho- ly worlhip : the time cxprefly. Remember thott kep^ holy the Sabb^ th day : the which infinuat<.s al/o the place ; for God was publiktly worfliipped in his Santfluaric, in his Tajernacie, in his Temple. Leuiticus 19 ^o. Te fiali keepe my Sabbaths, and reuereme my SanUuarie. The Sabbath (as '' one calls it) « Gods fchoole-day; the Treachers are his VJhers^ and the Church ii his open fchoole-houfe. Tliis Commandement is hedged in on cuery fide, left wee fhould breake out from obferuing it : with a caueat before, Rem-mber : and two reafon. afrer,one drawne from the equitie of the law : Six dates fhalt thou Ub our. As if God fhould fpeakcthus, If I permit thee fix whole daies to follow thine ownebufi- neifc, thou maycft well afford one onely for my fcruice : but fix daies fhalt thou labour and doe all thine owneworke : thtrcforeihalluvvthefeuenthhidoingmy worke. Six daies fhalt thou labour. 1 ApermiHion, or a remifiion of Gods right, who might challenge all J rather then an abfolute commandement. "For the Church vpon iuft occalion may fcparate feme wetke-daiesalfo, to the fer- uice of the Lord and relt from labour, Icel 2. 1 y. 'Blovs> the trumpet in Sicn^ fan- Htfie afa/l^cali af^L mne a^embly. Daies of publike fafting, for fome great iudge- ment ; daies ofpiibliquereioycing for fome great benefit, arc notvnlawfull,but exceeding commendable, yea neccffarie. Yetthispermilfionis a "ccmmilTion arainft idlenes,becaiii"c entry man muft line by the ° fweat of his browe.sc r fweat of his braines : hauing feme profefiion, or occupation, or ? vocation, wherein he muft labour faithfully. Anc.rher argument is taken from the Law-gii:ers example : For infx duies the Lor d made he titien and earthy andrejfedthefcuenth day. Ccd requires no more then himfel'e performed, his owne pradife is a Commentary vpon his law. This may teachall Magifkates, allmaftcrs, allfuperiourswho prefcribe Lwesvnto ether, to bec< me firft an vnpri ntcd law themfelues. \i the Prince will haue his Court religious, himfelf c muft be forward in deuotion : if the father will haue hi s children pofl'efle their °l vefiels in chaftitie, then himfelfe muft not ■■ neigh af- ter his neighbours wife. When Sabbath- breakers are rebuked, all their an Iwer is, other, and that the moft doe fb. If they will follow fafliion and example, let them follow the bcft : Fafhion not your fducs Itkethe ^ world : but beje jollorters of ^ Cod: who framed the ^ hole world in fix daies, and reftedthefeuenth : hee reftcd from creating, not gouerning : from making ofuew kindes of creatures, not fii.gular things : he is not (as Epicurns imagined) idle, but alway working ; lohn 5 . 1 7. My father nvorketh hitherto, and 1 vporke. ^ The The Decalogue, -V The Comman demeiK ic fdfc is V,^^^ expounded more C largely : ihewin The fabbath of the minde " is double .- Firft, propounded briefly : Keepe holy the Sabbath day. What is the Sabbath day, name- ly, the feuenth. How it mult bee fanc'lified : In it thou {halt doe no manner of tforke. Keefehi;lir\ This day hath no more holinefle in it ifclfe then other times : oncly God hath appointed it to holy vfes abouc other : and therefore wee muft keepe it more holy then other. [nt email, peace of confcience in the fcingdome of grace. Eternall, reft of bodie and foule in the kingdome of glory. Whenas^we fliall reft from our labours, y all tearesfliall be wiped from our eyes, and cares from our heart. Among the lewes the fabbath of time was of^ '^^"' ^Lffer, euery feuenth day. Dayes<^ Greater, as whenthe Pafleouer fell on the Sabbath, as it did when I ChriftfufFercd. C Euery feuenth yeere, a Sabbath ofrefi to the land. • Yeeres Apoc.7.17. lohn 19,31. » Leuit.2 5. as » S. Paul difputes, Heb.4. E 2 Yet * MdanWion tam.x fot 6.e^ tam.2 f}t.^6\, ' Church hom. concerning the time and plate ©f prayer, " B.Babington ' loh 10.19 28 f Afls 20.7. I Cor 1 6.2. Apocal i.io. s Calmnt I'at, Verlpmaureti Caies.cap ij. Ram dereligi- ontlib.x.cap 6 '■ Calui/ii lafiit. lib.t.c^pi ' D.lFulkfypon Hcb.4.4. MaAer Dearing ten. 1 s>i vpon Hcb. 5» ^bifufra. ' Perli{>tsvbi fupra, " I N'ac2.4i. " Efd.jy on t he 4.Commande- mcnt. • Efter I. tii P ^ugufl'me. '!Gen,30.27. ' Gen 39.J. ' £)eut.$.i5. ' Iohni7 ). • loh.146. > Maeub.fa- tiirnal. lib. i . MP I I d?" jtVf- brofferm.jj. The Decalogue. Yet this Commandement is morall in the generall. As for example, wee muft keepe one day in the leuen holy to the Lord : wherein wee muft doe no manner of vvorke, which may let the miniflerie of Gods Word, and ether excr- ciies of pietie. We muft Icaue to doc our worke,that the Lord may bring forth invshisworke. ■ "Reft. And a fandification of this reft. The duties then required on the Lords day be principally two : A double Sabbath, reft from la- bour, and reft from fuine : for as J •'our Church doth dcterminc^two^ forts of people tranlgreflfe this Commandement efpecially : SkcIo as will not rrflfiom their ordinary la- bour, but drtite and catry^ rorv and ferry on Sunday. Such as mill refi tn vngodlineffe^idhly JpeM- ding thu holy day in pampering, potfittng, painting themfelnes. So that God is more diflionoured, and the deuill better ferued vpon Sunday, then on all the daics ofthe weeke bcfide. Thouflalt do ho manner ofrvorh^l^ That is, no feruile workc of thine ordinary calling, which may be done the day before, or left well vndone till the day af- ter. But fome works are lawful! , namely ,fuch as appertaine to the publique wor- ftiip of God : as painfull preaching ofthefacrcd word,reading of diuineprayers, adminiftring ofthe blcfled Sacraments, and enery vvorke fubordinate to thele: as ringing of bels,and trauclling to Church, Ads 1.12. 2 Kings 4.23. (Our f' lues, as prouifion of meat and drinke, Matth. '21. Andworkcsofj ("JMcn, our Sauiour healed the man with the dried mercy toward j,, i J hand on the Sabbath, Mark.3. 5. \ ^ .^'^yBeaftsy in watring^attlc, and helping them out of \ poundandpit ; Lukci4.j. Workcs ofprefent neceftitie: ' Phyfitians on the Lords day may vifit their patients, Midwiues helpe women with childe, Shephcards attend their flocke. Mariners their voiage, ™ Souldiers may fight, and " meflengers ride poft for the great good ofthe Common-wealth. Workesofhoncft recreations aIfo,ro farre as they may rather helpe then bin- der our chcerefuU/eruing of thcLod. And the reafonof all this isgiuen by Chrift, Mar.2.27.7"/[>tf Sabbath vfOi made for man , and not m good. ^sThygood. WlshlKTheir goo (The common good. Thy good: For he that on Sunday ftiall Icarne his dutie, will bee more fit all the wccke to doe his dutie: fiich asobeyGod with agoodconfcience, will ferue their mafter with an vpright heart, as ^ lacob fcrutd Laban,axv\ ' Jofeph Tharath. Againe, it is for f)^ ^00^ often to ^ remember with thankfulnefie,that God hath made thee mafter, andhim feruant : whereas he might haiie made thee fcr- uanr,and him mafter. For the^r good: thattheyRiay ^k»owGod, andufhemhehathfent Ch^ifl lejus^ " thevay^the truth, and the Itfe.lhy feniants are men of thefame mold with thee; •^ Itfdem & conflant & nutriuntur dementu, eundem fpiritum ab eodem principio carpunty eodem fiuuntur coelo, e cafe: Dejiderant auditorem meat) qttam expofitorem. I pafle thcr^ f re from i he fir ft tabIe,containing all dutie to God, vnto the fecond, teaching aU dntic to man : I fay to man as the proper immediate obie &c. Thi?taMebeginswithhonourof our father, ^ Firfl, becaufe next vnto God we muft honour tbofe who are in the place of God. Secondly, hecauil the neglecl: of this one Commandement occafiorcth all difor- der againft the rtfl : for if iuperiors gouerne well, and inferiors obey well ; how can any trtanbe wronged in word or deed ? * Thirdly, bccauie of all neighbours cur parents are mod nee re to vs, as being moft bound to them of whom we haue receiucd our life. Thy parent is Godsin- ffrument for thy naturall teing : thy Prince Gods inffri;mcnt for thy ciuill being: thy Paffor Gods inftrumenr for thy fp:ri uali being. W herefore as thou art a man, t! on nuift honour thy natura'l faihtr ; asa citizen,honourthy ciuill father; as a Chriftian, honour thy cccltfiafticall father. ^obedience. Honour imports efpecially 3. things :j-,f7/rf Venerahatftr m^trem , cui-t ipfe erat pater^ cehbat ntttritium quern Tifitriftentt. Feuerence, bearing themrefpetfl in words, and outward behauiour, though they he neuer fo mcanc, and wencuerfomightic. Prouerbs 23. 22. Honour thy father that hgat thee, and thy mother that bare thee. As if be fliculdfay. Be durifJI vnto thv parents : not becaufe they be rich and in great place, but be- caufe they be thv parents, how bafe foeuer they be. ' cJl/ jtuiufi cant, Fafium,lib.i2, cap.79. So tatura vincula.Tht duty then offuperiors is infolded in the word father: aMiniilcris a father, a Mailer a father, a Magiflrate a fa. ther; teaching them to be fo well affeded to their inferiours, as parents are to their children. A^aine : the louc of parents towards their children is fo naturall and ordina- rie, that there is lefle need to put parents in minde oftheir dutie. Butcontrari- wife children are not vfually fo dutifuU to their parents ( as the * Schoole fpeakes j jimor defcendit, mn afcettdit, ienefaBorfitis ditigit qukm bene^cUtw ; and therefor it was necedary to admonifh them of thcirlouc : neither is God content with a bare precept, but hath adioyned a promifc. That thy dales maj be long, for there is no realon he fhould inioy long life, who difhonoureth tbofe of whom hereceiuedlife: but ifGodfliorten the daycs of dutiftill children, and in ftead of long life giue them cuerlafting life ; he doth not breake, but kcepd hispromife: for he doth promifelong life, not abfolutely, but fofarre forth as it is a blelTing ; that it maj be rteU vfith thee : And that thott majefl Hue long on earthy Ephef.(5.j. The S.CommAndtment. THenegatiucpartforbiddethalleuill, and that is committed againftour neisbbour three >' waies: In* Thought, ^tVnrd. ^Deed. But bccaufc bad deeds are worfe then bad words, and bad words worfe then bad thoughts, it pleaftd the God of order firft to forbid bad deeds : Thott Jhalt not kjlly Thou Pialt not commit adulterie, Thou Jhalt mtfleale. Then bad words : Thou pialt not hearefalfeyvitnejfe. Laft of all, bad thoughts: Thoujhahntt co- uet thyneigbboUrshoufcy &c. All u J J J • e^l-^fe,ThoH Jhalt not hili' All our bad deeds againft Jtt t-i n t ■ j t ■ ■ ,, ° ,. om.6,foJi Trin. • The The Becalogne, I The feuemh Cemmmdemcm . M this Commandent are forbidden ^ all vnchafte Iufts,as well burning ^ with- in, as breaking forth, CRibaldtalfcc: Ephef4.29. ^AllHrements, <\N3.ntonlookts : Ce.n.6,i.^^.y. Into ^ A^ts ofvncleannejfe. La fctuious attire: Elay3.i6. Ads of vncIean-^Committing fil- neiTejVnMturali.'as^ thinefle with' ' A man of the fame fex : Rom. 1 .iy. \Abeiift: Lcuit.18.2g. A Demll : as Witches doe by their owne confeflion. ^Adfi/terif : when both, or one ofthe parties are married ; Deut- 22.23. t ■ .■ u=. _,„„CDeflouring'ofvireins:Deur.22.28. ^, „ ,tor»tcatton: betvvcene)TT • °r u /-> Natural!, < ^ , „,r „ „ -< Hunting or common whores : i Cor. ' ! imglc perlons : as ) o" I iHcefl-. with fuch as be within the degrees of confanguinitie or af- (^ finitie prohibited in law : Leuit. i Z.6. Sinne [r\ this kinde is more dangerous, then in another, becaufe a man can hardly repent heartily for it. The murtherer, and fwearer, and theefe become many times exceeding forrowfull after the fet'i: : but the wanton (as ^ Hierome notes) euen in the middelt of his repentance finneth afrefh : the very conceit of his old picafurc doth occafion a new fault : fb that when his deuotion ends, hee prcfently begins to repent that he did repent. Example hereof Au^Hflifte, who being in the hcatof hts youth (as himfclfc g writes of himfclfe) begged of God caraeftly che gift of continencie : but, faith he.to tell the truth, I was afraid left be flwuld heare me too foone : MAlebam enim exfleri cotictipijcentiam quant ex- tingui. See the Gofpcll. T)om.x^.^ofi.Trtn. 55 The eighth CommAndement. TH is r uerthrow et Ii^ Ambaptifiicall and /' latonicAU communities for if al things ought to be common, and nothing proper in poflcflion, how can one man ifcalc from another? All lawes of giuing, buying, felling, leafing, lettin", len- ding, are w3XnSy fi teneant ontnes omnia, nemofuttm. A man may rranrgreffe this Com- <:Tohimfe/fe, in fpendingH°° j""'^'^* niondcmentinbeingatbcefc "S^ , ^ loo little. /Waftingmorcthcnhefliouldin gameing,dier,brauery ; fuch are T onuch^ arrant cutpurfes vnto themfelucs. jGettingleiTe then he fhould: /g«n- eubi, fuccubi. ride Wierum de'pTitliigt/sda- monum Ub.t. f Epill.^mmdt nm.i.ftLiis- 8 C(mfe(f.lib,%. cap. 7. ^ Mtianllhon Catechif.tom. I . fol. 1 7.& ttm.2 'Tm.i/W.iSj ■^ Imccintm de v'llit.cMdit, hhman.lib.i. caf.it, • jtmbrcf.lib.dt Ti,abeth.cap.4, 5tf » Lamberts Pcrambiilatio ofKent,p.27. The Decalogue. " Mttaantu Infl BelfttJb. M /><'e.4'o« ° jPet.2.14. P in I. r her. itp.S hm.io- ■ 9 Tcrmesof thcLaw,p.97- ■■ B.Babwgton. ' i Sam I 5. 6. ' iSam.i<. li'tcai buimprt- ept. ' Emfrnwcom. i 'ingfia. Ffalm j. * Galj.i. • Ecclef.j.4. ^Opf»/j,whkh is plaine robbery: folitrlepraAifed.orfo miicli pu- nillied m King "' J/fiedt raigne, that if a man had lei fail his purfe in the high way,he might with great lei(ure, and good af- To other «( furancehaue come backe and taken itvpagaine. Secret/j, w hich is properly called dealing And this offence is ma- nifold, for there is not only theft of the hand, but of the heart, (_ and tongue. Couetous greedincfle is theft in heart : for hovvfocucr it be a maxime in our Law, " VolumM »a» re^utabttur pro faBo,rsiJi in c^ufa proditionu : fed exitHj tn ma- IcficusjptElatHrjr^ Mon volitntM duKt^xat;yct it is a breach o^^this LaWjCcuctoufly to defire that which is not ours, albeit we feeke not to get it wrongfully. Their hearts, faith " Pettr^are exercifedincoHctoufneffc -.^uAf ChryfcFlom plainly ,Thc couetous man is a very theefe ; fur e^ latro. The "5 fathers of the law write that thecues arc called /f/o»fj, of our antienr word/r// or fierce; becaufe they com- mit thisfinnewithacruell, fell, and mifchieuous mindc:teachingvs hereby that a felonious intent is apri' cipallinthteuery. Thereisalfotheftof the tongue, by "• lying, f1atterie,fmoihing,&:c. So wee reade that f AbfalonfltU the hearts of the men oflfraet, and fo falle^ Zth* itele th e goods of his mafter Mephih^eth. So flatterers and parafitesare great theeues in Court and Countrie : notonely dominorum fuorum arrifores^fed etiAm arrofores : and therefore let a flatterer be in your P^ter nofler, but not in your Creed : pray for him,but truft hjm no more then a theefe. Fiauds in buying and felling are reduced to dealing, becaufe he that vfeth fuch deceits, ferretly taketh of his neighbour more ihen his due : but oppreffions and vniuft extortions are reduced by Diuinesvnto robb^rie, becaufe the cruell ty- rant exaifleth more then his owne maniftflly : not to pay debts, is reduced vnto both: vnto robbery, when amantothegreat hindcranceofhis neighbour can and will not : vnto flealing, when he partly will and cannct : 1 fay will partly ; for if he defire wholly v.'itfi all his heart to pay the vtmoft farthing, GodaCu- redly will accept of votall reflitution, as wcUas ofafljall : and it is not a finne, though it be a fore. The ninth Commandement. NExt the prohibition of iniurfes in deed, follow the wrongs againft our neighbour in word : Thon Piatt not bearefulfe witneffe : and that fitlv, be- caufe," lyingiscoien germaneto ftealing. * Damihi mi»dacem,&- ego ojtendam tikfittem : 1 f thou wilt fhcw mealyar,! will fhev thet a theefe. This precept condemnesall manner of lying ; for albeit one worfe then an- other,/ yet all are naught The mouth rhatjpea^th lyespijeth thefcult : Wif. M i . And Pfa!. 5 6. Thoupjalt defiroj them that Jpeake leafing. See Gofpcll T>om. \ 5 . poji Trinit. Bcfldelies: euery thing whereby the credit of ourneigh-jv," n /* 1 • •i/-iVi-/-L r r \ KDctractatton. boiir IS mpaired, cipecially thole three finnes ot the tongue: J rurltno A contumi-ly is an iniurious word, fpot en with an iniurious mmde, to the ■d'fhonour of our neighbour : I fay with an iniurious intenr,otherwifs when it is vttercd by way of aduice to dire(5l or corred,as a father fometime fpeaketh to his ch.ilde, or a mafter to hisfcholler, or a Paflor to his people, as T"**/; ^ Tefooli/h Galathans : out of fome Ijeat, but yet not out of any hatc,then it is no contume- lieorfi'ine. Or in merriment, not in malice : , (There is a time to > laugh) and fo bj' con- ftqntixe a time to lefl: when a wittie conceit may profit and adminilkr grace to the hearer. He that faid the Duke of Guife was thegrcateft vfurcrin France, be- caufe The Decalogue, caiife licturneti all his eftate into obligations, hereby gaue this honeftaduice, that ifheniculdleaiiehimfelfe nothing, but onely hauc many followers bound to him for his large gifts, in conclufion he iTiould finde a number of bad debtors. He that called his friend theefc, becaufe he had llollen away his loue, did not wrong, but commend him. It is Id wfuU alio to ieft at the vanities of irreligious men, enemies to God and hisGofpclI : as bf/Z^/jdidatthefoppifh^doIatry of "S^^APricfts. A friend of mine fai-.i of an vpftart gallant in Court with a gingling fpur, that he had a Church on bis backe, and the bels on his hceies. Eucry lay-PaniH: muft bcleeue as the Church belecues, albeit he know not what the Church belceucth : he muftalfoworfliip the confccratcd bread, and yet knowetji not whtthcr it be conlccrated cr no : <: for to tht confecratton of the hofl^ the Priejfs intention ii required, which no min knowes but God, and him- felf-e. Sofhat if a man tell his dopifh acquaintance that he is a blinde bufFe to worfliip and beleeue he knowes not what,it were no contumtiie ; becaufe it did proceed cut of zeale to God,and loue to him ; onely to rcdifie hiserror, and not tovilihehisperlon. The fccondi fault reduced to falfe witneflc is detrac'lation, in fpcakingeuillof cur neighbour : and it is done by reporting that whech is filfe,aiid fometime by telling that which is true, butfecret: whereby the credit of our neighbour is Icficned with thofe, to whom his finne was not knowne before : for as a man may flatter in abfence, namely w-hen either the vertue isabfcnt, or the o. cafion, and fo the praife is not kindly, but forced either in truth, or in time : (o iikeivife a mm may (lander his neighbour in fpeakingthe truth vnftafonably, wkhout difcretion out of time and place. A tale tcfled from mouth to mouth ircreafeth as a fiiow- ball,' which beii^g little at the firft,groweth to a great quantitie. Now the backbiter is bound in reafon and religion to rei1;orethe good name cf his neighbour,which he by detracftation liath taken away ; and that is excee- ding hard, for a mans honeft fame is like the tJ^^fchants rvedih,got in many jeeres^ and loH in an houre, W herefore fpeake well of all men ai waies, if it may be done with truth : and when it cannot, then be filent : or elfe interrupt euill detra(f1:ation with other meet and merry communication,as ^ Sampfon at his ma- ri;;ge feaft propounded a riddle to his frien.ls, « hereby to ftop the mouthes of backbiters, and tooccupietheiru its another wa-y .BernardcxcdlcniXy ,The tule. beArer hath the demll in hit tongue ^ the receiver in hit eare, Thethcefe doth fend one only to the deuill, the adulterer two : but the flan- dercr hurterh three ; himfelfe, the partie to whom and the partie cf whom he tclleth the talc. Ter homicida (faith f Luther) vnoiElutresoccidit : g vnw efi ijtnioquitf.r^^vnHm tantptmvrbumprofert, Stamen iUudvnHin verhnrnvno in momento, multitudinis audientinm dura anres inficit ,ammat interficit. The third fault is maledi -*ion : agrieuous '' offence, whenitisl'pokenwith hatrtdand a defire that fucbcuill come vpon our neighbour : butwhenitis vt tered vpon fome fuddainedifdaine, without regard to that we (peake, iris icfle euiil, yet for all that ahvaycs euill : becaufc from the mouth of a Chnftian,who is the childe of God by adoption, nothing ought to pafTe but ' benedicllion. The tenth Commandement. THc former precepts intend thoughts and defires, as well as zStznA pra^tife: for the law-giuer is a fpiritjard therefore muft be wor Chipped in fpirit:) et left we fhould pretend ignorance, God in this Commandement giueth tfpeciall order for them. Or as ^ other; The former precept* did condcmne the ietkd thought to do mifchicfe : but this, euen the firft inclination and morion to finne, though a man neuer confcnt, but ihib it in the beginning: Kom.j. T.ThouJhalt not hifl or dejire. Now 57 ^ I King, 18.27 'Cart Trident. frf7Mn.11. Bcliarm. defa- cramemii in gc- ^ Judges 1 4 ti • .A morel epi/l, Ub.g-cpifi.jo. f UccomXit. Lmgua. I himardfer. 24, i» rant. !■ c'olcfTs,?. « 1 Pet 3.9- * MeUtiUhon, & Calum.Cat. 58 The Decalogue. 1 jirlfl Ethk. lib.i-iaf.i. ■» GaIat,3.J4. ° Rom-j.ao. •lolin !S-5. P Philip.4.13. iTm.i.(et I. • Com. Prayer Bookcjj lit. Lords Supper. 'For it is infer, ted elft-wiicic both in the monCate- chifaiid in the B B.Bible. Exodus 20. 1. Dcut 5.6. •Miniftersof Deuon.and Cornwall rca- Tons part i. cap. 26. c ImmoHCAble : as his land and ["i . By coueting the goodsj houfe. _ , I of ourncighbour, "^MoHenBU'. as his oxe and Nowwefinnethree^ " f affe &c. Wiyesinthiskinde: [^.Sjcouetinghismft. \_l' By plotting treafe»jand murther. To couet his goods is againft his profit, which is deare to him : to couet his wife isagainft his honour, which ought to be more deare : to couet his blood is againit his life, which of all worldly things is moft deare. Whereas it is obi ciftcd, that dcfire of murther is not Iforbidden in particular, as the delire of theft and adulterie: for the Commaddement faith, 7hoit{hAlt mt couet thy fteighbours houfe, tho»fl)ttlt not couet thy neighbour nife ; but it is not (aid, Thntfljah net couet thy neighbours blood. Anfwer is made, that a man doth notdefire anything principally, but that which bringeth him fome 1 good, at Icafl in appearance. And fo he defireth adulterie, becaufe it bringeth delight : he defireth theft, for that it bringeth profit : but murther bringeth no good at all : and therefore it is not defired for it ielfe, but oncly to attainc to theft, or adulte- ry, or (ome fuch defignement. So that God hauing forbidden exprefly the difordinat defires of delegation &: gaine, conftquently forbade defires of murther, which is not coueted but for vn- lavvfull profit and plealure. Thus perfedl righteoufnefle \s fulfilled when 'wee wrong notour neighbour either in deed, or in wordjor defire : butconirariwife doe good vnto all, fpeake welland thinke charitably of all. Norv the reafon why the Church af points the Decalogue to be read at the Commu- nion, is euidenr : namely, becaufe the Lav iia"^ fchoolemaFlervnto Chrifl ; tea- ching vs to " know fin, and by knowing of finne to know our felues,and know- ing our felues to renounce our felucs, as ofourfeluesvnabletodoe any "thing, and fo come to Chrift, who doth ftrengthen vs to doe all P things. Almightic God (faith 1 Luther) hath Written his Law not fomuch to forbid offences to come, as to make men acknowledge their finnes already paft, and now prefent : that beholding themfclnes in the Lawes glafle, they may difcernc their owne imperfedions, and (o flic to Chrift, who'hath fulfilled the Law, and taken away the finnes of the whole world. ;For (as the ' reformed Churches of Scotland and geneua fpeake) the end of our comming to the Lords Table, is not to make pro- teftation that we arc iuft, and vpright in our lines : but contrariv/ife we come to leeke our hfeandperfedicn in leliis Chrift : being afiuredly perfwaded that the Lord requireth on our part no other worthinefle, but vnfainedly to confefle ourvnworthinefle. So that (our enemies being ludges) it is well ordered that the Commandements are rehearfed in the miniftration of this holy Sacrament. Let the Nouelifls here blufh, who c calumnioufly cenfure our Church for omit- ting in the ' proemeof the Decalogue one halfe line : when asthemfelues in their owne Communion Bookes haue left out all the whole Law. This indeed occafioned me to remember an obferuation of " Comminaui vpon the battell of Montlechery, thsx. fome loft their offices for running away , which were beftowed vpon other that fled ten leagues further. Hypocrite,firJ} caji out the beame out of thine owne eye i and then Jhalt thou fee clearelj to caH out the mote out of thy bro- te rseye. M A TT H. 5. I^, let your light fojlme beforemen^t^c. THc Lords Supper is Called a facrifice by the learned ancient Doflors in foure refpeds : Fir ft, becaufe it is a reprefentation and memoriall of Chrifts facrifice on the Croffe : 1 Cor.ll.id. z^soften asyee Jhall eat thts hread^and drinkf this eHp,yee Jhevf The ^Jiiimllcrs exhortation before the Communion . fhew the Lords death vntiH he cot»e. So * J", y^w^^ro/f, CbrilUsdailyiacn'ficed in the mincies of bclccucrs, as vpon ar, altar : Semelin cruce^i^uotidic infacramento, faith y Lombard. Secondly, bccaufc in this adion we oftlr praife and thaiiktfgiuing vnro Cod, for the redemption oFthe world ; and this is the facrihce of"our lips, Hcb.i 3. 1 5. Thirdly, becaiifc ciiery Ccmmiirjicantdoth offer and prtfcnt liimfclfcb )die and foult, a lining, holy, acceptable facriricc to tl.e Lord, Rem. 1 2. i . The which excels the facrifices of the Priefts in old time; for they did cfllr dead facrificcs, but we prelent our I'elues a ^ liiiely facriflce to God. Fourthly, bccaufc it was a ^ cuftome in the Primitiuc Church at the receiuing oftbisbiefledSacramcnr to giue large contribution vntothcpoore, a ftcriHce well accepted ofGod.Hchr. 13 16. Now the Church allowing and following this good old cuftome, ftirres vp the people to giue checrefully by repeating Ibmc one or two choice fentences of Scrijnurc belt fitting this occafioHj as Matth.d.ip. Matth.7.:2 &c. Thefe kinds of oblation are our Churches o/f2rr?o>-/>, nndvnblondiefacrifices 1> offered by the whole Congregation vnto the Lord : fb ftrre differing from popifh facrih'cingjas S. Pauls in London^ is from S. Peters in Rome. 59 I C o R. ii. 28. THefummcof the Minifters exhortation before the Communion, is contai- ned in thefe U'ords ofPau' : Let a man therefore e.xamiue hirnfetfe^ andfo let him eat ofthii Oread, and drinks eftkis cup. ,,,, ■ ,r ^ A pixpurMon, Let a'manexamine.Scc. Wherein obferue two points = ^ ^ ^..[i.ipa.j^;,, ^„^y^, /,, /,,-^ ,,,^&c. Inthe/jrllnotethc' \Tarti^s ^Examining, <«wrf«, that is, cueiy man. J_E.xamined, himjelfe. ^ Parts. BcjL/tlTxa(^ates, and ' Erafmas expounds arV^f, (juifqtte : (b the word is vred,Iohn 3- 27. tyfrnan can receive notl:irig except it be ginea himfrom heauen : and loh. 7-46. Neuer txanjpake /ike thii. A maa then in this place fignifieth cutryman, fuLeicfl", Soueraigne, Prieft, people. The which obferuation ouer- throvvethvtterly ^ Romijh imfUcitefaith. Eucry lay-man ought toturneCon- feffor, and examiner, endued withfiifTiciVnt knowledge for thisheauenlytnfi- neffe : he muft looke net onely thorow the fpedaclcs of the Priefl-, but alfb fee with his owne eyes,ableto try himfelfe. Himfelfe] Lc r iliat is the dutie ; not another,for t hn is a fault. We mull: nor be « bufie Bifliops in other mens DioceflTes, bur meddle with our ^ ownebuli- ncfle : we muft not breake our neighbours head with the Phari/ie^hut finite our owne brcaft with the PuUican, g S. vi///.^wi?x«f complained ofmen in his time, that they w^ere Curiojiadcog- rjofcendtim-vitam aiie»am,dcfidiofi ad corrijendam fuam : andreuerend ^ Hooker^ of men in our timc,that their verrue is nothing but to heare gladly the reproofc of others vice: likeTaylcrs whomeafurc; like Barbars, who cut all other ex- cept thcmfelues.'Eut' our SauicurChrift would not bauevs to gaze on the mote in our brothers eye ; but rather to pull out the beam.e in our owne fight. And his Apoftie here nor to prie into other,bnt to try our felues ; not but that others according torheirfeucrallcharge, muft examine other, as Parents muft examine the r children, Exod.i 2.26,27. and Mafters muft examine their houf]iold,Gcn. 18. 19. and Paftorsmaft examine thc.'rPariftiioners, as here Prf«/ct)rreflled and diref^ed the Corinthians: and for this caule the names of all Communicant.s are to bee fent vnto the Minifttr, that there may bee made tryallof all: yet if Parents, ' Lib.i.devir- , 1 Lib, 4.f(m, i.Cdlefljf. I trr the recci. j uing ofthe ' bread & wine. • luHirt. Martyr, " ColUa for thdvhnlc e- (l,ltcofClirirts Church. ViYdfhrj(.ln lac. ■* n:-^annot, irt tiC, ' I Pet ■i.'s. ' I Thcir4,ii. ! Canfcffjib.io. cap : Lib.i.p. 26 J. • M.^tth 7.5.5. 6o I" jKinc;4. ' I.ukc2. " Luke I J. Jti^dfalutii, Ooin.i.pe[i Pen- fie gradibui ''»• m I'tat, nd 8 PEfay II i»- Si quitritli quit- rite. The Mimfhrs exhortation before the Commttnien. y the Lord; \. Cor.ii 25. Becaufe it was inftituted in remembrance of the Lord: Luke22.ip. , Becaufe it was in the Primitiue Church vfually recei- ued om/A^ Lords day : Ads 20.7. Itis called a C(?w»»/mo« in refpecfl of the common vnion among our felues, hauing at that time more fpecially perfed peace with all men : or a Communion inrefped'of the « publike participation, as being ncommonme[fe, not a prinate -^•^jT^ proper to one, asthePopifhPriefts vfeit; or a Communion, as being a figne and leale of our communion with Chrift : for his graces are conucyed vnto vs by the preaching of the Word, andadminillration of the Sacraments. Hence the Sacraments (as f Pafrhafiut obferues) haue their name. Sacramen- to, dtcuntur afecreto,eo cjttod tn re vi %ih dininitM tntm aliqtiid vltrafecretim efji- cit. In the words of our g Church : Sacraments are vfiblejignes of inuijible grace, ordained of God as Oadges and fur e witne^es of hi* good will towards vs. 1 1 is meet euery Chriftian fliould vnderftand thele and the like plaine principles of holy faith: but •> exaft knowledge to difcuflecontrouerted points about the Sacra- ments is not required : according to that of Chr)foUome , The table of the Lord is Kot preparedfer chattering Iayes:butfor high- tawring Eagles, who flte thither where the dead body lyeth. It is not for fubtle Sophifi:ers,but for fimple belceners afcen- ding vp to Chrift vpon the wings of faith, and therefore the Conununicanr muft not onely know, but apply that in particular, which he beleeueth in gene- rail : as that Chrifts body was crucified for him , and his bloud fhed for him. He that vnderftands, and beleeues, and applies thele things, examineth his faith as he Ihould. , _ . CContrition for finne paft. InourrepentancewemuftevamineV^j-^j^^j^^ ^^ J ^^ ^^^^^ ^^^,^^^ two pomts efpecally : to wit, our^ ^^,^^ ^j, fi^^Jf^.^^'^, Tor the {ir9i,7oemte»tiaeIiei>taJi'^punieKtia. Pcenitere (faith ^ u4fig»Iline)is potnam tenere. ^ We muft therefore weepe with Peter, and water our couch with Dassid, and put on fackcloth with Nimueh : nay,wc muft • rent our heart. For a broken •''/pi ■ rit is an 4cceptMefacriftce to the Lord. O " magnnm donum, ejHod inpoenam dealt, F in f Com. Catceh'^ ^ Com.booke ' tit. Publique B.ip.J.Wc re- j ceiuc this child I » Ram.de relig, tib.^icap.t. '' i.Cor.is.io. ' I. Cor. 10,16. ^ Matt.26.zo, ■^ i.Cor.ii.io. 11. AetTcv i^yv. ' Lib. dt corpcrc d;- [argu'me Dom.Ciip.^.apud r.ililioibe^.PiJi, rom,^.fol.\6z, i Art.is, '■ Church Hom.conccr- ning the Sa- cranientjpatt.i ' Rcufncrtu ■ dalV^ fymkol, ^ Dfvera^ fil pxnitent, 'iJO. 19 ' loe) 2.13. ■n Pfal 5 1 1 7. ° Chryfiijt horn. 5 Defaniieni. 6z o Matt 27. 59 P Church Horn concer- ning the 5a- ciamcnts. 1 Conftff. y^n- gticaa.ail.i^. ' MdanEl. in confejfBccle. SaxoH.Toia.t. fd liS, ^ Matt 2«.i7. ' Calmn.& Mtrlarat.in loc. Mat, " Epiji.lib, I. eplli.S. ^ Cyp-^ifi-lib.! epifi.u 1 Matt.»<, 26. "•, 'eucan. Ite, com. Tit cetna. > Rom.8.j9. Philip.j.io. ThetMinifiers exhortation before the Cemtnunion. infalntem vertit i feccatum triftitiam peferit^triFtiria feccetum C9nirinit. As the worme bred in the tree deuoures the tree : fo forrow brought into t he world by finne, doth ouerthrow fintie : {ogoodisGodtbturne curfes into bIclTings, and griefe into grace. If thy heart be not throughly touched for iinne, become lorrie becaufe thou art no more forrie : refolue to be more relblued. For ( as one wit- i tily) fa^ttm infeElum,Ji ran fit cor ii^etlum. If lofeph oijtbj^thea wrapped the body ofChrift in ° cleane linnen, hovJ dareft thou rec«HK.with an vnclcune foule? P Ifthou.wiltnot kifle a Princes hand with a fomRnouth, eat not the Lords body with a foule minde. Lst a man therefore examine himfelfe. Sec. jind fo let him eat of this bread, and drinke of this cup. Hauing thus examined exami- nation, I come now to the participation. Andfolethimeat,&c.~_\ Of which words I purpofe to fpeake firft ioyntly, • then feueraliy. Confidered ioyntly, they confute three popilli conclufions, as firft, the referuatibn, eleuation, circumgeftation, adoration of the bread. Our Apoftle faith here plainely, thatthebreadmuft: betaken and eaten : q £r^o, not to be referued, nor carried about, nor lifted vp, nor kept in a boxe to bee vvor- (hipped. Secondly, to take, to cat, totafte,to drinke, to doe this in remembrance of Chrift, are aftionsoftheliuing, onely pertaining to theliuing: and therefore thePapiftsaredeceiued, holdingthe Made tobee a propitiatory facrificcboth for thequicke and the dead. How can the dead eat or drinke, tafte or take? r Ergo, neither thedutie nor the benefit belongs vnto them, butonely to thofe aliue; who firft examine themfebes, andafter eat of this bread, and drinke of this cup. Thirdly, the coniunflion of thefe two .• Let him eat of this brcAd and drinke ofthiscHp, abundantly proues, that both parts of the Lords Supper ought to be miniftred vnto all : Ergo, the Papifts in denying the cup vnto the Laitie, wrong both God and bispeopie, by defrauding them of this comfort. As eueryone muft examine, fo eucry one both eat, and drinke : not onely drink~e, and not cat ; or eat, and not drinke : but both eat, and drinke. Chrift forefceing this Pa- pifticall error, laid ia his firft inftitution, Drinke ye ^ all of it : he tooke the bread andfaidonely,take,ear,»W(f/».6 am.oi.i 52 f J Pet 5.16, i 2C0I.2,l6. ^ De coffee, di^.i ^ iimo- renhCloffaibi- dem. ' Inliis Miirc. yinlOH, COU- JUnt. •< D.B'ilfom 3n fwcr totliclc- fiiit apolog. pag-331. ' Get fan centra FtoteUib 4. e> Gitdincr.cont. diaholicfophfjl. ztiBilfon vbi "' Pfal.104, 15. » 1 Coi.t2.6. » Matt. 5.6. P I0li.6.33,3j ^ 1 Cor. 10.17 ' TauUmts vii Magdeburg, (54 ..m.i 12. ' C'nt ».j. ' R/>J/?. ii8. ' Caffarit/ li- ■ UlglC, jp.il. 'tm.-, fji < 3. 1./0/491, " i^biiupra. • Pfnl;.w Re- form CtfJ rif. call prefence. ' ' £^^ & mon. fo! J 2 r. ^iiniftcrs exho t. before the Com. '^ U.CuiAU comptn.Theilog lib.^.cap.t^. ' Samdtttmp. '74 ■" Arts? Ji. " Cav xSapH E alkthe-.^at. Surjtim Cor da. ClertAirtexcelfis. baked with extreme heat in the ouen , and all this, that it may be fit meat for our body; io Chrift in his ripe age was ciitdowneby criiell death, his body was whipped, his flefti rent alundcr, his foule was as it were ^melted in the fiery iPtir- nace of Gods anger : and all this, that he might beccme food for our foulc ; that we might eat of this bread, and drinkc of this cup. The like refemblanccs are betwtenc the wine and his bloud : For as wine doth make glad the heart of man, Pfalm. 104. 15. fo the pretious bloud of Chrift, as » flagons of wine, comforts the (icke foule. " PmIwhs fwcetly : J» crucefixa caro eH ^napafcor, de crttce fanguU IlUfinit^ vitam^HoOibo, cord^lano. In this exhortation hauing S. Tml for our leader, and the Church of ScotLwd for our follower : I hope we ntcd not any ftirther cxamine,why the Church doth i vfethisS ripture for this purpofjj. == /4»^«i7»'«« obferuation is good, Info^tif- firrn infanu eji, dtlftftare, an tdfacien(kimfit , qued totafAcit SccUfm. Surfum Cordii. SVrfum Cerdti 7 fecmef: to be taken out of the LmmentAtietis ofUremj : Cap.'^. vcr. 14 L uemm cerda mflra cum mAttihtu ad 1)omi»Mm tn coelos : vfed in the Church at ieaft gco. yeares before Popery was knovvne in the world. For Au- ^«i7<«<>vvholiucdwithin » 400. yeares after Chrift, and the bleffed Martyr Cj- priaM, whodied *<»«.2 59 makementionof it in, their writings often : Cyprian in ^ Ter.de erat dominie. Auguflintde ^ verareligionejcap.i. and ef'ifl: i « tf.and (as ^ Cajfander obferucs} epiji.ai Dardan,&- lib.de bonoperfefterantia.Surfum corda then isnoragofAow" mufl be contained in heauen vntill the rime that all things arc ref^ored : it cannot defcend downc to vs, we muflafccnd vpto it. So Nicolam CabafilU writes in his expofition of the " Liturgic ; the Prieft after fome fpecch to the peo- ple doth eresS their minds, and lift vp their thoughts, and faith, Surfum cerda: let vsthinke on things aboue, not on things below. They confcnt and fay, that they Lift vp their hearts th ther, where their treafure is, euen to heauen, where Chrift iits at the right hand of his Father. Luke 2.14. Glory he to Cod on high. THc Lords Supper is callfd an EMcharin,becau{e it is a thank fgiuing to God, for gluing his Sonne to die for vs ; and therefore this H) mnc is fo fitly f iing by men on eanh at the commemoration of his death, as it w as by the Quier of Heauen at the celebration of bis birth : for cur reconciliation and peace \vith God, p ^he Peace ef God^d'c. The grace of ear Lord,drc. *Go(l, is all-nbcd in holy Scripture to Chrifts palTion efpecially ; Rom. 5. lo.Heb. ^'^" '■ ^ . . ^TrebhlcClorytoCodonhigh. Some matcc "three parts o this) ^^^^p^^^^^^^^^-,^_ fong, which (if you plcale) call thc^p ^^^^^^ go,dw*H toypardme>t. ,. . , ... SThe firft, concerning Gods glory. Other haue aiuided it into two :^-^^^ ftcond, touching our good. '5'For peace on earth, and good will toward men are both one : becaufeoUr peace with God is not from our good will toward him : but a.together from his oood will toward vs. It is god (faith ' TahI) that maketh injou both t^e yttll and the works : and therefore the RhimtU) tranflation In earth peacCyto men of good will : and the Remi/h Gloffc^ that Chrift brings no fence Jbut tofuch as be of^o^dm/i, are infjfficicnt, and condemned ^jpn by their owne mouth : aswemay readeir, the Commentaries of tylrborem, Caietan, Unfcnins, CMaidonatus vpon the place. Concerning other fcholiall, or Ichoiafticall obfcruations vpon tl e Text, 1 reftrre the Reader vnto "Beattxamis, Erafinus, Ca/i*in,and other learned cxpo- fitors; efpecially to lacohs Perez deV/iIentia, who compiled a whole treatife onthisH\mne. It was firit vfcd in the Communion (as it is thought) hy ^Thelelpher us a "ood man, and a ^ glorious Martyr, a>wt> " 254. Unu^r.^, That which fol- lowcth inonr Coraunion Bookc, fVefraifethee, ve b/epthee, vvas added by that famous Billiop '^ Hilary : fmging it firfl: in his owne Church,a»»{»i tr'ptex, Auguflm- dt Tiin.lib 6 cip,^ &L9mhird-i. feitt.difi.i9. ■> Cduin.& Hdtlorat. in loc. ybifufra. * Matt.n.zS, ' ColoCa.j. •> tCor.7.17. ' Sem.lib.i.M. 41- " Rom, II. 3 J, P Ve verbis jlpo^fcrm.7. /OOT IO/0/.194. ■5 Lamb, vbi [upa. The grace of our Lord^^c, The lone ojGod^i^c. » which crycth in our hearts Abba Father : applying to cur comfcrt both the loue of God, and the grace of our Lord lefus Chnlt. The word,6'55,is vfed here perfor.dlty , not ejj)»iia/ij : for the ^ Fathers on this text note the blefledTrinitie, that God is i Triniu innumero^ vnwinnkrmne. S.Hierome thinks that PW forcfecing the blafplxmoiisv^yrj^r^ here fie, placed the fecond Perfon in the firft roome, God the Sonne before God the Father. ^ Ocher affirme, that the grace of Chriflis named firft, bccaufe it concernts vs moft. For albeit the loue of God in it ovvne nature gee before the grace of diir Lord lefus Chrift, chujlng vs before thefound.ttion of the 7r«r/^,Ephci. 14. yet in our view the grace of our Lord lefus Chrift gocth before the loue of God : Rom. 5.10. }Ve are reconciled to (jod, by the death of his Sonne x we feelc the mercies of the one in the merits of the other. It is a fruitful! obferuation of ' Martin. Li^er, that Chriftian religion begiu- neth not at the higheft, as other religions doe, but at the lowelt : it will haue vs to ch'mbe vp to heauen by lacobs ladder, whofe feet touch the very earth. And therefore when thou art occupied in the matter of thy fa.uatirn, fetting afide ail curious {peculations of Gods vnfearchable counfels, all cogitations of workes, of traditions, of Philofophie, yea and of Gods law too, runne ftraighr to the man- ger, embrace the httlc babe Chrift in thine armes, and behold hin'iashcewas borne, fucking, growing vp, conuerfant among 'men, teaching, dying, rifing againe, afcending aboue the heauens, and haning power aboue all things. This fight will make thee ftiake offal! terrors and errors, as the Sunnedriucth away the clouds. Ina difputation with a Iew,Tfirke.,PafiFt,l-lereticl^,conc(irmn2, Gods infinite wifdome,maieftic,power ; imploy all thy wit and induftrie to be lb pro- found and fabtile as thou canft : but in the matter of luftification, wherein thou doeft wreftle with thelaw,finne,death,and other fpirituall enemies ; it is the beft courfe to looke vpon no God, but Chrift incarnate, and clothed v\ith thine owne nature: to fixe thine eyes vpon the man lefus onely ; who fetteth hiinJelfe forth vntotheCjto bea Mediator,and faith^^ Come vntomee allyee that labour, a^dare hcAMj laden^ and 1 wiU rcfrefhyoti. To behold the Lambe of God, who taketh atv.y thefin»esofthev>orld: andlo by the grace of Chrift thou ftialt vnderftand the loue of Godjthou ftialt perceiue his wifdome, power,maieftie,fweetned and tem- pered to thy capacitie : thou fhalt finde the laying of P^/j/to be moft true, ?/7<«r in Chrift are hid all the treafures ofmfdome and knowledge : that Chrift in our iu- ftification « all in <«//; and therefore good realbn he fhould haue the /irft,and moft place in this argument, that his grace fhould be named f-^rft and iafh The loue of God, is the fountaine of all goodncfle (as Diuines fpcake) gratia- rum gratia: from which originally proceeds tueryperfe^fi: gift and grace. For Almighty God hath not elefled vs in regard of our workes, or other worth : but contrariwife, becaufe God loued vs, we doe that which is acceptable in his fight. I obtained mercy of the Lord (f^\l\\ '" Paul) to be fatthfttHi Vt fide la effem, »en qmafideliseram, as " L(7»»^4r^ aptly. The nature of this ftiort Treatile will not endure,that I fhculd wade farre into this Abjlfnu I remember " Pauls exclamation, the deepnejfe of the riches both of the wifdome andknoxvltdge ofGod,horp vnfearchable are hu ifidtnd thu cyy doth outcry the clamors of the Latv^ the bellovoes of hell, and haxplings of inferniiltfiemks : it pierceth tllC clouds, andafccndsvptotheearesof God, iiifomuch that the blefltd Angels feeme to hcare nothing eUe but this cry : The Spirit he/peth our infirmities, md the ^ftrength of Chrifl is mtdc perfeB through our weal^ertejfe. For Chrift is moft povverfull, when as wearemofl: Fcarfulli eucn when we can fcarcely groane: markethe words o^Paul ; The Spirit maketh intercijftonfor vs in our temptation ; not with many words, or long prayers, hccryeth not aloud with teares, haue mercy gn me O God: but onely giues a little found, and a feeble groaning, as, ah father'. this h but one word, yet notwithllanding comprehends all things. Indeed the mouth fpeakcthnnt, but the good afFedion of the foulecryeth aloud after this manner : O Lord God of companion and Father of mercies, although I am gricuoufly vexed on euery fide with afPitftion and anguifh ; yet am I thy childe, and thou art my father in Chrift. This little word,or rather no word, but a poorc thought, conceiued aright, paflcth all the flowing eloquence o'tDemoiihenes and Tu/He, y€3 TertuffianandM the Orators that cuerwcre in the world : for this matter is not exprefled with words, but with groanings, and thefe groanings are from the bkfled Spirit. Thus you fee the large extent of Tau/s affedion, in regard of the thing wifhed vnto the Corinthians : The grace ofChriHjthe loue of (jod, the communioH of the Holy Ghoff. The fccond extcntion is in regard of the pcrfon, ie with you all : for the Paftor muft wifh well, not onely to the befl,or to the worft,but this prayer ought to be made for euery one as well as for any one. There is none fo bad, but hath recei- ued fbme grace .• none fo good, but hath need to receiue more grace. Wherefore pray we ftill, that the grace of Chrifl mny he mth vs all. The Church q'c England adds a third extenfion in regard of the time,/or euer- mere : the which is implied in the Text alfo, for the Corinthians (as wee read in the ' former Epiftle) yvere Saints by calli»g,znd f o doubtlcflfc had receiued already thegraceofChrif},andhzdtz{\iedeftheloueofGed, through the fellowfhip of the Holy ghoB-Wt doth therefore now defire " that the good worke begun in them, may be perfedl : " that the grace receiued may continue with them, andincrcafe daily vnto the end, and in the end : that the Icue of God which cannot be grea- ter fecundf(fMejfenti.im, may he greater fecunddn* efpcientiamy appearing, grow- ing, abounding in them more and more for euermore. ^ M E N. A Men is vfed in holy Scripture three ) ., , ,■ ' ■ /■ , j^ I ■ , \ r^ r c I Im.c0r.l4., & Al<*i'*. it eimdem lee. '> E'-k'Uiloc. com. tit n. Caljaoder Li- lurgiceap.ii. "* Peiriii BeUea. de mmbiu A"- me>iMb.j,(a,t.i. ' Apofl. cottflit- ltb.% cap.12.ex tmendat, Fran- cifci THrtiaai. Onmiu. Gratiai agamiu. Offaimiti. tiiiddrnM. SemAicamM. Aaoremm- f Bfifi Pautittt tarn 3 faL9' t M after Dee- Ws^anlwer of Hardingi epifl. to Uwelfol-it ■■ Rom.16,17. askfd, m»j be ef equally obtaineL And this cuftome of aiifwcring the Minifter \n the Church y4«»e«,isancient,askappcarethiruht' i.Cor.14.15. /«/?/» Marty Apolog.z, Hieron.froleg.lib ,^.in efij},ad ^alat.AugMjlin.epft.xoj. Vfumre^ort- dendi Amen antiqHfJfimHm eff^e fatety {kith'Be/Jarm. /ib.z. df A-fil]}i,cap 16. Here isopeiiConfenioii, I would the Church of Rome would maKe open reftitution a.fo. For if the people miift anfwcr the Pneft yJmefj, then the Pricii: muft pra\' to the peoples vnderftanding : and how fhall they vnderftand, except Common Prayer be faid in a common tongue? A conclufion agreeable notoiiely to the Scriptures, zs'Bellarmine acknowledgeth, and to thepradile of the Primitiue Church, (as ''■ IttfliM CM.irtjr and » Lyra report) and to the paternes of other Liturgies in ^ Sottth India , « ^fofcouta^^ Armenia^ut euen to their owne conftitn- tions,and MafTc-booke : for their ownc « Clement, and their owne Mi([ale giue order that the people fhould anfvver the Pneft in many things : and how this can be done well, if the vulgar Liturgie be not in a language vulgar, I cannot tell, Pe offer , me praife, web/effe, i»e adore, fpecially the peoples anfwering yf «?<■», euidently demonftrate that the piiblike dcuotions at the firlt inftinition were common to Paftor and people : not mumbled in a corner alone by the Pricft, or chaunted onely by Gierke and Prieft. Thus I haue briefly furueied all our Englip^ CommrAon booke, the which (as f Hierome faid o£ Johns Apocalyps) Tet habet facramenta^ejuot verba: euery S tit- tle is grounded vpon Scnpture.euery Scripture well applied, euery good applica- tion agreeable to the moft ancient and beft reformed Liturgies in all ages. I befeech thee therefore (good Reader) ^ marks them dtUgently , which caufe diuifion and offences contrary to the doElrine which yon haue learned,and auoidthem. For they that are fuch, Jerue net the Lord Jeffii Chrif}, but their owne bellies; and vith faire ffeech and flattering deceiue the hearts of the Jimple, So the God of peace Jhali Jhortly tread dorrne Satan vnder our feet , and in fine tranflate vs from this iarring on earth, vnto the well agreeing Qiiier of Heaucn, where allfinginvnitieand vnifbrmitie; "BleJJlng, andglorj^ and wifedome, and thanks. And honour ^andpoyver, and tnightjbe vote our God for enermore, cAME N. lege ^ Age : liue ^ vtde. AN EXPOSITl OF THE DOMINICALL EPISTLES AND GOSPELS vfed in our Englifli Liturgie, throughout the whole ycere. TOGETHER WITH A REASON WHY THE Church did chufe the fame. "By IohnBo Ys, T)oHorm Viuimtie.and Deane of Qanterhiirie. Ro M. 1. 16» I Am not ajlutned of the Ccj^cll. Bernard, fupcr Cant.fer. 6y . hmngchumafpelap? adEuangclitm ibis. Haft thou appealed vnco the Gofpell ? vnto die Gofpell fiialtthoii goe. LOND ON Printed by George Miller for mUiamAjpIey at the CigncohhQ Parotin Pauls-Churchyard. 1630. 6^a^ ^^..^.c^/^ ^^^^^z^.J^f^o^-^/Sa^^ THE VERTV OVS AND WORTHY .KNIGHT, SIR IohnBoys OF CANTERBVRIE, MY VERY GOOD VNCLE, q%AQE AJiT> TEAQE. V did fir ji plant my fludies^ k ArchbifkopWHiTEGiFT, I, thatprefident of pietie^Ti?^- teredthem^ and (jodgaue in^ -i^jjT 'g^re-' <^^^^J^'t^ (jodjOS totloefoun- wW^ tame of all goodnejje^ Iconfe- ^^im^ crate all that f haue I to your happy memories^ as to the con- duits ofmuchgoodj dedicate this enfuing Poftill,^^-- cially to yourfelfe fumiuingy as to my befi Matron in Cambridge, rvhere thefoundation ofthlsivor^ivas laid: unto your felfcy as to the chief e procurer of that /mall^enefice,ifi>here the frame was r at fed: yntoyour felfe^ as to the liuely patterne oftha} doBrine, ivhich is here deliuered, ^Accept The Epiftlc Dedicatorie. (»Accept itasyourorpne,Jorit heares your name, andrefembl'tngjou much^endeuours to honour jou longi fojoufloall incourage me daily tolejjen my debt to the Qhurch^ andincreaje mine obligations vntoyourfelje^ that lining and dying f may continue Your mofl bounden Nephew, loHN Boys. 73 T FT F FIRST SVNDAY IN ADVENT. The Epiftle. Rom. 13.8. Owe nothing to any mxn butthk^ thit itcloue one another ^^c, T is a good obferuation of * TertuHian , that heretikes are wont firft to perfwade, then to teach : on the contrary, that Or- thodoxes vfe firft to teach, and then to perfwade : the which is Saint Tauls ordi- narie method, firft monere, then moHere. This Epiftle then allotted for this day being llitable to the reft of his writing,cffc. reth vntoyour confideration two pcinci- pall points. I . An admonition : Ove nothing to any m^nbtttthiSyScc. 1. From the worthinefH^ the thing-. He that leueth, hath fulfilled the law. 3. From the fitiiefle of the rime : Con- fidering the fetifon^ that it is norv time. Sec. 2. A double reafon ot the fame In his admonition ob-^i . A precept : Owe nothing, &c. ferae two things : '^ 2. An except : But to loue one another. The b firftdothinfinu-S^^f,"y =/--<• ^^-^ "'' ''''' .. .t ^ rt Kiully : orvenothtna. ate.thatwem'iftpay 7 ■'^ ,1 ^ ' c general!}' : to anj man. ' Some Diuines haue ftretched this vnto all manner of duties as well of ^ loue as law ; making it a conclufion of the former dodlrine ; ^iue to all men their due: trihnte to vehem tribute : CHflometowhomcuFiome, (^c. Eflote debi-. tores ommbus vt nemini, debeatis : (as ^ Luther obferues) a ftrange, yet a true faying : and it hath a parallel, i. Corinth. 3. 18. If ^»J m '.^e(. Arafon in an. 5 . ' P»!lil maior. Dum.Jt.ab Efi- phatl. f A£t.20.»7. I Rom. >.I4- •■ I Cor. 9. 19. > Gurran.mloc. '' Lexicon rbca- Itg. ^llenfiaig tnveibJehiiiirr, I 74 ' Luther in " .uliuiSci't- gerjvtilojej-mu iculigeria etut vita. "ihejirfi Sur^eiay in Aduent. \ Citing his auihoritic for tiiclawfulncs of vfunewhen they wculd borrowj but ■nllcngingthe text, nihil mdc Jp!ra>itiS,Vihen they fliould ° Sirm.Gclp. Pew. t. Aiifni. P Laft Sermon before King Pdw.thefixih. 1 A!4gii{Un. Epijl. 54 ' Juftin inaU titt.lib.n.ttt.i. &c lib.6 tit.t. <■ Luk.19.8 ' In locum. " Ltcdefurd incxfUcot. epilhad Bpbif. ' Tr.ift nat of repent cap.i i. y See Church hom.of repen- rance.part,?, Ephef4.i3. ■» I'rou.i. 14. ■^ (^bifiipra. Inpt. tib.^. cap.it. ^ LatiiKus fcr mon on the GoCp.Dom 2. Aduent « i,Cor.8.i2. e Perl^imviii pipra. ' \nloc:Tl!om i< Ceviment, in he Thorn. ' Apbori(mJ)i vifb.debhum I e^ reliiiut. hinderan:e. The word of aiihoneft man ought to bee fo currant as his coyne. 1 Tomponitu an heathen man is reported to hauc beenc fo couOant, as he ncucr made lye himklfcj rcr could fufFtr a lye in other : eucry Chriftian, and a "'gen- tleman, albeit not a Chriftian, ought to bee iuft in all his words, as well as righteous in allhiswayes. It isicund coiinfell in affaires of the world; Taft fcinde, faft finde : Plus enim creditv.r annui^ cjuam ammii : as Seneca wittily : For tile feales of men are more regarded then their foules ; and yet tpfe J.ixit of a Chriftian TythagorM, is fo fufficicnt, as ^oA firipji fcriffij oi a ]ewilli Pilats. Debts ex commijfo bee manifold : fome by borrowing, feme by buying, fome by fecret fraud,fome by violent oppreiTion. It is not a fault fimply to bor- row, for then there could be no lctting,no lending.r.o trading in the world : then onely debt is deadly finne, when a man hath neither means nor meaning to re- pay. Pial. 57. 12. 1 he vickrd borrraeth andpayeih not againe. Some men held rcftinition a point of Poperie : " borrowing by Caltiin, and paying by the Bible : but Bifliop ° Latimer auoweth vpon his credit, that in this all writers ac/ee both old and new, that reUitmion is neceffary to faliiation : P either reliitnticn cpen orftcnt^or elfe lell : It Is eafie to fliew that in a particular account, which I. edeliuerc din agroU'elumme : firltitwas a re- ceiugd opinion among the Fat hers in the dayes of nyiugusline. q Ncn remit- titur ftccatnninifircFiitttaturabUtHm : after entertained of the beft ^ Ciuili- ans : and all the Canonifts and Schooitmen widicut exception : and ftill embraced of our learned Protellant Diuines ; Illyricta^ l^remius^ Aretitu ; in the cxpofition of the \\ ords of ' Zaehew, If I haue tal^n fern ay,j m^tn by for- qtdcauillaticn, I tcfiore himffttre fcld: ' AdelanUeti^ " Zanchtus, ^Perkins: and all that vnderftand any thing at all. For no man except a new man is faued, hee inull repent and bee borne againe : Now where there is vnfained repentance, there is contrition for finne; where contrition for finne, there de- teftation of finne ; where detcftaiion of finne, there foUoweth x amendment of fife. Zache, renuedinmind was altered in manners: * he that ftolemuflfleale no more : fur.h then as detainc the goods of other vniulUy without latisfaftion or reftirurion,arenotforry, but => reioyce rather in doirg of cuill. As ^ AMgufline fwcctlv, 'Ta.'mtefiti.i nor, aptur,fed fngitur. I conclude therefore this argument in the wordstjf "^ LaBantitu : Afud bonos indices, fiuis habent firtnitatts, vet teUiirinnia ^ne argumentU^vel argumentaftne teflimofitjs ; kos tameKtionaltermro cotttenti^cumffippetatmbiiZitrufKCjue, necutfcruerieif\geniofo,aHtn9nint(lligen- di, aut contra diffc-rendi locum relincjH.^mtu. 2. Vv'e muft pay fully : oTver.othing. Many men are willing to pay fome part of their debts, but they cannot endure torcilorcall: they will not compound, except the creditor will take ten fhilii;^gs in the pound: acrmmcn, but not a ccmmer;dable ccurfe, fcr a mire is dtbt fowellss a million; tarn, albeit not tantum ; fo good a rlebt,ho\\ Ic euer notfogreat a debt : ifwe mull: owe nothing, then therf muflbe full pa\ mtnt ofeuery thirg. Ifwe cannot pa) , Godsfluredly wi!' accept of votal! reflituticnaswfl! asof a(fVuaiI: ofthr.twh chisin'^ aflefl, as if it had bcene in cfFed. As « P~^y.l iTieweth in the like cafe : Fer if there hee firfi a vUiing minde^ it is accepted according to that a man hath , and not according to that he hath not : ^ Jlifta profaBorefHtat 'Detu, ■quod homo qitidi m vere voluit^ fed noK valuit adir/iplere. 3. V\'e muft pay generally : orve nothing to any : whether l;e be friend or foe, rich or poore, ftrangcr or ntighlour : reftore all to al!. If any man cor- rupting or corrupted in fccular offices, harh iniured many whom hee doth not know; s then his bed ccurfe is to rcftore to God, that is, to the Church and to the poore. Touching thefe and the like quefaons of debt', the lear- ned ma)' fiirther examine ^Thomas, ^Caietan, ^ Aragon, ' Emannel Sti, with many moe : but the beft Schoolcman in this argument is thine owne confci- ence •• The frfi Stmdny inAduent, ence : For "' -ivh^tfoeuer is not of faith ispnne. " That is, all thou condemncft in thine heart for finne,'to thee isfinne, : fatisfie then all other fo farre, that thou mayeft fatisfie thy feIfe,flw*w«^»>»^rointhe word^««« Epher.4.13. ^ Ari(iot. ' chrjfofi.in t- pilt ad Rom, btm-24. * i.Cor.s" 25. ' 2.Tim.4-/. f Theophjlad, in locum. 76 s i.Pet.j 10. ^ Atnbrof. We. im. Squill M ' HdanClhonJn locum. ^ Sarceri-Min l.tciim. ' Liiiher.PDflU. mahr. iti epifi. ■» Pro 14.9. " 2.Sam.2,i4, • TheophylaSl. in tecum. /1qinrt,lHtec. 1 Defence for not fubfcrib. chap.8. ' BB.Bible. 'Honxagainft gluttonicand drunkcnnefTe. T/je firji Sunday in Aduem. life prefent ; and by day the world to come : in this life many things are hid- den as in the darke, but atthelaft and dreadfull day, tlie bookcs and regilters ofallouradionsfliall belaid open, and all things appeare naked as they are, to God, men, Angels, diuels. If vvemakebut twcluehouresin our night, and fix ages in the world, as vfijally Diuines account ; then fine thoufand yeeres, that is, ten houres of the night were part, \\'hen Pml wrote this : and fince that aU moft fixteene hundred yeeres, that is, an houre and a halfe and a quarter j fo that now there can remaine but fome few minutes, and then the terrible day of the Lord will come, JVhen Z the heatiens fhallpajfe Arvay mth a mife, and the ehtpents fhttll melt mith heat, and the earth rvith the tvorkes therein pjalt he burnt vp. Where- fore feeing the end of this night, and beginningofthatday isat hand,lctvscail away the workts of darknefle, &:c. '• Other more fitly by night vnderfland the time of ignorance ; by day, the time ol knowledge : by night, the law wherein our Sauiour Chriflwas onely fliadowed ; by day,the Gofpell wherein he is openly flitwed : and fo faluation is neercr ' bccaufe cleerer. Our Apoftles argument then is ^ like that of John the Baptift : Repent ,for the kjngdotMe of (jod is at hand,y[it.:^.2. The ^ Gofpell is the day,Chrift is the light : faith is the eye which apprehends this light : and therefore feeing the day is come, let vs cafi away the workes of darkneffe, and put on the armour of light. Sinnes are called the workes of darknefle : The '■^foole maketh a mock' offm : as " liAbner called fighting a fport : Let the young men arife and play before vs : fo many men make finne their ordinary paflime : " but ourApoflle termesit a worke, and the wife man a weary worke too : Wird.5.7. We haue wearied our felues in thewaies ef mckedneffe: a Worke it is, but blacke worke: adeede of darknelTe ; in that it doth begin from Satan, who is the prince of darkneffc, and end in hell, which is vrter darkneffe. See before the fong of Simeon -. and Ac^uin. leU. 3. vpon this Chapter. Holy vertues are called armour of light : armour, becaufe wirli them a Chrifti- anmuft fight againft his enemies: Ephef.d. Sec £pi[i. Dom.zi. poJiTrin. Light in three p refped:s. , i. As proceeding from God, who is the Father of lights : lames 1.17. 2. Shining bf fore men,as/«^^^j«»f^^wfiiy/i^, Mat.5.i(5. 5. Enduring thelight : lohnj. 20.21. He that doth euill, hateth the light; but he that doth trath, commeth to the liaht. Lrt vs rvalke honefflj,3^.'2 That is, comely : night-walkers are negligent ill their habits, an oldgowne will feme their turne, without ruff or cuflF, or other handfometrimme. But in the day men are afhamed, except they bee in fome good fafhion according to their quality. Seeing then the night is pafl-, and the day is come, let vs put offour night clothes, and put on our apparel! fbrtherfay, fb walking as wc care not who feeth vs in all comelinefle and hontfty. The drun- kard is in his night gowne : the fornicator in his night gowne ; the faftioasichif. maticke full of llrife in his night gowne too : for he loues no comelinefTc in the Church. Not in eating and drinhing, neither in chambering and ivantonnejfe , neither in flrife anderMying.~\ Here the 1 NoueliUs except againft our tranllarion. For wee fhould reade furfetting and drunkenne^e. I anfwere, firlt in particular, that as the Scripture muft beconlfrued by Scripture, fo the Church by the Church : it being an axiome in our law, that euery man muft interpret himielfe. And ano- ther rule : Sententiabenignior invtrhis generaliht't! fen dubijs efi pTiiferenda. Now the Church eUcwhere ^ tranflates and ^ expounds it, as they would haue it. Ergo : their cauill is caufeleffe. In generall, concerning mif-tranflation, Trcferre them vnto thufe whom it more properly concernes; I know, they know we can eafily finde faults in the ^f Kf «^ rranflation of the Ty^/w^.f in Englifli meetervfed moft, and preferred bcft of all Scriptures in their priuate and publike deuotions. If a Salamandry fpirit The firfi Smodity inyldtient. fpirit HiouW traduce that godly labour, as the fiienccd Minilters haiic wron- ged our CommHfiioK &ooke, he would obie(ft pcraduenture that (ometime there wantsinitrcafon, aswcUasrythme. ' ZiJitie>at lib I. * Lu.t:.l6.l9. ' Rom,i^.j. ' ; Piirt.hom. of fading, e Aula^lihoa. toe, com tit. de ceretr,o & Chri- (lianjib Be^^ epifl. 24 Peil^iHS Treatifcof confcicnccj chap,;2. 78 ' Luther. & MetanMeit. in locum, » Efa.6i.io. * ApGc.il.7.9. ' Matt.ia.i I, "■Pfal.3i,i. Apocal.1.8, 'iFerusfe/. i. Dtm.i.Adutnt, f ThttiofH. de curat.GrKC.af- fta. Iib.2. The firjl Sunday in Aduent. Concerning drunkennefle and the reft,often elfewhcre. Yet by the way note tliccraftincffe oftheDeuill, andvnhappineffeof finne, which feldomeor neuer commeth alone; itisvnlikethcRaile, which flieth folitary, andinthisrefpecl' moftlikcthe P.irtridge, who calks one another till they make a couey. Firft, Paul brings in finne by the brace, gluttony and drunkenneffe^ chambering and ■tva/nonffgfff, jirife and enujing ; then as it were by the whole couey, For all thefe birds of a feather fiie together ; immoderate diet begets chambering, cham- bering wantonnefle, wanronneffe ftrife, flrife enuying; thus finne doth firft couple, then increafe. This text ought to be regarded oFvs the more becaiife it was the very place to which yf^r^^i?;^? that renowned Docftor by a voice from heaucn was direded at his firft conuerfion, as himfelfe witnefleth, Lib.%. eonfejf, cap. 12. Putjee on the Lord Icftu ChriH.'} As We muft put ofFthe old man, fo put on the new man, and that IS done ^ twowaies, either by putting on his merits, or by putting on his manners. Our Sauiour Chriftin his life, but in his death efpeciallv wrought for vs ' a garment of faluation, and '' a long vehite robe ofriah- teoufnejfe : now the fpiritiiall hand of ftiith muft apprehend and fit this ' wedding apparell on vsiniuchibrt, that all our '" vnrighteoufnejfe may beforginen, ar.dall eur finne conered. Secondly, wee muft put on the manners and excellent vertues of Chrift, in whom was no worke of darkneffe, but all armnur of light ; fo the phrafe is vied, lob. 2p. 14. 1 put on iuftice and it couered me^my iudgement was a robe and a crowne. This apparell is t he true Verfetum\ neuer the worfe, bur the better for wearing. TheGofpell. Ma r tn. 21. i. K^ndxvhcn the J drerv nigh 'vnto Ilicriiftlew, Sec. H R I S T is " y^lpha and Omega, the firft and the laft,the begin- ning and ending, wherefore the Church allotting a feuerall Scripture for euery feuerall Sunday throughout the whole yeere, ° beginnes and ends with the commingofChrift : for H\t the conclufion of the laft Gofpell appointed for the laft Sun- * day, is. Of atrHth,tbii u the fame Trophet that fhould come in- \ to the world; and the firft fentence iu the firft Gofpell for the firft Sunday, Te hold, thy King commeth vnto thee. Wherein the Church imitated the method of Gods owne Spirit : for as the firft prophecic mentioned in the old Tefta- ment,is, Thefetd of the woman/hall brutfe the Serpents head : and thefirl} hilfe- rie deliuered in the new Teftament is. The beoke of the generation of leftu Chrifl ; fothe firft Gofpell on the firft "Dominicafl, according to the Churches account is Aduentttall, a Scripture defcribing Chrift and his kingdome, fitting the Text vnto the time : teaching vs hereby two things efpecially : firft, what manner of perfon the'Meftiasis who doth come, fecondly, what manner of pcrfons wee ftiould be now he is come. f Preface, e^// this was done that it might be fulfilled tvhich In the former part) veoffpoken of by the Prophet : ver ( 4 . obferuc two points, a jProphecie, taken out of Zach.9.9. Tell the daughter of t. Sion,&cc, All thiiwiti done that it might be fulfilled'] An vfuall phrafe with our Euan- gelift, as Cap. 1.22. Cap.2.ij. Cap.zy.^'y. ft doth infinuate the fweet harmo- nic betweene the Prophets f nd Apoftles, as p Numenim faid Plato was no- thing elfe but Mofes tranflated Out of Hebrew into Greeke, and Afcham, that Wr^»7 is nothing elic but Homer turned out of Greeke into Latine, and as The firfi StirjdAj in Adinnt. 79 as the Noae/ifis i^xtnc, thatoui" Communion booke is nothing clfe but the Romanc MiflaleandPortuisthroil our of LatineintoEnglilli, and as Diuines bane cenfured Cypriantohcnox.hms,d(chux.Tcr:HllLin in a more familiar and elegant fliie : fotbc new Teftament is nothing elfe as irwcre, but an expofiti- on of the old. That difference which 1 Zeno put betwccne Logicke and Rhe- toricke, Diuines vdially make bctweene the Law and the Gofpell, the Law like the fifl flmt , the Gofpell /ikf '^"^ i'^td open. ' Euangelinm renclatet Lex, Lex occttltum Ettangelifim : The Gofpell a reuealcd Law , the Law a hidden GofpcU. This harmoniacal! confcntmay fcrue to confound our aduerfarics,and to com- fort our ielues. It doth abundantly confute obftinate lewcs, who expedtanother Meilias to come, conceiting as yet all things not to be done in the Gofpel,which was fuid ofhim in the Law, To that whereas the great qucflion of the world is, who is that Chrift ? and the great queftion ofthe Church, who is that Ar.ttchrijQ! tl»c lewiA Rabbins are ignorant in both. Secondly, this harmony conuinccth allfiich ^ Herccikes, as hold, two fundry diiagreeirg Gods to be the authors ofthe two Tcftaments, one of the Law,ano- t her ofthe Gofpell. Jt affordeth alfb comfort, firfl ingenerall it may perfwade the confcience that the Bible is the booke of God. Forif /"/o/cwd-if was aitonillied at the 72. Interpreters, becaufe being placed in fundry roomes, and neuer confcrri)ig nor feeing one another, did notwithllanding write the fame not oneiy for lenfe of matter, but in found of words vpon the (elfe-iame Text, as ^ luBin Ol'fartjr, and " Augttninc report ; then how fhould v/ee bee moued with the mofl admirable diuine concordance betweene the Prophets and Apoftles, who writing the Word of God in diuers places, at diuers times, vpon diuers occafions, doe notwithftanding agree fo general!, == that they feeme not d\- uers pen.men, but rather indeede onely diuers pens of one and the lame writer ? In more particular, itmayftrengchenour faith in the gracious promifes oP Almighty God, heefpeakesthewordjand itisdone: commands, and it is ef- fefied : Heauen and earth fhall pafTe, but not one iot of his word fliall perifh : he promifed by Zacharie that the MeiKias of the world fhould come, 'and he tels vs here by Aiatthew that he is come : AP- this was done that it might be fulfilled which vposjpoken by the Prophet : Beheld thy Kitrg commeth vnto thee. Thus much ofthe Preface generally, now to fi ft the words feuerally. That, is taken here, tion y caufaliter,fedconfecutipt\, not for an efficient caufe , but rather for a confequence and euent. Chrifl did not thus ride into Hicrufa- lem becaufe Z^r^<«r7 foretold It, but Zacharj foretold it becaufe Chrifl: wodid thusride: Chrifi: being the complement of the Prophets, and endofrheLaw, yet the word That, infinuates (as ^ Chrjfoflome notes) the finall caufe why Chri 11: did thus ride, namely, to certifie the lewes how that himfelfe onely, was that King,of whom their Prophet Zaeharj did thus fpeake,that none but he was the King ofthe lewes, and MeHias ofthe world. Fulfilled'} A prophecie may be faid to be fulfilled * foure waies efpecially ; 1. When the feife- fame thing comes to pafTe which was h'tcrally deliuered in the prophecie. So S. Matth.cap. 1.22. faith, '' ^/ij'ifj .prophecie. Behold a virgin Jhallc one ciae^ See. Was fulfilled by Marj, who brought forth a Sonne, &c, 2,2'When the thing allcgorically fignified is fulfilled, as Exod.12.46. it is faidof thePafchall Lambcs, Te (hall not breake abone thereof: yet S. lohn^cap. 19 36. affirmes this to be fiilfilled in Chrifl; The fouldicrs brake not hislegf, that the ScrtftHreJhould beftilfiHed, Not a bone of him Jljallbe broken. 3. When as neither the thing literally nor allegorically meant, but fome other like is done: fo Chrift, Matth.i^. tels the people in his time, that the words oi Efay, This feople dr arret h mere to me with their motithes. Sec. were fulfllle* 1 Ck ad Mjyc. Brutum out. llJtifcr Leii'it. In veiere nauiim lautt'mnoutve- luipatct. f Ttrttil.lib.4. contra Marcton & .Auguflin. Hittej.zi, ' Irtadmomio- rio. • DedattDei lib \%. cap.^z. Idem Galat'tn de arcnis. l,\.c 3. '■ Bellarmbi.de verba Vei lib, i . cap.i. y PofitL Calhol C071.1 Dom.l. Aduet& Hd- domuin locum. ^ Ho'n.n.ia Malth. » MaUonat.ln 7, Metlb.ii. " Efay7.i4. 8o TtTluUlb.de prte[cripMretic. * Ah ill u. A>npbitocb'm. Hjffoluui.vc. • IH ludic. ex- putgat, '' Anfwcreto M' Hirdings conclufion. e contr* Fault, lib.it.eiip.il. '■ Aft.io.i;. ' Baroniia erat. ad Paul i.de l^en'it excom, ^ Pfal.91.1?. ' Tiauclerui Gen 40 an. II77- " Gcnef.1.16. " Lib.tit.^}. de maiffi'. & obed'f aii.cip.6. " Ibidem m verb; inter fo- lem & lnnam. P Prtefat.cem- mem.in ^Eudg- (a$ z. 1 In Ik, The fir fi Sunday inAduent. fulfilled ill him : hypocrites, Efaj prophecied veil ofjon, that is, of luch as are like to you. 4. When as itisdaily more and more fulfilled, aslames 2.23. the Scripture was fulfilled which faith, %Abraham bcleeued ^od. (Abraham a^artdly belceucd God before, but his offering vp of Jfaac was a greater probate of his faith .- then the Scripture was fulfilled, that is, more and more fulfilled, when Jbrttljum thus farre trufted in God. Now Chrift fulfilled Zachanes (aj'ing in a literal! and plainc fenfe, for he fent for an Afle and rode thereon into Hierulalcm, that it might be fulfiHedvfhich roM fpoken by the 'Prophet, Reioyce u daughter ofSioH, for behold thy King commeth,&c c . 5. John and 5 Matthew rdiZQ not theprecifetextof Z/icW^, but keeping the fenfe, they fomewhat alter the words. Qn the contrary, blalphemous He- rerikes and Atheifts vfe to keepe the words of Scripture, but altogether to change the fenfe. Children full fed often play with their meat : ib Lptcianifis of our time play with the food of their foule, making the Bible their babble. The Lord who will not fuffer his name to be taken in vaine, mend or end them. As for Heretikes, it is alway their cuffome to make the Scriptures a fhipmans hofe,wreathingand wrefling them cuery way to ferue their tiirne. * Nouadma- teriamfcripturM^ fed materiam adfcripturas excogitant : Firft they make their Sermon, and then rhty looke for a text. Herein the Papiffs oflatter time moflofFend,who doe not onelyfaine ^ new Fathers, and falfifie the old .« Dodors, putting our, putting in, chopping and changing as fhall beft fit their purpcfe ; lb that the Fathers (as Reuerend ^ Jewel faid) are no Fathers, bur their children, noDocScrs, but their fchollers, vt- tering not their owne minde, butwhatrhePapiifsinfbrcethtmtofpeake; they doe not, 1 fay, wrong |humane authors onely, but alfb prefiune tocenfureand conflrue Gods owne bookes as they lilf , as g ^^nguHine faid of Fauflm the (JManichee ; Legant (juivolnnt^C^inutnient autfal/i imprudent'er^aut fallere impn- denter. Hence ^ kill&ndeattn Peter, hi • warianrfcr thePopetodepofePiin- ces. It is written, ^ T hon /halt goevpon the Lion and the ^dder, the ycng Lion andthe'Dr^gcnfhAltthott tread i/uder thy feet e 1 therefore the Pope may tread vp- on the Emperors necke. ■" God made two great lights in the firmament, that is, two great digni- ties in the Church, the Prieft, and the Prince : but that which rulcth the day, to wit, fpirituafl things, is the greater; that which rulerh carnal! things is the lefler : as Innocemim ihe third difputes in the " Decretals : and th: Jr " Clofle further addes out of Ptolomie, that the Sunne containes the bignefTe of the Moonefeuenthoufand feuen hundred forrie foure times, and fo many degrees iumpe is eucry Prelate aboue euery Prince. Sometime they cite the be- ginning without the end , fcmetime the end without the bcginniror ^ lometime they take the words againfl the meaning, fcmetime they make a meaning againlt the words, and fo they doe not reeeine, but giue the golf ell, 35 P Maldonate fitly : not admit the old Scripture, but vpcn the point coine a new : form contrcucrted places, either they fuppreffe the words, or elfe not expreffe the fenfe: as if amanfhould picke away thecorne, andgiuevs the ch;ffc, or conuey away the iewels, and throw vs the bag. The blcffcd Euan- gelifts had warrant from God, and we warrant from them to quote Scripture, fometime more fiilly for explication, and fometimemore fhorrly for breuitie, yet without alteration of the fenfe, though there be feme little alteration of the fentence. 1 CMarlorats annotation is gocd, that our Euangelift and other doe I not alway repeat the very words in the Prophets and the Law, that wee might j hereby take occafion to perufe the Text and to conferre place with place. Let \ vs then examine the words in Zachary, which are thefe; Rewjce greatly S i daughter Sion, Jhoutforioy daughter Hierufalem : Behold thy King cofumeth \ fnto thee. • _^^^_ They The firjl StwdAj in Aduent. 8i Tlicy containetvvo remarkable points : an' Ju the former ob (cruc the kExhorting^ LTfallSiT ■ Exaltation : Reiojce greatly ficc. )Exaltation, or commendation of Chrift, as areafonof this exceeding ioy : "Behold, thy Ktngcommethvnto thee^iafijmetkf^dic- Principall, God : for the r»m-d of the Lord came to Zdichtirie, Cap. \. verf.x. this then is not the word of man, but the voice of God. Inftriimentall : Zacharie. Exhorted yHierufaUm. A&Jitioyce. In that Zacharic was Gods organ, marke the wcrihineffe of holy Prophets, as being the very tongues and pens of the bletfed Spirit : and this dignitie belon- gethalio to their (ucceflbrs, Apoftles, and other Preachers of the Word; for S. Oliarrhew (peakes in the plural! number, (S?«f/Vr»/^/iOT, and at this time the lewes were the " people of God, and Hierufaleai the •'' CitieofGod. v ^^■^t Salentrvas huTai>ernacle, and bit dweliir.g inSion. Whereas therefore Saint MtitthewfTcllyee the dattahter o/i9»9»,hemcaneth, '^ vling a lynccdoche, Hier»falem. And whereas Z^Jc^/jr/V names Hterufdem, hee ^ meaneth, the Church of God oner the face ofthe whole earth, of which Hierufalem is a figure, and lothe Text is to beecon- ftrued typically, not topically ; tor this ioy concernes the Gentile fo well as the lew, the one as the roote, the other as the l^ranch, as ?aul fhevvethfn his Epiftie to the tf ow. chap 11. Indeed Chrift is the glory of his people I (rael, but hee is the light of the Gentiles, illuminating alUiich as Ct in darknelTe, and intheflia- dovv of death. Here then obfenic,that Chrifl: is the Churches ioy,and only the Churches ioy : dumbe Idols are the Gentiles ioy : O'lf/jW/^ff istheTnrkes ioy : Circumcifion is the lewes ioy: ylntichri/l is the r>abylonians ioy : the Deuill Calicutes ioy: but onely Chrift is cur ioy : rf-'e ^ ivitl rcioyce and be glad tn thee : '^ I ammjbe- loHeds, and my beloned is mine : Chrift is fo much the Churches,as that he is none others ioy ; forns '' Cyprian and other Catholike Doctors ; He that hath not ■the Church for his Mother, hath not God for his Father : and hee that hath nor God for bis Father, hath not Chrift for his Sauiour. « Per portam Ecclejixintra- mtu inpirtam Paradifi: No Church, no Chrift ; no Chrift, no ioy. This exultation appenaines onely to the Church: He that is not afbnneof Sion, a ciuzcnoiHierfffalem/is in the ^ gall of bitternelTe, and hath no part nor portion in this happinefle. Now ' Calmn.& Miirtorat iiiloc. ' Rlbera in Ho- fcam cap. i o, Niim.zt. ' Homer. Iliad.j ' Lcuit J6.ts. « Pfal.37-J. y PfaLyO.i. \ MaUor.atjn toe. 1 lanftninhc. ^ CJantic.i 3. ' Cant.6 2. ^ Trall.de Urn- plicitale prxla- tOTum. ' jtugufiln.fcr. I i6.de lemp, f AftsSij. 8x Thefrfl Sunday itt Adttent. * cap.j.14.. '■ ^ugujlin.in P[aL6s.(&- 94. Gregor. moral, lib-2%.cap.\^. ' Statm. ^ Mat, 1 1.30, 'Pfal.i22.l. "= Prou.ij, ly, - EfiUetm. * 2. Cor. 6. 10, P Ioh.17.3. 1 Wifd.5.7. luncnal. ' De gubermtio- neDeiJib.i, ' Luk.io.i3« ■■ Bern.Sb.i.dc cmfiderat. Now concerning the aft; the matter is, toreioycc. The manner, greatly to reioyce, with iubilationand fhouting. It is areceiued opinion in the world, that religion doth dull our wits, and daunt our fpirits, asifmirthandmifchiefewentalwaytogither: but it is taught andfeltinChrifts Ichoole, that none can be fo ioyfuUas the faithful), that there is not fo merry aland as the holy land, and therefore Zacharie doth double his exhoitaxion^Reiojce greatly, pjoHt for toy ; znAt Zoj>hony iothtri^lc it, Reioyce O daughter Sio», bejee toy full Ifrael^ be glad vith all thine heart, O daughter Hie- rufalem : Exulta^ laare^ iubila. * Now iubilarion, as the ^ Fathers obfcrue,is(bgreataioy, that it can neither bee fmothered nor vttered : ' Hilaris cum fondere virtus. In the words of Chrift, ^ My yoke iieajie, ?My burden is light, A new yoke is heauy, but when it is worne and dryed it waxeth ealie : Chrift therefore did firft weare and beare this yoke, that it might bee feafoned and made light for vs : hee com- manded vs to faft, and himfelfe did faft : hee commanded vs to pray, andhim- felfe did often pray : he commanded vs to forgiue one another, and himfelfe pardoned. Againe, whenhefaith, MyyoKeisfweet, and my burthen is light, he doth infinuate, that the yokes of other are bitter, and their burdens heauy: thatit is aforie feruicetobe Satansvaflall, orrhc worlds hireling, fothatrhe good man takes more delight m performing his dutie, than the wicked can inall his villanies and vanities. / woi glad, faith ' 1)auid, tvhen they faid vnto me, wee vpillgoe into the houje of the Lord. AndPfal 84t2. Ady joule hath a longing defire to enter into the Courts of the Lord. And Pfal. 8 1 . Stng we merrily to God,&cc. An vpright Chriftianis aMufician, aPhyfitian, a Lawyer, a Diuine to hin^ felfe: forwhatisfweeterMufickethanthe wirnefle of a "■ good confcience J' What is better Phyficke than " abjlinere c^ fuHtnere : good diet and good quiet? whft deeper counfell in Law, ° than in hauing nothing to pofTeife all things i, and what founder Diuinitie, p than to know God, and whom he hath fent, fefus Chrift ? On the contrary, the wicked is 1 wearied in his wayes,and difcontentedinhiscourfes. A malicious man is amurthererof himfelfe, the prodigall man a theefe to himfelfe, the voluptuous man a witch to himfelfe, the couetous man a deuill to himfelfe, the drunkard all theft to himfelfe, amurthe- rcr to his bodic, a theefe to his purfe, a witch to his wir^a deuill to his foule. The blinde ' Poetfaw fo much : Semita certe Trats/juilla per virtutem fatet vnica vita. <" Saluianui hath pithily comprehended all in a few words ; Nemo alio- ram fenfn mifer efl fed fuo : ^ ideo non pojfunt cuiufqttam falfo iudicio ejfe mifeti, qui fuHt vere fua confcientia beati ; hoc cunElu beatiores funt religi- ofi, ejuia (^Jiabentqua volunt, (^me/iora quam quie habetit omnino habere non pojfunt. Fideiprafentu oble^ amenta capittnt^ (^ beatitudinii futura pramia ctn- fecjMentur. Hitherto concerning the Prophets exultation : his exaltation followeth, Ecce Rex tutu, &c. The word "Behold in the Bible is like lohn the 'Baptin,alway the fore-runner of fome excellent thing : and indeed all our comfort confiftsin this one fweet fcntence. Behold thy King commeth vnto thee. Behold^ Looke no more for him, but now looke on him : ' Happy are the eyet nfhichfee the things yeefee. Kiug^ ArcallandaroyallPrince. . , 1 r I Ziure creationit. « •„ • J ru- S"^^u' ^''Af''l'Rr»eritoredemptionis. RfeaU, in regard of his^a " threefold title :^^,«,^^^„,. ^might, as being the Lord, verfe 5. who commands, and it is done, verfe 6. for he can doe wha'tfoeuer he will, and more than be will. A royall Prince, both in his affeftions and aiflions. The firfi Sunday in Aduent. A t}'rant doth rob and fpoy le the people, but the Mcllias is lel'us, a Sauiour of his people, Alatth.i. 21. A tyrantisawoifetofcatteranddeftioy theflieepe; but Chrift is the good {hepheard, whogaue his life for the fliecpc foh. lo.i » . ThjfJ " Promiled vnto thee, borne ot thee, bred vp with thee, flcfii of thy flcdi, and bone of thy bone: not eucry ones King, f'>r Satan is Prince of the world; but t by ATtW, for heisGodof y Ifracl: hisccmmingwasfufficientfor the whole world, but effcient ontly for Sion : or thj Ki»^, bccaule it is not enough foconfefle in general!, that Chrift is a King; for the Dcuill himfelfe bekeuesthe ^ Maioro^xhe Gofpell : but the daughter of Sion mnic nflbuie and bclceuc the Minor, that Chrift is her King, Efny g.b. To vs a Chtldeuhome, tovsaSonneugiuen, There is great diuinitic, laith * Luther, in pronouncs: a great emphafis in rnhh and nofier, as ^ ^Hllinger and Cc.luin note . Commetir\ = Chnft is the way, wc <^ wanderers out of the way : « fo that if the wa)' had not found vs, wc ncuer fhould or could haue found the way, f nee ofibtis, ncc opcribn(,tiec opera, Vnrothee^ S Tibi ft credit, contra te It noncredis: if incredulous, againft thee: but if beleeuing, for thee: for thy, not his good, he ^ gauc himfelie for thee: ' Najcens p dedit in fociam, i.oniiefcens incibam, moriens inpreiium,rcgnans in frammm. SeeF.pin.T)om.7,'^»^adragef. What could haue beene faidkflV, and yet whatcanft thou wifh for more ? ForifCbriftbea King, then he is able : if thine, then willing; ifhecomc,hee refpedsnothispaine: if heecome vnto thee, heregards nor his profit; and therefore reioyce daughter Sion, iliout f<^r ioy daughttr Hicnifalem. Thefe Glofi'es are common in the Fathers and Friers.and I fhall oken touch vpon them, efpecially Epiflleand Gofpell on Cbriflmas day. The ftcond parr ofthisGofpellinfinuates),,. j n.^ ■ i-L fi • ■ Lujc.i.eg. ' Bucer, « Com.'m I. Gal, vcrj.4. ^ l)iErac-9-6. ' Ichn 14.6, " l-f.iy 5 J. 6 ' A.'g.iraa.de Ep'fui. &-Stot- CUiCjp vll. ^ Pe!icii».inloc s G:a!fa ex Chr.fvfl. '' Ephef.5,2. ■ I'oitil. cathgl. cm!.2.Dom.i. Adtient, Culmaa. m lee. ' M'.knn P«- IIU. m Inc. 84 J he fecond Sunday in Aduent. » Pfal.l.2. lofliua 1.8. " Dcut 4.2. • Rom. 10.18. P Aftsi.i. 1 Luke i.i. 'Matth.l.l. ' Galath.1.8. '■ IrtKteiu cent. C'p.l^.&EU- ftb.kll lib-n- cap.iS. :,HlanEl«n hi locum. » Alar t jr. in lee. y Efay 8.20. 'Pfal.iij.ioj. » I'rbceBtra * liifrphuiHb.l. lamta ytppion. c De vatiabift. lih.Zi. "l De cura\ Grucafeci. lib.z. ' la Tretrtpt. f Librisconira tClsm.t.Sirem. '' In Epinomide, ' luflin.Matt. iiidmon 'otio. f heir worlds in obeying the Miniftcrs of Chrift, verfe 3 . and performing the beft fcruice they can, verfe 8. 4. Adiierlanes, who much eniiicChrifts kingdome, faying, Who is this? verfe 10. Concerning Chrifts feuerity toward thofe who plaid the Merchants in the Temple, fee Ciofpell 1>em.io.pofi Trittit. The Epiftle. Rom. 15.4. * Whatfeeuer things are written aforetime, they are mitten for cur /car- THis Scripture containes in it three things concerning the Scripture ; wt'' St ''"""'' Al^ewing the 5'''';/-""-'."'- Whenf«fa! are •.•«>?«»«', Scriptures vfrnten aforetime^ being the firft booke fo well as the beft booke : for as * /Vr- tHlUa» was wont to call Praxes, hejfemum Praxean: fowee may termethe moft ancient Poets and Philofophers, incomparifon oi Mofesy vpft:irt writers. *> Omnia C/r^ccorum/nnt noua ^-heri As Galaten painted Homer vcm\x.\n^,P.e- li(]Hos vera poet as ea qux ipfe euomuijfet han-icntes : to fignific, faith "^ i^y^lian, that hcwas the hrft Poet, and all other, aswellGreekeas Latine, but his apes. In like manner tJMofes is called by <* Theodoret, Oceantts Theologitt, the fea of Diuinitie, from whom all other writers as riuers are deriued. The which point as it is excellently confirmed by Theodoret^, = Clemens, f lofephits, and others, loit is ingtnuoufly confefled euen by the heathen Hiftonographtrs : g EMpolemm lib . de Ittdet regtfym^ auoweth Mofes to bte the firft wikman: ^ TUtn that a barbarousEg\ptian was the firft inucnter of Arts ; ' Appion.Vto- lomey, Pulamon, haue granted the fame : and vpon the point, Strabo, Plinie^ CtrneliM ^he fecond Sunday in ^duent. Cirnclim Trfr/V/^, and others, as Ficinns reports, lilr. de rtUgiine Chrihana, cap. 25. To dcnionflratc this more parriculariy ; The Troiaii warreis the moU ancient liibiefi: of humane hiftorie: but Troy was taken in the dayes of ^ 1)a- »;'«/, about they tere of the world, J 2/8?. and //owfr fiourifhed ^ anna 3000. whereas MoJeswiiS Lxrne ° atiKo 2573. SeconcUy, this •=>»•;)«>» " confutes the LM^rciomtrs and CI fa>iicheef, and all fiich as meA the old Teftamenr. For the place, to which the text hath refe- rence, is taken out of the <5^ and the Propliers are written for cur inl^rudion, it is plaine by Chrifts in- iunJiiion, P Search the Sc>-iptnres : as alfobythat of our ApoiHe, i.Cor. 10. Tbefe things hapned, vnto them, for enfamplcs : and were writtett to admomfi vs, zfon v'hor/3 the ends of the rvorld are come. If all little hiftories, then much more the great myfteries are our fchoolcmaftcrs vnto Chrill: Let vs examine there- fore the third obfcmable point, concerning the Scriptures vtilicie; il^hatfoeuer thtHns arc vrritten aforetime, they are rvritten for our Uarning. 1 he Scripture (faith /'^«/) is the peoples inftrudlion : the Scripture, fay the "5 Papifts, in the vulgar tongue, is the peoples deftruftion. The Scripture, faith ' Paul, doth make the man of God abfoliite : the Scripture, fay the Papilts, in a kl■!o^'.'ne lan- guage, makes tnenhereticail and diffolute; but the Bible makes men hercrickts, as the Stinne-makes men blind; and therefore ^ fvick/iffctmy ; To condemre the Word of God, tranflated in any language for herefie, is to make God an Iiereticke. Not to prtfll- this place nor vrge any other Scripture , wee may teate the RhemiJimdRomiJ^j in this controucrfie withiheir owne weapon.s, ^uttquity ziiACnfiome. For it is ^ acknowledged that the Chriftiansin old time read the Bible to their great edification and incrtafe of faith, in their mother tongue. The " y^r»?f»«W;y had the Pfaiter,^ndfbme other pieces of Scripture tranilatcd by Saint Chrjfofiome : The ScUitonians by Saint Hierome : the Goths by VnlpiLi6, andtharbfcfore hee wasan Arrian : Ihc Italtans three hundred yeercs finceby lames Archbifhcp di Cjenun'. and the Bible was in French alfo two hund ed yecres3gce. Befidesthele,the " Syri^s^ Arabians, '^thiepians, had of ancient time the Scnpt..rcs in their (eucrall languages ; as it is manifeft by thofe portions of them, which are at-this day brought from their countries into this part ofrhe world. To fpeakc of our owne Countrey : vencrcbic 'Beda did tranflafe the whole Bib.'e into the y Saxon tongue, and the Gofpell of Saint lohn into Englifli. King » AlftedMo confidering the great ignorance that was in his Kingdome,tran{la ted both the Tcftaments into his natiue language. Queene y^»»if,wife to Richard the fecond , Ijfid Scriptures tranflated in the vulgar, as Thomas Arundel.^ then ArchbilTiop ofYorke, and Chancellor of England, mentioned at her fijncrall Sermon, Anno ^ '^Z9-^' Morcouer, in a Parliament of this King it»VW^, there was a bill put in to nifannuU the Bible trnflatcd into Eng'ifli, vnto which lehn Duke of Lancafter anfvered.andfaid ; Wee will not be the refafe of all men: other nations haue Godslawes in their owne language. Thomas Artsndell, as we read in the con- ititutions of ^ Linwood^ being tranflated vnto the See of Cantcrbur'e, made ifait prouifion in a CounccU holden at Oxford , that no vcrfion fer out by iFtckUfe or his adherents fliould bee fuffered, bcinq; not approued by the Dioceian. It is apparant then out of our owne Chronicles, that the Bible was turned into the mother tongue before and after tJjpConqucft , before and after the time ofivic^hfe, before and after the dales of L.v/^ifr : and all this paine was vn- dcrtaken by good and holy men, that the people of God reading and vndcrftan- dirg the Scripture, through patience andcemfort cf t^e fame, mtght hane certaine hope of another hfe. As then I condemne the malice of Papifl:*- in forbidding , fo likewife the , H ne gligence >" clem r.Sl.a. Bn'jjotcerm Cliriin. add/lit 278a. " Idem cd Mr,. :■ 000 " :d:madtn- " itiartynn kc. f lohn J. J 9. ■J B.Uarr/Hn.ele verba Liei lib. 2 cap I <;. ' 2. Tim J. 1 7, ^ In his Wic- ket. ' Sixtui Ssncn hii>.!tb.6.annoi. Ml ° hhem.pnfact '^ D Vhlhf an- fwcie to Rhe- inifii preface, %b;[::pra. 7 Fox Preface before the*. Huang in the Saxrn ' Kihr. Hi. lib I .cap J7. » ?o\yiVirg- ■41 ^tglkan,. *> Tit.demagl- (iru. 8^ « Chryfoll. in zThtfi.& bom.i.inCtn. '..Mal.4.j. • Exod J0.19. f Matth.i.aj. t Dan.$.»7. '■ Sicrm. 3, lie atluentti Dem. ' Iohrn,i4. T^e femid Sumiay hi J due tit. negligence of carnall Gofpellers, in forbearing to read thofe things aferetime mritten for onr learr.ing. Our Forefathers heretofore fpared neither coft nor paine : they ventured their crownes and their heads too for the new Tefta- ment in Engliflij'tranflated by Mafter Tjtfdall: and when they could nothcare the Go{pell in the Church publikely, they rcceiued much comfort by readmg in their houfes 'priuately : the very children became fathers vnto their parents, and begat them in Chrift, euen by reading a few plaine Chapters vnrothem inacorner: but in our time, when euery (Tiop hath Bibles of diucrs tranflari- cns, editions, volumes, annotations, the number of thofe who can read is but Imall, the number of thofe who doe read is lefTe, the number of thofe who read as they fhould, leaftofall. If a learned Clejke fhouldpen atreatife for thy particular inftru(5lion, thou wouldeft inllantly with tall diligence pcrufe k. If a Nobleman flioiild fend thee gracious letters concerning thy preferment, thou wouldeft inftantly with all diligence peruft it. If a Nobleman fhould )(cnd thee gracious letters concerning thy preferment, thou wouldeft \\'ith all dutifull refpeftentertainethem. If thy father, or ibme other friend, taking a iourney intoa farreCountrey, fhould pen his Will, and leaue it in thine hands and cuftodie, thou wouldeft hold it as a great token of his loue. Behold, the Bible is written by Wildome it felfe for our learning, that we may bee perfed vnto all good workes. It is Gods <= Epiille, and Letters Patent, .wherein are granted vnto vs many gracious immunities and priuilcdges : it is his Teftamcnt wherein all his will is reuealed, whatloeuer he would haue done or vndone : and therefore let vs pray with the Church, that we may infrch mife read koly Serif - tuns, heare, mxrke, learne, and inrettrdiy di^efl them^ that by patience and comfort tf(jods holy Word, we may embrace and euer bold fafl the hofi of euerlafiing life, through leftu ChriH ear Lord, ^men. The GofpcU. LvK. 21.25. There Jhallkfignes in the Sufipcy &c. cLeo. fVirgo. '.Libra. THc ^ Sunneofrighteoufncffeap peareth in three fignes : Firft roaring as a lion in the Law : * fo that the people could not endure his voice : Then in r»>g<', borne of a ^ Virgin, in theGofpell; in Libra, weying cur woikes in his g ballance at the laft and dreadfull audit. Or there is a three-fold comming of Chrift, accosding to the threc-fbld cPaft. difference of timeVncertaintie >of Chrifts fecond comming. The certaintie is declared here by The certaintie,that he {hall come : the vncertaintie, when he fliall come. 'Affirmed [barely, verfe 27. They (hall fee the Sonne of man come in a cloudy Sec. 'Enforced withan affeucration,verf.22.Fi?r«/7 'Words I •{ I fay vnto you, 8cc. adding further ape- remptorie conclufion, verfe 33. Heauen and earth fhall paffe arvayj>utmj rverdsfjall not pajfe away . ■ Wonders, vzt^c 2 7. Therefiiall hefignes^ Sec. Thewordsare fpoken by Chrift, as it is apparent, verfe 8. Now Chrift is truth: fr^o. this prophecie cannot bee falfe. That which hee foretold touch- ing Hierufalem in this Capter, is in euery particular come to paflTe : why then fhould this prophecie bee thought vntruc concerning the worlds deftru(Sion, when as that other was true concerning Hlerufalems defolation ? Z<»rW«> foretold that theMeffias in his firft comming iLonld in meeknefle ride vponan Afle, and, as ° Saint Matthew xt^ons, all that was done: behold here a greater thin Zacharie, tels vs that the Mefllasin his fecond commino ftiall ride vpon the clouds : and Ihall we doubt of his word, who is that erer- nall Word ? Shall wee beleeue Zacharie, who was but one of the fmall Pro- phets, and rhall we diftruft him who is that great Prophet ? loh tf . 1 4. But becaufe men will not beleeue him vpon his bare word, who made all the world with his word, ^y^/.^j.p. He fpake, anditwoi done: hee doth rfe an oath and carneft aflctieration in the 3 2. verfe. Verily I fay vnto yen, &c. Be- caufe there is none greater than himfeife, hee doth fweare by himfeife. Truth doth proteft by Truth, Thii generation ^all not fafe^ till all he fnl filled. The word generation hath perplexed as well old as ni^w writers excee- dingly. Sometime generation in Scripture fignifieth an age : As P one gene- ration paffeth, and another commeth: and q the truth of the Lord endnreth fiom generation to generation, that is, euer, from age to age. Now ' generation in thisacception is an hundred yeeres. So Nefloris faid to liue ff«f *•*«. three ages, that is, three hundred yeeres : and therefore fome Diuines haue referred this vnto the dcftrurtion of Hierufalem onely, which hapned within an hundred yeeres after this prophecie : fb learned ^'Erafmtu and Ee^a conftrue th,e place, both of them, interpreting the word, atas : and the Tranflators of Gtncua following them in our leffcr Englifh Bible, This age /hall net pafe : _ H 2 but <" Pfal.ioi I. ' Fcrui (am, i . m Eiianiflium Dom z.jidumt. & Moliacan.i Dom. I A'iu'nt, ■^ Luk 10 J4 ° Theophylail. inio.LHl\. • Cap.21-4- P Ecclef I 4. 1 Pfjl.iOos. ' Unfmimcon' f Artnt.'m Mattb.24.34> loc.vti pajlil. eathot.cori 4. Dom.z.-^dutnt. <$ lanfmm vbifupra. " C»mmMat, »4-34- ' ^qu'm eaten. in Matth-z^. M^ InlK.Mat. \bifupra, » Pf3l,Z4.6. « Matt.! 6 18. ^ Matt.r8.zo. 88 The fecond Sunday in Jduent. t Orige»& ytquia.caun.in Aiaiih.z^, * Po^il caiboL vbijupra. ' Maldonat.h « Heb.ij.I. s Batihsldi'.t Poniium hi. blioihsc coniio ■ Mum Dom.z, Adutnt. •' Thomas fup- pUment. quell. butaswcllthetranflarion asobferuationis defediue, becauleCbrift faith here, This generation JhaH notpsjfe, ttS allthefe things be done, Wto sraVia^not oiiely thole which concerne the dcfolacion of Hierufalem, but all thofe likcwife \v hich con- ccrne the worlds end. ' Other by this generation vnderftand the nation of the Ievves,asLuke 17.25. The Sonne of man muH be refroued of t hit generation : and Matth. 2 J . 3 C. uitt thefe tbiy>gs/haU come vpon thif generation : that is, this nation. S. " Hierom by generation vndf rftands all mankind, as if Chrift fhould fiy, the generation of men fhall continue ti 11 all be fulfilled, and then in , fine they fhall acknowledge that I Ipake the truth. " Chrjfeflome^ y TheefhylaB^ Emhymiiu, expound this of that generation oncly » which feeke God; ofGods elcd- and feithfiill people, asifChriflfliould fpeakethus; Albeit there be fignes in heauen, and troubles on earth, yet » hell gates fhall not preuailcagainft the Church: ^ Iammirhjoual}vaji,fshh Chrifl, vntillthe end of the world. The generation of fuch as beleeue mmee fhall not pafTe, till all this be fulfilled : and therefore let none of my followers bee difcou- ragtd, but rather lift vp their heads, in that their redemption is fonetre. This expofirion I take to bee bcth pertinent and profiia':^le, becaufe Chnlt in this Chapter bad foretold, that his Difciples fhould be perfecuted and brought be- fore Kings and Princes for profefling hii Gofpell; verfe 12. Yet this generati- on fhall not pafle, but there (hall bee a Church alway to confefTethe faith in de- fpight of the dtuill, * The Church one dav fhall pafle too,burnot till thefe things be done, then in the end it ffcall inherit a better poffefllon in Gods own kingdome without end. •* Other by generation vnderftand all that time betweene Chrifls firfl ccm- ming and his lafl ; for the uhole world being .liuictd into three generations, a time before the I aw, a time vndcr the Law^, a time after the Law : the time of the Gofpell is Hara mmjfima, the laft hour e : i. Epifl.Iohn2. 18. and, We are they vpontthom the ends of the trorldsre come'. i.Cor. lo.ll. fb thatyeftiall nc t looke for anothe r Gorpcil or anct her change ; for the preaching of this Gof- pell and the world fhall end together. < Other by generation vnderftartd not onely the Icwes or the Chriftians, or all men onely, but the w hole vniier fall world, termed ellewhcrc the Creature. This generation, that is, this world, in which all things arc generated, fliall notcndtill thefefignes, forerunners of it ruinc, fhall come topafle. So Chrifl interprets himftifc in the verfe foilowing, Heauen and earth Jhall pajfe, hut my words P}ali not faffe aivay. That is, howloeucr the earth leemoucable, and the powers of heauen fhake : tloiigh both waxe old as doth a garment, and all things in them are futieft to mutation and change, yet f ChrtfiuyeHcrdaj, and today^thefamealfo foreuer'. lo that ifyouwih credit Chrift, either vpon your ownereafon and experience, orvponhisword andcath, beleeue this alfo, that he fhall come ridihg on the clouds with great power and glory to iudge both the quicke and dead. Secondly, Chrifts comming to iudg^ment is fliewed heere by wonders in heauen, in earth, and in the fca, whxh fhall bee like harbingers of that dread- full and terrible day ; There JhaH befignes tn the Sanne, and in the CMoone, and in the earth: the people Jhall be at their wits end through de^aire : the feaand the wa- ters JhaU roare^i: c. Euery man is defirous to buy the Kalcnder, that at the beginning of the ycerehee may know what will happen in the 'end : Merchants and Husband- men efpecially, that they may fee this yeere what dearth, or death, or other ac- cidents are likely to enfue the next yeere. S Behold here Chrifls Frognoflica- tion, foretelling by fignes in the Sunne, and in the Moone, and in the Stars, whatfliall come to pafle in^'thc end of diiryeeres, as alfo what fhall betide vs in the new ycare, the world to come. The ^ Marhcmaticians of the world neuer mentioned or dreamed of an vniucrfall cchpfe of the Sunne and Moone toge- ther. The fccondStmdAj in Aduent. 8p rhcrjOnelyChrifts Almanacke reports this. I purf 'ofc not in particuhrto diT- ctiflc any curious qucftion, but onely to noteingencrall, thatthefc vvondtrsin hcaiicn, and extraordinary troubles on earth, are manifeft forerunners of the worlds ruine, that aswcknovv iummcris necrevvhen r!ie trees bud, fowhen we fee thele things come to paffe, we may be lure that the kinj^donie of God is nigh: foras a man that is dying hath many fanrafics,euen To, t^ithchryfaflome, the u'orld dechnirg fliall bane manifold errors, in fo much ifit were poHible Gods-elcfl fliould be deceiued, Matth.:4.24. AnHotlc could not conceiue the world fliouId haue an endjbccaufe he thous^ht and taught it had no bepjnning : but diuine PUto who liucd in Egypt, and read (as it is ' fuppolcdj the bocKes of cJIfo/?^, acknowledged the worlds creation, and fo f ubfcnbed to the worlds deftrudion, holding xhiszr.domc^^md oritur, marttHr, That which hath a beginning, hath an end, whatfoeucr hath an end, hath a beginning ; the which is to be conftrued of compounded elementary fub- ftancc5, lubieJT; to generation and corruption, as a!! things in this world are. For as we read in Scripture, Some things haue a beginning, but no cud, as An- gels, and the foules of men. Some things haue no beginning , but yet haue an end, as Gods cternall decrees. One thing, to wit, £»/£■«/>«»», Almighty God, hath neither beginning nor end : " who oncly hath immortality of all other things : the ^ firfl: and the laft : and yet in himfclfc there is neither firft nor laft. Some things haue bc)th a beginning and end, as the world, which had a creation, and is fubied to corruption. " The world pafitth away , and the glory thereof, and then when as the powers- of hcauen fliail be iliakcn, and the " element iliall melt with hear, and the earrh with the workes that are therein ftiall be burnt vp, then the Sonne of man JhnU come in a cloud mth power and gre.nglory. Now this certainty of Chrifts comming to iudgement aftordcth abun- ^Comfort to the gonly. dant matter ofcTcrrorto the wicked. (inHruftiontoboth. Comfort to Gods clefl': for when thefe things come topalTe, then, faith Chrift in : 3. vtrfc. Lift vp your heads, for your red-mption draweth neere. Now you are profecured and pcrfccuted, deliuered vp to the Synagogues, and call into prifon, but at that great aliife there fhall be agenerall goalc deliuery, and you that haue done good, Hiallgoeinto euerlaftingioy, and your enemies who haue done euill, into cuerlalling fire. Here yec mourne, but hereafter all teares fliall be wiped from your eyes : here yce fow in hope, but then ye fliall reape with ioy: when as yee fliall lee the Sonne of man comming in the clouds, &c. hs God is the God of comfort, fo his booke is the booke of comfort : ivhatfoeuer thi»vt are written aforetime, they are written for our learning, that rve throuah putietjce and comfort of the Scriptures might haue hope. The verylouleof all the Bible is the Gofpell : and the fumme of all the Gofpell !•> the Creed: and the maine point of all the Creed is that article con- cern-ng dur refHrreSion and hopeofeternall glory, when Chrift fliall appeare. The Church then hath well annexed that Epiftle to this Gofpell, as a confola- tion againft defo'ation. By the booke of comfort, we know that our Redeemer Ijuerh, and that he will comeagaineto iudge andreuenge curcaufe. We btleeue that an eternall kingdome was fecretly granted vnto vs in our election, openly promifcd in our vocation , fealedinour iuftification, and that pnfTeiTion rhallrcgiucn in our .glorification : when as the iudge of the world fhail fay. Come ye blrffed of my Father, inherit ye the kingdome prepared for you from the foundations of the world. " when the Lord^himfeljc ^>all defi end from h'^auen with a 'hoat, and rvith the voice of the Archangell, and with the Trumpet of God ; »f flmllbe caught vp in the clouds to meet him, and fo fljall euer bee mth htm. H 3 And ' lii^'m. Mnrtyt in admiimicriQ . ' Apccal I 8. ° 1 Pet j.io. o i.Tlicfl':4 i« 90 ? Apoc.j.S, T/je fccorid Sunday in Aduent. 1 Zepli I.I J. r Eccicf.7. J6. <■ Dic\cim.\, Dom,\ .adiitnt. ' Cm B(jr/i« i.dayji.wcek fol.15. " Matt.14.36. Cap.6.1. y Hieron.tom. inloc Ifaiitfiip. Prtierita ante mundiim,&fu- tiira pli muK- diim ((in non fioffUwHi : fed media lamitm ctnttmfiamur. ^ Aliijlnlm & M'itlir/it in Matt.»i|.;6. » De^ubernat. Vet, lib. i. And therefore pray we daily jTl^j kjngdome come : Come Lord I efiu^come (quickly. tAmtn. Now as this is comfortable to good men, fo moft terrible to the wicked : as Chriftjvcrfe 26. Their hearts fijallfailt them for feare. They V Pjallfeeke danh in thofe dates and p>4ll net find it. And, asitis Apccal.6.i6. They (hall Jaj to the moHntaines a»dreckfs,fall onvs, and hide "V s fiom the frefence oj him that Jitteth on the throne^ and fom the wrath of the Lambe. This hath bccne their day, wherein fofarre as they could they haue done their will j the next h the Lords day, wherein they mult fuffer his will ; "J aday of anger, a day of trouble (.nd heatiine^e ; adaj ofdeflru^ion and defoUtion ; a day of ohfcnritie a>fd darknejfe ; a duy of clouds andblackKeffe. The reprobate fhall fee the fonne of man in the clouds aboue, tocondcmne them : beneath, hell mouth open ready to deuoure them: before, the deuils hailing them : behind, the Saints and all their deareft friends forfaking them : on the left hand, their finnes accufing them : on the right, iufticethreatningthcm : on alt fides, the whole world made a hone-fire terrifying them ; to goe forward, infupportable j to goebacke, impoHible; to turne afide, vnauaileable : no marueil then ifat the worlds end, men beat their wits end. ThirdlVj this adminiftreth iiiftrufllon vnto all : for as it is in the Epiftle, JVhfi.tfoeuer things are rtritten aforetime, are written far our inFirtiElion. And this is fo good a lefibn, that if wee could obferue it well, wee fhould neede no more teaching : fo faith the Wifeman, ^ Remember the lail things, and thou fialt neuer doe •ar?}iffe. Death. The lail things arefoure )rudgement. Hcauen. Hell. But the chiefe isiudgement : for all the reft attend it. Death is vfher to iudgement going before ; Hcauen and Hell cviecutioners following after. Death would not be fo fearefull, if iudgement did not follow : Hell would not be fo painfull, ifiudgement went not before : without it Heauen would not bee dc- llred, nor Hell feared. He then that rememberst;helaft day, remembers in it all the lalt things: and hee that remembers thelall: things, cannot doeamiHc. Whtrefore let vs euer embrace that godly meditation of S. Hierome : ff-'/.ether I eat ordrinke, orvlMfoeuer I doe el fe, I thinke I hear e the lafi trumpe : Arife yee dead and come vnto indgment. The confideration of the worlds deftrucSion isafuiJicientinftniifllontokeepc good men in honeft courfcs, and to terrific bad men from euill waics. Italians, \n a great thunder, vfe to ring their bels, and difcharge their cannon fhor, that the roring of the one, may Icflen the terror of the other. '"Jnlike ibrt Satan hangs tinckling cymbals on our cares; and delights vs with the vanities and muficke of the world, that we mi>' forget the found of the laft trumpe, and fo that ^ day bee fecne, before fortfcene of moft. As it is certame that Chrift fliall come; fb moft vncertainc when hee fliall come : for he fpeakes of the time not definitely, but indefinitely : vetf. 25. 7/j;7j there(hall bee ftgnes : verfa/. Then Piall they fee the forme of man comminq inut cloud: verf. 28. when thefe things come to paffe, thenlooke vp, for jour redemp- tion drawcthneere. Buthovv neerenow ? " no man or Angeilcan tell. " £,/7it faw God in his throne, and the Seraphims ftood vpon it, couering his face with two vvings,and his feet with two wings : his face, y keeping vs from the fecrets ofGods etcrnall predeftination in the beginning : his feet, not difcloling-when he will come to iudge the world in the end. The certainty then of this vncertainty, may teach vs not to be 1 carious or carelefle ; not curiou^, for why fhould wee prefume to know more tlicn other men ? more then all- men ? more then Angels ? mc re then Chrift him- felfe.^ It is a kinde of facrilcdge, faith » SaluimHs, to breake into Gods holy The fecoridSu»d.iy tn Adiunt. 91 holy place, and prie into his fecrec Sandltiary, and to know more then hee would h;iiie vs to know. Chrirts Apcftles were bis Secretaries, hisefpcciall fauolirites and follower^ from whom hec kept nothing which was for their good, and yet hec laidvnto them, ^ ltunotforyoittok»o-a>tfyetimesofthefeafons, velnchthe Father hath fut iithhon'Hfpoirer. The glorious Angels abound with much knowledge, natu- ral, experimnttall, reucaled, hauing faire better mtanes of kr.owlcdge then wee: forasmuch as we know the Creator by the creatures; whereas they know the creatures by the Creator. ^ Opus habct hfimana mima, ejuA^t qmdam vehiculo Crcatttr/c, vt adcognitionem Createrii u^urgat. Qum e contra longe per- feSitu anqelica nal/traitt Creatore rtotitinmhahetcreatHra: Angels alway ^ be- hold the fire of God in heauen, which as in a glaflethey fee much more then is poHible for vs on earth to difcerne. Let not then an heauy lumpe of clay pre- liime to know more then heauens heralds: and yet Chrilt, to lacisfie fiirthtr our curiofity, faith in the thirteenth of c^/^fr;^^, that himfeife knowes not that dayandhoure. Now ' the difciple is not aboue hii mafter, nor the fern ant aboue his Lord : It is enough fer the dijctptc to be as his mafier is, and the fcrtsant at his Lord. He is a foole that will be wiferthen Wiiedcme it lelfe : but Chrift as man was either ignorant of it, or clfe had no ccmmifTion to reuealc it : or ss f Aquine^ "Dicitur nefctre, quia nonfacitfcire : Hee is faid himfelfe not to know , becaulc he S would not haue vs to know. Such as will enquire more touch- ing that text, may fee Sixt. Senen. Bib.Jent. lil'.6. annot, IO5. Sttarez. Conim- hricen. traFl.^. inUlfatlh. 'Be II arm. lib deanima Chrislt, cap. 5. fe^. I«m de quarto. Ian fen concord, cap. 124. Alaldonat. in C^fatth.i^-. ^6. TVeffelm Cjro- ning, Itb. decaufis incarnatioms Chrifh, cap. 16. I will end with the frying of ^ Atigufline : Ne nos addamtu inquirere, qnodille mn addidit dicere. ' Let vs not feeke the things that are too hard fcrvs: but ihat Vv/hichGod hath comman- ded let vsthinke vpon withreuerence. '' Secret thtngs belongto theLord\ re- Healed things vnto vs. Secondl)', this vncertainty of Chriflis fecond ccmming, may teach vs not to becarekffe: Nam ideoUtet vhimns dtes, vt obfcruetur emnis dies: God would hauevs ignorant of the laft day, that we might bee vigilant eucry day. This vfe Chrifl makes in the words immediarly following my text: and Matth. 24 42. and Mark. 1 3.35. It behoueth vs, vpon whom the ends of the world are come, tobemorewatchfull,becaufeSatan is growne more wrathlull, Apocal. 12.12. ^ as Ljfards cut in peeces. Threat with more malice, though with lejfsr might : And etten in dying fhern their liuingfpight. TheFatherofmerciesandGodof compallion increafe our faith, and fill our lamps with oyle, that when the Bridegroome fliallcome,we may mtethim,and enter with him into the wedding ; "> where there is ioy beyond all ioy, pleaiure without paine, life without death, euery thing that is good, without anything that is euill. Amen. The Epiftle. i. Cor. 4.1. Let a man this wife efleeme j:'«»c byway of corredion, J pajfe vcrjlitthto be'tnAgeiof jou^^c. vcrre3.4. 2 Ao;,«ig before the time, verfc 5. Let a man 2 \\'hereas the Corinthians afcribed either too much or too lit- tle to their Teachers, our Apoftle flicwes a p meant. Let a mar) thiswije, &c. neither magnifyin^^ them as Chrift, for they arc not Mafters but Minifters, and yet not vilitying them as ordinary leruants in Gods houic, for they are ftewards, and that o\ Gods owne fecrcts. Albeit Paul p plant, and Apo/Us-wattr, onely God gincth increafe. Paul ■■ planted in preaching, /^/'o/?o/wateredinbaptifing : I'ome plant by their words, other water by their workes ; fome plant bydodrine, other water by their exhortation: ifomeplantby ipeakinr, other water by writing, but in all God is all. He that plant eth is nothing, he that watereth it nothings f that is, no great thin?, no principall aecnt, but a fubordmate inftrument : whereiore let not a man boaftinmen, whe.her it be Taul,or A^ollos, or CepLts, orthevporldjorltfe^er death ; vrhet'^er thej bee things prefent, or things to come, etten all are yours^ andjreChrifts, and ChriB Gods, If then the Preachers arc yours, and you arc Chrifts, and Chrift Gods, ' as of him, and through him, and for him are all thii'igs, fo vnto him, and not vnto men, giueallthe praife and glory. Let a mm efteeme vs not as Chrift,but as the Minifters of Chrift.not as Lords, but as ftewards in Gods houfe : now ftewards adminifter not their owne goods bur tl eirmjfters, and one day muft account for them, and thtrefcre yemuft haue, and we behaue our felues as accountants. " Antichrift then is not the Vicar of God, bnt a fador of Satan, in preaching his owneDecrees, and equalling them with thediuine Law. But albeit Preachers are feniants, yet arc they not meanc, but high ftewards : and this is an exceeding great d'gnity to bte Chrifts mouth, Chriiis voycc, Chrifts mtftengerSjChriits Angels, info much as " hethat receineth th m,recet- itethhitK, and he that d'Ififeth them, defpifeth him,3S amb;)fladors freaking from him, and for him, as our Apcftle y elfevi here. They be not only common ambaf- fadors, hut hgati a latere, {' ewards of his hidden fecrets : not onely Sfpe»fatores minifleriorKm. as in the vulgar Latine; but '^ according to the original!, mjfletio- >-«w,adminifters of his Sacraments, which are myfteries, and Preachers of his fiith, whichisadtepeffcret, i.Tim.5.16. of all other the sreateft: and yet it is the » Minifters proper oi^ce, with /oi^Baptift toflicw theLambeof God, which taketh away the finnes of the woild. Thcyarethe mouthofGod in preachingto the people,and againe the peoples mcurh in praying to God; euen mediators as it were betweeneGod and man: as yWo/f/faidof him^elfe,Deut.5. 1 flood bctveene the Lord atidjou, t a declare' vnto you the trord of the Lord. This doth intimate how we fhonid teach, and y ou fticuld hcare. Firft, how we ftiould preach : If any man ffeahe lethimtalke as the -ccords of Cjod. I Fet. 4. 1 1 . It is a good cbfcruation, that the Lawyer ought to begin with reafon, and fo defccnd to common experience and authority. 1 he Ph) lician he muft begin with e\pcrierce, and foccmt to reafon and authorif, : Lut the Diuine muft begin withauthoriry,and fo proceede to reafon and exptrrencc. 3. Thismsy teach yon to heare our voice; '' nor as the word of men, but as it is indtedthe WrrdofGod. Chrift (aid of the wicked Pharifics in the 23. o( Saint MatthevD, £ltiit^irunt,facite : Doe as they lay, but not as they doe ; = T>icurtenim(]i*>tDeifMnt,faciuntejHifuafnnt : They dee their o;>'ne works but Ipeake the Lords word. And therefore lo long as the Preachers deiiuer the The third Siind^ij in Adiient. the vvhoirtnne words of our Lord lefus, ^ ordoilrinewhichis according to his words, you mail eiitertainethemas Angels of God,euen as ChrKl lefusjhonou- ring their placc^ and raitrcDcing their pcrfons. And this 1 take to be the pith of tiie hrft part. In the lecond, Saint Paul teacheth how we muft not iudgc : firft hee reports, thtnrcproues their fault His report is in thefe words : ' Hie iam ej-faritur^ Ike. { ajittoni .ft : g Here among you Corinthians It is difcuffcd and difputcd who is a faiihfuil Miniller, and who is vnfaithfull. And herein they wrong both God, his Word, and his Mimfters-. God, to whom oncly Judgement belongs in this cafe. Seme pcraducntnre may iudge of theMiniftcrs eloquence; many othis induftrie, but none of his faithfijlnefTe : which is the '' chkfe thing required in alkward. A man may bee fruitful) and yet not faith fill; an inftrument to faue other, and yet bee condemned himfelfe : for hee may preach Chrilt, not forChrift, but happily for other refpetfls: as the fornicator makes deleclation his end, not generation ; fo the Preacher, ' ^A/r- and A polios undihmidic were neglefled, and other vpffart (edu- cers onely regarded : he did vie the names of Gods Apoftles in his cenfure for thebenc/itoi-"theCori'ithians : For your fake, that ye might learne by vs that no man prcfume ab^ne that which is written, and that one fv.'ell not againft ano- ther for any manscanfc. So men in ourdayesare too partiall in hearing an^ cenfuring their Teach- ers :asonefaid,Andirories are like Fairesi the Pedlerand the Ballad-monger hath more company then the grauc rich Merchant: Children and fooles hang vpon them who lell toyes, andnegledthofe who hauc their fliops ftuftwith ^'^ . good n i.Tim.e.j. « Hier'mloc. f Erjimits « locum, GtrraHJn toe. "• Matt.»4, 4J. ' 2.Cor.4.». I. Cor. 3.4. ' PoultsHs Abridgment, title, Brewer, and Butcher. Matt.13.j7. ^luia.iitlos. ?4 The third Sundaj m Aduetn. " 2.C0MO,10 T M^rlorat.tx Manyr.in Inc. 9 la tecum. ' De remedijs fortuiitTum ad Galmem. Quid. I. Theff.i.tf. ° I. Cor. 1 1. J I * IH locum. 1 'Btinayd.me- ' ditat.cap.^. Fyifupra, - Cap.i-i.is, \ '■ Cap.9.20. j good commodities : and thisaffuredly doth difcourage many Paftors learned and profitable. For euery man hath not a magnanimous i'pkit, Jpernere fe Jper-m, to tell his auditory with l^aul, J pajfe verj little to be iuclged ofjou. For fo this fault is rcproued in the third verfe. The falle teachers had extolled themfelues and difgraced him; aiJirming ° chat bii bodily frefence was. imeake, and hisjpeech of no value ^ Saint Paul there- fore hauing the teftimonie of a good confcicnce, rcfblutely tels the Corinthians, I little fajfe to be indeed of them, orjoH, or any man : Hee P faith nor, I efleeme not at all ; but I little regard : that is, nor fo much refpecH: your iudgement, as that I Ihould be difcouragcd in doing my duty. The witneflc of confcicnce is more comfortable then the vulgar breath : in comparifon of the one, I little prize the other. Oras '\Gorran\ Itwereagreatthingto bciudged of fuchas are fpirituall^ but it is a very fmall thing to bee iudged of you, who are thus carnall. As ^ Seneca: O^ale de me leejufsntur^fed malt; monerer fi d; me Mar- CHi CatOfft Lixltisfapiens, ft duo Scipiotjes iFia locjmrentur ; nunc malis disfliccre laudari efi. Either of mans iudgement. ~] Our Apoftle wils vs to rebuke with all long fuf&ring and dodrine. Now himfelfe is a pattcrne oi hisowne precept : for left he fhould feeme too bitter in chiding the Corinthians, and defpiiing their iudgement ; he doth in this claufc fomewhat qaalifie his fpeech, infinuating that hee doth except againft all others iudgement, fo well as theirs. Happily fbme willobiecfl, it is vnciuill and vnchriftian, not to regard what menfpeake of vs : As we mufl haue care of our confcicnce, fo likewile of our credit : ^ Sjif-fi'^^^^^^^S^ffl^'i' nullusfrii. Itisgoodinourcourfestogainethe fore-game; for it is exceeding hard to play an after-game of reputation. Anfxver is made, that albeit P^i^/efteemed little their iudgement in r^ard of ' himfelfe, as expeding the praife of God, and hauing agoodcertificat from hisowne confcicnce; yetinrefpeft of other who might hereby be fcandalized, arid fo the Gofpell hindred, hecwasaflh- redly grieued, and therefore rcprpues here their fault boldly, that they might repent heartily ; Tome it is little, but vnto other it is a great fcandall, that I {hould be thus abufed and negledtcd ofyou. 1 iudge not mine ovfne felfe!^^ I know more by myfclfe then you or any man clfe : and yet I cannot iudge my felfe, therefore much lefie ought ye to iudge me. This feemes contradiftory to that of " Vaul : If we wottld iudge our felues ve fhould not be iudged, I anfwer with " ty^cjuitie, that there is a thrSe- Cl.fiifcufponid. fold iudgement : <2. Coniemnatiom's. C J. Abfolutianis, Euery man may, ye mull: iudge himfelfe with the two former; hee muft ex- amine himfelfe, and vpon examination altogether condtmnc himfelfe. Euery rnan ought daily to commune with his owne heart, and to fearch out his fpi- rit, Pfal.77. 6. Scopibam Jpiritum, I did as it were fweepe my foule : y Tali- genterattende, ejuantumproficiM'vel ejuantum deficias : Examine thy felfe whe- ther thou haft gone forward or backward in the waies of the Lord. Summon thy felfe, as it were before another, and lb fift the whole courfe of thy Ufe, wherein thou haft offended in thought, word, deed ; by finnes of omiifion, or commiffion, againft God, thy neighbour, and thy felfe. Iudge thine owne felfe in fecret before thy felfe, and thou flialtnot bee condemned at the laft day be- fore all the wogld. Doe this, faith ■^ Bernard, Si yionfemper, am f ape, fait em inter dumx Ifnot alwaies, or often , at leaft fometime : efpecially,faith our Apo- ftle, when yee come to receiue the bleffcd Sacrament of our Lords Supper : Let a man e.xaminc himfelfe, andfo let him eat of thi) bread, and drinke of this cup. The fecond kinde of iudgement is of condemnation. So ^ lob: I wiS re- p-ffue my waies in hii (tght. ^ If I vpouldiufiifie my felfe, mine oTfne mouth fijall condemAe The third Suxd-ty in Jducat. con deinne ms. So ' 'DiHid : Enter not into itidg:mc?:t with thy feruant^ far in thy fight fiall no man /ifsitig ire iu^ified. And Saint ^ hhn : Ifreefijyve h^Kenojinac^ yvediceine ourfelnss, and the truth ofKjodi) not in vs. A Chriftianiii this world is ^ mundm & mnnda-idtM : clcanc in part, and m part to beinadecleane : ^ all his perfection confifts in acknowledging his im- perfection; ail his righteoiifnelVi; m s forgiiientffc of finncs,rathfr then in per- fection of vcrtiie. Yea but, fay the Pelagians, and after them the Papifts, Eli- ^.-iheth And Znchiiris Tver s infi, obferuiMgaU th: (3ommand;m:nt s and crdin.inces of the Lord, Luk-Li?. lob aitvpright min depurting fovf euiH, and preferuing his inmcency ,\oh 1 . 5. In Z) Atigtisline : Hafi thou not coafidcred myfcrnam lob ? how none is like him in the earth, ten vpright and iufl man, ene that f ear eth Cjod, and efchueth euill. But himfelfe is afraid of him - felfe: Verehar emniaoperamea; Sothe Romiih tranflation hathit : I wm afraid of a/tfKjivor^s, lob 9. zE. And in the'fecond verfeof the fame Chapter: Hoiv fij^ilt aman betttsiifiedbefore God ? andinthethird verfe: Jf 1 contendwithhimj (hah not be able to anfiver him one for athotif.-.nd. Now for "DaHid, his praife was not generall, tut particular and parriall. There wasno wickcdnefTe found in him, " that is, no plot or pradife ngainlt Saul; whereof hee was accufedvniuftly : but otherwife in other things, his finnts were (o many, andthofefoheauy, that heecrierh out in the 38. Pfalme, Tut menot ttrebukf, O Lord, in thine anger ^Sic. Dauid was no traytor, but 'Da- w^was an adulterer, and a'crueli murthercr : He tarned fom nothing the Lard commtttided him aflthe daies ofhii life, faue onlj in the matter of Vriab the Hittite, I. Kings 1 5. 5. What, h:i(\1)auid no fault elfe, but onely that againft Vriah ? Yes fiirely, "D^jw/iwas ° conceiited in fnne,a»d fhapeninrvickfdnejfe^ Ashce wasthefonne of many yearcs, fothe father of many finnes. In his pruiate conuerfation he did fo much offend, as that hee faith in the 130. Pfalme, If thou O Lordbe extreamc to marke vhat is done amiffe, oh Lord who may abide it ? That t cxt then is to bee conftrucdof his pnblike gouernment, as the circumftances import; as heewas a King, the Scripture giueth him this commendation, that, excep- ing the matter ot Uriah, hec gaue no publike fcandall in the whole time of his raigne. 'Diimd \vas in many things a bad man, but in moft things a good King. • So likcwifethisipeechof Taul, Ik>>ow nothing by my fflfe, is not p gene- rall, extended to the whole courfe of his life^ but particular touching his Apoftlefliip^ ' Pf3l.I43 2. <* i.F.pijC.i. 10. ' .-iug.tran. in. in lodii. .-,!■ lu.iing to tli.u ot Sum hbii, chap.15.:.?, ' bUerai.epJl, adCtcfiplior.t. tam.x fel.z^^. 6 AaplitnJe ciuit Ddli.ig, (a (■^f. } Bc-'cr.eSr- Be. T^ in ,'tr.tim. ' cot,[cn:ii!,9. '' Scr. d; qua diiipiicidd'iii- ' CrcgoT.AiOra, lib. I. cap 1. "■ Depecti'.e- mm iricriiis & rcinilli>ne,lib,z. csp.iz.tom.T, •'■ Eu'hymiiii'm locum. «rai5i.5o f Calniainlot. 96 1 Sermon 5. before King fixtli. ibi thirdSunda'o£ hhn. 'Perfon \ That which concerned the meflageofMw, he deliucred vntothemeflengers: verfe 4,5>6- ^oe andjhew iohn what je haue heard and feene^ That which concerned the perfon of /o^», hee deiiucredvnto the multitude when the difciplcsof/(i>i« were departed: verfe 7,8,9, 10. Wherein The third Sunday in i^duent. \ 97 "Wherein obfcriietliefc three circuinitances; When : nyifter lohns difcipUs were gone ^ auoi- diijg hereby all fistrerie. To whom : To the mHltitudf^ confirming in them a rcuerend opinion of lohn. What : his fpeech altogether tended vnto the praifcof /o/'«. .... ,,CNegatiue, iliewing what he was not for his life, verfey 8. "' -' ^Affirn)atiue,lliewin^ what he was for liis office, veric 9.10. This I take to be this Golpels anatome and epitome. when lohn, in pr ifin.'J ^ 'Many are the troubles of the righteous. If they were many, and not troubles, then as it is in the prouerbe, the more the merrier: or iftbey were troubles, and nor many, then the fewer the better cheere. But it hath pleafcd Almighty God to couple thetn both together, innaturetrou- bles, in number many, thitt thorove many trtbttUtiansivee might enter into the k} igdome of God, Ack. 1^.22. Some th(.ref-bre are touched in their reputation, as Sh fauna; fome croffed in their children. as'E/y; fome perfecutcdby their enemies, as 'D^rw/W ; Ibme wronged by their friends, as /(j/^/'^; Ibme tormented in their body, asZ-^-c^- r.'ii ; f oms luffer loffc of goods,as Iol> ; lome retrained of their liberrie, as here /ohn tn prtfcn. AsNap/cs is calkd in <= hiftorie, the butt, and Adillaine the bale of fortune ; lb the good man is the butt of the wicked, whereat he fhoots his fliarpefthcad arrowes : andrherefere we muft put on Gods armour, following S. lohns t\im^\e. When we areinprifon, orinanyotheraffliAion, wemuft not flie to witches, or relie too much on men, but immediatly fend to Chrift ; I fay fend two meiVengers vnto God, our almes and our praiers ; for they will doe our errand for vs, as they did for Cornelius^ Ad;. 104. Not to follow the common poftils in this argument, I note outof thefc twocircumflances, ofplaceand rime, two commendable vertues in 7c^», to wit, his difcretion and hnmilitie. Thedifciples of lohn held their mafter a greater Prophet then Chrift: albeit he told them plainly, that he was nor worthy to vntie the latchetof Chrifts fhooe, Matth. 3. 1 7. Behold then his exceeding wifdome, who fenthis difciplcs vnto Chrift, when himfelfewas moft abafed in regard of his prefent imprilbnment , and imminent death , and when Chri!^ on the other fide was moft famous for his wondrous workes andftrange miracles: fyhen Johniieinginprijon, heardthirvcrkei ef Chrijl^ he fent two ofhts difciples vnto him. /"Enuie ; ^ Behold, he that rvas viith thee bejond lor dan 1a baptizeth,and allmenfoHorD him. Ignorance : fuppofing ' lohn to be Chrift. e, A ■ V. i- r \\ iilncredulitie : ioyning with the Pharifies againft nncle m the V,-olpen : Z' chrift,faying, f m,j doe r>e and the Tharifusfafi \ oft , and thy dtfciplesfaU not ? Nov; in fChrifts fchoole there were three perfeftions oppofireto thefe three defefts : Examples of humilitie againft enuie : words of wifdom.e againft ignorance : works of wonder againft incredulitie. John therefore fent his difciples vnto Chrift, that feeing his humilitie, their enuie might be lefl'ened ; that hearing his wifdome, their ignorance might he reftified; that wondring at his works, their incredulitie might be confounded: and becaufe ^ faith is the mother of'all vcrtucs, andinfidelitiethenurfe of allwickedneffe, theBap- tift then fent his difciples, when he heard of the great works of Clrift ; that going, they might fee; feeing, wonder ; wondring, bcleeue; beleeuing, be faued. A good example for all ' Preachers to follow ; that they take their hint, and ibeftopportunitie to benefit their auditor^, Euery Pallor isafteward in Gods houfe; and aliewardmuftnotonly prouidemcat enough, but alfo prepare it induefeafon : otherwife, faith '^ £fr«^;'^, it is not di[fenfatio,h\xx.dtJfipatio. I This The Difciples o£lohn\ had three faults, as wee^ Tfalj+.ig. ■ Oitcl'mi, ''Iohnj.»6. Molin J.aS, ' Matth 9 I4 s !acib. devo- rag ler. t . Dom. iAducnl. ' Cltm.Strtm.i • Miikrttt ex Catuia.mhc, *D* ConJ!d.U-i' P8 ^ Ludelfhu* it vita Chrifli.ptrt, i.cap.(f6. cjr Zepfertutsa.i. ■^ Die'^cea.i. ■ I.Tim. 5. 8. • Ecclef 4 a. P Beauxamis btr.Bunng.tom. tfoLiiS. 1 JMfen.con- CDrd.cap.n7 Beauxamuzbl fupra.Culomn. cane I. Pom. J, Aduent. Ulufculiu, Mal- doit^c'mloc. Com.in loc. f Hom.i?. ia Malt. '' In locum. " Lib.g.inMtt. fol.So. * lohn $,35. !' iUldoaat.'iH locum. » Chap.7.2i. The third Sunddy in ^^tduent. This ought to be their 6rft and laft ' care : fcr lohn in prifon eucn at dtatf.s doore was inoft carefull to commend hisfchollcrs vnto the bcft Tutor : and thispatterne fitsall Parents, as well as Preachers. In aword, all ■" fupcricurs that they bee watchfull, for the good of fuchas are vnder them. ° ff there be any that proaideth not for his orvne, and namely for them of hit hot'.peld^ he de- nieth the faith, and «j worfe then an Infide/l. If I'uch as lieglert their families in tcmporall things, bee worfe then Infidels; how bad are they who ncg'cA them in fpirituail things, vfing no paines in their life, nor care at thtjr death ; that their feruanrs and children after their departure, may be brought vp in in- flrudlion and information of the Lord ? But that which IS efpecially noted out of thofecircum fiances, islohns hu- milityjWhowasnotvaine-glorious, or factious, or any way defirous to draw Difciples after him, but rather to fend them vnto other, who could better in- flru^fVthem. Ifall our Preachers were like M», there would be much k fie di- uifion, and much more deuotion in the Church. An itching Shepheard muft neccflarily make afcabby Sheepe. Hefe»tr\ WhenthePaHor is reftrained of his liberty, let himnotceafe to prouide for his Fiock : when the Maftcr of the family cannot come to Church himfelfe, let him fend his Itruants vnto Chrift. Zwe.J For mutual! fociety, becaufe " two are better then one: if oneEil!, the other may lift him vp ; if one forget, the other may remember : and yet not moe then two, Itft/^c^^tfhould proue thrbulenta, Icffmany heads fhoiild make many Creeds, p As /o//<e of hc-& Calu'm InflU. lib i.Mf.9. SeHi. " Tertkliiaa. lib.^.comta Marcion. ' HierM.inloc. y Cap J. I. '■ Maldemt.ia tecum. *> Dtron BufiH- coi)Lb,t,pag,i, '.' £j;,4.i9c. fece, but commended /oA» behind his backe, not to his owne, but to the peo- ple, lelUheylliouldentertainc an ill conceit of him who was a Preacher and a Prophet! and here by the way note, that the difference bctweenc the Difci- ples of Chrift and lehn in matter of ceremonies, as fafiing and waOaing of hands, made no fehifme in the Church ; bur lohu gauc this teliimonie of Chrift, that hee was not worthie to loofe the latchet of his ftiooe : and Chrift here commends highly both the carriage and calling of John ; affirming of the one, that hee was not an inconftant or vaine main ; of the other, that he was a Prophet and more then a Prophet. There are three Kinds of Prophets, ac- cording to the three-fold diftiniflion of time; fome write of things paft, as Ciiefes : In the beginning God crcated,&c. penning an hexameron many yeares after the world was made : fome of things toccme, fo Chrift was foretold by the mouth of a// hii half Prophets eHerJincethervorUkegatt: fome of things pre- fent, as ZAcharias in his fbng j Blejfid be the Lord gedoflfrael, for hee hath vi. Jtted and redeemed hfi people : Chrift being then concciued had begun hisvifi- j tation. And fuch a Prophet was old Simeon atChrifts Circumcifion,: CHine eyex hauefeene thjfalmtion. Now lohn is more then any ofthefc, bccaufe hee isallthefe; prophecying of things paft, / 4«» r/)r voice of him that cryethin the wi/dernefe, openinganold textof ' fy^j : prophecy ing of things preient, "Be- held the Lambe of god, that taketh avay thefinnesof the rvorld : prophecy ing of things to come. Repent, for the kingdome of God ii At hand. Secondly, /o^«ismorc then a Prophet; for whereas other prophecied one- ly in their life, /afewwas a Prophet in his mothers belly before hcc was borne: for fwhcn Eliz,iAeth heard the falutation of cMary, the babe fprang in her wombc; the which was fofenfible a prophecie, that E/i^abeth in{hntiy called A^arj the mother of our Lord. Thirdly, lohn was greater then the Prophets vnder the Law, bccaulc they prophecied of Chrift to come, hut lohn bare record that hee was come, being,, as ' Diuineshaue termed him, a midling, betwcene a Prophet and an Apoftle ; a Propheticall Apoftle, and an Apoftolicall Prophet .• " Umes tnter vtrttmque cofjfliiHtMy in quo definerent vetera^f^ noua inciperem : The Baptift then is more then a Prophet, in pointing him out with the finger, who is the very center of all the Prophets aime. Fourthly, greater then a Prophet, " in that hee baptifcd the Lord of the Prophets. But what need wee lookc any fiirther, when as our Sauiour in the very next verle giues a lufficient reafon of this affcrtion out of the Prophet x MaUchie : Thii ii hee of whom it is written, "Behold I fend my mejfenger before thyf<*ce. Sec, « Other Prophets are fent to men, but lohn to God, fiom God the Father to God the Sonne : "Beholdy faith God the Father, I fend mine ^yingeR before thee^ &c. Chrift in all his Sermons vfually cited text for the proofeof his doflrlne: fo lohn the Baptift ; I ttm the voice efa cryer, as faith the Prophet Efay : So Saint T'eter, Thiu'j th/it which was (poken bythePrephetloel: fo Sm>it PauI bvdldttb all his exhortations and conclufions vpon euidcnce of holy writ ; teaching rs hereby, that howfoeuer the dcfcant bee fetched out of the fchoole, yet the grounds of all our preaching muft be taken out of Gods owne Booke. Bdeeue this, for it is Written : do this, for it is written. ' Audi, dicit'Dominm^nondicit Donatw, aut Rogatus, aat Vincentius, aut Bilariut, aut AufuHinuSyfid dicit Do- miMMs. Expound one textby comparing it with another; for the Prophets are •• commentaries vpon iJMofes, and the Golpell is a fhort expoCtion of both rand that you may the bctterperforme this, examine the queftions, bar- monies, concordances, anpotations, glofles of the learned Doners in Chrifls Church from time to time : for it was an impudent fpeech of AbeUrdus, Om- nesfic,fedego nonfic : and worthily cenfured by ' "Bernard : Os talia lotjuensfufli. bw iMSItfu tHuderetHr^^HamratiembMsrefelteretMr » For as the Word of God ^ ^^^ wa« The third Sunday in t^ldtient. was not penned in old time, folikewife not to bee conflrued in ourtime by any priuate Ipirif, 2.Pet.i.20,2i. Behoid Ifendmymcffengerr] Our Euangelift reports this as fpoken by God the Father, but the Prophet as fpokenby the Sonne: Behoid^ 1 vill fend my me^enger, and hee Jhalt prepare the way before mee. This altering of the perfons hath troubled Interpreters a little ; ^ lotne therefore thus, 1 fcndmy me^enger before mjftce ; that is, before my Son, Hcb. 1.3. This obferuation is true , but not pertinent : « for to fend a racfl'enger before a mans face, is nothing elic but to lend a mcffengcr before him, as Hab. 3. j. Before him rpent the T^efiiUnce: and leremie Lament. 1.5. H/r cUldren are gone into captinitie beftre the enemie : eAntefaaem tribuliimii j and fo Chriit expounds it here, before thy face, that is, before thee. Now for the changing of the perfons, itisvfuaUin the Bible: Saint f Peter affirmesth.it the Word of God was written by the holy Ghoft^ but Saint Paul faithjHcb.i.i. that God the Fatherin old time Ipake by the Prophets, s Efny doth alcribe this vntothe Sonne; My people fhall know my name, in that day they fliail know that I am he who fent to them : and the reafon hereof is plaine; bccaufe all the workesof the facred Trinitic, ^uoad extra, bee com- mon vntoall the thiee perfons, and foGod theFather, and God the Sonne, andCod the Holy Ghofticnd. The perfons diuerfitie then alters not tlefacred Identitie: bur as >» interpreters obferue, that text of .-i/if,U.3.ca ii. & Jj/iiea (ontafd. lap. I J • EjUra tn Malach.i. ' a.Pct.i.ai. Cap.52. 6. i" Hiertn Unfen. Maluiinai.m locum. ' yiBeda'm ca^.i.Marc. * Apoc.a^i. 8.12. ' Luke 1.76. » TheofhylaH. in Inc. " Mit/ionat, in locum, " Serm.6i, ybifufra. 102 1 Cobra. 1 6. . " Prou.2.14. The third Sunday in Jduent. ' Anfl. Eihic. lib.i.aip.s- Epiicf.4.J6, Matth.s.zti Ser at nimia fMacid prtftm'is y Luke 6.16, * Zmchiui m Pbitip i.i.ex Cnecerumfdo- iljS. How lohn doth prepare the way before Chrift, is lliewcd in the Gofpell on next Sunday j yet obfcrue thus much ingenerall, that it is the Minifters office to fhevv men the right way to faluation, and to bring them vnto God : our Sa- uiour bath promifed to come vnto men ; it is our duty therefore toknocke at the doores of your heart, by preaching faith and repentance, to prepare the way for Qur mailer, that when himfelfe knocks he may be let in, and fo fup with you, and dwell with you, and you with him euermore. Amen. The Epiftle. Ph i r.. 4, 4. Reioyce in the Lord alrvayes: againe^ J fay rcioyce, A Text of reioycing againfl; the time ofreioycing : whereby'the Church intimates how we fhould fpend our Chriftmas enfuing ; not in glut- ronie and drunkennefTe, in chambering and wantonneflTe, doing the deuill more feruice in the twelue dayes , then in all the twcluc moncths : but rather 1 inPfalmes, and hymnes, and fpirituail fongs, making melody in our hearts vnto the Lord : I fay the Church allotting this Scripture forthisSunday, teachethvs how this holy time Oiould bee well imployed, not m vnholinelTe and mad merriments among lords of mifiulc, but in good offi- ces of religion, as it becomes the leruantsof him who is the God of order : obfcruing this Feftiuall in honour of lefm, not lacchus ; ahvav praifing our heauenly Father, in louingvs fo well as to fend his Sonne to faue his fcruants : and left wee fhould erre inourfpirituall rcuels, obferue in this Epiftle both ^1 ^Matter ? r ^^"^iMannerf^^^^^^y- The matter and obieifl: of our ioy : reioyce in the Lord. Themanner: how-^J-?"!' <^tr.ny reioyce. ^Mucn ; againe and agatne reioyce. It is an old rule in ' Philofophie, and it is true in Diuinitie, that affections oftheminde, as, anger, feare, delight, &c. are in their owne nature neither abfolutely good, nor fimply euill, but either good or bad, as their obied is good or bad. As for example, to bee angry or not angry, is indifferent : Bee angry, an djinne not, faith ^ Taul; there is a good anger, n'hofoeucr is angry irith his brother vnaduifedly ("faith "^ Chrift} »/ in danger-of indgement \ there is a bad anger. So Matt. 10, 2 8. Feare not them that kill the body, and are ywt able to kill the joule : but rather feare him rvhicb is able to deflroj both foule and body in hell. So likewife to reioyce, or not to reioyce, m it felfe i% neither abfolutely difgracefiill, nor altogether commendable : we may nor reioyce in the toyes of the world, in frowardneil'e, or doing euill : faith " Salomon: Noninvittjs^non indimtiijs^izith " Bernard: >' Woe be toyou that thtu lau(rh,for ye Piall vaile and Tpeefe: but we may delight in the Lord, faith Dattid. Reioyce in Chrift, faith Marie : then our ioy is good, when as cur ioyes ob;ed is good, yea God ; as Patilhcvci Reioyce in the Lord. As forrow is a ftraitning of the heart, for fome ill : fo ioy the dilating of the heart for fome good, either in poffefTion or expedation. Now Chrift is our chiefc/Tood ; as being author of all grace in this life,and all glory in the next: and ^ therefore wee muft chiefly rcioyce in him, and in other things onely for him : in him, as the donor of euery good and perfcft gift : for him, that ii, according tohiswill: asrhephrafeisvfed, 1 Cor.y.jp. IJ her husband be dMd^faee is ttt li- bertietomarrieyeithtfhom Piet will, oneij in the Lord. y^ So then we may reioyce in other things ; fbrtl e Lord gi^in the Lord: wee may rcioyce in our felues, a* being the Lords ; and in other, becaufe they reioyce in the Lord, Pfal. \6. 3. dll tny dehght is zfen the Saints that are in the earth, fi.ndvpoftfuch asexcell invertfte : So likewilc wee may reioyce with the The third Simdxy }rt Adnent, 105 tlie » wife of our youth, and difport our felues in good company : wc may m'.ke Clirift mas pies, and Haniert dinners : in a word, leioyccinciicry thing which may further our fpirituall rcioycinginthe Lord, But ^ -whether wceat.er drinke^ or vkatfoeuer we doe elfe, alt muB be done to the honor and glory of god. Re'toyce ^i» the Lard alwaies : and ag^ine I fay reioyce. Yea butChrift, Mat.j.4. Bleflcd are they thatmoume: Luk.<5. 21. Blcf- fed are they that wcepe. ' This reioycingis not contrary to that mourning: for fiich asmourne are bltfled in being comforted .- and comforted byreioy- cinginthe J-ord. Reioyce, faith ^ Chrift, in that day and be glad, when any fliail bate you for my lake : the which his Apoftles accordingly fulfilled, A^s 5.41. They departed from tl:e Counccli reioycing, that they were counted worthy to ftiffcr rebuke for his Name : that Chrift would vfe them as his ' buckler : and Fom. 5. 2. We reioyce in tribulations. The Father of mercies and God of all confolation ccmforreth vs in all our afflidions : f As the fuf- fcrfngs of Chrift abound in vs, lo our confolation aboundeth through Chnft. s He doth appoint comfort to fuch asmourne in Sion : bee doth giue beauty forallies, oyleofioy for fbrrow, the garment of gladncfle forthefpintof hea- uinciTc: lo that a m^rtyrwhenhee is moftmournfull, is mirthfull : hee fpeakes of his tormentor, as ^ Socrates o( nyinitfu ; and ' Tf/wof A'^fro the tyrant, O^- Cfderemepotefl, Lvdere vera Kfin poteH : He may well kill me, but hee Hiall ne- ucr ill nie. Nihil crmfentit in nemo, cam mamu efl in ccelo, faith ^ Tertisllian : Euery cut is a wide mouth to praiie Chrift, as the Martyr ' Romamts fwcetly : Tot ecce laudant or a ejudtfunt vulnera. Grates tibi prafe&e magn.'U debeo, £h^u mnltapandens or a, iam Chriffiimlo^uor, Blefled are they that die for the Lord, becayfe they reioyce in the Lord. No lofTe, no crolTe can interrupt our fpirituall ioy : for as it followeth in the text to be confidered, it muft be continuall, ^j/b'^/ r^ xo^r?- TheChriftianmuftkecpe Chriftmas all his lifc,though not in his hall;yet in his heart: alwaies in his minde, albeit nor alway with his mouth. It is a true rule deliucred in the fchoole, that Gods affirmatiue lawes "' obli' gant fcmfer,fednonad femper : adfempervelte^ax. not ad femper agere i requi- ring difpofirion pcrperuall, and praiflifc fo often as occaiion is offered. Holy, iuft, valiant men arc t'ey who can whenfocuer they will, and will whenfoeutr they ought, execute what their feuera'.I imperfcdions nnport. There is a time for all things, and therefore fcuerall duties ought to bee difcharged in feuerall fcafons. He that faith here, reioyce alvpay, faith in another place, "pray cominn- a!ly, and in a// things giue thankes: and therefore wee need not alwaies aflually pray, nor aifluai.y giue thankes, nor actually reioyce, in word and outward gefture, but as opportunity fhall require. If then as time, neuer a better time, thenchis holy time: neuer greater caufe to ° fhout out for ioy, then now, for that our King comes vntovs : it is our bounden duty alwaies intentionally ; butat this rime with Pfalmes and fongs a(5hially. No fin, no forrow muft hin- der our fpirituall reioycing. Forin all ouraduerfity Godiseuenat hand; P not onely nigh in his Maic^ftie, 1 though doubtkffehee bee not farre from euery one of vs, but alfonigh in his mercy, Pfalmei45. 18. The Lord is nighvntoall them that call vpou him. ■• Avery prefent helpe in trouble. Yea the Lords fe- cond commingisatfhandjwhenashe fhall iudge and reuengc our caufe j re- warding vswirh crernall happuiefTc, andpunilliii,g our aduerlarjes with eucr- lafling fire: and therefore rtioyoe alwaies in all things: I fay, reioyce in the Lord, for w^e cannot alway reioyce in the things of this life. ' The world paf^ feth away, and the Iuft thereof, but Chrift is cuermore the fame: the begin- ning and end of all .other things, himfelfe without either beginning or end ; if then ourioyesobiedbeeGod, it may bee continuifli: but if fixed on earthly things, expofed ro manifold changes and chances, it muft neceffarily bee mu- table . " gaudium in materia conuertibili mutari nece^eftt re vtutatL So that as the • £cclcC9.9. •• i.Cor.iQiji, &■ Marlorat. tx ^•'■nt. in hi, i Luk6.»j. ' Sirittird.de coafidcrai.lib.i. f iCor.i 5. s Efay 61.3. * Plalo m.4po- log.SDcraiis.cr Eptitu. E?idn- rid.cap x/lt. ■' Xi^hiin.'in Vila r^ermis, I" J» !:b ai Moriyr, ' PiudtKtilU Per Itepbun. hjmn.19. " Thomas 1 2*. qiixjiji.i.i. "d.i.n. "i.Thcfrj.17 " Zjchar.^^p. 1 ACti 17.27. <■ Pfal.+e.i. f I.pct.4.7. ' 1. loll 2.17. » Bermrd.f""' de ntmia falla- cia prefciHU vittt. 104 ' OuiddepttM, tin 4 ' i>.!f.t.i>ef com. » ;'>al.I2 5. 1. i> I'heofhftiCl. ' MarloftU, In tecum. 7 /-'C /OHrth Sunday in Aduent. i Pfalm.8. ' Habac.2.ii, f Pral.pi.li. t Deut.aS.«. ■> Sirm.i.de jiducntu. ' Hcb.1.3. * 2.Cor.4.i7» ' ».Tim.4.S. " Rom it.ia. • Cap.j.i8. " Ephef3.i7.' P Rom 10.17. 1 Ioh.i).ii. ' Ephef!4.Jo. the " Poet truly ^aHdiapri>tcipiHmmf}nfuntf mount Sion which ftandcth faft for euer. If then' any defue toreioyce alway, let him reioycc in the Lord. yi»da^ai»e Ifaj,reioyce.2 The '' troubles of this life are fo great, and our patience fo little, that f^w/ doubleth his exhortation <= toprelTe the duty, and cxpreffeour dulnefle: and indeed our reioycing cannot bee continued, except it be multiplied againe and againe : reioyce therefore for mercies already re- ceiued^ and againe, reioyce for mercies hereafter promifed. For receiued grace : firll, for thy creation : Almighty God might haue made thee a dull ■ Arte, a venemous Serpent, an vglieToade ; whereas he created thee according to his ovvne Image and fimilitude, zsifwttc diHinitatis epitome. For the world is Godsbooke, and man is Index of that booke, or a commentary vpon that \ text : reioyce therefore in the Lord, and fay with ^ 'Dauid ; what is man that '' thottan (ornindfutlofhim, or the Son of man, that thoufhouldefl vijit him? ThoM haFi crovone i him rvith rvorfhip and glory : thou ma/^Hhim to haue dominion of the workes of thy hands, and thou ha(l put all things in fuiienicin Vnder his feet, as a ladder whereby men might afcend to the confideration of thy greatnefle and goodnefle. F.orthy preferuarion,he might haue denied thee fight, as heedidto "Barti- meiu, ormadetheedeafeordumbe, or acripple, as wee read ofmiany in the Gofpell, and daily fee many crying and dying in our ftreets. If the Lord of hofts had not beene rhy guard, all other creatures his fouldiers would haue banded themfelues againftthee; fire would haue deuoured thee, water would haue drowned thee, mother earth would open and fwallow thee quicke ; « the ftone out of the wall, the beame out of the timber would fight againft thee : but f hee hath giuen his Angels charge ouer thee, to keepc thee in all thy waies : hedoth defend thee vnder his wings, and S blefle thy going forth, and thy comming home ; bleffcthe fruit of thy body, the fruit of thy ground, the fruit of thy cattell; eueryway fo bkflethee, that thou maiftalway reioyce in the Lord. For thy redemption, at this feftiuall cfpecially ; confider with ^ 'Bernard, ^uis efi (jmvenit,vMde,(juo,ad Chrift faith, he is that jE/;aj. An " Angel! from hcaucnhathanfyvered this obiedion, LhI^ 1.17- fohn Baptiftis £//«4 in power, not in pcrfon, indued with the like temperance , like wifdome, like courage. Now the Pharifies ima- gined that Elias " himfelfe ftiould come, not another in the fpirit of EHm ; and therefore lohn according to their meaning, anfwered truly, that hee was not EUm. How lohn and EUm parallel, fee 'Beauxaraii Hiirmcn. Enangel. Tom. I.fo/.toi. Lttdo/phus de vita Chrtjii, part. 1. cap. ig. Pofiil. Catholic. Co».i. T>om. 4. Aduent. Whether Eheu fhall come before the great day of the Lords fecond comming, fee Lather. poTlil. maior.in loc. and his MaieftitsPremonition, from the 62 . page to the 80. The third queftion is. Art thott a Prophet ? To which lohn anfwered alfo nc- gatiuely. Chrift faid, he was more then a Prophet: himfelfe that hee waslefle then a Prophet. _, , , C I. To fubmit our felues vnto our betters. Thereare three degrees^ ^ ^^ ■ ,^^^ ^^ ,j^._ of humihtie : ^^^^ yecld vnto infericurs. All thefe were found in lohn : he fubmitted himfelfe to fuperiors, affirming that he was not Chrift : he gaue place toequalls, anfwcring that hee was not Elias: he didyeeld to his inferiors, infayinghewasnot aPrcpliet. P Yea but lohn out ofhis humilitie muft not tell an vntruth : his father ZachariM in the BenediBus, calls him the Prophet of the mofi high ; and Chrift, more then a Prophet. l ChryfoBome, ^ TheephjloB, Euthymipu, and other Greeke Fa- thers are of opinion, that the Pharifies imagined lohn to bee that Prophet fpokenofby Mofes, Deut.18. I5. The Lord thy Cjod rtill raife vp vnto thee a Prophet like vnto me fiomamougjou, ettenoftky brethren, vnto him ye Jhall hear ■- ken. <" The which text muft be conftrued either of the whole CoUedge of Prophets, or elfe of Chrift, the chiefc of the Prophets : and therefore lohn an- fwered direftly , that hee was not that Prophet , w- i^^x'"^, the Prophet. ^ Rupertiu and other Latine Doftors affirme, that the Pharifies in this inter- rogatoriedefiredtoknowHvhether his office were like that of E fay, leremiM, Amos, and the olde Prophets : vnto which lohn might anfwer well , tha t he was not fuch a Prophet ; for their office was to forefhew Chrift by fomC workes. Tlje fourth Sunday in K^duent. IC7 " Oif^.MB.I. & UtiLn/iat in he. " Culman.cm x Dom.n,A(iuiM. > hSiiiAi, viorkcs, -H' rorttell him by fome words ; vel di^ij prxfignare, vsl faEiu prtfi. ^nr.tre, (aith Rnfiertus. But lohns ambaflage was not to foretell that Chrilt "{houici comer, bur plaiticly to tcllth.it Chrift was come. ThaufljaltlinctlUdthe Frophct cfthemoli high : not as to prefigure, i>sfal.i?5>.«5. l^binoH efl per prrvmdiliam. Aagufi mcdila 'Pfal iig.ijj. "lam 4 «. P B;/wjr to X, Toiifial.vU Fox ^ Us aid Mon.f 01,917. 'il»?f^«/^fpeakes, is to charme wifely. Thirdly, theChurch voj'ce muO: be high, and that in J f u S Matter, of which?, r ^ 1 „ regard ofthe^j^^,^^ w whichf ^ ^P"*^"; Andfucha voice was the liaptiftalfo. Firft for the matter, hcrcachedma- nyftreinesneiierfung, before: Repent, fiith he, for the kingdcnie of heauen IS at hand. This note was ncuer heard of the people, nor fung by the Priefts in old time. Join being more then ^a Prophet^ exalted his voice aboue the Pro- phets. and in a plaine long, without any crotchets, preached him who is higher then the higheft. Secondly, in regard of the men, to whom hefpake : For, as it followeth in the next word, hewasthevoyceof a Cryer. Now men v(c to eric aloud, CWhen they fpeake to men which are a farre off. s Either-^ VViien they fpeake to men which are dcafe. (1^ When they are angry. Siiiners are farre ofFfrom God, and exceeding dcafe : and therefore we rrtuft be angry crying aloud, and lifting vp our voyce like a ^ Trumpet, flvewingthe people their tranfgrcfrionsjand to the houfeof /-^«, which is fonncsofrhundcr : as e Ambrofe fitly, voxTixAclamor mull goe together, the voyce preach faith, the cry repentance ; thevoyceccmfort, the cry threaten j the voyce fing mer- cy, the cry found iudgeinent : fo moft ^ Interpreters expound vox clamantiiy according to the vulgar Hebraifme, vox damans. Yet it is a good oblcruation o^ e other, that /oAaisnotthe crier,butthe voyce of the crier : font is Chrift vvhocryeth in Preachers, hefpeakesby the ^ mouth of all his holy Prophets : hecryeth, Ojce%foolip},hov?longviillye loHefoolifhne^e^. he cryeth. Recent for the kingdcme of God it at hand : he cryeth. Come vnto me all ye that are rreoricd ardladiti^ and I vitlrcfrefh Jon. To day then if ye will heare his voyce harden not your hearts, but luffer the words of exhortation and doflnne : be mooued athiscry, left he defpife your calk Ashefaithin thefirftof tfeProuerbs: Be- caufe I haue called, andyeehauerefufed, Ihaue ftrerchedout mine hand, and none would regard : thereforethey fhall call vpon me, hut Iwillnot anfwer : they fhall feeke me earely, but they fhall not finde me. Thinke on this all yec that forget God, veethatfuflFer Chrift to ftandand knock, and cry at the doore of your hearts, and yet you will not let him in. In the mlder»e(fe ] That is, in the world a defert of goodneffe, wherein the Preacher muft fight uith bcafts, as ^ /"rfa/ at Ephelus in the fha pes of men, crying vnto raueningwolueSjCouetous foxes, roaring lyons,&c. Heere is the place where he muftcry : for in heauen there is no crying, but all finging, and in hell there is no crying, to take heed of woe; but bowling and crying for woe;whi;ethenvouareinthe ' way, while it is called to ^ day, giueeareto the voyce of the Crier. Or /« the vcilderneffe^ That is, ' lerufalem ; cut of order as a dcfeit : or in the m/der»ijfe: that is, among the «" Gentiles and defolate people, ftrangersfpnm the crmmon-w ealth of Ifrael, andaliants from the couenants of promile be- fore Chriftscomming. but now the " defolatehqth more children then the married wife. The Gentyks heretofore were without an husband, and the Anngogue of the lewes had God for her loue ; hut now contrariwife the Church ccnucrted to the faith, beares moe children vnto God then euer the fynagoguedid. The royce of the Gryer fhall gather and call fo many flicejic K to Cap.»».J9. f i.Tim.6. 17. Luke 12.10. • Pfal.ij^.ai. y Aftsij.io. '■ IrtTlteui lib. i » A&S4.t6. •• Marke 3, 17. ' Scrm.f4. * Mufeuliu^ Maldonat.in Matt.?.j. lanfttt cancer, Oic^ toH. I . nem.i.Adiitttt. " Aquln calf., Mat.j.Ruperlui com.iri Matt. lib, 2fol.:7. f Luk J. 70. s trou.i.ts. i.Cor.i5.3a. ■'Matt. J 2 J, ^ Heb.M^. ' Calu. ti>- Mir- loral.in Sfat.j. ex Hilario ^ Gregerio, "> "."r Hierony. >no& Ambrofe, Poatantu in tbiatro Dom.t. Aduent. " Efay 54.4 . no » £fjy49. 21. ^ Cofier.cott.^. Dom.i Aduem, ■iPfal.ii.S. e Matt. 3 7. 1. J. ' Hypertui'm be Rfait. ' Thomas calen. in ^.Maiih.ex Cbryfofi. " lercm.i.io. ' SeeB.BUfoit agi'mll the le- fuii.ei,fol,i6e. 161. y Llrainler.i. ' mix Ur. De Confii. lib.x. •> Pafiwal.part. iMtnomt.ii. ^ 2,San).i2. The fourth Sunday in ^^duem. tb Cbrifts fold, that rhewilderneffel'hall fay ill her hearr> " Who hath begot- ten methele children, feeing I am barren and defolate ? Or in the m/dentfffe.J p Literally, becaufe that is the moft fit place for the Preacher of repentance, wherem there is leait tumult : and againc, to fignifie that the People fhould follow the Paftor ; not the Pallor humour the people. The Preacher is the voice of a Crier in the •wilderneffe, not a carpet diuinc for table Gofpellers in a corner. I will not any further examine the place, the end is aU,and that is to make ftrait the way of the Lord. The wicked walke either in circles, or elfe in ouerthwart way es. Impij am- bulantin circMtu, faith 1 Dauid, wearying themrdues in the labyrinth of their vnruly dcfires : or if they walke not circularly, they walke in wriewayesand by-wayesoppofite to the Lords way : for example; Tbevainc-gloriousdoeall their good workes to be ■■ feene of men, and io they croffe Gods way rending toanotherend; only the children of God walke in the ftraight way, inaright line beginning and ending in God ; as euery good gift is from him, fo it is by them referred vnto hm ; as his is thepower,{b his is the praife. The end of cur preaching is not to make \vay for our feiues and our owne preferment, but for our Matter and his glory : Make firaight the way of the Lord, as faith the Prophet Sfuj. Wherefore leaning all other expofirions, I cometo the Prophets interpretation, as it is recorded in his 40. Chapter, at the 3. and 4. verfes. Avoycecriethinthe Tvtldernefje, prepare jee the way of the Lord: make (iraight in the defertapathfor our Qod. Euery valley fljaH be exalted, and euery mountaine and hHifiallbe made low : and the crooked fljetU he Jiraight, and the rough place, platne. Nowthefethingsareto beeconflrued in a •" fpirituallfenfe. For "^ askings in their folemne progrefl'es haue their wayes leuelled and firaighmed againfl theircomming into the country : fo the Preachers as harbingers and fiimners ofChrift, ought to prepare the people, that he may come vnto them, as about this time hee came vnto them. Prefumption and pride make mountaines and hills in Chrifts way ; defperation holesin Chrills way ; vaineglory makes croo- ked the way : couetous cares are briers and bufhes in the way : noifomc lufts makes foule the way : wherefore the voice of the Crier in the wildernefle muft dig^e downe the mountaines, exalt the valleys,flub vp the briers,make (mooth the rough, re<5tifie the crooked. Tjehold, faith God to the " Prophet, / haue Jet thee ouer the nations, andouer the kingdomes ,toplHckeZ'p ,and to roete ottt, and to destroy and euerthrorv^to build and to plant. The which ^ Text is wrcftcd by the Papifts exceedinglj', toprouethatthe Pope hath authority to depofe Princes, and dilpofe of their crownes at his pleafure. But God expounds himfelfe in the words immediately before : / haue made thee a Prophet, and put my words into thy mouth : a Preacher with words in his mouth, not a Magiftrate with a fword in his hand : and therefore their owne T gloflbgrapher interprets it thus: I haue appointed thee to rootevp; that is, to roote vp vices, to beate downe herefies,and to build vp vermes. And ^ Theodoret ; To root vp king- domes is nothing elfe but to denounce Gods heauy iudgements againft them: As Hie'rome ; To caft them downe by the word of Almighty God. TJt facias eptts prophettt, farctilo, mn feeptro, opus eft tibi, faith ^ Bernard; That thou maiftdothe workeofaProphetjthoumufthaueav/cedinghooke, not a fcep- tcr: And as •' Grf^cr; notes aptly, theProphet is willed here firft torootvp and after to plant: becaufe the foundation of truth is neuer well laid, except, the frame of errour bee firft fubuerted : at the firft wee muft cafi downe the mountaines by the preaching of the Law; then exalt the valleys by the prea- ching of the Gofpel. Sych a voyce was the Prophet ' Nathan .- at the firft he did caft downe the mountaine, the prefumptuous hjpocrifie of King "Dauid, rebukinghimfor hisfinnes, and thundring out iudgements forthefame: but when hee fawthis huge mountaine caft downe, when 1> Serpents head, the beginning of all euill. Ommttm viiulfiarfim eHfere fola caufa iuflitia, W hereforc Wee muft labour euery day to digge downe this high mqantaine : we muftdefcend thatwemay • afcend: as we fell by afcending, fo we miift be raifed by defcending, "Bcda wrote of thePublicane: Appropinejutre nolnit ad Deurn, vt approptn^Karet adilltim. He that will not be a mountaine in Chrifts way, muft not bee amount-banke of his ownevertue,butleuell himfelfeeuen with theground, ^ workifghiifa/f/a^ tiun infeare and trcmblinfr. The fecond kindc of mountaines are fuch as raife th|pfelues vpon meere preiijmption of mercv, boafting of a Ihorter cut to heauen then either the good workes of Papifts , or good words of Puritans, abufing that iweet Text of Paul; where prtne aboHndeth,there grace fiiper-aboHndeth. Indeed where finne is "> felt and grieued for, there Gods grace is greater then our finne, " both in imputation and effeff : forourfinnes are finite, w'lercas his good- nefleis infinite, thefalueisgreaterthen the fore. ° Non peccantis merit 0^ fed fuperHenientis auxilio. But when we draw iniquity with cords of vanity, and fin as with cart -ropes ; when we fpeake good of euill, and euill of good ; when as without any remorfe wee finne preliimptuoufly ; when as wee fall not for- ward as Abraham and Ez^fkiel, but backward as old P EH, and the 1 lewes whotookeChrift; then afturedly the more finne, the lefle grace. Shall wee continue aptize with ipater.Scc. Thislaft interrogatoriewa.sthe firft in their intention : "■ for the Phariftes had a tradition, that none might baptize but Chrill:, or iome great Prophet, and therefore they did firft aske craftily whether hce were Chrift, or a Pro- phet : and then hauing ^ vndcrmined him thorowly, with what authority doeft thou baptize? being neither Chrift, nov kitM, nor a Prophet? S.lohns anfwere is oppofite, but appofite. ' I am a Minilkr, but not a Meffias % I gine theoutwardfigiie, but Chrift is hce who doth giue the inward grace: / bafttzejou vpitbrvater, " bnt he that commetb after meeflia^haptiz,'yoHVfith the holy Ghofi and fire. " In which hee ccmpareth the minifl^y pf man with the power of God ; the outward baptilme with tlje fpiriiuail baptifmc : whereof the firft is doiie by the hand of man, the other is peculiaii^onely to Chrift. y The comparifon is not as the Papifts imagine, betwcene the baptifme of lohn and Chrift, but betweenc the perfon oi'Ieht} and Chrift : for the baptifme ofMwand Chrift are one, both in efte.l: and aijthority : for Johns baptiime was notof hisowne deuiling, but of Gods infiirution : as hee Iheweth his commiflioninthefirftof loh. 33. Hee that fentmee to l'apti<,;mih reater. Sec. a Text which hath made ^ B e/lartnine contradid: himielfe twice in one page For whereas he firft had fet downe peremptorily that /o/j»inftituted hisowne baptifme ; now he confefTerh honeftly that God was author of'it for the matter in general!, but not for the manner in particular : and yet after long fearch hee cannot finde in what rite loh/is baptiime differs frcm Chrifls. It is anaxiomedeliueredin thei^owac » fthoole, that there are but two things eflentiall in Baptifrne, verbum & elementhm, the outward element of water, and inuocation of the bkfl'ed Trinitie. So S. ^ Aug. Acccedit vtrbHm adclcmenttim & ft facramentum: Other things are required in a Sacrament circumftantially, not fubftantially. Now BelLarmineom of this Text grants that lohnvicA the right element : for hee faith, I baptize you with water : and out of ' Ambrofe cites againft himielfe, that lehn inuocated the facred Trinitie, Father, Sonne and holy Ghoft: Ergo, the baptifme of Yo^m and Chrift arc one forcfTence: folikcwifeoneificffeft, fov lohn preached the baptijme of repen- tance ^ fortheremiffcnoffins: jE^^o, forgiuenefle of finncs is by the baptifme Q^Iohn, fowell asb^thebnptifmeof thebleffed Apoftles: as « ^nguUine, <" Bafl, g Cjregory Nyffen : cut of that Text obi erue ; neither doth the ^ Cardinal difauow their glofle, though the Councell of ' Trent hath denounced ana- thema to fuch as hold baptifmum loannu habui^e eanderri vim cum baptifmo Chrift: let AiatthttHs Tortus, if hee can vnloofe this wedge for liis Mailer. I feare that ouerthwart Diuine fo little that 1 fay with Lather ; Htinc nodum nej^ foltiunt, nea^ foltcent vitere beundvntothe (_ law^Sic. Theheire tu longoiheisachild^ This comparifon is taken out of the Ro- man law, by which k is ordtined chat a pupill, albeit he be Lord ofall his fa- thers inheritance, Ihould bee kept vnder tutors and gouernours, vnrill hee come to full age; to wit, vnder tutors till " fourteene yeeres, vnder Curators vntillP fiue and twenty. 1 Tntoresdantur impHberibtu^ Cnratores fuberibus. Tutors are guardians of the pupils ' perfon principally: fb called, ^ ^^Ji tuitiores at^defenfires ; but ^ Curators are faftors efpccially for his goods and eftate. Noiv the Ward, during the time of his minoritie, fuffcrs much bondage; diflFering faith P/Jw/jnothingfrom aferuant; nothing in refpe(ft of any prcfent pofltfTion, or aduall admmiftration of his ownc cftate,but very much in refped ofhis right and property, being " dominus habitu : non vfu: as hauing" free hold in law, though as yet not free hold in deed : and fo the Ward doth differ from the flaue; who was in old time no y perfon in law, but a meere chattel!, and as it were of the nature of ^^ cattell. It was in PahIs age then a great flauery to bee k pupill. And ^ Bilhop La- timer complained of latc,that there was not a fchoole for the Wards, fo well as a Court: a fchoole for their learning, fo well as a Court for their lands. It fhould feeme Guardians in his dayes vfed yong Noble men not as Lords,but as feruants; asf<»«/hcre,&c. In like manner, when we were little children in our nonage we were heires hauing the promifc of an eternall inheritance to come, which fhould bee giuen vnto vs by the feed of ^ Abraham: that is to fay, by Chrift, in whom all nations fhould be bleffed ; but becaufe thefulne^e of time rvas not yet come^ CMofes our tutor and gouernor held vs in bondage. The law doth threaten, accufe, con- dcmne,folongas we be children in vnderflanding, dwarfes in faith, ignoraiTt of Chrift. Sa.mtTiiftlciXsthiiXwj rudiments of the world; not only ' becaufe itisourfirft^fchoolemafter, and A,B,C, to Chrift, but « becaufe itleauesa man in the world, and prepares not a way for him to heaucn. I kill not, I fteale notjl commit not adultery : this outward honeftcoftuerfation is not the king- dome ofChrift, but the righteoufnefle of the world. The law when it is in hisprincipallvfc, cannot iuftifie, but accufe, terrific, K 3 condemne. 113 • lutkir.inkc. ° Uijt'miim. in- ftit.t.t.iit. 32. f Idtmeodcm tit.ii. "* Idem eedem lit. 20. ' idtmeodtm tit, 1 4. ^L.i.D. dt Tuteld. ' Lincafutandis 8.C. de nuftt/s. ' Gorran.infae. " Tcrmcsof thelaw, pag. lOJ. r L. qHodaitinet i2D.de teg. . iuru. "^ Lib.t.adlegem jtqtuleam. a Scrm. ar Pauls Crofle. •i Gen,i2,j. -Squirt in he. ^ Gal ?.24. • Luther, in lee. 114 Gal 4-9- » l^bi fupra. ' Matt.5 17. «Gal.3.ii. * Efay 2S.20. I Ioh.1.16. ° z.Cor.i.io. • Rom. 1 0.4. " Luk 1.70. P 1. Cor. 10 1 1, 1 ^quin.inlu. * Matt p. 1 2. The whole ncccf not a Phyfitian., f Idiiri h*r.^%, <■ Rom. I. a. cap. It' The Sunday after Chrtjimas. condemne. Nowthcfe are things of the world, which btcaure it istheking- dom;; of the deuill, is nothing cife but apuddieoffinne, death, hell, and of all euiil : and fo the whole Law, efpecially the ceremoniall, are ^ faeggtriy rudi- mens of the world. ^ ifpeakenotthistodifgracetheLaw, neither doth f/r^/fomeanc; for it is hoIy,righteous, Ipirituall, diiiine : but bccaufe Pnulis in the n-.atter ofiullifica- tion, iris,as s Z,«f/7fr obferues, exceeding neceflary, that he fhculdipeakc of the Law as of a very contemptible thing. VVherefore,when Satanaflaults thee with the terrors ofthe Law, banifh that ftutting and ftammcring Alofes farre from thcc : let him vtterly b e fufpe^-^ed as an heretick , or as an excrff m inicate pcrfon, worfethen the Pope, worfe then the deuill bimlclfe, quoth Z,«;/?fr : but out of che matter of iuftification, and confiiifl of conlcience, rcutrtnce Mo' /J'Jasa great Prophet, as a man of God, euen as God. Intheciuilllife oT/o/^/ and Chrifi: agree : for our Sauioiir faid, ^f * came not to deflroy, but to ^fulfill the Uw i but in the fpirituall life, the one cannot abide the other; for ^»omaHuiti^ifiedl)y thelaw, butthe iyft Jhall hue hjfcilh. And therefore when Chrift is preient, theLawmuft depart out of the confcience, and leaiie the bed, -which is Jo ^firait that it canmt hold trro, to Chrift alone. Let himonelyraigneinrighteoufntffe, in peace, ioy,life, that the fcule may fleepe and repole it lelfe in the multitude of his mercies fweetly without any ttwor of the law, finne, death, hell. And thus you fee the law tyrannizeth ouer our con- fciences, as the crucll Tutor doth oucr his vnfortunate Ward, till God in ful- nefle of rime giueth vs freedomc by Chrift. iVhen the time tvasfultconte.'^ Not by fatall neceflitie, but by Ccds appoint- ment. For there is a time for all things, and Almighty God doth all things in his due time ; he created and redeemed vs in his due time, prcferueth,iuftifieth faniftifieth in his due time, an i he will alfo glorifie vs in his due time. Now the comming of Chrift in the ficfli, is called thefulnefleof time for many refpeds : as, 1. Forthe' fulnefle of grace received by his comming, 2. Becaufe Chrift is the fulfilling of the "' promii'es of God, as being ill him, yea and amen. 3. Becaufethe"Lawandthc "Prophets are fulfilled in him. 4. Becaufe the times from Chrift are the p ends ofthe world, and it wasfithee iliould come fo late, when the time was fiill, for ^ two reafons efpecially : 1, Becaufe Chrift is a Lord , yea the Lord, and therefore moft meet there fhould bee great preparation, and long expcdation of fo puiffant a per Ion. 2. Ikcaafe Chrift is the grand Phyfitian ofthe world, and therefore very requifite all finners, his patients, fhould thorowly * feele their fickneiTe and milery, before he came to vifitand redecmethcm; vt canuinccrentttr hcmines de morbo vt quantum ad defeilHmfcientitt in lege natura. & quantum dd defe^um virtutu in legefcri^ta. r AH men, and all things, by creation generally. Hk Sonne [JGod^His eleft, by adoption fpecially. isFacherof jChri(^, by nature, fingularly. See before, the Creed : y^m \ Hii onelj Sonne, miadeofawoman.'} In expounding this claufc, WTmufttaktheedeoffun- dry wicked herelies, on the left hand, and on the right. On the left ; firff, of ' PahIhs Stmortuemsy and ^ Photinus, affirming that Chrift had his bting and beginning fi-otti his mother Mary : whereas the Scripture ttachtth plainely, that Chrift was made of the feed of T>MKtd accoraing to the ' fiejh t not according to his perfofi, for that is eternall. In the begtnnwg rras the ivord^ tmdtheWordvM wtth Cod, dndthatfVordwM god. Againe,we mnfttakc heed of" Cfr»»//?j«* holding that Chrift was notconceiaed of the Holy Ghoft.bur btgor The Sunday after Chrtsimat'. beojOL of /tf/>/)/^ : ^^'i^j* is called a woman, not a virgin. '^ Ouranfweris, that a vvoman in Scripture doth not alway fignifie the inaried, or one that hath knovvne a man: but Ibmetimc it dothoncly dcnotatethe lex, as Gen.?. 12. The woMitn which theugaHcJl to be rvtth me, fie ^atte me of the tree, And I did eat. Eud maft needs be a virgin, bccaufc lb ioone as flie was made, fhe was maried: and }-ct the Text calls her woman at that time, when there could be no time for man to corrupt her. On the right band we muft ftiun the rockes o^VaUntinuszvA Nesiorius: of y V'llsrttinus who taught, Chrifl: had not his body from Mary, but that hee brought 't with him from heauen, andpafled thorowthe wombe of the Vir- gin, as water through a conduit pipe : contrary to the Text here ; madt of a woman, '■ Ex muliere^ »on in mnhere : not in a \yoman, but of a woman. And the propofition » ex, notes the matter, as an houfe is made of timber and ftone ; bread is made of ivheat ; wine of grapes : and therefore Chrifl: had thcmarerialsof his body from yi^*?/-y : fo lome copies haue it here, t> 5^™,4,o>' not )-!.eK^-o». Yet Chrilthad not hisformaleprincifium of Mary, for the holy Ghoft was agent ill his wonderful! conception : and therefore fitly faid here, to be borne, or as we read, to be made ; not begotten of a woman. By this alfowe mayfhun 7{jflorius\\\s rocke, who thought /^>r our finnes, and endured all this for our fakes; and lo being vndcr the law, conquered the law by a g double right : firff, as the Sonne of God, and Lord of the law : fccondly, in our perfoh, which is as much as if our felues had ouercome the law ; for his vidory is ours. And therefore remember alway this fvveet and comfortable Text in the midfl of all dangers, all a flaults of tyrants^ all temptations of Satan, inthehoureof death eipecially, faying to the law; Thou haft no power ouer me; for God the Father hath fent his Sonne toredeeme mc from thy bondage ; thou docft ac- cufe, terrific, condemne in vaine: for I will ^ creepe into the hole v>'hich bloudy LongwHs made with his fpcare in my Sauiours fide. There will I hide my felfe from all my foes; I will plunge my confcience in his wounds, death, vicarious refurreftion, glorious afcenfion, befideshim I will fee nothing, I will hcare nothing. > The fling of death is finne, a»d the flrefjgth of finnc u \ the law. But thankes be vnto God ruhich hath viuen vs viBorj through oitr Lord ' lefHsChriU. / * ^ The Nouelifts exception agamfl: ourtranflating|»«f«r««if/, is idle : for our Communion booke doth not call vs naturall "fonnes^ as Chrift is, Gods naturall Sonne by etcrnall generation : but as it weje naturalized by fpirituall regeneration, adopted tb'ough election and grace : fo rani elfewhere termcth "5 iu[l liiiitr. P.IU- Jlur/i,!ib,lJ. caf.y.^ thorn. }.f (]U*li.zi. ^ ./iHg.httr.iu ''■ Corran. in toe. » AquuiMkc, *> Etafmuian- noutiltac. ■^ Magdeburg. Ce^il^S.Col.bH). "1 I'fali4.4. ' Ephef.2.3. ^ 1 fcr.z.zi. E luthsr.inln- Tiuel.iup.ii, ' i.Cor.lj.sf. '' Defence for not fublcii- bing,parr.l. cap.v. 116 \ R.om,8.i7.' ■» Hcb.ij.g. - Apoc.ij.2. " Lutbet.inhc ? Anglican. C»nfif,art.7, deciuitcap, i8. r Cdp.z. verft ». The Stmday after chrijlmAs. <■ Malac.j.2. H'mtn.ad DemelrUdem. T»m.i fol.6i. ■ I»Epit»pbit Nepotlan. termeth vs ' Coheires with ChnB. Neither doth this paraphrafe wrong the Pa- triarkes before the law, nor the Prophets vnder the [aw : for as I haue noted out of Martin Luther ; Chrift who came in the flcfli once, ccmcs in the fpi- rit daily, crying nAyba Father, zs it followeth in the Text : he is one "' yefterday, and today, and fliall bee the lame foreuer. Yefterday, before the time of his comming in the flefli : to day, now be is reuealed m fiilnefle oftimc : Foreuer the fame Lambe ofCjod, " Jlaine from the heginnifig of the vporld. The ° Fathers then had Chrift in fpirit; which holy fpirit made them free from the bondage of the law : fo that they and we are faued by one and the fame grace, by one aad the fame faith in one and the fame p Chrift. How the blefted Spirit cryeth in our hearts, affuring our fpirit that wee are the children of God ; helping our infirmities, and making requeil for vs with fighes, which cannot becxpreffedj fee before. The grace of our Lord lefus Chrif},8cc. This Epiftle doth accord with the Gofpell,which intimates in par- ticular, how Chrift became the Sonne ofman,that he might make vst hefonnes of God : how Chrift is lefus and Emanuel. Both fit the time, that in the midft ufX^hriftmas ourfoule might magnifie the Lord, and our fpirit reioyce in God our Sauiour : who was made of a woman, and made bond vnto the Law ; to redetme thofe who were bound vnto the Law : that we might hefonnes and heires of God through him. The GofpcU. Matth.i.i. Liher gemratiom leftt Chrijliy flij Dan id, Jjlij i^hrahAtn. SVmma TbeohgixScripfHrayfummaScriptura Euangelium, fumma Euan- gelij !SiZ\©'ytiina{.fummafuMmaruTn lefus Chriftus, filius Dauid,filius Abraham ; i/le primus, ille pofiremus : Alpha Legis, Omega Suangelij : prin- cipium y^initc, \mH»\-y-\mt jimen. q Velatusinveteri Tejiamento^reuelatus inno- ho: initio pradiEius, inifiopritdicatHS. Vno fpirit h dicam bremffmse, nihil aliud continetverbum T)omininifiverbum Dominum. Inntut hoc iuprcefenti titulo Matthtus ; annuit PahIus ad Cerimhios r prima, Non ftatiii quicquam inter vos fcire nifi lefum Chriftum crucifixum. ^pertius ait AuguftinusConfeflionumquinto,cap.4. Infcelix homo qui fcit cetera om- nia, teautem nefcit: beatus autem qui tcfcitetiamfi ilia omnia nefciat : qui vero te & ilia noiiit, non propter ilia bcatior, fed propter te folum beatiflimus. Sf ars artium, (frfcientiA fcientiarum, ea legere ^ agere qua narramur in hoc It' bro generationiifilij Dauid, filij AbrahAm. Cuius fromlpicij duo fuHtlMmi»A.< 7?^ v!* ^T^n*^' J Ji ' •> l^Defcrtptto Chnftt. Infer iptienii (vtita loquar) duo pracipuifuut radij relficietttes Euange/ium t t. ^Uod. ^'^>^®', 2. i»/n*f . ■n r ■ ■ • : J fTvr \Preprto : lefus. Defcrtptioitu ttem duo ; \Nomtne,-<* . ' „ . ^1 •„ n.1 J '^ ■ rri- a-.- < f Apteltattuo : ChxiWXS, ipicndetcmm^fohuftm^ eg.«r.,FiiiusDauid,Filius Abraham. . Vbi tjuatuor preblemata veniunt examinanda : 1 . Cur hos potiffimum duos ex tam long* Tarentum ChiSii ftrie Eudtigelifia nominauerit .' 2. Cur 'Dauidem Abrahamo, iunieremfeniori antepofuertt f 3. Adquem referatur fecundtu geHetiuu4,fli'],ad Chriflum,au ad Dauiden ? 4. J^uomode Chriflus d^ filius Dauid, dr filius Abraham ? Ad htec omnia fufius explieandti'''Yu\[iinifluuius ficcareturingem), credo Ter~ ttilUanns nonfufficeret. Ego preinde cum » Hieronjme fecjuar ets, e]ui t err arum ft- tus in breui tabtHa pingunt : adumbrata, non cxpreffa dabo: & in his (vt ali- quando ^ Sjuefiusinre dijfimili) ftciamherde quod Eccho facit, voces quas accept The Sunday after Cbrtfimas. 117 acccpi fideliffilTic reddam. y Vt ny^fchylum Toetam dicerefi/itumfuijfe narrmt {-yith'tntm, tragaditi fuM ejfe farticulM de magni ccxnii Homeri :Jtc omnifludio contenS ex inftyuUilfimii optimorHm author nm menjisfeleUiores fertiunculas de- cerpere. VosfpeElattJJir/ti connimprofipientia vejira guflate^ fed edentuli ^ftrcft- lapqxidemisliufmodi mere Candida deuoranda^ non ere canino laceranda, Irtprimis occHrrit lihri conjidertttio, BiChotyulnas: canfavero tjstx fanEltJftmos •EtiaKgelel}asadfcribe»dfimimfttlere,partimcommu»eSypartimlpeciales. „ I ^ Prima, vt crcdatr.HS Chrilinm. Commune: er ant da. z\<^ J ,. ■ ■ r>i -a 2^Secunda,vtcredamKStnChrtnur». 1, XJt credamm Chrifium^ eJ* hac dicitur hiflorica fides : ita Luctu in prO' logo: Vtfumcftmihi (praeftantilTime Theophile) omnia alterepetira ordiiie adtefcribere, vt cognofcas eorum verborum de quibus eruditus es hiftoricam veritarem. 2. Vt credavttu in ChriHHm:(^ hsc nift SataH,ttentationil>K4 "^ cedatefrcadat^ faluifica fides efi. /m Joannes Euangelijcap. 20. verfe 31. Hxc fcriptafunt vt credatis lelum efle Chriftum ilium, & vt credentes viram habeatis in nomine cius. Has rationes (etfi non hal^eantrtr apud (J^atthaum & Afarcum) omnibm Snangelifiisfuiffe communes apparet, quia mens omnium eadetrty idem jpintus, cor vnum, vta vna.. Spe dales ant em, (jutjinguli^ occafionem EuaH-\ Scriptura. geltumfcrihendi dedere,partim coltiguntttr e \ ConieHura, Efcriptura : Lucas enim, cap. \ . verf. t .Ji^nificatp ad hifforiam componendam impulfnm, cjuod intellexcrat conatos ejfe multos Euangeliuin texere^cjut parumfide' liter td prtefiitijfent. '"»■« imxi'f «<«'-7ro>A. MildoMtin loc. 'Erafirminloc ^ Hom.uin Luc. ' in cap I. Luc. ' D&confenfu Euangeliflarum, l(b.4.caf.S. s In vita loan. Euattgettll. cap.it. ' Cent. I ./i&,2, col. J 69. * H'uron.proxtii. in Mat.& Sixl. Senen. B'Uioih. l'b.\,fol 17. ' M:i^<'!ctu>g. Cfnt.ijib't. «/.5;6. " Maldonat. p> otem.in Mat, ° l^rttem.ia M.111. " l'rtc veriorafunt quam vt negaripojfint,no- tiora quam vt traElari dcbeant. Adreltqua per go. BifAot ;?0!ffia3 J ITiavox gcneratto mtre doBorttm exercuit ingenia: quidam enim exifiimant hunc non ejfe titulum libri Jed inttium tantummudo genealogit Chrifti'. Altjputant ejfe tttulum, fed vniuerfo libri argument nsn conucntre ; Ah] (^ titulum,^ totiustttulum,ci- totam Euangeli) fkmmam tnfecompleBi, Ne^antes titulum interpret ant ur im\» , narrationem, cataloaumjiue recenfio' nem^ •z/f Gen.j^i. Hie eft liber generationis Ar.am : ideil, hxc cit narratio genealogijE ab Adam duds. Sic tn harn>»nia Caluinu";, inannotationibus Beza, incxpofnioneecclefiafiicafuper MatthjEum /^uguKinusMarloratus. Alt) conce- dunt ejfe titulum libri, fed adtotum non extendi : nam vt Aiofes infcrip^tp:nta~ teuchi volumtn, Librum genefeos, cum agat de rerum generatione folo capitepri- mo\ vel, vtreEiitu Alt), ** Herepth, quia primumeratiHiHs libri verbum: Ita ' Jl4atth(Ztu Hebraich fcribens ,tiebritorut» mere nomen impofuit libra ex eo quod re- fertur in exordia, fcilicet ex'genealogia^ tlKKnytiinas appellauit : ' huicexpoftioni fauet author um pars ct- maior (^ mtltor. Nonnu/Ii tamen affirmant hunc c^ effc titulum, ^non vnam modo partem, fed integrum Euangelij argumentum declarare. Nam vt ^ Sixtus Senenfis coHigit e Rabinii,Hebraavoxq»a AJatthxtu vtitnr hoc tn loco fignificatnenfolhmgenera- tionem,fed etiamtotttmvitx curfum ; fr Genef. 6.9. Noe dicitur perFe'^is in generationibusfuis: iii/fA ''"'*""^'**^*'''^^'"'"^'^ ; ' vtperinde Uber ft gene- rationii lefu Chrifli, ac fi dicer et Ithcrde vita Chrifli. omnia i/iiui gefla ab incar- nationevfqueadafeenfonem. ZJti Lucas EHanq^eliumfuum nomuiauit hifioriam eorum omvium qUA csepit leftts c^facere e^ docere : A.:iorum I . vcrfe 1 • .^<« q»i- dem interpretation fateor ingenue mihimaxime placet, 0- quia plemor, (^ quia plantor ; in quo non tarn MkldonAtHm,aut Alphonfunt Tejiatum quam ^ Illyricum fcqmr. The Sunday after ChriBmas . 119 feqtt or. FartUits itaque, qui negabat hoe Euangeliitm ejfr, quia nott Eitangeliumy fed Uber aener.^ionUinfcriyeretHr, (^ imp*us erat, Cf impentta, non intelligcm omnem Chnjii -vitam generationem afpelUri : veritm ego mittam infefiftm hunc ManichaH??}, cttim inept m cauillatioKes aduerfus Matthai titu/nm abunde fttis doUijJimiu pater S AugtiUiniuexagitauit.Tom.6. editionii Frobenian.efol.i/^'J. CnraHtem generationis infingitUri, non getteratiortum EuangeliUa dixerit, a nonnsellis qn^trttttr ; qstorum altj ref^ondent caftfam ejfe,q»od cptrndnas Chrifliu ge~ nerationes habaerit, humanam (^ diuinam, de fola huwana Afatthxtu ageret, vt quide diuiua fciebett efe di&nm Eiaix 53. generationem eius quis enarrabit ? yi/ij cum Hicronjmo dict*nt EHan^eliflam enumerare generationes certe multas : at ^vnam tamen quarere le(\.\Q\\n^fM)T)a.vX/ttH»s : DefiuBu ventrii tui ponam fuper fedimtuam, Pfal. 1^2. If. Vnde popttlus Indaorum vtregem honortficefuftipientesvyidiqHe clatnahat, acelamabat ; Holanna filio Dauid- ttyicqniefcttnt in hac expojittone Chryioftc'mnSjHieronymus, Ambrofius, Ircnsiis. Secunda rotio, qttia Chrifius eratrtx,fACerdos, ^ Propheta.'Dauid autemrcx &• Propheta facer dos Abraham, vtpote cmdixerat 'Dominus, Sumc mibi vaccam triennem, & ariettm annorum rrium : turturequoqui & columbam. Gen 1 59. Tenia ratio ; quoniam in Abrahamo primo irtcefit circumctfw : in T)aie fili Daiiic{ : Jta Bartimxus, Marciio, lefu fili Dauid miftreremd. /id huncettam modnm vntijcjnt ffjHC eonfideiit'er ad gratia threnum accedere pgtefi f$- debet', T) amine Ie(u 1}at'idi^fili, miferere mei. Sum ego fateor homo peccator. At tH ■>/'« 7'.on hommis modo fHius, fed hominis peccant fffimi, filtHs Dauid. Audacius adhuc ^ Lntherus : Ignofcitequafo; Chrtflus ommumm-4Xtmus latro^fur^facrttcgtis.ho' micida, fcilicct rcputattue coram homtnibus, tmputattite coram Deo : auontan ex fjlenshofliapropeccatistotiusmundiportauitincorporefuo; peccata Nee, qni fuii ebrius \ peccata Pau/i, qui fnit blafphemus \ peccata "Dtfuid, quifutt homsctda : non miferanda nccejjitate, fed miferante potius voluntate^ Jicut optime dtftinxit Auguftinus ad LaHrentinmenrHrtdil cap.^p. Portanit ftjuidum omnia omnium peccata, cjui nullam ne minmara habuit lahe- ctt'amd^ propria. Mihi compatitur^ mil;i trtfits,mthidoletj inqnit ^ Antbrofius, in me ^ pro me dolnit, qui profs nthtl habmt ejuoddolert t. Ita mihi verbum carofaUum eft ; verbum ; quid potent ius ? in initio enim erat verbtim : carofa^um eft, quid impotent ius ? Omnis enim caro fcenutn. Attamen qui fecit hominem faU.tis eHftltHs hominiiy imp>) hominii, fUtus Dauid. ^ Magna mifcriafuperbus homo \ fed maior mifericordia humilif T^eus. J^id rcpendam ti pro omnibtis qffa tribuit mihi f *" Prime nihil eram, (fr fecit me : perieram, qua- fiuit m';q;(£rcns tnuenit me ; inuentum redemit me ; redemptum /iberauit me ; de hoFfe fecit feruum , de feruofratrcm, defratre coharedettt: I lie qui nan nouit fee- catum, pro mefaElus eslpeccatum, (f-filius nequijfimi peccatorit Dauid. 4. 'Dauid Abrahamo iuniorfeniori pnefettur; quia Ucetvttique Mtf[tadiEla f'terit promijfo , ttimen ea quA DauidifaBa, c^ recentior ^ f^ccialior, eJ- henori- ficentior; tdeoque fuditis gratior, ^ omnium ore taagis celebrata. 2^m interro- gati a tudais Pha^ifai ; fltftd vobis videtur de Chrifio ? incun&anter re/pond t nt. Bias Diuicl ; &■ ipfi % popularis turbavifs admiraHlius Chrifti, dicehat illiio tltinqiiid bic *: ll filiiis Dauid ? hdc rdhcet opinio tenaciter htrebat omnium animis, oportere Mejfiamefefilium Dauid; inter ludaos praripue {quorum gratia pra- fens hoc opus excogitatum) adeo manifeftnm erat^ ^ vt nulla do£lorum paucitM^ nulla tndo&orum turba atfenttret. , Hanc ratisnem afferre video, Chryfoftomiim, Euthymium, TheophylaAim, aliofque traBatores quamplures; ^ hanc ego longe clartJfimam^eloquioqHe facro conuenientifpmameffe determino, 1)e tertia vero quaftione : ' Secunduig ^nitiutu filij conuenienter & ad T^ani dem&ad Chriftumreferripoteft ; ad Dauidem, erat enim itle fliiu Abraham; acltdt'eretEuangelifia: Liber generationis Itfu Chrifti fili; Dauid, qui Dauid fuit filius Abrahs. Ad Chrtflumetiam% erat enim illevtr in] que filiM,ac [i Ai at- th^iis adhunr modum enucleatius, hie eft hber generationis lelu Chrifti filij Da- uid & Abraham Sed quo modo iam vtttmo quant ur, ^ ipfe breuiusfortajfe enarra- , quant res tanta did deheat. l{zia.sfacrorum vatum Homerus (vt eum appellat ^ Budaeus) admiranda ca- nity fed credenda. Cap 9. verfe6. Paruulus narus eft nobis, filius datus eft no- bis: »»<7 ««/»/(?«/»» ' bufebiu^Emiffenus appefite, Datus ex diuinitate, natus ex virginc ; narus qui fentirer occalum, dams qui rcfdrej exordium ; narus qui & matrt eflct iunior, datus quo ncc pater tflet antiquicr ; & fie qui erat , datus tft ; qui non erat, natus eft ; in muu hm nempe venit qui fsundum condtdit : ad ter- rena defcen^it, ^ cmleffta non dereliquit ; ^ affuit, S' i^de non defutt, vt ■" Au- guliinusoAVw Volufiano : httmana natura accejfit, diuina non receffit ; ilia futt ^ L affuMpta^ •i Matt.jj.ij, ' Loc.eom.ttt, deChitftlftiJfi- one. •* Defide.Ub.z. ' ^iigujim de lateihtr^^tid, rudibni,cap.^. de temp. s Matt. 1 1. 23. ■■ Aug.de vera Reltpont. ' ErafmM& aialdanat.m he. * Lib.ldealji. * Hom.t dena~ ttuti Cbfifti, EfiHy t22 .ioiri. z de iib.ii cap 42. P '.demibuitm. 1 Efiyn.!. f Bnf ferM vbi fi>"ra f Sem, de du- titiCI nniuit. ( h illi. ' Aifyferm.,\7. 'an J. s i.Tim.i 4. ■ cap.de liberal. ' Biican prtef. 'ac.coni. ^ Coi.folat .ad Pammaihikm, The Sunday after ChriflmO'S. ajfwuptt), ifianOK coufifmpta; vd (vt " Emi^-.ntti Acctitijpmc) vtr^lIn caro fa Slim eft, non d.epofira. fed fcpofita Maiel'ate. » Ofortet cmtr. medi^.tcrtm inter Deutn 0- hcmtnem, habere dliqmdfmile 'i eo, aiicuid fmile kcniy.t, r.e in vtrrcj'i fimilit large tjje: .d homme : Chrifini igttur V tuterr/iortiilesfeecatorei, O-immortaUmiujium^affa- ruit m'jrtiil'i cum howiyii'^m, itiflia cum Deo. ^uem i( m. dtitn mtm fl ires ( ant here Trot.fgora) foL m habtnt tn cash patrem, fohmin terramatrew. ha Chri-ft'^ fl.sde'i lejfe, 7^a!remhii>mt i>3 cr^Lfmema- tre ; irtfrrii Auum r/mtrim pn^patre . ^ r.on alte>- rx parre^ aher ex vtrgme -. fed aiiterex p.itre, a'itir fXtirq^tne : deDto Deu>,de 'Diopatre "DtHS fi'*'^-\ tyijtfit ' Fiii<»eiuius : altcrtytperfonn^ nonalimiri natura •.fcmperapudpatr, t^.J viper cxm paire^ (emper de p.^.tre fmpcr inpatrc : ^ fJtns ex infe^ci-mipfo hoc ej:-odtpfe XJ^ri-u etiarn homo de Iwn'.ine^ " propter homtuem f ci ndhm hotniniTr fttrer Ig- miyi'rn; vn-t^ tamen id^mj^ Ifjt^ ChrtslHS, tmmanitil ©lafS/iaa-^ noit'cnm Dew -. etufdem Ma^i^tfJiui (f- parens. Ita raiilns ad 'i'l.it.u ejfsarto, M'fitdeis Fi ii m fi:urxi fo jltuTi df mulitn . a&: n Apccalyp.i 8. id efi,vt expemt * J-ptpkinius. hsrrte C^ ^Dt.us. N^irrt A, qus. viferns aperitur. htmaYsam dtnetat riaturam: o. (jriod fuprne apcrtum eTl, in/iint dimn^m. Iplum '^ircjuit 1 Emi^er.tis^; U.n^uiyifm quern pro matre 1 btulit antea de fannnine rnatrti accepic : (^ hoc, ■r't exr/ii»iat Btrnardus^ eFlftrifntlaricer trtira^il^ .37- mfrahihter fmqh lar?. ^ Sernrtu it m ccndttione m natHr idt con jmtHdinrmapHd Hchrtas, & filius Dauid,&; tiiiiis Abraham, non » ex tjfdtm p>o. g»aius, lede\ eaiem generis Jerie pvepa^ams, A( q^ftc ea, q i.t point br'ttitatf^ejuiiflioKtbH: iPii omnibus enoda: e rffpondi quan' tu-niittinet ai' rontenttolns ncn fata, cjHanttim nd pad.tos ©■• intelligefites pins forte quumf^itii -^vt ad Bonifacitim fcripfit ^ AugHf^tnus. Siejras^XfeRet vt e^o fuLttlius (^^liq^idadij' lam de Chri^i gene^ilc^io^ qu^-rat ii!e qenealDgtcosfab-l'jytes-.quiattmartq^nmtanfcio qtt; conarttKr eX'Junre, UQ,ori:m animos inex'ricabtltbHS errorttm l.thyyinthn lolem impltcare. Hj , *\/udjt Vzterts. orum duo fttnt qenera\ ■^ , , .■ ' «=• ^ /tfdiitz,aptts nnut. Uli aluroveritatU ^ ateerfi, e^ oh hoc Imi Virttatiatdverf). Ifli g'titalngium Chrifli. ^ "vei Kon int'liigendo reprehindittit, vel ry^m!fo(qfted'^ AnatfOinnsde Pttiltano) Mu!ta dicendo liihil diciinr, aut poti- lis nil dicendo iiT.i.ta dicunt. O miraHlem infanttm (inquit fanEiiffimus ^ pater) > ^.Itqutd de Cknlhyittrraati tiolie credt M-ttthtto., ^vei'e credi AlamchiO. O cm r.u horr-itium ! quantum «_/? in rebus ir.an: I Exciditeyn Troi.t pujt HomerHm, aut j hitwt -i>/^ir>(^c , toft Lncam f^ Matth.-rsmcontexere. Paulusi'initnensTimcthenm I abn-^dn' e fci it eumirKceptifmorum,infHttiti[qHe Thrologi.-r • fed ? inutiles de gene- aliqt'' qnxp tones, (^ inaniloqriiit^non ab auribus modo , (dab crbi^ ChriFltar.ifint- bus arccndaiudirat.it. Odiftmprr ego NoHntor's, etiamrfcen's antiqtntatemam pleXHsfam. Jtaq^totohoc fermone quod a patri'"«s accept, 1/0/ is t^aHidt : q^ortiyn em'iiumhitctllfHtn?na Liber excit^t /cSIionefi ; LiHtr ginerationis eleEiioHem ; Jtrius dtttotionem . Chrifki^ obedtenti(;m • fiiiusDauid /^^w ; fiiilis Akrahx fide k. In his f quid bene, quia noflritm non c/7, nqnofcite : ft quid male, quia noflrum ef}, iqnop'iff- Humanumntm r<9i>'> Aiiftorclty) te-oregium vti ' T'lurarcbus) imo Chyii'lic'Huyfi {inquit ^ Hieroriyrrus) iJefl v^firum e^ {orytAttffinsivirt^mag' a liherAltter dare, parua libcnter accipere. Gratia Domini nollri 1 efu Chnfli h!)/ Dauid, filij Abraham, fit cum omnibus vobis, nui.c & in ccula feculcrum Ad Clerum Fabira Car.tabrig).Tpro t graduDodoratus Anno i6oj. The 1 I The fir a Sunday after the Epiphanies. 123 The Epiftlc. Rom. 12. i, / hefcech you brethren by the vtercifulnejfe of God ^ that yon make your bodies a qufckefacrifice^c^c, IT is well obferued by ' ChryfiHome, that all the facred Epiftles of this Apo- ftle ftand vpon two legs cfpccially ; ^ . ) Explications : or do Godwin ) """'i' ^"^ ^' J" '^""^'"^ ^J '^' '"'"''"*''.? 'fj"*^ I befeech joH brethren. ] Two things induce men efpecially to fuffer the words of exhortation : opportunitie, and importunitie : The worth of the mat- ter, and zealous affection of the (peaker. Saint Taut makes his louing afFeftion manifeft in thefe fweet termes ; / befeech joh brethren b^ the mercifulne^e ef God. He might haue commanded, as he told p Philemon; butforloues fake, he doth rather intreat. 1 God the Father appeared in a >'>", may be tranflated, I command : or. By the mercifulnefle ofGod fhewed vnto you : for as God is more bountifull, fo you muft bee more dutiful!. fVee mtty net Jinne, that grace may abound \ but on the contrary, becaufe the grace of Cjed, that bringeth faluation vnto all men, hath appeared, it teacheth vs to denievn- j^odlinejfe and worldly lulls, and that rve (hould Hue fiber ly and righteoujly and godly in thijprefent world. The mercies of God to me, the mercies of God to you, be many and manifeft. I befeech you therefore by the riches of his abundant mercy, make your bodies a quicke lacrifice,&c. Thus you fee the zealous earneftneffe of the fpeaker : I come now to the worthinefle of the matter, concerning the Romans, and in them our felues, as much as the faluation of our foules. I befeech you therefore marke what the Spirit writeth, and firft obferue Pauls order : v After iuftification hee fpeakesoffancftification : herein intimating that good workes, as * Augufline laid ; Non pracedunt iuHificandum, fedfecjuuntur iuBificatum-' ' Not goe be- fore, but after iuftification. » As thewheele turneth round, not to the end that it may bee made round, but becaufe it is firft made round, therefore it turneth round : fo men are fanftified, becaufe firfl'iuftified; not iuftified, be- caufe firft fandified. As yiffli^s Fuluius when hee tookc his fonne in the L 2 confpi- ' /» 6.atlV^it>. TheofbyUSl. Melait£lbo» In loc. » Gorran. in loc. ° Aquin.'mU)e. f PFiilcm.Si*. 1 i.King.19.1 J <: Ioh.I.29. ''Luk.3.22. ' Bernard. .Aquin, in lac. ^ 'Erafmiuan- notjn Inc. y Martyr in loc. ' Ub,def.di& $p .^i4]a.lnloc. ' Prou.19. 17 ^ Rom.6.ij. = MitrUnlK. 7he first Siindn-j after the Bfiphdmc^. f Gorrm. in he. Mirtjr. Mtrtpitt los. There are two kindcsoffacrifices; con(pkicie with C^taiine, hid: Egote KonCetilinttger,ui,Jcdf4itri three kiHdes,according) ». "V ' to the three lorts of goods; of the /Bodv * 1. We muftofferourgoodsoftheworldjHeb 13.16 To doe good and diflri- ^Hte forget mt x for with fueh facrtfices is Cod f leafed. « Hee that hath mercie t)pon the poorejendeth vnto the Lord. 2. Wee miift offer to the Lord the goods of our minde, by deuotJon and contrition, Pfal 51. 17- Thefacrtfice efCjod « a troubled f^trit ; a brokenArtd contrite heart, O (jod, Jhalt thou not defjife. When by diuir.e meditation and deuote prayer, vve beat downe the proud conceits of our rebellious hearts, we kill,and offer vp as it were our fonne Ifaac ; that which is molt necre,moft deerc vnto vs. ^nT YL rf » .t. T j»i. ^P'*"'?»< hofthm. ZJiilima qudt dextra cecidit viflrice, vocatur i Hoftibtu a domitii hoflta nemen habet . And therefore feeing Chrift hath deliuered vs from the hands of all our ene- mies, it is our dutieto facrifice perpetually to, him, our lelacs and our foules, and I'o liue to him w ho died for vs. flfEcient; our felues. Left we fliould crre in our offering, jMatcriall : cnr bodies. J'.PWftiewcsall the ^ cades : jFormali : ejnickf andholj. xFinall : acceptable to God. C\. SoHudand quici^. Or 'as 5 other obferue) S. Paul ktsj2. SanElified andholj. downe foure properties of a facri fice : S3 . Pleafing. X 4. Reafonable. Firft, our facrifice muft be found and quicke ; not blinde, not lame, not feeble, Malach.i.8. Wee muft not offer to the deuill our youthfull yeeres, and lay our old bones vpon Gods altar : his facrifice muft bee the fatteft, and thcfaireft; he muft baue both head and hinder parts: hereby {ignifjing that we muft remember our Creator in the dales of our nonage,lb well as in the dales of our dotage : for if tve deferre our offering till the laft houre, when fickneffe the bailiffe of death hath arrcftedvs, andpaine, fckncffe attendant dulled our fenles, it cannot be called a quicke, but a ficke : not a liuing, but a dead offering. That our facrifice therefore may be quicke, let vs, I btlcechyou, begin quickly to dedicate our felues vnto God. Or ijuickeT^ That is, ^ U'illing : for thofc things are faid to be quicke, which moue of themfelues ; atM thofe dead, which doe not moue, but by fome outward violence : wee may not then bee flockesacd blockcs in Cods holy leruice. The fii'Ii Sundaj after the Bpifhanif_j. 115 leruicc, doing no good but vpon conftrainr of law, and penalric of Ibrute : iuch oblations are not acceptable, bccanfc they be not quick c. The Lord loueth a chcerefull ;j;iucr and thaukfginer. Nothing is done well, but that only which is done with our will, freely, readily, liucly. Or<]Hiclie.^^ That is, quickncd through faith : for asthefoule is thelifc of the bodv, lb taith is the life of the foiilc ; without which hce that liueth is dead ; ' itir the iuft doth line by ftith, Eicfniu efl Vacia (faid Seneca, when hcpafied by the ground of that voluptuous Epicure) Vacia lieth here dead and buried; and ^ lo T^i^/of awidowliuing inpleafure; Shee is dead euen while fhe doth Hue. That our facrifice therefore may be liuing,it muft proceed from a faith that is liuely. Or Litin.j.'] That is, a 'continuall facrifice. Thefacrifices of rheleweshaue now their end; Uitthe facrifices of Chriftians are without end. We muft ahvay ^ gitte th^v/ikfs, and " ahvaiesfr.tj. The fire on our altar mull ncuer goe our, our iacrihce neiicr die. In the Uw beafti appointed for facrifice were firft ilaine, and then offered ; and that for two cauies efpecially : i\r \\., {is° Amhrofe not^s) to put the facri- Hcerinmiiukwhathedeleruedby finne; namely, death : and fecondly , be- cauTc thole bloudy facrinccs were Types of Chrifts death on the Croffe, which is the propitiation for ourilnne.s. In like manner euery Chriftian facnfice muft bedead to the world, that he may Hue roGod; p mortifying his earthly member.^ and ^i crucifying his carnallaffeJlions, that he may become a ^ new crcaiureinChrift. As death depriues a man of naturall life, Co mortification deflroyes the bo- dy of finne, which is the fenfualllife : C^Iorutar ergo ne moriatur, mutstur homa ne Aamnetur fquoth ' ^Kguftine : ) Wee mufl: die for a time in this life, left we die for eiier in the next life. We muft rife againe with Chrift, faith i: PamI. Now a man muft be dead before he can rife agauie : firft, " grafted withChrifttothe fimiiitude of his death, and after to the finulitude of his refurreliion. He that lined ill, and now demeanes bimfelfe well, is rilen asaine from the death of llnne, to the life of grace ; mort ified,and yet a liuing facrifice; the ^ more mortified, the mure liuing. Rom. 8. 13. Jfje morttfie the dseds of the body by the^int, je Jljatl Hue. /Men. This killing of our bcaftly defires is very^Ciuill men. fit, whether we conlider our felues, y as jChriftian men. 'Eminent men. As men; that we may lead oar life not according to fenfe, but according to reafon : otherwiie wee fhould bee rather fenfuall beafts, then reafonable men. As ciuil! men ; that wee may not liue according to luff, but according to law ; though not according to confcience, yet according to cultome, that we breake no: the ftatutes, and difturbe not the Common-wealth wherein wee liue. The Philofophers in old time comprehended all points of mortification in thefe two words, fujfine cr abHine. AsChrii^ianmen; » for he that will be Chrifts Difciple, muft denie him- felfc: aliri'a.'ire f!sos,f»a,fe. » Thekingdome of hcauenlliffereth violence,and the violent take it by force : that is, by mortification and daily fighting a- gainft the lufts of the flelli ; as ^ Hafd, ChryfoFiome, Atiguftine, Hierome, g're- gvrie, ThecphjUtl, Euthjmim expound it. Laic of all, yetmoftofall, mortification is neceffary for eminent pcrfons, either in the Minifterie or Magiftracie. For great ones ought efpecially to bee good. Their facrifice muft be moft qnicke, tha* t'jey may bee paternes vnto other ; as it were walking ftatutes, and talking lawfs to the people. ^"'■y-i The fecondth.''ng required in our lacrijce : fo weread, Leuit. 22. that vnhallowed and vncleane perfons ought' not to touch the things L ? of ' Abacuc.2,4, * i.Tiin.5.6. ' Metmil. in lac. ■" Ephcf 5 20 " liiloc. P Co]c{r.3.5. 1 Gslat.5.24. ' Gal.i.ij. '' Scrm, ni.de temp. ' CoIofT.M. " R<*n 6.5. " Luther, fefl. maior. in Uc. y f alius de mortificJlt caf.^. '■ Luk.» 2 3. 1 Matt.i I. 12. •> Confute Mai- clonal, in Mat, 1 1 . 1 1. & Fa- tium viitfupra. 126 « Leuit.ao.»6. ^ i.Thc(r4.3. f Lcuit.a2.zOj S l^ulp'uMctc verknumfigu- ficau <■ Mneid. 1 1. > MtUvll.in he- i" x.Sam.i5-»* Pfal I. Treatifc of Callings. • InEutyfbron, ThefirB Strndiiy after the Epphamc^, GlojJ.iH tee. Cali'i»,in !tc. n i.Pct.2.5. r church horn of gootl works I I oftheLord. ' Tee piall be holy, fori the Lord am hclj; ^ thisn ti.e-nilief Ccd, eften oftrfan^ification. The word «>>« is deriued, as « f/4ro notes, of the piiiiatiuc particle "and >U~\ Wercadcinthe f Law, that euery facrffice was feafbnedwith fait; now fait niyftically notes difcrecion ; as Cololf.4.6. Let yonrfpecch be gracious alvvayes and powdered with fait .- thatis, with wiiedome and fobrie- tie- \\'hen P*ulx\\t\i exhorrcrh vs to giue our bodies a reafonable facrifice, ' his meaning is, that all things muftbee done in order, comely, difcrectely. TheProucrbe is good, An ownce of difcretion is worth a pound of learning ; for as zeale without Icnowlcdge is bliiide, qitovehementim irrtiit eogrAzius cor- ruit: fo knowledge without difcretion is lame, like afword in a mad mans hand, able to do much, apt to doe nothing : " Tolle hayic, (^ vlrtm vitittm crtt. Hce that will faft, muftfaftwithdiicretiou, " heemuft fomortifiethat he due nor kill his owne fle(h. He that giueth almes to the poore, muft doe \x. with dikrerioii ; or,tvipetenti,njn omnia fetenti, quoth y yf «*«i?*«s- ; to euery one that doth aske, but nor euery thing tharhee doth aske: {o likewifepray with difcretion, obferuing place and rime ; ^ place, kit thou bee reputed an hypocrite; time, Icil accounted an heretike ; like the » Pftllmnfls and Etschitai. ^ Orher expound the word reafonable as oppofite to the lewes oblations. As i^P^ul iliould fpeake thus: In the Law dead beafts, but in the Gofpel reafo- nable liuing men are ro be facrificed vntoGod. Euery Chriftian is afacrificer, entry lay man a pricft, but thepaftoris a prieftofpriefts, ons that ficrificcth his people by teaching, and exhorting them t© giue vp their bodies, a quicke and holy facrifice to the Lord./ rtw (faith ^ PaMl)the minili'er of lefiu Chrift toward the CjentiUs wintlring the Qofpel ofGod^that the offering vp of the Gentiles might bee ii'-ct^tuhU^beinnfun^tfiiibythe holjGhoU. Hitherto concerning the firltgenerall branch of .5". Pauls exhortation. Now as Miifitians doe not one'ly teach their fchollers what thci? fhall fing, but alfo what they fliall not fing, that they may follow that which is good, and cfchue that which {$. euill : fo PahI doth not onely fliew what wee mufl doe, but alfo what we mufl not doe : TafJnon not jour felues like vrtto this rvorli. World vfed in the worfe feafe fignifieth either the wicked men of the world; or eifethevainethingsof the world ; the wicked men , as John 12. 31. the Am\\i\sx.timzAthe fiince of thenorld, that is, of the wicked in the world, whomjkethcmrelucs hisvaffalSjby yeelding to his temptations, ac- cording to that of'^ Pdhl ; He is our mxfler to rphom wee fubrnit our felues as fer- ua7its.lt is not Satans power that he doth thus dominere in tlie Church : for he was ' bound and '"call out of the Church; bur it is the weakencffe and wic- kednefTecfmen, wholoofe him and open the gate when he wasfhutout; ad- mitting him as a Lord of mifrule, ruling and ouerruling thof e who are children of difobedience : Ephef.2.2. Secondly, the word World taken in a bad and more flricTlfenfe, figniiies the pomps and vanities of the world. As i . Epilf . loh. 2. 1 5 . Lone not the worid,nei- ther the things of the svorld: thatis,as himfelfe conftrueth himi^t'&,the laji of the fl.efh and pride of life. According to both acceptions it may be well expounded in this Text ; a<; if S. 'Pdtsl ("hould fay. Brethren I befeech you by the tender mercies of God, that yee fafhion not your felues, cither according to the wicked men, or according to the vaine things of this world. Multitude : for as Cyprian faid ; Incipit effe lici'Mfn^fjuod fclet effe ptthticHm. Cuftome is not only another nurturc,but as it were For the another nature. And, as the Law\'ers fpeake: £luod efi cbh- firft ; Two fuetHm precfumitur ef[e iuHum : That which is done by Biany, things occa-.^' is thought at length lawful! in any. fion fafhion 1 GreatnefTe : for as § Paterculm writes-'h^erio maximns exempb in the world maionhc that is highefl,hath alway mcli follow ers. AttgKfitu^s. \ learned Prince,filled the Empire with. phoUcrszTj^cnrtx^wirh difremblers:C«»/?>Camic. '■ Oman.inloc. 1 Lib.i. defer Dam. in Mont, ^ Matt. 6.5. * /lugufij.t- ref.SJ. '" Li/iher. Me. Unnhon. Braf- ' Ii.01n.15.i6. " Rom.C'.iS. ' Apoc.:6. ». '^ Apoc.iz.j. I t Llp.U 128 >■ Mgnflipill. > i.Cor.ti.i. << Benufd.fer.i. i'tafctnf. Dim ' Bii^l.dt fphit. (mil cap.i. leu ferm.l.ttercfur- rtCl.CyrU. ialoc. ■» Matt.7.ij. • Ioh.7.4S. » Gen.7. f Cen,i9. Thefirsl Sunday after the Eftfhame^. 1 Luke 1 2. J J. ' Tit.i.iC. floh.17.6. • Sealigit, ■ Deeiait.lib, tfctp.i. |lr Ioh.s.«.* So that F^iw/vnclcrftancling how prone men are to follow fafhions, aduifeth vs here, not to contorme our Celuessccordingtothe world. In complement of courteficsand common ciuilitits,it is not amiffe to follow either the moft or the heft. In matter of Church orders and ceremonies, it is ^ infolent fingularity not tofafhion our felues according to that which isenioyned bythe beft.andvfcd byrhemrft; ycaeucn in the maine points of holy religion; If the great bee good, and the moft, beft, we may follow both. But Saint Pan/s mcunwg is, that wee may not follow wic1" The ^ate is micie^ and way broad, that leadeth to deftruSion, and many ^^oe in thereat : Ergo, wee muft not follow the moft. " T)ee any of the Rulers beleeue in ChriH ? Erge^ weemnft not falLion cur felues according to the greateft. In the old world many were drowned, onely ° 3^o<»i and his family faucd : in Sodome many wicked beafts deftroyed, onely p Let and his huufe deimcred: there were twomalefaftors hanged, one Chrift crucified; two extremes, one vertuc ; many thornes,one lilie ; Cant. z; 2 . Ltke a lilie among the t homes, fe u my loue among the daughters. Itisfaid, Apoc in.it. thatatthelaft day the bock es fhall bee opened, and another booke which is the booke of life. Where feme note, that the booke wherein Gods elect are regiftred, is but one; but thcbookesofthe repro- bate are many. The number ef fooles ii infinite ; but Gods people, which are truly wife, a 9 /itt/e flocke. Chriftendome is the Icaft part of the world : they thatprofeffe Chriftaright, are theltaft part of Chriftendome; and of this little parr, many bee called,, but few chofen ; ' profeding they know God in their words, but denying him in their workes : arrant hereticks,as one wit- tily, not difputingagaiuft religion, butliuing contrary to religion ; marching vnder Chrifts colours , and yet faftiioning themfeiues according to the world. Herefcmewillobieft: If I faftiion not my felfe hke the world, Ifhall bee played vpon.andmade a very ^ Tabret : I ftiall become the by-word andfong of the people. Firft, according to the rules of reafon, hee iTbafe that depcndeth on vulgar breath. * ^2f P'^det ab err ere d- ofinione vttlgiy Tendet^cnagii at^ arbor e anifindct ab alta, ^ugufiine, who rVcKoned out ofVarro, « 288. diuers opinions concer- ning the chiefe good, I* affirmes notwithftanding, th^ir no man eucr was fo mad, as to place his ha/'pinefte in common fame,becau(e that is but winde, and of winde it is faid in the ^ Scripture, that tio ma» knoweth whence it commeth, and //X/c^^c^-^'^ The f.rli Sunday after the Epij>hani Hcethatisaparafitetomen, is nottheferuaiitofChriil:, Itisan vnhappie thing to conuerie with vngodly wretches in the tents "^ ot Kedar; ^ to bee brother vnto the Dragons, and compainons to the Oftriches. Yet Nwh muft not follow the fafliions of the old world: Xormuft not follows the fafliions of Sodome : lob mult not follow the fafhions of Vz : we mud not fol- low the falliions of. our corrupt age; but as * /*/««/ exhorteth, inthemidftof a crooked and naughty generation, wee muft be pure and blamelefle, Ai.ning euen as lights in the world, ftriuing euermore to waike in the narrow path, and enter in at the ftrait gate. Againe, we may not conforme our felues accosding to the greatefl ; Ego df rex meiM, is no good plea,whcn God fhall reckon wdth vs at the laft and dread- full day. Some men are fo much at other mensferuice, that they negleift alto- gether Gods feruice. That thou didft follow fiich a Lord, and humour fuch a Gentleman ; that there were better men in the company when thou didli this villany ; that vanity will not goe for a currant excufe : when Almighty God fliall come to iudgement, then Icepters and i'epulchers fhall be all one ; Princes and pefants fliall be fellowes. As in Cheflc-play, fo long as the game is in playing, all the men ftand in their order, and are rcfpetfVed according to rheir place : firft, the King ; then, the Queene ; then, the Bifliops ; after them, the Knights ; and laft of all, the common Souldier : but when once the game is ended, and the table taken away, then all are confufedly tumbled into a bag, and happily the King is lo weft, and the pawnevpmoft. Euenfois itwithvs in this life; theworldis a huge theater or ftage, wherein fome play the parts of Kings ; other, of Bi- lliops ; ibme,Lords ; many. Knights ; other,Yeomen : but when our Lord fhail ccme with his Angels to iudge the world, all arealike. For if great men and meane perlons are in thefame finne, they fliall be bound together, and caft as a fagot into hell fire. And therefore let vs not falhion our Telues according to the wicked, whether Prince or people. Secondly, we muft not fafliion our felues according to the vanities of the world, and that for two caufcs elpecialiy. 1. Becaufethey be tranfifory : where note the worlds mortality. 2. Bccaufe they be not fatisfa^ory : where note the foules immortality. For the firft, all the things of this world are of fuch afalliion, as that either they will leaue vs, or elfe wee muft leaue them. They leaue vs ; All riches hatte their f rpings, and make their flight like an Eagle. Wc leaue them ;' jistheZ Par- tridge gathcreth tbe yong, which fliee hath not brought forth: fohee that getteth riches, and mt bj right , Jhall leaue tbemin the midfl of hts dtjfes, and at htd end flmUbenfoole. The Partridge, as Amhrofe\vtix.ts\\\ his48. Epiftle, maVeth aneftof eggs, which fliee laied not ; butfofooneas the birds are hatched, the true mother cals them all away from the ftepmother. So it is, faith hremy, with the couetous man, tncubat auro, like a breed goofe, or as a hen that fits ; incubo (for fo the Latines terme him) he keepes his ncft and fits as it were brooding, I but when his chickens are hatched, he hearts a voice from heauen; Ofoole, thitntght ml! they fetch away thy fettle from thee: andthen, whole p^all thefe things bee which thou haji prouiAed ? Indeed many mija rtputed him wife while hce liued ; but at his end, when by the finger o\*3od , wee fee that his goods are othcrwife difpofed, either excheattd to ihe King, or reftored to the true mafters ; or elfe by fome fmall error in his will, caried away by thofe whom hee neuer loued : at his end, when cuery Partridge fhall call his yong, 1^ then fiXjix tcm.4, opcr. Huron. » Iaires4.4. ^ Galat.1,10. ' Pfdl.120.4. "lob 30.29. Philip.l.iJ. f Pro.2?.5. s Icr.17.1I. 13< ' Pfal.52.S. •EcclcCi.S. ^ Ludoukiat^- Udldu4 dt veri- tate ctntritiom. I PtuUrcb. » Luk.is. 16. * Horace. " EccleCi.iZ. f iHuenal. 1 Valenm Maxi.'i.c.i%. ' ub.i.decm- fidtrai. '^Ecckf 5.9. ' Theaphyla^l, iniz.Lue. T/jefirIi Sunday after the Efifhamc^. • Ecclen«.2. 11 then thofc that arc wife, fliall accotmt him a very foole : •> Lee, thh is the man that teoke not God for hit flrength, hut trufied in the multitude of hit vncerttfine rtches, audftrengthened himfelfe in hi-} wickednejfe. And therefere louc not the world, neither the things of the world jfor the world pafleth away, and the luft thereof^ being onely certaine in being vncertaine. Secondly, things of this world are not fatisfa(5lory, they doc not fill and content the mind of man. » The eye cannot be fatisfied with feeing, nor the eare filled with hearing : all things baue an emptincfle and extreamc vanitie, purchafing vntothepofleflbrs nothing but anguifli and vexation of fpirit : and the reafon hereof, as ^ Viualdus obferues, is, becaufe the heart of man is made like a t: iangle, and the world round as a circle. Now a circle cannct fill a tri- angle, but there will be fomc comer empty. There is nothing can fill the mind of man, but the blcffed Trinity, when God the Father, the nwfl: ancient of daies, fliall fill our memory ; God the Son, who is wifedorae it ftlfe,fliall fill our vnderflanding:^God the holy Ghoft,vvho iscontentation andloue, fliaU fit in our will; then all the powers of our mind will beat reft, when as they fliall inioy him who made them. But the things of this world afford no perfe^ and abfolute contentment ; and therefore, ne "JO! configurate feculo ifii, fit not your felues according to the worlds figure, whichis acirclej but be yc renewed in your minde, which is a triangle, reprc- fenting the facred Trinitie. Take a view with the Wifemari of all worldly things : in briefe, doth any pleafure fatisfie ? No: plealiire is like lightning : ^Simul oritur (^moritMr- it is fweet bbt fliort ; like hauUing, much coft and care for a little fport. The prodigall childe wafted both goods and body , yet could not haue enough, at the laft not enough "> hogs meat. " Virgo for tncfafuperne Dtfinitiu turfemfifcemmalefuada voluntas. Doth learning, that incomparable treaiure of the mind, fatisfie? No: The more a man knoweth, the more hce knoweth that he doth not know : lb that as ° Salomon faid ; He that increafeth knowledge, doth increafeforrow. Doth honour content a man ? No : The poore labourer would be written Yeoman ; the Yeoman after a few dcare yeeres is a Gentleman ; the Gentle- man muft be a Knight; the Knight, a Lord ; the Baron, an Earle; the Count, aDuke; tlieDuke,aKing; the King would Crf/Jir be; andwhatthen, is the worlds Emperor content ? No. I' Vnui Pellao iuueni nenfuffcit erbu, iy£fluat infoelix anguflo limine mund*. One world is not enough for Alexander, and therefore he weeps, and is ^ difcontent : as if he wanted elbow roome. InthcftateEcclcfiafticall, the begging Frier would be Prior; thePrior,an Abbat ; the Lord Abbat, a Bifliop ; theBifliop,an Archbilliop ; theMetropo- litanc, a Cardinall; the Cardinall, Pope; the Pope, aGod: nay that is not enough, aboue all that is called God : s.Theff. 2, 4. This made ' Bernard wonder, O amhitio ambientium crux: how doftthoupainc, yet pleafure all men! Doe riches content ? No : the more men haue, the more men craue; and that which is wor ft of all, they are the greateft beggers, when they haue moft of all. ^ Hee that louethjiluer, /hall not bee Jatiifiedwithjiluer. As the poore man crieth out. Quid faciam qmanonhabeo? io ' the couetous wretch asfiift complaineth, Quidfaciam ejui'a habee ? Luk. 12.17. Thofe drinkes are bf'^'^iat fooneft extinguifli thirft; and thofe meates, which in leaftquantitieVioe longeft refift hunger: but here the more a man doth drinke, the morqithirft'e ; fo ftrange in fome is this thirft, that it maketh them d not fuffer them to :ne mora'tninte ; 10 itrange m luuic is mis uam, nwi. n ligge tht pits, and painftilly draw the water, and after, will to drinke. This, faith " Salomon^ isaneuiUfickne^e, and s The frfi Sunday after the Epi^hamc^. 131 areatVJir.itie,Tvhen amanfjall hace riches, and treafure^ and honour, and nam porvfy and grace to toy in them. Thus you fee, the world is like a butterfiie with painted wv^s ; velfiquend. LbimMr, vel ajequendo Udimur ; cither we faile in piirluing it, or eKe u htn \' t hane caught \f', it is fo vaine, that it giueth no cortenrmtiit. " Hcrtin is the true diftlrcnce bctwecne earthly things andheaiienly ibings : the one are defirc much, but beinide.~] Wee are formed by God, de- formed by Satan, transforme.4 by grace ; 1. Sacram-ntallv, by baptifme. 2. Morally, by newnclfe oHife ; which our Apcftlemeanes in this place. That which followes in theText, is expounded Epjfl. for the next Sunday. The Gofpe!!. Lvke 2. 42. ihefnther and mother ofufus went to Hierufalem after the ciiflcme of the feast day ^c. THis Gofpcll is a * direftion how Parents ought to carry thcmfelues f ovvar^ ' their children, and how children alio fliould d( meane themfeiues tou'ard their p irents ; the one, by the praclile oClofeph and Mary : the cther,by the pat- terne oi our Sauiour lefus Chrilt. Parents care touching their children concernes their) ^S \ ■ ' ° ^Kod:e- Theirfoule : that they be hrought vp in » inftru^wn and information of the Lord; b that is, in godiiPcfTeand ciuilicic: by the one they fhallkeepc a good conlc'ence btforc God : by the otl er they fliallo' taine a giod rrp^T'- imong men : the which two, conicience and credit, muft chicfiy beeloiightattvria this li'e. For the body : Parents ought to "^ prouide compete-^t fufte^anceand mnirte- nance ; guarding their perfons, and rtgardingtheir eliatts : all which is ptrfnr med he' eby lofeph and Mary toward Chrift - Fir!*-, for the i'oules ir.ftitution ; they did inftrufthim by precept an I. , o/i epIjhaU, ' I. Tim. 5. S. " H'-fl F'lang li I VI MU- donat.iii Uc. " Ciilman, cm I. ZTprrMCon.i, loc. 132 The fir fi Sunday after the Epiphanies. s fii BeUarm, prxfat.itm.i. centi o:ierf. vfed in t lie Frcncli and Scotilli Chur- cljes ' BcUarm Cat. written in Ita- lian, engUnicd by J^ Hddaoc. ^ Mcti.il lib' l.Epigr ;? ' TheophflaU. in Ice. coajjtju Eiiall- gth^.Ub.i'C.i. ■> tJitronXp'fl. ad Lttam.lofi, ° i.Tlicfl"5-l7 P i.TimJz.g. 5 Efay J6.7. r Hcoifr/ib-U fea.ii. f Eray49.2i. In. The Creed is neceffary for faith ; as reaching vs whatwehaue tolekeue. The Pater nofter is neccflaiy for hope; teaching vs what we are to def re. The ten Commandtments arc neceflary for charitic, teaching vs whatwehaue to doe. The Sacraments are inftriimcnts of grace, by which thnfe vertucs are conuej«d vnto vs, and continued in vs. As to build an houfe, it is rcquifite, firft to place the foundation, then to raife the walls, and laftof all locouer it with the roofe : fo faith g Angufltnc, to make in our (oules the building of erernail faluation, wee need the foundation of faith, the walls of hope, the roofe of charitie. Thetoolcs as it were wherewithal! thefc be wrought, are the facrcd VVord and bleffcd Siicram .nts ; our Catechifme then in briefe comprehending all thefe matters and all thefe meanes ; and ftanding vpon the fame leggs efpecially, with the ^ Geneuian and ' Romane Catechifme, cannot bee diftafted either of Accufantor Recufantout of deuction and pie- tie, but out of fa-Hon and malice: well, or rather ill, each may lay with the " Poet. Not! amo te Sabidi, nee poffum dicer e quare : Hoc tantHmpo^umdicerc,nonamote. The father and mother^ lofcph was not the naturall father, of Chrift, but father, Opinion : Luk. 5.25. lefus, as menfappofed, vra4 thefonne oflofeph. ' Care : beinghisnurfing father appointed of God ; for nurfes are called mothers, and patrons fathers. Law : •" being husband to -Uary, and nigh of kin to Chrift. But .A/4rjrwasthc mother of Chrift; not onely in opinion and care, burin truth and indeed. C^later a materia , the very matter of Chriib body was of the Virgin A/<2r^,Gal.4.4. (jodfenthis SoKnemade of aivoman: See epift. Sunday after Chriftmas. Secondly, thefe Parents inftrufl their childe by rheir owne example ; for they doe not fend, but bring him vp to Hicrufalem,3frtr the cuftome of the feaft day. The which is the fhorteft cut of teaching Longum iter per pracepta. hreue per exempla: The parents " good life preuailes more with his childe, then a good kffon. , C Goiyig vp to Hierufalem, after the cujlome of the Their deiiotion is feene in < feafl. (_ Tarrying there, fttlfillino the dates. j'./'itw/ exhorts VS to pray at all "times, and in all p places ; for the whole .world is Gods vniuerlall, and as it were Cathedrall Church ; and eueiy parti- cular Chriftian isasit werehispriuateChappell, and Temple : 'D»^ prayed in rheTemp'c, Luk. 2- Peter and /o/)»went vp into the Temple at the houre of prayer. Ad'. 3. Chrift himfelfe daily teaching in the Ttmple,Luk.i9. After Chrift, by reafonof the great perftairion, rhe Chriflians affemblcd nor in thefirreft, but in thgri&ftft places : inprocefle of time they did eredT; Oratories ; not in any YjSfnptucus or ftately manner, ■■ which neither tvas pcflible by reafon of thalChurches pcutrtie, nor plaufible in regard of the worlds enuie: but at lengvh when Almighty God ftirred vp religions Kings and Qiieenes, as ^ nurftng fathers and nurfing mothers of the Church, that \\ hich The firfi Sunday after the Epiphamcj. I 133 which the Chriftians before either could not, or durft not doe, was with all alacritie performed; in all places Temples were built ; no coft fpared , .nothing too deal e which that way ftiould be Ipent : facrilegious wretches are not now more deiirous to pull downe , then thofe deuout profeflbrs were to fet vp Churches. Now one chiefe caufe why God in all ages would bee ferued in publike Temples, is, that his Church might be dirtinguifhed from the Conuenticles of Heretikcs and Schifmatikes, that as allotvs acknowledge one God , and one Chriltjfo all ofvs might haue one ^ faith, and one baptifme, andvniformity in dodlrine, and a conformitie in outward ceremonies, for the better deliuering of this dodlrine. The parents oPChrift did therefore well in " ioyning themfclues vnto the congregation, and obferuing the publike ceremonies of the Church. At that time the Temple was noade a den of theeues; and yet lofeph and iJlfary ioyne with the Church in the publike worfhip of God: " whofe example doth ex- ceedingly croiTe the pradife of Brownifts and all other recurants,who refufe to communicate with vs in our Temples ; becaufe forae things , as they pre- tend, areamifle. lo/eph and -W<*>7 tooke part with Gods Prieftsand people in that which was good, and as for the rel^, they did not meddle further then their place required. They went this long ioarney to fatisfie the lawj as alfo ty their good example to fiirr vp other,to rcuerencc the publike ceremonies and miniftrie. By the law, men only were bound to keepe the general! folemne feafts, as wee readjExod. iJ-andDeut. 16. 16. Three times in the yeere jhall all the males ap- pear e lief ore tht Lord thy God in the place tnhere hee fljalt chnfe ■ fothat Marj went not vp to Hierufalem as compelled by the law,but only carried with pure devotion to God,andvnfainedloue to her husband and child. ' Here then is a notable relique for women to behold ; Mary free by the let- ter of the law, by the cuftome of the countrey , dwelling at Nazareth, a great way from Hierufalem, did notwithflanding euery yeere goe with her husband vnto the feafl: of the PafTeouer. In our time many women vnlike this good Ladv, will be content euen on the Lords day, to toyle at home about their own bufineffe, and gad abroad to meddle with others bufinefle, rather then they will accompany their good husband lofeph , and their towardly fonnc lefus vnto Godshoufe. ^ndvuhentheyhadfulfitled the dates r\ Thatis,whcle yfeuen daics, accor- ding to the cuftome. They came with the firft, and went home with thelafi;. Worldly men for their honour, will ride pofl to the Court, to be knighted with the firft J for their profit at mill and market firft ; for their pleafure, at the play firft ; at hunting firft: ; firft at any merry meeting : but as for the Church, they thinke they come too foone, and flay too long: winter daies are too fbort for hunting, fommer daies too fliort for hawking ; yetonehoure of feuen daies is thought long that is fpent in Gods holy worfhip : as ^ one wittily ; Long Sa- mo»s,aftd fhort Sermojispleafe bejl I and yet if we looke not with the fpedacles of the world, but with the eyes of faith difccrning all things aright, wee fliall findethatthere is no fuch honour, as tobeGodsferuanc, nofuch gaineas god- linefle, nofuch pleafureas a good confcience. The congregation vnder the Law , was not difmifled without the Priefls 'benedidion and •' valediflion ; the which cuftome is rcteined in the Chri- flian Church, that no man depart out of the Temple, beforcthediuine praiers and fermon end : fb the <^ 4. Councell of Carthage, decreed , exconununicating all fuch as offend in this kinde. Thus you feeChriflwasinflrudedby good!yr'jns and life: fo that if Ic- fus hadnotbeene lefus, to bee faued, and nota5ailour ; hee might haue fayd of his mother c?lf<4r7, which •* ^w^wiFjwvv'rites o J his mother Alomcai Ma. tori foHicitttdine me parturiebat fptritft ,, t^ftam cm-ne pepererat i « farturimt M came 'Ephcf.4. J. <" Mekvn popll, in loc. * Calu'm. & Marlorat. i» loc. Bcitixamiibatm Tom, I. {01.76. yExod. ij, ij. ^ Jntott. Cue- uara,epili. > Num. (5. a 3. b^tpperus, con. I . in Iqc> ' Canon. »4. & Conc'tl ^gatben cap. 47. ■^Cofifef. lik.'i. cap, 9. 'Idemcmfiip, lib. 9 ■cap. S. ^34 ^ Ex Augttfliiio. Idddonaun l*c. ^ Unjm. con- cord taf. 12. 8 Eikr. I. 20. ^ Ephcf. 5. 23. 'L i.D adle. gem Pompftam deparicid^s. I' Raftal. celicn. Hal. lit. treajoit. ' I.Tim. 6. 10 "Gen. 21. 3. " TJiiren. tpill. adfmiam. torn t.fot to. ° lacob.de fo- raf^.ler.i.Dom. infra eCia, Ejiiphart. f Lukc.io.2 iloha 4.23< r.Pfnl. 6. 5. f tanfen. vbi flifra, tPfal 4J. U. •» Bcauxaifiis. hur.tom. I. /a/. 77. :< Thtm. in lot. M OrigeH. 7 he firjl Stmday after the Epiphanies. CArne , vt in hanc tetnporalem nafcerer ; cordcyVt in ttternam Incem renafcerer. Now for his body ; when he was railTing , hfeph and Afary fought him in- ftantly with all diligence till hee was found : Beheldthy father and Jhaue fought thee 7r(?(?/);»^. Where literally note /l/'*y<«.humble carriage toward her husband lofeph, and the care of them both ouer Chrift their child. The dutiful! rtfpe .-1: oi L^arj towfs.tA lofeph is obferued ^ex ordine verhorum; in that fhee faithj thy father a/idl, not, I and thy father. As Cardinall Woelfies ftile. Ego & Rex wf«/,Iand my king,is iufupporrable in the ToUtik^s \ fo, I and my husband in- fufferable in the Oeconomicks. It was g nyi^uerns his ediifi:, and it is Gods law, that aH roemen both great andfmatljhallgiue their hnsbands hotionr^ and that entry man/hall heareruU in his eivne hottfe : for the man is the wiues ** head, and the Wife is her husbands fubiene. The third day is the prefent time ; this acceptable time of grace ; wherein Chrift is to be found : ihora efi mmhc; the boure is now. Therefore to d^y, while it is to day feekethe Lord euen while he may be found; callvpon him while hee is necre; for the next day , which is the fourth day , is the time after death, and ' then he cannot be found or fought. lofeph and C^arj could not finde Chrifl among their kinsfollae , (frc. *" Noh\ humana cognatione , nee cegnitione comprehenditftr : Hcc that \\ ill finde Chrifl, muft forfake friends, ' fo4|e-.** his owne people , and his fathers houfe. They found himinlcrufalem, 'Khatis, in the Church among the fhithftill: not a- mong barbarous Hearhen*' or blafphemous heretikes ; his d\'. tiling is at Si- on, there you may finde tam among the Dodors in the Ttmple: ^ not in the The firjl Suaday after the EpiphaMt^. So we mud fcekeChrift with threeforrsof teares the market, not in the tauerne, hut in the Temple, x for hee is to be fcnnd in his word , in his Sacraments , among the Doftors and Preachers. If this Icflon often taught, were once learned, it would make you to frequent Gods houli more diligently , thirft after his word more greedily, refpecl Chrifts ambafla- dours more rcucrently. The third point to be confidcred is, how Chrift is to he found : Secia/iter, m vnitie, patertuus & ego. Godisloue, and his followers are the children ot peace, and his Miniftcrs the meflengcrs of peace , his doftrine the doctrine of peace : and therefore if wee will finde him , wee mult foUovp the » truth in lone. God faid to the ferpent : * 1 will put enmitit betrpeene thee and the woman jAnd betvedie thy feede and her feeAe. But if wefceke Chrift in contention , all the feud is among our felues, and not betweene Satan and vs. •» Odium mnosipfos conuertimtts : all our fight is againft our friends, and not againft our foes. Againe, wee muft leeke Chrift earneftly : ^^u^^redamiu te ^ nihil extra te; le- ius for Iclus; and laftly, we muft fceke Chrift, lachrymabt liter forrowing. Now (Jlfarjf did fearc for three caufes as interpreters ob ferae : 1. 'Left Chriii fhould leaue her, and afcend to his Father in heauen. 2. ^ Left he fhould fall into the hands of perfecurors. 3 . * Left he ftiould forfake the lewcs, and goe to {cme other nation. Deuotion ; left he withdraw his gracious countenance fi'om vs. Contrition , when he doth abfent himfelfe )j for a time. Companion, when any member of his is af- fliiled and perfecured. And he went down with them^and came to Nazareth^^ was obedi ^nt to them .] As the former part of thjs Gofpell is a parerne for parents how they fliculd in- ftrud their children ; fo this latter is a glafie for children, how they ihould obey their parents; OmnU enimaEliaChrifii^ in/IruHio Chrifttani; For eiiery line of Clirift is a copy for a Chriftian. In that therefore the Lord of all lubmitted himfelfe to the goutrnment of his fuppofed father, and vndtrhng mother, as ^ Hierome notably, Venerabatur tnatrcm^cuitnip/e erat pater ; ceLbat nutrictum, qnem nutriuerat ; and that for the fpace of thirty y teres, executing filiall and oeconomicall duties in their hotiie; what doth he but teach obedience to fupe- riors ? efpecially that children ftiould honour their father and mother , albeit they be neuer fo meane ; for this fubiedion is a S vertue, not a weakenefte. If parents inioyne things vnlawfuU, and contrary to Scripture, then, as expofitours vpon this text commonly .note, wee muft preferre our Fa- ther in heauen before our fathers on eartn, and fay with Chrift, How happe. nedit that jee feught me} wiH yee not that I mftfl goe about Cjods bujineffe ? Otherwife we muft not offend them fo much as with " a wrie looke. See deealog, com. 5. The dutifull child fhall ' pro'per as Chrift , in fauour with God and men: but gracelefle''^/&«wftiall bccurfed; rebellious ^tyfbfalon-^ diiohedicnt "> Thineas and Hophni ftiall not liue out halfe their daies. It • was " Gods law, that the ftubborne child ftiould bee ftoned to death openlv , that all migl i heare and feare. By the ° common lawes, he that murthcr' his parent, is rcpt - ted a pcty traitor. By the p Ciuill lawes in old time, an offendt r in tl at kinde j wasfowed inafacke, witha dogge,acockc, a viper, andanape, and loca ' into fome deepe water, as vnvvorthy to rcape the benefit of any element. For fo ITnllie doth excellently glofte that law : Vt aui eum »ecalfet,vnd^ infenatus effet, careret ijs rebuf emmbus , ex cjuibm onanta fe^Vifj/c' dicuntur. f.tenim t^uid ef{ tarn commune, quamfpiritus vtvii ? terra mertuil? mare flunuantibtts ? lit- tus tie Ells ^ Itaviuunt, dumpojfunt, vt due ere amAam de coelonon pvjftnt : it a moriuntur ,vt eorum offa terra nott tattgat : ita iaElamur fluSibus ^ vt nuncjuam M 2 abluantur: »35 1 Mdanii foliit. n !0i if. Chuicli Horn. coccri.ing the ii<;litu(e otthc Church part i ' Ephcf. 4. 15, »Gcn. 3. ij. ^ Hylfcn. epiji. id fufltt. per, Cafaubu/ium ptlitlC. ''Thorn. i» lot. ' latob de Vt. n^. vhi jnpra. ^iipill dev'f ta7ld0(t-lpicl. tontubetn: lorn, i.fot 214 ^^ide Beranrd. hum i.tnvtrba iupitmilfiis elt ydfigeiks G't- brtci. B \ i.'al tol It, t.l. Irca i». *" Lrgeprn.lt. 'I arllrgeiTt ^Qnipe am d{ pa/'icidiji. ifbtlupra' 1^6 The firji Stwday after the EpifhawtL.^. ' Erafmui an- not. in Mat. 13, I > I ^ zepperui con. i.inlos, f U dialog, cum ' Z'pperus vb'i fupia. idem B(- /h^p Latymer in t'C. "Mat. ?5. 3J. '■Det^con I}. low I p»^. y Fetus fer. t, i;- 6 Dom. I. poj2 Bpifhaii. =^ fo^iU am fp-.Ti-iJomJifm eka.Ej'iphaa. licM 3. oft £pf- fhan- abluantur : «<« foflremo eijcinmurvt ne adfaxa (juidem mortui conquiefcMt. It is f probable, that Chrift fubmitting himlelfe to hfefh, vfcd his occupa- tion, but what it was, I cannot fliew: yoa need not know. Saint Hilary thinks he was a Smith ■_ Hugo, that he was a Malbn : moft Diuines , that ke was a Carpenter. So Uuftin (Jifartjr , snd other ancient Doftors haucgathe- red outolMatth, 13. 55. Marke6. 3. SecSixf/enenf. M/iothec. lib. 6, amwt. 62, Baron, annai. Tom. i.ann. \ i.Ianfen.concord, cap, 54. UMaldonat. (^ lihemtf. inC^atth I?. 55- Now then in that Chrift excrcifed a mechanicall trade, we may Mearnethat a poore man may fcrue God, and often doe much good in an honeft occupation : the text laith lefusprojperedinwifedeme andiufanourvith Cjodand men. Hec was a lambe, and therefore tlie bigger the better : but the wicked are "goats and =< therefore the longer they hue, the worfe they are. CMfiry k(pt attthefilayings together- in her heart r\ It was wcliriieelayd them vp, betr'errl:atrheekeptthem,bcftof all that fhee keptthemall. Let vsalfo lay thefe things vp in our fecret treafurie, that being inwardly grafted in our hearts, they may bring forth in vsthe fruit of good lining. This Gofpell is well fitted to the day: for after the celebration of Chri^s biith,circumcinon, Epiphany; what fhould follow but his firft manifeftation in the Temple, and then onthe text dominicall hsslirft miracle wrought in Ca!:a of Galile. The Gofpell and Epiftle concord : y for what Chrift doth in the one, is a patterne of that '7'^K/faith in the other. *P<«»/doth require ; firft, that we Ihvttld effer onr felftes a quicke facrifice to God; and then, according to the meafitre of grace , that we fhould become ferniceable to men, euerv one among cur felues one anothers members ; eucnlo Chrift here did firft dedicate himlelfe to God, in celebrating the Pafleouer; in hearing the Docftors, in difputing about religi- on, in neg'ecling his acquaintance, to doe the bufinefle of his Father in heauen: and then, he went with his parents, and came to Nazareth, and was obedient to them. Or (as * other obferue) the Gofpell and Epiflle both infinuatc , that two things are requifite to faluation, humilitoi mentis, munditia Carnii. For the firft, Pauls precept is, that no man (tand high in his owne conceit, but foiudgeof himfclfe, that hee bee gentle and fober, as a member helping other. And Chrifts patterne is; he became lubied to lojeph, and c%ir)',though he was Lord ofalt. For the fecond, Pauls precept is; Offer your bodies a quicke facrifice, holy and acceptable to Cod. And Chrifts patterneis ; he did the bufinefle of God in the Temple, neglecting the pleaiures of the fiefti among his friends and ac- quaintance. Sweet lefus indow vs plentifiiUy with thy grace, that wee may thus preach and pralife; that following thee, who irt the way, w^ee may come to thee which art the life. ./^ww. The Epiftlc Ko'a. 12. 6. Seeing that we haue diutrfe gifts according to the grace that is ghert fme 'VS, (^C. ' T Vther is of opinion, that this Epiftle fhould be capite heuior, &fine I prolixior ; ftiortcrin tlic beginning, longer at the end. For the begin- '— 'ning appcrteines vnto the conclufion of the Epifile for Sunday before; and the end to be the beKt^jmg of the Epiftle for Sunday following : } et fo, that it may faebothread aM expounded a.<; a textablolute in it klfe. Thefun.me I uhereofis,thatwemuftinpIoy and imprcue the manifold g:fts cfvjod vnto the glory ofhis name, and good of his people. I This I The fccond Strnddy after the Epiphanies. This exhortation is inferred vpon a familiar comparifon vfcdintheivord'. immediately before : iovtts we hatte many members in one body ^ and all members haue mt one office i fo rve being many , are one body in Chrill , und euery maa among ourfe lues otteanothers members. In which obferue foure inftrudlions. Fir ft, as themtnihersare not made by their owne vertue , but created by Gods almighty power, before they could execute any fundion in the body ; not members bccaufe working, but on the contrary ; working becaule mem- bers : in likefnt, Chriftians are not members of Chriftrhrougli their owne goodworkesj but they doc good workes, becaule they be members, and inler- tcd intoChrifl: as the tree brings forth the fruit, and not thefiruit the tree. The Papifts then in their works ofcongruitic, run too much vpon the figure called i;Vf^'»G»'f«poi', (ctting the cart before the horfe, merit before mercie. Totes a)te deficere (faith ^Angufline') fed teiffum reficere non fotes; iUe rcfictt, (jui te jeeit. Secondly , the members are well <^ content with their feuerall offices and place; the foote is notgrieuedat the heads fuprcmacy neither doth the nofe maligne the eye , nor eye couet to be tongue , but euery one performes his fiind-.on without any fadion : euenfo wee which are members of Chrifts my- lUcallbody, muft be content with our ^vocation andcalling, neither eiiuying fucli as are aboue, nor deipifingfuch asare vnder vs. ' ^Although there be dt- ueyjities of gifts ^yet bat onefpirit : diner jities of Adntiniflrations , yet but one Lord: ditttrfties of oprrations, yet but one (jod, who yvorketh all in all. Are all A fogies ? are all teachers ? are allwarkers of miracles' haue all the gift of healing} doeatlfpeake with tongues} doe aH interpret? It is God who workcth all in all ; communicating indifferently fpirituall life to all his members ; in- fomuch as the kali is a member of his body lo well as the greateli. In this re- fpedall parts art peeres. Albeit (J fay) there be diuerfe gifts , and diuerfe mcafures of gifts, and fo by confcquence for falliion and funtlion an imparity ; yet bccaufe they be ^do- natiues, grants, and graces, as it is faidheerc, the mighty may notfcorne the meanc, nor the meane enuy the mighty, no part muft be pert, -g For what hafl thofi that thou hasi not receiued? He that appointed thee mouth or eye, might haue made thee foot or hand. Againe , no member ought to mutter againll he.id or fellow; for the myfficall body of Chrifl is all taire : '' Tota pulchra es arnica mea : now beauty confilts in variety of colours , and in a concinnt difpofition offundry different parts. ^Iftke whole boay tvere an eye, where were the hearing ? If the whole were hearing , where were the Jmelhng ■ But God hathinamoft fwect order, difpofedthc memliers euery one of them in the body : firf , Apofiles ; fecondly , Prophets ; thirdly, teachers ; then, war. kers of miracles; after that , the gift of healing j helpers, gouerneurs , dmerfities of to»'>ues. He then that affe(3;s in the Church an hotch potch paritv, martyrs, and marres Chrifts body , which is , »»/■«« \iyi!i^n ^ Sec. a body fitly knit to- gether by euery ioynt: Ephefians4.i4. Thirdly , there is a fvmpathy betweene the members of the naturallbody ; ^forifonefuffcr.^atlfuffcr withit, if one member behad in honour , a!l the mem- bers reioice with it. So Panl in this Scripture : Be merry with them thjt be merry ^ weepe with them that weepe. Paine is often leffcned by pity; paflion is releeued in one by compaflion of many. ' Ut^inus fit cjtfod patttar vnum mem- brum,ft compatiantur alia membra; nee ipfa mali reuelatio fit per communionem claiv^, fedper folationem charitatis; iit^ttamuii alijferendo patittntur, altj cognof- cendo compatiuntur : Communis fit tamen tnbulatio, cjuibus probatio^jpes, de- leHio, fpirituf^ue communii efl. He that hath ni:V;iJis ftllow-feeliiig , may fuf- peift worthily that he is not a liuely member of Cjfrifl ; for his body is cou- pled, and knit' together throughout euery ioynt | wherewith one minillreth to another. If then wee doe not ■" bearc one Jhothers burthen, and feele . ta 3 _^ one 137 ^ InPfal. 94. ' z^ndniu in Ephef. 4> itf ■' I. Cor, 7. to. '^i.Cor. 12.4. ^ Sitctrhiinloc s I. Cor, 4. 7. >> Cant. 4. 7, ' I, Cor. 12:17 ^ I. Cor.1t.26 tptjt. 133. •^GiliUi. 2. ijS ThefecondSundi'j after the Efifhamc^. •i.Cor.13.11 2J. ' trltitnhem. de Scripter. in vita Oci(ham> P tuihtr in loc. ijftitt'mloc » LHihtr.&c. ratmninlot. f D. Fullie in loc. » I, Cor. 3.11. ^ I, Pet. 4. II. « Pnfiit in ex- pofii. N. Telia- mutt. y De domointt- rior.cap.zt. 'I.Tim. 6.1. > jiquin. in loc. >> la toe. 'D.Ful\einhc. and if oneanothersniilery,we are not knit together by the finevves of Icue not knit to the body, no pait of the body. Fourthly, there is no dead or idle member in the body, but euery one hclpes another, and is feruiceable for the good of the whole : the eye doth dired the head, and the hand guard the eye; the nofefmells for all, tongue fpeakes for ail, hand workes for all. " The e^e cannot fay to the hand J haue no neeA of thee; nor the hand ag^ine to the feet, I haue mneedofjou : but euery fartfeek^s anothers, and not hit ownegood. In like fort , the wife Counfeller muftfee for all ; the tall Sciildier fight for all : the iudicious clerke write for all : as ° Occam faid vnto the Emperour Levfiii If youwill defend me rvithyour SwordJ -will defendyoH with ttaj pen. See- ing we haue diuerfe gifts, according to the grace giuen vnto vs; if a man haue the gift of prophecy, let him haue it, &c. ^, , . , . ( Publike: If a mm haue the aift of prophecy, &c. Thedutieshere mentlo-V^.^^^ j^ ^ ^^^^^^ merde/lethL Joe tt r^uh ned,areP partly ^ cheerefulnejfe. C Theoricall ; as prophecying and f Doilrine< teaching. C I fpeft to ^ Inferiours : Dtflributing to the wceffitie of the Saints : harboring the diflreffed: ei^ nailing our felues to them of the lower fort. tForgiuing: Blejfe them that perfecuteyeUy ^c, rFreely. All which offices are to be performed ^FuUy. cFitly. Freely, with checrfiilnefle and compaffion : Bee merry rvith the merry; Weepewithfuch as weepe. Fully, without floth or diffimulation ; Let louche without dijfimuUtion. Fitly: «Applj jour felues to the time : for there is a time for all things : and i,«w» /»x^w.f , doth >" fit the place better, then »<'|"'»/«x«''»»t.j. See Luther. pofiil.EraOn. Martyr, in loc. His meaning is not, that wee fliould alter our manners audteligion accor- ding to the timci like t.\\c Polypus and Camelion : for in the beginning of this chapter he doth adiiife the contraries Fafhion »flUiovr felues according to the world. But that we fhould apprehend the beft hinVty doe good m the Church, eucrmore redeeming the time : Ephef. 5.16. foflial we be fure to feme God inobferuingthe time. i ^ The » Ambr^.'m ht. 140 The fecond SutiJaj after the Eftphanic^ ".Hcb.13. 4< "Gen. 2. 18. P Mat. 11. ^ Ephef. J. J2. t Tactan: : yiit ^uftiit bicr. 25, S iturnini : Irstt. lib. i.cap, I a. fDenor Tull^t , in Hcb. i;..^. ' Orat habit. Ronjomi-con' trourf, in fiai, *Cem.inCid. S5« » Couftff. Bb. I. eop-i. yKjm.de reHg. lib s «fi-i foiia. 1 1 7. C);«^. cfis. I. CoHer. con, i in Ik. ■> Dortnifecure inloc. ^ntm. Btrstiim. qwid- 17 .fuper £uaK' dmimctl. The Gofpell. Iohn. 2. i. There was a mmage in Cam , ^r . MAn4ge is honour able (faith " Taul.')^ Father. Honoared of God the. < Sonne. ^HolyGhoft. Father, inftituting it at the pureft time , in the beft place ; for it was his ° firrt ordinance in paradice, when man was innocent. Honoured of God the Sonne by his prefence and firfl miracle , wrought (as the text faith) at a wedding. Honoured of God the HolyGhofl;, who did ouerfhadow the Jbetrothed vir- gin CMarie Chrifts mother. Honoured of the whole blcfled Triiiitie , both in Deede : for in the worlds vniuerfall deluge, maried perfons and couples only were deliue- red: Gen. 7. Word ; comparing it to the kingdome ofheanen \ and holinefle to a p wedding garment : cal- ling it SHotriftus, Bifhop of Rome, writing thus vnto the Prelates of Africa : Non fieri legitimamatrimonia^ nip ah his ejuijitper ipfam fttmittam dominatior.em ha- lf ent ; & aqtiibuscHHodiitur^ petatur; apjrenttbtts aHtemjpcnfctur^ legibits do- tetur fuo t'TKpore^ facerdotaltter cttm precibus ieuedtcatur : a/ittr frufhwfta non Ciiniftgiajfedadulteria, Ci-c. In Carta a Cit is of Galile 7} There were "tvvoCanaes, one called Cana the greater , ncere the coaCis of Tyrus and Sidon , lofua 19. 28. from whence the good Canaiute woman came: Mat. 15.22. This other was Cana the Icfier , ne"re Nazareth, fi-om whence Simtn the Cananite : Oi^at. 10. 4. Canafig'iiheth-ceale- Galile, tranfmigration. ° Hereby fignifying typical- ly, that Chrift delights in their company, who be feruent in dtuotion, and are willing to pafTe from things earthly, to things hcauenly : crinfnuating , that matrimoniall loue fhall only continue. but in this pur pilgrimage; for in heauen, we iliall neither marie wiues, neither haue wiues beflowtd in mari- age : Matth. 22, ;o. Some note that Galile fignifieth rotation: intimatir.g the mutablechangesand chances in this tftate. Concerning this , and the S^i I lend the reader' to Bi- bliothec.ccnrion.Tom. 1./0/.217. H If I durft venture vpon any myfticall expofitii/n , it fhou'd be this ; A mariage ought to be made »» Cana of galile i that^s, in an honeft defire to flee 141 « Luther, mam polilt in Ivc. & i,udoiphiis de Vila Ch'i/i. part, I- lap. tj. i Ibem. ex Se. da m Uc. f Cotr> m lehaa. ub.2.. '• lanfta. '■ Cdum, '^Biauxamis in loc. ^ Canon. 6%> ^Ctt 6 vtPet. Crabbe^Tom \ comiH fot (,3 2 "Cauf, 3 quie i.vt CrMfvbi luprafol.tb. "Hier.'mloc. H I bmic.Tem.i. tol.iyi. ' tda vbifupfa 142 The fecond Sunday after the Epiphamc^ TChry(oll. bom 2o fuper loh.& Bucer. apud Mar [mat, in toe. "J Prequennus vidtri in publico dtlplictbat. Am- brofJH Luc lib.i 'i.Tim.j,i}. '^Lukc. 1-40. ' Piruifer. 7. In loc. '■ Mttfcttlus & Marlnrat in loc , ' Catparariusin eHMviia,fa.j7' y lac. com.tit.dt pyi ctniugiju i« Ik, » Cap. 10. 1 S. ^D:f^coa:i.itt ItC. 'Colier.een.x. in loc. JTobith 8. = Heb. }.<. -fefay 56.7. S \'lat. It. I J >> Sellarmin. de bonit eperibut in particular, lib.i etf. 10. > I. Epi^.Z.y. ^ I. Cor. 3.1*. flee fornication , and to poffelte our veffels in cbaftity , to pafle from Sodome to Cana. 1 he mother of lefus.'] Not as Other writers vfually , the virgin : eras other Euangelifts, iJ^4rj ; but themetherof Jefm. Becaufe the feeds oi Apollinmrifis, f'4»j and other heretikes, denying Chnfts humanity, were few en in S. lohns age- Was there."} Cana was nCre Nazareth , and it is thought probable by moft interpreters as well old as new, that either the bridegroome , or the bride, was cofen to i' UHarie; fo that vpon neighbourhood and affinity fhee came to this wedding, as a fauourer, and furtherer ofthebufincfle : Hctherwife d'fary tvas m bufy body , nor pratling idle goflip 'gadding from houle to houfe. We read only that fhee vifited her cofen ' Eliz.al>eth , and here was prefentatthe mariage feaftofanotherefp'eciall friend, who wasdearein blood, and neere in place. ^ Ani lefus TVM called, alfo and his difciples.'] ' This example may teach all inuiters, efptcially parents, to bid fuch guel^s vnto their childrens mariage dinner, as are mcdci^aad religious. At fuch meetings vfually wild wantons are belt welcome. Graue perfbns are for a funcrall, mad merrj' people for a wedding: if Chrift preach, or fobcr^^^r; be preftnt , all thefportis fpilr. Thefe are fpots in your loue-feafts , as S. lude Ipeakes : inciire fuch men as Chri ■, fuchwonrienas Marie , who maybe pater nes vnto the new married of lowly and louely carriage. Secondly, this example of Chrift, cfthe Virgin, of the Difciplcs, isafuffi- cicnr ''warrant for men to call, and for men to come vnto neighbourly mee- ting's, and friendly feafis, as occalion is offered. It is written of Philtf '< Me- lan^hon th2t gr eat Diuine, that he was exceeding courteous in this kind ; often inuited, often inuiting. Reioice with them that reioice^izixhlaul: We may be merry (faith )' Lar^fr) atafeaft, and recreate our felueswithplealant talke; which may fcede the minde, as meate doth the maw. Sec Luther, foftil. maior. in loc. But wee muft auoyd in our merriments all drunkennelTe and furfetting .- ■^ There wa.'ilo littlewine prepared for this feaft, that the pots were empty, before the pates were full : fuch a neceffarie want , as that Chrift miraculoufly fuppliedit. " Ecclefiaftes hath pronounced a wee to that landwhofe Princes eate in the morning : ^ that is, by iurfetting and riot deuoure their cftate fo foone as it comes into their bands j cuen in the morne of their youth , and afterward Hue by bafecourfes in their afrernoonc. What a woe then hangs ouer that countrey, where both Princes and people too, rife vp early to follow drunkcn- nefJTe ? when a man of meanc quality will wafte fo much vpon his wed- I ding dinner , as might haue fed him and his all the yeere; and fo much vpon his wedding garment , as happily might haue clothed him all his life. Surely tJie deuill ilanceth at fuch a marriage, Chrift is not prefent. Chrift is inuited vnto a SPr^ycr. wedding ee to our wedding by good in- J , /..-no- j ■ r , P ' ° r K oroHaht vp iH tnitrHttton , and tmormattoH tentions, in tins eiiterprile; > / r j r: 1 „r neKt. Facile con- ter/miturclcricutquiftpe vecatas adprandiuw^ire nonrecttjat : tiunqttampeten- tes Ktro accipiiiKus rogati. " EpiphaniHs is of opinion that Jofep'h was dead before this time , bccaufe there is no mention made of him in the GofpeJl, after his going vp to Hieru- faiem at the Pafl'enuer, Luke 2. therefore no marueli if he were not bid witii Chriftand hisDi'ciples. Diuines haue rendred fundry reafons, why Chriftand his company being iniiited came to this wedding. Tirft fas our o Church dothfpeake) to beautifie v/ith his preftnce this holy calling: v ConjirmarevoluityejHodipfe fecit, rmptioi : 1 and it was exceedino- fit that Chrift ftiould worke his miracle, for the confirmation of Gods firft ordinance. - Secondly, to manifeft his ^ humility , vouchfafingto vifit themeancft. Thirdly, to certifie the fpirituall mariage betweene the Cliurch and him- kl^e. : Seuerus Anttochetius orat.\6i. vtcitatarinCjrac, eaten. (^ a (JHaidonat. in loc. Fourthly, that he might a7e failed.'] Wantata weclding V dcth intimate the difcon- tentmcnt and vanitie of earthly pleafure, thnteueainlMghine the heart is far. rovcfuR, and the cr.dof mirth uheauine^e : Prcuerbs 4- 13. JEccefiaftes 2. 1. We need not difputecurioufly * whether this want was occafionedeithti by thepouertieof the parties inuitingjor by the riotous intemperance of the guefts inuited, or by the lauilli negligence of the feruitnrs, or by the multitude oi- ac- quaintance, who came, not called, as it is vfuall at Inch meetings: it is enough for vs to know that it came to paffe by Godsall-feeing prouidence, that our Sx uiourmight manifeft his glorie. For, asitisfaydxif h'mrhatVv-asborncblin e, lohng. N eitherhath this man fnned^nor his parr^'^t\J>ut that the rvorkes of '. od JJwuld he fhetved onhim : ft) neither the ma'ier of thi^peaft, nor the guefts, nor the fcruants offended in that the wine felled; onlytras happened for our good. 145 and Chrifts glory. They ' Maldanat. in 'oc. ■n Epm de vita clencoYum tern. I ./»/. 1 i. ' H .Aug. tiuU. 9. i' liian. IColitr.vbifiif. ' i htophylaii in 'ic & Au^. fer. ^t.de t'.mpote, ^Cyril.inkc. 'lob. ^1 17. " Amos. 6. 'Mat 15.4, '■ Acoiia con. 2- n lee. ' M/itkyat.ex AlujCkloWlilC, 144 lanfen. cot- cord, cap- »*• The fecond Sunday after the Epiphamc^ >> Zipper, con. i, in toe. i.Cor.ii.i6 '^Cilum. inloc. 'Bernard firm. . Oom. I .poft oHiiu, Epiphan. s Hieron. epifl. ad Eiiffochium : torn, i.fel. 146, epifi. 5. ' Giieuera, eft(} . *< Mar, ]o. 21. ' In the life of Tjiidat before his vvorkes, " Orat.de obil» Ihcodeji/. Maldenaf . In loc. ' Luke I. jz. 1" TheephjlaH, in lee. 1 Rhem't(}s & HiliBitatinloc. ' TraU. S.ia loan. ae.de fide & fymb. cap, 4. They hatte mvfine.'^ "Thisfpeech is grounded ^vpon faith, hope and charirie. Faith, ill that fiiee beleeued Chrift was able : hope, being throughly perlwaded Chritt was willing miraculoufly to fupply this want. : Her words arc but three virtHTH mn habent ; an indicatiue fliort narration ; not an optatiue long oration . Hereby teaching vs, that albeit in regard of our miferie, nothing can be layd too iniich ; yet in refpeft of Chrifts mercie , one word is enough, as being more \villingtoreleeue then we torcquetK Laftly , this is a demonftration of her charirie; '' being folicitous for her good friends, accounting their want her woe. 'For if one member of Chrilb myfticall body iiiifer, all (uffcr with it: and therefore the good Virgin out of ''fympathy , perceiiiing the wine would taile, cried vnto her lonue, thejhaue noTfine. Shee could not but be full of pitty, who carried in herwombe nine moneths the God of compafTion. If a man hold an apple in his hand all the forenoone , hcwillimell of itall the afternoone. il^'J'7 did inwombe the father of mer- cies: her bowels therefore mul^ needs be very ccmpaflionate. "" Nam ^ ante mentem refUuit qukm ventrem^ (^ cum frocejfit ex vtero, mn recejfit ab artimo. As (Jl'farj to Chril% theji haae no wine ; fo I to you, xhtfoore haite no come. For their fupply (God be tlianked) as yet we need no miracle, but oncly your mercie. * S-Ter^rfaid to the begging cripple: Silner and gold haue 1 none hut fuch as ihauethat cine I thee. In the Name oflefusChrifi rife vp und valke. But our g lines if not our lips, vtter the contrary ; compaflion and pittie haue wee none, but goods and corne which we haue giue we not. ^ IuUhs C<^far gloried in nothing fo much as m pardoning his enemies , and gratifying his friends. Hee did beleeue as a Pagan , but worke as a Chriftian .- but 1 feare ' manv beleeue like Chrifiians, but liue like Pagans. Thefubtill difputant preffeth his aduetfarie with two premifles, that hee may bring him to an abfurd conclufion. Satan is the mctt cunning fophifter, hee doth fVAmittere duo, delkias & dittitias. Now we muft denie the firft pro- pofition flatly , and diftinguifhof the {econd. And this diftin(!^ion muft be a diuilion, and this diuifioii Chrifts divifion: ^'Diuidepauperi^us, Giue to the poore. Mafter ' Tyndall being a diligent Preacher , and a great ftudent , allotted twodayesineucry weeke,monday,andi"aturday,to vifittheficke and toreleeue the poore, which he termed his owne daycs of paftime i a fwcet recreation (as "" iy^mbroje fpcakcs) in alieno remedio vulnera [ho. curare : To benefit our fellies in helping other. In our time we want fuch women as CMarj, fuch men zsTj/nda/t,&:c. Ifany fhall demand how U^arj came by this faith , hope , charitie ? how fhee beleeued Chrift to be God, and able to doe wonders ? Anfwere is made, firft, that fliee might vnderftand this by " diuiue reuelation : for Gabriel an harbinger of heauen told fo much vnto her : " He Jhalt be great , and pjali be cal' led the Sonne ofthemefi high : ar.dhejhallraigne outrthe houfe of Jacob for eurr, and of his kjngdomejlall be no end. Secondly, P by the preaching of /<>/3» the Baptift, openly proclaiming Chrift to betheLambeofGodwhotakcsawaythe finnes of the world. Thirdly , by the diligent obferuation of Chrifts dodrine both abroad and at home : for thetext faith in the fecond of S. Luke, that Mary kept all thofe fayings and pondered f^<'«?»»/;ifr^f.irt. Whereby the way note, what an excel- lent thing it is to marke the words of the Preacher, and fafely to lay rhem vp in our heart as in a treafure houlc, that as occafion is offered at anytime, they may be ready for our xft. ivhat haue I doc vpith ^*^J 1 There is fome difference betweene the Prote- fiants and Papifts about tlisaiifwer, which (eemes exceeding bard and harfti. I will therefore follow S} ' Augujiines expofition, as an indifferent ludge be- tweene both : OperaturXsfaUa diuina non agnofcit vifcera humana. what The fecond Sundifj after the Epiphanies what haae I to doe i»ith thee ?]] To wit,in this bufincfle. I had mine humane weakenelfe from thee : bnt to workc miracles is a diuine power ', and thtrefcrc why rtiould I relpe£l mv mother in matters appertaining to the commiflion ot . my Father? as it is in this daies EpiftlcjL^f him that hath an office wait onhii office. Hence we may learne, thatrefpect ot'kmdred ought nottobeetheprincipall nlorion in doing our dutie, but Gods J^lory; negled^ing f father and mother, wife and children, brethren and fifters, and our owne life, to doe the will of our hea- uenly father. ^ Tietatit gents efi tm^ium effepra domino. Secondly, this dothfhewthat¥ Goddefersour fuitsvntill his good houre. Thirdly, Chriftanfwered roughly , leB we fhould account his mother our mediatrix and aduocate. For " hee forefaw the fuperftition of popery , making A^zyy theQueeneofheauen-, andafligning greaterdignity to the mother, then to the Sonne. For whereas Gods kingdome confiits of his iuftice and mercie the>' Papiftsattributethegreateftpart, which is mercie, to Mary^ making her high Chanccller, and Chrilt, as it were chiefe lurtice : fo that a poore client may well ^'appcale from the tribunall of God, to the court of our Lady. The whole Church doth fing. > Inbefilio ' O fcelix puerpurA noHra pians feeler a : tHre matris impera redempton ■ Behold their new Prfffr»w?tfr,anfwerableto Bonauentures T falter. It is theirowne for the matter, albeit as vet they are in my debt for the forme. f* Mater noflraqiis ^^vn. Coeli;[] O ^^ vcram matrem , qua femper monflrat /?, e^e matrem : melior qitant decern matres, itaque t(} matrem landamus ; vti Bona- uenturainpfalterio virginisad hymnuim Ambrofij. Sanclificerur nomen tuum^ Nomen tantj: virtntis (inqtttt ^ Idietw") vt adeius inaocationemccclHmrideatfu^ernti^contttrbttttr: ineffahile fuo modonomen^ "Vtin nomine tuo fi'.'^attir omne (i^emi^ copl'flium^ terreftrium^ gr infernorum. Adueniat regnum tuumj Es enim r.^m-t cceh^^ domiaa mandi fcttt in eo doElo- rumpaucitoi, c^ indoUorum turba coufkntit, fiat voluntas tuaj N am ta potes inbere filittm^ qnipotef} omnia; ficttt Iiona- uentura elicit, ■'f-^ Eccltfa4rret : ^beaii^ejHt tirMnt dnminam nojlram, c^' beati omHeSyCjHifcitmt facere vphrntatem fttam. '[PancmnofirHmqHotidianum da nobis hodie.) a Namab vna, ? .atre petHntur omnia^quafi filttif Chrisius femperinfans ejfet. ^ Oculinoil- ifperant in te domiKA,mitte^ nobis eibumi:fr ^cam. Demittenobisdebiranoftra] £j emm mater '^gratia er mifericordia ; regina «»y£r/ro?-d'»>, e'^c. Bonauenturaier. 2.de Maria. Et ne nos inducas m tentarionem^ Es enim '' exordium Calutii mftne, ^quaprop- ter in omnibus preffnris refpice (lelUm maris : voca cfr clama UMariam. Ipfa emm eft anchora quanaMis i>i mari firmatur , c^ eH nauis qua homo a tentattoin^m flnBi- bsii liberatur. Sed libera nos a maloj Th nos ab hofle protege^ ac hora mortis fufcipe % vt habet ecclefiit ■" cantHS. " jid earn venite omnes qui labnratis, O' tribulati e : is, & refri- gerium dabit animabusvejiris. Te° precor mitiffinc.imvirginum gemmam , vt in tremeudo & terribili indicia m^liberes ^ protenas a paenis inferni. Quia tuum eft regnum , pocentia, & gloria] Laus Ties virginique m.itri • fcut communiter in librorum ?pitogo, p.ipicold^ virginiceU. Cum aduUtorie qiddim fcripfiff.'t de Papa aAdriano : TraiciSum plantauit, Louanium rigauit. Cxfar jutem incrementum dcdit : alter homo lepidus fub firipft^ Deusinrerim nihilfecir. Ita quident ego, Ji Aiaria mater noflra, d.mina noflra^ regiianofira. mediatrix >tosi>-a, parrona ^i^^^r'tj, faluatrix noftra; Chrtflus interim P vntcus mediator Dd c^ hj^inum nihil preJnobis fecit, ike medtaterefl mediatur, mediator dimidiitm\ tnilltHS locum iJMd}iafucceffiti iSa , ilia veeata; inuocata velnt admcata. i) A' O ytomanjy 145 a^il. catbil. 'Luke 14. 26. 'Hitrtti. tpiii. Marcel, ttm. i. (o>. I J 5. ■■• Mclanil'mhc. " Zipper, in loc. yBlil- expojit. cait.m'tfptlell. i'o. VI O- Key mld.idolat.lib. i.CiifA.&Caf- (andtr. cenfult. an. a I. ^ Btrniadln. in Maiiili. » Caffander vbi lupra can, 2. Dem, 3. pofi naiiuit. ' .iiberacom. in 6. Michs. Numb. 15. '' D. Morton. •if»!og lib. I. C'ip'>7. exfega. ism. in .^pocU' 'yp. 12. ' P. Full\e in r.Tim 2. ^ P[atier. virgin. Pfal. 137. s Eiafmuscol. de peregtinat. retigmu ergo- ^ Plalier.virgin '^BfOarmh de bsat'itudin.[ar,n- ^■ip. 17. ^ Lexicon, the*' log . Mten(laig. t'lVtrb- Maria ' Boiiauem. torn, l-pig- 390. •^BcUamin, vbiluprt. " Bouautnt : p- CM chemniiiiis, 5. fart, examin. PH* « 49. ' Hmulus ani- mie.pag lej. f" CoH(ule Ml' ■ axlibtn. nfclog. ea/ifiU^ugu/iMn, Iti. deJaitU; mutcai. 1/^6 Thefecond StwJay after the Epiphamc^ iTraS. t.in loan- t Marf#r. in lie. ^ Ualdmat in lac. htm inAfoll. verba,Tuncipft films fubtjcktur ci, &c. fupra.& Ruper- tui inlM. ^ tbeophjla£l. in lee y cbryfosi. hem. 21, in loan, ^ M.'trkrat ex Eftnt. in loc, »Pfal.46. 1. ^Ponumusialac ' Aftsi.r- ^ Dubartas t. dayi I. wccke. cAft»4.aS. f BuUinga. %'Ct'mn. ^ Z(pptrui. < PentMut. ^ HtlanEl. ft. (2i{. inlK. O woman.'} Hence the ^^ontaniUs and Valentimans abfurdly gather, that Chrift was not the Sonne of Aiary : yet fas i iy4t*gnsltyie notes) cuen the lame Euangelift in the fame place, cals her againe and againe , the mother oflefus. Our Sauiour happily called her woman, not mother, ■'tofignifie that hee was greater then her child; that his eleft people might acknowledge him to bee the Sonne of God; asthey knew he was the fonne of LMarj : or * woman, be- caufc then a widow. Afirte houre is ftot yet comer\ ' Some read thisclaiife with an interrogation; Is not mine houre yet corned Am I not yet of fufficient yeeres and difcretion, to manage my bufinefle without your direftion ? The houre is ntAv come wherein you muftobay my commands, as Ihaue fubraittedmy felfe hereto- fore to yours. V Other interpret this of his palTion , according to that of our euangelift, chapter 7. 30. NomanUjdhands on him^becaufehis houreyvMnot jet come. As if Chrifts meaning were this : In miracles acfted by the finger of God , I hauc nothing to doe with thee : but w hen my weake flefh which I tooke from thee, fhall be crucified, in that houre I will acknowledge you to be my mother. And fo weread, lohn 19. 2j. Thenflted by the croffe of lefus^hii mother : and rphen lefits favf) his mother , and the difcipie fianding hjy rvhom he lotted, hefaid vnto his mother; Weman^ behold thy Sonne. But it is expounded moft aptly, that it was not as yet an "^ opportune time to worke the miracle, xbecaulethe want of wine was not generally perceiued and manifefted. It is Gods houre when wee moft need. ^ Cum cmne camale conciltum & auxilium cejfaaerint : whenall men and meanes are wanting, ^ God is aprefent helpe in trouble. r Power. ^Prouidcnce. This one claufe then ^ infinuates our SauiGurs<^ Wifedome. JPitie. Cpietie. /'oK'fr. ] For no man hath an houre. <^Timesandfeafofisetrej)utin Cjedsottne poTcver onely. Whereas therefore Chrift faith^ LMine houre^ht doth cuidently demonftxate, that he is creator of yeeres, and eternall "^ clok-keeper of time. Promdencer\ For it came not to paffe by fate or fortune, but by difpofition diuine; « determining from all etcrnitie, both what, when, and where Chrift fliould f iiffer and doe. > ff^ifedome.'J Performing this aft of wonder in the right g'w^Wa, when it might procure the greateft good to men, a'nd glory to God. f »>»>.] For hereby the new maried conceiued hope, that he would releeue their want in his good houre. Pietie.'} Toward his mother, not abfblutely denying, but only deferring her fuitforarime. NondHmvettit: It fhall come, though as yet not come. His mother Jaid vnto the miniflers ^ whatfoeuer hte faith vnto joH doe »V„] 5hee was not offended or difcouraged with Chrifts anfwere, but beleeued bis word , and lubmitted her felfe to his will; a notable prefident of ^ faith and g obedience J teaching vs in aUaffli(flionsofbodyandfoule, wholly to ftay our felues vpon his gratious promifes. In a word, it is '^ a good rule to be followed inalF things; hearehimj inall theworkesofthycaDing, whatfoeuer he faith vnto thee, doe it ; not oncly beleeue, > but doe. And there -mere landing there fix water-potts of fione^ The relation of the mi- racle it felfe containes in it a moft iiuely ^ pidure ofthe Church militant, fubied eueninhergreatefthappinefTeto much want and woe: but Chrift that keepes Ifiraei doth neither flumber oor J?eepe; he knowes her workes, and in the midft ofher wants, cucn when fhi^ihkes her felfe forfaken , hcares her prayers and turnesher water into wine, j^^iutng her a garment of gladncffe forthefpiritof heauineffe. i The ike third Siwday afur the Ef/.'phamc^. The Fathers and Friers abound with orhcr alkgcries. He thar h'ftinay read jingfifl. traii.^. in lean. Bertmrd. per. i.pe.t oUau. Epiphan. Rupert. con,meM. tn loanltk. 2. Luther pofltl.maior. 'Dom.z.ab Sptphtm. Ferusfer.g, T)om, i.pofi Epiph. PontanHsbibliothec. coft.tom.l.fol. 212. 22j. e^f. I did alway thinke of glrffes, as ^ ,.*»„l,^f 1 r ) all m'n.w^vi- 20. if thinnenemie huneer ; feed htm. Buttohelpebypreferuing^r, . „^, ,, p * ^"^ •» / r / r t> jPatience : vert. 21. Bee mt ouercome ofemll^ but X su re- meeui/lrftth good. "Be not vfifer^ Not in ycur ftiues , nor ontly wife to your felues : net in your 'cluts and "" ovre conceit ^If any m^n among yott feeme to he vife , let him be a fool jchat hs" m^j 'iee wr'f . » i>f/? thou a 'man haslie in his matters and haughy ; there it more hope of a foole^ then of him. It is P recorded as a great fauitin;''^*7)/f.r, Duke of r.urguni'ie, that hecfddome asked, ncuer followed thecounftli of other On the vonrrary, tJMofes^am(>n '\ learned in all irifedome of the ty{'^yptit!ns , anii r>.!ghry both tn wards and deeds, obeyed the voyce of his father in law lethro, -«>» , BilliopofZA'»o>'<« wellobfcrueO is moft vnfortu- nate. For though hee hath all things at command, yet euermore Ilaads in need of one thing, to wit, aftithfiiU counlelltr. The Romans at t^Istimebeing Lords of the world, M'ere puffed vp excee- dingly withthegreatncfTe of their gifts, and largenefic ofthcir Empire: P^x/ therefore did often (as ChyfoQome notes) inculcate this exhortation, in this Chapter twice, that it might be remembred once. The men of England , yea the women of England , abufing the great light of the Gofpell , and long peace, are gi'-'j^wr/jefo wife , that many will take vpon them to teach tuen their moft learned te.Miers: and tVierefbre we muft againcand againe preach and prefferhis oneleflor* "Be not vife in your owHe opi- nion. Let no man prefume to know more then is mtetf.r him to know; but fo N 2 iudffc 147 ' Dl fanllit f (f- "Prou. s. 7. Hfay, J.ii. " i.Cor. J. 18. " Proit 29 30. f Jtc the life of Corrinaui. before his workcsin En Id. ■i • fts 7. J». r Rtufnir in f Ful^' mini lib- I myihAvg, 'Uf(HUl. vil0 bur an. lib. t cap J ^ ^,j "'fc aiifivercto Saranpag. 39. I4S The third Sunday after the EpphAntc^ " AmWtf.& Gorran. in l«i' "Ptou. j« 16. y AuguTiin, cen- reJI lib. 13. tag, I a. ' Mat. 5. I J. » Plutarch, dt nankttndo. ^ .4ul. Gtl, lib. 1 1. cap. H. cConfeflib. 12. <:Ephef.4. 8 I. Cot. ii.i. fpfal. 6«. 18. s i.Cor.io.^t ^ Marltirat. ex Calm,inloc. ' Rom. 2' 84. "•Philip. 3.19. ' Piou J. 14. ■<='C»^fefUb.2. caf. J. ■Lnkei.s. •l.7hef.5.« ? Theopbylad. in lac. 1 lEpi/li. 2», tAttlull.Ub. I. defer, dam, in moatt iudge ofhimfelfetbat he be gentle and fober, according as Godharh dealt to euery man the meafure oFfeith Or as "Other expound it;Be not wife toycurfdues:butas>=.S' Augufiine ^vrites of him- felfc before he was Saint : Vl>i rion fuperat ejno adntijfo aijtsarer perditis, fingeham me feciffe^ quod nonfeceram^ ne vidc^er abuiiier^ quo eram innocentior, ^ Both before God and men j as " Eliz.al>eth and Zacharie, who were iufl before God,and vnrepr©ueable before men-.fo muft cuery Chri- flianabftaine, fo fair as he can, *> from all appearance of enill : f yet this honeft care of our carriage muft not be to pleale men, but on- ly to praifeGod. As S. l/'<'tf>'interprets S.Paul: HaHejow ccnuerfa- tion honefi y that tiey0hichfp''ak^ euilhf you , asofeuill doers, may by your gtoA norkes, which they fhallfeeyglerifie (jod in the day of the f*- fitatio. Let your Jight( faith Chrifl)fhine before men;not only that they may lee your good works, butalfothatfecing,thcymay glori- fie your father which is in heauen. ^Vt hoc ipfum cjuodhormper bona opera placet hominibus , nonibi finecoflituat vt heminibus place at, fed j referat hocadlaudemhei y ^proptereaplaceathooiinibuSyVtinillo s^glorificetur Dtvs.'^ As we may not coryjale from eur enemie wifdome and knowledge which are good : fo much \-& render emW.Recompence to no man ^uillfor eutl/.J A Magiltr ate may punifli a/Tialefa(florjand to pro mala culpa,rcLiAcT malupcen*. Some prouide things honeli fBut The third SuTiday After the Epiphdnie^. ''Bur this is not to recompence euill for euill, but good for cuill : becaufe cor- recftiousare direflions, as well to the feer as fufferer : <■ the flefli is deftroyed , that the fpirit may be faued. A Magiftrate then may reader euill for euill : bur a priuatemanoutof a priuate grudge, may not auenge himfclfe, but rather ^/«tf place to ivK-ith, COur owne wrath. The which may be conflrued cfv^Aduerlaries anger. ^Gods iudgemenr. Of our ownc wrath, as ^Afnbrofe: rejifie irie,fi potes; cedefiftsHpotes.An haftie * colerick man is like one that dwclles in a thatched houfe, who being rich in the morne, through fudden fire is a begger ere night. It is extreame folly to doe any thinginfurie; but wifdome to giuc place and fpacetowrath.lt was an excellent decree of y Theodofins^tvaCxt^ by the counfell of S. Ambrofe^ that execution after a feiiere fentence lliould be deferred thirty daies : t/r ira decoEla, durior emendari pejjitfententia, that all heat of contention al!aied, if need require, thefcueritie of thecenfuremightbe qualified and moderated. Secondly, this may be conftrued of our ^ aduerlaries anger : for as ^ thunder and gunnes hurt not any thing which yeelds vnto their Turie , but onely that which is hard and ftifFe ; lo the raging and roaring of our foes are be(i quelled by patience. Turne to the brauling curre, and he will be more fierce ; but ride on negleding him, and he will foonebe quiet. You may turne the prouerbe: Veterem iniuriam ferendo vitM nouam. Thirdly, this may beconrtrued of Gods iudgement, and that ^ moft fitly: for to God onely vengeance belongs,and he will auenge ourcaule. The mali- cious man in reuiling thee, doth '^trea'^ure vp wrath againlt the day of wrath, and therefor giue place to Gods wrath ; ^ Cafi all your care on htm for hee careth for y 9ft. Yea, but may wee not complaineto the Magiftrate for redrefle ofiniuries? Yes furely, for he is Gods liuetcnant on earth, and therefore .the vulgar Litine, vofmei ipfos difendentes, is infufficient, « as our Diuines haue well obierued: and the Rhemilts haue well mended it, reading as wee doe, rfa^w^f, or, avenge not your/elites. For wee may be lo wife as ferpents in defending our feluts, howfo- euer fo innocent as doues in offending otlier. ^"He that commits his caufe to the Magiftrate, giues place to diuine iudgement: for all fuperiour powers are s Gods ordinance: butwhofoeueraucngeth his owne quarrell, fteps into the Princes chair of cftate , yea Gods owne {eate, dethroning both, and fo difturbs hea- uen and earth. Here then is no place for duell ; a fault (as it is vied in England, the Lorv- Countries J efpecially ^France , for euery punctilio of honour falfly lo called) againftnotonly the rules of reafon and religion (as ^Bernard notably : ,,^« /«V ttimfiupendiu error, cjui^ furor hie tamnanferendus, nulltj Jlipendyt militare niji autmortiiAHtcriminu^Namocciforlethtiliterpeccat, c^ occifus aternaliterperit) but euen againft the principles of that art. As a Chriftan may warre in ^ loue, fo a Chriftian muft iarre in loue ; fo con- tend with his aduerfary before thelawfull ludge, that the partie caft in the fuit may be bettered, if not in his money, yet in his manners, and Satan only conque- red ; ' Z^t t^ui vincitur, fimulvincat ; (^ vnui tantummodo vincatur Diaboliis. " Otherwife when wefue for our right out of rancor and malice, wee commit not ourcafetoGodandhisdeputiethePrince, but make them both our depu- ties, our inftruments of reueage ; the which is fuch an horrible crimcthat Paul culhitzmyfierieofiiiiejtiitie, 2. Thelf. 2. 7. I fay, this fecret exalting of our felues iboue all that is called God, vfingSoueraignes as feruaiits in our priuate quarrels, is to play the DeuiU and the Pope. Wee may not then dilTemblingly, but fimp)>.,^rfle place to wrath. An hard faying, and therefore /'<««/ doth" fwecten it withaij!iuingtearme,»>''*»'"',dear- ly beloued: as if he ftiould fpeake thus,It is my loue^that I write fo much againft | N 3 \ malice r MP ' ^qu'm.'m !i)c. ' « . Cor. J. 5. "ogic.i.i.c.zi " BonautTt.dieta ('' Jf thine enemie hunger, f^^him.'^There are degrees of loue ; * DoegoodteaB v>hi(h , . neereft men, efpecially to them whith are of the houfliold of faith. r The third Sunday after the Epiphanies. 151 neerert ouglir ro be ikareft vnto vs ; a wife, fathcr,child allie, neighbour, fiiend, is to be rclpcdccl more (^c.tteriipartbiu) then a Hunger or an enemie: yet in cafe ofneceffity, thoiumiH teedethy foe, bleffing him that did curfe thee. By the ciuilllawes,hethat bequeathes a man nourillimcnt, intends he ftiould bane bed and boord, apparel! and dwelling* ^ ^limentis Ugntu, cibaria o> veflittis c^ ha- bit^tio dcbentur. ^' In like ibrtj.God inioyning vs in his Teftament and laft will to feed our enemies, includes alio, that we mult harbour them, and cloath them, and according ro their feucrall nectfTrries, euery way releeue thtm. In fo doina thou Pj.tit he^pe cooics vffirt vfon his heiid.^lf^ndf^two conflrurti- ons of rhcle words ; one bad,anothcr good. It is a fenflefic- fenie, to lay by well doing, thine enemie not deleruingit, thou flialt hcape coales of fire vpon his heavl; encicafc Gods beauy iudgemcnts againft him. Our Apoftles intent is tomooue men vntocharitableworkeseuentoward their enemies: hereby todoe them good and to purpofc thefame. But if that were the meaning,'7*i««/fliould teach vs how to be rcuenged ; andinfliewofdoing kindnefl'e , to worke mii- chiefe, pretending good, intending euill. The better con ftrudtion is ; In lo doing thou fhalt either confound , or con- ucrt thme aduerfary. ^ Confound him in his conlcience, making him acknow- ledge, that thou art more religious, aiidmcre nobly minded then himfelfe. So \\'henS^u/Yni.\crl\oodo£l)aiiids honeft and honourable carriage toward him, inllantly brake forth into t\ys ingenuous confeflion ; ^ thox art more righteom then I, for thou hdfi rendrejfmeej^od, and Ihauerendredthee emit. Orelfe thou flialt ' conuert him to thy^fe. For Z lotte isflrong m death,the coales thereof are fiery coales and a vehement fl.twe. There is no greater prouocation to louc, then preuention in loue . '' Nimit enim dttrus animM , c^ai deleilionem, etfinolebat im- ptndere^ nolit rcperfdcre. Kinde refpe(5t to |thy foc , fliall blow the coales of his afFe(5lion,and inflame his loue toward thee. Benot oHcrceme of euili~\ Wee mu ft haue patience , when wee cannot h.iue peace; fowertiall be 'more then conquerours, ouercomming without refift- ance, which is the '' moft noble kind of vidory : or oucrcome cuill with good- nefTe; that is make the wicked good by thy good example. ^ Vrobum exim- prcbo redde. For as "" /^Mgtijtine (rom Seneca, dtligeridifunt malt, vt nonfint malt. Wemuft manifeft our loue to the wicked, in winning them to God, notinfo- ftering or flatcring them in their folly. The Gofpdl. M a t t h . 8. i. when ht tvai come dorvftefiom the Mountuine, ^c. DOwnefrom the 'Jlfountaine [] " From<|^e mount of hcauen, into this valley ofearth ; asaPhyfitiantocureour leprofies. ° Or from the mount of thelavv, totheplaineoftheGofpel. p Or from the mount of contempla- tion, vnto the field of action. 1 Or he came downe from the mountaine, firftinflrudiinghisdifciples, and after, delcending to the capacities ofthe peo- ple. "^ Teachingall teachers hereby, to dcliuer high points vnto the learned, and plaine principles to the fimple. "DoSlores afcendunt in montem, vbi perfeBiori- but exceHentta pracepta ; defcendunt autem, cnminferioribus lemorademoHfiram, "Behold a leper. '2 In Chrifl, preaching and praftife meet togither. Sofooneas he had faid well, '" he proceeds for the confirmation of hisdodrineto do well ; afting good workes and great workes : good workes of mercy, great workes of miracle; of mercy in helping, of mercy in healing a leprous man prefent, and apalfiemanabfent. Intimating hereby, thatit is not enough totalke ofGods waycs,except we walke in his paths^and manifeftin^ 'aimCelfe to the world , that hcewasthe Meflias ofthe world. Asifhe fliould ;^gue thus; If you beleeue not my words, ' yet credit me for my wonders. * / make the blind to fee, the _____^ "^ deafe » te(!«, quoi »»I hiift.i 2:4. de vnb.ff^nific, '' MJ'ty la l«c. • TheophyUn. ^quin. ex- Tile- t/iat in he. ^Caluiitinloc. '1.5.1111.14,18. ' Hieron. in Itc. 8Cant.«.<:. ' .4qu'm. ex Auyi^. in loCt ■ Rom g.37. * Martyr mUc. ' Theopbylad. in toe "" hp4. 14- " Hr.jroi'pud Thorn. Ill he " .oiler, can j.'m loc. * Feri4ifcr.4,m he, 1 Origea. hem. 5 inMotth. ' Haymo vbi flip & ^cefla. con. I, in toe, 'Chryfefi & H'er on. in he. 'loll. 5. 56. •M.itt. II J 152 - Culman. & Himiii^iui in Inc. 'G~l.3.28. ' Afls. I?. 46 ^ Ritptrlus in Uc The third Sunday after the EpiphanitLJ. 'lofin 5.14. quoit. 14 fl«.4. ' 2.Sam-4- f Heming'Ms in lOC. 8Lcuit. IJ. >>Dtviti Chri^i, ptft.i. Cap. 41. 'Rom. to. 17. * feruiferm. 4. in Uc. 'Rom.if, "a Kin«>fS» deafe to heare, the lame togoe. I ciu'c all kinde of difeafes , euen with the lea ft touch of my finger, and Icaft breath of my mouth. / heaU the Lefer, I heare the Coit.irion. The leper was a lew, the Centurion a Gentilcj the leper poore, tlie Centurion rich ; the leper a man of peace , the Centurion a man of warr. ^ Infinuating hereby,that God is no >■ accepter of perfonsj but that his benefits indifferently belong to men ofall nations and all fafhions. In '^ Thrifl there is neither lew nor Grecian, neither bond nor free."^ YetChrift did firftcurc the lew, then the Gentile. For laluation wasoffered, ^ firft,to the lewcs ; he touched the lew, but cured the Gentile with his word. '' Hee vifi- ted Icrulalem in his owne perfon , but healed other nations by the Preachers of his Gofpell. Weaknefle of his body In the leper* z.things are re- markable : thCi Vertucs of his minde ; In Chrift alfo two things are to bee confidered : his Jicke,andJfckeofa lefrojie. Faith. Adoration. Wifdome. Patience. Confcflion. Mercy ; that would fo readily. Might; that could fo eafilycure this diftreffed ^ lazcr. A leper r\ All weakentflc originally proceeds frd^ "^ wickednefle ; ^ either from fomedefed in our conception, ordilorderin our conoerfation : as Me. fkthofhcth had « his lamnefle by falling from his nurfe; lb cucry man his ficknefle by falling from the Lord. Chrift, who was free from finnc, \ .as aifc free from fickaefTc: but vnto men, carying about them bodies of finne, dileafesare as it were a f fermon from heauen, wherein Almighty God accuieth of finnes , and (hewes his wrath againft finners. But the condition of a leper, as we readeinthe Slaw, was of all ether ficke, moftinfupportable. Firft he muft liuealone, feparated from the fcltow/liip of Gods people, as vnworthy ro come inrocleaiie company. Secondly, he did weare fouremarkes tobeknowneby; his garments tornc, his head bare, his mouth couered, and he muft cry ; lam vncleane, lam vncleane. For griefe whereof, affuredly feme pined away; being forlorne in their lon"ow,deHitute of all good comfort and company. Yet this leper indued with aliuely faith , is nothopckffe, howibeuer haplefle. For he comes, and laith-vnto the great Phi- fitian of the world ; Lord^ifthouTvihy thoucanff Tnake mecleanei though hee knew that his fickncfreinthcwcrldseytwasincurable,yet he did beleeue that vnto God nothing is impolfible. Hefelthiso^vnemiferieto be great, yet ho- ped Chrifts mercy was more great : and therefore comes vnto him ('as ^Lm- dolphw aptly ) ^ZS" tamfajfivus cftporii e^uam fide cordis : If thou wilt, ihou canft. A ftrong faith in a weake body. Faith comes by ' hearing: and the reafbn why this leper extraordinarily defi- red to heare Chrift, and heare of Chrift, was his vncleane di.'cale : ^ fo that the weakenefleof his body, brought him vnto thePhyfitianofhisfbuIe. Note then here W ith ' Paut^ that all things happen for the good offuch as are good. It was good for Z)ij«»Wthat he was in trouble; good for"' iV4<»w<«w that he was a leper; for his vncleantfle brought him vnto the Prophet, and the Prophet broQght him vnto rhefauing knowledge of the true God. It was good for Paul that hec was buffeted by Satan, for otherwife peradncnture through abundance of reue- lations he would hauebuffctedGod. Ofall herbes in the garden (as one wittily) Rew is the hcrbe of grace. Many times our woe doth occafion our weale : for as pride doth breed fores of lalues, fo faith on the conti^Jry doth often make falues of fbres,altogethf r renoun- cing her owne merit , and ^holly relying vpon Chrifts mercy. Tanto defide- rantius ad Chrtftum contendit, '^hadnot bceneaRomilli Saint, hee would haue bceiie reputed an affe : fothe Proteftant, if /'erw/ had nor beenc a Romifh afle , hee might haue proucd in the Church a renowned Saint. The fecondvertue to bee confidered as a fruit of his faith, is adoration; P afpirituallfee forafpirituallphyfitian : as the bodily Dodlor mud be payed, (o the ghortly prayed. He therefore worfhips Chrift, and that with all hum- V-Thought. blenefle of^Word. ^Deed. He comes to Chriftas avaffall to his Lord: 'Derriine nm tanquam ad domi- numtittiiarem,fedtaKqHamaddomi»fim tntelarem', Jf tha;trfilt thou ctinfi. Out of the abundance ofthe heart the mouth fpcaketh : and therefore beleeuingin his heart that Chriflu as the Lord, willingand able tohelpe, confeffeth it alfo with his mouth ; Ifitbefor mygood, I am fure thou wilt : andlbeleeuethou cand ; attributing all to Chrifts might and mercie, nothing to his owne either worth or woe. Vttering this alfo with humble geflurc. For, as 5. icJTfom. 1 cju^dragef. The fourth vertue is his patience, who was content notwithftanding hisex- treame mifcry , to flay Gods leifure , and Chrifts pleafure : " Firft, feeking the kingdome of God,andthen dcfiringthat other things might be caftvpon him. " In the firft place giuing God glory , Lord if thou wilt , thou canfi. In the le- cond, praying for nis owne good : t.b*ref. * chryf«rK & Jheopbyk£l. in loc. "Mat, «. jj. ' Ftm.ftr.S' in Ue. > zfpfer.inkc. ^ Chryfo^. & Theophy!aCt,in loc, iAmbrof.lib.i. in Luc. *> Ludtlfiii vbifufta. ' Cafitr txflicat. ia he. epifl, lit. 154- The third SundAj after the Epiphanies ' Pfal. 2. 1. fPfal 50 I J, s Mat II. aS. i" LuJolfb. vbi ptpra. ' Thomdi ex ChrjfeJl.iHtoc, »Lt&.<. »» Luc. cap. 1 ' MaUeaat.'m lot. *ExChrjfoll.& liutfetu etntoT. cap, 44. ' In lac. 1 Oitgen. ' Pufl//. eaM. con. I mloi. neceffariewe (liould manifert vnto Chriftour fores, that he may fee them, and fearch them, a^id lalue t hem. Againe, by this example we may learnetoprofcflc the faith of Chrift openly, though ' the Kings of the earth ftand vp,and the rulers take countellagainft the Lord, a id againft his anointed. Other happily thinke lb, but dare not fay fo. Some pcraduenturc fay fo, though they thinke not fo : but 1 beleeue as I Ipcake, and (peake as I beleeue : Lord if thou rvilty thou canfl make me cleant. Hitherto concerning the Patient: I come now to the Phy fitian, in whom two things are obferuable : 1 . His mercy, who would fo readily. 2. His might, who could fo cafily cure fuch an inairable leprofie. tAnd hfus put forth ha ha>id.~] He granted that cheerfully, which the leper dcfired earneftly. The leper (kid, If thou ir<7/,andChriftaniwertth, / jr»A;and as r will, I dv, be thou cleane; and as I lay, I doe; hisieprofie v>as immedintlj clean- fed : hefpake the word, and it was done; he commanded and it was efifeded, euen with little mouing of his lips, and touch of his finger. Here then is comfort for the diftreffed (oule:The leper C3ls,and Chrift beales him; the Centurion comes and Chrift helps him. Other Phylltians are dtcci- ued often themfelues, and often dcceiue others; and therefore we venture much, when we truH them a little. Thebc'iphyfick(as onefaid) is to take no phy- ficke : but if we commit our caufe to this heauenl) Do6tor,our venture is with- out ail peraduenture: for he cureth ali that f calletb vpon him,and e cafethall that come vnto him. Jeffts put forth his hand and touched hiw.'^ ^ Extendf ns mannm fuum] quod fuit itheralttatis contra auaros : tctigit eum J (jHodfuit humtlitatis contrafxpe> hot: dicens voloj ^nodfuit ^ tetatis coyura. inutdts : mjndarej quod fuit poteHatit cen- tra incredu/os It was vnlawfuil to touch a leper, as we finde, Leuit. 14 In that therefore Chrift touched here this leper, be Ihewes himfelfe tote greater then CMofes, aboue the law. When Elifha cured Nanman^ ht. did nor put ii s hand on the place becauie he\'asfubieut when thou pjoulde si giue. Laflly, with " TertulUan and ^ other, how Chriftin this aftion refpcAed not the letter hut the meaning, which is the foule of the law. The Scriptures are not > in/»perficie,ftd in mednlla; non in verborumfelijs, fed in radice ratisnii. Now thercafon of the law forbidding thecleane to touch the vnclcane, was, IcH hereby they iliould be polluted. But Chrifl could not be thus infed:ed; he therefore touched the leper, not to reeeiue hurt, but to giue helpe : fo the text oi'^'Tanlh tobeconilrued; has deaita. The Nouicemay not be familiar with an old fubtillfox; but a iudicious Di- uinc may confcrr with an heretike, not to peruert himfelfe,but to conuert his ad- ucrlary ; Chrift may touch a leper, if it be tohealehim ? and the Minifterof Chriif may teach an heretike, if it be to win him, and notto wound the truth. / xvUibethou. cleaner^ Ireill. (^ If God will) is the ftile of man : our will be- ingliibordinatetoGodseternall decrees, in '• whom we Hue, and moue, and haueour being. But, Iwi//, is the ftile of God onely, who doth whatfoeuer plcaieth him, in heauen, in earth, in fea : Pfal. 135. 6. The commanding (erme then , / rvi/l, and imperatiue moode,^»- mediiitlyy inflantly. lefiisfaidvHte him, tell no mart.'J S. ^ LMarke reports, that tliis leper inftantly pubiil"hed the matter, & that in iuch fort, that lefus could not openly enter into the citie,but was without in defcrt places,and yet people came to him from euery quaiter. Here then a queftion is made, whether it was a fault in the leper or no, thusto divulge the miraclei'For'^/Sr;' would haue men declarfe Gods works a« mong the people. fD^w/^wifhed often, O that men wofi/d therefore pratfe the Lord for bisgoodneffe. And Chrift himfelfe faid vnto another,whom he cured in they. ofS. -Marl^-^Goe thy tvaj home to thy ■^•iends^and ftiew tkemmhat great things the Lord hath done to thee, s Ludolphns arifwcrs by diftiniflion , affirming that C CanteU. there is triplex pr&cef turn, ■' Heluct'wi in toe '^Ceti. II. ^Vtrtftrstrtai. cfcoitj.cap. 2. Chriffs 15 6 n i.Sam.i$.M ' Rcim o. 10. "loh. 9.3. P H»/.fri!)'«.?» ' Theo^hfkCl, in he- fLcuit. 14. 'ri«r87. in loc. " /ifW /WfJM. * Melnnflhon. in los.&Ludelph. vbifu{T^ y Cofltr.con. i, AcoH ton.%- m ltfirto».^ This miracle doth fccond the firft. » Hela^iilboH ton. 2 fat ift *> Sum.! con. cuid.eji', 147, ' AriuintKt m I t'bcf.TcrluU. dt 1 fxnhtnt- I * De ;:tLiit. di- ftr,ia. I. I'cir, ingl.ffj, Iitvdvbifupra rol.iii 'Semen.tifi.A: ailiinn 1 7, cisp Cum ergo, • Schoi in Frifl frtmJecbtiu. ^ibidljt, tarn. 1, fo'. 20 1. s MflanPhnn e? Utvel vbi lufiia ^ litem ibid. fa!. 14S, ' RhenatiM vbi fitfta , eJ- Fraj^- miii an/iot n A€t I'i.vtt Bellarm fauiur eepoenu. U^. j. cop. I. * Communion bookc, III. Coinination. ' HhetiiiJtui & ifwel. vbi fupta. •^ ^cfcemten /' . 3 tup I z. " Dcut.i J. r. "MatL 24,14, f ^ucd fine nu- mcT«iJ},f]riei?!o- doiiiiMtrnbo? BirKiird ferm. de quedruptui dibit 0. iLuke 10.7. ' MeUnRiyan. ccm. iu Ice. » In 158 Luke/, i' The fourth SHuday after the Efifhanie ' Mald$ttit. in It:. 'Zcppcr4 in tec, " Theophjk^. in Ix. f ulquin- cf Oiirattinhc. ' Gualter. Ja let. In It obferue -| the fFacfi of Chrift Faith of the ^ Centurion ; , Performing that fully, which the Centurion defired faith- fully; hiifer(4*nt vas healed in the fame houre; ver. 1 5, Promifing further alio, that other Gentiks, euen from all the quarters of the world , ihall come vnro him, and refi rvith Akrahdm, Ifaac , and Jacob in the kingdome of heaven : verf. 1 1 . Perfwading Chrift to cure his feruant : verie* 5. 6. Difwading Chrift to come into Svnfit. ^-'""'"'■"""" ' ^ his houle, bccaufe it was "^vnnecefTary. Vnfit : 1 am not worthy that thost fhouldefl comevndermyroofe. Surely this Captainevvasamunof great worth, a deuoutman, ^ for bee builded a Syna- gogue j a good man tothe Common-wcale wherein hee lived, one that loued the nation of the lewes, a man of fuch a faith, as that Chrift found none fo great in^UlfraeljVerf 10. alouingmaftcrtohis feruants, as this aft declares a man of command and authority, verf. 9 yet this great Worthy conftlfcth himfelfe vnworthy; like the wheate earc whkh hangs itheaddownclowcft, when it hath moftcornc. By this example learnelowlincfle of minde. When the Sun isri^ht oner our heads, our fhadowes are moftfhort ; euen fo w hen wee haue the greateft grace, wcemuft make the leaft fhew. Vnneceffarie; becaufe Chrift can helpcthe diftrcffcd onely with his word, ' euen one word,^vl lich he proues a mtnori ad mains: " / am a man vnaer the an. thority afan<>ther,Scc. I a?n aTKan,haxt\\on art Gcd: lam vnder another^ but thou art Lord of all; Ihauefouldiers obedient to me. For albeit vlu&lly men of that profeffion are rude, yet, Ifaj to one goe and hee goeth, ; vnto another come^and hee commeth; and therefore SickncfTe , v hich is thy * (ouUlitr, if thou (ptake the wordo'ie'y, will depart: fay tothe pailie goe, and it will goe; fay to thy feruantjHealth, come and, it will come. Ihaue not found fo great faith .'^ He might haue remfmbrcd in this noble Capraine, bounty, loue, deuotion, huinilicie; but he commends faith moftof all, as being indeed the ground of all; without which one vertue the reft are finne : Rom. 14. z 3. Heb. 1 1 . d» The Epiftle. Rom. 13. i. Let enery foide fuhmit hmfdfe^^c. Tr Propofition ; Let ettery fouls fubmit himfelfe ta the au- His Epiftle confifts^ thority of the higher powers. of three parts; avRcafon.- for there id no power but of God, cfc. ^Conclufion : wherefore yee mitfi needs obey, giniig to L euery man hii dutie ; tribute to whom tribute , drc. The propofition is peremptory, deliuered not narratiuely , reporting what other hold meet ; but pofitiuely, importing what God would haue done,not aduifed only by Paul, but dcuifcd euen by ChriW, as a command, in imperatiue termes exprefly ; Let tueryfonle be fabieB. In which. O I' ■ 9 f rh' ^7"oy«^7»/* efo-felues obferue the^^^'Jj;j^2^^^'^^Bdonsing indiffer. fferently to all ; Let euery fOKle,bLC. Firftofthelaft, according to the words erder in the texr. Let euery fouler\ y That '\%, cucry man : putting the principall part for the whole. So Gen. 46. 27. All the joules of the heufe of lacob, which came tnto Egypt^ arefeucnty : that is, as A-foJes expounds himfelfe, Deut. 10. 22. feuentie ferfans, Ifany demand,whv PauKoiA not;Let euery body,but ««>7/tf«/«;'^Diuinesanfwer ♦ fitly. The fourth Sunday after the Epiph, Wt<. tc^. 159 fitly, tofignifie, that wee mud obey, not in outward fhcwesonely, burin truth and in deed ; Ontms anima qmntam ex animo : * Not r*ith eye Jerutce, tttt infin- glene^e of heart. • • ' " This vniuerfall note confutes as well the (editions Papift','ils the tumultuous Anabaptilt. The Papift exempting Clergie men from this obedience to fe- ciihr powers : ado:^rine not heard in the Church a ^ thoufand yeeres after C!u--ft. <= "Bernnrd. out of this place reafoneth thus with an Archbifliop of France *. Leteitery fonU be fnbi:U-. ifeuerv, then yours : I pray, who doth except you Billiops? Sicjuii tentat excipere, coHatur decipere. So Chryfofiome^ Theodoretj Oectimcnius, fheophjlaSl, vpon this Text exprefly ; Clergie men are not excep- ted ; Er^o^ not exempted . <• Grcgoirie the Great , oneof themoft learned Popes, allcageth this gloflc; Power (faith heej ouerallmenis giuentomy Lord cJ?^<«.'/r/>;«/ the Emperor, trom heauen : and leftanyfliould imagine Priefts exempted, hee faith in the fame place, to the fame Prince ; Sacerdotes meos /«<« manui commifi : and epifi. fib. 2,eptfi. 105. Chrift hath appointed 4'^4«««V^ to be ruler,notoucrfouldiers onely,but ouerPriel^salfo. 1 ^iHfliti.tn, whofauoured the Church , and of all other Emperors inlarged I mod the priuiledges of Churchmen , inadted this law i Let no Bifhop be I brought, or prefenredagainft his will, before the Captaine or ciuill ludge, vn- lelTe the Prince fliallfo command. Our Sauiour Chriftjthe beftlnterpreter of Gods law, doth fliew both by pre- cept and praflife , that Clergie men owe fubiedion and loyallie to the ci- uill Magiftrate ; (o ^ Bernard writes ; Howfoeuer you Bifliops hold your ielues free, yet Chrifi aliteriujfi:, alitir ^effit. He taught otherwife,Luke 20. 2 5 , (pea- king vntopriefls; Cjifteto C-tfar thethingsmhichare Ca/ars.He wrought other- wile: for being a Prieftand a Prophet, he fubmitteth himfelfe to the Roman Magiftrate, g confefTing the Prefidents power to be from heauen. His Apoftles did tread in their'Maftersfteps: Ad. 25. PiipHte^(jf:i*mif!ififi Dei/knt in hoc ipfnm \^ fermentes. iucundo, \ve miift obey for confcicnce: the which vnto the difobedient, is a perpetuall hell; but vntoiuch as obey Gods ordinance , is a v_ continuall fcaft. Nopovperbut ofCjnd.~\ An argument from the Author ofauthority ; all higher powers are from the highefl: power, vnto whom all creatures muft be fubiedl. Jt happeneth often that potens , the ruler,is not of God : ^ Ipji regnauerunt ^ Kon per rue : They baue fet vp Kings^ but not by me ; they haue made Princes , and I knew it nor. « And the manner of getting kingdomes is not alwaieso^God. •^ ty^lexandir 6. obtained the Popedome by giuing himfflfe to the deuill. ^Pho- cas by ledition got his Empire. ^Richard t,. camctcthe Crowne of England by butchering 1 is Ncphewes, and other of the blood Royall \ yet the powerit felfe is euer from God : ' By mee Kings raigne. ^ ThoH cstiLdefl haue no : oi^e^ Cfaith Chri ft to Pi/ate) except it vrere ^iuen thee from ahaue. The powers that be, are ordained of god. ' Infinuating that the Magiftrate is not from God, after any common manner as all things are, but after a more Ipe- ciallfdfhion ordained. The Lord is the God oforder, and order is the good of eucrv creature , with whom it is better not to be, then to be out of order. whofoeiter therefore refjieth ."^if there be no power but of God,and nothing done by God but in order; he that rcfiftethauthority,rcfifteth Gods ordinance. cVo the Lord hnnfelfcfaydto ^ Samptel; They haue not cafl thee away, hut they haue cafl me Away^that I Ihottld not raigtie oner them. And hec might haue fay d of Princes as he dath of Preachers, ' heethatdefpifeth yoft, dejpifeth me. For he ftyd of both ; ""Ego dixi, dt] cflis.As God is a great King,fo a King is as it were a little God. He therefore that refiftcth the Prince, refifteth himthJtfent him, almighty God the King of Kmgs, and Lord of Lords: i.Tini. 6 15. There are " tn-o binders of the confcicnce: ] '^ I^^pP5e'^r^mL'^la^v. Gods holv word hath abfolute and foucraigne power ro bmde the confci- cnce. For God is Lord of confcicnce , creating it, and gouerning it, and onely knowing it. The !a\^•esot■ men improperly binde confcicnce, not by their owne verrue, butbythc power of Godslaw which here and elfewhere commands obedience to Princes. He therefore that willingly with a difloyall minde breakes any wholfcme lawes of men , i? guilty of finne before God : " Nenemm habenda fnntpre trudttionibtu humanis , efuandoijuidem fffndata funt ingeneraii ntandato (fr Hqtiidam habent ttvprobationem,q(tafiex ore Chrifli. So Saint V ytHguHtne no- tably: Hoc ii'.b'nt Jmserettores ^qitodiHbet & Chriflns, e}ma chtm bonum iftbent, per iSos non iubet, niji Chriflm. They th.it reffl fljall receive t» themfclues damni<;tion.~^ It may be conftrncd •1 either of tcmporall punilliment, or cternall iudgement, of ternporall, 'for the wrath of a King « Uke the roaring of a Lion : he thct proftoketh hint vnto Anger fftncth aqainfi his owne foule. By the ^ lawes of Englar.d a traitor conuiifted andattainted.hath his iudge- ment to be draw ne from his prifontothep'aceof t^:ecution, as beingvnwor- thy to tread any more vpon mother earth ; and that back\vard with his O^ \ head l6\ ' Oman, in tec. '' Ofc. 8. 4. ■' ^4qu'm. In tic. ■• lai.ieiu it vita ^tex. 6. 'Titeman i» 1 1, cum. • ^o^fdor ririll. bili. yinglic lib. 25. e Pro. t I 5. •■loh 19 n. ' Mm 'drat, in locum. ^ I. Sam 8.7. ' Luke 10, 1 6. ""I'fjl. 81. 6. tile of con ci- cncc. laf. 1. « Calv'm in I. Cor 14 & inlUiut iiii.n. cap. 10 §.30. 1 ^(jt in & Gnrran. in. he, ' Pro. lO. J. 'Starfo^d pleas of the Crowne lib. 5 iif.ij. i6i ■ Confa'e Tile- man c^ Marly/. M locum, "Num. iC.3i. 'D. Bucl(iridge Sermon vpon thcfiFtvcrfcof this Chap. ^ Augitfi. jhemtrthHte~\ Soneraigne i'ubh'mities on earth are Gods amono' men, in refpect of their attributes and tributes. ^ Ahnighty God himlelte ex- peifts and receiues at our hands bis immediate rents,as prayer and thankfciuingj the reft as riches and tributes heedorh accept, being faithfully payed vnto his Stewards snd Vicc-gerents. It is very remarkable that ourSauicurneuer did any miracle about honour or money,' except that one for giuing tribute to C4ar. ^'^For^v:emiii}^i»etoC/tfir, the thinas which appertnine to Cafar, honor torvhom hr.fjor, tribute to whom trihite : but how much, is not defined by Chrilt or Pa»/. They Icauc that fas " Bifhop Latimer obferues) to Ctfars CoimccU for to deter- mine. Wherefore let all fuch as are in commiflion tor the (ubfidie , remember that excellent fpeech of ^' Saluianas : Illud indigaius o- pvnatms, cjiiod omr,ium enns non omncs faflinet^ imo cjMod pauperculos hommcs tribHta diititumprernunt ^ mf.rmioresfertmtpircinM fortiorum, res dlttcrfiJJ'unas diffimilimafcf^ putiuntnr tn- tttdi.im Q" egeflatem ; inuidia efl enim in folutiene \ eireflat in facuiiate. The Gofpdl. M at t h. 8. 23. K^l rid when hce entredinto a ijupJjkdifciplesfollorvedhim^^Ct SAiiit C^Iitthew reports in this Scripture two miAcIes,onc wrought by Chrift in the water, another onthe land. The firft is both an < . / ^°5.'5' The word of God is a p two edged fword ; haning one edgCjfaith 1 TertuHim •in the fenfe of the matter ; and another in the Ibund of the words; or (afi^Lndo- nictts Vines obferueth j being fharpe in a literall expofirion, and fliarpc in an a!le- gcricall fenic. Moft Interpreters therefore note that the iViip here mentioned, is a type of the '"Church militant, tcfTed in the world , ^ which is molt like t he iea, withftcrmes of perlccution, vntill Chrill the Mafter of the fliip , (who fetmes to fleepe for a time) doth awake by the prayers of paflengcrs,and makes a caime. In theftory two things are to^iliippin^ ' be confideredefpecially : the "^iailinc *^^ of Chrift. .; I . n. - . , r i_i ^l.That he entred himfe/ff, Jnnislhipping two points obleruable : <^ ' ^2. That hii difciph s followed him. In failing two principaUoccur-5^''«C'^?? r n rsncesaretobenoted alio: the islilUn^^'^ '^ '"'^' The temoeftisS^"''^^"-^ B ehold there arofe. fiivd here to be sGreat : fo that tbejhip w.u couered with wanes : and Chrijl f, (who WM to comfort and helps a/!) VM aflccpe. ^i. Chrift awaketh : his dtfciples came^ and awoke him, faying^ In rhc ftilling — ' - - ofthetempeft foure things are regard- able: "< I Saint 161 ' Tori lira Toni. pag. 70. * Ciiflomers Alpfiatct by M- 1 homai Mtlla. ' Mnt. 17. 27. ™ Mat. 22. 1.. "Sfr. at Stsn font " Ui> 5. tie gu- bcrnat, Dei. ''Hfbr,4i a. 1 Lih cciura l-'raxeam. lib. 1 4. Je csHU. (■ip. 12. ^ Confute Litiha. Mcimd. IsL!-)- incT Culmn/i. in locum. ' ftdi Pontan, III locum. 'D.Pulxe'in I. Ti'm. 2. J. 1^4 ^GraHat Dom. f Htm 6.''itdi- uerf.jcrip:. he. ' Erafmiis Cnl- loq. de p^r.grin. » Dan. 2. lo. ^Efay J. I. ■ H:b. i3.»o. ' Quid. ^Matth j. 14. s temord. fer.%. de refurre£li»)ie Diimim. ^ S*ar«5^ trail. j.ini.Matth. ' Oe propriciati- bu* rtrum lib. IJ.Mf £0. The fourth Sunday after the Epiphanie. ■ Scafiger. " Luke I. ° Matth. 2. " I nkej. ; PLukeij. 1 Ongen. vbi fupra, d^ Ludcl- tbui de vita Chrifii, fart, i • cap.46. ' I» Matth. cap. I J drPofiit, Ca- tholic. Dom. %. paflntt.catt. I. Saint NicheUs,. Sec. So the grofle idolatrous Heathen in old time, marflialled their Gods into feuerall lankcs, allotting Heauen for Infiter, Hell for 'Tluto, the Sea for Neptntte. Chrilt therefore to fhcw their ^ vanitie,and to manifcft himfelfe to be thcfole Commander of the world ; fo foone as he had wrought miracles on the land in healing the leper, verf. ^. in curing the Centurions feruant, verf. 13. in cafting out Deuills, veif. 1 6.in helping all that were ficke, verfl 1 7. he comes now (faith y Or'tgen) to fhew wonders on the Sea. Wee need not then exhibit llipplications either vnto the noc Gods of the Gen- tiles, or moe Gods ofthcPapiftSjimportuning the Virgin iW^rjr for eucry thing, '^ asifherfonneltluswereftill a babe, notable tohelpe.For if webt Schollirs, he \%o\xi^7imzGregoriejCr\cCjodof*reifiome\ ifSouldiers, he is our C^ers^ths ged of^ Ho/fs; if wee defireto Hue in quietnefle,he is the god»f'= peace; if Mari- nersjhe is our NicheLu & Neptune, ih^tt enters into the lliip,& calmes the tcpcft. ^ If rveafcendvp into heauen, heisthere; if we defcenddoveiie into bellhe is there alfo ; ifrve t^kr the rvings of the mormnv, and dreell in the vttermoHptirt of the Sea yet thithfrfhall his hand ieadvs, and hisright hand holdvs : hauingallpovper ouer all things in all places, ^ deing what foe uer he yvtUin heauen, earth,fea^ I'fal. 1 35. <5, S. C^'fatthew verf.t 8.ofthiscbapter,and S. Aiarke,ch3p. 4. vcrf.j^.intimate another reafon why Chrift entred into the fliip : namely,to fhun the multitudes of people; forastheSun, though a moll: glorious creature, ^ eculusmundi, the worlds eye,is regarded littkjbecaufe it fliineth euery dayjfo Minifl:ers,the f light of the world,arcecclipfcd much by the grofle interpofition of earth. It is true that familiaritie breeds contempt, and as true, s cuius perftna defpicitur,eiuspra- dicatio contemnitur ; and therefore,*' Clergie- m£n,as Chrift here.muft vpon oc- cafions often withdraw themfelues a turha turbulent a. ' Bartholom.^m Anglicus mentione'th a Lake in Ireland, in which if a ftafFe be pight, and tarrieth any longtime therein, the part that is in the earth, is turned to iron, and the part in the water ftone, onely the partaboue the water remaines in his ownekinde. So it is with -^-^i/«7^ tothetheefe?lfnot man', who banged on the Crofle ? 1 1fnot God who rebuked the windes and the Seas? If nor'man,who fleptinthefhip? If not God, who raifcd the tempeft? If noc man, who went into this barke. His Diftiples followed him. A fhip.as ■■ Hilarie notes, doth fitly refemble the Chu! ch of Chrift : for as a fhip b fmall in the foredeckc , broad in the middle, little in the fterne : fo the Church in her beginning and infancy, was very little 1 inhermiddleageflourifhing.butinheroldage, her company fhall be fo fmall and herbcleefc foweake, that when the Sonne of God fhall ccme to iudge the foanes of men, he ftiall fcarfe finde any faith on earth, Luk. 18,8. The fourth Sunday after the Epiphame. . I It is ' obfciuable, that ChriH and his Diftiplcs lailcdallin one fiiip : he did enttr in firll, and his Dilciples followed. ^ Vntis mundM docet vnum ejfe Denm: The world being bur one, teacher li vs that there is but one God ; one God, that there is but one Church ; one Church, one truth : and therefore as the Chun, h is called by " /'iter; infinuating, that all Cl'.rifts Difciples ought to follow him, as himfclfe faith '■ x If any wtU he my Difciple let himfor/akeiimfelff, andtakevp hit crejfe , and fofforv me. Some in their high-towring thoughts and immodt rate ^.eale, runne before Chrift, as ^ /»f/wfjand /u/jMiothergoecheckeby io:e withhim,asTf/^/^i«*/.j-,and allllichasmingle their merit with Chrill; mercy, making h;mbuthalfe a Medi- ator, Trndiatum^ittrntdiatum mediator em. Olher follow Chrift, but a fen ff, as Trr^r, Mat. 26. 5S. Other follow Chrift neere, bur not for Chrift, not for k,ue but for Icaues, as the people, Ich. 6. 36. Few follow him in a troubleibme fea, as die Difciplts here. •The people followed liiminthe plaine, nor vp to the mcuntaine, ncrinto, the Sea : but Chriftleauing the multitude, would haue his company toflcd in the wauesofaffli^'tion, ''left they Ihould be puffed vp withprefumption ami pride. <■ iylfollonitis writes of ccrtaine peoplethat could fee nothing in the lav ,but all in the night. In like manntr many mtn arc fo blinded with tlic I'l^n- fliine uf pro- fpcriry, that they k-enothir-g belonging vntothtir good; but in the wii.ter night of mil.erie, ^fchoLi crucis,fchola lucn : no iuch fchoclehcuie as the crofTe- houfe. The <^!'alfieman lying in his bed, defiredto be brought vnto Chiift. ^ Ptolom.itts "Phi/Hdelphus, being (o fickly , that he could not follow worldly de- lights as he was wont, gaue himfelfe to reading, and builded that his renowned Library. The Difciples here feeing the wonders of the dcepe, anddai gcrs of the lea, were humbled in fcare, and railed vpin faith. jindtehcldthcreayofeagrcat ter/ifefi.^ Vntiii Chrift was in the lliip, there was noe ftorme. While men haue pillowes lowed vnder their elbowcs, all is peace; S but fo foone as Chrift rebukes the world of- finne, f* The wicked are like the raging Sea, that cannot reft , whofe waters caftvp dirrandmire. Ioh»/>aptiI} raifed fuch a ftorme by preaching againft//frofl(, tliatitcofthim his head. When '/"^a/ preached at y^the^is,Cori>}th,Ephe/us,Sict]\cr Cf Cfpitan. Epilt.Ul/,l £p,6. rMat 16. 14. I. uke9. 54. cencujfum , non excujfum. Albeit Satan goe about, daily like a roaring Lion feeking 'Dif^con, I. in leciim. 1= Thorn ex Qhij- '.4 in he. ' 1auli g f .llex.iadfrab Afexar.diejib. I. lap. a. i Luth/y. po^l, &Cu'.mi>i con. I ■ 'I' h((:m ''Elay 57.20. ' ^timn Lutliit- pbiu,Beaiixaf/,u "I lo^ urn ^ Origen. in Cai, torn 171 he. ^ Lvfc/pf"'" & I'-'mati tnloc, " .Mat. 16 i8. -■■fe ft- Hi HI 1 66 T^e fourth Sunday after the Efi^hanie^. " PfALi2i.4. ' Cant. J. 2. 1 Tbimat ex Origen. in toe. ' Em'ljcnm bom.inlocitm. 'Ludolphiu in locum. 'Zeppcriuln locum. " Luther. poftH. maior in he. » Culmtin, can. I. mlotnm, T ThcephytaCl. in locum. SccB. latymsr feim.inloiurn. ■ S»ntanui ia loium. > MelanU m locum. zepperu* in locum. 'Pfal. 107, 15 ^ Thorn, in lac. 'Hebr. i. i. f Urigen h'im. 6. in diuttfot (iripturte Ucoi, t Lttdotphiatx feckiiig whom he may deuourc, yet there fhail be fomc ftill. whom he fhall not .deiiouro. He rv.ts ttjlfffe.^ "Hcethat keepeth Ifracl doth neither fliimbcr norfleepe. Hee did lleepe as man, but watch as God. p I (It^pe^dut mine heart waketh .qHe fcemes only to fleepe, that wee might wake: ^noba dormit lepts^Kobisfurgit d fomm. ^ClrrifiusvidetHrmnattendere ^patientiam bonornm, fatietitinm impio- rmn exfe^ans. He doth as it were ncgleft vs for a t:mc , for the greater ma- nifertation oF his "^ power, and our patience. His difciplss came to him and awoke htm. Almighty God likes in our neceffi tie this importunitie : V(3\.'^o.'l%'Callvponme inthe time of trouble. P/al, 91.15. He fhaHcallvponme, and I rrill heare him. And therefore learne by this exam- ple, "to conic foChrift, tocryto Chrift in all extremity, rer.oundng your felues, and relying vpoa him only .- MaHerfauevs, or elfe we periflj. Hefaydviito them why areyee fearefali^ oyee of little faith r^ '' It Was great faith ui that they followed Chrift into the Oiipj but little faith in that they feared. >■ He faith not, O jeenfftith, but O jee of little ftith. It was impodibleto come vnto God, andcallvpon Chrift without faith ; {n(z\'m^,-(i>eeperij'h^ they ftiewed infidelitic; but in praying, y^«e'j/f, theymanifcftedfiith. Againe, hee doth not fay : * yee of little courage, or yceoflittle charity: but y ee of lit tie faith : becaulc faith is the ground of all other vertucs,and in » adver- fit)' mail vfefnil. If we belccue 1 hat Chrift is our Captaine in the fliip with vs, whocaubeagainftvs? And therefore V^hI, Ephef. 6. 16. Aboaeall , patonthe fiiild off^ith, wherewith ye mty cjuench a'l the fiery darts of the T)eftill. Then hee arofe and rcbtthrdtherrinds andthe Sea.'^Chn{kv<:^rGhtni^St\'ie.^\\ci- ples a little, but inftantly grants the: r requefts ; his reprehcnlionshad not lb much fting as ^ honie, for a great calmc followed a little chiding : ' at his word the ftormy winde arileth, which liftcth vp the wanes of the fta ; They are carri- ed vp toheauen, aaddowneagai'ietothedeepe: their foule meltethaway be- caufe of the troublc.They reele to and fro^and ftagger like a drunken inan,and are at their wits end. But when they cryc to the Lord in their trouble, he deliue- reth them out of their diftrefle : for he makeththe i^orme toceafc,fo chat the waues thereof arc ftill. A great calme followed a great tempeft : ^Decet cnim magnum mao^na facer e Chrift fpake but one word to the violent windes and vnruly feas , and they both obeyed his command. « He doth at fundry times and in diuers manners fpeake tovs.andyet weewillnotharkenvnto hisvoice. f The fpe(f!:ators ofthisad: might therefore wonder to fee the fenflefle water and weather obey more .then man, indued with reafon andreligion. The men maruetled.'] g Ideopremantur iu/}i,vt prejfft clament,clamatites exaudi- a»tur,exauditi glorifivent Deum; Agrcatftorme caufed in tlicdifciples a great fcare : great ftare, great deuotion : great deuotion occafioned Chrift to worke this great miracle, this great miracle moued this grc at admiration : rvhat is this man that cemma»ds as a God. ["Grat'oufncflTe of Chriftjn curing two poffefied of . J , , ! deuills. '^f »*'^5«^7"^^^'«"; Vngratioufnefle of the Gergefites, preferring a the ./i..r/rf..3Twopouits I .^..^ of bacon before theGofpell, hoggs before aretobeconfidercdnithis^ >.j^^..^^ Such as refpc(ft their tithe pigge , more miracle principally : the| fi^entheir Paftor, are Gergefites and defcrue that (_ Chrift fliould depart out of their coafts. 1 will not in particular examine thefe, but in ftead thereof, infert a few notes vpon thelaft verfe of the firft Chapter, appointed to be read at morning prayer this Sunday : preached at PI-Wj Croffe. Ian. 29. 1608. ^ Efay The fourth SundAj after the Epiphame, E s A Y. 57. 21. • There is no pace to the wicked, faith ntj God. THis text is a proclamation of warreagainft the wickcd,enemicsto God and hisGofpell, wherein obferue fThing proclaimed : No peace to the wicked. An heauydoome, whether we I confider the time, the matter, or the m<;ii : for there is no t.me, no peace^ I no wicked,riFimpenitent^excepted. thc^ rProphet, as Herald. Per fon proclai- j r Able to make this wafr e, becaufe God. I ming : the jLord, as chiefc^VVillingtr maintains this vvarr,lecau(e {^ XCommander, c mj yod. This fentence would not be fo grieuous, if it were not fb generall, if any wicked man at any time could enicy any kinde of peace : but the propofition is an vniiierfall iiegatiue ; Non eft pax impijs. Our and other tranflations haue if not in the time paft, non erat , there was ho peace ; nor in the future , no/t em, there fliall be no peace ; but in the prelent, there is no peace. Or as it is in the ori^inall indefinitely without a verbe , na- ming no time, that we mishtfearethis iuds«ment at all times:'' Coanatum.imo innattitn omni fceltrifceleriifdpplicium.h'X the words or S. ' Patil, the wages ef finneii death; as the worke is ready, fo the pay prefent, nee anfertar, necdefer- tnr ; ifimpietie,no)mpunitie ; When finneis'' finiflied,ithathhishirf i fcelus aliqttiji tHtam, nemofecHrum tulit. If we confider a wicked man out of'" Chriftjhe hath neither here peace of grace, nor hereafter peace of glory : but as he pafleth from finneto finne, hee goeth as it were from deuill to deui 1, euen from hell to hell, from the ftafhes to the fiame, from hell internall, to hell eternall. As this includes all rime, fo likewifc excludes all peace. For albeit " Harding found a great difference betwcene no bread , srd net bread ; yet Interpreters here maKC no difference betvveene not peace, and no peace. For the wicked haue nopcacewith man, no pea«;e with God, nopeacewich themlelues. Nonev\ith man : for iz is fayd in th^- vcrfe before mv text. The wicked are like the ranuw fca, rvhofe waters cAsi vp win and mire. They are of their owne nature turbulent; burif weeftirre them a little, then they fume and feme like the fea, both acfUue (iairh <* Mujcuim) and paffiue, being neither peacc-makersnorpeace-takers- For nature and Scripture tell vs plainly j that righteoufnefle is elder filler to peace. So fayd v ^riflotle NatureschitfeSecretarie, that agreement in euill is not loue, but confpiracy. So Danid, a man after Gods owne heart,and a penncr of Gods owne will, * iujliiia (^pax ojcnlatiefunf, righteoufneffe and peace haue kifTed each other. As v^«^.'//?»«tfvpon the place, fiat iuftitta c^ habe(>ts pacem, if thou wilt haue peace, worke righteoufneffe; frftefcheweuill, and doe good, then feeke peace, and infue it : Pfal. 34. 1?. Nay, you need not feeke it, 'for it will finde you; peace will come of it ielfe to kiffe righteoulheffe. On the con- trary, no truth no mercy ; where there is no loue of good , there can bee no good or loue ; no true friendfhip, except it be 1 ChriUi glutinocopulata, glcwcd together in Chrifl ; a man can hardly be ai true firiend to any, that ii not firll tru- ly friend to truth it felfe. It was an excellent fpeech of r Co»i?4«/««j-. How can they bee faichfuH vnto their Prince, who arc perfidious and vnftitlifull vnto their God ? I teil thee faith ^ Augufiine to fJMartiantts , albeit you were mine old acquaintance, yet neuer my friend vntill you were my louer in Chrift. And therefore when ^ lehoram fayd vnto leh». li ir ^taccjehu rep!ied;what peace.while the whoredomes ofthy mother lez^abel^znA her witchcrafts,arc yet in great number.? What " fellowfliip hath righteoufh^^e with vnrighteoufntfTe; what 167 ^ tiffimieco- IUHt:a,lt'j. z, lip, I J. 'Rom. 6,i% ^ lam ). I }. ' Scnccit in Hifi-otito ■" Hugo Cardi. >iat. in IK, ■ l^iityiifer. fag. iC-j. In lac. P F.thic lib. S: up i 4.8. *lMal. Sj.io. •1 Mitvm. Ep'ifl Paul.iom.t. fix. ' BiiM. efe Vila Confiaxl.M. i. rip 1 I . f£^;J?. 155. « I.Kings 9. •».Cor.«. \4 168 The fourth Sunddy after the Efifhamc^, 'Apoc.i».7. 1 Lib. ad Mar- yres. ' Luthtr. let. lom.Tii decortm i,ilialo)ibiu. » Thomea i. j. ^Efa.j.ai, 'Efa. 13.2, 'Lib 6. etp.A. ^ \ King. 1 7. e Dan 6, »2. '■ Ctpiiat. fer dt If at, domiaic. • Pfa III, 4, ''lohn, lo.io. 'Pfal. 20. ao Scr de triflui cufiedia . what communion hath ligl It with daikenefle ? what concord hathChrifl wnth Ikliall ? as //wrff/thatvvas borne after the flefh,perfecuted ffaac that was borne after the fpiritjcucnfo it is now, faith Ttiw/, Gafat-f. t^. Tlic * Dra"on and his Arraie, will fight againfl: CMtchael andhisAngclis. It is thenanidiephantafietodreameofanvnity with thePapifts,of anvni- formity with the Schiimatickes : for folong as the one is an enemy to truth, and theothcranenemieto peace; fo long as both are fet on mif:hiefe, combi- ned in fa ilion, howfocuer different in faith, I mull: tell you from Efay^ and Efay from the Lord, There u no peace to the vricked. Pax noHrubellum contra Satanum (faith y Tertullium) our peace is a continual! warfare agaiaft Satan and his complices. As Chrift, (b the ^ Church muft fuffcr andouercome in medio inimicoram^ in themidft of of all our enemies. Pfal. 1 10.2 The builder of Gods houfemufthauea trowellinonehand, anda fvvord inan- othcr, Nchcm. 4. 17. And here let not the carnall Gofpellerhold himfclfe exempted, in being of no fide: for/'Av,(asthe ^Schoolefpeakesy is tranquilhtoi or/E)r^<»j,and both againfl: /uda. ThePharifees againfl: the Sadduces,5nd the Sadduces againfl: the Pharifces; both againfl: Chrifl:. The Pelagians againit the Manichc es, add the Manichees againfl the Pelagians ; both againfl: the Ca- tholikes. The Pope againft the Turk e, the Turke againfl: the Pope, and both againft the truth. All the vices are iarring in extremity, coiietoufnefle fighting againfl prodiga- lity,bafenefle againftpridc,rafhne{re againft daftardy; nay,many times, <= - tia?is are fet againft Dcftrudion and vnhappinefle is in all their wayes , and the way of peace haue they not knowne : in their bed appointed for reft, they plot liow to be turbulent (as the " Prophet fpeakes) they travell with mifchiefc, and bring forth vngodlinefle. In a word , thefe are the troublers of Ifrael, rhornes incur eyes, pricks in our fides, belbwes and brands of Icdition, hating the good, not loumg the bad ; eroding themfelves, at warre with all ; There is no feace to the vcuked, faith kj God. The fecond kinde of peace is betweene God and man, our reconciliation to God by the mediation of Chrift, who is our P peace. So the CJ/ojfe interlineai/, and other Expofitors generally, there it no-peace^ thatis,no Chrift to the wicked. The Scripture telsrs, how that we were the fonnes of wrath, enemies of God, fire-brands of hell, aliants from the Common-wealthof Ilrael, and ftrangers from thecouenants of promife. But Chrift God and man, and therefore moft fit to be the Mediator 9 betweene the mortall finner and immortall ludgc, dying forourfinnes, andrifingagaineforouriuftification, is peace to them that are farre off, and peace to them that are neere, feirh the Lord in this Chapter. That is, as the Fathers ■■ expound it , peace to the Gentiles afarre off, and peace to the lewes that are neere. This one blefled Peace-maker hath made attonement for both , and ap- peareth in the fight of God daily , to plead our pardon as a fiithfuU hiter- ccffour and Aduocare, in whom only God is well pleafcd , and without whom God is no hearing God, no helping God, no fauing God, no louing God to vs at all. ^ . And without faith, the Gofpell is no Gofpell , the Sacraments arc no Sacra- ments, Chrift is no Chrift. Faith is ^ lohn the Baptijl , lliewing the Lambe of God, which taketh away the finnes of the world : yea Saint 7"^9»?^,firft hand- ling, thenapplyingthe wounds of Chrift, eucnthe fpirituall hand that putts on Chrifts robe of righteoufnelTe. Thewickedthenhauing no truefaith, haueno true Chrift; and haulngno true Chrift, they can haue notrnepeacewith God: the grace of our Lord in re- deeming, the loue of God in elertmg, the fdlowfliipot the holy Ghoft in com- forting, is fure from them ; fo long as they continue in their finnes and vnbe- leefe, io long they be traitours, enemies, rebels vnto the King of all Kings : he proc'.aimes warre, and the]? can haue no peace. Thinkeon this, yce that forgett God. 'Yee that joine hdufe to houfe, and lay field to field , till there be no place for other in the land : yee that rife up early to follow drunkennefTe , and arc mighty to powre in ftrong drinke. Yee that fpeake good of euill, and cuill of good; which put light for darkeneffe, and darkencffe for light, &c. " Agree with your aduerfarie quickly, wHile you are m the way : «feeke the Lord whilehemay be found, and call upon him while he is nigh. » o lerufalcm , lerulalem , thou that kil- left the Prophets, and ftoneft them that are fent vnto thee. " Suffer the words of exhortation j * harden not your heart, but '' euen in this day heare the voice of the" Crier; confelTe thy rebellion, and come in to the Lord thy God ; ^ for he is gentle, patient, and of much mercie : defire of him to create in thee a *new heart, andtogiue thee one drop of a lively faith, on dram of holy dcuotion, a defire to *^ hunger and thirft after righteoufnefle. Suffer not thine eyes to fleepe, nor thine eye lids to take any reft, untill thine B vnrighteoufnefle is for- giucn.and finne couered, vntill thy peace be made with God , and thy pardon icaled. O pray, pray, that thou maift haue this peaccj O pray, pray, that thou mai ft feele this peace : f or i t is the third kinde, the peace of confcicnce betweene man and himfelfe. P * There nPfal. 14.7. «PfaI. 7. 1$. ;iEpher,j.;i4 q^ugufi.'mcon' liff: iib, io.t.43 rHieron.inltc. ex Paw/.Ephcf 2.17. /Church hoin, offalvation, ''- put 1. I Efay. 5. «Mat i-zi, xEfai 55.6. J Mat. 13. 37- THeh. 15.12 aPfal. 95.8. 6 Luc. 19. 41, flohn I. 23. d\o(\ 2. 13. ?Pfal. Ji. 10. /~M.it. S-6. ^PfaLij. I. 170 '•LJi decottfci- entidffeH. z. ' £«,?!». nottt. lit loc. "^i.Tim, 4. 2. I Mat. 16. it. " I. Sam. »o. '•Tnm. t.f«l 1 ' Coxfef. lib- 1, cap. I J. f EpiH. X, 1 1'om.J.ftl.tii 'Lake ii«ti. *■ ^i HeUador. de vita eremil , 'Gen. 4.7. 'CitrthupM In i.fent. dt(i.2z. "Mat. 2 5. 30. f Ser. ad ckrum to tbeComeca- t'un. The fourth Strndaj after the Bftfhani ne_j. There arc fourc kindcsof confcicncc, as ^ 'Berna,rd,\axS\\vz\\ obfcrued: I . A good, but nor a quiet. a. A quiet, but not a good. 3 . Both good and quiet. ^. Neither good nor quier. The two good belong properly to the godly ; the two bad vnto the wicked, whofe confcience is either too too quiet, or clfe too too much vnquiet; in nei- ther peace : Non eft gMAvum imp^s, as the Tranflators of the Septuagints read, Noneft'^gaudereimpijs, Thereisnoioy tothe wicked. Sometime their confci- cnce is too too quiel, as ^ Paul fpeakes, euen feared with a hot iron, when ha- bit of finne takes away tbefenieof finne,whenas men arepafl: feeling, in a re- probate lenfe, giuen ouer to worke all vncleanncfle euen with greedinefle: Ephef.4. 19. This is no peace, but numneffe of,yea a dumncfle ofconfcience.For at the firft euery mans confcience ipeakes vnto him, as ' Peter to Chrift ; Maftcr looke ro thyfelfe: Her prick-arrowes,asthel'haf[:s of"" J onathan, ^orwOiXut'^D avid oi the great Kings difpleafure : but if we negleift her c;dl , and will not lend our earcs while fhe doth fpend her tongue, this good ^rfj(/4»^r»s will crie no more. Now it fareth with the maladies of the mindc, as it is with the ficknefieof the body. When the pulfe doth not beat,"the body is in a mod d angerous eftate : £0 if confcience never prick vs for finne, it is a manifeftligne our foules are lul- led in a deadly fleepe. That Schoolcwillfoonedecay, where the monitor doth notcomplaine J that armie muiT; neceflarily be fubied- tofurprife, whei-e wat- ches and alarums ai-e not exaflly kept; that towne is diflolute, where no clocks are vfed : fo likewife our little citie is in great perill, when our confcience is ftili and fleepie, qnitt but not good ; tunc maxime oppugimrls^ftnefcts oppugn^i: faith " HterometoHelidore : Nonefo defperarely ficke , as they whofeele not their difeafe. Saint" AughflinenoVihly : ^^tdmiferitts mifero non miferantefeipjum} anA ''Bernard; Ideodaletclnaritai mea^cjuodcHmJisdolcndw^ Kcndo/e.fi; <^i»~ de magiimiferetur^ e^uod cummifer fis ,miferabilii tamsnnon es : and 'iHierome to Sabiniiin ; Hoc plango, ejtiodte nofiplangU. ' JVhen theftrona man armed kfepes hit bold, the things that are poffcffed are in peace. WhcreDiuinesobferue, that vngodly men already poflefled with Satan, arenotawhit difquieted with his temptations. AsGodisat openwar, fothe deuillisatfecretpeacewith the wicked: but yet,faith ^ Hierome , tranquillitas ifta tempefias eft : This calme of confcience will one day prone a ftorme. For as Godfaid vnto' Cain; If thcru doe§lill,pnne lieth at the doore.\Nht\X wickedncfle isccmpared toawildbcaft, which dogs a man wliftefoencr he goethin this wildernefle. And albeit for a time it may fceme harmlcs, for that it lieth afleepe, yet at length, except men vnfainedly repent, it will rife vp and rent out the vcrj' throat of their foules. A guilty confcience being once roufed and awaked tho- rowly, willmakethem Ukethofcwholyeona bed that is too ftrait, and the coueringtoo fhorr, who would with all their heart fleepe, but cannot; they feeke for peace of mind, but there is nofeaee to the wickfdjfaith my (jod. As the confcience was heretofore too too quiet, fo now too too much vn- qtiiet. As godly men haue the firfl: fruits of the Spirit,and certaine taftes of heanenly ioyes infhislife; fothe wicked on the contrarie feele certaine flafh- ings of hell flames on earth. As there is heauen on earth, and heauen in hea- ucn; fo hell on earth, and hell in hell: an "outw.'^rd hell, and an inward; outward, in outward darknefle mentioned in holy Scripture , where there fliall be * weeping andgnafliing of teeth; at this feaft (as Bifhopv Latimer wit- tily) there can be no mirth where weeping isferued in for the firfl courfe, gnafhing of teeth for the fecond. Inward hell is an inferr*all tormenting of the foule , voyd of hope , faith and loue : this hell the deuiUs haue alwaies in them, and reprobate forlorne peo- ple carry about them, infomuch that they can neither difport thcmfelnes abroad, ^ nor The fourth Sunday after the Epiphanicj. nor pleafc rheinfelues at home; neither comforted in cmpany , nor quieted alone, but in all places and times,£ry»»o c^nfcientu^iio ^ CMelan^honcn^ix) hellifli hag.s and infcinall furies artright them. « AftgMfline in his enarration of the 45. Plal. thusliaely defcribes the wofhil eftate ofa del^iairing finner : Fugiet ab agroadciuitatem^ a publico ad domum a (^(7W(7f«c-»^»M/«w>:Herunsasamad-manoutofthe field into the citie, out of the citie into his houfe; fromthecoramonroomesin his houfe to his chamber from his chamber into his ftudie, from his ftndie to the fecrec clofet of his owne heart : (fr ecce hafiemfuum inuenit, quo confugerat , feiffnm ^ut> fugtthrus e§i : and then lafl;ofaIl,he is content leaft ofall,himfeife being greateliencmie to himfelfe. Theblindemaninthe •> Gofpcll newly recoucring his fight, imagined trees to be men; and the Burgiindians (as « Comimetts reports) expeding a tiatteU, fup- pofedlong thiftlestobe launces: fo the wicked in the darke, conceit euery tliiftIetobeatree,euerytreeaman, euery raanadcuillj afraid of euery thin^ they fee; yea, many times ofthat they doe not fee. "1 Toljdore VirgilwnKs that Richard the 3. had a mod terrible drcame the night before Bolvvorth field, in which he was flaine : he thought all the deuiils in hell hailed and pulled him in hideous and vgly fhapes'. IdcredononfuitfoM- »i:!m,fed coufcietitiiffceleram I Ifijppo{e(faith'Po/y^crf^ that was not a fained drcame, but a true torture of his confciencc, prclaging a bloudyday both to himfelfe, and all bis followers. The penner of the Latine Chronicle , de viiis yirchiepijceporum {aMtuarien- jtHtn, in the life of Archbifhop H»l>ert, records a will of a couetous oppreflbr in this forme: LeggomnittOonamea domino Regi^corptufepultHra^ aximam dmivUi' The godly mans will alwayrunnes in this ftile : Tsrram terra tegat, dumonfeccatarefHrnat, Mtirtdns res habeat^jpiritta aUra petit. I bequeath my body that is earthly to the earth, my finncs which are deuililh vnto the deuill, my.goodsthatare worldly, to the world, my foulethatishea- uenly to heauen ; but this vnhappy wretch in great difpaire yeelded vp his coineto the King, whom he haddeceiucdand his fouleto the deuill whom he hadferued. Itis written by 'ProeopiaSytlatTheodorictiSjZshcwusztGnp^tr, immagined he fawinafiflies head rhevifageof^^wwr^ici&waNohlemanjWhomhebadvn- iuftly flaine; with which imagination he conceiuedfuch tcrrour, as that he ne- ucr after enioycd one good houre, but pining away ende d his vnfortunate dales. Cardinall fCrf/cfwrt^*, the Popes Vicegerent in the Chapter of Trent, on a time writing longleiters vnto Rome, fijllofmifchiefe againflthe Proteftants and caufe of Religion, had a fudden conceit that the deuill in the likenefTe of a huge dogge, walked in his chamber, and couched vnder his table, the which affrighted him fo much, as that notwithftanding the counfelland comfort both of friends and Phyfitians, he died a difconfolate death. To conclude this argument, the deuill /«(^«outofthehellof his conlcience, wasBailifFcjIailor, Witne(re,Iurie,Iudge,SherifFe, Deaths- man in his owne execution. Thus as yon fee, the wicked haue no peace with man, no peace with God, no peace with themfclues. The very S name of peace betweene man and man is fweet, it fclfe more fweet, '' like the pretious ointment vpon the head of A^ron, that ramie downe vnto his beard, and from his beard to the skirts of his clo- thing. Yet the peace of confcience is farr fweeter, a "continual! fea(^,adaily Chriflmas vnto the good man; as the rich Epicure.Lukc 16. fo the godly farcth delicioufly euery day. ThemaHthat trHflethi» the Lord i^ fat ,h[th ^Salomon, he feeds himfelfe on the mercies of God , and merits of Chrift. And fo the peace of Godpaflethallthefe : for it paffeth all vnd**r Handing, without which one gift all other are rather curfes then bleflings vnto vs. As ' Cyrilt excellently, P 2. . 'Domitia 171 ' Comment, in I .Cor. II. » Tem.S.fol, 2i6. b Maikeg. 24, 'Lib.i.cap.ii- ■* jitigltcan, hi. (ior. Iib,zi. 'Lmqutt. chnn fol, 146. f SUidati com, ttb.z^.infint. iCic. >' Pfal. ij>- ■Prou. 15. 15' *Prou.jS.a5. I Cyil.Alexand in lot. 17* »"Luke2.«5. " Mai'kt 1 o. 1 8 i" Rom. s, 2o. a Rom. g. 1 8. 'i. Cor. 7.1 o, ^Luther. /«. com.iit. de vtil. nmbut confci- tnti*. f Rom. 12. i8« ■•Ephef.4. 3- »Iohn i.aj. iHuUtngtr in loc. » De adultmnii eoaiugijsadPol- Unimm^lib.x. cap. 4. r/jc fourth Siweiaj after the Epiphama totics inculca- ta, vera funt, Vina fitKt,pi>}a/Hnt,flanafu»t. One text repeated twife, prcfTed againe and againe, muft needs be plaine and peremptorie; And afluredly (belo- ued) if we further examine the perfon of this Chiefe, we fhall findc him able to make this warre, becaufe Godj and willing to maintaine this warrc becaule my God. Hee is ftiled eKwherc the Lord»fhofls, and therefore all, creatures as his warriours,are ready prcfl'ed to reuenge his quarrels, and to fight his battels. Hisfouldiersagainftthewickcd,are either celeftiall, or terreftriall, all the creatures in heauen and on earth. In the beginning God created the hea- uen and the earth, Gen. i . *and all that therein is, Exod. 2 ;?. And m this accepti- on, according to the Bible, which is a lanterne vnto our feete, and a guide vnto f. our The fourth SundAy after the Efiphamt^. our paths, I finde three heavens , as Paul faith , he was taken vp into the • third heaven : ri.Airie. The<2.Srarrie. (2. Glorious. Airic heaven is all the fpacefi'omvs vnto the firmament : (b the birds which fliebetwecne vsand the ftarres are called in holy writ , the foyoUsof^heauen. In this heauen are meteors, haile , winde, raine, fiiow, thunder, lightning , all which arc at Gods abfolute command, to leruefuchas ferue him, and to fight againft them thut fight againft him. As when the wicked old world was filled with crueltie,7'^f vindovoes of<^ heauen were ofened^nndthe raine wm vpon the earth fortie dates and fortte mghts; infomuch, that this one fouldier of the Lord dcflroy- ed all his enemies, euery thing that was vpon the earth from mm to beaft : onely iVo^^, Gods holy leruant, remained , and theythat were with him in the Arkc,\vhom the raine did not hurt, but rather heipe : for the deeper the flood, the fafer the Chip : the water had peace with Noah and his company, but opc:n warre with all the reit of that old world. So likewife the Lord our of heauen rained fire and brimftone vpon the '' So- domites j and haileftones out of heauen vpon the curled Amorites at Bethor on , and they were moe, faith the •= text, that died with the haile, then they whom the children of Ifrael flew with the fword. But what need we looke fofarrei" The great winde ^ this yeere, the s great froft the laft yeere, fenfibly demonftrate this point. Whatawrackeonthefea, what a worke on the earth occafioned by the one ? What a dearth , and fo by confequence , what a death enfued upon the other } if God call: forth his ice like morfels, who is able to abide his froft ' Pfal. 147. 1 7. To ftcp higher , the fccond htauenisthefirmamant, coilum ejuaji coslatum, becaufe it isingrauen, and as ir were enameled with glorious lights, as A'<« fought againft the wicked Amorites, hefaidinthe fig! toflfirael; Sunne, ftayrhouinGibconand thou Mooneintheualley of AialoniandtheSunneaboJe,andtheMoone ftood rtill, vntill the people of God auengedthemfelues vpon their enemiesi the Sun abode, and hafted not to goedowne for a whole day ; lofuaio. 1 5. ■O Lord our gouernour, how excellent is thy name in all the world! When Iconfidertheheauens, euenthe workesofthy hands, the Sunneandthe Moone which thou haftordeined, what is man, that thou art ib mindfuUof l.im? or the fonnc of man that thou fhouldft thus regard and guard him? The third heauen is called by Philofophers, empyreum: by Diuines, the glorious heauen : by ''Scrip- tui'cs, heauen of heaaensfiv heauen aboue the vilible heaiiens. In this heauen Al- mighty God hath two forts of tall warriours : s c ■% Angels are ' heauenly fouldiers , minifti ing fpirits of God , inftruments of hismercie toward the goodj executioners of his iudgements vpon the bad. When /o///<« was about tofacke Icricho , an ■" Angell appeared vnto him as a Captaine with a drawne fword to fight for his people. When Zenacheritand his innumerous hoft came againft Ifrael, the Angell of the Lord in one night flew one hundred, eighty and fiue thoufand : 2. Kings i$y The firft borne of Egypt, flainebyan Angell: Exod. 12. blaiphcmous Herod fmittcn with an Angell : P 5 Ad:si2. 27. 175 ax. Cor. i.t.2. i-Gcn. i.»8. = Gen. 7. ''Gen. 19. ' lofu.i 10, f December 3 o g From 21 De- cember, to Ian IS- '•Pfal, 19. 1. i Pfal. 8. I. ■■ i.King.8.t7 '.Lutes. 13. ■" lofua 5. I 174 = Math, ij. ''Pfal.9Mi. P Confult com. Gadff. Slewcbij ad vegit, Ub. a cap. J. T/je fourth Sunday after the Bj>ifha)7ie_j. IT). Ktyaald. deldalat.li'a.i. Mp. I. f Apoc.6. 10. fExod, 14, n Treat tt Mendo^i. " Httoiol. »Iob. 3t.1i. ypfalm ;7.l6 ' Plalm.7»,i8 » Numb.i6.30 A(fl« 52,23.. Tocondude this argument, Angels at the laftand dreadfuU day fhall bind the » tares, that i.s,maKe taggotts of the wicked, andcaft them into hell fire. As they pitch their tents about Godselefl: , being the Saints guard and nurfes, as it were, to ° carry them in their armcs, left at any time they hurt their foot againft a ftone : focontrariwife, fpeedy meffengers and miiiillers of Gods anger to the reprobate. Now for Saints, albeit they htmilites fwmrt (as the r Romans fpeake) fou!- diers difcharged the field , paft righting , p3ftfighing,forall rcarcs are wiped from their eyes j euen fofaith the Spirit, they reftfrom their latours, and their goodworkes follow them : Apocalyp. 14- 13. They be paft warfare, and now iiuc in itcrnall welfare, crowned as conquerors in heauen, where there is nei- ther militia nor ntdlitia. Though, 1 fay, their fight be ended, and they rewarded with an immortall crowne of glory, yet for as much as there is a communion of Saint.<;, a feilovvfliip betweene the triumphant Saints in heauen, and the militant Saints o:\ earthy the blefled foules departed and deliuercd out of themileries of this finfull World, howfoeuerthey be fecure for themfelues, yet are they careful! for vs : as ^ our Churches in their Harmonic fpeake, de fjicitate fua fecuri^ de noftrkfalme folt- citi: they wifh well vntovs,and pray Hill forvsin general!, albeit rLev know not our wants in particular. Howfoeuerthey fight not any longer againfi Gods enemies with pen or pike, with paper or powder, yet they cr>uririia!!y fight againfl them with pufh ofprayer, as Saint ^ lohn exprcily ;Thefoft/fj of them that ■mere killed for the word, cryedrvithalaud voice, faying^; Hotc longLord holy and true ? doefl not thoH indge andreuetxie our blond on thfm that dtvell on the earth ? Albeit they contend not with earthly weapons, yet they maintaine Gods quar- rell with heauenly wifhes in generall againft Satan and his kingdome, out of zeale and htat to Gods caufe, not out of any fpleene or hate toany of the wicked in particular; I dare not fay fo : for where the fpirit hath not a pen to write, the Palfor mufl not hane a tongue to Ipeake, nor the people an earc to heare ; but that the blefled foules in heauen pray for vs , againll our enemies in gtnerall, is anarticleof foith, andaneuident truth ef the Bible. I come from Gods felecfled band in heauen , to the common band, the hoft of his creatures on earth , the which containes both fea and land, and all that is therein, cuermore willing to fight in this quarrell. The 'red fea did ouerwhelme proud Tharao, aiidallhishoaft, cuenall his horfes, his chariots, andhorfmen. u^ttno 1588. the fea andfifh in the fea fought againft the fuperBitions Spaniard, entmie to God and his tiue religion : a wonderfiiU \vorke, i^hich ought to be had in perfetualtremembrAnce. I lay wind andwater ouercame thatinuinciblearmie, prepared for our defruftion ; ip fuch fort, that the 'popifti Relator hereof conftiled ingenuoufly, that God in that fea-fight, fhewed himfelfe a very Lutheran, and meere Proteftant. The floods and invndations which happened in diuerfe parts of this king- domewithin thefe few yeeres, herefhouldnot bepjfledouerwithdrieeies. if the Lord had not according to his infinite greatneflc and goodntfie, fettered the waters of cur feas, as ^ Xerxes AiA the waters of Hellelpontus. If God had not gathered the waters together on an heape , and layd them vp in the deepc, as in a treafiire hcuft : P(alme53.7. Ifhe had not fpoken to the flood, » Hitherto Jhahthougoe, bttt no further, and here fhall it (lay thy pro«i5/B>e the name of his Afaiefiiefor eHer,andlet all the people fay, ^men,Amen. Ipafte totheftioretodrieland, 'which opened and fwallowed vp quicke, Corath, T)athan and Ahtram . In this one Prouinceare fundry rank escf fighting fouldiers, armies of fell dragons, of hifting fcrpcnts, of roaring lions, ofdeuouring wolue';, of ether ^ wiide 7 The fourth Sunday after the £piphanic_j. 9 \vildebeafls in thcforref^, and cattle vpon a tlioufatid hills ; all which named, andallothtrnot named, are ready with force andf'iirie tocni[hthewicked,and at Gods alarum to breakethem m peeceslike a Potters vcffell. Euen the lealt of thefe creatures is ftrong enough, if God fet them to fightj an hoft of froggs, an armie of grafiioppers,a Cwarme of flies, able to difinay Pharaoh and a!I his people; a few rats troubled all the Citizens of ^ Hamel; a few worms deuoured <^ Herod; a lirtle gnat choked a great man, yea the grcateft Monarch in his owne conceit J w'/^r»4;3 the Pope. The very fenfieffe creatures hauelenle and feeling of the wrong done to God. InSiloam (as we read in the '^ Gifpell) a Tower fell vpon cigbteene perfons and flew them- I n ^ Rome fifty thoufand men were hurt and flaine with the fell of a Theater, as they were beholding the games otthe Sword- play ers//^«w 2":. Reg. EliK^ab. the fcaffold about Parilgarden vpon a Sunday in the afternoone fell downe, which in'Jantly killed eight perfons, and hurt many moc. A faire war- ning to fuch as prophane the Sabboth, and delight more in the crueltie of beafls, than in the workes of mercie,which areexerciies of the Lords day .The time will not Hitler me to name,inuch lefle to mufler all the reft ofGods warriours on earth I willonlyrememberoncj whom, I thinke you feare moil:, namely, the plague, fitly called by the Canonifis, Bellum Deicontrahomiues, the warreof God againli men, and by the Scripture, thefword g of God, and '' arrow of%s anger. Intheyeere 1006. there Vs^as Inch an vniuerfall plague througliout the whole v/orld,thattheliningv.'ere not able to bury the dead, ■^^Sigijbertns, and 'other report. Anm 1 142. there wasin*^ Venice fuch a peftiience, that thehundreth perfon was fcarily left aliu£,infomuch that the State made a law, that wholocuer would come and dwell at Venice two yeeres, he fliouldinf^a'itly be made free. About the yeere 1522. there died of the plague in 'MiHanie fiftiethouland within the fpace of foure monethes. In ■" Norwich fn^m the firll of January to the nrfl: ofluly, 57104. In " Yarmouth within thefpaceof one yeere, 7052.111 London and the Liberties thereof, from the 2 j.of December i foz.vnto the 2 2. of December 1 605. there died ofall dileafes, as was accounted weekly, 58244. whereofthe plague, 305 yS.and from that time to this d3y,theCitie not yet free. This laft: yeere paft, asappcares in your owne bills, there died 2262. Lay this heauy iidgement to your heart,heare this proclamation againe and againc,^^/-!? ii nopeace to the wicked. As the °fi:one3ofthe field are in league with the righteous, and the beads at peace with the godly, they may dwelUafe in the wildernefle, and fleepeinthc \voods, Ezech 34.25. focontrariwife,the ftone fliall crie out of the wall,and the beamc out of the timber againft the wicked, Habacuc. 3. 1 f . Their finne begets their forrow, their faults increafe their foes, euen their ta- bles are made fnares, and their iuory beds accufers, and their Iccled houfes wit- nefles againft them; all things which were giuenfor blefllngs are become cur- fes vnto them : and that wMch is mofl: ftrange, befides thele two great bands of fouldicrs, one comnion in earth, another feledrl: in heauen; there is yet a third of rebels, euen of the very deuills in hell ; for albeit they bePreferued in euerlafting , chaines vntill theiudgement of the great day;yct God in his infinite pou'er and wifedome, who brings hght out of darkcnefle, doth make good vfeofthefe bad inftruments. It isfaid in thefirfli'ofSam.chap. l6.lha.tthe fuil/ fpirit of the Lord vexed SauJ: it was Gods fpirit which came vpon Drf«ti^, but it was a malignant (pirit which was on i'<*«/; and yet this i'lpmt is caWcA Jptrit»s1)omi»i the fpiritofthe Lord, becaufe the Lord qfent that euillfpirit, and fuffered it to torment 5 W«»/7«r. 'Aftt i».»3. ■iLuke 13.4. ' langHtt.cbro, 3T Chroii.jo Tfal.,!. J. '^Z'Hiigtr.in Thealto. velum. i.//'> 7 fa. 544 ^ Si^beUkui lib. 9 ^Entail. St7il-di^4A ' Rom. 1 3- I- 'Ephcf. 6. li. * Efai. 5. 1 *• I'Rom.z. }.' The fourth Sundaj after the Epifhanie^. * nhnjjius ml. lib. I. ^Lib.t de re wt- litaii cap. X, Sec the view of certainc mili. tariemattrs nnncxed toTiJ. » T>e guhermt, Dei,tib.i, fit,. 54*. •■ Set. %y. ■•GcJi. II. J. wreftle (faith '^ Vml) againft principalities, againft poweis,agaiiift the prince of darkenefle : for Satan goes about like a roaring Lyon, feeking whom he may de- uoure. Anfwer is made, that God fiiffc:rs Satan to tempt his children only to try them, but fiiffers him to tempt the reprobate, lo far,as to deftroy them: the tem- ptations ofthe good are inftrucflion; of the bad, deftvutftion , vttcrruineof body andfoule. hi what a miferable cafe then is euery vvrtich irrepentaat ? =« dravi»g inicjHitie with cords of vttnitte,and (inns as it Tver ercith cart -rofeti heaping vptvrath againfi the day of wrath. For the number of his enemies is without number; the number oftheblelTed Saints is innumerable: Apocal 7.9- After theje things,! beheld,andloe a areat multitude which no manttould number ^of all nutiens^ and kin- dreds, atid people, end tongues, fiotd before the throne, a nd before t he Lambe, clothed with longif>hiterobes,andpalmesiHthcir bands. The number ofAngels is infinite: Thinkefl thoH(faid Chrift to Peter,in the 26.0?^. Matthew)that 1 eamet nowp aj to mj Father, andhewillgiue memoethan twelue Legions of Angels} A Legion is * 3000. footmen, and joohorlemen; or as Calmn vpon the place, jooofoot, soo horfcmen; as ^ fV^<«w, 6ocoinalh and euery particular An- gell able in one night,to kill,as is recorded in the ftorie oi Sennach-nh, one hun- dred,eighty and fine thoufand. The number of ftarres in the skie, of fov\Ies in the ayre,of fifli in the fea, of beads in the field, ofdeuills in hel!,are withcutnumbtr: How infinitely in#iitethenis the number cf all his enemies Pin what a fearful! eftate doth he Hand, when as Codandman,AngelsandDcuills, Saints and Tin- ners, heauenandearth,fi{handfowle,beafl:sand birds, other and liimfelfe; ina word, all that is within hira,all that is without him, allthatisahout him, com- bine themfelues together to maintaine Gods holy warre againft him? I know there are degrees offinners, as there are degrees in iinnt; Ibme hefau- tores, (omc aHores, a third ihrtauthores. Of the firft, ^fw^r^J wittily , Aihtl i»te- refifaueas nefieteri an illud facias : It is in a manner all one to commit and com- mend a villanie. N oncaret fcrupulo occult^focietati<<,cjuimanifeft9 difcrinjtni nen occurrit^ faith Gregorie : He is fulpeded to be an abetter of euill, w ho doth not endeuom' to better the euill. A commoner then that flatttrcrh, a Commander that fauoureth vngodly wretches inaCitie, lets in fo many ftrong foeSj to cur your throtes, and ruine your eftate. Yetadorsontheftage be worle then idle fpeflators; for howfoeucrfinne be commendable, becaule common, as ^Salnianus complained in liis time ; In hoc fcelus res deuoluta, vtnijicjuis wains fMerit,fahtus ejfe nenpofftt: In plaine Engiifh, excepta man be firft bad, he cannot be rtputed a good fellow : Yet horrible blafphemerSjincorrigiblcdrunkardSjfliamelefle whoremongers, makebate petti- foggers, malccon tent accufants on the one fide, recufants on the other, are the very menandmeanes , which bring and keepe the dearth and plague lolong among you. But authors of euill and plotters of mifchiefe are worftofall; as it appeares euenbyGodscwnecenlure giucnof the hr(i finnein Paradife, where the Ser- pent had three punilhmcnts inflifl-ed vpon him, astheoriginallcontriuer; the woman two, being the mediate procurer ; and nAdam but one, as the party li;- duced. Apply, fcr I can no further amplifie. When •^P^or^jj- had built a mighty \\'all about his Palace, for his fecuritie, in the night he heard a voice : O King, though thou build as high as the clouds , yet the Citie might eafily betaken, the finnc within wiilmarre all : z&'^Ambrofe notih\y;GraHicresfunttmmici,morespram,qHar»hofles infefti: Wicked manners are ftronger than armed men.. If God be with vs, who can be againft vs? if we ftand againft God, who can withftandhim ? Andas God is able, becaule ^cdf, fo willing to maintaine this warre, becaufe my God; that is, the God of his people, wliomthe wicked perfecute : for his Grant is faire in Letters Patent to '^ Abraham and his k^t^ for euer : I rdll blefe them that bleffe thee, andiurfe them that curfe thee. Or, my god, that is, the God by whom I fpeake, who dealethalway with his feruants according to his word. The . 1 — — The fifth Sunday after the Mptphamc^. The Gods oi the Gentiles are lying gods, and dying Gods : but my G od is the truth, and the life, who can nem^ deceiue nor bedcceiued. Or, my God, becau:e we inuft not only beleeuc the Maior of the Gofpell, but the <^ Minor alio, fayintj with Thomat, my Lord; with ^Jlfary, my Sauiourj with Efuy^vny God. If we can gainethisalTumption, it will bring vs to the moft happy conclufion; enioying peace of confcicnce, which is an heauen on earth, and peace of glory, which is heaueninheauen. Vntowhich,'he bring vs that hath made peace forvs, euen Chrifl: lefusthc righteous: to whom with the Father, and the Holy Ghoft, as vveare bound, fo let vs heartily yeeld all honour, &c. C^men. 177 ThcEpiftlCjCo LOS. 3. 12. Put vpon loti as the eleB ofGod^ tender mercie ^c. THis Epiftle confifts oftwo parts : In the firft S. Faul exhortsthe Colofl] - ans,vnto many fpeciall vertues , as tender mercie, kindneffe, humble leffe of minde, meekne^e, long- fftffenng, &c. In the fecond,becaufe if is infinite to infift in encry particular, he drawes them, and all other duties, vntotwo ^'gene- rail admonitions in grofle : whereof, Q I. concernes our theory; het the ward of Chrifl dvpell inyottplenteoujlj, ^c The < 2.our praflife^ whatfoener yee doeinwordor deed, doe all in the name of ( the Lord, c^c. Tut vfonjoH~\0\xv^ had two forts of garments, (as we read in the s Gofpell:) one without feame, not diuided at his death; and that was a '^ figure of faitbj which, maugre the ' rents of all heretikes and fchifmatikes iw the Church, is " bur one. Another with reames,parted among the rouldiers,and that was atype of loue, ' which feekes not her otvne , but communicates it felfetomany. "' So the Chriftian mult haue two coats : one of faith indiuifib!e,by which he putts on Chrith another of loue, parted among many, by which one Chrifban " puts on another; ° reioycing tptth them that reioice^rsiecping tviih them that weee. Vpon the point, thefe two coats are but one; feithbcinginfide, and loue out- fide; faith inrcfpeft of God,andloue toward the world. This Epiftlefpcakcs of the outfide,^/;®/^ on tender mercie^ P qu0ad affeSlnm : kindneffe'J qttoad effeHum ; meekensffe'2 bene vtendoprojperii : long-jHJfcrin^ benefe hahendo in aduerjis. ^c. Thefe vertues are both ornamenta, and muniment a, clothes and corflets. Ephef. 6.11. Tut on the xpbole armoHr ofCjod, thtityee may be able to Flar.d again/} the af- [Aults of the deuill. Seeing vve muft euery day fight, and eucry day be fecne, let vs as well f()r armour as honour, p«f on tender mercie, kindne^c, c^c. that we may "1 walkevprightly and confidently. See epifi.llom. zt.pofl Trinit. How loue IS faid to be the bond ofperfellnejfe, and eheije vei tae; See S'pifl, D om.^^heintjitagef. *yis the eleU of (jodT^. Paul builds all thelegood exhortations vpon an ar- gument, drawnem' ^' ^^Jiadragef. The ■^Nouelifts except againfl: our Seruice s6oke,for omitting heretwo titles; holy and beloued. Our anfwer is, that the woud,if/(r^,implies the reft; for i^elefl, then belaued and holy. The Church omits not the gt^ater, and inferrs the kfler, as the Churches of Scotland and middleburgc.call Gods heau/ iudgcm<;ats vpon the wicked, altttlerap,Via,\in. 74. 12. and bread of afflldion , bromie bread, ^ Pfal- 'Suctr, / zanebiu) in be. S Toh. 19.24 '■ Lather. poftU. mmot inepifl- Oom i.nbEpiph . ' Kupert. com in loan lib.tj. '^ Ephcf 4, 5. ' I. Cor. 1 3. j. •^ Luther, vbi I'upra. " ld:mpof;H. in Bf ill. fell. Cir. 'umdl, "Kcm. 10. It. P Volttlle maio rncumglojfaet qPrcu 10,9. ' Zuiuhim in lac, ^ iarrinusin loc " Defence for notlubfcript. pait. i.cap.vU qi ^zcxf a.i. » Auiu^. IK Pf4l.4S. ' Rom. to. I4i I *Luicei.70, ^Ctltin iitlK, « ErtlhtM. ^ Pral.ii9.t»7- *Macch«i3 46 f ?r»'*r.jff lib. i . dfr'flmaCbr'u fiui/ii. I Aufmut. ■"Neh.ij. 10, • Lmh-.r. piflil, &Zincbmm Iqc . * loffinfii art. 18. coatrj Lu- therum. & Al- phanfm de htrt- Hbut- ' Poly dor- de i>iucn:,lib, S cap I. The fifth SundAj after the Bpiphamcj. ■-■ — ■■ II II ■ I fill ■ ■ ■ ' "— ■■- ■ ^.^. — . -II.. -.■.!■■ 'I .■■.Ill I ■ ■ I —I ' Pfal. I J 7. 2. contrary not only to the Geneua Bible ,but eucn C<«///i»/expofition of the place. If thefe fn'uilous obieftions be their t^a calefiii, to keepe life in their feinting cau{e,wc may roll the paffing bell,and ere long ring out to the funerall Let the vtordefChrifi'] That is, the SCTipture,the Golpell,efpecially fb called , 'Eficitnt: for he fpeakes in the Prophets and Apoftlcs: ^ Irnn he that doth fpeake;'Beheldit is I. CMateriall: for he is the contents of all the Bible (hadowed in theLaWjfliewed in the Golpdl : y vitamvecemhalxnt duoTe- Hamfnta.lhavJotA of the Lord containes nctWng, but the in refpe(fl ofJ vvord,which is the Lord. 3. caufes : j Fina^ : as being the ^ end of the whole Larv, and fcope *of aS the Prophets eaer ftnce the roorld began. W hci efoi e , feeing the Scriptures haue Chrift for their author, Chrifl; for their ob- ic'fl, Chrift for their end, well may they be called the inord ^ ofChrin. Drvetf] we muft not entertainc the word as a llranger, giuing it a cold com- plement, and fo rake our leaucj but becaufeitisGodsbtft fir lend, the Kings beft friend, and our bed friend, wemuftvfeitasa ^familiar and c'omcfticke; recei- uing ir into the parlor ofour heart, making it our chambtr-fellow,fl;udy-felIow , bed-fellow. Things of lelfe moment are without doore, the ftafFe behindc the doore, '^fed iju.ipi-etiifa fuitt, non vno feruitntHr cjlio : things of worth are kept vndermany lockesandkeyes. Itisfitthenthat the word, being more pretious ^ than gold, yea the mod: fine gold, * a peerlefle ptarle, fhould nor belayd vp in the Porters lodge, only the outward eare, bur euen in the cabinet of the minde: Deut-Il. 28. Tee jhall lay vp thefe my roards inyour heart and in your fonle : fbthe word that now doth plenteouily dwell among you , may dwell plcnteoufly in you. Ple»teeujly2 Read, hcare, meditate, with all attention cxadly, with all inten- tion deuoutly, with all diligence throughly. lohn5. 30. Search the Scriptures. E{ay Z 20. to the larv^to the tejiimonie. Apccal\ps 1. ^. Ble (fed i^ he that reads ^ajid heares, and l^eepes the word of this prophecie : not only read , ncr only hcare, nor only meditate J butall: fometimereadroreftifie meditation,and lomtime me- ditate to profit by reading. LeElioJine meditatioHe arida, mcditatio fmeleHione errsnea, it is reported of Alphonfo King of Spaine, that he read oi;er all the Bible with Ljraes po^il, fonrteene times. And ' AHguJlitte writes ofAntoKtm an Egyptian Monke, that bauing no learning, he did by hearing the Scriptures often read, get them without booke, and after by ferious and godly meditation vnderftand them. This one word J /»/f »?««/?/, confutes plenteoufly, firft ignorant people, who cannot ; fecondly, negligent people, who will not read and hcare : thirdly, de- licate people, who loath the Scriptures as vnpleafantjpieferring the Poets before the Prophets, admitting into their houfe the writings of men before the word of God: fourthly, perfunflorie fludents in the Bibl«, turning ouernot the whole, but feme part, and that lb coldly, that as it is laid ofrhe Delphicke Ora- cle, S (jttotieslegitur^totiesneglegitHr^ih^on is no fooner got, but it is forgot: fifdy, couetous people, who will not |iueto their pallor plenteoufly, that the word may dwell in them plenteoufly. ° Nehemia complained in his time, that the Leuites, for want of maintenance,were faine to leaue the Temple and follow the plow. And S. Augujline made the like complaint in his age : ' whereupon in procefTeoftimc, Clergie-men inuented (uch points of fupertHtion, as were moft aduantageous vnto them. Hence they raked Hell, 'and found cut Purgato- rie, to tnakc the Popes kit chin* fmoket an inuention not knowne vnto the Greeke Church for the fpace of ^^ 1500 yreres after Chrift: and but of late knowne to the Latine. H^'^ce prayer for the dead, indulgences, and other new tricks ofppperie, which are more for the Priefts belly, than the peoples benefit. God The fift Sunday after the Epiphanies, 179 God of his infinite goodnefle forgiue Britaines ingratitude in this kiwde, and grant tliat the burning lamps in our Temple, maybe (applied with fufficient oyle, that the light of Ifrael gee not out. Sixtlyjthis condemnes Enth»Jia?is^6s- {pifing the word and mini fterie. Seuenthly,theMarcionitesandManichees, re- jecting xJ^iofctznA the prophets. Lafl of all, and moftof all, thePapifl:s,in deny- ing the vulgar tranflations of Scripture to the common people. Let the rvordof God dyrcil injoti : "^ that is,in all you, Priefl and people; Non in nobii mode, fed invobji: as " S.Hierome peremptorily; Hic o(ienditnr verlium Chrifli, »o»fujfici~ enter, fed al'uadanter ettam laicos habere debere, (^ doccrefe innicem vel moriere : Therrordmufl drvellinus: fr^^o.thcBiblemuftbein our houfe. // mftsi drvcll flehteouflj : Er^^o,\vcmu{\i read dayly; but, as it foUowes in the Text. ;r/f/>y him. Every good and perfect gift is from aboue, commingdowne fiom the father of lights. Ipfum ^mi»ns munns eft; the leafl gift is a grace; the meanes to get and preicrue grace, proceeds altogither from grace; for if God withdraw his mercie, we prefently fall. As aftatfe, which if 3 man take and fet vpright vp- on the ground, fo long as he holds it with his hand , it ftands vpright ; but fo foone as he withdrawes his helpe,though he neuer pufh it downe,it will fall ofit ftlfe. AJcendat ergo gratia,, vt defcendat gratia : Let your thanks afcend vp vnto God, that his grace may defcend downe to vs. "• "Bygrace^ man is not only the Temple ofGod, as T'^jw/fpcakes ; but as Cle- mens Alexandrimu^xhe. timbrellofGod. Now the timbrell . annot found, except it be touched. ltisthenthe"fpiritof God that makes our pipes to go. God, faith «• Athettagorat, is the bellowes, and we the organs. A man may fing to the devili, to the world, to the flefh, without this grace : but he cannot fing to the Lord, but by the Lord. Our mufique may be fongs, but not fpirituall fongs, ex- cept they be guided by the fpirit. This fhould teach vs incur Pfalmes and by irmes to praife God for his grace when we feele it,and often to pray God for k^ Avhen we feele it not. mthgra'ce'2 p That is, with a gi'atious dexterityt with delight and profit, both vnto our fclues and other. Vnto our felues: for as it is a loy to theiuft to doeiuUice, Prouerbs 21. Trofe. Againc, with grace to other : Ephcf.4.29. Let no corrupt communication proceed out uf your mouth, but that which may minifter grace, *» that is, in- ftruc'^ion and confolation to the hearer, vttcrcd in fuch manner and method that it may be well accepted euen of the moft vntoward. We mull not fing our owne crotchets out of tune, without rulCjVvitleffe and fenfeleflc ibngs ; All that we fing, all that we fay ,muft be graceful! : Et frodejfevolttnt, ^ delegare foetut And if Poets, how much more Prophets ? fte that doth preach and pray without a grace, doth the vvorke of the Lord negligently, though hee preach eucry day , and pray euery houre. In jour he-art s~\ As your mouth muft fhew forth his praife, (b ourfoule muft magni fie the Lord, and our Ipirit muft reioyce in God our Sauiour. It is not enough that wee come neerc to God without lips, in chanting hymnes and plalmes, except wee make melody to the Lord with the member that wee haue. ' Plus valet cotifonc.ntiavoitintatam quam vocum. How we neglcift this preceptinfinging.when our hearts are on our harueif, andourmindes on our meat, I need not fay ; your domefticall Chaplane doth daily tell you. To the Lorcf] f That as of him, and through him, and for him arc all things fo vnro him may be glory for euermore. H'hAtjoeuer jee docinviord or deedr\ Agenerall rule extended to all men, and all anions, in all places, at all times, vno cHmulocuHUa cont^UUitur^ as Luther vpon the place. T>oeatQ Not fay ye,h\it doe. ^ C^-Z/J/j and ^«f«/>6c» writing again ft the truth, intituled their treatife, the booke of truth : and the Papifts vnder the name of the Church, ouerthrow the Church, * Ecclefa nomine armamini , d-contraecclefiam dimicatii i Anabaptifts are moft carnall,and yet they boaft of the (pirit. Vncon- fcionable men in our time; feeme to be all for confcicnce : Iiifticeand con(cience are the greateft martyrs in the world. For a great man in doing mifchiefe pre- tends iuftice, and a mcane man ahvay conscience : fo that as it is in the Pro- uerbe, " I»no»}ine'T>ominlinci^itomnemiiilHm. So fooncas themalitious man had fowen his tares, he went his way. See the Gofpell for this day. In the Name of the Lord lefif\ Not in our owne name, for there is no good in vs: of our felueswe cannot thinke fomuch as a good thought, niuchlefTe ipeakea good word, or doe a good deed : nor in " Angels name,nor in any Saints name, for that is to mingle the bloud of Thomas with Chrifts bloud, as / Tilate did the bloud of the Galileans with their owne facrifice. Chrift is our onely Sa- uiour, and Redeemer,our only Mediator and Aduocate, This (faith the » Wift;- man) is the fnmmc of all, that he is all j yea -^ all in all; aud therefore good rca- lonall fticuld befaid, allfliouldbedoneinhisname: that is, as our Church in the CoUedl, begun, continued and ended in him : he is /^Ipha, therefore we muft beginne euery worke, ^ by calling vpon bis name, and Iquaring it according to his word : he is Omega^ therefore all muft bee referred vnto him, and end in him: 1.C01M0.31. To God the Father ] <: Becaafe God, and bccaufe a father. : God for his great, nefte, Father for his goodnefle. Bj ^j>w30thcrwife,our fpirituall facrifices are not acceptable toGod,r.PA. f CvfipJnlo!. 5 Ioh6.7o.& i.Tim.4.i- ■> i.TIm.iJ. 1 Pomam.'m he. * Gen 2.17. I Gcn,j.3. " ^enar.ftr. di: qiadru^lk't dcbtiOt " Matt.ij. 19. " Gref. moral. mloh.tib.i. cap 38. P Thomas ex ^uguflin- & Hieroa.'m he. 1 Ezt:k.;.i7. ' Ferui fer. s . in locum. ' Hemiagiia w locum. ' Mark i?. 37. » Horn againft idkneflc* y loh S.4t. » rerw j/iii fupa. /Carnall Gofpellers. For application then vnderfl:and,tliatitmal'ouer-fowed pride, by which himfelfe and his angels fell: inParadile Satan oner- ioweddilobedience, by which hcedectiued tyidam and Ene: ^ Godfaidjin the day that thou eatefiofthe treeofk^oveledge. thou /halt die the death : ' Eua being corrupted by the Serpent,faid, Itfiye die , Satan himfelfe, yee pjall not die : (o Gods good feed, moriem i»i, was turned nrft to Ke mo, iamiii, ■ then vnto nnnmoriemini : ■" "DeM affirmai,multer dnbitat^ dial-elm ncgat. In the Church (asitishereihewed) he doth ouerlow (chifmes andherefies in file hfort that the tares ouertop the wheat, at leaft they bee fo mingled toge- ther, as that the one cannot be rooted vp without hurt to the other. In mans heart (which is Gods clpeciall enc'ofure) when the good feed is fowen, Satan enters and endeuours to " catch it away, planting in Read thereof vnlawfiiU luft, pride of life, couetous dcfires. He doth labour to blaft our good workes, " either in the ad, or elie in the end : and all this is done,faith the text while men fleepe. The which I findc conftrued of P Priefts efpecially, called in ho!y Bible, the ^ Watchmen of I frael : but notoncly ; for the Prince being a Paftor of his people, muft watch alfo the flocke; yea the flKpheardsjOuerfeeing theScers, and watching the Watchmen that they doe notfleepe. This alfo concerncs the people: for euerymafter bath charge of his houfe, cuery man of his foule. The ' mafter doth fleepe when hee doth not gouerne well his familie ; <" enery man doth fleepe, when he negleds Gods feed fowen in his heart. That thereforcwhich our Sauiour laid vnto bis Difciples, he faid vn- to all, ^ JFatch: and fo the " Church expounds it ofall idle perfons,infinuating, that it is the beft time for the deuill to worke his fear, when men are negligent in their calling. It is not Gods fault then that tares are mingled ?mong wheat; forhefowed none but good feed : " y4ll that he made was j7oo^,yea very good. Neither can we iuftlycondemne the deuill, for he doth but his part, being a x murderer from the beginnfng ; ^ all the blame belongs vnto our lelues, in that we fleepe when we fliould watch. Here the Gofpell and EpifUe parallel : Ifthe Word of God dwell in vsplcn- teoufly with all -ivifedome, then Satan cannot fow tares in our Ibulc.lf Miniitcrs, Magiftrares, and Mafters, as Gods eled, put on tender mercy, kindnefle, hum- bleneireofminde,loueto\tard their charge, their compaflionate bowels, aflu- redly will pitie the dangerous eftate of fuch as are tares vnder thtir gouernment, eudeuouring The fijth Sunday after the Epiphantz^. 183 endeuoiiring to make them wheat againft the great harueft. For rhefcruants heretcachvs by their example to be * felicitous for thegood of rhecornc, to come to Chriit, and to pray that '> faithfull labourers may bee feiit into Gods harueft. T,tul\vas grieucd bccaufe fome cockle grew in ' Philippi: ^ D.iuid was giieuet^ becauie rbe Heathen had broken ityo Gods inheritance : Chrift was grieued becaufe QoAs houfe was made a * den of theeues ; and 10 Chriftians in our time fhculd be gneued, becaufe Satan hath fowed fuch offences and fcandals among tbeprofefforsofthe Gofpell. SecondlVjthis parable makes \ criticall doftrine. againft the Brownifts in their '^^//'ocnV/'r/j// conuerfation. It condemnes their doftrine ; for there was, s, and eucr fhali be darnell in Gods field, tares among wheat, bad among good in the vifiblc Church. I con- fede, the Church militant may be called the ^ fuburbs ofheauen; our Sauiour here termes it th? ki'^gdome ofheauen, becaufe the King of hcauen doth heauenly gciierne it with his holy Word, and bkfled Spirit : but it is not hcauen in hea- uen, if is but heauen on earth : and therefore m this heauen are many fire-brands of htll, the children of the e wicked, whofe !> end is damnation, and vctercon- fuilon in vnquenchable fire. We may not therefore leaue Gods floore, becaufe there is (bme chafFe, nei- ther brcakeGods net, becaufe there are fome baggage fiih ; neither depart out of h s houfe, becauie there be fome veflels of wrath ; neither runne out of his field, becaufe there growesfomecockie: bHt,as ' y^«^«y?««s fake ; let vs not then condcmne a whole Church for ten wicked mens companie. • ^ Eccltjtam tepteoflettamtritico c^palea, emendo cjHospojfum, tolero ^uosemen- dare Hon pglfftm ; fngiopAleam, »e hocfim ; non aream, ne nihil (im: In ™ Gods Houfe there are not only veffds of gold, andveflels of filler, but alio of wood and of earth, and fome to honour, andfometodillionour. " It is ourdutie to ftriue that we may be golden vcffels, and as for earthen, we muft leaue them to God, in whofe hand is arodof iron, to ° breake them in pecces like a porters vclTel!, I will fay to the nrownift,3S P AugHfline to the Donatift : Accufa (juanti! vi- ribtapotes ; Ji innocent esfuertnt, nihil eis tanfjnam frHmemis oberit ventofitiU ttta ; fi nocentes, »oh debent proper Ji.iz,aKiafrHmenta deferi : accuft (juantum potes\vin. CO, f nonprobds ; vinco^fiproboi •,Jinon probiu , vinco iudice teipfo ; fin prabas, tefie C'jpriatto,ejuf docy.it horreum uett effe deferendum ob puleas He might hauefaid tefii Chrtflo, commanding here. Let both grow together vmtll the hamefl, \Ve may not "5 iudge before the time, calling (out of our immoderate zeale) for fire from heauen to confume the tares, but expefl: hell fire to burne them up ; and that for two reafons efpecially, that the bad may be conuerted, and the good exercifed. ' Omms malm astt idea viuit, vt corrigatur ; aut idea, vt per ilium bonus exerce- atftr : f He that is now cockle, may proue by Gods efpeciall grace, come : weed not the field therefore prefently, lefi while yte gather the tares, yeeplucke up alfo the wheat. Saint Peter was an Apoftate, S.Matthew aVvblksn^Z.tcheus anoppreflbr, Taul i Saul: Inftin tMartjr was a Gentile, S. Augtifline a Manichee, (Jl-fartin Luther aMonkc, Tremelius a lew, Leo Afiicanus a Mahumetan ; ifall cockle had then beene rooted vp atthefirft, Gods field would haue wanted much good wheat, the Church many good men, yea ' all men ; for Adam in Paradifc was a rare,vvhcn he difobeyed. Here the Gofpell and Epiftle meet againe.-.For ifvve may not root up the tares, it is very xequifite that wee put o» tendir mercy, ^^Jl kindne^e. ' Feruiferm.2. .n locum. '" Matth.9.38. ' riiiiip 3. 18 ■i Pfalmc 79. ' Matt 21.53. Cefler. m lot. t Matt.i;.jS. '' Philip.3.19. ' EfJi.^S. ^ Gen.18 jj. eomra Citfeotii " Cjpr. epiH. lib.^ fpifi.J. ' Pfalzj*. P Lib. i. (onira Crefcon cap ■^6. f^de Tern 7 I'falmcwtra partem Donat. lib.eoniratf'iji. Parmtnian. CGKti a literal i'eiilhn. & Cjprian. vbl Pipra. 1 I. Cor 4 J. ' .-iiigufiiu ia Pjatpiiiin 54.. f Thumai ex nitron. & ^u. iupH mite. Post, m let. 1 84 " i.Cor.i i.if, ' Thom.i.part ^«c/2:3 i.art. 2. I - Li.^.dtCitih. » Confute Plu- larch com tie tapicuJ'i tb boftibuivlili' title. >> Himinghuin locust. ' 2.Cor.lT.i4, ^ /sG.iljt. I. = Matth./, I 5. f HieyoTt. adCe- Idnt. mm. i. fot, 1 09> epiftlero the KingjSca.13. '■ Apoc.17.5. ' 2.T&cir.2.7. ^Dtcad.i.llkj. ' Ty.Abboti an- fwer to Bijhopi cpiftlctothe Kinojp. III. The fifth Sunday after the Epiphani^j. kindneffe, hu/Hblenefe ofmi»de, meekneffe, long-fajfcrAnce^ for hearing one another^ and foritHiiig one another, C^c, > Againe,the cockle niuft grow for the cornes cxercifc : " There muft be here- fies among you, that they which are apprcued among you might beknovvne. If e^^-iMJ had not beetle borne, * (/«« pofuit cum Trinnate ferionarHmTrimta- tern fsibnantiarttm ; and. Sixbcllitis on the conx^i^.'^y, (jut poft^tt vnitatem ferfont cum vnitate ejfentU ; the qiieftions about the bleffed Trinitie would neuer bane been determined fo lufficiently by thole great lights of t;he Church, ^tiiannfiMs, An. gHJiine, Hilary ^Circ, Iffuperftition had not along time grownein Gods field among the wheat, principles of the true Religion, efpecially the point of iuftification by faith one- ly, would neuer hane beene fo well vnderllood. If Anabapriftsand Brownifts had not contended againH: the Church, it would hauc gone worl'e with the Church ^ as ^ Angufltne laid of Rome : Magii nocnit Romanu CarthAgo tarn cito euerfa, quam prius mcuerat tarn ditt adverfa. The ■counfell is good ; ^ Sic viHctancjuam immici ftmper te videayst : for the Church, as Chrift, niuft fuffer and ouercome, »» medio immtcorftm , in the middeft among all her enemies : Pfal.'i i b.a. Secondly, this makes againft the Brownifts in their ^j/^orw/V/j/i^ conuerfatinn. It is faid here, that fa foone'ai the malicioM man had fowen tares among the ivhe.n, he-weyithiiveay. ^ Nottliat he departs from hypocrites and htretickes, but hee putteth on another face : when he doth a worke of darkneffe, he rransformes himfelfc into an " Angell of light. He is no more blacke, nor brpwne, but a white dcuill, (aith ^ Luther. And therefore when it is obietled-againll the con- formable Ciergie,that Heretikes and Schifmatiksaregraue men,and good men: our anfwer'jr.ay be; that the deuill is now gone : « rauening Wolues are in flieepes clothing. Tares are To like good corne, that they cannot be difcerned vntill the blade \]iring vp and bring forth frnit. Ficches haue many fetches : hypo- crites are like Goodwin fends, in dubio pelagt terra jj, neither of both, and either of both, as occa fion lliall ferue : *" Gemilem agnm vitam fnb nomine (fkri^imo : They play the Turkes vudcr the names of Chriftlans, ouesvifn, vnlpes afhst there is no more deuill appearing, but all is now the Spirit of God, and fecrct reuelations euen from heauen. Their religious antiquity. Putting to death of Heretikes. Purgatorv. Thirdly, this parable makes againft the Papiiisj in the quelHon of We proteft, and that vnfaincdly, that no Chiivch ought further to depart irom the Chnrch of Rome, then iTie is departed from her lelfe in her flourifliing eftate. Shew then, fay the g Papifts, in what age the tares v/erefowen among the wheat : Whenand where purgatory prayer for the dead^indn(grnces,auriculnr confejjioit, and other new trickcs of Poperie crept into the Church. Anfwer is made for vs here by Chrift; while menflept, the malitioHs enerme forcedtares among the reheat. And it was not difcerned vntill the blade was Iprung up, and had brought forth fruit. i- - ' When' I fee the finger of the diall remoued from one or two, (hall I be lb mad as tothinke itftatidcthftillwhereitwas", bccaufc I could norperceiuethcftir-r ring of it? In the '^ forehead oFthe whore of Babylon, is written amyfterie: fo Paul ' calls the working of Antichnft, a my^crie ef ini^ftit't ihecaufe the man of finne doth couertly and cunningly winde his abominations into the Church of Chrift. PolititianS obferue, that corruptions are bred in ciuill bodies, as diftafes in iiaturall bodies: at the firft they be not difcerned eaCly, but i,ii their growth: infenfibly they proceed often, rill it come topafte, which '^ /-/>?> faid of the Roman State; Nee vitianoflra, nee remediaferre pojfumffs ; We can neither en- dure theijrulady, nor the medicine. ^ Was it fo in the Empire of Rome, and might ittoac be fo in the Church of Rome ? The The fifth Sundiiy after the Epiphanies. The "" Rhcmifts acknowledge many barbarifines and incongrukies in the vulgar Latine Tcxr. Cardinail Caiftan, Saniies Pagnmi^ Francifcns Fore- rim , titer onjmm Oleaflritss, " Sixtits Senen/ts, all learned Papifts, ingcnu- ouflj' conftffe, iKubefide foiecifmes in the vulgar translation of Rome, there are many grofle faults , additions, tranfpofitions, omifT'ons. ° IfidortusCU- rifts a Spanifli Monke, profeded that he found in it 8000. errors. It is plaine they were fo manifeft and fo manifold, as that the Councell of p Trent, and after it Pope Sixttis ^^intus, and Clement 8. tooke order for the corredling of it. I would know then of aPapift, how this cockle was fowen among Gods feed? in what yeerethisandthatablbrditiefirft crept into their Text ? as Lukcij.S. domume Iter tit, inr dumnm euerrit : and Exod 34.29. ^o/f/inflead of a bright coHntenanie, is faid to hinc cornittHm faciem, a face of home, whereupon the common Painters among the Papift s, vlually paint Alofes with two homes, as a cuckold, to the greatfcandallofChrillian Religion, as 1 zAuguflwHt SteuchHs, and ^ Stxtfts Senenfu obferue. The whole RhemifliColIcdgc cannot tell in what age eonfafusefl, infleadof confe^usefl, entredin, MarkeS. 33. Pope J«-v/»/.^»k/'«j' hathfijndryconie- t^ures, in the preface prefixed to his Bible, velex tntHrta temporum, veiex libra riorum i>icnria, vet ex imprefforum imperitia, vcl ex temere emendantium licentia, velexrecentiorumiritirpretum audatia.,. vel exhtreticorum fcholiis admarainem. If the Pope cannot tell, in Vv'hofc head and hands is all the Churches rreafure,both for wit and wealth j it is enough for the Dilciple to be as his Mafter is, and the ieruantas his Lord. ThelatePopc Clementi. correded the correftion of his predecefTor Sextus ^intus, fetting forth another Bible, which one called vnhappily. The new TranfgrelTion. In thefe reformed editions of Rome, there is liich '*' difference, that v\ e may fay with the "^ ProphetjEgyptians are fet againft Eg^^ptianSjand the " deftroyeragainit the de{lroyer,oneagain{lanother, and all againft the truth. In the" Reman ^^/T'l// andBreuiaries, there were fo many damnable blaf- f hcmics,andfuperrtiticus errors, that the late Popes euen for fhame reformed them ; and yet they cannot tell in what yeere thefe corruptions £rit grew : and therefore what need we tell them at what time this and that Popifh nouelty was firfl: lowen ? Is it not enough that wc now difccrne the tares am?ng the wheat.' and prone to the proudcft of their fide, that there was no fuch darnell in Gods field for the fpace of y fix hundred yceres after Chrift ? I fav, no fuch ffinking weeds,as the Jingle communion »fthe Priefl, halfe communion of the people, irorPji -. pin^ of the breiid,crecping to the Crojfe , fnfremacie of the Pope, which arc the moft eflentiall points of all the Romifh religion. S'econdh'j this parable makes againfl the '^ Papiftsin the queflion of puttin" Heretikes to death. I confeflethe \vcrAs,JinitevtraqueJtmfttcrefcere ; tench not the Magiftrates duty,but rather fhew Gods bounty towards Heretikes It is the » Princes office to banifh, imprilbn, mulcl:, and by allmeanes poffible, tofup- prefle them, and in no fort to fuffer them.as being fo peftiitnr as the plague For as the plague doth inftantly ftrike the heart, and by poyfoning one infects many ; ^ ftc h.trejii cor ipfum animapetit,^ cttm vnum interJicitfCentttm alios iy-ficit-HcvQ- fie ftrikes at faith, and fo takes away the life of the Chriftian ; for the iuft doth Hue by faith, and then it fietteth aj a " canker or gangren, corruptmg all ' other members ofChrifts myflicall body ; wc may cry morsinttik ; as the chil- dren of the Prophets, ^ mors in oil a; fuch cockle then ought to be ci*optand topt, but not vtterly rooted vp and burnt vntill the great harucft. A inurthercr and a jray tor indued with faith an nf, PifS. &Clem. 8 Bfciiur. nu- fdrt, format. 1 MdanHhon, ,'fu'f/, and all otiici learned ^lotclbnts- ■ Inrid. tu de ■omburcrid ht- et.if Shjfnf. ' utitrj Luibtr. .ir/.JJ. 1 'btyftQ hum. <7. in fiinib '■ B'Ua>m:n. pi'tfal.Tom.l. io/.uou-rf. ' i.Tim.j.l7. * x,Kjlig.4 40. ' Pifiil, mtiitr. in Ifcum. i86 f BiiS'mgtrde coucUijiUb.x. caf. 1 2> i The bones of Fagtui and Biicey, ^ U.Fox.ACts andMon.fol. 176J. ' in 4. fent di(l. '' Chemmtius examin con. Trident, de Trattfiibliant. ' A"d>adm vti Chcm : vbi i.pfa. "> i)eSacramei. Eucharill.tib. 3 cap.2i.Scil. it fanrfa dicit Cempcnd'mm lheologMb.6. i.itp,\^. ' JVhiukff. rf^oa.ad.epip. Camplan. ^ Execution of Englilli lufticc. 1 Uc.com. tit, de ■^clo, ■^ug«|2. in f Sir Edwsrd HobjtciT.H. §.i.&Siitliu. lie purgat.cap. 4. 1.6.&C. « In Tim Contra Lutbcr. aM.37. > Cenptle lt)»il. vbtfupradiui- fion I. *» in^.fetttent. dill.io.<]iiieli. 2. Coitfulc Sutliu. vkifupra. The fifth Sunday after the Epijjhani^j. becne reputed euermore fit puiiifliments for heretilc-q modo lit efl^non habit ttra vtodum. » Scetus, ^ CiJ^jfr^cfw/j-.and' othtrPapiits ofgreat notc,conft{repIanelyjthat Tranfubftantiation cannot be inforced by the Goipell, nor by any teftimonies of the ancient Church. And "' Belldrmine, Romes oracle, doth acknowledge, that it may bee well doubted whether there be any placcof Scnptiirccltaiiy to proue Tranfubftantiaticn, otherwifc then that the Church hath declared it [a to be,be- caufe many learned and acute men hold the conrrary . What heliifli crneltv then was it in the banners of^^eene Marie, to make bon-fires offiUy women, for not vndtrftanding this their ineffable my ftcrie, wherein are nine mirarlesat the leaft, as " Joannes de Cembii affirtnes? lithefegu».povpder Priefts, and fagot Divines ^.ic Saints, I wonder who are Scythians? if thcfebe CathoUkes, who are Camhals? ]n this qutftion, as in all other, I fuhmitmy fcifetotheiudgementofour Church, andpraf^ife of our Country. Which, as " Diuincs, and P Statefmen auow, neuer put any to death meerely for the caufe of Religion. I conclude with the glofle dk H Luther ; Hoc verbum,Sinite, non eft confirmatioHii ,aut apfrobationis hmreticerHmfed confoUttianii ^ exhortatienis noUri ad patientiam : ■■ yipert'efcf^it pe.feoitor pagattus ,vt Ice ; hareticns infidtatur^vt draco ; ille cogitnegare Chrtftiim, ijiedocet : aduerfusillfint opus patientia^aduerftts hunc opus "jigiiantia. Cenfulas ^Hgtt^inum fp«/?. 48.50.61.127.158.159.160. TDiligtte hotnines, ititerficiteer- reres,fineftiperbia dcveritate prefumite.^ fine fduiti^ pro veritate cert ate, centra literal Petilian.Ub. t . cap. 59. All which, I defire you, to conftrue not of blalphe- mous wretches, obftinately denying the great my ftcries of holy faith, as namely, Chriffs incarnation, and the blsf[ed Trinitie ; but of fuch Hercticks aserrein other Articles of our Creed, concerning the CathoUke Church,the Commumonof Saints, theforgiueneffe efjinnes,in which howfoeuer the Papifi s in our iudgement oftend, yet none ofthem are put to death in our State, religioms caufi mera fed mixta, mixta cum mala mente c^fide inprincipem, as that learned Father, in Tor- ttiraTortipa^M,^, Thirdly, this makes againnpopifli Purgatory, prouing it to be fuperfluous and idle : for whatloeuer is in the Lords field, is either corne or cockle : a barne is prouided for the one, and vnquenchable fire for the other. A third place for a third fortofperfons, is that <" which neither God made, nor Chrift mentioned, nor the Apofiles beletued, nor the Primitiue Church' imbraced. It is an hea- thenifh fantafie founded by the Poets, and net by the Prophets, by ' Plato and " Virgil, not by Peter and Pauly and that vpon To tickle ground, that the moft learned Papifts can neither tell vs,where it is, nor what it is. ^ ^.''//(W'wtwif reports eight fundry different opinions about the place, confef- finghoneftly, that the Church as yet hath not defineel, vbi ft pMrgatdrium', it is inlbmanyplaccs, as that it can be in noplace, ^«eaf "^bi/j^ nuHibi. Sir / Thomas Merefaid, that in all Purgatorie there is notvater, and that he would proue by the WordsofZach.p. 1 1. I haue loo/ed thjt prilonsrs out efthe pit , rvhertin is no wa- ter. On the contrary '^ Rofenfs affirmed, that there js great fore of water, and thisheprouedbyZ)/7«>W,PfaI.65.Il. fye went thorew fire and water. ^ Albertus and Rojfenfis are of opine jn, that purgatories executioners are good Angels. Other, as *> Dionyfius Cttrthuftanus^ and Sir Thomas More make no doubt, but that Septuagcfima Sunday. that they be deuils. Cardinall Bellarmine is of both fides, and no fide concluding this point ; ' Mtneat hsc inter fecreta,<]ua fno tempore nobis aperifntiir. Happily this vncertaintie is a great certaintic to the Pope, being Lord of Purgatorie j for he can ^ when he pleafe make goale deliuerie,and aiioid all the Ibulesin Purgato- rie, being his peculiar ; the Pope may * command Gods Angels to fetch away fi-om thence whom he lift: and therefore this imaginarie Hre may make his kitchin (hioke,hut it is altogether needleflTc for the people ; becaufe Chrift (faith e Paul) hinth pureed onrjinnes : all ourfinnes, laith .i". ^ lobn: asS Augujline Iwceti y, Gods pitie is mans purgatorici Laftly,tbis makes againft Atheifts, imagining that either eternall iudgement fliall hauc an end • or elfe that tlic world ftiall haue no end : our Sauiour confutes both in his cxpofition of this parable: verle ig.The haruefi is the end of the world, and thereapers he the Angels, whojhall gather the tares^Qrc. I>t4t thewheatjhullbe gathered into (jods barne. The glorious Angels at the great harueft, fiiall firft gather the tares, ^ {cpara- ting rhcm from the wheat,vvhich {spcEn.i damni, priuation of God, and all that is good ; AngeiSjSaints, friends ; and then theyjhall bind them in/heattesto he burnt, which \s poena fenfiu, apoffenionofhelland allthatiseuill; ' rhcy fhall not be bound all in one, but in many fagots ; an adulterer with an adulterefle fhall make one fagot, a drunkard with a drunkard another fagot, a traytorwith a tray tor another fagot : as there be feuerall finnes, fo leuerall fheaues ; all fhallnot be pu- nillied in the fam.e degree, though in the fame fire : all {hall be burnt, yet none confumed. In that vnquenchable flame, "^ pcena gehennales torquent^non extor- ijuent:p»m»Kt,nor}fimuntcerpom^morsJiHemorte-,fi»is/!»efi»e,defen(isJincd-fe&ti. 'Z> 1 ^hem.annit, in Imum. i88 Luk.S4 26. Gonanjnloc. ' Iob.l4.i. " teirarcba. « Cenfule Cermt' (Op. ptt.i 96,1^7. ' Pral.j9.<5. < Pral.14.4.4 •• 2.Cor.4.i7. MeUnllhon. inloc.iom.4., foL2}6. *■ Matt.7. Seftuagefima Sunday . RMHHeye.~\ That is, all yec ; for that is taken as granted here ; Perceiueje net ? AWmen'Mcviaterej in this valley of tcarcs before they can be comprehenferes, af- cendcd vptc heaucn, and retting on Gods holy hill, the blefled Virgin not ex- cepted, the moftblefled of all the fonsofmenChrittlefus himfelfe not cxemp- tcd,he firft f fuftered, and after entred into glory ; firft he did runnc,thcn obtaine. God bath three houles, Heauen for ioy, Hell for paiiie, Earth for labour : Man is bornetotrauell, asthcfparkesflievpward : Iob.5.7. The matter then in the next place to be confidered, is, that vvc mutt runne, Runne yee. Wherein obferiic f two things efpecially : p^^xijcfhortwsv^^"^'^^''"' The labour,in that we mutt runne; the fhortnefle, in that it is but a race. ' Man that is borne of a woman, is of fliort continuance, and full of trouble : " Animal tcHi (frettijfimi, follicimdims infinite : Mans life is not fhort and fweet, butfliarpc and fliort. Running is a violent exnxife, therefore fliarpe ; a ftagc is but a little ground, therefore fKort. God is good vntovs in tempering thefe fo fitly, that thinking on the fliort- nefle of our life we may be content, becaule foil of miferies ; and againe,confide- ring the miferies of our life we may be comforted, becaufe it is but of fmallcon- tinuance, not a long iourney, but a fhort tie. The word originall is 2wftt», a race of men ^^^qu^^i ^! horfe,whereof I finde in " antiquitie three kinds: ^p'^^^^^^^' One of Italic, containing 625. feet, that is, 1 1 ^. paces. The iecond of Olym- pus, containing 600. foet,thatis, 120. paces. Thethird.coijtaining 1000. fett, that is, 200. paces. It is probable that P^M/writingthisvnto the Corinthians, alluded to the Olympiacke courft, which is the (horteft, much like thetyesin Kent, fome ^o. or 40. rods. And as experience (liewes daily, fome giue ouer at the firft fetting out, in the very cradle ; fome perifh ivhen they haue run two or three paces in theiryouth ; other about the middeft of their race ; moft are out af breath before they can reachthe ftaied paces of threefcore yeercs ; if any liue till eightie, we repute him exceeding old. Why doe I name rods or paces ? Our life is as it were a ^ fpan long,a very* nothing in refpedt of etcrnitie : feeing then ourcourfels fmall, and reward great, a little paine, but an ineftimable price j fee- ing our '' light afflidion, which isbutfor amomcnt,caufeth vntovsafarremoft excellent and an etcrnall waight of glory ; let vs not taint in ourcourle, butfb runrie that we may obtaine. Se runne.'} Noting the manner and the mcanes, <^ a gencrall rule neceflarie for the courfc of our whole life, teaching vs in all we fay or doe to forefee the right end, and to vfe the meanes for obtaining that end . Some looke to the right end, but vie not the right meanes, as Ctfro/ofl^diur inLKthfrs-dgc, who defired the Gofpell mig^ht flourilli, buthee failed in the meanes; he defpifcd authoritic, neglefted humane lawes, and was altogether tranfported with his owne priuate humors of ambition and couetoufhtlfe. And fo the Schifmatikes in our time, efpecially thofeof the feparation, embrace the Gofpell (as it fliould feeme) fo much as we, but they faile in their Ar, in their foruKHtng', for they runne out of the Church, without which none can be (aft, none can be faued, and fo the more they runne, the further are they frotn the prize. Some vfe the right meanes, but not for the right end, as ^ hypocrites vfe to ftft and giu« to the poore, not for Gods glory , but for their own prai(e.So vaine- olorious Preachers and people feekc the truth, but not for the truth, f^ e d^t^ quarmt earn, no» ejuarunt ipjkm. Some neither vfe the right meanes,t)er aime at the right end, as Atheifts , who prefer their fiue fenfes before the foure Euangeliils, and panem uajh-nm in the Pa- ter nofter, hdoTtfanni^cetHrmmen tuttm. Some Septuageft/ja Suridaj. Seme looke to the right end, andvfethe right nicanes, as the holy Prophets and Apoftlcs, all their preaching tended to the glory oF God, and they run the right way, to prupagatethat his glory iSo run therefore that jee mayobtairte. Now that we may run well, two^due preparation before ? , things arc required efptcially : a 'fright difpofition in <^ ^r^ e. Hethatvndcrtakcstorun atye,willfirft, iFhebewife, ^ diet himfelfCjand not rptndhistimcin drunkennefle and glutrbnie; the Text faith, hec willabftaine from ail things, euen. thole meats and pleafures which he doth moftafted, onely to make his bcdie l\vifr and fit for the race. So if we will happily run our courle in Gods wav, vve muft not walkein furfetting and drunkennefle, in chambering and vvantonneflc, but as /'^w/ here, tve muft tame our bodies, and. hringthern ixto Jfihlcnieii : We muft not befitted with S wine, but with the holy Spirit : for talbng and voluntarie chaftifing of our bodies, as occafion is offered, are not workes '• either liipcrfluous or fiiperftitious. A full panch and heauy head is fit- ter to lie than to goc, toftandftillthantorun a fwifrracc. The Gentiles hue to eat,hut ' Chriftians cat to hue, and life confifts in ^ health and ftrength, and both arcin:iintained eipccialiy by moderate fare. Secondly, the runner vfeth to ftriphimfelfe of all about him, except fome white gnimcnt tocoucr his nakednefle: and fo wc mult put off the workes of darkrefle, and entry thing that ' preffeth downe : we muft caftaway the cares of thislife, "' vfing the world asifwe vleditnotjhauingwiuesandchildren,asif vvehad neither wiucs nor children, accounting allthings lofle to vvinne Chrift. Wemuftftripourfciues ofall that might hinder vsinour courfe, leauing no-' thing on vs but the " long robe of Cbrifts righteoufnefTe tocouer oar nakednefi'e, to " coucr our wickcdnefle, as ourApoftlc, Rom. 1^.14. Pnt yee on the Lord hfus Chrift , aadtake no thought for thcflefi> to fulfill the Infls of it. And as the runner mull hauedue preparation before his racej fo likewifea right difpofition in his courfe,that he begin well, continue well,and end well. Fiifljhemuftbecarerull to begin well, toletoutin the right and dircvfl paffa- ges : otherwiie if he run in wrie-^vayes and by-wayes, the more his labour, the greater;s his lofle. We muft take hecd,left metn be p tranjpofita: fuch as will ob- faine Gods prize,muft walke in Gods path, turning neither to the right hjnd nor totheIeft,'t)ir«r. 5 . 5 2,^ g. for there is danger in both ; and, as 1 Ltttherohkvut^s, often the greatcll pcrill is on the right hand. For Schifmatikcs hurt more vnder a colcur of reforming and building vpthe Church, than Heretikes and open Tyrants can doe by perlecuting and pulling downe the Church. Omnes amici om»esimmici{c[\j,ox.\\'BerKard.)' On the contrary, by the Martyrs bloud, the Church is not d eftroy ed,but watered : ' ^tAntefuit in operihn fratrum Candida, nunc in martjrum cruorefurparea. Encry man muft be fure to fct forth aright in the true profefliou of the Catholike faith; othcrvvife when we runne without Chrift, who is the way, ^ then our wifedome is double foolifhnefle, ourriffhte- oafnefTe double finne; when we are beft, thenarewe worft. Againe, wemuft walke in an honeft vocation warranted by Gods Word, othcrwifewe fliallnot run to, but from the pri?e. Secondly , we muft continue welljfor many run,but one receivcth the crowne: we muft therefore take heed that we doe not flip ; or if we flip, that we doc not fall; or if we fail, that we fall not backward, but forward, lb that we may with fpeed rife againe. Themoftiuft ^ often flip, and fometime fall, but they fill not backward as » Eli, and the "^ lewes who tooke Chrift,but forward as r Ahraharn in the valley of Mambre,and ^ E^echielhY the riuer Chcbar. Laftly, wc muftend well ; Death is our laft encmie,which muft be deftroyed, and therefore we muft run well vnto the end, and in the end. As good not to run at all, as to run nceretheend, and then t^lozethe prize ; to fuffer Satan atthe laft houre to fnatch our reward from vs. A runner vyill be fure to ftrctch cut his hands atthe races end to take the marke : fo when death approchcth, a Chriftian muft ftretch out the hand of faith apprehending Chrift and his righteoufiieffe. - ^ Oblcrue 1*8^ f Englifl) glof. « EphcCj.iS. '• D Fulkt in ' Ctim.Alex.fx- d.igog lib.z, cap. I . '' yiiar)one{l viucre,fcdva- tm. 1 Hcb li.i. ■^ 1. Cor. 7. 31. " Aj)ocal 7. 9. " l'ial,}2.i. ';/. i" Luthft. _ in tec. ■iCon.inCs.\ j vcife6. ' Cyptim. efift, tib.i,tpiJK6. f Luther, in Gal.1.4, •Proii 24 16. " I Sam 4. ^ loll. I 8.6. V Gcncfi^, ' Ezcch.1. l/^» into the graue. ♦ . Thirdly, runners and wraftlers contend for a crowne that fhall periHi, but we runne to obtaine an euerlafting crowne : They runne for a little prize^fer a little praile; butweftriuefornolefle thanakingdome that is atftake, that is tha marke,which being verbarij, but operarij : fothat as ClirltV faid to the ^ Lawyer, I fay to thee, Goe and do thou likewife. Not oi one that bcateth the aire'J ' Such as contend in the C hurch about things vncertaine and vnneceflarie, beat tbt aire. I tame my bodie^ The"" yiovkesoF S.Svei thin m 'Wincbeftcr, complained to Henry the fc cond, that their Biflwp had taken aXvay three of their dilhes, and left them but ten : to whom the King anfwered, that the Bifliop fhould do well to rake away tcn,and toleauethem but three ; for they were fo many as he had in his Court. In England Monkcs fo tamed their bodie, that among vs asyet,Frier and fat are ^ voces cenuenibiles : and the new baftard Monkc, though his habit refomble loue, coucring a multitude of finnes; yethimfeUeistliepi(flureofen» uic. No trcalon in old time without a Pricft, no treafon in our time without a lefuite : fo that I may fay with the ° Poet. In veHimentii nan efl contritio mentis. Ni mens ft pura, nil confer t regula dnra,. P Bodily exercife profiteth little ; but godlineffe is profitable to all things. As ^ to fliqw the behauiour of a Prophet in the robes of a Cauilere,is louciy : fo con- trariwife, to do the workes ofa ruffian in the weeds of a Prieft, x^ no better than hypocrifie. Le^ by any mcAnes~^\xc Apcftle was alTured of his faluation^as \s euident,i?o.S. ' This then is to be conftrued of rcproofe before men, not of reprobation before God. Or if it be referred to damnatiojjp ternall,his <" meaning is,that we may not prefume of the end, without the meanes and waies, by which Almighty God brings vs vnto it. And fo we ' lambes may tremble, feeing the bell-wether of the flocke muft fo labour and fubicft his flefti, left perhaps he mifte the marke. JUk. " Chrift SepttMgefima Sunday. " Chriil doth affurc that a litde faith, euen little as agraine of muftardfccd, is ftrong enough to caft all moLintaines into the lea, that fhallrife up to diuide betweene God and vs. It is true , that the '' fhield of faith is able to repcll all the fiery darts ofthe wicked : bur this our faith is made v fat by good vvorkes. And if we will make our calling and ele^-^ion fure, we muftvvirhall diligence '^ ioyne vertue with faith, and with verrue knowledge, and with knowledge temperance, and with temperance patience, and with patience god- lineffe, and with godlintffe brotherly kindncffc, and with brotherly kindnefle loue,&c. The Gofpell. M a t t h . 20. i. The kir}gJomeofheatienislike'vnt$ a manthat ts an h/iJlioUcr^^c. OVr Sauioiir was delighted exceedingly with ccrtaine prouerbiall Ipeeches ; as, " Euerjf m.in that exAltethlnmfclfe^Jhall be brought low; and. he that hunt' bleth himfelfe^^fhatl be exalted. ^ Vnto euery man that hath jtt PinUbe giutn^but from him that hath not, euen that which he hath piali be taken awaj. Many that are fir Jl Pinllbe lad, andthe lafl Jhall be firfl. The which laying is hard, and (as « iJilliop Latjmer fpeakes; it is no meat for mowers and ignorant people. Chrift there- fore propounds here this parable for ^ explanation thereof^ as it is apparent by the 1(5. verfc of this preient Chapter, asalfoby the laft words of the former. tjilany that are fir^ Jhallbe lafl^ and the la^ Jhall be firft : for the kjngdome of heaHin,8ic. lnwhicb,3ledlureof mecl Matt 2$, 19, = Sermon on the Gofpell for Septuagcf^ •^ Ludolphitide vita Chtifiipan, i.c/ip,t i.liwfen. cort.cap. 101. MirtoraC, ex BuUmger.itt he, & reliqutfer e ocns. ' Aiigitfl'm. de [atiila vlxginit' cap.^ I . f Liuher.pnfiit; maier.m kc. s CulmoKMn. 2. in Iscum. PontMioc. ' Matltrat. ex Calui>utt lot, * Ludolphiti& laiifen.vbt fupra ex Chry'eli. ' Uisraa.inltc. ^ Auiufi, dt vertuPom.fer 59' 1^2 Septuagefima Sundd'j. " PfaLiJ.j. ° Matt.4.i9' P Matth.9 p. 1 Luk.14.z3. t Matth.7.1. f Rom 8. JO. ' Ftrtufer.J. in locum. " Afts9.i. =< Pe/rM Paulia l^ergerim, vti ' Lanqutt. Chrou. y D.Gtodw'm in thcIifcofSifflp - Staftetm. de mainitudine Ka. EccUf.l.i.t7. fome in the firfthoiire, as ^dam and the Patriarkes vntill A'o-i^ : fomc in the third houre, as all Noahs poftentie t o Abraham : fome in the Cxt houre, as all his feruants, who liued betvveene (L/^^;-«/; and Alofcs: feme in the ninth houre^ as Adefes and the Prophets : fome in the elcuenth hour c, as Peter and Paul; and all other who liued fince Chrifts time, which is hora noHtJJlma, the Ufi houre,]oh. i.Epift.2.i8. I. Cor. 1 0.1 1. But Ithinkewith S. Hterome, that this difference is meant of our age, rather than of the worlds age. For our great Mafter calls fome to labour in his vineyard at the firft houre of the day, that is, in their child- hood, as Samnel, leremie, MwtheBaptifti each whereof might fay with the 1' Pfalmographer, O Lord, thou waft mine hope when I hanged yet vpon my mothers brefts : Thou art my God euen from my mothers wombe. Other he calls in the third houre, that is, in their youth, as 'Daniel the Propher, and lohn theEuan/fr in dem ing Chrid did alio pawne his foule:but f hele being all labourers in Gods vineyard redec med their foules againe, with vnfained and hearty repentance. But let vs tal c httd bovf we play the mcrchant-venturtrs in this cafe: foro r foule is our beftiewel, of greater value then the whole world, and the deuill is the craftiertvltircr and greatell opprtfTor that eucr was ; if he can get ncucr fo little advantage, if u t Kecpe not dav with bim, bewill befureattheiudgemcnt da) tocaliftr ibftice, and to claime hisowne, fpeakin'g vnto God , as tht K'ngofSodome did vnti tyfbraham ; ( D a mihi animad , catera tolhtiht:^ Giue me the Ibulcs which liauc bccne pawned and forfeited vnto me , the refi take to thy felfe. There is another kinde of pawning offoules.and that is vmo God; forPri? - cesand Prelates, Minifters and MaHers arc bound to God as it were in gO()d<; and body for all iuch as are vnder them : as the Prophet faid vnto Kifg » ^hdt : Keepfthi.fm.i>t; if he he loji^ and want , thy life Ml ^t'-f-rhts life. But if thou doeft thy bef^ cndeuour, though the wicked incorrigible (Inner dicK>r bis.ni- quitie.thou (halt ''de:iuerthy foule, redeemethy pawne, and when cutni o- is come, the Lord of the vineyard (hall giue thee thy reward. Thirdly, fome lofe their foules; as carnall andcareleifeGo'pellers, ign^ ra:'r negligent people, who though they come to Church either ft rhiflnefirfl. The ' iaft in their owne iudgment, the firftin Gods eye. Thirdly, fuch as deftroy their body, that the deuill may haue their {bule, giue themfelues away for nothing : in one word, this is the cafe of all fuch as Hand idle in the marketi they ferue the dcuils turne for nothing : for the wanes of finne ('faith "' Paul) ii death ; and death is none of Gods workes, a nothing in nature. Whytherforedoeyoultandidlein the market all the day ? Goeinto the vineyard, faith the Lord and whatfoeucr is right I will giue you. Now there be diuerfe labourers in the vineyard, as there be diucrfe loy terers in the world ; one plants, another waters, fome digge, fome dung : the " houf- holder giuesvnto one manafhfcddinghooke, to another a (pade, tea third an hatcher : fo there be * fnndry vocations and offices in the Church, diuerfities of gifts, and diuerfitiesofadminiftrations, and diucrfities of operations, i.Cor.12. But about the trimming of the materiall vine, there be° three forts of labou- rers efpecially : thefirft.toprnyne; the lecond, to lay abroad, andvndcrprop it; the third, to digge away the old mould , and to lay new to therootc : all which arc fo neceflarie, that i f any of them faile, the vine \vill foone decay. No Icffe needful! in Chrifts Church are thefe three eftates^Commonaltie. It belongs to the Prieft to tut away iuptribous branches with thefword of the Spirit. TheMagiftrateinuftprotei^ vnderfct, and het^geih the vine, left the wilde v Bore ofthe wood roote it vp,atidthewi!debeaftsof thefieldde- uoureit. The common labourer muft digge and till the ground, that he may getfuflcnancefor himftlfeand other. Ihio Pncft, what would become of our Ipirituall life ? If no Prince, what would become of our ciuilllife? If no com- mon people, what would become of our natumll life? We muft all be labou- rers, and that painfull and profitable ; painefull, called ifl this our parable thrice, workemen : Non otianditm in via, fed iahorandum in vmea : There is no roome in the vineyard for fluggifhnefle. 1 Curfed is he that doth the works ofthe Lord negligently. ButbecaufeS.atanisthe moft'^diligent Preacher in the world, and Heretikes rcompaflefca and land to make profelytes, and to draw difciples after themj it is not enough that labourers in the vineyard be painfull, e.\ceptthey be profi- table : for as one fayd ofthe Schoolemen j A man may magna conatn nihil agere, take great painc to little purpofe ; toyle much, and yet not helpe, but rather hurt the vineyard. The by-word,Eiiery man for himfeife, .and God for vs all, is wicked, impugning directly the end of euery vocation and honeft kinde of life. That ourpaine might be profitable,wemuii labour in a lawfuU calling lawftilly, for the good ofthe vineyard, and then, as it followeth in the lafl point ofthe parable, we {hall receiue Gods penny for out paine. when euen was come, the Lard of the vineyard faid vnto his fieward , ^a/l the labourers, and giue them tlQ-^ir hire, beginning at the lafl vntiil the fir ft. J^ Wherein obfcruetwo things efpecially: f^^^} giuZTmfheir hire-. ^ The tClergie. :jMagilh-acie. Septiiagefima Sunday . 195 A^Of whom, God the Father. ^, 1-1 • ^ J r™ V YvrhroLieh whom, the fteward. God the The which is net a reward oFment, Vi So,j,,g butofmercic;notofdebt,butof tauour.^^^ ^^^ ^^ ^^^ laboarer,, vat fo, asitappearesherebytheperfons, // that the lall be payed firft, andthe \ _ firft laft. pyheneuen.'} All our time of labouring in the vineyard is termed in this and other places ofholy writ, a day : '^Behold now the daj offaluation. ^Exhort one another xfhile it ii called to day. vT L T -I • .u • CI- Fof rf^efhortnefle of ofourlife. Nowour^yhoIe pilgrimage on earthisS p^^.^j^^^^^^^^j^.^^^^j .^^ called a day, m two rdpeasdpecially: 2 wee /Ml no longer worke. Ail our time is but a day, and that a iliort day, a winters day ^ for our eternall night is infinitely longer than our temporall day ; and alas .' it is but a little part of this little day that we worke. " CAiultum temjms eripitur nobii^plm fubdHcittir ^ flarimum ejfluit : exigaapArsefi vita (lumnnosvimmiis. It is the lead part of our life that wee truly Hue; for we fpend our youth, which is our morning, m toyes and vanities; and our old age; which is our afternoone, for the moft part is loft incarking and caring for things of this lifei fo that tbtre remaintth only the noonc of our day. As Epaminondiu aptly, we muft I'alute young men with good morrow, or welcome into the world ; old men with good night, becaufe they be Icauing the world ; only thofe of middle age, with good day- Let vs examine then how we fpendour noone. Though harueft men vie not tofleepe at noon, yet all we being labourftrs in Gods harueft and vineyard ordi- narily fleepe almoft halfe our time. Ocher houres we wade in eating , other in playing, and that which is worft of aIl,moli of all in finning : all which time, we cannot properly be faid to Hue : for as the Scripture teachethvsplainely , bad \vorkes are not the workes ofHght,but of night and darkeneffe: a day mif-fpent is loft, y Amici, diem perdidi. Similis , Captaine of the Guard to the Emperor Adrian, after he had retired himfelfe, and liued priuately (euen yeeres in the Countrey, confeffed that he had lined only feuen yeeres, and caufed to be written vpon his Tombe ; ''■ Hie iacet Similis, cuius atas A/u/torum annorumfHtt, ipfe Septetn duntaxat annos vixit. So, many religious men hauenumbred their yeeres, not from the day of their birih, bur of their new birth, from the beginning ot their regeneration and re- pentance, reputing all that time loft, which was idly mif-pentin the market of the world : fo that whether weeconfider our life of nature , or life of grace, our whole time may well be called a fliort day. Secondly, a day in regard of our eternall night, in which wee cannot worke ; for there is no grace in the graue, nor health in hell. / mufl work? the vporkes of him thatfentme, (laith ^Chrilt) while it is dayi theniohtcommethwhen nomancan worke. When eue» is come, the Lord of the vineyard fhall fay to hisfteward call the laborers,& giue them their hire. This euen is either ^ euery mans end,or elfe the ' worlds endjthe particular houre of our death,or the gecrall day of iudg- mcnt: at ^ both which as well the loyterer as the laborer fliall receiue his reward. The next point to be difcufled, is, what ? (ji"e them their hire.Ji The word hire doth exceedingly trouble thepapifts: for they cannot, or at leaft, will not vnderftand, how eternall life may be both a reward and a gift : whereas it is de- monftratedin holy Scripture, that the immortall crowne of glory is called a re- ward ficunditm ^aid ondy, but a gift fimpliciter,- Ifvve compare life euerlafting to the worke,andlooke no further,it is called aTC'wzrd,Hatth.<) .I2.^reat is jour reward in heauen : but examine the firft originalllfrcjpi whence the worke it fclfe alfo proceeds , and all is merely and wholly gift; £'ri?m;i// Itfei^ the gift of Cjod through lefus Chrifi our Lord : whereas the bleftcd Apoftle faid , the vages R 2 , of • 2. Cor. «. a. ^SeitecaEp.i. Mullos annos iia»figi,pau(OS t/ixi.Cfiel.Calcag- ninm. y TUwi l^efp. vt'i Sueton. in em vita. '■ Xiphillnm In vita Adtiani. » loll, 9. 4. ^ Soarc%jra[l.i i» Matt. TO. <^TheophylaiUia locum. * Ciitman «J> M.ildonat, in locum. 196 ' ?»l(mi refor- med Catho- likc in. merits. f Rom. 1 1.6. s jiufufl cMtra pelag. & Cete- itium lib. z.Cap. 14. torn. 7. foL. 5 ,1 . ^ Exoa. io. 6, ' Luke i2.j». "■Rem. «. I*. ' Eatrrit. Pfal. I oz & Epift. «05. >»Pfll. lOJ 4. ■> 4uiufl. EpitL 105. •Idem Bpift. xzri.tap, 19, f lnS.om.ta2A' 4 Or hU qui pu- tanlfe ex opeti. huiiujiifiidri, ' De vocat. Gen lib. i cap. 17. NonUhoi pretiiim [oluens, [eel diuitioi bo- niialu fut m toi qiioi fine nptribui elegit, efpiaiem. 'Serm. 6\.ln Cant. • lit Lue, cap. 7, < Serm 8. Dm. Septuxgef. J Part, I . qutjl, n.art.z.fol' ' De iu/iifcat. lib.s cap. 7. §.litteruaprt» pofiio. Septuagefima Stwda'j . offime is death, if there were any merits in our workes,the fequell of his fpecch « (hould haue beene. Thewages of righteoufneffeis eternall life; he faith not fo, but the gift of God is eternall life; andfo by that which he doth not fay, as alio by that which he doth (ay,fhewcth that there is no place for merit. ^ Ifthen it be of graCe,it is no more of vvorkes; otherwifc grace is no grace : 8 (jratia non erit graiiAvHomodoj m[ifir gratmttiomni modo: Grace is not grace in any fort, ifitbenotfree in euery fort. In thisconrrouerfie, the Scriptures, and Fathers , and many learned Papifts are on our fide. God faith in the ^ law,that hee will fhew mercy to fuch as keepe hisCommandements : Ergo, reward is giucn of mtrcyto them that fulfill the law. Chrill faith in the 'Gofpell; // is your Fathers pleap^re togiuejoH a ijngdomc. And '' Paul; The fufferings ofthii life are not worthy of the glory in the life to come. The moft mdicioiisand the moft indifferent for both parties among the Fathers is iyfuguHine, who repeats in his Hvorkes often this one golden fentence; 'DettscoronatdonafHa, fion merita noUra: God crowneth bisownegifts,not our merits: accordingtoth3tof"''I> men miferatio 'Domini, &c. My merit is Godsmercy,&c. ^Stella: God my protcflor lookenot vpon me; but fiift looke vpon thine only fonne: place betweene me and thee, his crofle, his bloud , hispadion, his merit ; that lb thy iuftice padTng thorow his blood, when it commeth at the laft to me, it may be gentle and full of mercy. Frier Ferus in his commentaries vpon this place , faith , that the parable of thevineardteachetb, that whatfoeuerGodgiuethvs, isof grace; not of debt. Andinhis^PoBillheprofefleth openly, that ifit were not for pride, this que- ftion would foone beat an end. y Gregoritis Ariminenjis vpon Teter Lombard^ defends at large, that no worke done by man,though comming from the greattft charitVjmeriteth of condigiiry, either eternall life,or any other reward ttmporall: bccaufc cucry fuch worke is the gift of God. His owne words are ; £.V hoc infer 0, quod nedti vit^ aternx,fed nee alius alttriits pnmij dternivel temporalis aliquis aElm hominis f » ttuatarS^ chari- tate elicitw efl de condigno meritoritu apud Deunt,quta (juilibet talis cjl donnm dei. Cardinall » BelUrmine ^ after hee had a long rime rr:u,elled and v\taritd himfclfeiii thequeftionsof iuftification, at the laft holdsitchtfafftc-urfe ro repole our whole truft in the onely mercies of God: propter ihctrtttudim m f^ propria Sexagefima. Sund^j, 197 propria iufiitU & periculum tnanii glorU , tHtiffimnm efifiduciam totam infola Dei mifericordiii & benignttate rcponere. Thus, as you fee, Papiitsot the beft note for learning, accord with vs in the pulpit and (choolc. Now for their praftife, tl7at learned Gierke ^ Chemnitius bath obferued long fince , the inol^of them in the queftion of iuftificati'^n by workeshauel'aid one thing thing in their difputations, and another in their me- ditations, otherwife bebauing themfelues at their death, then in their life. 1- >r when once they fee that they muftappearc before the barre ufGods iuftice, they plead for the moft part,guilty, crauii?g a Pfalme cfmercy : Aiiferere met Deiu O' fseundHm mHltitudinem miferationum tuarum^ deie imcjuitatcmmeam. Pope ^ grace by lefus Chrift. The perfonsvntowhom regard is giuen, arethe firftand the laft labourers in Gods vineyard, and the laft hath equall pay with the firft. If then in our fpiri- tuall warfare, any good worke chance to leape ouer the wall, and challenge to it felfe any prerogatiue of merit, and folhe deuillby his feeming retreat, infeftit with the bane ofprrde, as hauing obtained vidory; we mufl vie it as Terejuatm did his oucr-venturous fonne, cut it off with the vnparciall fword of the fpirir, for daring beyond his CommilTion. I conclude with" AuguTltnei It is truerigh- teouinefle vnto which eternalllife is due; butif itbetrue, itis not of thy felfe. It is from aboue, defcending downe from the father of lights,that thou mighteft haueit s ifat leaft thou haiie it, verily thou hall receiucd it : for Pwhat hail thou thatthouhaftnotreceiued? Wherefore, Oman, if rhoubcroreceiueeternall life, it is indeed the wages of righteoufneffe; but to thee it is grace , to whom riohteoufneffe it felfe is alfo grace. Thar God cals, it is his mercy; that thou commeft at his call, it is his mercy ^ that thou doft labour when thou art come,it is his mercy : that thou art rewarded for thy labour, it is his mercy. ^ By the grace of God 1 am that I am, and his grace rvhich is in me, was n»t in vaine ; but 1 labtured more Abundantly then them aU • jet not If btttthegraceof^odwhichis with me. The Epiftle 2 .C o r. 11. 19. Tee fh-ffcr foolesgladlj^(^c SAint 74«/was fo modeft in his owne caufc, that he cals himfelfe the greateft finner, andtheleaftSainijbut in Gods caufe, perceiuing that his perlonall difgrace might tend to the generall hurt ofthe Church, and fcandall of the Go- fpell, he doth boaft with the proudeft ; In whatfoeuer any man u bold , 'J am told alfo. Not out of vaine-glory, to commend himfelfc, but out of a ■■ iuft neceffity, to ftop the mouthes of other ; cfpecially to confound the filfe teachers. He dotb therefore, ffirft confer, then prefer himfelfe before them all. He compares himfelfe with them in that which is leffe commendable , name- ly ,for his birth and ancientrie-T^fjc are Hebrewes^ euenfo am hthey are Ifraelttes^ euenfeam 1: they arethe feed of Abrttham,eue}i foam I : wheras they relay ce after theflefh^ I will reioyce alfo : verf. 1 8. As he doth equall himfelfe with them in things carnall; fb prefer himfelfe be- fore them in things fpirituall, in that which is more worthy praife,to wit, in his Apoftleftiip- Firft in generall; T"^?/ are the Miniflers of Chrtfl,( Ifpeake asafoele) 1 am more : ^ put apart to preach the Qe^ellof Cjod. " not by man but by leftts Chrift f I. For that he fufferedmoe troubles. In a more particular, he doth extoU him- J ashelheweth in this Scripture; felfc aboue them all,in 2, points efpecialy : ja. For that he receiued moe graces ; \ as he declareth in the next Chap, j'fuch as other impofed on him. In ^Brites aboue meafure. yfupra mo- dumvirtutis hftman^j fkpra modfim confuetudinis humanit. In prifou mor^ plenteoHJly ; in ^ death eft : of the lewes fine times I receiued for- tie ftrifes fane one. Thrice wm I beaten with rods : / was once ^ stoned I fuff-red thrice fhipwrackf • »ight and day hatte I beene in the deefe fea: inperitlofwatersftHperiHof roHbers; in ieepardie of mine owne nation, in ieopardie among the heathen : in perils in the ^ City, in perils tn wilder ne^e, in perils among falfe brethren, (^c. Outward: Labour, watchi»g,hunger,thir/f^ f»fli»g, cold, nakedneffe. Inward : lam cumbred daily, and take care for aH the congregations y (p-e. The 1 His trou- bles here . mentio- "^ ned, are partly. fuchas himfelfe affumed ^. ofhisowncaccfrd: Sexagefima Sunday. 199 vQuiet reft. The natural! man is comforted inthree things efpecially:;'v®-, a very great multitude J as it is incur vulgar EngliCh , much peop/e, gathered togtther } many from many cities : in ^ealefo good, in number fo great, that prefTingvpon Chrift by the fea fide, he was faine to leapc into a fhip, and make that his Pulpit, as S. Matthew reports in his ' Gofpell. This peoples patternc condtnines our peoples praftile , who will not runnc out ot the citie into the country , nor out of the country into the city to heare Chrifl:, except it be vpon hatred or curiofitie, faftion or affeclion. Vnderthccruell perlecution of" T)tocleJian twenty thoufand Chriflians in Nicomedia were burned in the Temple , being all affembled to celebrate the birch of Chrift. And " Hitrome makes mention, how that at Mentz in Germa- nie, the city being taken , many thoufands were flaine in the Church. Ai:d whatmiiffacreshaue lately beene in England, France, Flanders, is not vnknowne vnto iuch as haue had either open eies or eares. Happy then arethe eyes which fee the things that we may fee: for weliuing vnder the peaceable gouernment of a mod: religious Prince,maycometoChurchin peace, heare in peace, depart in peace: we may come in our flippers and fit on our culhions, Jftbcn Chrift doe not hold vs by the eares, 2L$y Socrates AiA Alctbiades, ifwedcenot preffe to heare him, as the people did here, he will one dayfpeakeof vs, as he did of Hierufakm: * How often would I haue gatheredyou together, as the henne doth her chickens vnder her wings, and yee would net ? ' 1 haue called,and yee refufed, I haue ftrctched out mine hand, and none would regard : But becaule veedefpifed all my counfell, andwouldnoneof mycerreftionj wiil alfo laugh atyourdeftru In that he went out oHiishoule (faith *^cJ^4f/^£'iv) . Thccareot LhnltinV ^o a more puhlike, large, fit place tor teaching. inftrpaing,,s feene ^^_ p^^ ^j^^^ |;^ ^p^j^^ by ^ fimilitude. By the former alj s Preachers may Icarne to take their heft hint and opportu- nity for the propagating of the Golpdlj ami inftrudingof Gods people, Icauing fbmetime their owne little cures, and vpon good occaiion to preach vnto much people, fovving their feed in a more large field, and profiting euen fo many as they can. For the fccond point, Diuineshane rendred fundry rcafons, why Chrift vfed to fpeake by parables : as firft, ^ that the Scripture might be fulfilled : / will o- penmy month im a parnlple, Via.]- 78. 2. Secondly, ' that we might know that Chriil: fpake with the fame fpirit , by which all Gods holy Prophets in old time {pake, v/hofe writings are full of parables. Thirdly, '^ that he might defcerrd vnto the capacitieofthemoftfimpIc,vvho belt vnderltand andremi;mber homely comparifonsj as the 'Poet truly; Sfgnius irritant animos demi^aferaures. Q^km qu^funt octilis fitbieUajidelil'MS. Fourthly, •" that his auditors might hereby take occanon to mouc doubts, and aske queftioiis, as the Ditciples in the 9. vcrfe : JVhat mamcr ofjimilitudc is thi^. Fiftiy,th3t the myfteriesof Gods heauenlykingdome might notbercuea- led vnto the fcornefull ; as Chrifl: himfelfe teachethin the tenth verfe : Toyott it isgiMcn to k»erv the Secrets of the kiagdome i hut ta other in parables , that when they fee^ they fJjonldnot fee C^c. Sixtlv, that eueryman in his occupation and ordinary 9'ocation, might be taught thofe things which concerne his foules health : as this parable miy bee termed the ploughmansGolpell, The feed is the Tcord of God, &:c. He that me- dicates on it, when he plougheth his ground, may havic a " fermon alway before him, euery furrow being a line, euery graine of cornc a kflbn bringing forth fomc fruite. The forverrventopst tofovhisfeedT^S. ° ^uguFIin* Writethvpon the words, Aperiaminfarabola OS metwj^ eloquar propojttiones ai> initio^WiOneth; vtinam <](ti dixit aperiam os mcum in pArabslu, it* aperiret etiam ipfas parabolas ; ci-ffciit clo- cjiiitar propo/itiones, ita etiiUm eloejueretur earur» expofiitones. Here S. Auguflmes prayer is heard. forChriftgiuesanexpofition of his propofition; and therefore wee muftp take heed, thot we neither detraft nor ad de any thing to it: Opns 1 habet leElore non interprete. A»d as hefaid thefe things he cried , he that hath eares.'^ ' He cried to manifefl: his afFedlton and our duinefTe : exceptingthis occafion he did not crieaboue three or foure times in all his life. He cried as hetaught in the Temple, John 7. 38, Hecriedwhenhe railed vp L--i*4r;« fr0mthedead3Toh.il. 45. He cried, Ioh.12.44. He criedontheCrofie, Matth.27. atall which times he deliuered matter of great confcquence. This fcntence then. He that hath eares to heare let himheare, beiiigvtteredvpon aery, mnft not lightly be refpc<^ed of vs. All men for the moft part haue both their eares, but not to heare. The ''man ficke of the gout, hath both his feet, but not to walke: He that is purblind,hath both his eyes, but not to fee clecrly : he that^is maniclcd by the Magiftrate for feme fault, hath both his hands; but fo long as they are bound they cannot doe their office. SomoPt men haue eares, but few men haue eares to heare, namely, fo heare that which is good, and to heare that which is good, well. ^tAuresau. diendifttnt aures mentis fcilicet intetligendiy ^ faciendi eju.t iujjafunt. A good eare, faith the " Wifcman, will gladly barken vnto wifdcmc : where note two lefTons as concerning hearing -. firft , t\\Jt we hearken vnto nothing bnt that which h good", vnto wiQome. Secondly, that wee hearken vnto it gladly; with a great defire to learnc ; for in Scripture phrafe, obaudire is "^ ebfdire: ' Match, ij. I. % Mufcultii in Matth I ! ffy Btjuxamii H-^r. tun. ifol. 184. I" Hitrt F.uihj- mm : Gcnt- brard'iitPCA. 77. ' gcauxamU xbi lup. & Hemin- «i«j in tocuiri. ^ferui jam. 2. mloc. ^Hora.art.pott, " Msrlorat, ex Bufer.inlae. ' Fcrus vbifup, 'ln?{il.77. p Httrdfi. in Matt. 13. 1 CulmaH. in he. ' Hcmingiui « toe. f SlaplHtH. Iironp'uor. wo- rn/ jer. d«m, {exagff. ' J{f.niitiu* apud Tht) in Mnt.i^. "Ecclef. 3 3I« 2oa "Luke lO.t 6, 'Matt. i«. I <. * Exod.xi.tf. Deut, 15. 17. SexAgefimA Sunday. ■•lames 1. 23. ' Ramm de Re- tig. lib, Z: cap.6. ■iMatt.zj.g. °>4«|./fr. 4.in Ff/2. loan. Baft ^Aft. 17-11. sMalac.j. 7. ■■Markg. II. ' loh. 3 9. 'Matt 13.36. 1 £i&. I. ctter to marie then to burne: but thefe men, as'' F.psphanius of the like, reied mariage,yet ceafe not from luft. ' Holcote app'ieth that of Job vnto rhem. He hath n-^t found ftedfaftneffe in his ^Hgells. Thelpirits ofourtimeby their couetoufnefTc are Angellsof the pit of hell, and by their incontinence like the Ipirits called /«r«^», the Priefts of Priapusox Beelphegor • and fo the Pa- pifts in their celibate mend their manners as the Deuill his dames legge ; for whereas hefljould hauefet it right , he Our ft it ejuite afitnder. Iris faydjExod gy. 23. that the fnufflrs of the Temple wereof puregold : hereby iignifying that they fhould be pure , who correcl other. A Paftcr then muftbe purcjthough not a puritan; holy, not hollow ; no boafier of puritie, but a true follower of vertue. Marke the words order here, ^ iahnr andfafiing "oe before, chaftirie followeth after. It was fulncflp of bread and abundance of idleneffethatoccafionedSodome to finnc: Ezech 16. 49. bur labour, and then as the Poet trulv, periere cupidinis arcns, in the words ot holy Scripture , Sarans fieric darts fhali not hit thee. Venus in vinis^ ignis in igne, quoth tlie ' Mafler of that art. But faft and thou {halt {larue thy raging enemie : nttwjtiamfngatur m- Jicnm fugitur, nunejuitm maBatur, ttificum t»aceratttr,zs *" Jtsnoceyitins fweetly. Knoiv/edger] " That is, difcretionand wifdcme, called by theThilofopher, iu/Ax i»c-i''x^',3.s it were the loules eye : for as the Vnicorne doth more good with one hornc then other beafts withtwo; fothedifcreetPafior indued with a few gifts, edifieth his people better then vnwife Teachers adorned with many: which cccafioncd one to fay, that young Lawyers, old Phifitians , and midling Diuines are beft; an old Preacher cannot teach fo painfully, and the young not fo profitably, but the midiingmay docboth,as hauingthc young mans ere(5tion offjjirit, and the old mans diredion ofzeale. A n Vnicornes hornc being in a skilful! mans hand, is very pretious and help- full, but when it is in the beafts head, often hurtful!; and therefore p 1>autd praied he might be deliuered from the homes of Vnicornes . In like manner, albeit zcale rcfiding in awifemanbeneuer lo commendable, yet placed in a beafts head in a mans heart 1 like horfe and mule U'ithout vnderftanding , is no bet- ter then madneffe and furie. ' S.Paul fayd of the luperftitious lewes, / teare them record, that they haue the ^eale rf(jed, bat not according to knowledge, zealc with- out learning is fiarke blindc, learning without difcretion is purbhnde; like ftrong Samp fin without his eyes, apt to doe little good , howloeuer able to doc • much mifchiefe. As difcretion is the foules eye, fo the foule of vertue,being,as ^Arifletle truly, *" virtutufn The firfl Sunday in Lent . 229 virttttHm norma ci- forma, the very guide to goodnene, and miftiis of all mora- litie : which opinion ' Socrates held ib ftifly,that he fuppofed euery vcrtuc to be prudence ; for prudence direds bounty what togiue, when to giue, whereto giue: ne liberalitM Itberalittftepereat, as " Hierome to PauttHHS', it is prudence that directs fortitude with whom, and for what, and how to fighr;and prudence direftsvs "here to diuide the word aright, that our preaching may be power- full vntofaluation, and that ourfelues may Ihine like x lights in the midft of a crooked generation. » Other vndcrUand by k»evledge accurate skill in the Scriptures infinuating that good Diuines ought to be good text men, "endued with the wifdome of God,and not asthefalfe teachers abounding with carnall and worldly wildome . So that /' fPfal. 112. ». ' Bernard. Clu- vitceisfis. 'Ecclcf. 7: V ' Icrcm 20.8,9 ^Plr.1,3. 19. 230 vPfal.37. J. The firft Stmdtf in Lent, ' A!iuin. In lot. » rheophy'.iEl. H}- Cue tan. in be. >> Gmmtin Ik. 'Ephcf.j, 17. ''Matke 9. 13 ■ ' Mi'lorat. ex Cahln^ m loe. fAfts4.5T. 8Maikc 10, JO ■> Hleron, epifl. adPammachiie, Tom.i. fol.i6i ' claadka, ''ludgesp. 48. 'Icb7.i. "lohn. 14, C. "LeoCer. 1. qitadii^ef. " 'uguftin . de vabii Dom. fer.4.1. '•Pfi/. I44.I* iHeb.i2.2. fliame for doing good in bis glory, >' Commit thou thy way to the Lord.and put thy truft in him, and he fliall bring it to paffe, that thoii flialt eafily paiFc by^ood report and enill report. C Long life. Lull: of the flefh is in three things :<^EafefuIl health. ^lolly mirth. Foi: the firft, as dying, trnd heholdvce line : for the fccond, as chafined, tind yet mt killed: for the third, ^j'/errowtW, and y et alwaj merry : where note by the way that 74a/ faith, zs forr owing , but an merry j ^fignifyingrhat temporall things haue butarefcmblance of good and cuill, as being vncertaine and mo- mentanie ; but fpirimall things exift truly, being permanent and certaine with- out any Jta/t or tancjitam i he I'aith, as deceiaers, as v»k>iovpne, as dying; as chafle- ned, as forr owing, as hatting nothing. liut he faith not as true, but //-«<■ ; not as knowne, but knowne; not as merry, hut merry: for Chriftians are* reputed only dcceiuers, vnknowne, forrowing, but in verity they be mofi true , moft merrie, moft rich, zs haxing nothing, and yet pojfe///»g ali things. The luft of the eye is coueting of worldly wealth, in regard of our feluesthat we doe not beg, in regard of other that, we may thriue ; fo we, iaith Ta»l, on the left hand in temporall things are poor e, but on the right hand in ''/piriruall treafures inriching other, in inordinate defire crauing nothing, yet in content hauing all things i all things inChriftwho '^dwelleth in our hearts by fiith, Habent enim omnia ejttihabenthabentem omnia: For they muft needs haue all who jht thus enioy the Lord of all : as S. Hieroms notably , Credemi totus mandus dim- ^ tiarumefl: TohimthatbeIeeueth,all thingsare'poflible, faith -^Chrirt: Ergo poflefled, faith Taul. . « Other conftrue this of atfluall poffefling temporall goods , in that the primi- tiue Chriftians fold their lands , and layd downe the f price thereof at the Apofiles feet , and fo they poflefled s houfes and land in common , albeit no- thing in proper; in that they poflefled the pofleflbrs, all things were at their command. ^ ApoftoU cjuanttfm ad diuitias nihil, quantnm advolantatem totum mHrtdttmparitcrreliquerunt. But the former expofition is fitter, onelythe man content is rich, and the couetousonelypoore: the good man hauing nothing is Lordof allthnigs; on the contrary, milerable wretches hauing ail things, po- flefle nothing. The Gofpell. M at th. 4. i. Then was Ufm led atvay ofthefiirit into the voildernejje to be temped ef the I>euiil^^c, Good Captaine doth not onely teach his fonldiers how to fight by ge- nerall rules, but fticwthem alfoby particular and perfbnall example: ^TftncpromptiHs ibunt,li dftxjttfociits ; as the Scripture, Going in and out before them, and faying with ^ Abimelech^what^oeusryeefes me doe, make hajleanddoe the like. The life ofmanisa' warfare vpon earth, and euery Chriftian is a pre- fefled fculdier(ashevowedin baptifmej to fight againft the world, the flefh andthedeuili; our grand Captaine therefore Chrift being both the^ truth and the way, doth not onely diredl vsby preaching, as the truth ; but alibdemon- ftrate by perfonall encounter as our leader and way, how to quell and conquer all our enemies, '^vt cuius munimtir auxilio, erudiamur exemplo , the Captaine did fight that the fouldier might "learne that euery Chriftian might fingand fay with p 2)4«»W, Bleflcd ^e the Lord myftrength, which teacheth my hands to warreand my fingers to fight. And that "5 looking vnto lefus the author and finiiher of our faith, wee might not be wearied and faint in our miiides. ^ fdeo The firjl Sunday ht Lent. 'Ideotcrtmitsefl ChriJlas net/inceretHr a tent at ore C/7r»/?»V«««x;OurGeneraUdid waire, that we might winne. Now the weapons vfed in this30ffenfiue, ftriking other, combat by Chrift, are partly 2 Defenfuie, guarding himfelfe. The 'fword of the Spirit, that is the word of God, is his onely weapon ofFen- fiue; for as often as the tempter came nigh him, heftrooke with it, Itu^mt^, it is written, &c. His defcnfiuc weapons are principally three, 'correfpon-Cp, ^ * dent to the number of our three mortall enemies, the "^j^ .' He did vfe the wildernes againfl: the temptations of the worId,fafting againft the temptations of the flefh, and prayer againft the temptations of- the Deuill. /^Ti me when, Then. In the whole Gofpelllx Place where, The wilderneffe. fine points are remark- J.P^r^o^s by whom. Led by thefpirit, teftedofthe deuill. able concerning our Sa-^Mannerhow,?"^^ r^rw/iffrc^tw* to him. Sec. uiours temptation , the^Succefleandeuentwhat,T'/:;£» the deuill leaueth him, %> and Angels miniHred vuto him, &c. S. y^/^jw^^w reports iA the words immediatly before, that the time was after Chrift had beene baptiK,edin lordan, and thefpirit haddefcended vpon him, and a vojce frontheaiienhetdfMd,This iimy belouedfonn,in rvhom I amyvellpleaftd.Wzre then as in aChryftallglafle wee may behold the condition of all Chriftians; " afibon as wee giue vp our names vnro Chrift in baptifme, fo (oone as the Spirit iball defcend vpon vs inlightningbur vnderftanding, and reforming our afFefli- ons ; as (oone as we begin to pleafe God, we defpiie Satan,inftantly making him our enemic,ronngand raging againft our poorc foule with all might and malice. * NunquAm bella bonu, nunquam dijfidia cejfant* EtejHocum certet, mens pia femper habet. AsTaul when he came tor Macedonia, fowe,fofoone as wee looke toward lerulalem, and make confcience of finne, ftiall be troubled on tueryfide^ fightings nnthout, and terrlurs within. It is written, Apocal.12.4. that the great red Dragon flood before the wo- man, which was ready to be deliuered,that he might deuoure her dnldc, when fliee had brought it forth. In a myfticall fenle, this * woman isthe Church, and this dragon is the deuill, euermore ready to dcuour the pcpitent, all fuch as arc new creatures in Chrift, borne againe by baptifme and repentance. As the crafty thecfewill not breake into an empty houfe, but into fome fat kitchin, or full barne, wlierehe may finde a good booty ; fo Satan affaults them efpccially, who are rich in grace: for * as a dogge barkes at ftrangers, and not at fuch as are do- mefticallj and as the Fowler layeth his ihare/or birds that are wild, not for his Pigeons or Partriges in his ownecuftodie: fo when the Deuill as a ^firong man armed keepeth his hold, the things he pajfeffeth are in peace; then as ' Holof ernes to Judith ; Feare not in thine heart, for I neuer hurt any that would ferue A'^- ^wrWsw-ca'r the King ofall the earth : Inlike manner he faithj Ineuermoleft any that are content to fcrue me the Prince of the world. Difcomfort not thy fclfe then in any temptation, for it is a manifeft argument Satan hath no poffeflion or part in thee, but that thou art the feruant and fonne of God; for whom God loues, afluredly the Deuill hates; as the one workes in mercy, the other workes in malice. Let not the Prince of darkenefle be wifer in his kinde than the children of light : asheiscraftiein obferuing his 7/!)f», and taking his time to tempt, fo let vs be prudent in watching our hint to quell bis fuggeftionsi undoubtedly the befttime is to relift him at the firft time, <^ ^//^««j infiHita tergo, quam rejijlit infacietjt. Ifyec refift the deuill,. he will flee tirom you, faith' .y./^ww. • EUUo(tfugiat,fi jlas quafimafcArecedit. Thereadieftway to kill a ferpent is to f breake his hcad;the Kdcuils head is cut V 2 . off 2}I ' MuguH'm. in Pi'al. j)0. parl.i 'Ephef. 6. 17. Dom. I quadra. " Hilarius& Theophjlaii. in loc. Affhrof in Luc. i^unfen. eel. cap 15. ^ Proffer, intfi. gram. 1 z Cor. 7. J. ' Kupirtui com . in^pocalyp.hb. 7 fag. 423■d^ 424, & yega Dom. I . in qua- tttagtf. » Dic\ in loc, I" Lukei 1.11. 'ritten, couctoulnefle is the voor of all euill, Ivvjllaot thercforeput my truftin vncertaineiiches. his vrttten^ that formcation is nottobenamcdamongSaints, I will therefore prflcffe my veflelUli honour and holinefTe ; auoid foule fiend, for It u written, that thou ' goeft about like a roaring lycnfceking whom thoumaiftdcucure. The place where Chriftvvas tempted is iayd hereto be the ivilJe;ficJfe;and that forfundry reafbns, as Interpreters obferue; ^firflin good correlpondeiice to -,^tf//?«? ouercome by the Tempter in Paradife: for the hrfl: yldum was conque- red of the Serpent by gluttonic, pride and auarice: by giuttonie,wheiihedidcat the forbidden fruite ; by pride deliring to be as God; by couetoufi^ifrc, in being diicontent with his prefent cflate : Sothefecond ^(S'/iwisaflaultedhcreby the fame Serpent, v.'ith the like temptations ; With ginttonie. If thou be the Sonne ofCjod, cemmanA that thefe flones be made bread : wich pride. The 'Dexill (etteth him OK a pinnacle of the Temple: with auarice, he carried htm vp to the top of an high mcnntaine,and (hiwed him all the kingdomes of the rrcrld^ and theglorj of t htm, and fayd, eyfll thefetxill I gttte thee,if thou vilt fall downe and verlhipme. But our Sauiourcommins into the world to gaine that \vhich Adam loft.aboundins • • • ® with three contrary vertues, Humilitie, Temperance, Content arion, oucrcame the Tempter, and that in open field, becaufethe Deuill had difcomfited 4d*im in the garden. . ■ Secondly, Chrifl:\vas tempted and faffed in the wildernefTe forKe dayes and fbrtie nights, before he did execute his office publikely, 'that he might uppeare to be fent from God,rather then out of any Towneifrom men."" When Almighty God deliuered his Law to cJ^o/^/, he tooke him vp into amountaine from the fight of the people, and a cloud c6iiered the mountaine,that he niiglt talke v\ ith Mafes as in a withdrawing chamber ; and after M»fes had becne in Mount Sinai fortie da)'es and fortie nights, the Lord fpake to Adofes, and afrervvard Mofes to the people. In like manner,it was mcete that Chrifl being a far more worthy Mi- nifter ofa far more excellent law, fbould fortie daics & fortie ifi'ghts abide m the wilderneflc, free from the tumults and troubles of the world, and then bei^in to teach the t ofpell as a God among men ,at leafl as a " man of God, & ncformen. P According to this patterne Preachers of the Word fhould not be taken out of Tauernes into ff niples, or from meere fecular courfes into this high ec- clcfiaflicall fundlion , but from their folitarie fludies , and monarticall liuesin Vniuerfities- Thirdly, Chrifl was tempted in the wildcrnefle as a rnoft fit place for ^temp- tation, asalfo for ' duel! and fingle combat : for men o^refolution will not draw their weapons in the ftreet, but (a^wefpcake) challenge their aduerhrie to goe into the field. Our valiant Captaine therefore prouoked his and our mortall ene- mie to fight hand to hand in a defert. That the wilderneffe is fit for temptation , is auowed by truth it felfe ; ^Two aye better than one, for if they fall f the one mill lift vp hit fellow : but woe vnto him that is alone ; fi>r (je fallethy and there wants afecond tofuccour him. A melan- cholikc folitarie man is moftexpofed to Satans malice; Chrifhanfocietic is like a bundle offticks laid together, whereofone kindles another ; Etta was tempted alone, Chrifi alone, Hierornt alone: Companie then is good , efpecially when the men are good; otherwife better it is to fight with one deuillin the wildernefle/ than with many deuilis in a tauerne. When thou art alone read the Scriptures,or pray, that either God may talke to thee, or thou to God, and fo thou mayfl fay with ^Scipio, that thou art neuer lefie alone, than when alone; for what com- panie fb great and fo good as the guard of Angels, and fellow fliip of the Holy Ghofl ? '^But if thou talke with thy felfe concerning worldly bufincfle,and medi- tate mifchiefe in thy bed, in'thy field, in thy Cell, affuredly Satan is in hisf ight z'^» to triumph oucr thee. ^ Led The fir jl SuftdayiaLeMt. Lfd hj th{fpirit.~] There be " fuiidry different acccptions of this word in ho ly Scriptures . fDiabolicall, In this one Gc>fpell^ Angelica!/, wee may note foure iHumanc, kinds offpirits ; a tDiuine, >hy which Chrift was< tempted, vcrf. i. comforted, ved'. 1 1 hungry, verl. 2. led. For '^ all the Do(n'ors accord that this Spirit was f^irJ'/»«>«, the third perfon in the facred Trinicie. y Dydimus and Hicrome gather this out ofthe article The. Secondly, ^i'^Z.«;^f reports cxprefly, that /"«'f «"•»<■ notes, aptly rdcmble the iuft •• Although ^ they loved after their calues at home, yet they kept one path, and turned neither to the right hand >hr to the left. And io naturall affedtion toward our children, makes euen the bett man fomtime to low, fomc- time to looke back vnto the things of this life ; yet being led by the Spirit go- ethonftillthe ftraight way,f/9r^ffri«^rW rv'nch it hehinde , and endeuouring himfelfc vnto thitvfhich i) before, following hard toipurdthe mar ke for the price of the high calling of God in Chrift lefus. S Abraham being led by the Spirit,forfooKe his ownc country ,kindred,home, •> and went out, not knowing whither he went. « T<»»/ being led by the Spirit, went to Ierufalem,cuena Citiethat ^ killed herprophcts.and faid.IpalTeiiotat all, neither is my hfedeare vnto my felfe.fothat I may fulfill my coarfe with ioy. So Chrift here led by the Spirit into the wildcrnefle. He did not then thruft himfelfe into temptation, neither was he forced there- unto by Satan hiscnemie, asthe text plainly , ledby the Spirit to be tempted of the Deuill. Out ofwhich obferue twocondufions : ' firft,that we maj' not fcekc temptations our felucs : fccondly that we cannot be tempted of other but by diuine permifTion. Inconfideration ofboth, it is fit with the Church daily to defirc God, that wefallintono/tnne neither runneinto any kjnde of danger, but that all our doings may be ordered by hit gouernance, the which is no more than our maftcr Chrift hath taughtin his abfolute forme ofpraycr, lead vs not into tempta- tion, but diltuervs fiem euill. Oheauenly Father afliftvs with thy Spirir,and giue an ifluewith the temptation, that thofe euills which the craft andfubtiltie of the deuiS, or man worketh again}} vs, be brought to nought, and by the prouidence of thjgoodneffe they may be dtfperfed; as our Church in the Lctanie. To be tempted^ ■" 5. lamesfiith, a man may not fay when he is tempted j; am tempted of God ; for he can neither be tempted with euill, nor tempt a* to euill ; how then could the'Spirit leade Chrift to be tempted? Anfwer is made by ■5". Angufline in an "" Epiftle to Confentius: Alia tentatio deceptio»ii,alia prgbatio- nis: There be two forts of tcmptations,one to prorje,another to dcceiue vs. Now God doth only tempt to try , but Satan to deftroy.G«d doth tempt to make men I better; and therefore °Dauid : T>roba me Dent, (3- tent a me. So Pi*, lames; V 3 Account 233 °Iohn ;.8. ffal. ioj.6. ' Beauxtmti in loc. y :4[iud Mald»- n.f. in loc. ' Caf. 4. I . > Rom 8. 1 4. '' caietan. ' l^errtard. fer.t. dc quadrate/. ^ Moral, lib. 7. Mf. 18. 'i Sam. 6. fPhilip, 3, 13. sGen f». I, ^Hcb. 1 1. 8. 'Arts 20 21 *Mat. 2j. 37, ^Zfpper.inltc. & Un(ett. c. 1 5. concord. "C'f.i.v. I J. 'H|ii/?.I46. 'cap J V. a,^ 234 lAmbfof. de A'^ "bam Jib. I, cap. 8. "Aiiguflin.lib. qu.Si.qu.i. & zi.Ucmdedua- bwi animabu} cunitt Manich. cap. G.reira^- lib. I. cap. t6. '^qiiin. kit. J. ;n i^oro 9. ' I'erky'rti cxpofit, of lead vs not into tempta- tion. 'Epifi S9. qutlt. z.conjule. Bellarmin. I'.b t. dc amid' gritt & ftaiiipeccai.cap, li & ^qum, vbifupra. '^ Lombard, z. ((nt.difi, n- yAa.17.ii, == Bajil. erat. quok Dim n»n fit author maU- nm. » Augufl. contra Faujtum.lib. 22, cap.jS coafule Metaac.toc com. tit.dc caufapcc, C4ti, ^ Mticar.hem.7. LihohstentiitvtfHhrhat^s. m vt coronet; The deuill doth tempt vs to c!eftru(ftion,but God doth tempt vs for our inftnK^ion. Happily fbme will obie(5l: If Chrift were led by the Spirit to be tempted ofthe deuillj Almighty God is Author of euill . In anfwer whereof, vnderftand that God infome refpetft may be fayd,hether yoft lone the Lord y oar Cjod Kith /illy cur heart. Secondly, God is fayd to lead into temptation by withdrawing his grace, for fo S. " iy4ng»siine doth expound,)^ ne ms infer.isin tentcnionemjHite!ligitnr(hith he) ne nos inftrri deferendo perrKUtO!. As the fchoole diliinguiflietb aptlv,'Z)f«^ dtHcit gratiamdetrahendoy diabolpo ajjicit miilitmm apponende, bomofcipfumiftficit dnritiam co.ntrahendo. Thirdly, God is a worker in temptation fo far forth as it is an a^flion, " for euery aflion asitisanadionisgood, andof God,iny whom weliue, moueand haue our being. A man rides vpon a lame horfe, the rider is the caufe ofthe mo- tion, bur the horfe himleifeis the caute ofthe halting in the motion : fo God is author of euery action , but not ofthe wickedncfle in any acflion ; and yet being infinite in greatnesandgocdncfle, he doth difpofc well of that whichis ill, '^ as the cunning Phyfitian makes of deadly poylon a wholefome medecine. ^ Licet 1>etts nonfit author, tamen ordinator efi peccateruniyne vmnerfitatii natuntm turh.i- re , vel tfsrpare permittantH-: And fo God fuffLrs his children to be tempted b «i'f >tfonxm eft omne ejuodinfttim eft; (jnamms ergo ea ojut. njala f»nt in quantum mala punt r.onfunt bona, tamen vt nonfolum iona fed etiamfint c^ mala bonum eft; nam nifi ejfet hoc bonum, vt effent & mala, nttllo modo ejfe fineremur ab omnipotente bono, ^Q>o\ toman : Genef 5. Hathgodindeedfayd ^ yee (hall not cate of entry tree efthe garden ? Man to God : Apoca!,i j. 10. TraieB/is eft accufa- torfratrum, & c. Man to man : for all quarrels originally proceed from him, as being the % father of lies, and a mur- therer from the beginmng. Peacemakers are jjj«i,«o»,f J good Angels , heires and •* children of God , • who is loue ; but contentious fpirits are xaxoUifiCHi ^ of their father the deuiU. %^nd when he hadfaftedfortie dates and fortie nights , he was at the lafi anhnn- gred.'J i' He fuftainedhimfelfefortiedaies and fortie nights without meate, to 'fhew thathewasGod,andt|[.£n washungry to (hew that hewasnan.K'^.Afarke and"" S. Luke remember onely the daies and not the nights, our Euangelift expreffeth here both,and that ,as " SuthjimiMs is of opinio n, for the greater exaggeration^ Ofthe deai/Qlhe word figiiifieth a cauiller,a Han- '■< derer , anaccufer doth ^accufe for he I I ihffirfi Sunddj in Lent exagt^erarion of the miracle becaufe the lewes in their fafts vluiUy refi-f flicd thi.irrieli!csai:nighc,aUhciigbthey falkd all theday. My ftica!ly,",^''«anidznd i^L^f, the one when he had dined well,andthc other when he haddruntetoomuchiifheperceiue men exceeding hungry, then he tempts them as he did CI ;ri It "hereto diftruftinGod, or gluttonie, JVhenChrift mts an htingred, then the tempter came to him ; ^ as the cunning fowler fets his limed earesofcornetocatchfparrowesin an hard fi oil or great liiow, when they be ready to flarue. The tempter'^ As Virgillis called the Poet, and J^rifiotle ?^(f Philofopher, and 'Z?rf«/W in holy Scripture y the king; [o Satan is ftiled ^ per antonomaftan , the tempter : as there is a facred Trinitie, the Fathe*-, Sonne ^ and holy Ghofi ; fo there is.i curkd Cerberus inUcir^XoCinm, ihervcrld^thefiej^j^ and the dentil , blit the chiefe ofthefe tempters is the deuill. lfthottbethefonneofCjoAr\ The Pri'iceof darlnefle here ='transformes him- felfe intoanAngcU of light: he '^fetmcstofp^aKereafon and religion, againft Scriptureciring Scripture. "^ Whocandiicoucrthe face ofhis garment? crwho fhall open the doores of his face ? ^ the g' ii^les of Behemoth are like flaues of iron ; cartilago eius e]Map L-:min,£ferrea,xht gvillles are neither bore nor flefli.-and 'o faith « C/rf^fl^-tVjthe greatefl flrength ol the deuill is in his difiimulation and, hypocrifie : the miniflers of Satan vfually reafon after thefame manner; If th( u Meagentlemanvvell bred, reucnge this quarrell; ifanhoncft fellow, pledge this health ; ifa true Catholike, die for the popes vnlimited iuprcmacie : w bereas if is the part cfa gentleman to be curte ou.s, of an honefl. man to be iober^of a good Catholike to giue to Cifar the things appertaining to Cxfar ; and fo the deuill as a bargeman lookes one way, but rowes another way, aliud proponit, altHdJlipponit. Command that thefeflones he made ^r^^^.^jf" Interpreters obftrue the gradation of Satan; he begins with little finnes, and fo proceeds vnto greater ; atthefirft he tempts vntogdiffidence,co>»w ho- mjin.i. z* ojl*. 147. art. j. P LtidolpkiK, de vita Cbrilli, pan.i.cap. 21. 1 1 Pet, 5,8. 'B. Lmymers bcrm.at Pauls. ' I S.im. I r. «Gcn. X9'ii- " l.yr.-'.Hnmm, Axctmi,s iQC, " Oifx^ hi loc. 1 M.Kth I. 6 6. Dom. 1. qiii- dragtf. 'z.Cor.it, 14 '» i^cganiim.i. quad' azcf. ci" SmihtXj viii fupra, con. 4. 'Iob.41 4 ''Iob.40 15. 12. ^Thornjs'i.piift. *quritten'] Our Sauiour repels all Satans aflaultsonly with this one wea- pon, It a writte»,It is written. Pht/ip 'Diez a Portugall Frier, of" great reckoning in Spaine, faith in his Poftillvpon this place; that as " Lal/andtceivx'dJacohn the night , giuing him in ftead of faire Rachel , bleare-eyed Lea ; fo Satan inthe darkneffe of our ignorance decciucthvs : and therefore we muft be conuerfant in Gods holy word, which is a lanrerne vnto our fett,and a light vnto our paths, able to dilcouerfoule from faircgoud from eiiill,/f^c/:'f/from Lea. Cardinall C««- ietane, darling to Pope Lcoxhc tenth,one wh^for his good feruicc to the Church of Rome, fhould C Pas it is thought) ifhehadliued, beene preferred vntoche Popedome, writes in his Commentaries vpon thele \voxAs;Hinc difcarmu omnes Armci noUra ejfefacr.u Scriptftfas : Hence all may learne that holy Scriptures are their armorie. lofcphus ^ Acojla. Prouinciall of the leluits at Peru, Vifitor in Ara- gon, aird ReBor CotUgij Salmanticen. in Spaine, faith vpon this 'Text that this Scripture is like the Tower of Dauid built for defence , a thoufand Oiields bang thereinjand all the targets of the flrong men. Cant. 4, 4, In this annorie there are many ftiields to defend our feUies, and many fwords to offend our enemies. It is faid of ChriftjCant.) .1 2. that hit eyes are like doues vpon the riuers ofv/a- ter. Which Pope ft^^f'^o^'/V the Great thus allegoricaI!y : The Doue fitting by the riuers fidedtfcribethafar oft the {hadowcirhcHawke hermortallenemie, and fo dcth either efcape by flight , or flirowd her felfe by the banke. In like manner ( faith he ) the Chriftian who dchghts to fit by the fountaine of liuing waters, and to "- meditate on Ciods law day and night , is able to dilircuer all the cunning aflaults of his aduerfary the diuell, and,as Chrift here, to found him and wound him, euen by cafting a little of this holy water in his face , Serif turn efl^ fcriptttm eji. I cite thefepopifh Authors againft the pope, who denieth vnto the common fould jer of Chrift this weapon, and in ftead thereof would haue him fight either with the woodden dagger of fabulous Hiftories, or elfe with the ruftie f cabberd of old traditions ; and fo blunting fo much as he can the two-edged (word of the Spirit, fhewcs himfclfe more like the diuels deputy than Chrift's vicar. For, Chrift Joth vrge moft , it it vnritten, whereas the Pope by way of countcrcuffe as Antithrift efpecially maintaineth ordinances vnwritren: as^ Calnin, alluding to the words of ^ leremj , told Francii the King of France plainly , the Taptfls haue forfahen the fotiHtaine of limngTvaters , and haue diggedthemfelttesptts , emn broken pits that can hold no water, negledling the Bible which is the Tree of Life, the Word of Life,the Booke of Life; they feed the peoples eye with pidhires apd babies , and their eare with legends and fables , in ftead of/criptum eft, traditum eft, teaching for dodrines the traditions of men. To let pafle the manifold acccption ofthe word tradition, examined by their learned 1 'hiOcio^pl' ereftus, and.tbeir accurate "^ Be liar mine: in this controuerfie betwcene them and vs, it is agreed on each fide,that ^ Traditions are doBrines de- liueredfrom hand to hand, either by mord of month, or by writing, brftde the Camni- call Scriptures, And the ftate ofthe queftion is this, as the cited Authors & ^ other acknow- ledge : they teach, that beftde thewerdwritten^therebe cert nine traditions unwrit- ten, which muft be belieued as necejfarie tofalu0tion : and thefe are either apofto- licall, deliuercdby the Apoftlesandnot penned; or Ecclefiafticall , decreed by theChurch, asoccafionisofi'ereddaily. ' Wecontrariwifemaintaine, thatthe faered Scripture containeth all doElrineneceffarietofaluatian, whether it concerne faith er manners. It is vntruly faid o£'Bellarmine^Hb.de notii ecclefta^cap. 9. that we reiefl all tra- ditions : he doth deale more kindly with vs ^ elfewherc, confedingthat our Di- iiines allou traditions and ordinances , touching outward order and comelineffe in the Church: andthetrr:his, our Congregations embrace more decent and ancient rites in layingof publike prayers, aodadminiflringof the Sacraments, -than the prcfent Romanc Synagogue; for moft of their old traditions are but S'pftart The fir (I StincLi'^ tn Lent vpftart fopperies. I will not lieic meddle with tiieir 'rriimpc rics in adminiftring ofholybaptifine, nor with the ridiculous and apilli ceremonies of the Malic, <^ulicrebythcPric{Hnlii?duckingsandiurnings,luskifl[ingsand croiTings , his lifting vp and ktringdowne, bthauethliimftfemorelikealugkror avice vpon aftage, then areiicrcnd father inaTtmple. Giue me leaiie to taxe two points oncly, which more nccriyconcerne the prefcut text. Than fl}.ilt wcrpAp the Lord thv Qod^ and him oncly fljalt thoitferlse, Firtt, their adoration of Chrifts image with diuine honour,concIuded in their Schoolesand praflifed in their Churches, is their S owne blafphemciis inven- tion againft all Synods and fIithers,old and new, Greeke and Larme. The fecond NiceneCounccIlalmo'ft ^ eight hnndred yeeres after Chrift,fir(t began tl)ispi%- ticpaftime to kifl'e Images, and falute Crofles; and yet that Comicell alcrii^ed not ditiine honour to Images, asrhcPapiHs in omtime. ^hnas Bifiiop of Or- leans that wrote againU C/'i7W;;«Kifl-i(>p ofTurin, in. the defence of Images, aboue fiftie yeeres after the iecond Nictne Councell, abhorred nocwithflanding exceedingly , the worfliipping of Images as a mofl: hainous error , and a wickedlitlle with open vo}'ce to be deteOed andaccurfed ; it is then an old new tradition J neuerembraced in the Church vntilU "^ «,-^^//j«^- age, who died ' Anno. ! ^4. The'fecond point here to he cenfuredis their idle diftindion. of /^m^ and doislia, as it is applied oflate to maintaine their inuocation of Saints againii my tQxt. Dorfiinum D eum tw'.m adorabi: ^(^ illi foil feruies. Alldiuine worlliipaiid honour whether it be dottliciozUtrin, belongs vniDeo , foli Tito, femjter'Deo, So"^ S-jiugMFline : Debeturei /atria vt 'Deo^douliavt Domino. Whereas tie Papifts then aftnrds vnto the creature doulian, refcruing to the Creator onely iatrian^'^ he deales withGod, as" C/flJw did with her husband excnling her in- continence, by faying that Hie did company with yW^Jf/Zw/ as with an husband, but \^'ith Clodi'As as with a brother : whereas all was due to her husband onely. r Lauremiw Valla doth proue, the Tefuit 1 Srrare-z, cannot dt nie it, and Car- dinal! ' 'BelUtrtKine in onc^i^Q doth twice confelTe it, that latriaa.nA aontiuC-ig- nifie the lame thing in all prophane writers, howlocucr theChi)j;ch ciilinguifli them. I demand, what Church? Hath the Weft, or Eaft / Isany priiniiiue Dodor, or aiucient father author of this diflinflion? ^ Arugoi ani'wers ingcnu- oufly, no. For i:i their natiuefignification, as he notes out of5'«/W^and Pha- mrintis , in old time, x«TfA'»vvas the fame with Sfk&ia-. hut ftorv (faith hce_) >,aTfA'a. onely ^ and not •tnki'j'a^ doth Jignific the worliip due vnto God : wfliVjthat is,ei- thcr the Iciuirsandfchoolcmenmufthold itvp, or.elfe let inuocation"of Saints fall downe. Neither is this ftrange (I'aith he) for the firft authors and inuenters of any Science haue licence to coyne words according to their purpofc. So the ■^Cardinal! him felfe: Pi^hy ^jouldnot the latter Church haae liOcnie 10 m^'Me nev> difiinSions againft nerv heretikes^oi yvellas the learned Orthodoxes in farmer timei imentedthe i.voydiyj,in(^^^g!dii[\ Ariii^> In fine, the pith of his refo'ution is, asifhefhouldfay, thePapifts againft thetrueprofeflorsof the Goipell , ham. mered firft in their owne fchoole this halting difference betwcene >.aTfa'ee and Cbtyfofi. ap»d Thorn, in loe, '^colled for S. Micbadi day . ihefecond Sundaj in Lent. '''Sarciriiis is toe. 'C*p. 1.7.8. 'ttpifUi. $. 'GmaH.inloc. in euerlafting chaines vnder darkenefle vnto the ludgement of the great day : fo that Rffpertus h-dth well noted vpon my text, that our Sauiour repeats the law, thou pjaltyporfhip the Lord thy god^zs\vnx.x.mtom^x\on^\y ,'• for God is not allia- med to be called their God : not as concerning the deuili, for the Lord is not his God, as he iseinll,or deuill : Almighty G(5d created in the beginning Angels and men, but he neuer made Satan or finne. Then the deuill leatteth him.^Ov as S. Liike'then the deuill endeth all his temp- tation : •^forifhecannotouercomeanaanintheie which are the chiefe tempta- tions, hce fhall neuer hurt him in other; or as' C^r^/of/ewf, for our comfort no- tably, thedcuilldid leaqe Chrift, becaufe Chrift had thrull: him away, for hee cahnot tempt fo long as he will, but onelyfo long as God will; if he bid him auoyd, he muft be packing. tyindbehold the Angtls came and miflifired vntohim^Vdzfc words areasfia- gonsof wine to comfort a diftrtfled ibule ; ^^ for whereas one deuill afiaulted him. Angels in the plnrall adminiftreth.vnto himjand it is reported by S. Mat- f^tfw,,notTomuchforChriftsfake, who] needed not their htlpe, as for our in- ftru.4'ion : infinuating, that ifwee ^refijltbe demfl,fiedfufi in the f.nth, Almighty God will f ^iue his Angels charge Offer vs, and they fliall in all cur ncccfiitie bee g miniHringfptrits : in hunger and thirft fas Luther is bold to fpeake j they Hiall be butlersandcookesvnto vsas hereto Chrift. '^Itisnotfiyd cf the Ic glorious Angels, as it was in the former chapter, ofGodsholy Spirit,that they defcended on Chrift, for they had already pitched their tents about him, ener ready to mj- nifter vnto him : and therefore let vs pray with the ' Church ; EuerUfling God., ynhich haFi ordered and constituted thefrruices of all Angels and men in a TfonderfuU order, mercifully ff^ant,that thej which alvPAj doe theejt-uice in heatten^m.ij hj thy appointment fuccor and defend vs on earthy through lejus Chriil our Lord. TheEpiftle. i.Thcfi:4, 1. Wtbefeech yen hrethren^and exhort jou by the Lord le^n^s ^that 'ye increafe mortAndmore^ ^c. T HisEpiftlerotheThef-^ falonians, hath ''two princtpall parts: a Congratulation for their conftant faith, in the three former Chapters. Exhortation to godly fife , contained in the two latter. In the^rftpart S. Paul, Siluanm, and Timothje giue God hearty thanks , for that the Theflalonians had receiued the Gofpell infuch fort , that they were 1 examples not onely to thofe of Achaia and CMacedonia, but alfo to Chriftians in all cjuarters ; and this may teach all men , Paftors efpecially , toreioyce forthc good fucceffe of the Gofpell , as alfo fometime to cc nimaid and incourage their auditors in that they doe well; and it is the peoples dutie tovfethis commen- dation, as a fpur to vertue, not a ftirrup to pride. In the'fecond. They defire the Theffalonians earnellly, to continue flill accor- ding'to their good beginnings, adding further ('as ■" S.Teter fpeaks) vnto ihcir faith vertue ; part of which exhortation is the Scripture read : Manner,verf. i.fFc befeechyou brethren, Sicintreating them Icuely, brethren ; and lowly , rre kefeechym ; yet adiuringthem ftoutiy, 'By the Lord lefus. \^3XX^-X,that ye tncreafemore and «?*/•<•, following that which is good,' pojfejfe your*ve(fels in holinejfe and honour verf 4. and forfaking that which is euill : vnto youT{t:lues,ab/laine from fornication, verC 5. and &om the lufl of concMpifcence , verf. 5. vnto othei;; Let tie man opprejfe er defraud his brother in bargai- ^ wWrverf. 6. ^ All Wherein obfcrue "the< The fee on d Sunday in Lent. '"Author AH which is pref- our cal feci here by realbns | Ung, taken from the <( r Written verf. 3. Outwardly, jPrcached,accorciing ^by his word J to that which is X, written,verf; r.j. Inward by the good motions of his Spirit, verf. 8. Puniniingvnclcaniicfle, verf. 6. rComr of "^ ding Comman-' .. ho linelre , . End of our calling, vcri'. 4. CJod hath xet called vs vnto vn- l^c/ea»»ejfe, but vnto holinejfe, iVicbefeech'^ \p«>tin Out of lone defire, Pnot as your betters enforcing, but as your ^ri'/'/jrfw entreating, yet exhorting l>y the Lord lefns ; sas if they fliould argue thus: Jfyourefpe(|;l:and rfuercnce Chrift, fearing him as LordduA louinghimas/f/»T,fiifK;r our words of exhortation, for we fpeake ^from him, and ffor hini; he therefore that defpiieth our cmbaflagc, dcjfifith not mMi, but God. Thefetwo,mildiiesandboldncsoffpeech, howfocuer in their owne nature different, ought notwithftanding to nieete in cuery good Paftour ; in regard of hinifelfe, mildnc; is amiable; for that is Tauls precept, ' improue^ rebuke with alt longfuffcring : but in regard of Chrift, wliofe errand he doth, all boldncs is ne- ccflane; for that is P^wA pratflife, ^ preaching the kinadome of (jod, and teaching the things which concerneihe Lord lefits Chrifi with ail boMnejfeoffpecch. Hereby wc maylearneto'^diftinguifhbetweene good and bad Teachers, if good, they befeech as brethren, and exhort bj the Lordlefits; if bad, they y dcmineere ouer the faith oftheir hearers, obtruding their owne inuentions vpon the people, ^ teaching for dodtrines the traditions of men t Infteadof the Prophets edi(.% thus faith the Lord^ and Tauls exhorting and cornmandina- by lefus Chrifi ^ they thunder out, Jicvo/o,/ic Iiibeo, flat pro ratione -vo/antas • oras-'' Conflantius that Arian Emperour, ^uod ego volopro camnefit. The people muft beleeue as the Church, and the Church as the Pope, and the Pope as he lift. And as the great Pope cannot errc ; i'o the fchifmaticallPopeling will notcrre; botli arc tyrants ouer their brethren in a different degree ; for that which is effeded by the one, \s afFciled by the other. That yeeincreafe more andmore.^ There is aUvaies in Chriftianitic Ti?u>i»5»^ a furthermore. The mot of' Charles the fifth, plus vltra , fits euery man : in Gods way not to goe forward, is to goe backward, ^ui dixit, fuffcit, deficit. A Chriftian muft not belike « JE'-i.ff^/'ij' funne that went backward, nor like ^ lofuas funne, that ffood flill , but 'Tiauids funne , that like a Bridegroome comes out of his chamber, and as a champion reioyceth to run his race. As then heretofore wc did heapefinne vpon finne, drawing the threeds thereof fu big, fo long till we made them ^ cords of vanity, and after wrethed thefe cords vntill they became cart-rspes of iniquities', fonow being called vnto fanflification and holineffe, /« vsincreafe more and more jfxom faith to faith, from vertue to vefc- tuc, faying with s Paul, I count not my fe/feperfe&,8i c.hut one thmg I doe, I fin- get that which isbchinde,andendeuour my felfe to that which is before, fol- 'lowing hard toward the marke for the price of the high calling of God in Chrifi lefiis. As it is fayd ofOn^fw, thathe didexcellotherinallhe wrote, bur him- felfe in his notes vpon the Canticles : fo wcc mufl earneff ly contend to pafTc all other, and at the lall to goe beyond our felues in holy connerfation and pure- nefTe of life, like Paulinus, of whom '' S. Hierome, inprimispartibus alios, in pen- ult imis teipfumfuperas. How yee ought to Tvalke.'^ Good workes then are neceffarietofaluation, albcir not neccfTarie to iuflification, I fay required necefTarily, tl9 J In " Zinchmiit he. P Caluiniahc. 1 Gorton, inloc. ' I. Cor 1 1.2{. *' J. Cor. J. 10- = 2. Tim. 4. 2. "AA.2g.31. « Sarceriia & Aiailoral.inloc. f 2. Cor, i.»4. ^ Matt. 1 9 J. ad fotitariam vitam agentii. ^Kfufiier. in fymbol:s. '2King.10.11 ^ lofua 10. 1 3. 'Wall 9. 5. fEf.1y5.18. Philip J. 13. ^n0. Paulhi. Tum^l.fal. 104 340 The fecand Sunday in Lent 'lam. a. 18. ' I Cor, 7. 1 4- 1 Tit. elt n$i4i obediemii. ■" Aft. 20, ■■ ?tt MelanSl. torn. I . foL 42. 'Part, z.c, lo. diuifiuit I. P Lib, i. cap, 16. § I. ' De luH'ifcat. lib, 4. cap. I . §. ^c primutn cat fcljio ftle to ^ King before Ills coCi- ter-CathoIike, $.18. ' Epi(l.i6. °Heb. l». I4> ^Zinch.mlec. yPfal. 119. 9. » i.Tiin<2. 20. » I Cor.6. 19. kHiOT fcr kee- ping the Church cleane ' /iqiiiri. in loc- & Em.Sa-ex Aiigultine . "• Origen. & H'ttron. ■■ ^pudUiiguft, contra lulian. PeUgian, lib.t torn. 7.f ' I.Cor.i5.33, ^ BomutatJiet . fa'ut.cap 9. ' Apocal.ai.8, '^PrudeM. itt Pfychimaclm. » ScbtUa Theo- dartt. irajm. in loc. I 'In loc, ^loloc. God,rhat wc may doe the willof our Father in hcauen,ancl by this our light, occafion other to glorifie him alfo. Mat. 5.16. r a c^jOiir neighbours, to ' witnefle our faith vnto thcin, as ailb to IQ relpea ot^ ^^^-^^^ them vnto Chrift. Our felues,to quiet our confcience,i. Tim. 1. 19, andtomake our eleiftion fine, 2, Pet. i. 10. This do(f!rine Proteftant Diuines auowed euer, as the Church of England in our Confeffion, art. 12. the Church of 'Saxonie, the Confcflion exhibited at "' Augufta to Charles the fifth, anno 1530. and after explained at " Worms,4»»ff 1 540. Luther, com e^iji. ad GaUt. cap. ^.verf.6.Thilif, MeUntihon in liii Com- mon pi aces and Catechi fme, tit de bonii operibta, feH. cauft hortantes ad bene cpe- rartdnm. ° lervelin hisApologie, Calinn inhisPlnftitution, Chemmtiin'm his Examination of the 1 Tridentine Counfell, Zanchitu .and others in rheir Com- mentaries vpon this Text. It is then a forged imputation (our aduerfarie ' Bellarmine being witnefle) that our Gofpell is '"carnall, and the beaten high way to Epicurifrne: fo that we take Vp the words of ' AugHJUne^Nemo legem it a, intelligit, nijiijni nonintelligit ; No man thus vnderftands the matter, but he that wants vndcrftanding. We lay that good workes m.ke faith fat, and without " holinelfe it is impolTible to Ite God. Indeed we dare not compare with the Papifts in their meritorious butche- ring of Princes, in their vncleane chaftity, drunken fafts , vncharitable charitie, felling heaucn vnto the rich,and denying it vnto the poore for want of money ; but in all duties of religion and honeilie, we dareiuftifie'ourfeluesin compari- fon of them, vnto the whole world,though hereby we doe not iuftific our Iclues before God. Thiiteuery onepiould know how to k^tpe his vejfellin he/inejfe and honour^ " Firft know to keepe by the word,and then to keeps according to the word : yfrhert' ■tpithjhallayoung man cleanfe his way ? enen by ruling himfelfe after thy word. Hifvelfe/i}lo\vn,hishoAie, v/hichisa ^ vcflell of honour in Gods houfe, yea, the " temple of the Holy Ghoft: if then we muft keepe the ^ materiall Tem- ple ccc'ne, much more the myfiicall. Or, TourveJfeU, ' that is, your wife; for, albeitChriftiansofallfexesandfortsmaymarrie,i.Cor. 7.2.yet the bed muft bevndefiled.Hebr- 13.4. <^DotingIoucis diflioneftinaman euen toward his owne wife .• luft of intemperate concupil'cence in manage, is a kinde of adulte- rie, faith <= Antbrofe. The Gentiles vie to finne much in this kinde, but it is be- caufe they k>*o'f' *><>( God, butyee know what commandements we gatie you by our Lord /effa,a.ndtherc(orepoffejfeyo/irvejfel/s inhelinejfe and honour^and not in the /«/? of concupifcence. Now becaule blthy luft diflionours and pollutes our veffells efpecially, S. Paul would haue vsabftaine from fornication in cuery kincfc; for although it fecmeth a paradile to the defire, yet it is a purgatorie to the purfe, and an hell to the foule, and that which may moue the wanton moft, a f finneiagainft his owne body. J>oeft thouthcn loue thy flcfh ? abftaine from fornication, for it is g rottennefl'e to the bones : Doeft thou loue thy foule ? abftaine from fornication , for it is difhoneft : Doeft thouloue thy credit? abftaine from fornicatiGn,for it is dilKo- nourable; thisheateis aninfemall fire, whole faellis '^ fulnefle of bread , and abundance ofidlenefle; • euill communication fhefparkes,'' infamie the fmoake, pollution aflies, end 'helL See before 9. Commandcment, and after Gofpell *Dw«. 1 5. pofl Trinit. "" Tu praceps ad mortis iter, ttt ianna let hi. Corpora commacttians,animas in tartar a mergis. That no man opprejfe and defraud his brother in bargaining'^ " Some confidering what went before, and what after ; haue conftrued this of adulterie, that no man defiraud his brother in bargaining with his wife for this bufineffe, and the words Cas " TheophylaB and PCaiehn thinke) may bcare this fenfe; forafmuch as adul- terers, if they be great men , opprefTe violently their brethren, as Dauid his fcruant The fecondSimdity in Lent. 241 fc ruaat Vriah; if meane,rhey circumuenrtbcin cunningly ,{b that in adukcric two' (ins at the leaf!: are bound togerher,concupi(ceiice and confenagc; nay this finne is a 1 monRer of many heads, it receiueth all kinds of vice; for the gencrall word rfeccare, is properly to commit adulteric, ^tifft pcHicarc^id eH ,ciim pellice coire. '"Other expound this of auarice more fitly, referring opprejjion to violent and open iiiiuric ; lani. 2 . 6. Dee not the rich opprejfe jo» bj tjrannii> fraud to fccret and flie deceit ; lerem. 5.26. Thej lay wnue as he th.it fettethfnares: as ei cage is full of birds ^ lb are their houfes full of deceit , therebj they are wax en rich and great. Now then if plaine deafing and kindecariage toward our brethren be parts of fan(5lihcarion,it is an infallible demonftration, that the more cruellar.dcraftie men are , the lefle religious and holy : for ifit be a finne to wrong a Granger , al- though a Mabumetan, or a lew, then it is a double finne to 4,cfrauda brother, a Chriftiaa neighbour of our acquaintance : 'forfo P««/ think eth it not vnfit to repeat the fame leflbns againe and againe: lojike- v^'ife ^S. /"fffr, I w^ill not be negligent to put you alwaies in remembrance of thele things, though that yee haue knowledge, and be eftablifhed in the prtfent truth. AndfoBifliop Z/" ipfefpemeris ? a greater finne to deipife the meflengers of God ; Hee that defpifeth you, faith E Chriftj deffifeth we : but it is the grcateft finne to defpife God himfeIfe;/or ^if they efc^'.pcdnot ,TP'hich refaffd ^im thatfpa^e on e^rth Joenv flialwe efcape ^if Ke tur/ie d-n^af from him, that fp-al^eth from heauen? I will honour them, 'faith the Lord, that honour mc, bur rhey that defpiie me, fliall be defpiftd : If one roan trefpafle another, the ludgefhalliudge it; but ifa man offend God, who fhall plead for I'.im? allhisacuerlarissfhallbedtftfoyedjandout ofheauen fliall hee thunder vpon them ; as Pa''/ in this text, he is an auenger offuch things. If God then de- fpife thoft who negk'fV him, all the reft oftheir time fhall be fpentjia"^ heaping vp wrath agajjuft the day of u rath. But how dorli our Apoftle proue thispropofition, he that defpifeth , defpifeth not man but God ? becaufe, faith he/j 0^ hathfent his holy Spirit amengyou'jrbere be two readings of thefe words, «v;i^ifjand«Vi''(4«t.- if wee tranflate with the vulgar Latine, Mar/or.itfBez.a, God hithgiuen vs his holy Spirit,then Pau/s ar- gument is framed ^ thus: he that defpifeth vs,defpifcth not man,but God -for we write not ofour cwne authority, but as inlpired by the bkfl'ed Spirit, which/ is God. If we read with our Church according to the beft ™ Copks,e,iufliti.ifptaHitatemqaAm dedit 'Dominm, vt terra eiia daret fruElnm fuHm^ accepijfe fe gandeant. It is true, none fhall be loft, but the chilo'ren of" perdition; yet God faith vn- to the watchman by the mouth ofhis " Prophet, If thou giiieft not the wicked warning, nor fpeakeft to admonifl^ him ofhis wicked way, that he may liue,the fame wicked {hall dye in his intquitie, but his blood will I require at thy hand: for feeing X Godwillthat allmen fJ^all be faued , and come vnto the knovelcdgt of the truth, it is o\K A\xt\tX.ohefeech them at brethren,and exhort them by the Lord leftu^ that they may encreafe more and more', ne'^ pereatttipft, vel alios perdant. This is Gods reuealed will which appertaineth vnto vs: as for his fecret will, we muft leaue that to himfelfe, Deut . 2^. 29 To determine who fliall be faued, or who {hall be damned is not ^ iudtcinm lfiti,fedfigHli,not belonging to the clay, but to the potter, in whofe ^ power it is to make of the l^me lumpe one veffcll to honour, and another vnto diflioncur. ItisthePaftors dur e to btfeech and ex- hort, it is the peoples dutie to liiffcr the words of exhortation,and therefore ice- ingyeehaae received ofvshorpyee «rtght to rvalue, feeing ^^^e l^orv Tvhat ii the commandemtnt andjvili of Cjod^C'cinothe holy Spirit is fent among youfor this end, that yee k^epe your vcffells in helineffe and honour^ he that defpifeth, deftiifeth not man bttt Cjod ; and God as it foUoweth in the propounded method to be conlide- red, is anauengerofallfHch things. Ifneither the Preachers of God in exhorting, ncr the. goodncffeof God in calling, nor the will of God in commanding, nor the Spirit of God in mouing, can prcuaile with you, then tremble at his iudgemcnts, hce is an auenger of tbr- nicators and oppre{rors, 1. By withdrawing from them his heaaenly graces. 2. By powring vpon them hisheauy iudge- ments. The wicked in « grieuing his Spirit lee{c the Spirit, and then the ^ fbule fiend pofTelTeththemjand makes them worke all vnclcannefle cuenwuh greedincfTe, Ephef. 4. 1 9. « .S"c«ff 4 diuinely, Sacer intra nesjpiritusfedet, hie prout k nobii traBattu efl^ ita nos ipfe traBat ; the bleffed Spirit is fenr to dwell among you, but if any man entt rtaine not the Holy Ghoft as a holy gutlf. Almighty God will take his Spirit from him, and that vncleane Spirit taking vnto him feuen other wori'e than him- felfe will enter in and dwell there, and the end of thar man is worfe than the be- ginning, Matrh. 1 1. 45 . ^ For it U vnpoffihle that they K'hich were once lightened , andhauetaffed of the heauenlf ^ift , and veremade partakers of the Holy Ghoft, andhattetaftedofthegoodtvordofCod, and of the povpers of the world to come; if they fall away Psoftld be renewed agaitte byreper.tance , feeiny they crucifie againeto themfelues the Sonne of (jod, and make a mock, of him. An bard faying to vndcr- ftand, moft hard to vndergoe. And this (astheSchooiefpeakes)is ;>«»*• ^^w>«;, the want of good in the re- probate, who defpifeGoils holy Spirit within them, after which enfueth alway poena fenfut, in this life temporall punilhment, in the next, eternal];i:i this world 8 God rained vpon filthy Sodome and Gomorrha fire and brimftone ; gehen- nammiftt eco!lo,(3kh^SalnianM, heefent hellouc of heauen to confume ihofe people for their vncleannefl^, ; hte caufed ' Thineas aifo to flay Zimbri and Cosbi m the very z&. of incontinence; hee fuftered a filiic Sumfter with her (hearcs and that two wayes efpecially The fecond Sunday in Lent, (Tieares to thruft thorow '' Walter a popilh Bifhop of Hereford, that would haue forced her to folly. The prouerbeistrue, thatthebeftendof fuchas ftiall continue ftill in thefe foule finnes is pox and peuurie. iNud^ Vends piffaeH, nudi fwatintur amoret % Nam a^uos nndu capit, nudos ami^t oportet. Now for opprcjfton and defrauding our brethren in bargaining^xt h vcr>' remark- able, that God in all the New Teftjment is called bur once the Lord of Hojts, and that is an aucnger of thele finnes,"' Behold, the hire of the labourers, which haue reaped jottrfi. Ids (rrbich it of you kept backe bjfrattd)crieth, and the cries of them that hauereaped, are entred into the eares of the Lord of ho^s. Equine notes in his Commentaries vponthistext of i"./«?w«,that there be butfoure Mnds of crying finnes mentioned in all the .Jcriptures, acLording to that old diilichon : C lamitat in calum vox ^Jangtiinii ^ ° Sodomort4nUy Vox P opprefforuTH^merces retenta laborum. Three of the^e foure arc cryirg againit the couctous wretch, as being an open oppreflbrja fecretdefraudcr, , both open and secret murthertr : ft r when his poore brother (hall ftarue for want of food and clothes is he not acd-fTarie to his death, ifnot principall ? and therefore the clamors of many pocre dtbjors in the dungeon, of many poore labourers in the field, of ma-iy poore neigbcurcs crying and dying in the ftreets, enter into the eares of the Lord , who beii::g Lordofhofl-s, hath innumerable fouldierseuer ready to fight againft them rhac fight agai nft him and his j rnd fo wee read that an hofl: of Vrogs diiccmfitt-d op- prcfTip.g Pharao, chat an hoftof Licedeuoured cruell Hired, that an hoit of Rats earvpcouetciis Hamo ; but the Magilkares are Cods efpeciall liuetcnants in this battle, and tl ereforebyGodsappointmeml /ft« King of Ifra.i brake, /f/^j- bels neck, for taking away Naboth his life, that Achab her husband might cnioy his vineyard, I.King. 2 1 .and ■■ C4f<://«j a Hririfh King hanged vp all oppr ffors of the poore for example { King Edward, commonly called good King Edward f banifLed them all his land. And albeit fomttime the great thceues hang vp the little theeues, as I'w^fwf/vnhappily, yet God at his gcnerallaflizewillauenge thefe things, when as hee fhall fay to fuch as omitted only the workes of mercy, much more to fuch as haue a mmitted adtsofcrueltie depart from mejee curfedinto efieriasintgfire, prepared for the deuilland hid Annels. What then fhall themuck-wormegaineb) purchafing an earthly !ordfliip,andlof!ngan heauenly kingdome? What fliail the fornicator get, enduring an ocean of torture for a drop of pleafure ? ^ ^J^ omentancitm efi, cjnod deteSiat ; dternsim qnodcrttciat ; O that men would forget the beginning, andoijely behold the " end of thefe de- lights, and confider here with our Apoflle, that ^od is nnauenger efjuch tbincs. "^Itia written o^Lyfrnachns that hauing his Citiebefieged, and h.m.cife to- gether with his whole armie being in extremedangcr of ptr'fh'ng by rhirfi » in exchange ofa cup of cold water, hedeliuered vp the keyes of his Citie to his cnf- mie, which cold comfort he h?d no foonertafiied, but his tongue ttv rayed the griefe of his heart,faying, O that in lieu of fo momentanic a pleafure, 1 fhould be made ofa Soueraignc, a fcruant. ofa King a captiue.' v O that euery finjier would apply this, and meditate with Hierome, BreuU eftvolstftasformctttionis, (^perce- tttapoena fornicatorii, Godhathmt called vsvntovncleanneffe, btttvnto holinejfe'] ^^ Euery man mufi continue in that calling, whcrevnto he is called, and therefore feeing we are cal- led to be "S aints, and haue efcaped from the ^ filthiHcfTt of the wcrld , thi oi;gh the knowledge of the Lord. and of thcSauiourlefus Chr.ft, we may net with the fow rcturnc to the mire,nor with the Dog to the vcmit,and therefcrc let vs pray with the Churcl; : Almighty God -which doefl fie that rve haue no power of our fetuestohelpeoHrfilues-.keepethouvsboth outwardly in bodie, (^inwardly sn foule that vie may be defended from aU adnerftie, which may happen to the body, and from all eHtllthottgbts vphtchmajaffaHltand hurt the foblty through lejm Chrifl^ (f^c, ._ X 3 The 245 ^ Malmihui. dt lb. 4 ih Vila IViUm. ' Epigram, vt li. I . tx Bpiiteie, " lam. J. 4. "Gen 4.n^ •Gen 13 il, I'txod. 3.9. 1 i Kings 9. 'Stiwcbran, ' Rnnulph Gla"- uil de Ifgihm c? r.Qn(ue'..^4ngi L 7 i-^l- il- ' GregoYt " Ariftolfe. "Piucarcb, y ftga Vom. I. ' I Cor. 7.20. 'Fphcf I.I. *> iPet 2. io. r^6 The fee on d Sunday in Lent. ^ Ludolphiu dc vita Cbfi(li, parffi. cap, 89. & laBfta. con. card. cap. 61, <0rc.i2 2 J. fEphcf3.jj6. I Rom. 10. 1 J. ''Pentan.fi-ria, i.dom. t.qitit' dragsf. ' Malionat.ex Chtyfoflinkc. '' Dif{. feria. 5. po(l,eiom,i. qita- dra^ef. ■Heb n.jj.d'' l.Epifi-Iob.s 4. ''Pontait vbi fupn. "Efa. «i.i. "Luke \.6%. ? Lud'itphui vbi fupra. 1 J.Kings 1.2. ' u Sam. 28.7. The Gofpell. M A T TH.15.21, le/us went thence and departed into the coafisefTjre and Sidon.- and hh eld a woman ofCanan^ ^^ "workes of Cbriftj< luftice. I N this one Gofpell y ""''■■' "* ^""" '"^Mercy. obferue two great ; _ r rund,in that fhee went not for help to BaaUeM^aslAhaziah^nor to witches as '^ SaiiI;not to Chrifts Apoftles; as the father of the lunaticke childc,Mar. 1 7.1 6 but fhe came and cried vnto the Meffias himfelfe, beleeuing that he was able to helpe,bccaufe the Lord; and willing, becaufe the Sonne o£ Dauid. See before Gofpell Sunday after Chriflmas. t-f f • V, f fruit thereof verf, 22. 27. 24. 25. 2(5. 27. Her taith ap-'V ^ p^.^i . q ^ornan ^reat is thy faith. pear^salfo tobe<'commaidarion3j^^^j . Her daughter r^^smide y.h.U euen the great by the ^ of Chrift y^„, ,,„,^ The principall fruits of her faith here mentioned v are worftiipping and praying, and that is commen <(' ded in foure refpefts. as being s . .^^^ Conftanr. Her deuotion wasdifcreet in regard of matter and maniper. For matter ; in praying for that onely which wfis moft fit for her to begge,and Chrift to giue,to wit,mercie, mtferere; thisishsr totallfumme, Mercy good Lord, Lordhelpe. The. Difcreet. Feruent. , Humble. The fecond Sunday in Lent. The rhilofophcr (aid truly, tbat a wife man eucr begins ac the end; and there- fore this woman was very will- to begin her prayer with that which is the end oFall our praving, Haue mercj on me good Lord. Chrift is faithftill and cannot de- nie himfelfe, faith •" Pattt; the which text ijrwittily ' glofled; if wedcfire world- ly wealth, he may denic , for that is not himfelfe ; if we dcfire reuenge he may denie , for that is not himfelfe ; if we defire prcferment,hec may denie, for that is not himfelfe; but ifwe dcfire mercy , thenheccannotdenie, for thatis him- felfe- ''Z)^»/«;w/ w/y^riVor.i^t^ewjf /?,thou O God art my refuge and my mercy, the * father of mercies , and therefore cannot denie himfelfe. Lord! doe not al- leagc my merit, but exfpe^,Exod. 14.1^. Wherefore crieflthou vnto me? So'Drfw/W m his Pfalmesofren, I cried vnto the Lord, and called vp- on him with my whole heart. So ''/'^w/I willpray withthcfpirit^I will pray with vnderftanding alio. See before Magnificat. 5. Sheewas humble in her deuotion, holding this opinion, that wee cannot attvibute too much vntoGod,nor too little vnto our ftlues.-and therfore though Cbriftxralled her doage, fhee called him Lord, extolling him who did extenuate her, and fo Chrift regarding the lowlincffe of his handmaid, calls her no more doggc, but womttn\ and whereas at the firft he did anfwere nothing, atthelafl he granted euery thing that fheedefired: O womnn^he it vnto thee cKen us thou-wilt. 4. Shee was conflanr in her f ute.not difcouraged either with Chri fts deniall or delay, but continually followed him and his, vntill her fclfe was beard , and her daughter healed. Chriflforthe « greater manifeftationofher faith and patience, made three great flops in granting her requefl. Firff, he doth ncglcdt her, an- fweringnota word, vcrf. 2^. Then deny her,verf.24. ^ I am not Jem bm to the lo(h fljeepe ef the houfe of Ifrael, Thirdly rcproch her, as fhee might happily con- flnie him, /r is not meet to take the childrens bread, and cast it to dofri. And yet her faith was follrong,that fhcc takes a good hint by Chrifts worft Vvord, and enran- gles himasitwereinbis owne faying, truth Lord, I am a dogge,and therefore I will doe like a dogge,neuer depart from my maflcrsheelcs.vntillf am rewarded. * Afpanellwillquefl, whcnhedothefpiegame; neither can I hold my peace, when I fee f'uch aduantage the dogge will (bone cure the fore which he can licke with his tongue, giuemeleauetofpcakethen, OLord; I am no lew and there- fore becaufcncchilde.'Ilookefornobread, but yet asadogge 1 may well ex- ^z^crnmsfrommj mafiers table; albeit your greateft miracles and mercies are forthelewes, your ovvnc countrymen and peculiar people, yet you may well aiS a little miracle, cafl out one deuill, niewafmallfauourtome whoama Ca- nanite, I craue not a loafe, I begge only fragments, one crumme, one dram of thj' mercy. Lord helfe me. It is well gobferucd , that Satan affaultsour faith and hope^viththefc two fuggeflions efpecially : firii, that in regard of oui^manifold finnes and iniqui- ticj webeemoflvnworthy to recciuc any fauour from God; fecondly , that „^ bowibcuer 247 '' Z.Tim, i. 1 3. ' Pie\vOijufr. 'Pfal 59.17. ■ 1 Cor. I. 3. fiipar. ^Mnnh. 6 2. *Kom.8.26. ''i,Cor i4,ij. ' ThevplyLd. Thsmm^Zcpfer. ra he. ^ Nun corpMali preft!st:a, €n'ie- lat), fid Ipiniit- «.'', CLlmm, in Inc. * Dic^vbi futra 'Chryfull. Thee- pf.ylaH rhon.M &c. in l«c. pank verhuvt eft, eJ- ierbiji.lcie[i,& micie'dogmsia itriei, ^mbf lih, 8 ;n Lut. came ', de diuile purpu- raiitduto. i MtlanB. com. in Ma:li.) $ &■ pofizUam- remi- nifetrt. 248 1 he fecondSundaj in Lent. ■Rom.j.ia." 'Gslat. S.29 ''Ini'fal, 148, ' loh. J. I «. "Heb. 12,1. 'Dit^vbifufta. hovvfoeucr wee feme God in holincffe and righrconfncfre all the dales oi our life, yet happily wee doe not belong to the number of Gods eltt'i: bee doth pafle by many notable men, as ^ugufiniy C^to, Socrates ; and eledts CMagdalen an harlot, JMiiuhe-w a Publican, Zacbeus an oppreflbur, yea the thcefe vpcn the crofle. This woman is aflaulted here with thetc tw, o temptations : in that Chrilt at the firftanfvvered nothing, and after compared her to 3 dogge; flie might imagine that fhee was no way worthy to rcctiue comfori'. Secondly, fhc might feare that fhe did not appertainc to Gods ele(5Hon , becaufe the Sauicur ol- the world fayd, lam notfent but to the loSl/heepe ofJ/rael,and yet her liiirh is io great that the more fhe feeles her ownc mifcrie,the mere fhe ft ekes after Clriils mcr • cic; fb we muft fay with ^ P/?«/,if at any time we fall into the like temptation, mherejinne abgundeth, there grace abvMndeth much more \ for our fnricsin regard of themfelucs are finite, but the grace of God is infinite : rob not then God of his glory, mikenot his goodneflblcfTc then thy wickedncfTe; howfceuer thou be not fo faithful! as iAbrAham^ lb patient as Ub^ fo penite't as "Dauid, yet ceafe not to crye with this woman, O Lord thou Sonne of DaMid hits:e mersj 01 me. Ifthe common cnemie fliall bcfiege the caftle of our comfort with that other fuggeflion, as that the number of Gods ele<51: children is fmall, icme few loif fliecpe of [fraell, a little flocke ; thenanfwcre with this woman here, that the crummesofGoif The fecdndSundA-^ in Lent 2^9 ° iniportiinitie, who cried after thein,and (o was troublefome to them. Howfo- ciicr, it is abfurd vpon this foundation to build inuocation of Angels and Saints. It is lawfiiil to pray the Saints liuing to pray for vs, as h«c we haue a pa- terne and in the fifth oFi'./rfw^j a precept, /T^^ one for mother; but for inuoca- ting Saints dead, there is neither promifc,nor exaniplejnor warrant in a!J Gods holy Bible, vvliich is our light andlanthorne. Againejthe Romifli Church hath canonized many for Saints , who can bee no betttr then deui.ls ; asP Alexander x\\q. third reprehendtd fomefbr giuing the honour ofa Martyr to one that died drunke ; and as s 'BeHarmine confefl'cth out ofSf(/pinus,thc people did long time deuoutly celcbrateone for a Martyr,whowas athccfe, and after appeared and told them that he was damned. So thePapilb adore ' P.ipias a ''Millenarian heretike: S. "Becket a traitour, S. Saunders an opcnrebeil, and others, who were neither Saints in heaucn, nor men on earth, as ' S. Chriflopher, S. C/eorge^ S- Catherine^ " jQuiriacus, and that which often makes me intrry, Father ParfoKs^whcm^ Ribad^weira cAs a perpttuall Martyr all his /ij'e,muii be worfliipped eucn of the fecular Priefts,as a Saint after his death. SeeGolpcll, Dom. 5, after Eafler. O womafj, great is thyfaithr\ O is ail Interieft on of maruelling; but it is awon- der how Chrift, who knowes all things, lliou.d wonder at any thing , how hee that gauc this fiiithvnto this wcmm, ftiould admire this faith in this woman. Anfvver ismadeby y feme, that Chriil did wonder not as God , but as man, in which re'pcT: his experimentail knowledge was increafed daily. But I thinke with ether E\pcfitors, that Chriftis layd hereto wonder, as God elfew here, to be ccmpailionare and angry ; nonficundHm ajfeHum, fedfea nditm effe^itm (as rht^5choo!e fpeak s) not that there is any iuch perturbation in God as wrath and anger, but that in punifhing he doth behaue himftlfe like one that is angrie; lb Chrift did wonder in fiiew, to make vs wonder indeed, that hee might * hereby flirrevsvp highly, to commend and imitate the great faith of this woman; as '^ Aftgnfitne pithily, Nonfunt (igna penarbati animijed docentis mxgiflri ; Thcfc words, O woman ^ great is thy fait h^ arenotfignes of an ignorant ininde,butof a skilful! mafter : her faith did not aftonilTi him, but admoniih vs onely ; for whcfe learning they were firft fpoken, and after writtcHi And it is worth ourfurthcr obferuarion, ' that Chrift did not wonder at the faith of any lew, bii t at the faith of the Gentiles onely, to wit, at the faith of the Centurion, Matth.S, and at the faith of this woman in this place; the-reafon hcrcofisplaine, becaufe the Gentiles in old time were "^ftrangcrs from the coue- nant of pr omife, without hope, without God in the world. That all people therefore ftiould be Gods people, is the doing of the Lord, audit ought to bee wonderfuU inoureyes;curSauiour here did wonder a little, that wee might wonder much, acknowledging an-H magnifying his mercy toward vs. ff^owan} After it was once manifel!:, that (hee was no longer an InfidcU, but a Be!eeuer, Chriftcailsher 'nomoredogge, hattvomaH. Hence wc may learne to cenfure men, net as they haue beene, but as they are; when newvertues arifein the place cf old vices, highiv to commend them in our ftiles, as Chnft here this woman, Owoman,greatis thy faith, • It is able to putthe very life cf religion into the hearts of women, to fee that euery little dutie of theirs is fo well accepted of God, and remembred in his bcokes; auhelittlekindneffeof f Rahdb in entertaining the fpies of /o//^<«; the h'ttlemcafev hich the widow of gSarepta fpent vpont.j. » y^'igitji. cant, aduetf te^ti ^ proj-hel.lib.t. cap. 7 sii-Tho- rniuinMatl.t. ' Dgnieft contra Manirheofyl i. c. t.Tom I fjl 565. liis;idiTii- r.ition \v.isan admonition. ■= MMnn, in Inc. ''Epiicf 1.12. " Cyprian & Emma/i. S a no- tat, in U. 'lofun 1, s I Kings 17. '' t Kings 4 >Marke 12.41 250 "■Galat.j.ij. ' Phil 4.13, " Matt.*. 30. "Calu'mapud Marlerat. in toe, 'PerliiHuufmr. CM. tit implicit fiith.Scgraine ofmui1ardj«tf. 2.i,&Caluin. Infiiiut. /.j.f. 2. §. J. idem Me- tannhm, Bc^u Bucait. f Bernard fer. 66. in CaMd!' Rtmigiui tipud Thorn, lit loc. The fccondSiindafw Lent. I Clip. 7. i^. r Matth. 7. 7. detphu*, lMfea> 'Ecclejiafi.j.zi. ftrong; notofgrace, ''yoriw ChriFt lefns there u neither mitle mr female-, though women in regard oftheirfex be weake, yet they be ftrongin the Lord, and in the power dfhis might, 'able to doe all things through the help of Clwiit : lo we read that Efler was renowned for her zeAe^Iitdith for her valour .the Queenc ofSaba for her wifedome, Rebecca for her dilcreet cariage, Sarafot herobtdi- ence, Raehelht her amiablenefle,and here this woman is a map of patience and mirror of faith, womtiH great h thy faith. Cjreai^ Incompariron,astheDifciples faith is "elfewhere called little j the Dilciplcs faith was little, confidering their great malterj and thiswomans faith was greatjConfidering her little " meanes ofinft uftion. A little faith, fo littleas a graineofmuftard, and that » implicit, confuled, and infolded, is lufficicntfor fomc men atfome time, to wit, in the beginning of their conuerfion, and in the houreoffomc grieuous temptation ; but where God dothgiue greater meanes he lookes for a greater meafure ; when he befto vveth a greater portion of grace, there he doth expeft a greater proportion of goodnelTe. Little fiith in this vn- taug ht woman was great ; it was well for her that iLe v\^as a d warfe in belcerc; but in this great Sunfliine of the Golpell, it behooucth vs to be like Satil higher then other by the flioulders; it is required of vs aflfuredlyjthat we goe from vcr- tue to vertue, and grow from faith to fiith, &c. Thy fait h'^ Chrift healed the child through the faith and inuocationof the mother, thy great faith hath made thy daughter whole, v Let no man doubt then but that the prayer and faith of our common mother auaileth much in catechi- zing and baptiling children. Ifthe petition ofapriuate mother was fo forcible, then vndoubtedly the ideuotion of the publike congregation Ihall preuaile much more : and indeed this woman is a liuely pifture of the Church, refemblmg her tender care, befeechingChrifl daily to take pittieon her poore children grie- uoufly vexed with the deuill and his angels. Bee it vnto thee euen as than »>//.] In that be faith not,0 woman goe thy way thy daughter is well, or the deuill is gone out of thy daughter , as 1 i". Marke re- ports it, but further, woman be it vnto thee euen as thou wZ/rtobierue the power of faith and gratioufiiefie of Chrift; the power of faith, in that all things are pof- fible to him that beleeueth; and the rich mercy of Chrift, who is fo good as hi.s word, yea better then his promi!e : for whereas he faid, ■■ itskf andjeefiall baue this womanasking in faith had more tlti'fluedidaskc; for whereas her iuit was for one thing, namely that her child m'ght be made whoIe,Chrift granted her more be it vnto thee euen as thou wilt.SeeGofpell,i?«w.i9.;'o/? Trimt. Hitherto concerning the faith of this woman. Her louedothappeare^'in ^lay- ing mfifereremei,nox.meeyesfoUr)TXiersof(jod. 2. Wherefore, becaufe yee are c-^ Luke 6.35. ^ ZMch'ms. 'Pfabn.s.?. ^Sarutlmia lot. ' TheepbjhCi, in lac. ' Gotran ht he. scaf.^.9. i - 8 i.Epij? i.«8 » pojiil. motor, in he. 151 ^ZMh.ixloc, 'Ephef. 3. ly. •^ JEvead.ltb.i, The third Sunday in Lent. "I Cor. 8. II. •Thetphyhd. M Ik. fErafmu) Ta- raphraf. iltrem. 3«. 3- rlohn. 15. 12. = Pk.lip.2,8. ■Plal. 40.10. « lohn lo. 17. t Epifi. 4t. jEwfw <« Chrift'^lt is well ^ obfemed , that wWf here doth not imply zne^tta- litie, but a ejuabtiey vve muft louc one another as Chrift loued vs, as for the man- ner, not tor the meadire ; the loue of Chriftpaflet hall knowledge; 'God folo- ued the world, that he gauc his oncly begotten Sonne, fo much as no tongue can tell, or heart conceiue how much,as being infinite for grcatnefTe and goodndle : on the contrary, mans loue is inconftant, weakc, niixed with felfe- louc, yet wee muft imitate God as deare children : a little childe , though he cannot tread in the fteps of his father , yet he may walke in the path after his fathtr, as "' Virgil wrote of iyifcunitii following ^^yEneas : fequitur^ patrem Kon pajjihui acjuis. In like fort wee muft follow God , albeit we cannot ouertake him in goodnefl'e, we muft Tvalkf i» lo»e, euen oi Chrijl lotted vs^ howfoeuer we cannot let fo great paces as he , for he madcfor our Jake , but one ftride from the clowds into the cradle, and but another from the crofle to the crovvne; to come from the bofome of his Father into the wombe of his mother, was a wonderfull ftride; fo was his afcending from hell to heauen , a very great Hride : wee cannot then loue other asmuchasChriftlouedvs;andyetwemuftwalkcin loue, runfo &ftand(iride fo farre as we can; "for if there be firft a willing minde, it is accepted according to that a man hath, and not according to that he hath not. o When a man is deliuered from fome dangerous and dcfperate fickneffe , hee will euer loue the very name of the medicine ; by Cbrifl's loue men are cured of all their fores, of all their finnes, and therefore fet vs honour this falue , let vs apply this vnto other, which hath done fo much good vnto our felues , albeit we cannot imitate fully , yet let vs p emulate Chrift in his loue. lvx»A Loued ] Not, but that Chrift louctb vs now , for he faith, "3 1 haueloued thee with an cuerlafting loue; but our Apoftlefpeakesinthisforr, todiftinguiflihis louc,wherewith he loueth vs now,from that wherewith he loued vs, euen while we were his enemies, as he difputes in the fifth to the Romans, For, ifrvhen tvee ■mere enemies y vfe were reconciled to ^odbj the death of his Sonne, mttch mere being reconciled , voefhalibefaued by hii life. Vs ] that is, all vs, tyi^ud'DeHm nHllaperfenarnnt acceptio , ejm feipfum excifit fetpfum decipit ; in this one word is infolded a double reafon, exciting vs to mu- tuall loue. I . He that inioineth vs to loue,loued vs all firft ; >■ this is my comman- dement,thatyeloueoncanother,asI hiuelouedyoUydile£lidiligamits. 2. Chrift Icuerh all thofc whom he willeth vs to louc, dileBos ergo diligamm^ it is meet w^e ftiould loue them heartily, whom God fauoureth highly. who gaue himfelfe for ^j^Euery word amplificth his exceeding loue, firft, who, Chrift, God and man, very God of very God , in whom are hidden all the trea- fures of wifdome and knowledge, the Lord of Lords, higher then the highe(t,he it was that loued vs, and fo loued vs, as that he gane hirnfelfefor vs. It is faid felfewhere, God fparcd not his owne Sonne, but gaue him for vs all to death : how then is it true, that Chrift gaue himfelfe 'i Our Sauiour anfwered in the fifth of S. lohn, verf. 19. Whatfocuer the Father doth, the fame things al- fo doth the Sonne , God in his eternall loue decreed to giue his owne Sonne for vs, and his Sonne became ' obedient vnto the death, euen the death of the crofle. " In the beginning of the booly o{' Salomon , or Midas,2.[\thc treafuresof the new worUi,of the wholeworld cannot deliuer one poorelbiile,rbat will coft more , faith ^ Dauid, euery Ibule being ^ more worth then a million of worlds; neither are we fiued by the blood of bulls and beafts, all thofelegalKacrifices were but « figures of this fact,dumbe (Tiewes of this tragedy ; not by the merits of any meere man , for a mediator bctvvcene God and man mult participate both nafures,oi.r mortality ,Gods im- mortality, ^ Ne in \vtro^ homtnifmilu longe eU^'t a iJeo, ant in vtre^^ D eofimil^ longe e^et ab hominibus ; ' afparmt igitur inter mortales peccatora ^ immorta- ttm iuflum, mortalu cum hominibus, iftfieu cum T)ro. Neither by the mediation of Saints, *^ for they cannot fpare their oyle for our lamps, itisimpolliblethattheyfhouldbc the propitiation fi:)r our fin ; for S the propitiation f(,>r finne knew no finne ; but ail the Saints of God (Adarj not ex- ceptedj were bred in wickedncffe and brought forth in iniqi-itic , ^ recnuing^ not giuingpalmes ; and therefore the Papifts are blafphemous in their abfoluti- ons and prayers, abfoluing thus,' P<«/^c !)«»««« noflri lefu Ch-rifii ^ meritabea- tiffimaVirginif^ ^ emr.ittm SanElorum fint tibiin remiffionem peccaterum; and '' BclUrmine plainly; The fcundaticn of Indulgences is the Church treafure; the Church treafure confifls of Chrifts paflion, and the Saints fufftrings; and 1 Rupertus fpeaking to the Virgin Mary^isAxh^Scce vtuimus tuts merit is -.txs^ their whole Church doth pray, " Maria mater gr at in ^ " SanEla virgo^Dorothca/uanos vtrtaie bea^ corinngbiinouumcrea. Neither did Almighty God fend a glorious Angcll to redeeme the world ; for "behold, he found no ftedfaftnefle in his feruants, and layd folly vpon his An- gels, rheauen is not cleare in his fight. Againe, blefled Angels cannot fitly me- diate betweene the mortall offender . and immortall ludge, becaufe they be not q touched with the feeling of our infirmities:and therefore when a lo'hcrin hea- uen and earth failed, Chrift foloued vs, z&xhzx he gaue himfelfe far vs; all him- felfe, his \\ hole perfon, bodie and foule. Godhead and manhood, as God he fstif^ fied,asmanhefiifftred, asGodandmanhefaued; although his Deity could nor die, yet in regard of the perfonall vnion of the two natures in Chrifl, God is fatd to haue redeemed his Church with his owne bloudy Ad. 20. 28 and I. Cor. 2. 8. they crucified the Lord af^Iory. So that as the Schoole fpeakcs out o't Augufiine^totus ChriflMT,%\hQ\t not totum Chrijli, was giiien for vs , all Chrift, for God and man is but >■ one Chrifl. ' Solus homo »on hoc vnejuum pritUare valebat. Solus itemejue Deus non hoc prafl^re voltbat. If Chrift had bcene man onely, not God, he could not haue done fo much for VS; if onely God and not man , he would not haue done fo much for vs ; all Chrift diddle, but all ofChrift could not die; for his Godhead is impafliblc; Chrift therefore buffered in the ' flcfti; but if he could haue luffered in all,his loue furcly was (uch, as that he would, for he faith, Efay ^. 4. fyhat could ] haue done any more to my vineyard^ that I haue not done vnto it} Hereby haue we perceiued loue, " that he layd downe his life for vs. "" Onp will fcarce die for a righteous man, hut yet for a good marl it may bee that one dare die ; but God fetteth out his loue toward vs, feeing that while we were yetfin- I nets, Chrift died for vs. r O quam fiupenda dulcedo^ quam tHitiUA manfuetudo, Y regem 253 MPct.i. iS. »Pfal.40.«. ••Matth.iS.jO. 'Hcb.9. 9. '' ^4ug. conf. lb. 10 cap.4i, ' Ibid.cap 43. 'Mat. 25. 9. s i Cor J. ly. ■■i^pocal. 79. ' iielanih. apo- Irg. ^uguftm. fo:-f atL tnuo- cat. fan fi. «> Luiher. m Gal 2. ; 8. ^ Lib. I. deitu dutgent. cap .i 'Cammem m t. CaHUC._ ■^ B, Urm dt bea:.f..>iilc.if. " In antiquif. "lob 4 I?. '' iob. I j.ii. 1 Hcb. 4.1 }, ■■ '^ihanijimin fymbot. ' ?t:'^adimlib.\, depvl^nil.vnw, duarwn in Cbri. ffoniiuratum. ' I Pet. 4 I. 2 Cor 13.4. DiianiiM in d»- IcKie non era m dolor e Lee fa ■ t4.de faffkne Dom » I Ich 11.16 "Rom.5.7i*- r Bernard let .it quadrupti'idt- bits. 354 The third Sunday in Lent. t Luther, im. Galac. zo. ! ' Bernard' vbi (upra. ^ Jugufl. de fattda vMginil, cup. JJ. 'Zanth/mltet ■• Rom. I o. 4. " Paul, Fagim ill cap, i^.Oettef. 'Mat. II. 1$. «Iohn. 17 4. •■Mntjfi. 10. M.irke 14. 36. Hcb, I o. 9. ' Philip. 2, 18. '' Rom. 4. 2J. 'Elay 53.5. ^ I. Pet. 2. 14. "Hcb.p.iz, Pfal. 51. 4. r Rom. 6. 19, ">Lcuit. I. 17. regemglorUfro deJpicittiff:movfr»acu/o, imo vermiculo crucifigi ? What an Vn- fpeakablc kindaes is it for the King of glory to die for a wretch,yea,for a vvorme andthatnotalouingworme, but for his enemie; for all men fiifficiently , for eilery beleeuer efficiently , who doth not onely belecue that Chrill fo loiied vs, as that he gauc himfelfc for vs in groffc; but more particularly with Paul^Ci\.i.io. Who hath louedme^And ginen himfelfefor me,.^ Read with great vehcmencie thcle wor.sagaine,andagainewjo»ne iBudfic efi ficutfeHii adfolem gutt4 adfiHHtttm, lapii ad montem^grattum adacerftum? reffice vulttera pendenttiy &C. ^ toto nobis figatttr incorde^qaitotusfrenobisfixMsincrttce. An offering and A facrifice'] In the Law there were two forts of oblations vnto God ,' one gratiilatorie for the donation of gifts, another expiatorie for the con- donation ot finnes j a peace-offering; and a finne-off£ring;oe'"?"'pfignifieth, as 'hiterprettrsobfcrue.thefirlt kinde; Svnathe latter: inChrift thenall lacrifi- ces liaue zhciXxnAjgtmyjghimfelfe for vs an offering and a facrifice. The lailchara- (Ser of the Hebrews alphabet was a plaine figure of Chrifts cro(fc,to fignifie that Chrift IS the ^ end of the law written in Hebrew. *Some Rabbins affirme that in the fireconfumingthefacrificesofthe law,therc did alwaiesappeare the face of a Lyoni hereby prefiguring that Ch; ift the Lyon of luda (hould in the fulncfle ot time giue himfelfe for vs, an offering and a facrifice. Chrilt in his life was an offering, in his death a ftcrifice ; the whole ccurfe of his life was gratulaterie to God in word and deed: in word,* /^»«e thee thanks, O father y Lord ofheauen and earth ,hecattfe thou hafi hid thefe things fiom the wife (^ men efvnderftanding,andha(i opened themvnto Babes, I thanke thee Father, be- caufc thou haft heard me,Iohn 11.41.in AztA,Z 1 haue glorified thee on earth , I hauefinipjed the rvorke thott gaueji me to doe, ^ Not as I w ill, but as thou wilt,w as often his pray er,alwaies his pradifc; for be vv^as 'obedient to his Father in all things ; he was an offering for vs all his life, but his death e'pecially was a facri- fice for our finnes; ''he died for our finnes, and was ^ wounded for our tranfgref- fions, and broken for our iniquities. His owne fclfe in his'" ownc body bare our wickednefle on the Croffe, that wee being deliuercd from finne fhould liue in rightcoufnefle: he gaiie himlelfe for vs often an cucharifticall, "once an expi- atorie facrifice^ doing for vs in the firft all that we fhould doe, fufftring for vs in the fecond all that we fliould fuffer, non identitate pixna^feddignitateperfont. ToCio£\ HerebytcachingtbtallfacrificesarediietoGod,and thereforenot to be conferred vpon falfe gods, or true Saints: againe tc fignifie that God one- ly was to be pleafed, his iuftice oaely to beelatisfied, in that all finnes arc com- mitted againftbim; Againft thee only haue I finned, faith °Dauid, and done this euill in thy fight. Of* fneetfrneUitig fauour^ Almighty God heares all things without eares,and fcethall things without eyes, & doth all things without hands; & yet the Scrip- ture for our infirmitie doth (peake P grofly, attributing to him hands, and eares, and eyes, and here /me/ling, intimating that this facrifice was acceptable to God, alluding to the facrifices of the law,the perfume whereof wasifweet to the Lord. In this word obferue the fruit and efficacy of Chrifts oblation, in which and for which all other facrificai are well accepted; in Chrift alone God is onely well pleafed; other offerings confidered in themfelues , and not rcfpeiSing this, arc noyfome to the Lord, Tfa/. 5 1 . 1 6.Efai l . 1 1 . Amos 5.21. Ifai 65. 3 . But The third Sunday in Lent. Bur fuch as proceeded out of faith, and had reference to this oblation of Chrift were pleafing to God : ' Ahelhy'tmh offered a greater facrifice than Cai»;inA by fiirhA'rJir built an Altar v.ito the Lord, and offered burnt offerings vpouthe Altar, and the Lord 'imelled a fweet fauour . So the facrifices of the New Telhiment are well plcafing to God by this obla- tion only; '^ we arc an holy Triefthood to offer vp fpirituall lacrificcs acceptable to God by lefus Chrill: : and this is the true reafon, why the Church in our Litur- gie concludes all her deuotion with this one claufe. Through Jefut Chrijl our . Lord, defiring the father of mercy, that he would heare vsfor his dcare Sonues lake ; accepting of our lacrifice for his facrifice. If any demand from whence this oblation hath fuch an cfficacie: S.Paul here doth infinuatc, that it proceeds, i . Frc ra the worthincffe of the pcrlbn offering , being of infinite greatntflc and goodntfle ; the bloud flied for vs, was not the blond ofruills and Goats, or meere humane blood, but, as the Scripture fpeaks in regard oftheperfonallvnion, the blood of God, " his blood did cieanfe vs from allvnrightconihcffe. 2. From the iacrificers obedience, giuing himfelfe freely ,being obedient vnto death, cuen the death of the Crofle, fo that this pcrfed obedience did merit per- fcCl: remiilion of finne. j.Frcmhisloue, for that is the fulfilling of the Law : this facrifice therefore proceeding out of loue to God and man, is a Rveet lauour. 4. From his immaculate nnocencie; for the Prieft in old time did " offer firit for his ownefinnes, and then for the finnes of the people: but our Satiiour Chriff knew no finne, being the Pafchall Lambe without bemifh, audfogaue himielfe not for himfelfe, but for vs only, that we might be well accepted of God. fi. WhoisiheBi'fhop of ourfome&J.hcthaL was fe- crificed forvs, Chnjl. 2. W' hat he did offer ? /-//»/<■//>, for no other obla- tion had beene fufficienr. 3 . To whom ? to Cod, who was offcnded,and there- fore to be appeafcd. A 4. For whom ? for vs, all fufficiently,the beleeuers efficiently. 5. How? making himfelfe an offcrifig and a facrifice, being the complement of all legall oblations. v>6. The fruit and force, a fweet fauour to Cjod. O mofl merciful! Father jBchold thy Sonne,who did endure thisformyfiike; behold him which hath fuffcred, and ofthy goodncffc remember him for whom he hathfuffcred; behold his harmeleffe hands, and forgiue the finne which m" harmefiill hands haue committed; behold his vndcfiledfeet, which ncucr flood inthewayescffinners, and make my paths pcrfe(fli inthytracft; behold thow his fide became bloudy, his bowels dry, his fight dimme, his -countenance pale, bis armes ftiffe, how his leggs hung, and the ftreamc of bleffed bloud wattred h;s pierced fcete, accept vs and our facrifice for him and his facrifice, vfho l*ned vs andgaue himf If e for vs an effering of a fweet fauour to Cjod. ^./.r>«;.4f,.«,&c.]Inff°™^'»^^°"' . ■■ ■ ' thefe words and the reft vnto v^ r- ^ the end , S. Taul dehorts Hsi*^^""^^^^"^^^"^ " Ephefians,andinthem3irChri-i^T j n- r jnltliy foolifh This text then isaliuely crucifix, \\'hcrein wee may behold fixe points efpccially : fliunsfrom 3. faults efpecially :i Lewdneffe of tongue, confilting in r fpeecli. fcurrilous > He names thefe y rather then other finnes, as being fo common in the worl^, tliat they be reputed commendable. Fornication \s held but a tricke of youth; auarice, but a point of good husbandrie; fooliffi and filthy itfting, but a ierke of a good wit. OiirApoffle therefore fhewerh tliefe peccadillos in the Y 2 worlds fHcb. II. 4. '^ Gen. 8.21, ' I Pet. 2. 5. ■Ji loir I. 7. 'Heb.7. =7. izmchm& AUtlor.inltc. i$6 The third Sunday tn Lent. "Gitfptr Mc- gund- r aptid Marlor. m lee. Harding a- gainft \cpfcl, aps:og,p.zrt. 4. c.'p.i.dimfion 1. ^De or dine. We, i..cap,4. 'B Utvelad- unlui Harding viiifupra. ' De Ciuit. Dei, ill). 1 4. cap. 1 8. fRom. S. 8. s KfpiKieiu In D .Aiu^fcwap- pcalc/JJi-^og. * Lib ?. cOT/ra ///er*j Vetilian, cap 50. ' R'lberi'tnOfe. I. Num ;?. ■■ '^lOcem.inOfe. Ufiloc. "• H'lerea. in Ofe • . «<> frf ». /;fr.4. ' E|il-,cf 5. 27. i.Cor. 7.14 1 CoMra Fanflii Manhb*um,lii), zi cap.to. In be. Ofe. ^InRom. ». ■ i-Cor. 6.19, worlds eye ro be great finnes in Gods fighr, euen fo great tbat hhvfrath commeth vfonthe children of difoyedieitce for ftich things ; and lo farrcvnhtting the Saints of God, as x\\Q'j WiVj WQithn. nameA among them, miichleflcdoncby them. A Saint ^ may name them out of detellation to lliun thcm,(othcr\vife S, Pauls owneprau'tifei'houldcoiitradi'ithis owne precept) but a Saint may not name them out of delight to nourifh them, as the patrons of fornication vrge both ar- guments and authority for the iuftifying of that linnej their chiefc reafonis, '■'ihzz common courtefans in hat Cof^ntrtes are a/tecej[.^rieeui//; if there wxi'C no ftewes, all the world would be full of aduiterie, rape, Sodometr'c : fo ^ S.iy^ugu- fiine ; Atifer mcrctrices de rebus hamanu iS>: turbatieris omnia ItbidtrAhu. The land oflfrael is thought an "^ hotter climate than that cf Italie,- vctGcd faid vntothelewcs exprcflv , ^ There (hall be nor-.hore of the daughters oflfrael neither [l;.-ill there be a rvhore keeper ofthefonnes of IJracl. As for ttjat o^^^uguftine, we fay that he liucd in diforder, when he wrote that trafl:of crder, he was a young gallant, a nouice in the faith, and as yet vnbapti- zed , himfelfe keeping a concubine : but AugufliKe when he was indeed S. Au- g^^fline^fskh, inaminvfHfcortaterumterrea.i ciuitas licitam fecit tHrpitadinew, ThewondsCitie, not the Church of God, hath made this fitthinefle ofhar.ots tobeelawfull. And *" Pi rejpondere conati, magis ofier.dant, quod neii fojfmt rejpondere. Carnail Libertines haue text, as they thinkc, for this Hnne,: Hofca. i. 2, Goe take vntn thee a wife ofjornicetiens^ &lq. Aulwer is made, that it \% not a piaiire hiftcry, but a prophcticall vifirn , a figure, net a fac>,asthe » Chaldee Paraphraj} ^ Hierome,^ Hain7o,Jitip(rt,Za)ichiifs, and rtht rcxpour.d it, as if God fTiculd fpeale thus vnto the Proplict; Preach agairft that idolatrous Citie, forit hath commirred great whoredcme, departing from the Lord. Or O/rafiignifetha Sauiour, intimating that Chrifltookcvnto bimfelfcfor his fponfe"'tl;e CI nrch ofthe Gentiles, a wifeof fornicaticns in wcrfliipping Idols and Deuills in Head of the liuing Lord," ihat he mightmaVe itvntohi'm- felfeaglcriousChurch, not hauing {pot or wrincklc, or a!iy Inch thing,but that it fjiculd I- c holy and without blame,ard fo" the not be'etuirg wife was fanfli- fied by the husband See /rc>t. loc. citat.& Ar Prince ofSalern, Olimrogatus,e]uidfibireli»e]uerety Tam muha Plena 'Deofimilifquecreanti, Nontamenipfa Deus, quoniam generatit nou,eii . SedfaElurapei 'breathed into man by GoA,a^'Deo,n»n de 'Dee, not ofthe fubftancex-«o/6'o^, one that hath renounced in holy baptifrhe, the vai?iepor»peand.gloyyofthfv>orld/yi&,a. Saint, in the world, not of the world: <■',?"> thy ccmntr.anon is in heaucn . and thou muft feekc the things atone : See Epiftic for Barter day. S. Faul includes ail thefe reafons, and concludes all Lis ex- hortations in this Epirtle with one line. Tee werefometim? darkene^. ,i>ut noyy are yee light in the Lord w/t/ke then as ckildren of Itght. Concerning iewdntffe of tongue. Ice Dccalcg. Com. 9. The Gofpell. Lvke. ii. 14. Jefus was cafiing cut a VeutHthat rvoi dumbe^ ^c, SAint Lah^ prefents vponthe^ ' Theater of this Gofpell, )^^^^^^^,,^ The principal! Adlcrs are Chrifl and Satan ; the Speflators, as they be diners, folikewifed ffercnt; fome behold the wonder, and except againll ii; other be- hold the wonder and accept of it. Therebe tw o fort<^ or the difcur.cous : the llrft openly blafphcme Chrift, affirming rhit he calieth out DeuiUs tl^rough 'Beel- z^ebrtb the chiefe of the denills.ytli. 15.. Thcfi.ccnd flcrctlv deride C[x\i\.,a!ki>tg Afgr.cfrcm /;«rf«fw, vcrf- 16, All the curtcous admire tlw miracle, the diembe Ipake , a?id the people mondrd: one, to wit, a deuout woman nf the compa'iy, f brake forth into a fiirrher acclamation, and layd, Happy is the tvombe that bare thee, and the paps rfhich o^tie thee fncke. The rirlt that appears Vj.on the flage, is the Dcuill.- Now that you may the better v-ndcrltand v\ hat part he playtth, ri. Who he is. I will iliewyou (God willing))!. W hat hee doth. d.. VVh) hev doth it. The Deuill by creation was an Angelloflighr, but through his S bwne Emit and fail became a fiend ofdarken^fT^. "^ Ail that God made v^ as goo ', yea very good, and therefore the Deui!i,as he is a creature, is good: Ipfius T>iabolinatura, in (jitantHtM natura efl, ns» efi mala, faith ' AugttO-inc ; but that he is mifcreant, euiL or Deuill, is altogether from himfelR' ; fo Chrift Ioh.8.44 the Deu II when he fpcaktthalye,fpe..kcthofhisowne, for heisa Iyer, and the father thereof. In a word, a Dcuill not by Gods generation, butthrough his owne degeneration, he kept not hi., firft eftate, bur loli his ha^.itation, hee Tell from Hi aucn into the bottomleffepitofhell, and therefore he and all his Angelb are leferucd in eucr- lafling chaines vnder darkentffe, as S. lude reacbeth in his Epiftie. This do^rinedoth ouerthr.iw two wicked affertions, as firft ihatof the ^ ^ad- duces holding that Denills are oncly qualities of the minde, afPrming that gcod Angels are nothing elfe but good motions, and bad angels nothing elfe but bad motions ; whereas the Scripture fheweth vs plainely, that they be fn rits efTcn- tially fubfiiHng- Hell fire is no fable, Deuillsarenot Nominalsoneiv but Reals not qualities but fpirituallfubfbnces, here Ttm.ptcrs, hereafter Tormentors. Againe, thaterrourof '^/'»'«r^««j is abundantly confuted bv this do.^rine, who taught that the Dcuill at the firft was (b bad by creation as l:e is no\v;wheras it is euident, that he was formed good by God, defr rmed ciiill by himfelfc. Ifanv defire to know more concerning the demll, he may learnt it eafily by the "titlesatthburedvntohim : as in this Gofpell , in regard of his excellent knowledge, «^» O tcfi lOt^lra M-vichtii, lib j.f.7f.i8. ■"Gen '1. 5 1. ' Or clittt.libA 9. ■•Aasij.S. rt(. a6. " Cetfilc Bucait. tec com, iit, de KCilU Angetii, d Z:{i!>tr.c0n.2. domimcJmuo- ru'iit \r-* ^^ 11^ IS 't iw 261 The third Sufidajtn Lent. 1 " Ludotphiu dt vilaCbriJti, part. I. cap. 7 J. " Cuietanin loc. '^jl. TbeophjlaH Luther.ialoi. 1 M.U, II- 22- ' Feruiferm. 4, gef. idem Liiihtr l^cgt, Culmdn. '^Rom, I. 16. 'Rom 10.17. » lohn, J. 16. , Cor, 4, 4. \1 I M.-iCi 1.2}. ■ z.KinS'iJ' « Rom. 10. 10- ^ Jcofla. /cf. X, Dam. J, qua. drage/. 'D'lex, !><»»• 3. q uadtagef. knowledge, 'Z).£»;o«; uiregard of his enmity, S Diana-.thti parafite,w!io Ipends his tongue to maintainc bis teeth, is a pratling deuill; the malitious flanderer is a brawling deiiill, he makes a great noyle, but all is like the doggs barking at the Mo( ue; his vertuousencmieftiincs in honour, while he pines in enuic. In tovvne Schoole, Court, Couutrictherebemany, too many talking deuills, eutryonc whereof our Sauiour Chriftmay coinure with,'^Bo/d thj/ peace and come out.Who then is he that hath a dumbe deuill ? Anl'were is made by the Prophet leremj , chap. 4. verf. 22. Theyare wife to doc euill, but to doe well they haue no know- ledge , they haue tongue enough to fpeake ill , but mute when they fliould {pea ke well. He therefore that dares not confeffe Chriil for feare ofperfecution, is poflefTed of a dumbe fpirir. ^The myfterie ofthe fiery tongues doth betoken the preach- ing of r he Golpeil, and our profeilion ofthe ChrilHan faith: he therefore that is dumbe in the caufe of religion, hath not his tongue looled by God, but tied by the deuill. 2. Thatmanispoflefiedofadumbefpirit, who fuffcrs in his company pro- phane fwaggercrs to blafpheme the moil holy name of God, without any con- trolemcnt. A s blafphemous wretch is worfe then any thing ; for euery crea- ture doth praile God in his kinde, yea tlie very ^ dragons and loathfome toadcs after their filhion ; but he like a mad dogge.fiieth in hismafters face, who keeps him. If wccannotendure with patience, that any {hould iniure our father or friend.oracquaintancc, what numbnefle of fpirit, what dumbneffe is it to fuffer our beft friend, euen cur father inheauen, toberentinpeeceswithoathes, and 'llabbed thorowwith outragious blafphemies? 3. That man hatha dumbe deuill, who will not make confelTion of hisowne ^mns , as '''Z).««»ia?teacheth out of his owne experience; while I held my tongue^ my hones cotifptmed away through my daily complaining. How can a man hold his tongue and yet mourixe all day ? ' Gregorie the Great anfwereth aptly, that he who committeth daily new finns, and yet neuer acknowledgeth and confelTeth vnto God his old, doth roarc much and yet hold his tongue. "* In the primitiue Church there was a godly difcipline, that at the beginning of Lenr, fuch per Ions as were not oriousfinners, were put to open penance and confelTion : andfurely the Church in the choice of this Gofpell, had an eye to this point infinuacing that Lent is a very fit t'ime for the carting out of this diimbe deuill: it is written of thefifh Scolopendra, that liauing fucked in the fifhers hookcjthat fowre fCveet morfell, " She hath a rare tricke to rid her from it. For inflantly (hee all her guts doth vomit. Men are caught with Satans allurements, as fillies are taken with a bait ; we muft therefore povvre out our foules vnto God, p call vp, and call out in humble confeflion all the baits of i'atan within vs; and then afluredly the dtimbi (hall feake, and the people (hall wonder. 4. Clergie men either idoU or idle may be fayd to be poffelfed of a dumbe fpi. riti fome learned men complaine much, I thinkc too much of their vnlearned brethren ; but it is not enough for a man to be (iifficient, except efficient; at^iuc fomcway for the good of the Church, either in writing , or preaching, or con- ferring, or gouerning. A good pallor is a voice, Chriftsowne mouth, and there- fore little difference betwcene the dumbe dogge and the dumbe dcuiil, hcnvcne him that cannot,and him that will not iniploy "his talent. In a word,'he that doth not fpeake to glorifie God and edifie his brother, hath a dumbe deuill : and here Gofpell and Epiftlc parallel I; for it is fayd in theEpiftle, that all foolifli , all fcurrilous, all filthy talking is •!:'«recau(e God himldfc harh apurpofe to.dwell in it. Almighty God infinitely rich in mercy , lends cuery man, and as it were lets tofarmediuerfepofreftions, asthegraccsof thefpirir,thcvertuesoftheminde the gifts of the body , the goods of the world; and for all thefe requires no rent but thankfgiuing, that our. ou!e may magnifie the Lord, and our mouth iLcw forth hispraife ; but fo long as the deuill h in any tenement , God cannot haue this little rent, this fmall farmer for hee poffeffeth a finncrs heart with fuch a mimbncffe, and his tongue with fuch a dunibnefle, that he can neither thinke things good nor fpcake things gracious. Secondly, the deuill ruinates euery tenement, wherein he dwells : as for the out-houfes ofour bodies, he dorh endeuouriomctime to burne them with lull, and fometime to drowne them with drunkenneflc, alvvay to mifchitfe them with feme perill or other : as for the fpirituall and inward building; " the foun- dation of Gods tenement in our foule is faith, the walls hope, the roofe chari- tie. Now the deuill hauing neither faith,hope,nor loue,feekes cucrmore to raze our foundation, to diggethorow our walls, and vncouer our roofe, that hauing neither faith in God, nor loue toward men, our poore foule may be expofed to all his tempefts and temptations, and therefore Chrift hathaiuft caufe tocaft him out ofhis farme for dilapidations. Thirdly that tenant deferucs worthily to be thruft out of houfe and heme, yfaff which hetoole this hiftoryjteachtthefpecially faith and fl-.eweth how the Patriarkes in refpe d of their belieFe pleafed God; <> yet af- ter the manner of she • ew-es he called it the law, for that the law of circumcifion is contained therein; andlomctimethelawcompreh^t's. not only the boo), es oiAiofes, butalfothcPr:UmcsofT>-,and it^figniricth in their language as much as nandmaid ; and haply the l.kentlTe of the name gane Paul occafion to finde out this excellent allegoric. *Somethat Agiris called .>.»»<*, for that Agar is a figure oiSina, as ChriMs called the '' Pafleouer. As then ui^ar the bondmaid brought vfr^i^^w a fonne, yet not an hcire, but aferuant? fo myfticall tAgar the law, did beare to God the^^?-f Li. ctntra A- The fourth Sunday in Lent, 'xCot. 3.7 Rem 1. 16 e lohnS. 3 5- •^ ierii}iiiCom, in i»ca. 'Summecon- fcrencCj fiag 45 and dcfccc for notfubkribig, l>m. I. Cap- 10 ^ Aqu'm ip-Ca- ielan. in loc non fibgrefl'ii iiine- lU.led progrejfn fimiinudiiM. * Ai*bro(.& Utihbir. iff loc. P,5' apb. it loc, M'. Coiierdale in his tranfla- tion confered with the rran- flation of ryn- dat, reads, rea cheih vntu leru- falemrvbkbnow is. ' Hugo Cardi- nai.ittloc. Pi.Pet.i.p, iPfal. iM.'j. The Law doth gender an afFeftion of feare , but the Gofpell of loue , fo <* S.-iyfttgnftinfjTireaiJftinit q^ apeni/pma ditorftm Tefiamentarum differentia^ttmer iC^amor: according to that of Paul ; Yee that are led by the!Spirit of God , and beleeue the Gofpell, ha»e not receiued the Jpirit of (bondage tofearmigaine ; hut ye hane receiried the Jpirit ofadoptio», wherebjf je crte to God y as to a moji tnercifull Father; Rom. 8.14. 1 5. Agairi(||^he bond- woman gendereth vnto bondage , quAntum ad efeBHm , in refped of the fiicccffe and eiient ; for the Law btgetteth vnto God feruants only, notfonnes; oriffonnes, not hcires of his kingdome j in this refped; it is called ' the minifirie of death. On the contrary, the Gofpell is the *' power of God vnto faluation jand begets inheritors of Gods eternall kingdomci S the feruant abldeth not inthehoule foreiier, but the Ibnne doth abide for cut r. As Agar figures the Law,'' fo doth IfmaelaW lufticiancs that looke to be faued by the Law : fo that the Turkesand lewesare Ifmaelitcs , ignorant Froteflants andSchoolc Papiflshalfe ]fmaelites,afcribii)g too much vnto their owne works, and too little to Chrifi ai^d his merits. Bordered vpoK the City now called Hierufalemr\ Here the ' Nouelifls except againft our tranflation, in that the word [borderethl^ cxpreflcth neither the fitua- tions of the piace , nor meaning of our Apoftle. t'irftjfor the fault in Cofmographie, Martin Luther auowcth in his Com- mentaries vpon thispbce, that there be continuall mountaines reaching from Arabia Petrca to Cades Bernea in lury : fo that mount Agar in that refpetf mjy be fayd to border vpon Hierufalem. And as for the true conftrufton in Diui- nitie, we rake not the word topically, but typically . Mount P^ gar bordereth vpon Hierufalem in •'fimilitude, not in (:iuation,as the Church Bible confentingwith the Tranllators of Geneua, Sina is a moitntaine in Arabia , Vfhich anfwtrnh vnto Hierufalem : and fo there is a great neighbour-hood in allufion and correfpon- ' dence. For as y^_^«»r gendered not the feed of promife, fo the Law leatedintbe terreftriall Hierufalem, is not able to beget heires vnto God, for HierafaletK u in bondage with her children, vmder the Romane feruitude litttrally; but according to Pauls meaning allegorically , ' fhec cannot attaine to the libcrtie of the fpirir,but abideth vndcr the wrath of God, horror of confcience, guilt of death and hell. 1 could tell the curious Criticke, who fecth a mote in the Churches eye , but cuerfeeth a beame in his owne,that Hierome and Amhrofe read csninnUiu^^Sraf- mut o? Roterodam, confinij; Erafmtu Sarceriiu in hispojffl. eontiguas ; all which are the fame with our Englilh bordereth : and if I fhould fay, that the Turitan of England is mxt neighbour vnto the Brownifl of yimfler dam _thc moft fimple Scpa- ratift in all Sandwich, I am fure.would vnderfiand mc; fo little difference is there betweene the new Church and no Church. 8ut Hierufalem which is aboue isfree^Tphich tithe mother ofvt amplttudo ; ejmd mater, char it 04, or (as Jfe]uine)fcecunditM. I fliewed in mine expofition ofthc Creed, that the Church of God hath three prrperties, and three prerogatiues ; the ptopcnks arc, holy, catholike, knit in acommunion ; her pT(.rog2tiues are, forgiueneffe of fnne, \efurreliion of the body, life euerlafing The word aboue doth intimate that fhee Is holy; lerufaUm and moti)er,xhax fhe is knit in (t communion.ln that fhe is the mother oiaW, it fheweth her to hectntholtke; in that zfiee-rvoman, and her childrens hcircs, implies forgiuenelTe of finnes, re- furreHion of the body, life eHerlafling. Hierufalem is a type of the Cathplike Church in fcnrc refpeds efptcially. FirftjGod chofc Hitrufalem aboue all ether places on eanhtcovvcllinj^f/frf pfall be my reft for euer; here will 1 dwell, for J haue d'hght therein. So the Cf urch is 4 P chofen generation^a holy r,ation,a peculiar people to (jod, enCiCf td (aS it U trt) from the commons of the world. 2. Hierufalem was 1 buildcdonacitie, that is at vnity within itfelfe, fothc members Thi fourth Sunday in Lent. 2^9 inrefpeLT: of hle(pn? inhenrtenly thhigs in ChriFl: the Church in her beft part is aboue, though in hc'r worii; below. This fhouldadmonifli vsto Hue in this'prcfent world ^ as pilvrims Mid sirangcrs, and to call away from vs euery thing that hindererh vs in our iour- ney, that we may goe lightly to our '^ heauenly home. This al(o may teach vs, if we fuffer wrong,either in goods or good name, to be patient, for the world doth hatevs, bccaule we are not ofthe world, and hereupon to make haft vnto our ■iournies &nA,^deJiring to be di^olucd ^ to be v>ith Chrift.See Epiftic for Eaffer day Jsfree.'J Libera (juod libertita, free, bccaufe made free by Chrifi ; ^ If the Sonne makeyeufree, jotifnallbefree indeed. Our Apoftle Smeancth a difcharge from thewholebondageof the Law, Satan andfinnej not fas Anubajitifts imagmc) a libertie to doe\yh'at euery man lifl:,or to liue vndcr no obedience tofpintuall andtcmporallGou'ernours. A dilTolute licenrioulhefie is quite contrary to the true freedome, which Chrii^ obtained for vs j '" ommafnnt libera nobi:. perfidcm, C^-tamr/iommaferuaper chantatcm, vt prKul (let fcruitus Ubcrtatii & liber tAi fer- ffitHth; aChriftian in refpecfiofhis faith is Lord ouer aif, in refpe(fl ofhisloue feruanttoall Hicrufalemisfreeforher 'confcience, not for her perlon orpurfe; for notwithftanding her libertie, flic mull: pay debts, and performe duties vnto whom either debtor dutie belongs. '"Breach,'' /o'" there it no cendemnntion to them that are in Chrifl^ ' he vaoi made a cttrfe to delmer vsfrgm the curfc. I'Deliuerance ; Bond, which obligcth vs in our ownc perfoUjto bring pcrfet!!: frocuilljin ' righteonfhefle for attainment ofeucrlali:;ng{aluacion,accor- iefpe(f?: of j ding to the tenour ofthe Law, "Doe this andliue; fo the pub- rhe lavves 1 lican and the prodigallfdnne, who condemned themfelucs, appealed from the bar of Gods ium'ce , to the court of bis (^ mercj ; noneflis fub lege, fed fub gratia^'^om., 6. 14. ""^ u |'Crc5tor,in hauing free "accefle to God the Father,in the name .2 ! I ofChrift, and a libertie to ferue him in holincfl'e and rightc- ^ I Freedom in' oufnciTeallthe dales of our life "^rcithoutfeare; for Chrifl: good : re-' hath an eafie yoke, the feruiceofGcd is not a bondage,but a Ipcd'ing I perfeft frcedcme. cither the I Creatures, \x\ that r all things are pure to the pure: for the do- minion oner the creature loft h\\Adam, is reftored againe by [^ Chrift, all are '\ jours, and yot* Chrifl s, an d Chrifl (jods. Z 5 . Hence ' I Tim. 3. 15. ' Hcb I 2. iz. "Apocsl.il. 2 Gnl.Tt. 2.ZO. 1 Philip. 3. lo. ^ ^mbri>[. m loc ' Inroc"; i . 17. ■"Eplicf I, 3. • I Pet: 2. II. ■"Hcb. II. 16. = Thiirp.'i.ls. f lolin S. 5*. SKhcmifl.^inlae ngrceing with ,T!l Prctcft.int Interpreters ; See i)r)^(ir tyliiig:ft , De- fcc'^ofthcan- Avercothead- iTOpitirn, Sff^. 135. ^ 791. '' Luthc? loc. . com. lit Chri' liiiin.iCcrt. ' Caiiih.Iolii- titt, lib. J. «/>. I' Rom. 8.1. 1 Galnt. J. ij. ■n y4Uud rfl rffi-' in Ifgcnliud lub h{c ; fiiii p/? in lege ftiundum legem /i^it, qui fub legfjecnn- dum kicm /loi- ter, ilUliI.erfj;, ifte ferum, .4u- Z'lfiiij.inPfil.j. " Rom. 5.Z. EpJief 3. 11, "jjuixe i<74. j ^om. 14, 14 1 I Cor. ^. 11. 1 37° ' I Tim. 4. I, 7 he fourth Sunday in Lent, 'Galat. 5« 'J 'lohn 5. 39. "Rom. 6. 22. three duties efpecially " 1 Tim J.I 5. i" I l>et. i-tj . ' iCor. ?.z. • loannes a left* HA'iamCant. Vither in loc ' Pnl(r^s in lac. <• Pfal. 4M 1 • ' Liy, aducrfiii yiiilait!. f Mela'nEihon. and Eiiolifli gl (Te, in Pio. I. S 8 Apocal iS 4 •■ liu'ijHUn de bapiifma contra Do-!aii!liU,lib. 7. f.'/). 5 2- ' jii/iiJ BiUitnt, de cciltfi:i mVi- Uiiie,lilf. I. cap. dico ^ Rom. 8. ?o. ^MAanahvn. frtfat, in Euan- gelia aomiiiical. "' A.nbref oral, ad l^denumaK. mje/ut vth^ bclur, epifl H'ajce S. Paul cals the 'forbicyxng of meats and marriage, with pbhgation of confcience, and opinion of merit , ■■ a doBrme ofdetiilh. A thing indifferent, vppn the commandemcnt of the Magiftrate becomes ne- ceflanc, notinrefpeiftofitfelfe, but forauoyding fcandall and contempt of au- thority; the thing to the confcience remaincs indifferent ftill, and may be vied andnotvfed, it it were not for our obedience to the Prince. See Luther lib. de Chrtsiian. libert. & Com. in Galat. <^.\.Q- loc. com. tit. de Ubertat. Chrifjutn. OlielanB.com.tit. de Ceremon. cfr Chriflim libertat. Ctiluin.lnflitut.Ub. 3. cap. ig, Btz,aepifl.2^. Perkiftstreat. of Confcience^ cap. i. &com.in .^alat.cap. 5. verf. I, Domtnicii^aSoto apud 'Bellarm- de InjHficat. lib. 4. cap., 6. &c. fi. To loue Chriftian religion, as the f meanes of this liberty. 2. To f earch the Scriptures , as the Charter in The confideration of this ,' ^ which our Hberties are written, our freedome reacheth vs J j- To feme God in the duties of faith and newneffe 1' of life j becatife this "feruicc is our liber tie,5'/'<»»^ 1 fali therefore in the liber tie wherewith Chrijl hath I made vs free, and be not entangled againe with the C joke of bondage, Galat. 5. 1. Afother.'] The word of God is committed to the keeping of the =< Church, and this word is ffeedjX'iA ^milke, andltrong meat, Heb. 5.14. The Church then as a mother brings fey th children to God by thcminillrie of:theword,and after they be I orne, feeds thtm with milkc flowing from her owne two brefls, a which are the Scriptures of thetwoTeftaments. • t Hence the Church may learne to be dihgtnt in preaching the Gofpdi fincercly. For by the feed of the word one begets another to God; I being be- gotten (faith LaT^fr) of other, doe now begtt other, which alio fhall beget other hereafter, and fo this fpirituall begetting {hall continue to the worlds end. 2. Wee are taught ■= hereby ,to defpife our ^ firll birth, and feeke to be borne againeto GodJ and fucke the breil: of our mother , feeding on themilke of the word, I . Pet. 2.2. Non enim nafcimur, fed renafcimuf Chri^iani, quoth ^ Hierome. Thus to be made a member ol the new Hierufalem, is a great priui- ledge,Reuel. 3-12. 2, The word mother, implieth our dutifull obedience to the Church ofGod according to that of\S"*j/i3»70«; ^^Mj fonne, hearethy f.ithersinfiruElion^ And for - fake not thy mothers teaching. This Father is God.and this mother isthe Church as ^Diuines expound it aptly. The Romine Church isnotour mother, but a ftep-mother, ifnor a pofefl'^d harlot ; and therefore S we mart come out other as being more like mount Sina, gendring to bondage, then mount Sioii beget- ting free children. Ofvs'^ TO*Tav »/.'5'jj notof alljbutt^j <»//, that is, a'l true beleeuers elecfled and called effectually, ^^ ejni fie fiint in dotm 'Dei vt ipftfint domiu.dei-y for if the re- probate be liuely members of Hierufalem aboue, the Church is a mother not only to tlie ibnnes of Go(^ but alio to tlic children of the deuill : a dodrine not one!) rtceiuedofthe&tl ers in old time, but entertained of the Schoolemen aUb ' foha-ines delurre Crcmata, zyile.rander Halts, Hugo, Themoi , Pttnss a Soto, Melchior Canm , &:c. e^//J For he that hath not the Church for his mother, fliall neuer haue God for his father, '^^«tf/ «?/ir^»;/;o/^ wf, all Gods eleflaie indue time called, and all that are called, are called by the Church ; ' ele^i nufcfuam r.ijt inter vaca- tes, and therefore mcft honorable for the King himfelfc, v^hohthe father of the Common weale, to be xh&^fonne of the Church. For it is written.'] In a q^^ntrouerfie betweene the falfe teachers and him- fe'.fc, concerning the iuftifyingot a finner, he makes the Scripture hisludge; for The fourth Sunday in Lent. foiwhoiotucri>e.ittdcxqui,t\\Q. VtMcmu^be index quo, by which all queftioiis in religion ought t6 be determined. Reiuke thoftOarrcri} He fhcwcth by this allegoric of the Prophet " -Efay , the difl'ercnce. between y^^^rf>- and 5^?-<», that is to fay, betweenc the Church and the Synaj^ogue, between tlieGofpellaiid the Law. The Law being husband of the fruitHillwonfdnjth.it is, of the Synagogue, begetteth very many children in the world ; for none, iaue thecl.ildren of the free-woman, either fee or knowo- tlier righteoufnes then that of the h\v. Contrariwife Sam^that is to lay, the true Church vnder the" crofTe , feemeth exceeding barren, as hauing no children, or very few. The Prophet therefore dothexhortbertoreioyce;for howloaier the Church f etmc to be forfaken and barren before the world,not hauing the righte- oiifnefle and workes of the la vv,yct notwithftanding fhe is a moft fruitfuU mother hauing an infinite number of children before God The defolate hath nitny more children then (Jjc e which hath an hushayid. Agar hath not children,but fcruants ; and howfbeucr for a.t\mc,they that are borne after theflefhperfecutc thofe that are borne after the jpirit, yetithe children of the bond- woman, are call out of the houfe together with their mother, and receiuc not inheritance with the children of the frce-W'oman. Here thetf is p comfort for a diflrefled fbule, Reioyce thou barren that bearefi no children ^S^c. Albeit thou feele thy lelfc neuer lo barren of good workes,vnabIe to thinke an acceptable thought,fo voyd ofrighreoufnefleas that there idwelleth in thee no goodncflfeat allj ^tx.breakj forth into toy, ^otQhxx^ is thy rightconf- nf^e^andfanUification andredempion. As Chrilt then is greater then the law, lo tjiy righrcournefleisa farre mere excellent righteouincife then that of the law ; thou halt many moechilciren then fhce which hath an husband, reioyce therefore, for ' Gods kingdome is the place of ioy, Gods children are the men of*" io'y , the Gqfpell is the "^matter of ioy. Gods Arke was a figure of Chrift, and the mirth before the Arke fignitieth that the foundation of all our ioy confills in our recon- ciliation with God in Chrirt ; the muficke of the Temple was typical!, and pre- figured thefc ioyes of the Catholicke Church- Bre^ike forth and cry e^ The firft word intimatesthat theChurch vpon earth is as it were pent in with prefent griefe ; her ioy is ii|^ed in this life with forrow the palchalf Lambe was eaten " veith fotvre hearbs, mfinuating that we feele no fvveetncfle in the blood of Chrift, till we feele thefmartofourfinne. The word crye doth ihcw, that albe.'t in earthly ioy we muft be fparing and moderate ; yet infpiritnall ioy wo^«ify?yS>/i??W(7^o,thcmeafureis to reioype without meafure; if we be rauillied in our ioy that we crie againe^ it is the beft of all. Reioyce in the Lordalvvaies,againe, I lay reioyce. See Cofpell, Dom. i. Aduent. e^ £fifl. Dom.^, Aduent. The Gofpell. Iohn. 6. u lefii-s departed oner the Sea. ofCalile. ^c, THis Gofpell is the fame with the Gofpell allotted for the laft, and but little differing from the Gofpell.appointed for the feuenth Sunday after Trinity : for the miraculous feeding of much people with a few Ibaiies is read in the Church eucry yeare thrice ; x.ovnt,\\\^mnter, when Wheat is fowne ; in Lent, when it is in hopefuU fpring and in y harueji, when it is ready for the barne. 5ee the lealbn and expofition hereof, Gofpell Bom. 7. pofl Trin. The 271 'Efaj- 54-!. " I Cor. LIS. fLuihtr. cJ> iirrcriM inloc. 1 Rom. 7. IS. ' Rom. 14,17. fl'fal. 6S. 3, 'Luke 2. 10. "Exod, 12. 8. « 15, Suncfay after Trini ty ^ 7 Sunday after Trinity, 272 ■ Luiber. peflil. in loc. »i Pet. a I J, *• Matlerat. in loc. ihejijth Siwday in Lent, « I Cor. i. 1 4- ^ TbeophjlaSl in loc, " Efay 9. 6. ^Caluin.in loc. s Gorran. in loc- 1 1 Epi(l.Uh.^,z 'I Cor. ij. I a ^Caietan.stitoCt 'Hcb.8.2. " Chryfoji. in Ephef,4. ° Afjuin. Gmr. St. in loc, "Efay 3 3>2o. P 1 Cor. IJ. 9- iTkeophylall, BCT^' Martorta. Englifh gloHe inloC ' Coloff.2.9. '2 Cor.5.1. 'Dan.2.4^. ■"AqmnJecli. ittGalat.^. ^ Centtii-p loc. TheEpiftle, Heb. p. ii. Chrifi being an High Priejl ofgoed tbirgs to comey came by a greater and more fcrfeBTabernackyUc. THIs text is a^briefcofthc whole Epiftle,whei-ein Chrift lefus the great 'Bi- fhop of our foules, is firft compared and then preferred before the Lcuiticall high Prieft in fimdry points, as, 1 . Aaron and all his fucceffors were but only fore- runners of Chrift, who is the end of the law, ''for this called \\txtfAcerdos accedens , orfupervenietts, a Prieft added to the PneH:s,a Mediatour of thenevv.Teftament,confummating the prieft- hood of the old. 2. The Leuiticall high Prieft was a Prieft of things prefcnt , that is, earthly things and temporary, which only ftood in meats and drinks, and diners rcaflnyigs, and carnall rites , "omillthe time ofreformation ; but Chrift is an high Pi ieft of good things to come , fo great, that this world cannot ^perceiue, muchlefle ^receiue them. As an « euerlaiUng father he beftowed on the Church f et^nall gifts , in * this Hfe grace to the end , in the next glorie without end. Spjrituall graces in refpecfl of the law Were things to come , but yet ho vvfoeuer •* we be nowfinnes of Cjod^ it doth not appcare whatwefhallbe ; for the glorie which our high Prieft hath purchafed for V5 is yet to- come ; > now we fee through a glafle darkly, but when this corruption fhall put on incorruption, and this mortall fhall be clothed with im.morta[itie,then we fhall fee face to face. Thefe good things to come fhall be further enioy ed and hilly reuealed in the world to come. 3. Chrift lefus cur high Prieft came by a greater and more perfefl tabernacle then Aaron. ^ Some by tabernacle meane the Church of God, a tabernacle which ■ the Lcrd pight and not man. It is greater then the lewes temple , for it is Ca- tholike, the Lords great Cathedrall "' extended to all places, and at all rimes, and all perfons, not only thofe,who now are liaing,but alfo thofe who haue been from the beginning, and fliall be to the worlds end, for this caufe called, Galat. 4. the mother ofvs all, and it is mc^ perfecS as being the body , whereof the tabernacle was only the flhadow. " Some by tabernacle vnderftand heauen , a tabernacle that cannot be ° rcmo- ued ; a greater tahernacle. For the whole earth in comparifon of heauen is but a point, all Tury but a part of a point , the temple but a parcell of a part ; and more ferfeEl, for now P we kiiow in pait, and propbecie in part ; but when that which is perfedt is corne, then that which is vnpcrftd: fliall be abolifhed. ^ Other, and that moft fitly-, thinkeChrifts humane nature to be tlys taber- nacle, for he was confecrated vnto God ir, his flefti, he was crucified in it , afcen- ded in it, glorified in it , and now fitteth at the right haffd oF God in SanEio San. Bcrum. as our Mediatour and Aduocate. Well may Chrifis body be called a taber- naclCjfor it is the temple of the blefled Trinity, ' vcherein all thefulnejfe of the god- head dtvels bodily, this tabernacle was not made with hands , as that old taber- nacle, nor of this building as our ^ eartbly tabernacles are. For albeit Chrift was borne of the Virgine Mary, yet conceiued of the Holy Ghofl ; as thej Prophet, the ftone cut out of the mountaine without hands. His body was of this buil- ding, feCHnditm principifim mntcriale, for it was not fantafticall or heauenly , but true fiefli of the fubftance o^Aiaric, yet not of this building , »fecnr,dum formate principKVt ^aEliuum, asbeing conceiued bv the power of the bleffed Spirit, not as other men, by the feed of man ; and this was a more perfecfl tabernacle. For, the word incarnate was full of grace and truth, in O^ofcs tabernacle was the type, but by le/ks Chri^ csme the truth : in a werd, =* Chrifts body was a tzhtt- TiTXcls, p^'opter militiam paffionu , greater, propter inhabitationem tetimTrimtatis, •more ^et?cdi,propter abun^ mtiamfanRitatu, not of this building, propter modum cenceptiottis: 4. The The fifth Sunday in Lent. 4. The Lctiiticill high Priell entred into thf holy pUcc bythebloudofgoates itnd calues^ as we readc j LeHincus 1 6. but our high Prieft hy hid owne blooA : / he gaue himfcife for vs an offering and a facrifice ofalwcetfintlling (auour ro God. As the PcUicaii feeds her young, fo Chnft redeemes his Church vfith hu ovenc ^ ftrctiotts blood; a benefit fogi car, that our bleffed Sauiour infticuted that holy Sacrament of his Supper in perpetuall remembrance thereof J '■in the night that he WM betrayed he tooke bread, and when he hadgitiin th^.nks he brake it, and fajd, Takfi eate, this is my body , n>hich it brekenforyoH^ doe thi* in remembrance of me, Aftir the fame manner he tooke tijecHp, faying , Thii cup is the new Tejlametit in my blood, dee this at oft aA you drinke it tn remembrance of me. 5. The Prult of the old Tcftament entred into the holy place '^onceeuery yeere:but Chrif} our high Priefl of the new 'Y&iiimtntojfereth himfelf once for ail\ a difference fomatcriall, asthat our Apoi^lc repeats it ofteninthis one chapter, as verfe 25. noioA that he fhould offer himflfe often-, verf ■ 6. He appeared once to put atvaj finne ivcri. 28. Chrtfl vm onceefferedto takeaway the Jinnes of many. S. Pii«/j- argument is piainc, Chrifl could not offer vp himfelfc any other way then by dyi. g •- he therefore didofftrvphimfelfe but once, bccaufe he could dye but on£c, 'not often after any fantafticall, hidden, inuifibic, myfficall, or vnbloo- die manner,as the ^ Papitfs holdjf^^jr the MintUer is afacftfittng Prifi^and that tn the Sacrament of the Lords f upper Jhe doth offer vp ChriR againeto God the Father, vnder the formes of bread and wine really and properly. The Church of England cals a Preacher of the GofpellaPriefl, oftheword Tresbyter, not SacrificulHs\ot if a Minifler may be called a facrificer,it is in ref pe(!T; o( bis Efichartlitcall ficrifice , pr.iyerandthanksgiuingto God, not hilaflicall. Now the Lords i'upperisnot a new propitiatorie facrifice for the finnes of the quicke and the dead, but a tbankfull commcmorationandreprefentationof the old, and that in words and a .^ion : In words, bccaufe celebrating this holy Sa- cramentjWe report and repeat how Chrifl died for our finnes,and flied bis blood once for ^eternall redemption. InaBion , breaking the bread, and powring out the wine, taking, eating, drinking, all which are dumbe fermons,and liuely reprcfentations of Chri lis oblation for vs on the crofTe, « for as often as yce fhall eat this bread, and drinke this cup, ye fhew.the Lords death vntill he come. As Chrift died.and after a fort was f offered in all the facrifices of the Law, to wit in figure not iniacfV ; fo Chrifl is offered in the Sacrament daily , .not in fad-, but in faith, as S, Ambrefe notably , facrificed in the mindes of beleeuers as vpon an Altar. In adnyniflring this Sacrament, we mufl doe as Chrifl the truth and the way, who did not offer vp his body, for that was^rucifyed the day following , but he tooke the bread and brake it, and gaue it not to God, but to the Difciples ; and faid not to them; ta ke and facrifice, but take and car, and f o *> Lombard, ' Aqmne '' <7''<'/'/'^''*''3nd other Papifls acknowledge that the Lords Supper is not a real; offering vp of Chrifl, but a memoriall of his pafllon, according to their l(im re- formed Cath. tit Mailc. " Inhn i".?o. " Htbt. (Of. 7, 374 7 he fifth Sunday in Lcrtt, ■ fl,tf\?. 2. I. ?i i.Tima.s. 'Cak:aa. 'mloc» 'Leuit. 16. 14- 'Nani, 19 4< " jiquin. & Gnti-an.in loc. " MuloinU y Matth. t. ii, 'Efay 59. 19. • Heb 7. 46. ^ 2 Cor. 5. 2 1 . ' John 146. '^Rom. !»■ I. = Cant. 5. 3. fpfal, 40.2. 8 Sulmamti de gubernat Dili Lib, 4, eternak redemption , Lords Supper then bee a Sacrament of the New Tenament , we inuit not in it offer vp Chriil to God, but expeft Chrift and the benefits oHiis fieri! ke from God. 6. The Leuiticall high Prieft entred into the holy fja'ctt that are made mth hands, which Are fimilitudes of the true SanH^uary : h^t our high Pricfl is entred into very heanen, to afpearenowtnthe Jight oj God for vs. if any now {innc, we haue an agent in the court of hcaiien,asP S.lolm , an adiiccate with the Father lelus Chrill the righteous, and he is the reconciliation for our finnes, and not for cur fins only, but for he lins of the whole world,?"/;? Mediator ofthencwjefia- ment^ 1 interceding dally betwecne God and man , obtaining for vs not oncly tcmpcrall gifts, as the Legall high Prieft, vhicb could not make holy coKcerning the coKfcierice, but as it folio weth in the next word to be confidered etemallredemf- «o«:herecoucredourefl:ateinGodskingdomevvhich Adam loil,& hath io firm- ly purchaledit againe for the Church, as that it is a perpetuity, now for eucr, ^Effefl, for he that belctueth hath euerlafting life , ^ loh. 3. 1(5. incEflKacie, for his blood is not yet drie, hut the power and vertue '\% alway the fame, yeflcrday, and today, aiidfor cuer, Heb. 1 3. 8. Tor if the blood of ^oxen and of goats, nnd the ^ Hj'hc sofa young corv rehenit is fbrinkj d^punflethth' vncleane, as touching the ptirifyint^ the flejh , how much more fhall the blood of Chrifi .!>J an argi;mept to proue that Chrift hath obtained eier- nall redemption for vs, and itis from the " lefllr to the greater, or from the "figne to the thing (ignified. If the blood of the beafts outwardly did purific the flefh, how much more fhall the blood of CI rifi inwardly p'trge the confcience from dead vforkes, toferne the lining Cod ? Firft, bec.nifc the blood of Chrift, for y lefusis a Sauiourofhis people. Secondly, f< r that he was offered through the eternall jpirit : ^ for although our encmie cme like a fioud.'ytt the Spirit of the Lord Ihall chafe him away. Thirdly for that he wm Kitijoutffot^'in )/tg\\ Prieft which is ^ holy, harmeicfTe, vndefiled,hekne>.v "^no finne, therefore moft able to purge the confcience from all finnts, here termed (^i?W.^wcr^^j, in thstthey procure tothefinner in this worW death tpirituall, iHthe world to come death eternall. See Epift. Dom . pott Trinit. Toferne thcUaing • od'^ The Lord is "Hlife : fuch then as will4erue him,muft offer themfelues ql^ lining facrtfice , for he redeemed rs for this,end, that wee fhouldfcruehiminholineffeand righteoufnefTe all the daies of our life. I haue putcffmy coat, faith the * Church, how ftiall I put it on ? I haue wafncd my feet,how fliall I defile them ? A finnerirrepentant is like the fow wallowing in dirt and mire ; but God (as ^ DamdipszVx^) hath brought me outo*-'the horri- ble pit, out ofthemire and clay, and let my feetvpon the rocke and ordered my goings : I haue put of the old man, and am become a new creature in Chrift. Why then fhould I, that am wafhed in the facred font, and bathed in my fwect 5auiours owne blood, defile my felfc againe by ftanding in the waies of finners and fitting in the feat of the fcornefull ? iHoc magis culpabiles fumus , ft legem bonam coHmtts^ c^ malimltores Jimtts ; tmo potiusnec ctiltores,Jimahj cjfiia cult or did noM poteH malHS cultor ; >iiqueemmcolit,e]niremfanSi(imr.oHjaKBicolit. ■■ Hmmg. ftflil in Ix. 'Pfal to. I J, The Gofpcll. loHN. 8. 4^. which of yott can rebuke mceffirwe? Sec. THisGofpellcontainethaliuelydcfcription •'of two contrary tingdomcs. one of light, another of darkenefl'e ; as Chrift is zealous in vphwlding Gods glory , fo the champbns of fatan carneft in maintaining his quarrell. All Chrifts kingdome confifts in righteonfhefTe and truth, as the 'Ffaimographer cxprefly, The fifth Sunday in Lent. 175 Satans ftands vpon f-oiire props elpceially : exprtfl}', righteoufneffeMndequitieis the habitation of thy feat , mercy and truth pialUoe before thy face. Concerning righteoulhefle^oiir Sauiour faith here, Which of joH can rebnk^ me ofjinne ? Concerning truth; If I fay the truth, why doeje not belseuc me ? ''RaiIing,vern48.S4ji venot -niellthat thou Art a Samaritan \ and hafl A Detitll. ,. J \Hy^cct\^\c,vtr£. i^-i,. Onr father Abraham. "" °f ^ J Sophilhie, verf 5 2. Conftruing that of death natiirall , 1 which Chrift vttered ofercmall. Tyranny jVerf. 5 9.W henreafon and railing faile.then they come to Carters logicke^gunpomder argnments, open vi' olcncc, they tookevp fonts to cafl at him. Thefc points are fo twined and intermingled in the text , as that I cannot part them eafiiy, yet for orders fake two leflbns are more principally regardable. 1 . As Chrift h the true Meflias lent from God; lo euery one that facareth him not, is not of God. 2. That all obleruers of Chrifts faying are free from etcrnall death^ and this he *L Word, I fay. doth aflure by a double bond, h]s< Oath ,Verily,veriljJC'*y'Vntoyoff,ifaman (^ keepe my faying, helhallneuer tafte of death. fVhichofyoucanrebuke me of finne} The Church of Chrift, ^CMy beloned is rchite andrnddie, the chiefefi often thsitfand. ' Candidus fanSlitate ruhicnndus pafftone;\vhkc, £oxhQ that was without fpot in his life^ruddie , for that he {bed hisownebloud for vs at his death, •" A ruddie colour is not beautifiill, except it be grounded vpon a faire white, fo Chrifts pailion had not beenean cfferinc of a fweet fauour to God, ii his life firft had not been candide^wiihont finne , " ho- ly, blamelefle, vndeHIcd. 1 Here theEpiftleand Gofpell zccorA, oar high Priefl mas mthottt /pet/ahh Paul vho can rebuke me of finne ? {aith Chrill : and both are fit for pmjfion Snr.day, words, ° lamA vorme and no nsM, a very ■'thefufferinjTsof Chrift on the^ fcome of men andoHtcaFiofthipeaple, all An V for ^ Crofle, may be reduced vnto bitter jwoundSf ?'jBehold and fee,*f there be \ forrew Itke to myferrow. This GofpcU affords a taftc of s both, he did nearc bitter words in the 48 verfe, Say we, not veil, that thou art a Samaritan andhafi a deMiU?2nd he was like to fuffer bitter wounds, in that they would haueftoned him, verf. 59. Chriii proueshimfelfe to be the Meflias, and our high Prieft of good thinos to come, by this infallible demonftration; rvhich ofystt can rebuke me of/fnne}pcr- aduenture fome will accufe, but who can rebuke,which of you mine entmies cuen you that prlefomucK into my life.'' My conuerfation is without fault , my doi'line without error, and why then admit you me not for Chrift.' feeing none is free from finne, faue the Meffias only; flatter not your fclues in your idle con- ceit, either proue me to be a finner, or acknowledge me for a Sauiour,if no crime then Chrift. If I fay the truth, rvhy doeyte not beleeue me! that man is worfcthen mad, whoperfecuresthatasfalfe, whichheknowes to bt true. All men ■■ hence may learne. Preachers efpccially, to frame them felues accor- ding to Chrifts example , ioyning integrity of life to finccriry of doftrine that thty may further the Gofpell among enemies, whorefpefl more good life then good learning; and among fi-iends, who tolerate bad manners often for cur doflri'^es purity : the^Priefthad Vrim andThummim in his breftpiate, 'fb the Pre jcher ought to hauefcicnceaudconfcience; for albeit Chrift alone was free from all finne , yet fuch as will teach his Gofpell with fruit , muft be clearc from open crimes. Our Sauiour (airh not, (as Erafmtu vpon the place) which of you can accufe? for they called him coniurer and .yamaritan : but which of youcanconuince? who can proue that be doth repr<;^e? ihemoft heauenlyDo- (Soris an earthly man,flcfh and bloud, and in many things "all of vsofFendjand fo * Cant.5.10. ^ Ruf.rl. IHk^, com. in Cant, ■» ^tga dom.m fiffion. ^ Hefa 7,t6. •PfaLzz.e. 'Lam.i.i». ■5 ^co^a dem. de p.ijji.n. coa.i. * LMhtr.pcfl'U. titMor. in Ik. 'Lciiit. r.'». ' CynLinLemt. 'lames 3. a. xi6 "Pfal. I4J. ». » Num. 16.15. * I Sam. 12.3. » I Cor 4. 4. 7hefjtb SundA'j in Lent. •> Hem'mgitu vt loc, ' Cap, 4 . ver/^ 6 * Culman coh. i , 111 loc. •loh.49. ^ tnCduim' Turcifm. confute U ^..c.vU.'mfine s I'rtfat. in CaUtinoTurcifm. •■ Ub. de A- iheifm.Prett- Hant » "rcface to the confutati- ono\Tyndalli arifwer. ■■/.. B. of tia ciilne cpiftic to thcK. before the anfwcr to a namclcffe Catholikc, ^ChtySm Thtt- phy'.ali. ! u'lier HelanU mloe. °> Luihtr. tot caw, tit. Ztlut ° rheidoret. bill. lib 4.cap.t7 ° mfupra. f Idem, in Gal. 2.6. lAnfwerto Hadingt Pre- dict before the defence of his challetige. ' VKtfai.ctm. in epifl. ad H^ma- net. fo we may be conuidcd of manifold \^« ««"?/»?, it doth fignifie ''nothing, "= Thefoueraignefupremacie of the Roman Billiop is the lupreme difference, to which all other pcpifh prints are fubordinate ; ffor thetrueftformalitieof a Papiftishisvnionwith the Pope; nowsRomes champion is vncertaine, whe- ther the Pope as Pope , hath power ordinarie or extraordinarie, todcpofe Prin- cesafter adircflor indire(5tmanner,alwaics, Of vponfomelpecialloccafion ac- cidentaliy, fo that the Catliolike faith (as a learned Father of our Church hath wittily noted) is, "^ Qredo quodPapanoHVtPapa,habet altquoquidem modo fed modo tamen indireBo, pot efi at em fait em quandam temporalem, fed non mere , nee abfolHtam,fedadalif]i'.idrelatam, nee perpetuam, fed cafudem. I will not meddle with the ' cobwebs of learning in the Schoole, which haue more wit tV.tw Art, yet more Art then vfe ; nor with the diftorted and idleglof- fcsof the Canonifts: he that lift may burthen his memorie with a ftiipfull of their fooleries, accuratly coliecfted by the pcnncr of Pfcudon5artyr,cap,io, Laftly , when all other helpes and hopes failc, they cafi jlones at Chrifl, fetching arguments from the fliambles, and concluding in ferio, deftruftiue Doctors, who to build the Church, blowvp Common-wealths^euen like rafli •'cmpiricks, they can cure no way but by letting of blood; the Spanifli Inquifition is their A a Grammar 'Comralit, Te- tilian.tib.z.cap 92. ' Ecclcfiifl. po- lk, lib. J § 30. "Ads 26. 25. ' Maldoiat. in loc. y Culman'in loc- ^iCor, J. 16. ilerem. 7:4. ^CampUn- ni. 3. ' Greget'nu de ya!ent.lib.2.e!e idoLu,cap 7. vt 0. K'ynsU. de IdoUi.iib 1. cp- «. $• 13. "* Dc ccnfccrat. dijlbia. 2. §. TJmrem, glojja ibirkm. ' r. H. ~/1ppen- mx.part.i,pii,i ^ Ibidem p,jg,- 8 iBdkrm.de Kj'ifi.pom.lib. 5 cap. 6. ^ Tortiira Tor. tit fig. 17. ' Adiwncemct oflcarning7;^. 1 , fa^^ lo. I' Ctmci North- hamptpfi^ad Garnet, 278 ' Apoc 17.4.6. " Magdeburg. cent.y,col- 21. ♦ chren.fel.;}. ' lohn I.I. °Iohn. 8 58. <'Galat.4. 4. 1 Zanthiui in loc. ' Sarcerius m loc. I Cor. 8. J. 'Tbeophylaa. in loc. I '^Zanchiasinloc 7 he Stindaj next before taper. Grammar, fire and fagot their Rbetoricke, Fleet and Rttcrs their Logic kc, the ca- nons roare their .l/ ' m that Wherein obferue "^ Chrilb I jExaIMtion,and■^ 1 herein ' Being man , he became obedient vnto death etten the death ofthe cro(fe. Gencrall, exalted on hi^h. ''■- \ iTr Adornation . a name which is ahoue till c3 < p \.names. ^ y ^ N rAflion, that^t the n.imeof le- §, /Adorati -j fa's euery l^iee fl.onld bow. C on in jConfciTioii , that all tongues lhnuldci.nfe^e , cfrc I Wherefore, becaufe fo good to ma.), and obedient to God, tor wholoeuer humbleth himlelfe, fhall (^ be exalted. whowhenheyvas in the Jhape ef god.'^ Chrifthad a being before the world, though as man a bt ginning in the world ; lo " J", lohn , In the beginning was the fVerd; andhimicKeof himfelfea'^^-e /Ibrahamvas,! am, eternally begotten of his Father as Goc;howfotuer in Pfulncfle of time borne of his mother as man; and to diftin^. ilTi h»m here kom Angels eflentially fubfiihng, cur ApolUe fur- ther addcthj'^c tfasinthe (hapeofGod; that is, (as ^ all the Do(:R:crs expound it) God: for the word z?'^?? cannot betaken in this place 'Jimilitftdinarie, hut effeniialitir^zs Heb 1.3. thever:yimai^eofhi)fuh(}ance,:(<'f'"''"'t'''s'^^^<"^''c. There be 'many Gods in name, but ChriiHs God in nacure; Lucifer ?nd the Pope are Gods by rcbberie, butChnft isGodby right, holding it «o robberieto be equallmih God ; if cquall.then not ieffe; if with God, and in the Jhape of God, a diftin^ perlon from the Father. In this one line then (as Interpreters obferue) 'many, yea" mofl: heretikes erring about the natures and pcrfon of Chrift, arc confuted abunddutly. Firll, Ebion,Cerinthttt, Pho'ine,Paulus Samofatenits, holding that Chrifthad no be- ing before he teck^ on him theflmpe of a feruant. Secondly, Sophronim, and after him Seruetus,imaginir.gthatthc Word was not actually and really iiibfiftmg from all cternitie,«ff» fuilfe rem vei{: fubffientem.fed decrctum tantummodo .«« mente Dei de hoc homine creando, (^ fua dtit ate imp Undo. Thirdly, CarpocrateszndArriw acknowledginc •The Sunday next before Easier, acknowledging that Chnll: had another nature befides his humdne, but not of the lams fiiblbiice with the Father;and yet the text is piainc, he was in the fli^ipe of God, and thought it no robberie to be cquall with God, ■■idenim mtitra fampfitj Konfy.pcrbihprafumpfit. As the Greckc Fathers if'umc, net '/«"«"« ^ of the fame not of the hkc nature. Fourthly, y Naettu, Praxeas, SabeHius^z^M- ming that there is no 'difti nation of perfons in the Trinitic. Godthe Sonne is equall with God the Father : ergo^ God the Sonne is another pcrfon, albeit not another power, '!' }orepittatiofj,~^hxi[^hv\m\AQAh\m^cWc, and m.idc himfelfe a feruant : fr^o^whatfoeuer lie did or fuG-lred for the redemption of the world, was voluntarie, not forced. He^ th-itisjonely the Sonne, not the Yzx\\ciyZga\')^^T^i'.tripaJfians', himfelfe^ sgiinil '^ Nejloriits^ abfurdly concei- ting that Chnif was two perfons \n his two natures, one perfon as the Sonne of God, in the fhnpe of God, another as the Sonne of man in the (liape of a feruant and againfl '• Stitkhes holding quite contrary, that Chrift after his incarnation had biit one nature, becaufe but one perfon j he being inthepjafe of God took^on him the Jhape of a feruant J not by confufion offubitancc, but by perfbnallvnion. Againc, thisouerthroweth = Apo!li>i«ris, who taught thatChrid was incar-- nate oyvurninglomc part oftheGodhead into manhood, whereas ^his diuine nature was not confumed, when his humane was afiumed; zHomoejuippeDea acceffit, non Dens a fe receffit , ^ ho}»o fuEius Kxturain fufcipien4o mjirAm^ non afoittendo faam ; as the diuine 'Poet: Ille manet quodfemper erat, quod non erat, ejfe inciptens. Or as Enfehi'ts '-^ Emi(femss in one word, verbmn carofABum eUy non depofttafed fepofltA «;atiidzoColiith; I come to thee in the name of the Lord of hoHs i and Pfal.118 In the nam: of the Lord-mill I dcUroj them. In the name, "that is, through his po\ycrandneIpc. So Chrift had power giuen him aboue all powers in heauen, earth, hell, apower vnfpeakable, whichcannot be named, as himfelfe ofhim.'elfe ^ all povner vs giuentome. Sometime name is vfcd for honour and fame, -Genef. 11. 4. t^^t ^fe may get vs a: name', Prouerb. 22. I. t^^ good name is to be chofen aboue great riches : and fb C H n I ST had a name rvhichii aboue all names, in byng the y Ki N G and '^ Lord of glory. » S. Ambroje thinkes , that the Fatlicr gaue this name to Christ as God. ^ Hierome,the Greeke Scholia^ Theo- phylaEi, and many moe, that he gaue this name to <^hrifl as man. ' Other , and Aa 2 that 2 -J 9 ^^ug.cpiil. 66 t Identhter. ;6. & ^1. Thoaas 1 piirt.qM(i.}i art. I. ^!i(H,ifpt.prie- /.«. Iw^ . dc » Albajinjiui mfyml/oto. hxref 4 1' ' BeUaiiii'm . de .Chrifiojib. I. Cap. j.6, ■^Isism.deChn. ilojib. Ijap.z ir-i. & ./iqu'm. iiilo:. ' Uem epijf. 66 i Idem epifi- j, '' liiem. ep 1 20, cap 36. » I'rudcntius in Pi}: hommbia. ^ ilom.z.de ria- i'liii ^Chrift. ' Z.andh i» /flc. " Hth,i. 17. "Hcb 4. 17. " 1 uk-c2. JI. P Hcb. 10.9. 'i iohn 17. 4. 'Hcb. g. I. 'Vld. 1 10 I, ' iSam 17.45. 'CatiitB. Gene bta:d.Tuire- cremat. in loc PfJm, "Mat, i8, ig. rP/al. 24 ^ I Ccf. 3. » mloc. *> m loc. ' Cnlidn.tSr Zmibtut. a8o "• TertiiU.aiucrf. Ptaxcttt. The Sunday next btforeEaJhr. t ' • Hfoiier cccle- I ItaHpoli:. /iii.j. $.36. ' D Ftll^'inhc whow.isinhis agc Taptflarum blew Tp the . whole Rhe- mifli Scmina- rie. e Zanchitii in lee I" r. C lib. 3. > UeUarm. fib. i de Cbrifle. cap.4. ia'miie. k Theodoret. apud Ztnch'mm in loc. 'Rom.i4 9io "Lbryf. lhc»- phylah. Gorran in lac. " Aqiiin. in lee, • MMb. 27. 4. P Cenfuk Mag- ftebiirg.sent 4 col. I $7. & Ba- ron annaljom 4 fol.>i9 exTlyo- ■oret, Soo^rrun. HCaf. 45-2? ' Rom .10. 10. f /f;«»fii/. 7. *. 'lames. 8. 19 » Hcbr. 6. «. 'Hebr. 10. 29 y M.-'tthi<.44 tb- Mat 7. 2z. Lord, Lord. •Era/ Pt!;^*. Zancb.tHloc. • r.Tim 3.16 ••Diiw. I J.J thar mort fitly , conioyne both opinions, affirming that the Father gaue this name to the perlon of Chrift God and man according to that of Tetcr, At^Tls 2.3 6. Let all the houfe of Ifrael kaorvfor afuretie^that ^od hath m^de him (joth Lord and Chrifl, And fo much is implied in the claiile following, that at the name of Icfus eHsrj hneefliouldbovn, 281 i- The Gofpell. Matt. 25. i. r^ndit cxme to faff e rvhen lejus kadfnifhcd aU thefe facings j dnd fo forth vmthe 57. verf.of the mxt Chapter. IHaue chofen out of this long Scripture (which is indeed the Gofpell of the Gcfpcls) only two fliort Texts, as beft fitting the time ; the firft preached in EnglilTi at Pauls Crofle, March. 11. Anno, i ^98. thefecond in Latiiie at the Bat- chclours commencement in Cambridge, ^mo i jpj). both exercifes of a young J'tudent and then no Pracflitioncr. The firfl Text is written, Matth. i6. 14. Then one of the trvelue which was cal- led fudoi Ifcariot went vnto the chiefs Trie fl s, and f ay d vnto them, what willye giue me , and 1 will delitter him vnte you ? 1 he foure Euangelifts are compared by the iSchooIe-mcn to the foure elements lehn, to fire, Z«i^(f to aire, CMarke to water, UlUttbewto thsfixth, and that in two refpefts efpecialiy : firft, becaufethis Euangelift before his conuer- fion, was an earthly minded man, altogether occupied in worldly bufineffe, telo- nari'js, fitting at the receitofcuftome,Mark. 2. 14. Secondly, becaufe >/rf«/7 fixtday of the weekc, fo redeemed in the fixtage of the worldjborne A a ? when •PfaUi.*. '^ Hitariia apttd zamhium in loc coniide Cyril lib. H.7b:fauri cap. 2, cJ'- Bellarmin, de Cbri^olib. 1 ■ cap .4« ' Caluin. & Mar lor, in lie. fJohn J. 21,^ 27. Elohn. 12. 2'o/^thinkes,vpon that very day of the weeke that Adam was created and as it is probably coniedured, vpon the felfe- fame day of the moncth, aud the fame time of the day; '" for as in Adam all dye, euen fo in Chrift fliall all be made aliue. I need not here relate how the King of glory was enuied by the Pharifies ,ac- cufed by the Priefts, accurled of the people, condemned by filat buffeted by the fouldiers, mocked of the Captaines: laftof all, which iswrrrtofa'l,(an ad:i- on which the Sunne did blufli to fee) crucified among theeues as a malefador, euen by his owne Country-men, and all this fayd, and more then can be fayd, through a treacherous a(ft of a mifcreant Apoftle, who played the Merchant with his Matter, asyouhcare in the xtxx ,fVhat will yon giue me and I mil dcii- uerhim'vntoyott? In which bargaine and fale foure points are to be confidered efpecially : "Name, /Wrf* Jfcariot. Company, ene of the tweltte. Office among the twelne, marfupumhabe- hehat^ loh. 12. 6. I p, SEcclefiafticali, chiefe Prieflj. The<( "'P*"^" VCiuill, Caprahes, Luke, u. 4. Ware, Chrift, / willdelitter him, felling his Maftcr, as if he had becne his flaue. Manner of bargaining , in which Interpreters obferue three grolTe faults. Firft,asaPedlerhauingnocertaineftanding, he ran vp and downetheCity, * fecking chapmen, not chapmen fceking him, as if his ware had beene fo bad, tha t none would buy it, except he did expofe it bafely ; for it is fayd, he went vnto the ehiefi Priefts. Secondly, \\ hereas he fhould hjuie fayd, Yee fhall giue me thus much, or elfc yee fhall goe witi out him, he faith only ejuantum dabitu ? What will ye giue? "leauing it to the difcretionof the buyers. Thirdly, he did not take ready coynefor his ware, for itappearcs in the text, and T hcophj laEl oh^ruts it, that the chiefe Priefts at this time didoncly promife him money, not pay ; yet ludas an vnhappy Merchant, after he had wrought iourney-worke with the deuill, fold his moft louingmafter vnto ftrangcrs his moft hatefoll enemies i euen Icfusthv; worlds Sauiour, in whom is all treafiire, for a littie filtier,and that without any good aflurance, for he faith only, what will ye giue} &c. ludtu (as Origeit aaA Augu/fine notej fignifieth a confcfl'or ; of which name there was another Apoftle furnamed ^Thaddrm , or ludas lacobi, Luke 6.\6. that therefore this treacherous Merchant might be diftinguifhed from that other faithfull Apoftle,he is termed Ifcariot^t\x\\zx oft he village wherein he was borne as Caietan; or of the tribe oflfachar as / Erafmtu thinkes, H'carior ejnaft Ifacha- riot; or of both, as HieronsnA * Iftodore ; for Ifacharzsthek Dodors obferue, df 'th fignifie wages or hire, noting vnto vs lud^u nature by Ittdas name, » called Ifcariot of this Ifcarioticall feat, what will yee gine me ? Here note that fomeludjies are Ifcariots, fome confeflbrs tray tors, fbme Chriftians in fhew,deuills indeed, like the dragons of Armenia, that haue cold bodies , J be Sunday next beJo>e Eafier. 283 bodies, and yet calt fire out oftheir rnoiithes, or like the ^ fca-fifh which gapefo wide as it they would dtuoure the whole Ocean, but when they be ript vp, and their entrals iearched, no water is found in their bellies; or like '^Diogenes Srnopenfis, in opinion a Stoicke, but in conucrfation an epicure; like ^ Julian Apo- FUm, who writes of himfelfe, that he had a bufy tongue, but a lafie hand. En- dcuour thou to be like that other Apoftle,not onely Jfidas a profeflbr, but alfo LMaus^^i pra.^ifer, all heart, as IJtodorc^Ub.T. Origen.cap.9. For ChrilHans are not Sophifters, only learning Logicke and Rhetorike able to make them fpeake well, but alfo maftcrs- of that art, qittenonverbafcdfana^rofitetttr ^ as ^Clemens yi/ex^ndrinus excellently . In thcfe two ludafcs is fliadowed vnto vs this myfterie,jthat in the Church vifi- •ble there will ahvay be foine bad as well as good profedors; Jfcariot f figureth, the one, gZf^^esKon noflrAs^fed illim cutis omnes [Mmits ; aut fmon vultii impAcati, vos potitts rccsdite a, pUbibus pro ejiiibrts Chrifitisfnnm (Angmnemfudit , qttas idea vultvs vcjlras facerc ne Chrifii fint ; and in another place, ^tuqniveMtotentatio»isforas emlaTti^ qnideii triti- cum ? non id tclleret ventus ex area ; ex eo ergo, vbies, agnofce quid es. If you be Chrilh, heareChriftsvvordjhc bids you ifutFer the tares to grow among the wheat; hete'.syouthat hehadchofentvvelue, andone wasa"" deuill ; as it fol- lowcthinthe text, ladas Jfcariotroasoneofthefivelne^ not aDilcipleonly,but an Anoftle, The name of a Pricft in former ages , hath beene Co venerable, not among Chriftiansoniy, but among Heathens alfo," that they were wont to chufe their Pricftes out oftheir PhilofopherSjand their Kings out of their Priefts. Among the Romans (as ° AUxander ab AUxandro ) none were created />»«f»^(rf/, but fuch as were of great wealth and noble blood; and it is reported by the fame Vv-riter,th3t nAh-xander the great, feeing the high Prieft of the lewes in his rich attire, fainted liim with all humble refpeefl, and adored him as a god; and the P papifls haue this fibulousapothegme of S. Francis, thax. he was went to fay, if heiliculd meetinonewayatonetimeaPrieftandan Angell; he would firft re- ucrcnce the Priell, and then filure the Angell; and therefore the ciuill lawyers acquainted with the Canons of the Church haue little law, lefleconfcience, to rulh into our pofleffions and contemne our profeiTions , hauingour benefices, hating our habits, asif itwercadifcredit for their worfliip to ride in a Priefts clcake, or put on our clericall attire, to be pointed at for an ApoftIe,and reputed one of the tweluc. ludits a Pre.icher, a worker of miracles, an Apoftie, yet for all this an Jfcariot a traitor to his Mafttr, a butcher to himielfc. This may teach the people, ter- rihe the Pallor; itmay teach y6u to rclpe(;il more the dcxfllrine and commiflfion of him that is lent, then his I fc and conucrfation ; ifGodfpeaketo thee, as he did vnto 'Bala/tmhyzn Aik, thou mufthauefo much patience, ftith 'iLutber, as to hcare him : if God will haue thee faued by one whoperaduenture fhall be damncdjhciire whathefaithjandlookenotwhathedoth, erret nen erret tile , tu 1 nonerras,ftcredtderis, if thy Paftor liue lewdly, that is his owne hurt; if he ■j preach !earnedly,rhat is thy good : take thine ownc and goe thy way ; Judas R himfelfe preaching Chrifls dodlrine mufl be heard, albeit in the end he fteale 1 from vsnnd betray the Gofpcll. Secondly, this example may terrrfie Preachers , euermore remembring that i fearefull fpcecli of our ■'Sauiour, LPiUny -trill fay to me in that day , J^ord, Lord haue tvc not by thj riarar prophf/ied? and by thy name cafl out detnlls^andbj thy name aa>ic may great worhcs ? and Jwill profejfe to them, Inetter knervjeu. Their booke aivlc'cfgie cannot then lluie them; it will be demaiified of Paftors at that day, •> Btmaueat. diet, faint. cop. JO 'Tbeedorct. lib. \ 2. etc curat. Griec. ajfcil. "• Epi[i. Libanio. ' SiTOW.l, ^.y^Hfufiia in P(alm. 108. 5 Origcn. horn, ii.'ta Matlh. ibeir cofifeff. piintcdtinxa 'Cp;/?. 1.66. ''inPfdl.ie. circa fi'iem. ' iM,««{>. 15, JO. '- lohn, 6. 70. "TlutolnpoHti. ce, & IfioderXib 7. origin, cup. 12. 'Ub.z.cp. S, P Caffsnam a • lahg. part.^, corjidcrat, 4. 1 Lcc. cam. in- lie mimfierio viibi. 'Matth. 7.2J. %_ 284 The Sunday next before Bajler. 'Bernard. ■ Augufl de ci- uit.aeijib. S. cap. }. ' Conjule Cajjaa catalog) fart. 3. confident. 19, " ^ugiifl. ferm. \o6,de tempore J Cbryfofl. Maldomt. fen.inloc. Ian- ^ln6.Ll4C. ^InVfaUi^. ^ jlmbr4.(tr.y, ' Liiiiolfuids vi'.ii Cimllifpart. z. cap. 51. ■' I Tim 6 10 ' Caltui CaLag- n'm. in fern, meralihut. ' Origin afiid Thorn, hi loc, e I Cor. 2. 17. ^ lohn. 14. 6. ' L II her. toe com lit. de jtnti- chrijh. ^ Non e]HidUgerint^fed^mde^erint,mn modo quid di.xerint , fed ejuomodo vixerint; and therefortifthoiibtdl an Apoftle, labour to be like thy matter Chrift, who did firlt doe, thenteacb, AAsi. I. Like ff?«'/7ri;r»/, thetraiiflateroftheSyriackecopie, W'2g*y?y/ miittix; Tremeli. rtf^pytn^tpesexerettustentp/i^k'Tthcywerea fcledband to defend the Temple, py..fetli Tcmplo tnendo, faith ■ ErmfmMspr as "' TheophjLif},onerfecrs of the buil- ding, or cen fores, they that iliould fee good order kept in the Church, orthofe whom the Romans appointed to keepe the feditious people in a\\^; vvhatfoeucr was their office in particular, it fliould feemc they were defenders and pro- tciflors of the Church, and yet they be moft ready to crucifie Chrift the head of the Church. I fearefome Patrons of our Temples in ^»f /^W refemble thefe guardians of Hierulalem : ifit be not fo, Ji^d.i.r isto blame for communingfo much about the felling of Ghrili: with them ; ifit be fo, let them remember howthefe Captaines and high Priefts were deil:royed , and that ruine is the end of facriieclge. The Eagleitole a peeceofmeat from the altar, bur with the meat flic carried away a coaie which (et her neft on fire. Read the Croniclcs , examine hiiiories , and fliew me bu: one Church robbers heire that thnued vnto the third generation ; for where there is ^/^Wi^yC^f;-/, without cijicttt in principia, there cannot bc^/cria f.lio nu-.tc d' in fccii'a. Buy the truth ffaith" Salomon) butfcllitnot; if thefe chapmen had bought Chrifl to poffeffe him as their owne, they fliould banc made thebeft purchsfc that eucr was in the world, to bujihim who" bought them, Bujfc-they bought Chrift to fell him againe, to mocke him, to buffet him,tofpit on him, in 'i\wc to crijcifie him ; and lo we that are true belceuers haue gotten all the gaines and be- nefit oftheir bargaine. p £x:ilta Qhri^iane , nam in commercio inimicorum ttto- rrim zid/fi; cjuod]iidasiie>ididit, & ludxus emit ^ hoc tu acqttiftjli; nofler enim Chrifl.'!s>:!?K ludtortim, cjm eum emeritnt. Thcwarefold is Chrift,/m7/i/f/f//fr /;»■»» : 1 he faith not, T will deliuer lefus ; for he now began to loath exceedingly that (weet name, but I will deliuer him,, eumtradAm, in which one fac^hce committed three foule faults, hee betrayed Chrift lefus amnn,c n Cjrxcis appelUttir \ aifo. lowm iii inuit, g Pax animi, qucm cura fijgir, qui corpora duris Fcfia minifterij s mulcet repararqiie labori. Vnde^'^ Vythiigovii Uhtimingredientes ad Ijram folebant canere , quo citifss <^ lilaf.diiis obdormierent^ ait orator Tufctdan. ij. dormtntt itaqtte Samuel vfef^ mane I. SAm.'^. (f'-'Domimu ctimeo dormiuit. Vrias ants p9rtamregis domrts,^- oh id aSpiritH SanBo ^commendatHr^DoTmtuitipfe Chrififts in natitculk , Alitth. 8 In pace dormiam d- requiefcam, inqmt 1>afiid Tfal. ^. verf.g. .<'"''f^' pro falatefHorum oratferuenter, vif tat frequenter, diligent er i-nftruit verbo vigilate & OX'2Ri,aflruit exemplo qui tota noEle tot us in vigtlijs,oratione tandem £^ ratiot. efinita proceditadelenchumnonfophi[licttm,fedamorisargHment!im, Simon dormis ? DoBor es in Ifrael,aHt Spifcopus in ecclefia,a!it PrxfeEius in Academia'itu quoque fac fimile; oraviJita,paJceverbo,vita,dirige,corrige,. Grant hediemulti, quid enim nifivotafuperfunt} vifttant etiam aliquando, non ter in vna noEle^fedtn tricn-nio (e- mel, aut forte per vicarios bis in anno; pa/cunt itiJem ip/t fed raro, nam hoc ab ali^s meritopofcsint,veniu-nt tawen (^ inuentunt Apofiolos mifere torpetes,(^ quofeniores eofeqniores : verumfi profecerit Petrus,quis ei dixerit, ViCZXus es Simon bar-Iona i Jtdefccerit,quiscumChri/}o, Simon dormis? Simulac de pecunia tra^aflam efi ailum efi iltcet, de decaloq^o vix decalogus, defymbolo fortaffe magis folliciti, qu . d pof}quamperfo(fierit,exeat fi velttj I'etrttspoficibfsm etiam ad dgrmtendum, qra- tia conceditur libcre, Verbo dicam,ignefcite vsrbo; quemadmodum in lib ame -/it is elimdicerefoltbant,quisprxseft} (^ rejpond:bant per ii'f^f/.lay prefeiftes , multiqHe bonique cumejfent «' «^H^•" »««»' : ita lictt in villis multa male, fatis erir in billis Ic- gifle omnia bene. Date, precor, veniam iuridia diBioni .qHicir/ique enim fertii (unt verborum, proditores funtrerum'^reUiffime di^um A Ca.[cno,cumcapit''^i'>'^^' ''^ irff/XTOf, CCepit f//^?W«>'''>"«T^«'f«5'i««™»'!)'^«>'«8Haf. St quis atitcm inter vos {humaniffimi viri) me parumhonorifice de clariffimis huius reqniprdifi:ltbus loquutum exiJlimit, quorum ego Q^femper fui g'" nunc fum, C^- dum jfintfis hie artus, (^ Spirit us ille Det regit ailnsfcmper ero (fi non idoneus, beneuolus tamen buccinator') intclligat vclim hac omnia depentificis potius intelligi, quorum c,iput{vt non i-nfcite^placcus Illj/ricus)Tapa-Cap.r^non tampontifexquam pompirex, vt appellat '"BerengariiiS,w^«if bafilicm modo fed (vt Luthcrus) ecclefia bafiltfcus ,'vifitat procul dubiofapefuos, nenvt inf}ruat,fedvt diHruat, cuius (vt olimfannilftmmpaterAugufiinuspieconqueFiusefl,»onmorumfednummorumvi- fttatio', difcipulos reperit fuot vel nihil agcntes, quales funt {vt Erafmus loquitur) ventricoU monachi; velaliud agentes, quales (vt Illyricus) animofubltmipeda Car- dinales fimul ac aultroepifcopi-.V(lmaleagef)tes,quahs(vti^'&aAxus) mifopatrides, faUtofi lefuita , flagel/a reipublica, fiabeHafeditionis, qui non dovmia-nt ,femniant ta- men ^ vigilantes fomniant ^ fed j'omnja non cures, quia fallunt plurfma pliires. Si qutdanoHratibsis epifcopif intcgeyrtmisomnium^ longe doUiffimis peccatum fiet ^vt homines funt df- labi poffunt , quando^ bonus dormitat Homerus , 6^ ali' quandofatBus dormit Tf.'^^f; id ego non tarn illorumincurikfrxtermiffum, quam ofjiciariorum ^ temporumtniuriacommiffum ejfe dixerim. '^ueritur The Stiniay next hefo'e Ei/ier. Qj*eritur hodie populns fortajfe cteromaftix,Jictit antea maiores concjuefiifMnt, ^ n itinatorum & tjtti nafcentur ab illnpoflea tester entur^ Anq^Ucanos pyafttles bajiuc'e rimtnm viuere, in altafede altumfapere^ ambulare t ant urn in magnii ^ pomtficAli' hu^'ftferiores mtniflrosnegligere^nsbilifjimosproceres nullo inpretio habere^rttdiores trrtdendbs exporter e, Uicos cmncs cett lapidesfnb fedibits concitlcare ; fidejuewad' modum cum "Anaftaiius Ponttfcx Rowiumts mercedefycophctntas adnlefcentnlos cort' d.'fxtlfet, tjffide/Iupro Alaccdonium acctifarent,illeiniudiciofnbdM£liitfimcaviri- libttsfe carereoflendif. it a cum atcufuntttrin yttgliaPrxUti^ c/ttodjtut *«T««i/fi3to»Tic cum Macedonia ; pr oh dolor ; o^eud-repoffuyit ff carere viribtts. ^mcanididefl quodm.'.le cH, pia mifericerdia erit^ (^ beata mi^ria vitijs eorum tribulari non im- p/icarij marere Kon hitrere^dolore contrahi^ non amore attrahi,JtcHt fcrippt ad Se- baftianum'^ Augnffiuus; moKendifuntvtfaitioresfibfecratidivtfefjioreSjait Apoflo- l:u prions ad Timothetim <^^vitiuproculdubio manibusfedibufjjngiend/ijfednominii omrn officiorum q^enere cohonelia.id.i. Ne^MeemmJilentioprditereHndtimaitttim9,ejuodDcmirnis hicter orauit e^ ter vijitauerit^ f^pius etiam admenuerit , femel atitcm increpaurrit : in illofktis opiner, inteUexiflis mifericordiam plane fingtilarem in faciendo: in hoc confiderate maiorem in patiendo,qr{i difcipulos toties excitatos, monitos mumtos,cum apprimiviailantes opoftiiit^ tanta lenitate tarn crajfe negligent es ir tuetur : ne^^ lapides InquitMr, neq^ tonttruafundit^ neqne verberaminatHr^fedverbatantum &■ ea pancijjima, Simon dermis.'' ^Mo (jtiidem excmflo docemur (vt X Interpretes hand obfcure fgnifcarunt )infir- mitatemfratrum boni confulendam, interea tamen caj}igandam,vt ^ ipfieam agno- fcant 0- altjignofcant. Nouit ChrifltfS-,ejMinouit ommaySimonii infiymnatem,obtjcft tamen necnon opprobrat ei, qKo modeHiorinpromijJls ?fr cautior in omijfis ejfcpeffit, Simon dormis .' Ha6lenKsdemijericordiaChrifii; nitncji per vos liceat , adtjcie- mnspauca de focordia Petri. (JMutato autem nomine de nobis narraturfahula, atejue mjt caueamns iFiac in nos cifdeturfaba : cant ant enim^vtinredijjimilidixtt'^ Attgufiinus) (^ in mentibus paftores, (^ in theatre poet a, & indeEli in ctrculii, (^ doEli in bibliothecii, ^ magiflri tnfcholis, ^ antiflitestnfacrii locis^ ffr in orbe terrarnm genus humanum, in agrii 1^ vti Ciprianus agricolam deficere, in marinautam, in cafiru militem^ innocent tatx ta foro^iufiittam in indicia, inamicittjs concordiam, inartibus peritiamyin moribus difctpltnamy regnare neqnitiam, dominate pecuniam, mundnm in a malignepofttum, omni vitierum cceno volHtare^ Chrifium a blafphemis in vcrbii^ab haretecis infcriptii a tyrannis infaBis iter urn iter urn crucifigi, adeo mauifefium efl vt nttUa doBorum paffcitas, nulla indoBorftm turba dijfenriat. At nos interea (virifratres) in haptifmo tarn multa^tam magna cum Petro^Sal- Uiitori Chrifio pollicitiy nonaureos modo months, fedcceleftes plane mentesjta nimio /anguine ^ came quajiluto inuqluti, nilnifiterram in terra cogitamm. In aula, ejni corrupt ior moribus (fr- corrumpehtior muneribus beatior, vt autumat in PolicraticoSa-^ifburienfiSyfatis eruditusin aulicocadema, decent e ^ Budso , ijui trtit illaverba faripottrit, do,dico, addico. Menipptis adolefcens cum apud He. fiodum multadeorumfceleralegi^et^ea valde honefla credidit. Idemturegumfla- gitiavtdenstnijuit <^ JEnesisSihnus,in curia fiijuidem (ijuod ali/juando ^ BcrnardiiS Etigenioj plures defecifle bonos quam prokcifle malos probauimus. « Exeat aula (jut vult ejfepiiu. ^O me caula prius ejuam nutrtet aula prophet am\% per cjuot Imim ^ericttlaperuemtur ad grandius periculum, hos enim ipfss, quos beauit perdidit ; ^ If. hello cjuidbellum} olimcafiracjuajicafia dixit ^ iCwdorus^quiacaliraretHrin ijs libido Jed hodte militat omnis amans,habet & fua caftra cupido. Impurns 7 urea ' qui contra c ante naturam Ubidine feuit , in caUrit vt caute ita caHe degit , vitia fuadomi deponit. AJfumtt Chrijlianus, ade§l, inquit tile grauior turba meretrtcum quam militum. l» AcademiayVere/apit,qui/ibi/apit, non tam ^t\^', partium iragis quam artiumfludioji, dua 0*»t peftes Academic defidia ^ dtjjidta, vel enim mn attendunt otioft^ vel contra teHduntfaBioJi. ' _ B b In 2Z9 ° Mit^dtburg. cem.6.cJ.6i7 -£?ifl.i4J. ^ Calu'm. ^ Mitt'iduiio Martb.as, ^ Dediiabiu animabus centra Cap. n. »i Spill, loan, 5.19. ''Lib $ deafe ' Lib. de mi{mti curialium. ■* DeconSdtrat lib.A-. ' LucM debeUo riuiliflib 8. ' Mtnliusloe. cost. e ^ugufiiit. con. \ leflib.i.cap.S ^ L'tpfiut lib, 5. ditlog.it. dt miiiiia 'Barlhl.GtBr- gin. de taoribiitf Turcmum, 2po ■^ Ltxieon Al. tenliaig.'mverbt fecnnia. 'Dsciuit.lib,^. cap. »j. *" E/)i/2 59. ° De vilit. cm, human, lib. t, cap. f . oPfal. 2. 1. PEfhef. 5.14. t imocintiui de vilit. cendit. h'lman lib, 3. caf. 2z. 'Exhoriat. ad marifrium. ^ Sathbitricajif in Policrat. lib. I, cap 8. * Bud^eiu VI fup. The Sunday next before Eaiier. In Scclepa fnjficit ad merit urn fcire not. fuffcere merit ti^ fat it et it tihi, ft fat u mo- do , verumfi (j'AodfubintelligttHr defit^ dejtdeyantsr Monnulla y vis ijahere kenefi. cinm ? da ^enefictum, abundanti dsiiti dabitur. ^ Aiidiro nummo,qua(i quodam principe fummo Rcfiliunt valux, nihil auditur nifi lalue. Sed pauper eris femper, fi pauper es /Emilianc- Si nihil attuleris, ibis Homere foras. /« Ciuitate difiordix duties, veritts (incjuit ' Augufiinus ^irtcitiiles. Legulea lin- gtta venalu magnum veEligal, ait '" Synefipu^ideo^ licredamHs^lfinecentiu Paps,iu- fiitta non venit rnfi prone nit; nej^ datitr, nifi vendatur ; vt quodaliqnando Sarisbu- rienjis inT»licratica de aleatore, idem ego deiuridico litigatore, tjuanto doctor in arte, tanto neqnior in vtta; fiejmdem peccata poftili comedit^ (^ veflitur ijs, exultat infeffimis c^ Utatttr cam mala fimtt vixque tenet lachrymas cum nil lacryraabile cei'nit. Rut eo, iliic Sitclionem video ^- rideo, ejui non tarn arnum qnkra aurum colif, in- fali.x Qorydon, ejui dum captat aurttm captinat animnm, cjuid plnra ! fremuerKnt, vociferante" propheta, Gentes, & populi meditati funt inania, aftiterunt reges teiTs & principes conuenerunt in vnumaduerfus Dominum & eius Chriftiim. Nos autem otio abutentes ^ literii tHter tot acerbas Chri . ifimnlac Chriflianorum affliniones in vtramq^ quod dicitHratirem obdormimus & (^vt videtnr) de vera reii' gione tantummodo fomniamut , P5urgc tandem qui dormis, &exurge. 'Dormitum efl fatlt, quodreliquumefi vitic^fcihret vna hora,cum C^rtflo vtgila,co?itracarnem qux luaM efl, coH:ra mun- dum qui Pharif.tm ejl^cont^a 1>iabolHm,qui quidem alter Her odes efl. Caro prodi- tor IndMefl, 1 inimictts familiarii habitans non procalfedproph, non exterms fd interiiis, cuius illecebra nunquamfugantur nifi cum fugiuntur , nunquam maBan- turnifi cum macerantttr ; quantum enimmagu occupatum inueniunt, tanto minus occupant. Mnndns qnaji Pharifaus periculofior efl Llandtif quam mele'lus.prj mtttit bonSi pr emit tit fuauia ; fedfuaue erit huiui feculi carer e faauitatibus; tranfit enim mundui ^ concupi^centta eius, breues in hac vita delicix longamfabricant miferia~ rum catenam infutura. Diaboius Herodes efl, quo non aflutior aut crudelior alter ; fcite f Cjpriantis, fi non peritum^atst minus paratumimtenerit Chrtftimilitem, circumuenit nefcium, falht incautum, decipit imperitum,f£pe facit opus quod non efl fttum , vt tta faciat opus quod efl fuum callidus iniquitatis magifler ^ vti Theodoretus ©•;'«'»«'''f'»"t fcptimo. Ho^esChrifli lMdai,Pharifctis,Her»des-j hoflestui caro, mundus, Satan; vt C hr alum male traflfntilliy vt te indulgent iflifurgunt de no&e ; tuproinde leElo negleBo,motlem difcutefumnum^f^ vt tctpfum ferues .expergifcere. Sxurge ttt ^ ne infurgant illi ; *" varijs eorum tentationibus otcupationum tuarum clypeos opponas^ne forfan inexpeElatus veniat Chrifius,c-r tnueniat defidemjicat^^ tibi quod dixit Pe- troy Simon dermis ? ^Itioddixi, mutato,potius mutuato nomine de nobis texitur hifloria ; pleri^enim alma matris Aeademixfili) autfumus, aut erimut, autfaltem haberi volumus Petri fuccejfores.attamcn in' veritatiscontubernio nati^vberibus fapientia laclati,in gre- miovt Jta dicamdo^rina caele/lis educatijfed huiusfeculivel diuitys, Velvitijs ob- cttcati,facerdotium non ob facrum fed ob otium ambient cs in "■<»"» non in m'n%fHceef- fi^e letro vidcamur, Atheos non agnofcit Chriflum; Turca faltem agnofcit, fed non vetteratur ; Papai veneratur crucem'fed Vendit crucifixum: Hypocrita fchifmaticus non vendit Chrifti vul/i-ra multiflicattamcn, dum tot fere funtfjmbola, quot funt capita. Confeffio noHra tanquam ^malthxa cor itt mundum eruditionis ^ religionis ' bona comp/eHitur ; fed dupt articuli vel omnino negliguntttr^ vel non fatii intel- liguntur y etiamapudnos quandoque Chrifius male accipiturydttmalij derogant de merit is The Sunday next before Eafter. 291 merit is, alij dul^itant de gratia infacramentiSy ali'iJhorrefco referens^ ad inferni tor- ment a dnrndHnt ; alijcorrtimfentes fidei dogmata,Jimul ac difrumpentes charita- tii z'inctda , Chrifti tumcam iuftitiiem, id eB Ecclejiam noflram fub EliK^abethci 'J'rincifefcrenijftma inter tot tHrbulenttJftmo! alibi coritroPterjiarum tempeflates a/- T?3aface fiorentem, o-malediUisfcindere^ drmalefaUii Ucerare machinantHr. Ex Anglic ank Sjna^oga velexeunditm vel pereundum impie vocifermtur Artk, 11. confcjjionii Brottniflicci,eajjde nobis fratribHs fihriUiAnUyproteHmtibtts ^Anglii ^fcribunt ^fentiunt, qiu necflagellifer Hijpams, nee Atheos Tftrca, nee antichri- flus Papa/iCC aliquit Itid£Ht,aHt fiviueret ipfe ladas, vnqtiam per /omnia cogitaret. Horuminmdia.efr crndelitate neqne barbara Scythh , nequefjltteflrii Hy hernia, neejtie njo-fiHrorHm altrix h(nc2i,»equeferoxy{.yxC2Lni3., nee ipfe Sol ocuhis mttndi qHtcejtiam afpexit, aut terra talit inhHrnaniin. CUriiitent lic'et inroftris,^^ iaUitent in [criptiSyfe folosefe Chrifiianos,audaBer tamenaujim affirmAre, nerms eorum in hoc intentos ejfe, vt Chrijtttm vel vagientem in cunis cum Herede necarent, veladolefcentem cttm Pharifkis percel/erent^ velma- tn'-cfcentem cum ludxis extirparent. lacobtis attamen ^ Ighantjes^ imo Petrtis ipfe dormitfecurus. Simon dormis .<" Petras hodie non cttratusfed curio faUus tft, (fr honoris helluo (^Jtctiti Budxus eleaantW') in aula titnlofus amplitudines architeEiatur : vt Apelles olim tabula 'ad vulgi iudicium, ita PetrusfabuLii ad AuUplacita reconcinnat; cfr qnorfum quafel de Vendidio Baflb quondam " Aulus Gellius i» noHibni Atticis ? Concurrite omnesaugures, harufpiccs, Portentum inufitatum conflatum eft recens ; Nam mulus qui fricabat conful faftus eft. fiixit hodie 'Deus ne dicat qf4is, ajinos qui curabat prafulfaSius eB. In Acade- mi.i quid Petrusfecerit Jpfe humiliiittterTheologitt difcipulos taceo; dixertt alius for ft an eum ejfe clericum in libro^neque mentalemfed attramentalemfcientiam ajff. cutum : in fcholacempoftos nollem egoinfuggeflo mouerefluElmivtinam meifratres controuerfie tottes determinate tan'iem ejfent terminattt;melius eft enim cum Petro dormire. quam Chriflttmcum I udaprodereigratior eft (^hriflojomnolentus Simon, quam turbulent usSinon : probatque Cepham defdiofrm magis quam Ifcariotem in- fidiofumdifcipulumdecipulum; namvtefi inprouerbio, qui bene dormit nil male cogitat y fedvt iugulent homines furgunt inmSe latrcnei, Inparoec^s ruflicanis quid rei Sixaen agat viderit auihorittuiaudlo rttre vlcino nu- per exortam de Sr.bbatho miram controuerfiam. Attendite vobis (^gregi vejiro qui paganipaflores eft is, ne quod innuit ChriHus, Matth. 1 3 • vobis dormientibia in agro "Domini z,iz.a>:ia fuperfeminet inimicus. Somnus vt ex Arifotele difptitat Auerroes,accidit propter frigidum (^humidum qitic dominantHr in cerebro,vigilia vera propter calidum (^ ficcum dominant ia in corde; mlitemeifratres inreligione mmium ejfe frigidi aut humoribus admodum dediti, vinum admenfuramfne menfura agger atim ingur git antes yfedanimampojft' detefccam ignee quodam ^elo feruentem^vt fi vel media noBejponfas aduenerit, v»- bis ad intrandum cum e» gratia non denegetur, ^ ita dormientes in Chriflo tandem in Abrahis. (inu plactdiffime requiefcatiSy vbi gaudiumfuper gaudium,gaudium vin- cens omnegaudium infecula feculorum. Amen* The Epiftle. ColofiT. 3.1.1 if ye be rifea againe with Chrijl^feeke thofe things which arc ahue, ^c. THis I fame. His Epiftle confifts of Aduertifements , and Arguments enforcing the Bb 2 Aduertifements 'likis (af.^ 2^2 'Zmb.tHUt. » Gttran. In loc. *CMttn. in loc. «Iohnl7,j. ' Strom Jib. i. "•i.Cor.ts-ip. Mat- 7. 2 1, 'loh. 13.17 S Philip. 3.8. Adaertifements ■ •"lam. a. 18. Mat. s. i€t ^ AugufiiH. ■ c/);/2. 107. ' A^uin, in loc. ■»Iob.4. 19. "Galat.^. i«. • VUto. f Phutus. 1 Horn, de Ma- rid Magdalen. Arguments taken from our EafierJay. Exhortatiue ; feeke thofe things which Are ahone ; Jet yenr affc' SlioH on heanenlj things. Dehortatiue; not onearthlj things. Prefent ellatc ofgmceiH'e are ri/inagaiiie »ith Chrifl-.Eygo we muft afccnd and feeke the things abone. Dead vnto the world : Ergo, not minde she things on earth. Future cftate of glory : mhenfoetter ChriH (which is our life ) JhallJheTv himfelfe^thenjballje alfo appear e mth him inglorj but tbe wrath ofGodcommethvpon the children ofvn- belcefe, both in this worldjand in that to come : for Chrift fliall appcare to reward the godlyjto punifli the reprobate to iudge all. .y. P4«/ doth vfe two words here, 5iT«r and ffWfTr, toftekeand tofauour, and howfoeuer ♦?«"> in the Text be laft, '^ yet it is in nature firft ; for wee muft firft know, then follow the things abouc; firft difcerne, thendefire them; ignoti nu/Ucffpido, quoth the Poet, vncouthvnki fled; irr^i', we muft firft Icoke before we can like ; ' firft fee with faith in our vnderftanding, then feeke with deuorion in ourafteftion. And thefe two muft goe '•togicher ioyntly, becaufe feeking without feeing is blinde, and feeing without feeking lame : Godistobei'erued with our whole heart, with all our wit, with all our will. Here then is a notable leffon, as well for ignorant, as negligent people. For ignorant, thereisnopleafure fofweet to the minde as knowledge, no know- ledge fo fweet as that of religion, no point of religion fo fvvectas ro lauour the things aboue, 'for it is eternal/ iife to know god, and i^hom he hath fent^ leftu Chrifl. *> SyneftMs is of opinion, that a Philofophcr excells an ordinarie man, as much as an ordinarie man doth a beaft; buteuery fchollarin Chrifts Vniuerfitiedoth excellaPhilofopher,asmuchasaPhilofopher doth a dolt. Humane learning is , a rufh candle, {kiih'^ Clement Alexandrinus , but the Gofpell is as the glorious Sunne in her brightnefle, illuminating allfuchasfitindarkencficandin the fha- dow of death. If it were not for hope of things aboue, Cbriftians'^of all men were moft miferable : nownomanentrethintoheauen.but «he that doth the willof God; and no man can doe the will of God, except he f know the will of God ; efteeme then all things as loffe s for the furpaffing knowledge of Chrift lefusour Lord. ReadtheBible,for itishis will,- fi-equent the Temple,for it is his houfe ; come to the communion often.for it is his LMindie,{aff€V the words of exhortation and doflrine, for the Gofpell is the power of God vnto faluarion Vfe all good meanes forknowledge, thatyou may fct your mindes on heauenly things, and then for praiftiie,that ye may feeke the things aboue. For it is an in- ftrui^ion for idle perlbns alfo, being more curious in finding, then carefull in fol- lowing heauenly things, t In a fchollar the CMathematikes are commended efpecially, becaufe they ftand vpon infallible demcnftration; and fo it is in Gods Academic, thebeft learned make demonftration; as ^'■Jhewmethyf^ithoutofthy workes, thert is a demonftrarion; ' let yenr light fo [bine before mcnf!^tx.t is another demonftration.] If your minds are fet on heauenly things and not on earthly ,thcn feeke the things aboue, place thy religion ^ non in UUione^fed in dtleBione, not in the braine or brow, but in godly care and heauenly carriage. Sccke the things aboue'by lining according to the lawcs of Hierufalem aboue.For albeit we dwell on earth, ourBurgefle-fhipisinhcauen, Phil. 3.to.Earthis;'««'''''«^''c»,buthea- uen jp«fr*^*«r«,taslr»fti-men are dwellers in Ireland, but Denizens ot England, gouerned by the ftatutes of this kingdome;fQTvve dwell in houfes of"" clayjwhofe foundation isintheduft, butwefubmitourfeluesvntothe lawesof that Citie, which is " aboue; yea we dwell in heauen partly,for ° amator,TnortH»s efi inproprig corf ore, viutis in alieno, the louer is dead in himfclfe,and liues in another,Pf ^»y«»# il'i »onfHm,vhi nonfum ihiammtis.As'\Origen of Mary AfagdaleHyVjhen {he came to the fepulcbre and faw Chrift taken away, CMariaiUnon erat)'"^i"'^f, '}''*'* tottt E'iHcrday, tola ihi erat z>iim/!£t.^ererat. ' As the Hart dtfiretli the water brooke.fo longed her heart after Cbrift ; and lo it is with vs all, ' nntTr.us vd-.afondere, amorefer- t:tr, quocftnj^ fertfir ; CUT minde is where our pleafure is, our i^eart is where our treallireis; ifthenour afFe(5lionsbefeton Chrift, weurc dead in our ,'t.iues and ' linein him,aad lining in him,our hearts are with him,ciicn in thephce w here /jejit teth at the right htvid of Cjod. If any fnall aske what things are aboiie. Saint T-w/anfwers in i Ccr. 2.9. fuch tmnp;s as eye hath not fetne, and care bath not heard- and heart not vnder- ftood; i:ndin i.Cor. i?.4.myfteriesinefFdbIe;" nottiiat/'^a/woiildhauemen here curious in learching that they cannot findc; for fo the faying is true, ^.v^ y7/- frunoSjMihiladnos, things abouevs, appertaine not to vs : but his meaning h that wcfhculdlcarnebythebookeof God that which is reuealed of Gud, and fo fidendoy net videndo hy faith and hope groun'clcd vpon the rocke of Gods holy word,notvpon tbcfandsofhumane wit J firfl: vndcrftand, then vndertake to feeke the things abouc; tofeekethoiigh as yet we cannot throuj^hly {qq; this is , as Pml ^ elf c where, to know more then is meet to know. Not or. earthly thing^s-r^ 'Some referre this to the traditions of men, and cere- monies of the Law mentioned in the former chapter jall thofe beggerly rudi- ments 'ivere but [hddoTxes of thingi to coirie^ the body it in Chrijl; and therefore preferre the kerndl before the fheil, ictyour affeiftiunon hcauenly things, and not on earthly. ^ 0:her vndcrftand by things earthly , the things of the world, that three headed ' Geryon, honor, riches, pleafure j fo Taalin the words immediately following expounds himfelfc,mortinv'_7»»r eArthly members .f^rmcation VKcUiZn. fiefff. Si c. we may fet our eyes and hands on the things of this world,but not our heart, as s'D^.W by precept. If riches encreafe«8//>^f or rfp^?)£);^;frf; let not your heart vpon them ; andtheChrifliansin the Primitiuc Church by prafliie, who fold their poffeflions and lay d downe the money at the Apotlles feet, A'li. 4^5. ad pedes, docens calawdar/i ejfepecuniam, at their feet not at their heart, to figri- fie, faith ^ Hierome, that v/e muft not make them our ' Mafter, much kffeour ^ Maker, but vie them as our f eruants, and as it were creatures, hauing all things and yetpoflejing nothing ,oar afFedions nriufl not be let, at leafl not fctled on trafh below. AsGoAhyAto i^!>rahain, ^ exi de terra tua, get thee out of thy land, and from thy kindred vnto the country that I will fliew thee : fo likewife doth hee fpeake to the *■ foule of man in the 4 ^.Pfalmc, Eearkea, O daughter, and corfidcr, encline thiie eare^forqet aljo thiae orene feople^andthy fathers hanfe. Socrates be- ing asked what country-man he was,anfwtred, a citizen of the world; but a Chriiliifln, faith s iyEnea,s Siluii'.s, muil anfwer otherwifc, that he is a burgefle oT heaiicn; for albeit man is called earth thrice with one hr^x.\\.,6^'^trrrit,terra,terra'. tharis.as ' Z?f?-«;eri^conftrueth it,earth by procreation,earth by full;cntation,earth by corruption, ytt in regard of a better inheritance purchafed for vs in heauen by Chrift, and in rcfpedof cur faith, hope, loue, faith apprehending, lopeanli- ring, loiie dciiring thofe things aboue, we are not " hahitatores ttrr^, bur accoU^ faith Ambrofe, * foiourncrs and inmates for a time, not permanent dwellers Heb. 1;. 14. This World is the land wherein we were borne, wherein we were bred, but we mufl forget our fathers houfe, {xrfake this home- f^a!I,and feeke foranother in the iph'ituall Canaan, one to come in the CeleftiallHicvufalem aboue, where Chrift liitreth at the right band ofGod. Aboue is a place oppofite to this earth, it is heauen of heaucns,Ephel".4 10. ""for the heauen mull containehim,vntill he cometoiudgethequickeandthedead. Howthenis Chrifbbody with all di- menfions in the blefkd Euchariil^ it fits at the right hand of God in he nnen,and therefore doth npt dclccnd downc to vs, hut wc mijfl afeend vp to it , acccrcfflf^ 2p3 'Pral.42. ' y^ti^u'ii cfi(}, &■}.'& confef. lib I ? cap 9. 'G.iUt. 1. so. " ZsKchliis intoc hoo k T-'i ^ Roiti. II. 3. y CdidH.B.Tj:. Marhrat Eng- lifll gloffCjCA- Tt)!:ojbjlj{}^ ill he. Gdtr.w. in lo:. * B«('..fUil:b. J. »Pfa!. 61. 10^ ^'E fill, ad Pail. Cm. utn. i.fi/l. 10?. ' Mat. S, 24. "'rob. 31- 14. 'Gen. i^ I. ir^i. ^ li'ttron. epift. ad'diilioMum tie cuft. vl mtal. t Spill. Huron. conriHi fiio, •■Icrc-m, 11.29. '\\ltdnat,ca2 3'. ■' Ot Ahraham, I'mtwtb.lib.z. rnp 7. 'Arts 5,11, Bb to ^)^'>[' 394 CaUtanh loc. "Hofeaij. 9. p Vr'mafm ia loc. iGorran & Calum. ia les. 'liuBenger apud MdrloTtt.hiloc, ' Ar!felmm.\ 'MeUnUhon. in he. "Mark.16. 17: "Mat. 2. i». 1 2 Cor. 5. 17. ■ Ephef J. 10, » I Tim. 5. 6. ' <= ranch. in loc, ■^ ?crl\m. aur. ' Tkeo}by!ii{l. it loc. ^Rcm 6,4,aBd ColofT- 1.12. Eajlerday. to that of the old Church, and 3s yet retained in the Popifh Miffa\l,Snrf(«m corda hftvpyour hearts, fct your afFeftions on things aboue, not on things below; flic \vith the wings of faith and deuotion as Eagles into heauen, where the body of Chrift lirteth at the right hand oftheFathcrj^and^ this I take to be the true reafon, why the Church oFEngland hath allotted this Scripture for Eafier day , thatcommingtotheLordstable, we may not only gaze vpon the vifible figne, butto fet our affeftions on things aboue,that we may be made partakers of inui- fible grace. Sec before Sttrfum corda^Zanchna i» loc. Cal»in.i»fiitHt. lib.a^, c/ip. j -j. §. 35. Church hora.concerning the worthy receiuing of the Sacrament, fart. 1. Bezftantitbefm.Fdpfm. O' CbrijLinifm. §. 11. Afortifie your earthly members , fornication vncleanne^e. " The whole cor- rupt mafle of wickednefle is the body oiC\\'me,fornicationyV/>clsanneffe^v»naturall l»^,em/I csncuptfcefice ,cofiefouf>ttjfe, members of this body; called ««>-, becaufe " fer ditto tua ex te Ifrael, P all finnes in vs arc from vs : 07nma mm malf^ure mala yj/af ©- «jfetis creauit ,fedmsmbra corporis peccc.tij qua vosfe- cifitJy extinguite, tse vi riant in vobii amplitts. Hitherto concerning aduertifements, I proceed to the powcrfiill arguments enforcing the fame , the firft is taken from the word refurreUion. Jfyeberifenagaine, &C.J A "^ new life doth require new manners, if then yec be rifcn from the death offinnetothe life of grace, ye muft walke with " new tongues,andwalkeinnew'^ waies, as being new y creatures in Chrift ^ created vnto good workes. Hethen that incrcafeth in faith, and growcth in grace, and fprrutethin heauenly meditations higher and higher, is afluredly rifen againe ; but hethatwalkethinhisoldwaics, and grovvethfrcm badtoworfe, growing euery day downward, is ftill dead and buried in the Golgotha of the world: a ccuctous muck-wcrme that diggcs in thecarth, as an hogge, and then entooibes himfclfe like a mole, cannot be faydtobe rifen againe, for ctimtilnsis tumuhts , his mindc is fhut in his cheft, as a dead bodie buried in a Coffin; a voluptuous man is net rifen againe , for he that liueth in pleafure /'/ ^ dead although he Hue. The proud man hath his thoughts aboue, and yet not rifen againe, the top of his ambition is not heauenly, but earthly, rifcn ''agairift Chrift, not rifen with Chrift. Now xve rife with Chrift <= two ^^■2ies<£(^^^^^]. ^ ^* r The <^ dipping in holy baptifrne hath three parts, the putting into the ^ater, the continuance in the water, and the comming out of the water: the putting into the water doth ratifie the mortification of finne by the power of Chrifts death, as Paul, Rom. 6. 3. Know yee not that allvee which hane bsene baftizedinto lefus Chrift , haue beene baptized into his death, and that ettr old Afa» is crucified ■ffith him} The continuance in the water notes the buriall of finnc,to wit,acon- tinuall increafe of mortification by the power of Chrifts death and buriall, Rom.<5. 4. The comming out of the water ^figureth ourfpirituall refurrctSion and viuificationtonewncfieof lifeby the power of Chrilfs refurredion, ' //-^r like as Chrift ivas raifed vp from the dead by the glory of the Father, euenfo wee Jhofild walke in nervneffe of life, 7 We promifed in our baptifme,to forfake the vaine pompe & glory of the world with allcouetousdefiresofthefame, fb rhatifwe fetour affedionson earthly things, and not on the things aboue; what arc we but Fcedifragi, fuch ashauc broken our word and vow to God.^ Secondly Gods clecfl arc ril'en againe with j^rifteffedually; for as thcBurgeffe of a towne in the Parliament houfe beareth •'( " the the pcrfon ofa whole Towne, and what he iaith, the whole Towne iaith, and and whatfoeuer is done to him, is alfo done to all the Towne.-fo sChrift vpon the CrofTe ftood in cur place, and bare our perfon, and wharfocjer he fuffered we fufeed, and when he died all the faithfiili died in him, and as he is rifen againe , lo the faithful! are rifcn inhim. It is therefore meet the members fhould tbllovv the head, feeking the things 3boue,'whcre Chriit fitteth on the right hand of God. I conclude this argument in th.e words of' Gorran^ Status vigorii quia, fur- reximus,/oc;« honori) quia furfiim, aff^Ftus atnoris qi'.ic. vbi Chriflits efl^crgojlattu potef?^ lociu prodefl ^ timor adefl. Ye are dead 'to the world, but aliue to God through heaiienly comierfttion, according to that of '^ Pttnlintts : Viue,precor, fed vine Deo;, namviaere mundo U^Tortis opus, vifi.1 ejl viuers vita Deo. ' Vine Deo aratssSy toto mundo tUJKtili.it as, Crimine mundMus^femfcr travfirep-iratas. Jour life is hid vfithChriFi i»God'y)„ ■ .' ,*. This may be conltrued of our life , ') -A i, ' This mcrtall is fo Full of miferies and mifchiefes, as that the ■" Thrafians vfed to lainent at the birth,and reioy ce at the burial! of their freinds; " a>t non hxc regio mortuorum, vbi vnAramortii, vbt porta mortii, vbi corpus eFimortii: our difeatcs auddiftftersarefuch, as that euen our naturall life many times ishid, but Chriit is the "refurreiSion and the life, the great Phyfitian able toP wound and make whole whom he lift. • The life fpiritaall is hid in God much more ; i for as trees in ftormy winter , fo good men in tempefts and anguifh of Ibule feeme to be dead, not only to the world, buteuentothemfelues. ' £ar^c^«/isanemblemeofa Chriftian in temptation, he fell from an high loft and was takenvp dead,and fo reputed of all that were prefenr, but Pau/hid hi.mfelfe vpon him, and embraced him, and found life in him, and fet him on his legs againe J fo though a man fall high fromheauenly grace, to the very pit of hell if it were poffible, yet he may be railed againe by fome skillfull and painfull T^:/// apply ing the comforts of the Gofpell, and {hewing that his life is not alto- gether extinguifhed, but ^ii(/o«/)i with Chriji inCjod. Laftly, this may be wellexpoundedof oureternall lifej for albeit we be now the tonnes o{Go4 5. "MaUc i. z, J Eiifcb. mi- bom. 6.di I'afia •2. Kin. 4. 34. • Oral. I . dc re- furtea. Chri(li, ^ InMircia. •^IiLulif 24. ^ E;^-! in Ma!, 2« I. 'Eng'p,glc!r. in Mult b. 28. ^Markc I s 47 e;/zLw.2 3.}6 •■ Mat. D>e{;i'- rus cited by lo. Porie. dcfcrip- ticiiof .^jitCii, pag. 400. EnJIcrday. Thf fir(i day of the Sabbaths'] " All the weeke-dayes are called Sabbaths in honour of the feiienth which is the Sabbath, as Luke 18.12. "^"f i"" sit ^i ««»>». that is, I fall twice intheweeke: foSabbath isvred,Aifl.2o.7.andi.Cor. 16.2. the firft day then of the Sabbath is the hrftdayofthe weeke; the which accor- ding to the lewes computation is our Sunday , (o called in memcriallof our Sa- iiiours blefled refuricdion,who being the " Sunnc of righteoufnefle arofethis da3-,>'>;9« ab orient e fed ab occafh,not from his rifing,but from his fali,fi"om death, heli, graue; the lew gaucGodthe lad, but the Chriftian honoiirs him better with the iirit day of the weeke. It is obietfled out of Matth. 28. i. that t>I//'« his cc untrj fli all rile vp aj?aii:ft vsintheiaft day, •'who may notafterthcrccciuirg of the Sacrament vnderpaine of grieuous punifhment To much as once fpit vntill the going downe Egjler d.iy. dovvne of the Sunne : whereas viiruly rake-fhames in more ciuill Countries, en- dued with a greater portion of knowkdge,drowne Chrilt at the Taucrnc,whom they receiticd in the Temple. Early 3 Maris did feeke Chrifl: in the firft day of the wceke , and firfl: houre of the day, but many deferre to feeke the Lord vntill the laft wecke of their life, the laft day of the weeke, the laft houre of the day , the laft minute of the hoiire. It is an exorbitant courfe while the fhip is found, the tackling fure,the Pilot well, the Sailers ftrongjthe gale fauoiirabIe,thcfeacalme,to lye idle at rode,carding di- cing, drinki;ig , burning the feafonable weather, and when the ftiip leaked, the Pilot Iicke, the Mariners ftint, the ftormes boyfterous, andthefeaaturmoileof oatragious furges, tolanch forth and hoift vp faile for a voyage into farre Coun- tries; and yetluchistheskillof cuening repenters, who though in the mor- ning of youth , and foundnefle of health, and perfed:vfeofreafon, they cannot refolue to weigh the anchor and cut the cable that with-holds them from feek- ing of Chrift ; neuerthsleffe they feedthemfelues with a ftrong perfwafion, that when their wits are diftradled, their fenfes aftonied , all the powers of the minde and parts of the bodie diltempcrcd; then forfooth they thinke fuddenly to be- come Saints at their death , howfocuer they demeaned themfelues asdeuilsall their life. Let vs awake from finne witli lyauU ■ early , rife with ^ Samttel early , with 1 tyibrahAm fend away Bagar early , with "^ Chrift and his audience come to the Church early, feeking the Lord with this holy woman early. j-yhen it w.isyet clarke^ S. lohn here doth feeme to contradifl S. Marine, repor- ting that Marie Magdalen came to the Sepulchre when the funne was rifing. For the reconciling of thefe places, " Ambrofeis of opinion that diners women came at diuers times. ° Hitrome and ^ other hold that the women came fourc times , according to the different reports of the foure Euangelifts •, namely ,that firft they catne in the eucning.as Matthenv chap. 28 fecondly,\vhen it was darke, as [ohn here : third'y,tn the morning early, fis L»ks chap.-24. fourthly, when the fnnne was rifing, as Alarke chap. 1 6, Butthemoftandbeft Expofitors hane determined that thefe denout worn ?n came but once , and that in the morning early , when it was darke they began to (et out of their lodging, bur they 1 continued m their iourney , and abode about the tom be till it was ■■ tvvilighf,3nd law the (lone taken away from the Sepulchre. As the former claufe fhewed M-tginlens good hafte,fo this hsr good heart be- ing ('as Origcn f peakes) mnlier nan mttUer, a woman endued with manly courage and carriage : ftie might haue feared that her-felfe and h.er company could not remoue the tombe-ftone; orif they could, that the fouldiers, who guarded the place, would nor hiue fuffbred it ; or if they would haue beenc content, it was 297 vncom foi table for a fiUie womin in the night to view the dead corps otTo louing a friend. Yet 7W4^i^.j/<'«awomin,atimorouswoman,accompanied onelywith lomefewofherownelexc, as S. Marks reports; as our Euangelift, iournying alone, cam-totheg.'auevvithfpices and fwect oyntments, when it was darke. O the riches ofGods infiiiitc m:rcy .' that 'io foulea finner fhould proue fo falre a Saint; x\\v: MagAaUn^ (omerime an harlot, flrould precede in this good office cj^f^jmthc mother of Chrift alwaies a virgin; that a woman m this point of valour and vertue (hould be more forward than Peter the moft louing DUcipIe to Chrift, and /tf^« the beftbeloued of Chrift. O the deepnefle of the riches, both of the wifdome and knowledge of God ! how vnfcarchable arc his judgments, and his waies paft finding out '. Andfaw ths flone tak^n away [ram the gr axe J Ir is recorded by <" /'I/^«^i'»,that Tofefh of Arimathea toaketheeodie of It J us, and rvrapped it inac/eane/innen cloth, and put it in a new tomb which he had hnven out in a rocks, andro'Jedn gnat Hone to tkedooreof the Sepulchre , and departed. All which vndoubtedlV/W<«^Iohn II. 1$. * lohn 10. I S. t jtju'm J. part, quiefi. f 3 d«. 2 drtufeb.Emif hem. z.de jfm- belt. ^ ybi fupra. TrinitMb. 4C.6 'Eph^ 5- EratU aliquando tene- br theApoflles Apoftle.^ YesTurely, iJMagdalen made the fir ft Sermon that cuer was of Chrifts refurredion, and this her fa(S had feme reference to Sues fault ; ^ a woman was the firft meffenger of this cur ioy, becaufe a woman was the firft minifter of that our forrow. JVe cannot tell where they haue lay d htm^ As Magdalen isa patterr.e of much vertue, {paring neither paine nor ccft in viliting our Sauiours Sepulchre ; fo like- vvi{eaprefidentoffomeweakene{Ie, inthatflie could not findc Chrift at this time, though {he fought him earneftly and early, becaufe fhedid errein two circumftances,as the glorious Angels int mate, Luke 24. 6. firft in her quando, furrexit', then m her t/^i, noneflhic. Let vstherfbrefeeke the Lord ' when he may be found, and where he may be found. There is a time wherein he may be found, but if we negled it,there fliall be ^ no more time. The wicked old world had a rime to fecke the Lord while AToe preached : Sodomehad a time while Lot vifited : Hierufalem had a time while Chrift conuerfed in her ; Diues had his time while La-iarus lay at his gate : ludits had his time while Chrift repro- uedhim. If the filthy Sodomites, if the rich Glutton, if treacherous ludoi, if proud Tharae were now aliue; what would they doe, what would they not doe to feeke the Lord while he may be found, and to call vpon him when he is neere? Nothing would be fo much efteemedas a trice of time , which heretofore by dayes,weekes,moneths, veers, was lauiftilymif-pent. Againe, we muft feeke Chrift in the right vbi, Ch ift is not to be found in the furrowes of earth.in hell or i I.ajlcr da J. Or graue> vvemufi:notfeekeade3clChri(l-,butalimngChrift,inhisworlig^andthe napkin that r>M c.boHt hid head,not lyinq with the linnen clothes, hut rtrappedtogither in ApUce by it felfe~\ Ks the followers and fner,dsofChrift,fo the cruell enemies and foes of Chrilt became preachers of his glorious refurrefftion, as f (^duin truly, veltaccndo vel mentiendo. Some by filencedidfeemeroconfcfle it, other by reporting an incredible tale did more ftrongly confirmeif. The grand lie firftinuented by the Rulers, and after broa- ched by the fonldiers,irnpudently to difgracc the truth of our Sauiours refurre- dion (as S. ^ Matthew reports) is, that the Difciples came by night and (iele hint awciy Yphile wejlept. " mali ! 6 pefftmt ! aut vigilabatii^ ^ cufiodire debnifiis; aut dormicbatif^ ^ (jHidfaEiurft fit nefcitii : O fenrelcfTe vntruth, either you were aflcepe or awake ; ifafleepe, how did ye know that his Difciples had taken him away by night ? if awake why did 3'ce not guard the tombe .^' yee could not. be vnable, for " the watch was ftrong;yee will not, I am furcjbe thought vnwillmg fortheneitheryouwerecowards, or traitors, or both; innotvfing your hands, arrant cowards ; in not imploying your tongues in raifing the towne to fur- prile the body, rancke traytcrs. Againe, if theeues hadfiollcnhimawayby night, y they would not haue left the fine linnen clothes in the graue, neither could they gainefb much leyfure as to locfe the feet, vnbinde the head and difrobe the body, leauing the w^/ii^w r ^- tteffeofgod, which U greater ^ cucn truth it felfe , for he that doth not bclctue, mtiy^t CjodA /;rfr, but he that bclecucth , hath eternall life. ty/i/lthdtisirorne'JS. 7o/?« cloth not vfc the malculinc gender , hethat ishorne^ nor the feminine, P)c that is borne ^ but the neuter, all that is borne; '^ bccaufe thi re isinourfjjirituall generation no diftincftion of (ex : Gal. 3.28. There ts neither male n0r female J but ye are all one in Christ Jefw ; and this (as * Rupert m 00- fcrucd) is of greater emphafis, all that is borne of God, of wbatfoeuer fcx, coun- tric, condition, outrcommcth the world. Not all that isbornc, hut a/It hat is borne of C^od: we arc borne thefonnes of wrath, and fcruants to the world, but new borne to be conquerors of earth and heires of hcaucn; I fay borne ^ not of blond, norofthevniltofthefiePj^nt'ofthe rpitlofman, but of God: <■ Our conception is by the feed of his word , through the pou'crfull operation of his holy Spirit : our ''birth is our baptifme^ the Church is our nurfc; the breads all of vs fucke, the two Teftaments ; our mcate, the pure milkc thereof; our growthjincreafeof gract*,'iiches,hcauenly treafures; end, cucrJafting life. There is a prouei be in Italic , that it were good for men to be borne wife, or twice ; now wc can •= not be borne fpiritually wife , and therefore we mult be borne twice; firft borne that wc may ccmeinto the world, then againc borne that we may oucrcome the world. Ouercommcth ~\ In the prcfcnt, for albeit in other battclls euery fouldicr muft rtandtothefortuneof thewarres,<»«ryor/,ft\\'as ouercomc by Satan in Para- dife, and the Church faith, ' Eccein pace amaritudo meaamanfflmji, for (o the vulgar latine, in my happincfle my grictc was moil bittcr.as '■Bernard expounds it; Amarapriifs in nece martyrum^tmarior pofi in confUffu haredcorum, amarijpma nunc in moribus demeUicortim : At the firil flic had gricfe in the death of her mar- tyrs ; afterward greater gricfe in her conliicll with heretikes; in proceflcoftime being in peace, flie was gricncd moll of all in the loofenede of her children, and fb the world gained ofthe Church more by profperitic then adiierfitie; yet he that is borne of God ouercommeth all this wing : • Hy faith Aiofes, ivhen he w.u come to age, refufedtobecalled the foune of Pharaohs aait^hter, and chofe rather to fnfferadHcrfitiemth the people ofCjod, thentoenioj the pleafuresof finne for a feafan. The flefliisnotaforrcn foe, but an homebred cncmie fighting not as a tall fouldici-jbutasacraftic tray tor rebelling againff the fpirit, 'DaliU in Sampfons bofome, IndM in Chrirts company : like the " moth in a gnrmeut^ it isbred in vs and daily cheriflied of vs, and yet it frets and dcftroycth vs. ^ Sl»is»efcit autem quanta corruptelafit contaminat£ carnii ac folubtlis ? Sordet ,tMmcfcit ,liqHitHr,f octet , dolet^ infatur irk, joltiitur libidint, (ff:. C c Yet 301 • Bachol:(eria in Chron p.824. ^i.Epift, loh. I. IS. ' Ioli.ti.;i. ** Lefinu4 iH loc. Mob. 7. I. 'Gen. 3 t J. t Huntingdon. hillMi.inviia jtllndi. '■ Sarceriio in loc. ' In loc. '^^qu'minlot. ' ^ugu^iu. dc caicMxAndis rudibia.caf.zz. " Mnttli.e.to, "Pro.M.15. -Hcb.ij. 14. f Hcbi 1. 10. HlnPf.1l.34. 'Efa.jg. 17. 'Str.^i. in Can- lie. &Cir-adpt- (lorcsinSymi^ 'Hcb. 11.24. * Gregor. • Vriidtiiihtt feripcfban. hyht. 10. 502 The firjl Sunday after Eajler. y i.Pct. 211. 'Cap.3 9. • Ephef.'$.i2, b Luthtr, in Galat. 1 4. 'Matth.9. IS. '*GnIat.2.J0 ' Rem 4^5. ^ LuilM in Gal 2.1O' S z.Cor.j.ii •■ 1 Cor.tvsS. 'Phil. I. a I. ^ Eftapbkm Ca^didn apud Bnttn. annil, Tom, 9.(bl.i. ' Joh. 11. »5. " Ephef 4. S. » I Coi,l5.f4. 'l^iilClm ex- port. Epili df imnit.quaji mono gcniti. Tliil.j.ij. ■i Acts 7.^9. See ferk/ns Treat cf dy- ing wel,mfi/te, relating many fwcet & com- fortable fpee- chesof Gods children at theirdeath. 'Matthi!7. J. 'Matth.j, 17. 'Aft 1.3,4' "Ioh.i5,»6.27 Moh. 14.6. yloh.ioas. 'I oh. 9, 35.57. > Ad. 9,j. Cc tj 8. l> Kjdulphtu Ardeniham.'m epinjem. i. m/J Pfl/ife. ' ^u ufittaa. ^•/.'mlean. ^ ^Ugtifl. COH' 'ra Mjximin. Oiriiiuiinloc, Yet he that is borne of God yabftaineth from flefiilyluft and finntrh not, as our Apoftk proues in this ^ epiffle. See the Gofpcll, 'Dom. i$.pofiTnyiit. The deuill is our arch-encm e, being indeed the chiefe commander of all for- ces againll vsjcuen the » ptince of darkenefle, a watchfullanda vvrathfuli enemie yet he that hath the fliield of faith is able to quench all his fierie darts, Ephef! 6. 16. His greateft canon fhotagainftvs is, that we are grieuousfinners, in which he giueth euery one that is borne of God 1^ armour and weapons againft him- felfc, that with his ownefword, wemay cut his owne throat. For.Chriftgaue himlelfefor our finnes, Gal. i. 4. If I Were righteous and had no finne, then I fliould not "^ need Chrift. Why then, O pccuilli holy Satan, wilt thou make me turne Puritane ? and fo feeke righteoufneffe in my felfei* when in very deed, I haue nothing in me but finnes, and, as thou faiftin this truly, grieuous finnes; alas they be no triflingbut terrible finnes againfl the firft and fecond tabic: but I flie to Chrift the lambe of God, who takes away the finnes of the world, <^ (fho loued me andgaae himfclfefor mt^ « dying for my finnes,and rifing againe for my iuftihcation ; and fo my finne, which is a ^ condimmifmnf^ is in Chrift who isa s condemning finne, a ranfome and facrificc for finne. Now this condemning finne is llronger then that which is condemned. For it is wildomc.righteouf- ncfTcjfanftification and redemption. Thelaftenemic, but not the lead, that fhall be deftroyed, is *■ death, of all tcr- ribles vntothc natural! man moft terrible jyct by faith it is made ■ aduantage to vs, howfocucr hurcfull and hatcfull vnto other. ^ L^^ors qne ferpetno cunEios tibfoYbet hiatn, Parceredumuffcitj/iepihsipfafaMet. He that belceueth, is affured that Chrifl is the ' relurredion and the life, t hat he hath led "^ captiuity captiue, that he hath " fwallowed vp death in vidorie by his death, and opened vnto vs the gates of tternall life. See before thejong of Si- meon. Euery true Chriftian then isa greater conqueror then pyilliafn the Cen^Mc- ror, cuen greater then e^/fA'rf^^fr the great, or P^'zw/'f; the great, or the great ' Turke. For whereas they conquered in many ycercsa few parts of the world, he that is borne of God ouercommcthm one houre with one aClonely, the whole world, and all the things in the world. /irijlotle dying fay d, ° ylnxius vixi, dubim morior^ nefcio quo vado But* Paul in his life defired to be difTolued and to be with Chrift : and 1 Steuen at his death Lord leftt recciue my Jpirit. So comforted in his life, fo blefled in his death is eutry one thai is borne of God. I conclude this part in a dijiichoK. Terrafremet^regnaaltacrepenty ruatortfts O'oreus^ Si modo firma fides, vnHit ruina meet, T or there Are threeffhich bear e record in hea»en, the Father , theiyord^andthe Holy Cjhofi.'^N hcther in old time this claufe were receiued into the facred Canon or no,fee Sextfis.SeKen.bibliothec./tb.y hurefg.refp.ad eb.y .Sra/m,anitotat.e(pc- cially the Commentaries ofLorinui vpon the place. The Father bare witneflc of Chriftinhis'^tranffigurationand''baptifmCj faying fromheauen, Tht^ is my belouedSomteinfvhom I amrvellpleafedyheare him. God the Holy Ghoft bare record in dcfcending firft vpon bim(elfe,Matth. 3.16.' then vpon his Apoftles at Whitfontide, "makingthemwitnefle this truth alfo. The Word bare record of himfelfe: I^ am the veay, the truth, and the life, y The vorkei that I doe in my fa^ then name, thej beare witnejfe of me. "^ Doeft thou bel'eue the Sonne of God ? he it ii thattalketb rvitb thee. • lam Jefus;! am lefus ofNazaret,Tf'hom thouperfecutefl. Andthefe three are ene'2 ^ Non tantum in tefiimoniojed in ejfenria : This then is a notable piiot to dircd the "= fiiip of the Church how to failc betweenc the rocks of -<^m«/, who denied the Vnity, and Sabeliius, who denied thcTrinirie. As three beare record in heauen orfi:om\\&mcn,fo\iV.cvj\ktl}ree beare record in earth , the Spirit, and wafer and bloud, and thefe three are one, that is, agreeing in one. ^ Some by thefe three witnefics vnderftand God the Father, Sonne and Holy Ghoft. God the If athcr by Spirit, \ohn. 4. 24.by b^ood,GQd the Sonne who The f.rflSitnd.fij after Bajhr, who redeemed vs wirh his owne blood, Ad:s 20. j 8. hywtiter, the blcfled Spirit, loh. 7. ;8. = other conftriiethis ofChrills humane ("pirir, which he gautvp on theCrofll', and of the water and blond which iOucd out of his precious fide, loh. 19. ;4. Ocas Mother, rhcfpirit.that is, our nrndc infpivcd by the Holy Glicft, apph'etl vnro our eternall comfort the water and blood which came forth ofour 5'auioiirsholy fi.ie. § Water being a figne and.feole of our ianctinci- tion; bloud of our iuftification. Jf then we receiue the witncfleof mtn.and are contented that euery queftion among vs lliould be determined by the ^ mouth oftwo or three, letps,hauing fo 'great a cloud of witnerteSjCuen fixe concovding aU in one, beleeue ftcdfal1:ly that all which is borne ofGod ouercom - ineth the world, and that the viftorie conquering the world is our faith appre- hending the merits of Chriil lefu, who did ouercome the world for vs. O Lord increafe this faith iit vs eptermore. The Gofpell.I oHN. 20. 19- Thefims day at nighty rvhich was the fir j} day of the Sabbaths^ 6v.c . 'Coinfort; amplified by circumftaiices of Herein ob- fenie the Difciples <: Time; the fame day at tfight , when the doores tv ere (but. Place ; where the T)ifcifles were alembic d together for fear e of the lemes. r, r 1 r '"VVords , faying , Perlon ; leftis came, not 1 • o / ■< , r 1- 1 tWlCC^ Peace he ^ only lending good j * t r I to jOH» newes , as betore, ) . «■ n j • vcrl.tS. but himlelre I , jja , . . . »» the middcit, bringmg it , com- | forting them in. | and JhcTving his ha ids and fide. r Qualifier , lefus. ^Qualified , all the Difciples prtfent, ^CommiiiiO'Ci; X^^'\.n\tthe^Ife»dJOHyhe breathed onthcm^ &c. ^Qualification , t^Vhofoetter (tnnes jee L remit y they are remitted , & c. The fame day at night~\ Asa compaiTionate mother cannot endure that her lit- tle childe fliould cry long, but inltantly {he takes him in hcrarmes to dandle that he may beftill; eiien io Chriit comforting his difciples ''<« onetrhom his mothercemforteth, appeared vnto them vpon f/;^/^we day thdx he did rife, not 'deferring his comfort, at night the doores l>eing/hHt for feare,^ when they diA moft need his comfort, ^«ii y?oci^ in the Kiddeft of them , " as the Sunne in the middeft of the firmament, and the heart in themiddtfl: of the rremberSjSffor- ding his comfort indifferently to themall,vfing words of com frrt , peace be to yon; afalutation howfoeuer ordinarie, ° yet at that rime moft fit and beft wel- come, cnnfidering their troubled eftate ; fliewing them alfo the wounds ofh « hands and jide, moretheneuident dcmonlfrations of comfort : for as P Maritu accufed of the Senat for trcafon againfl; the Common-M'cale,rent his clothes,and in their pretence fliewed the wounds he receiued in the warres for his Countries good faying, ^f^d opi-ts efl verbis, vbi vulnera clamant ? fo Chrifl: here flicwing his pierced hands and fide; thefe bee the tongues, andthefebee mouthes open and widetoproclaimehowmuchi loueyou, thefe, thefe, tell all the world that I died for your finnes, and rofeagaine for your iuftification. It is recorded in holy Bible, that a Giant in <5Gathhad fix fingers on each hand; on the contrary , that ^ ^donibeK^ekyo^ his thumbs -.all fuch as are too curious in fchcole-qiurks hauefix fingers on a hand^onc finger in thedifhftiore 1 C c 2 then 303 'PoUiHe m.'m- ■• e$ rum ghjii d'tt^. tm. Sahi Ic. ' Englini ^\c\. sB.^i mlix. '■D;at,i9.i5* Match 18 10, 'Hcb.iz, I, "■Efay 66. 13. ' rheofbilad. in he. ™ Eu'hymlui'm he. " '/'ide Tontan. ^ fegam, aem. l.p'ii'alh. " hiaUmst, iu lot. f Si'merena. vud yeg. dtm, in a'.U; 1 I rlir 10.6. ' ludges i.<5. 304 The firjl Sunday after Ealier. ^ Thorn, fift. 3. 4 9. ?«*/?•«. » H»w. 10. dt iafch. =' Gregreiui. rC^lit'm. apud Msrbrinloc. ^Mat. 1 8, io. aMat.iS. iS. b Tlieo(hjlan in loc. 'Kupcrluihb- 14. com^ifi loan & Leontim a- pust MaUonat, in loc. *Efay 61. I. 'Mat. 9. \i. fHeb.5«4« sAfls 14 13. ^ Jn lican.con- 'Mat. 16.19. ^ Cdiiinjnptut, lib. 4 rap.6 §. J D. Fft//^« «-l Mat. 16, 14. Perliim refor- med, eath. tit. fHprem. I ' Mat. 10. a, Markes. \6. Luke 9 28. ™ Mat. 1 6, 1 6, Aft. 2. Enron, an. tom^ 1 .fol. 2 84. PAftsj. 1 2 Cor. II. 5. 'Epiilzi. '' Hfl^/i rff na/. ?et. & PanU ' In epi(i. ad Gdkth. a. " B.Uwelde. ft»f,apoleg. part. 2. cap. i, diuif. ), then is needful!; and yet Inch as altogether negleflfchoolc-Icarning, want their thumbs, and cannot ib well handle the facred word of God. It is apparant that Chrift did rife with his wounds, otherwife he would not haue fhewed his hands and fide, for theconh'rmationof his refiirrqdion , and yet a body glorified is without any blemifh in all parts;here then we muft either diftingiiifli or dellroy. The skars of Chrift in his hands and icet after he wasrilen againe, were not fignes of defe fl, but ''cnfignes of viiftorie, ' »on necefttattt fed voluntatii , in the words of " £mifenm , vainer nm ftgnx virtmum infianU, not wounds of horrour but of honour; the conqucrour gloricth in his skars, ennmerat tniUs vulnera. Confule /a»fe». concord. cap.J^j. Saarez, in ■^.part.Thom.i. torn. 47, dijputai.2. fe&. Caietan.Modin.^ alios in Thorn, ^.part. qu^/} 54- t^rt. 4. " Myftically, Chrilt doth fpeake comfortable words.and fhewerh his pretious wounds vnto fuch as haue fiiut their doores vnto theftreet, and rcnouaced the pomps of the world, y efpecially to fuch as are gathered together in vnitie to ferueGod according to his promife, '^ where two or three are gathered together in my name, there ami in the middeft of them. Allthefe, and all other remarkable notes vpon this part, IpurpofeGod willing more fully to dtfcufleinmineexpo- fition of the Gofpell appointed for S. Thom.u day. «^f / mj Father fent mt, ettenfafcnd I you. This as and/o may be referred vnto the perfon fending, as alfo to the parties fent. Vnto the perfon fending, as my Father had authority to fend mc, lb ^ a/l power being ginen vnto me in heauen and f-/^,Ifendyou; "^ for he faith not, Iwilldefiremy Father to fend you, but I fend yott. Againe, this as may be referred to the parties = fenr ; for as my Fat her fent me to fel. low paiW, not as ^ ''Be/Urmi'^e,^ Monarch making the whole wor.d his diocefle calling all men, euen the reit of Chriits owne Apoltle.s.his ilietpe; our blefled Sa- uioiir in this commiiiion mafic them all Peeres,and when (bme would haue been Princes, he rebuked them, Afat. 20. 26. Z«^. 22. 26. I will end thisoblcruation with that excellent fentence of Pope ' Lea the great , Et eleUio pares, & Liborfi. miles, (^ finis facft dicjuaLs. The peribnsqnaUhed abode long in Chrifts Colledge, andreceiued the holy Ghoft aifb before they did execute this high commidioni and io we mull be fur- nifhed, and endued with many ccmmendabic parts of learning and (anditicati- on, as ^ Paitl.,fi'f'-i-n>"i, fit in regard of our knowledge to be Pallors, and in refpe:!: of our vnblamcable life to be patternes, See Gofpcll, Dom. 8. after Trinitie. PVhofosuer Jtnnes je remit ] Vponthis ground there is in the Church of Eng- land a generall ablblation after a « generail confeilion of finnes, and a ^' particu- lar ablolutioUjVpon a particular confcdion, yet neither abiolute, but conditio- nall if the penitent truly repent and vnfainedly beleeue the Cjofpell. Agiinc, we further fay, that Almtghty Cjod hath giuenpower and commandemct to his A^inifiers to declare and pronettnce to his people being penitent, theabfolutim and remijfion of their Jinnes ; g in fo much that this a.l of abfoluing only belongs vnco the Minillcr ordinarily, tancjuAm ex officio ; but when none of that order is or canbeprefcnr, another man may doe it with good tfFe % according to that old raying,/« ra/le nece^tntis ej'iilibet Chrifiianus tfi Sacerdos : and I lee m:) reafon in popifh learning, why women may not ablolue fo well as baptife. See Goljjell Dom. 19. after Trinitie. Thus, as you fee, the Difcipleshad comfort and commiiiion ; firfl:,comfort for thcmfelues, and then a commiflion to ilrengthcn and comfort other , and for ' this canfe Chrifl: fa/d 'wice-^peace be f9;'o»,rcceiuing principally peace for them • fclues, and then fecon Jarily charge to preach peace to them afarrc olf, and to them that are necre, Efay 57. 19. The Epiftle. i. Pet. 2. ip. ThU is thanke worthie, if a manforconfcience towardCodcndttre griefe,(^c SAint Peter hauinginftruftcd vsintbefcmcrpart of this Chapter what we fhould doe, teacheth vs in this latter how we mult fuard Cod and that bye endure griefe, c^c / Patterne, ChrtB fufferedfor vs leatting -vs an enfample. This is thanke tvorthyj ■^"" >*' s^ f'S ^ if is Gods grace, to wit, an ^ efFe T: and figne of his grace, " gratious and acceptable to God, or as we read according to S. Peters own g'olfe, it is thanke worthy, " dcferuingcornmtndation and p. ai(e. If a man for confcience toward god endure griff e, ° that is, for God who kiioweth all; P or for that a man in his owne conlcience knowes is well pleafing ro Godj^lutio. ' Perm Ser. s. I^em I poji Pifib. ' Ltnntti in be \ ' CMtM. ■" Glafl'. mttr- litr &• Ordinar [-'aiahli0, A- f/k >i,&c. " alum, apud Matlotat. < " E'n Saw he P Salmr'on, Ca tht'iu P renin, apud Ltriu. JO 5 The fecond Sunday after Eajler. 1 AdtM- (it uiridbiltorid. ■■ Preface to PfeuHii mattfr. ' B, Andrewcs Toriura Torti, p.ig, 133. ^ Aiig.Epi[i.6t. " Elf Ikon do- rQnli.i.pag.iS- ' Afloat, ethic. Ub.i.cap.x. i Lextcan aI- tenlitig- verb, ignoraaiiij. ^Lombard. 1. fern. difi. 2*. » ThtntM dt Ar^entin. in 1. Cent. dill. 11. ^ Thom.u I '^. qute^ 1 9. art .6. <^Pnefat Mi-^ demic. *Ut.to.t»fi»e, 'loh.16.2. f Aftsft.!. t Lib-de earne Chrifti, I" Dio(ci)riu in cM.Chikedon, ' Epiphanm Mvef. 80. •■ t^tephoYiu lib. 1 3 . cap. 2 8. ' B . k\»d. de- fence opohg, pari. 6.cap.ii. Suif. I. Arifiides '1 who died of the bite of a Wcalell , exceedingly lainenred becaiile it was not a Lion : fb the Schifimtikt may gneue that he doth not (mart for the Lion of /»^^butfora Wcafell lately crept out of the Alpes, which at the firft croiided in among vs at a little hole, but fince being pampered attlie tables of many Citizens, and fome country Ladies, is growne lo full and purfic, that ma- ny will rather forfake Gods plough and looke backe to the world, then acknow- ledge he came inat fo little an entrance. And for the Papifls, it is well obferued, ^ that as no man dies by an ague, nor without an ague; lo none are executed for theRcmane religion,nor wirhotit it: all their lefuits and other Romaniftsleiijited ('as our 'f/o/^f)' their hammer excel- lently Non r-eligionis canfa mera fed mixta, mi.vtit cum mal^ nunte &fidc in pri/t' cipem : it is not faith meerely that makes them endHregrtefe,hw: fatTiionjit is not religion, butrebellion^bcginning at Tyber and ending at Tyburne, If then it be true, f not the crofTe but the caule makes a martyr, mnmonesfed fKores,itis nor thanke-worthy for a Papift, hu^aedfor his ovenejault, to take it patieiitly. Yea, but the Schifmatikes in lofing their liuings,and the Papifts inloiing their Hues euermore pretend cow/f>V»r<'foj5'tora>itia vin- cihilii ^ inuincihilu; accotdingtothelediftincffionseuerynelcience is not a finne but only that ignorance, which is infuch points as we may and muft vnderihnd, » igr.orantia vel negleUa, vtl ajfe^ata; fo that an ^ erroneus confirience four aduer- faries being ludgesj is not a fufficient warrant to (ufFermartyrdome, though a man fhould vaunt with Edmund Campion , Occidi pojfum, fnperari non poffrm ; and in"^ another place, Nifidiui de ccelo deturientnr; (^ fuferbm Lucifer c alum recuperet^ cadere nunquampotero. They who killed the WefledApoftles in their erroneus confcience, « thought they did God good feruice : 5<««/ breathing out fthreatnings and flaughter againfltheDifciplesoftheLord , (aid he did it out of zeale Phiiip. ^. 6. the moft blafphemous heretike which is interfeElor veritatu (as S TertuHinn fptakes if he be buffeted for his error, prefcntly makes himfelfe aCa.'holike martyr; ^ e no defendo dogmata SanP.orumfiitrum^ego eorum habeoteHimonia, ege cam pa- tri^Mse^ior. In old time many were fo vaine-glorious in affefting the reputati- on of martyrdome, that there was a led: called ' LMarejriani ; fome fuffcr out of fafhion, for there is a conlcience not according to knowledge; other endure gricfe out of fadion, for there is a knowledge not according to confcience: the firfl fuffer asambitious of honour ; thefecond to fatisfie their malignant humor but neither of thefe (Pope Pfr^r being ludgc, and the Schoole-men lurie) can merit thanks of God, or praifeof men. Whcn'^ Stmeenes iaw that jirjliciuj an vnlearned and an vnworthy doting old man, was placed in Chry/ofiomes rocme, he cried out, ;)ra pudorl ejuif,cm> 1 fo may we ccnfiirc iuftly the Popes fitting in Pf«r/ chaire, pro pudoriquis^cui} PeterwoxAA haue menfubiefl to their Lords with feare, not only to the good ar.d courteous, hut alfo to thefrovpard^or tHs is thank.e worthy, if a man for confcience to. ward C^od endure gritfe and fuffer vrcng Vndeferucd. But thePopedoth vnloofe men at his pleafuie from their ailegeance to good and gratious Prince.<:, and ther- fore we will appeale from Pf/f^to Titer, fr< m Sir ''Peter to Saint Pffcr, fum princely Veterto^rtZC^mgPeter, affiminghere, Wh*tpraife isitifrchcnyee be buffeted for your faults, yee take it patiently? but^andifmhr.ye doevpell,y-- fuffer wrong and take it patiently, theft ts there thanke vith Cod, for hereunto verily vere ( y' ThefecondSimda-j after Eajier. y- called. "' For all that will line godly in Chrift lelu rtiill fuffer perlecution, en- , trin^ into Gods kingdome " through many tribulations. CbrtHfnij'crcelforvs^leaHingvsaHcnrample'2 "Chrift is propounded in the Golpell as afacrificcfor finne, andasanenfample forvertiie. S. Peter hach pi- thily comprehended both in this one verfe, PoriTlfnff.-r.ed for vs, P that his pailion might delitier vs from the bondage ofiinne, leaning vsan enf^mple tofol- ion> ins Heps, that his a^^ions might dired vs vnto vertue. Forthefirft.ouriuftification itands in itwo things efpecially, to wit, in the remidionof our finnes by the merits of Chrift his death, and in imputation of nght'-oiirnefli, whereby God accounteth that nghteoufncfte which is in Chrift, as the nghteoulliefle ofthat finncr which be.eeiicth in him. Now the nghteouf- nefle of Chrift confiftsm his obedience paftiue and adiue, both together, for Chrift in fufemg obeyed, and in obeying fuffercd, and the very iLedingof his blood, to which our (aluation is afcribed more (pecally, muftnor only be confi- dereda.sitispaftiue, rhatisafufflring j buralfoas it isa:tiue, thatis an obedi- ence, in which he (hewed his exceeding loue both to God and vs in fulfilling the law for vs. For vs'2 That is, all vs indefinitely, for God commanded ' Mofes to put in his perfume fo much frAnkipcenJe as galbanum^and m much galbAnum asfrcnkincertfe to fignifie that Chrift in his oblation on the Crofte ( a ' lacrifice of a fweet lincl- lingiauoiirtoGodj flied as much blood for the labouring man who followeth the plough, as for the Prince, who fitteth in histhrone : that his precious blood lliould haue greater force in fome then in other, is not the fault of him, who did impart it, but of him, who dothnot well imploy it. Ifa man fliould commit fuch an hainous offence, that he could no way but by the Princes gratious pardon efcapc death, he would not fufFer his eyes to Ik epe, nor his eye lids to take any reft vntill by Ibme meancs or other he had obtained the fame, gotten \x. written andftalcd, andlaydvp in aboxefiftand fure, reading it often with great ioy. Now this is the cafe of euery man, originall finne makes vs the fonnesofvvrath, acfluall much more rebells and trayrorsagainft our heauenly King, by which all of vshaucdeferued ten thoufand deaths. O^ir only refuge is ; that Chriflf offe- red for vs : in his name we muft (ue for pardon at Gods hand, and neuer reft vn- till we haue the affurance thereof ftaled vp m our hearts and confciences. How dull are our wits, how dry are our eyes, how hard are our hearts in hearing and reading thefe myfteries: Our blefted Sauiour in the Garden for our fake did fweat' drops ofblood trickling downe to the ground, and on the " Croffe ihed ftreamesofblood,and yet we cannot ftied one teare for his fake, when were member his torments and receiue the Sacraments, which are fpeaking ieales of hispaiTion; he was longer m dying and doing it, than we can endure to '^ con- templarconit. Alas how fhall wedieibrhim, andfuferfor coufcience toward Cjod> y Hee that hath not heate enough to thinke on it, will neuer haue heart enough to dye for it. I befeech thee deare brother,ifnot for my lake,yet for thine ownc fake, yea for his fake ys>ho died for z'j,examine one word vttcred by ^ Tfauid in the perfon of Chrii\yfoder» fit manas meas^&cc. they digged mv hands and my feet, noting the wide wounds in both, as being not only pierced.but alio digged as it were vvith a mittocke ; for the nailes were fo big,that fas => Socrates repor- tcrh Cc»i7<««/<«fmadeof themabridleandan helmet Br bis owne vfe Whatio- euer he did endure, was not for himfelfc but/or vs, he hare our fmnes irthit body on the trec^ that roe being delmeredfrcm pnne^ fljould hue vnto riqhteoufne^e , hj tvhofe flripes we are healed. "^ 1)omine lefu^da cordi nieo te defderare,dejtderand» 1 quxrerCy ej.'tsrendo inuenire^ inneniendo amare, amando mala mea redempta non itc- rare. 'Da'Domine'Detts met4S co>-dimeo foinitentiam, jptrittii contritionem, oculis lachrymarHm fontem, «ri cHjIodiam, mambnt eUernofyn^largitatem^vt toti4S figaris inme,(]uttotus crHcifixtts pro me, Amfn. Leauin^vs anenrample^ For he was not only a facrifice for finr>e, but a di- reiVionalfo for vertue, that roe fljotild foHorv hts fleps : he faith in the Gofpell __^ 2 appointed "iTim 3.IJ. "Ad 14. a2 " Sarcer.'u) in loc & MsmnH pojiil. m die Pa- rafceues dc paf- fiene Dam. He tempore, dr Gregtt.palUfd, p^n. I . cap ^. 1 Pitj^jwircfor mcd Cath tit. luftificac. ,ind Expofit of Creed, arc. Pailion. ' Exod. 30. 34. 'Ephcf. J.i. •Luke 22. 44. "lohn 19. 34 « Aafelmui. iGueuata ^ro. log. to myft. of mount Caliia- tic ^Pfal. «. 17. ^Ijb,t.caf.i7 cap. I. !08 ' Cjr'il. aptid Maldmut. in loiM. 14 6. * Oem.z.fo^, Pafch. ' Poliiits expo- fitionofthc Creed. Tfje fecond Sunday after Eajler. ^Matth. 7. 1 J. s liieretm .ip- plicd by S.Hif- tome Bpifl. ad Ctejiphont. turn. ^ Htheiur mter An(';U opufculd. 'Bii'l/ithtc lib. I" PoHtan.'tnloc- appointed ro be read this morning, / fi.m thf goodpjcphcrd. Now a good fliep- berd is not a Paltor only, but a patterne a'.fo, as Chrifl: of himlelfc, the truth and the wAj : <= the truth in regard of his good learning, the way in regard of his good lifc. There are foure forts of rhepheads, as Hemingtus in his ^ PoOill, the iiVlt neither teach well nor liue well ; and thefe pull dovvne the Church of God with both hands, of which fort S.'PeterinA S. /«:c. '''^[O man being but a man, ought in this life to commend and iuftific him- i.^ fclfe : for if he confider the time part, he fhall haue good caufe to lament his finnes of nmiinon and commiflion : if he confider the timeprefent , he may well blufh at his manifold irfitmities : if he confider the time to come, he muft . . feare The fecond Sunday after Eafier. Fc.tre Iclihefall. '&utQhv'\{\.-ivhnclidKoJinne^ invhofe mouth vc.ts no guile, zs you heard in tlie Hpiftle for this day) Chriit, I faVjbeing lo Vv'dl God as man; ' like to man in infirmiry , but vnlike man in iniquity, iniglit prailc himfeifc as he doth, / Afn the good fliepherd. Huery word hath his Empbnns: I am, I amafiepherd^the Shepherd, the good yea that good Shepherd, ^-^if^' i«aW^ lam, that is, cuer was, and cuer will be the Shepherd ofyour foulesj "" I am,is my name, from whom other lliepherds and flieep arc, " the fir ft and the lafl,- in whom they liue,andmoue and haue their being : the good, f (imply good, fingularly good , for none is good but God , Mark. lo. i8. Other arc good in comparifon of worlcji receiuing alto this good from nie, from whom only commerh euery good and perfedl gift, / am that good Shepherd fore-tol d by the Prophets , ' that jJiotild feed his flocke and gather the tambes with hisarmes , and carrie them in his ho fame, ^Jeeking that vphtch was losi,andhringingaqaine that which was drinenawaj, binding vf that which was broken, andjtrengthning that which was weake. Other may commend themfelues for good Shepherds alfo, when their pcrfo- nail gifts are difgraccd to the dishonour of God and his GofpeIi,as meeke ' Paul magnified himlelfeagainft thefalfc teachers; and modell " /.f^f/i? iuftificd his learning againft the railing Papifts ; and of late, when the MillenariaKs in a ''petition had traduced our Clergie for a dumbe and infufficient Miniftrie; to ftcp that foule mouth, almoftfo voidoflcarningasitis ofloue,)' the two famous Vniuerfiries of this Hand, (Cambridge ^wA O .r/o>-^,auowed to the whole world, that there are at this day moc learned men in England, then arc to be found a- mong alltheMiniikrs of the religion in France, Flar.ders,germanie , Toland , Dennhtrhe, Scotland, and all Sfirope befide* It was time to fay with the ^ Pfalmift, vnto their confufion and Gods glorie, great ii the company of Preachers. It was time (when our fhamelefle adueriaries had giuen out in writing, that there were but foure profitable Preachers in the grtatell part of JiT^wf) toiuftifiethatthe Church is furnifhed with many good shepherds, I fay not fupcrlariuely good, for only Chrift « the good Shepherd ; nor pofitiuely good, for ^who is fuffcient for thefe things? but comparatiutly good, in refpect of that viperousbrood( which eats out the wombe of their mo- ther, and hires offthe head ofthcir fathers) euery learned conformable pallor may well fay with Chrift, 1 am a goodfljepherd. AXzsdiW their fpight is now ven- ted in corners, and ail their light is vnder a bed or bufliell , but cur Clergie ^ lliincs as lights in the world, in the midft of a wicked and crooked nation. rr- jt-t. chines his life for the Jhcepe \-et£. \l» ^^''i^^TbK»oweshis!heepe, verf. 14. Herd, '^'^^^s.ecalUthanfiragli»g[lyeepe,\-itt<:. \6. ... ,. , , , ?Himfelfe too much, verf. 12. Hireling, who loueth^^^j^j-^^^j.^ ^^^l^,^j^^^,^^^ ^^^ n n,oii ^^„ CScattereth? Killeth ^ Inward, verl. 14. Eare-marke , Shepherd. WoolUmdiXke, following the good Shepherd. The Lord (faith '=Datiid)is my Shepherd, therefore can I lacke nothing. ^Educit de lacst miferid. ^ Oues er.imthe fheepe. / know mine, and am kf>owne of mine, hearing the good Outward, an* 305> ^' l^i'pirt. in lot. ■JjCor J 5. 'Efay 40. II. 'Ezech.34. 16 'i Com I. See epifl.Dom.5exa- ' Anfwerto Harding! Pre- face in defence of his chal- lenge. "Exhibited to the Kings Ma- ■ leltie, «3,i6oj. yAnfwer to thePuritans petitionfii;.^! zFfal. 68.^1. » ?. Cor. z 16. Philip, ». ij. 'Pfal. 2M. ■* .Ardim in Euaag. Dam, j. paji pa fib, 'Pfal. 40. 1. ' Luke 1.74. Ji.Sam. I7.3S« glO ^ Caltt'm, & Culman m loc. » D'. Humph, ia vita ItrviUpag. 253- 7^ them tn t^e paths of rightcoHfneffe for his names fake J Pial. 2^. He doth call thtin all by the preaching of his GofpcU into his fold, and laftly bring them vnto his cternall kingdome, faying vnto the fheepe at the lalfday, Comejehh^cd^ inherit jethe kj,»gdomefrefaredforjoH from the foundations of the world. ''A fubordinate Paftor and vndcrling fhepherd , cannot redeeme fo much as one ilietpe with his owne blood, though he could giue tenthouiandliues. It is his dutie to preach Chrift crucified, and to lliew that the good (hefherd hathginen his life for the /heepe.He mult fpend his Ikength,an(l expend his time for tht be- nefit of his fiockc, that they may belecue Chrii!: died for their finncs ,and rofe againe for their iuftification. A Prelate (faith Bifliop /fiPf/) muftdie preaching I wouWto Gcd (quoth ' Caluin) Chriff lefus at his comming to iudgimcnt mighthndemein the pu'.pit. When as the great Bifliop and good Shepherd committed his lambes and fheepe to S. Peter ^ fie did askc him rhrice, ^ Simon bar lona, tonefl then me} as if he iViOuld fay, ^ Nif teftimomtim tihi perhibeme corfcientik qued me ames (;^valde ames , hoc eft plus qnam tua, plus qnum tues^ plus i^uam te .,uee]tiacjMam fufapixt cts- ram banc: Except thy confcience doe bcare thee witncfi'e thou loueff me well yea better then either thy goodS;Cr thy friends or thy feife, thou art not fit to take this great charge of my fheepe vpon thee. The good Shepherd knowes his flieepe and endeuourcs to reduce fnch as arc ftraying, vnto Chrifts fold, both are duties of refidence and prefidence: where, fore fuch as abfent themfelues vnneceffarily from their cure, mult take hetd, " ne dijpenfttionem in dijfpationem vertant. llpeakenotagainflallnon-refi(lence,nor againft any which is allowed by law, for a Paflor may well abfent himfelfc from a particular Cure for the generall gopd of the whnle Church : and therefore when Archbifhop ^^ir^^iw was cenfured by fomeof his acquaintance, for con- ferring the parfonage of Aldington in Kent on £r»fmns oi hoterodum , who could not fo much as read Engliili : anfwered. It is better that one parifh fhould want a Preacher, then the whole State fuch a worthyV/riter. A Shepherd, as the " popifh Poftillers j c^.^^' obftrue, mull haue three things, a /vvhifilc. Where note by the way, that Romifh Prelatesand Priefts are firft for the fcrip, then for the flafFc, lafl: of all for the Whiffle. For the truth is, they are all for the fcrip and ftaffe, and nothing for the whiflle. So long as they may fare well and rule the rofl, it makes no matter in what paflure the fiieepe fee<\e , or in what ditch thev ftarue : ° y4cfvi&uriejfentjinecura,cieviperiienfre>it adcurami As if they might liue without care.when once they haue gotten a Cure. P Thefe Shep- herds feed themfelues, and not the flocke, being mere like Pafties then paflcrs. ^ Cinn non pafctsnt fed pafcar.thr. non a pafco deriuantur^ fed a pafcor pafceris. As our ' Englifli Poet trimly. yi fenle ill on their weafons,for the Carles garre fhe a dinnr., That more roe member of their iapes then mendvs ofourfnne. ui» hired feruant'J All Expofitors agree , that hirelings are fuch as rcfpetfJ in preaching their temporall hire more then the fpirituall charge, ^ma?i/ cmffiani <]uam Chrifiianijouing the fleece more then the P.ocke. Some (faith ^ Paul) preach Chrifl, euen through enuj , flrife^ contention, vnder a pretence, not fncerelj: yet fo longoi ChriFi is preached, /therein iey yea^andvill ioy^^ S. Augufline there- fore doth gloffe this Text excellently: Diligendusejl paftor ^ tolerandus eH merce- ( narius The third, Sunday after E^,vcrf. lo He cannot killjCxcept he catch;and he cannot catch, except he Icatter.^ 5. 7"^«»».w was (battered out of theDilciplcscompanie, when he did not beleeue Chrilts refurrec^tion. ' S, Peter was a'.fo fcattcred from the good lliephcrd and his fiocke when he denied his Mafter. The Separatifts at this time being fcatrered from Chrifts fo[d,and caught and inlhared by the wolfe daily. The fhepherd therefore muftlooke to ttrngling fheepc,cfpecia!!y to fuch as loiie not the congrcgation,biit are gadding alwaies after new Pallors & other paftures: '' If there be akj confoLiti ■ on in Chrtjlyifany cofort oflotie,ifanyfeIloVi>jhip oftheJpirit,ifanj compajfio e?- rmr- cy^^ fuppgrt one another, endeuouring to keep the vtiity ofthejpirit tn the band of peace LafUy, Chrifts fliecpeare defcribcdirithisGofpell, and that by their fecret markes ; on Gods behalfe '' predeftination, I ksfow my fheeept^ for their names arc written in hcauen, Luke 10.30. / know y»hom I haue chefen, loh. i j.verf. 1 8. on their part, a ' liuely faith, / am knoivne of mine, hv they beleeue that lam the good fliepherd, and the "great fliepherd of their " foules. Outward markes of Cl'.rirts Ihtepc are diligence in hearing his words, and obedience in following his waies, in being hearers of his word and doers of the fame, lam 122. receiuing the Gol- pcll (although preached by fubordinate miniiters and vnder-fhephcrds) notas the wordof men, butasitisindeedthe wordof God, i.Thelf. a. 13. I will end this traftin the words of » 'Bernard : If thou bceft a good I'hepherd reioyce, for great isthy reward in heaueni_/if an hireling, tremble, for thy dan- ger is great on earth ; ifa theefe or a'wolfe that fcattereth Chrilis flieepcjrepent heartyly, left thy damnation be great in hell. The EpiftleTiTPet. 2. 11. Dearly behued^I befeechyotiO'Sjlrangcrsandplgrms , ahfaincjrdmfieP)!^ hits drc I N the former part of this Epifl:Ie,-inftru(n:ed vsin articles of faith ; in this P latter he dcfcends vnto rtilcs of good life, teaching vs how to liue 1 lo- bcrly, and righteoufly , and godly. Soberly toward our fekies, abBaine%Toa Are grangers And pilgrims from pjhly lufls , and that becsufe ^T hey fight againfi thefonle. rs CC "I (1 fYoavkliKSjthatyeemayHopthemoptthesef -c ^ ' r ■ V foolijhand ignorant peeple, ^ yofi^ "''f^'"-'''"- YGod,r^<«f other fen»a«»r food workes, may ^ J on honeH amomr^ r /^ j > ' ^ f a"f^ * ^"^Enemies, that God by your good example re pe ot iv may w/r, that is, "^ conuert them. Righteouf- ly toward our neigh hours in < (J5 [Chiiftians, /one brotherly fellorvfitp. Supreme, the King as chiefe. ^\.\bQrA\X\2itc,rt(lersvnderC Author, it is the vni'l of God, A;»»:& this obedience to J ergo, for the Lords fake. fuperior powers is to ht^nA,thateuilmen ruxy bepK- pcrformd in regard of it' nifhed, and good mcocraged. Godly toward God, as theferuams of God, fe/fe god. Particular,* the Magi.< ilratt, "Pliil.i.ii. 1 Aii'iull.frail. 40. 14 loan. *.\lattli.i3.3, »fi;il. i.i. "Ephci: j. II. ' ii.r- ad filiU' resm Synoilu. loc. 46. l/i So~f:, C"" h.uib^ittiHi in loc "■Phil,*. I. 'Ephd.4.2. '^ZeppiriH ^ Cutmsnmlos. "Heb I3..10. ' i.i'ct.i.sj. 'Setm.adPi. Ilorts in Symao con^egatis. ^ Saner'i'M. Marlorat- lo. rin in Ice sTitusi. J2. <• yiqu'm. CaluiK. CaietcK.&teii- quifereom?iss. 3IZ ' Afud Larin In he. ■ Aqtiin. in he. "Phil J. to. 'Gal 4.26. ? Mica, t. 10. Hebr IJ. 14. > Glofjloidin. in he. ">Pfa 1.17.14. "^Pfal. 39. 14. ^ Com iic exitto. ' inAxmho. ( RoiiJphui Af- dciti !K epilL Dom. hfoji «Gcn.i9. 17. I" Luc 9,51. 53. 'Phil. J. 13. iloh. 14 6. ' Ich. 10.9. ■I. Cor 9.1s, "Hcb. 12. 1' " ^xiiitiinloc. 'Gal. $. 19. 1 Rom. 8 7. The third Sufiday after Eafler. '2.53171.20.9. fEphef.d.ii. 'Rom 6.1 J, "2.001,6.7. I.Tim, I.I %. y IamfS4 1. iuAbeqwM de re militan ad- uerfiu TuiCiU inflituendd, iLukc 12. 35. r" i.I'ct.i.ij. lyear/y Mofiedy Oecumemus obi'cmcSjthit «>5w>?i.®- ishee which is belo- ucd for fome one thing, but "V*™"' vied here, figniHeth one that is bclouedin a!I, at leaft in many rcfpccts ; and Co ^ thefe Profelytes difperfed here and there through Ponttu, G fifa .• yet he reputes himfelfe » no ftranger, in that /;lica, nor wc too much cumbred w ith affaires ofthe world; efpecially we muft take heed, that we be notdetaincd with vaine plealiires and delights, as our Apoftle, we muft abFlainefromflefhly luFts ; as P adulterie, fornication, vncleanncfTe.wantonnefTe, idolatrie,witchcraft,hatred,debate, emu;ation,wrath,contentions,fcditions, be- refies,enuy,murther, drunkennefle, and fuch like: in a word, from euery cor- rupt affe(flion of our nature,'' for the wifcdome ofthe flefh is enmitie againft; God Thefe lufts are called liefhly, becaufe they proceed from the flefl-i,and nouiifh the flefh and make men flellily ; but the contrary vertues, as loue, io\', peace, lohg- fuffering, gentlencffc, ttmpcrancic,meekene{re, faith, are called fpirituall,becaufe they proceed from thcfpirir. Gal. 5, 22. and delight the fpirit, Eph.4.30,5.10 making men alfofpirituallandfeeking the things aboue,Colofr. 3. i. fVhich fight againfl the fottle~^ Furie fights againft the foule like a mad Turke; Fornication like trecherous ^ loab , it doth kiffe to kill ; DrunkennefTe is the mafter gunner that fets all on fire ; Gluttonie willftand for a Corporall, Auarice for a pioner, IdlenefTefor a gentleman ofthe company. Pride muft be Captainc: let vs therfore put on ^Gods armour, weapons of ^ righteoufiiefle " on the right hand, and on the left, that we may " fight a good fight againft all flefLIy lufts, which y warre in our members againft the foule. They which are well prouided for warre, and are alwaies in a readinefTe to fight, fhall be fure (faid that expert Captaine'-Z-farto» among the Gentiles. ~\ As \ve muft line for berly toward otiriciucSjloiigbrcoLifly tovvardotlicr/ giuingnone o&ence nti- thcrto tbclewcs, nor totlie Grecians, nor to the Church otGod.Eipeciallyuc muft carry our lelues well and wifely toward tho(e fliat arc "^ without. Hatte ho- nefi conaerfation amongthe Qentiles. Hereby God i>iall haue praife, we comfort, they prolit. As Gods name is '^ blafphcmed through euill , fo ^glorified th.rongh holy Ci'niierfation. A Chriib'an is a ^jpeElacL- to the world , and thcrcfoi'e he muftprouide things honelt itf the fight of all men. See EpifUe ?. Sunday alter Epjphanic. Secondly, good conucrfation amon^ the Gentiles is honorabIe,and comforta- ble for our felues, in that we miy ft op tkcmouthes of foolifi and ignorant men. hnA this of all other is the moft Chriltian and noble rcuenge j ^ Rcgium efl audire male cum fcceris bene; fi reft'e fAci-', qttideos vererii, ejui nortreB'e reprehendunt ? laith ^Spicletus. And Pictu AiiranduLt ; Falix es ejni beneviuens a mails oh id maxime^ quia, bene viuis^ maVe interim apt^i.is : Happy are they who when they doe well heare ill; much more bkffed are they who liiie fo well , as that tl-,tir backbiti'ig aduerfaries feeing their good workes, are conftraincd to praife God, andtolpeake well of them. As Saul vnderlbnding 'D^iw/Wj bonefi cariage to- ward him, inftantly brake forth into this ingenuous confeflion, ^ Thou an more righteous than I So Pliniiii 5i?^««^«J' examining the dcuotion and holy Hues of Chriftiaus v'iider7V4«4»j had his mouth ftopt from backbiting, and yet open to 'commend them exceedingly. Did not the Schifmaticke when he had about "» forty yceres ript vp the vvombc,and fearchcd as it were the fecret entrals of our deare motherthe Church of England, atlaft lay with " Nere: Ne/cisbant metam pulchram matrem hibere. It isa good apothegme of " Diogenes; if thou wi!t be reuengcd of thine ene- mic, becomeanhoneltman; vvalkevprightly, faith ? SalomoK^ and thenwalke confidently. q Integer vitti [celerifqtte farus Non eget Adanri iaculis^ ne: arcu, c^rc. ♦ Laflly, good conuerfation is profitable for fnch as art without, for hereby the^ P}.-tll pratfe Cjodin the day efvifitatio»~\ • Some conftrue this of Gods vifitation in iudgcment, but moft,of his vifitarion in mercy ; for honeft conuerfation \n Chri- ftians is a great motiue to conuert Gentilcs,and to winne the moft crutll enemies ofreligionvnto the faith. Our Englil'h''hiftories afford a memorable prefident hereofin S. Albans^ who recciucd a poore perfecutcd Chnftian into his houfe, and feeing his holy deuotion, and fvveet carnagc,wasfo much affeded with hii good example, that he became both an earneft profefibr ofthe faith, and in con- clufion a glorious martyr for the faith. ItisreportedofLr-'mK^a an '^eloquent man and ancient martyr, thnt hcper- fwadcd many Gentiles vnro the truth of religion , only with the modcft and grauc compofition of his countenance,infomuch as " fome write the perlecuting Emperor y1/»»«tf, durft not lookehim in the face,lc(i hefliouidturneChriftian. y P^?*/ and i'i Aw conuerted their lay lor, and many Martyrs in old time their executioners, only with their amiable and admirable mcekncire, patience, conftanc.'e. l^Cicere called Hiftorie the miftrefle and giafle of our lifej't by the knowledge whereof a (choller may feeme to haue traucUed in all countries, to haue liued \n all ages, and tohauebecne conuerfantin all affaires: if good examples of men dead are hclpfull ^adconfelationetnfredicatorum c^ pecratorum^ how much more fhall the liuely patternes of liueing Saints occafion the Gentiles to praife Cjod in the day ofvijitutien ? Submit your felues therefore."^ Concerning obedience to the Magiftrate fu- preme and fubdrdinatc, together with the rcalbns enforcing the fame, fee Fpift. 4. Sunday after Epiphanie : touching Chriftian 'ybertie , which Anabaptifts D d and 3M '!.Cor. 1031 ■»CcIof4.5. ' Ezcch. 36.20. Rom 2,14. f Mntih. 5. J«. 8 1 Cor.4,9, '' Calm Cakag- riin, mdiSl. mural. ' Emhirid,c.i7. '' i.S.im 14.18 ' Epid.tib. 10, fpifl 97. ™ For England may take vp the fpcccli , Pfal.95, 10 Fortic yccics long was I gricued with this generaH- on &c. " A' philin. In Vila T^iiojiif, "Pluinnb. iom, dtexitit. f Fro 10.9. 1 HoraC.ccrmin. lih,i (id 2», ' Luther apud Ma)lor. in Itc. ' B(datib.i.liill. yir^-eanxap 7. Ma'i^debmg. ccct.^.ccl 1414 Eiiioannoi, lom. z.adann.^o;. ' Confute Hieto in vita Luuait. & tislat. liaron. inP^m.mailj- rot. Inn. 7. ° Suriui 7. tan, " Earon. vbi fupra. ^ fetataan. Ep. dedicat. antcco- mcntaU!t Mat- meshur. 'p. f> it- fix, lih, de gi-liii Anglican. > VriiL'g legend. twieit. 314 ^Rom ii.io. uTbef.4.9. Hcb U.I. c i.Epift.i.lJ. ■:at> 3 «. .Epift.Mf.1.7 " x< and other carnall Gofpcllcrs abufe to difobedience , fee Epiftle 4. Sunday lin Lent. LoHe brotherly felloTi*P>ifr\ A precept fo neceflari c, that PS'.P«er in two Epiftles ' foiire times; jitheitagortuJuHtn Mar- tyr, TertuDian^m their feuerall Apologies highly commend brotherly fellowfhip in the primitiue Chriftians ; and S. lohn in his ** Reuelation makes mention of a whole Church called /'A//^«/i!'//'/jw,thewhich,as ^ Augujiine thinks, is a fit name for all Chriftendomejf feeing all Chriftians hau«but one father in hcauen, which is God, and but one mother on earth, and that is tne Church ; all are brethren and we that Hue together are twins. I cannot fay with Taul, as touching brotherly hue, jee need not that 1 -vtrite vnto you, iTheff. 4.9. for moft men in our daies are either brethren and not good fellowes, or elfe good fellowcs and not brethren. The compofition is rare, there be few Philadelphiaus in the world. Schifmatikes are all for thebrothcrhood,and nothing for fellowfhip ; on the contrary, wicked Atheiftsareallfor fcUowfliip, and nftthing for the brotherhood. A good Chriftian muft embrace both (as our Apofilc here) loue brotherly fe/low/hip. The Gofpell.IoHN. 16. 16, lefusfiidto hii Difcifles, after avfbile yte JhdlriOtfeeme.^ and a^tine after axvhileyeep^allfee me,bcc. THis Gofpell is part of that excellent Sermon, which ourblcffed Sauiour made to his Difciples after Supper the night before he fufFercd; fo that t he very circumftancesofperfon and time fhould incite you to marke it with all dih'gence, and regard it with all reuerence ; for who did s euer fpeake f o well as Chrift? and whom did he lone better than his owne Difciples? andthelaft words of good men are the beft ; for as the laftglimpfe of the candle is moil brigbtj and the laft glare oftheSune going downe moftcleare; fothe laftfpecch of a deare friend parting with his friends, and departing out of this worId,is vfu- ally moft affedliionate and patheticall. An admonition vtte red by fuch a teacher at fuch a time to fuch an auditorie, requires in fpeaker and bearer good attention great deuotion. In the whole two points are more fpe- cially regardable : ''Thccarcfulnefle^ of Chrift in in-< ftruftingofthe> Thcdulneffe of the Difci- ples in vnderftanding, as< it doth appeare by Matter, forewarning ihim of troubles. Manner,f ore warning them often, and plainly , propounding a familiar ex- ample, verf. J I. e^ woman vchcujhee traueSethySic. Their owne queflions a- mong themfelueSjV. 1 7. 1 8. T^hat is this, &c. Chrift his anfwere, verf. 19. 20, &c. As the wife Mariner in a calme makes all his racklings ftrong againft a ftorme; and the carefull fen- man mends his banks in fummer,left his grounds be drow- ned in winter; and as a learned Phyfitian looks not only to the difeafe , which afflifls his patient for the prefent, but adminiftrcth often pyficke to preuent a maladic which is as yet to come : fo Chrift the Captaine in the Churches {liip,and great Phyfitian of our foules Q" his houre being come that he ihould leaucthe world) called his Difciples together ,as ' /<e. Her forrow is when her houre is come, ' yet fliedoth hope well , becaufe Hie knoweth that her giiefe is common vnto women jn her cafe. Se- condly, fhe is well aflured that her paine cannot ordinarily be long, forrow may continue fer anight bmioy comweth in thi morning. Thirdly {he doth hope the end of her paine will be the beginning of her icy : for as f cone as {he is deiiuered of thechildf,(heremembrethnomoretheanguifl)^for ioy that a man is borne into the world. So likewise it fhall be with you my Difciplcs, in the world yeefhall haueaffli- 3jo«, for thefe troubles are common, i ati that will line godlj pjallftsjfer ptrfectt- tion. Secondly, your forrow is but fhort ; alittlewhile, andje pjallnetfee me; againe, a little while, andyee/hatlfee me. Thirdly, your mourning fhall be turned into mirth, and no man fhall take this ioy from yon. By this familiar inftru(fting hce teacheth all Teachers to confider more the dulncfle of their auditorie, then the quicknefle of their owne wit, and to regard thepeoples benefit more than their owne credit, lofingas itwere themfelu'esto winne other vnto God. It is an excellent fpeech of' Augtsfline'. Mallem vt re. frehendant ^rammatici, ejuam vt non inttlligant populi. The fame " Father in his workes often tranilates the words oPDantd; nonefl occultattim os meum d te, my bones are not hid from thee, nsnefi occtsltatum ojfum meum, as defiring to fpeakc barbaroufly rather then obfcurely. " Thilip AlelanHhon vfed euermore the moftreceiued formes and phrafes of fpeech, y hating equiuocation and am- biguity. Bifhop Z^y'/wfr was fo plaine in his preaching, that he drew many comparifbnseucn from the faffron bagge and hogftie. The moft learned Di- uincsinall ages had their introdudions to Religion, and cafie Catechifmes, as Clemens AlexandrinusYiisVx^igogws; I,«ff<«>»/»«T, his IniHtutions : Cyril,h\s Catechifmes .• Augufiinehh Enchiridion andbooke T)ecatechizMndii rudibus. Pd 2 1 3^5 ' Uomiim in "d'nom. lie vfu yiflio'.ogiit. ^ jiuhu GcU':iu lib. 1 4 cap. I in fint. Hemitig. Pa- fill, in l»c. "Ezech 1 1, 1 J. ' Terns r^r, i.w Dom. lubilaie. a. Tim. 3,11. qnPfal. nJ. du5lr.\clniliian. lib. }.(,%. ti)-lib. ^.caf. I o. " Ua frofiietur inpntfiir.^po- I'g. ^ugulinn. Ce4f y Camctama in vilaPbil.fag. 61,6a. Sl6 The third Sunday after Eajler. '^ Manliiumltc. ■:om. cat. rudibut. cip.ii. >> tCoT. J. 2; 'Lib. z.coat. aduer fat turn If gii,cap.z. ■^ Augufiin. de doHrm. Chri- fiian.lib.^ca.io ' JipuiThom. ca. m kc. ' ctm> lit loe. (Mat. 20. '32. '•Lib, 12, (om. inlotn. •riafl.ioi. In lean. *Aas7. j6. 1 Matter Fox in the martyr - AomtofB^bett Gloucf and Cm- ttelius Btn^ej- "• tJeming, pf " MelanOhm. com. ia lean, 1 6 , • ■ Cor.». 14 PPfnl 25. 4- iRom. 14. I. 'Matth.i2,»o. I wrire not this againft accurate Sermons in learned auditories ; euery Preacher in this cafe may profefle ingenioufly with that famous Orator 1>e- mfiihe/iesf that he would fpeake if it were poiTible ' »«« modh fcripta,/ed etiam fculpta 5 a but he muft confider fcrioufly whether he teach many or few, fuch as arc learned or ignorant, ciuill or rude. For if hee feed infants,he mufl giue milke faith'' FW, that is,, KHtritori(t,»onferemftoria, Hilth'^ Auguftine-fiX us Bernard, dtpta non alt a. There is ^ quadam diligens negligentia, ejtta fic ernatum detmhit^ lit fardes mn contrahat, A Preacher ought to be diligently negligent , hauing his phrafe neither ouer-curiouflyfet, nor yet altogether rudely compofed, butfo rightly diuideing the word that he may deliueralway profitable matter after a profitable manner ; and without all queftion, it is the grcateft point of deepe learning to diftinguifli aptly that which is confufed , and illuftrate plainly that which is obfcure. ^fter A while ^ yecfhall not fee me^ and againe^ after a nvhile ,jtt fhall fee me7\ I finde foure expofitions of this one claufe: Hrft, « Alcmnus interprets it thus:The time wherein ye fhall not fee me fhallbe but flicrt, namelj', part »f three daies, while I fhallreftinmygrauejthe time lifcewile wherein yee {hall fee me will be but little, to wit, fortie daies after my refurredion. Secondly, ^TheophjlaEl, Euthjmius, Caietan, and other vnderftand it thus : After awhile yee (hall not fee mee; for I fhall be dead andburjcd;andagaine after a while yee fliail fee me ^ forsi will rife againe, and goe before you into Galile. Thirdly, ^ Rupert;^ expoundsk thus; After a while ye fhallntuerfeemciD this mortall body, but yet after a while ye fliallfec me in a glorified and im- impallible body. Fourthly, ' .S". j^ftguSlinenndlBedathvis: Afterawhilcye (hallnotfce me,fbr I afcendvp to my father to (it at his right hand, and yet after a while ye Ihall fee me, fori will come againe quickly to iudge both the quicke and the dead; and then your hearts ftall reioyce , and your ioy (hall no man take from you. This lafl: interpretation I hold to bethebeft, and moft agreeable to Chrifk intent in this Gofpell appointed for the Sunday, being bctweene his refurredion and af- cenfion, and fo confequently in the iudgement of the Church not to be conftrued of his death and refurredion , but rather of his afcenfion and (econd comming to iudgement: ScetheGolpellfor Whitfunday : Maldanat tit loc, e^ laitfen. concord. cap. igj. Hence we may learne to be patient and comforted in our afflidion. Howfb- eucr Chrift abfent himfelfe for a while, yet after a while we fhall fee him, he will either come or fend comfort : example hereof in the blefled protomartyr Ste- phen, a while Chrift did as it were withdraw himfelfe,but within a while againe Stephen^ faw the heauens open,a>id the Sonne ofmanfianding at the right hand of God J Robert Cflouer being condemned by the bloudy Bifhop of Lichfield to die for the profeiTion of the truth, a while felt in himfelfe no willingnefle, but rather an heauincfTe and dulneffe of fpirit, full of much difcomfbrt, and void of fpirituall confolation to beare the crofTe of martyrdome : but within a while the Lord re- plenifheth him abundantly with fuch loyes, as that comming neere to the flake, he cried out, he U come, he is come, and that with fuch alacritie as one feeming ra- ther to be rifen from fome deadly danger to iibertie of life, then as one palling out of the world by paines of death. The dulneffe of Chrifts owne Difciplcs in not vnderfhnding thefe myfleries, affordeth ■" inflrudion and "comfort. We may learne ° thM the natnraH man perceiueth not th' things of God, vntiU the bleffcd Spirit become his tutor; and therefore we muft pray with PD4«;W,/Mi/wf/orfA»» thytrnth, and learne me,, for thoH art the Cjodofmjfaluation, Hence we may receiue confolation alfo. 4 Weaklings in faith are not reieded of Chrilf, but fbrcngthned, 'he doth nor breakethe bruifed reed, nor quench the fmoakingflax. The The fourth Smdaj after EaJIer, The Epiftlc. lames i. verf. 17. Euery good gift ^andetieryperfcB gift isfromahouCtandcommeth dow»efre7» the father of lights ^ &c. TCVnuK quedhomofacityin cuill which Here be''rwo kindesof euillmenO is fiiine- tioned in holy Scriptures: j -iiterum ejuodhemofatitHr ^ aneuill ' whichis apunifhmcnt for finne. GodisAuthorofallpiinifhrnent forfinne, accordingto that of the 'Prophet !s there My emit in a. Citie and the Lord hath not done it .<" " t hat is any iudgement for etiiil, any plague, famine, warre, and the Lord hath not fuit it ? but he is nor author of cuillwhich is finne. (3ed({M\\ onrApoille) canmt he tempted mth etttll,yirither tempt other vnto etiilL The Father of lights hath prepared indeed outward darkeneffc of "^ hell,as the reward of finnejbuthe did not create the in- ward darkeneffc of the minde, which is finne. The reafonhcreofisdeliueredin the text : he that is the foiintaine of all good, is not author of any euill,but euery good AjdperfeEl ntft is from abofie i and the Father of lights in his goodncffeis conRant and permanent, v For albeit the Sunne in his courfe be variable, (bme - times appearing bright and cleere,(bmerimedarke and c'cuditjytt the Father of lights is euermore the fame, iTiining alwaies in bounty without chanq^e orjhadorv ofchange.G\^ts,thc pcrfednes of gifts, the perfeiftnes of all gi'tts comes dovmjrom the Father of Ughts, with whom there is no varirihlenejfe neither pjadofv of change. All the gifts of fortune falfly fo called, as riches and pofieffions; all the grace- full endowments of the body , as agilitie, ftrength , comelineffe, &c. all the goods of the minde, as vertue, wit, learning, al. thefc an(i all other befide thefe defcend from God aboue, who giues'ff* ^n, to all, all things A(fls 17. 2 y. no filuer \n » Bemamins facke till lofeph put it in j no good in man except the Lord bcftow it. Firlt, for the gifts of fortune rich and poore,M refolues the douht;=' The Lord itiueth y andtht Lordtaketh , ble^edbe the Name of the Lord. Bread in the /"/irifr no(ler is called ours ; gii^e vs this day our daily bread hat (as ^ Anguftine fwectly) nepufetftranobis, dtcimm da nobis. Left we (liould imagine that itis our owne from our felues of our lelucs, our Matter enioyned vs to begge it ofour Father in beauen daily, faying and praying, giue vsthis day our daily bread. It'isigift^ ergo, not our cwne ; it isgood^ ego. from aboue. Happily the worldling (blinded by the Prince of darkenc{re,and not illumina- ted by the Father of lights; afcribeth hisincreafeofcorne,vvine,andoyle,either to the gnodnede of his skill, or to the grcatneffe of his induftrie, faying with proud NahuchodoMoK,Br, '^ I snot this great ^abelrvhich I hane bmlt} haue noti gotallthefe goods my felfe by mine owne wit andpronidence? Bat what faith our Apoftle ? Erre not my deare brethre»,eUery good and perfeE} gift is from aboue. The Scripture fpeakes plainly, that ^ Taul may plant, and that tApoUos may wa- ter, but it is God that giueth the increale; « except the Lord keepe the citie,the watchman waketh but in vaine; except the Lord build the hoiife, their labour is but loft that build 'v: \ It is vaine to rife vp early and to take reft late, and to eat the bread ofcarefulneffe, except the Lord bleffe our endeuours. That our valleves therefore may ftandfo thicke with corne, that they ^rhall laugh and finge that our s garners may be full and plenteous with all manner of ftore, that our flieepe may bring forth thoufands and ten thoufands in our ftreets that cur oxen may be ftrong to labour, and no decay in our cattell ; it behooueth vs to begge all tbcfebleningsofthe Father of light, for it is he that doth blefle thy going out, and thy comming in, it is he that maketh thee plenteous in goods plenteous in the fruit of thy ground, itishethat openshistreafurcs, euenthe heauen to giue raine vnto the land induefeafon, only he that doth bkffe all the workes of thine hands, Deut 28. D^d ; Secondly, 3>7 ' y^uguflin. con- ira nAdamai-tm. caf.i6 Terthi- Itan cum. Mar- aoH lib. i Cap f 4 malum culfte i> fan* ' Amos 3. 6 " H ymii^Cjluiv^ ^jber m A mos 3- » Ma:th.J5.4i /Englifh glofs. •Gen 44. »[Iob. i.Ji, *Epift.i4j. 'Dan.4.»7. * I. Cor J 6. M'faLiiZ. fpral«5. r4. (Pfal 144.13. giS The fourth Siindaj after Enjler. ''Matth. <. 27. Matt.SjS. ■'Pfdl 159 « J- 'Lukej. j8. ">Deut ;x 6. " ffal, i44i' "Pfal 18. 53, PPfal. M4.IJ- ■) Judges ^4. i S f fro. 5.18. 'Ffal.ii8.3. ' Galen. 'Eccl.t2 3,6 *PfaImc9o. 9 y I Kings J. ^ Cammenlar. ilk. 21/) 641. » FuncciM & Biichil'^r. in Chran. 'i.Cor. iir * Sixtiii Senen. bibdib.t P.1S7. ' In CoUoquia dt Eufma. • Hugo. Secondly, for the gifts of the body; it was God that gaue llrength to Sampfon ht^vxyzo A'jfolon,tz\nQ{^cvnXoSaHl. Ofour felucs we cannot adde one ''cubit of ftatiire to our (clues. He that would fceme old cai.not make ' one haii e ot his head white, nor he that would be young one hoarie hairc hlacke. It is God that did wonderfully frame vs in our mother wcmbes,^ beholding our fubilance being yetvnperfeft , and in his booke arc all curniembcrs written; it is God that did more wonderfully bring vs into the world , inlcmuch that We men hane iult caufe to praife him for their deHucrance : it is God alone that doth mrft won- derfully preferue vs in our nonage, middle- age, dotcjgc, while we vfe tcure legs twolegs, three legs; as • zyidam was,fo cucry fonne cWy^dum is in thisrefped the '" Tonne of God* Thatour hands therefore may be tstight to " warre,and our fingers to fight, that our ° feet may be like Harts feet , and our armes able to breake a bow of fteele, that our ibnncs may grow vp as the f young piants , and that our daughters may be as thepoliflied corners of the temple, that v\e may plow with our owne^l heffir,3nd rcioycc with the wife ot our ■■ youth ; that our wife may belike the fruitful! vine, and our ' children like oline branches round about oij table, we mull: entreat thefe bicilings of the father ofJght,frcm whom only commeth euery good and perfccfl gift. The noble skill in Phy ficke ftanding vpon * two legs , experience and reafon, is an excellent meanesafluredly for the preferuationot our health; and yet fcr all this it is the great Do(Sor,which hat h hearen for his chaire, that keepeth vs a- Uue. If the " keepers of our houfc doe not tremble , and the grinders doe not ceafcj if the fiiuer cord be not lengthened, and the golden ewer broken , ifour eies the windowes ofour body be nor darke, it is the good gift of t!)e Father of light : for fo -"^ foone as he is angr)', all our dales are gone, we bring our y teres to anendcuenas a rale that is told. Reade Pfalmes 90. 91. Thirdly, fcr the gifts of the minde appertaining to the will or vnderftanding, or both, all ofthem arc from God;the Father ofiights enlightneth our vnder- ftanding, he gaiic vvifdome to y SfiUwon, for which he was fo renowned in all the world ; and it was he who tooke away knowledge from Georgins Tr.ipexi.fintiit! , who being one of the greateft clerks in all his time, forgat allhis learning, as ^ VoUterAne writes, and his name too,as =• other report. And therefore the Poets in the beginning of their treatiies vfually did inuocate the gods for their affi- ftance ; and the fir ft charaderourforcfatherstaughttheir children was Chri^s Croffe, and tlie firft leflon in their Primer , was. In the mmt- cf the Father, &c. and the firftcopie in their fchoole, was Jnmy beginning god te my [peed. And ^ SarisbtirttYifts in Polkratico counlelleih all Students humbly to knocke at heauen gate, that the key of knowledge may open vnto them a doore of vtterance; for God only is wife, wifdome it felfe , in vvhofe hand is the booke of knowledge, from whence commeth euery good and perfedgift. <= There are dtfterfties of gifts, hut the fame fpirtt; ditterfxies of adminifirations , butthefumeLird; ditterjiiies of operations , htttCjodis the famevfho Vforketh all in all. Dmerfitics of gifts among the Apoftles; Paul was good at planting, Apollosat watering: diuerfitiesofgifts among the Fathers, 'Tome conHrued, theSCTipturesallegorically, as Origin \ other more litterally, as Bityome\other morally, as Gr^^ori!? the great ; other pathetically, as Chrjfefioms; o:her dog- matically, as AugttUine. Diuerfitiesofgifts among the new Writers, asL^np/i,^ or-. Some hauebad vtterance,butagood conceit; other, excellent vtterance, but a meanc wit ; fome neither, and fome both. One f urpafTeth in expounding the words,another is excellent in dcliuering the matter, athirdhappie for cafes The fourth Snnday after Eajler, of coiilcitncc, a Fourth cxqnifite in cktcrinining Ichoolc doubts. In a wordjffnie be iinlicioustoenformerhevncierftanding, othcrpowcrfulltortforme the will and afFcAion. All thtfc diuers gifts are from aboue, ccmming downe from one and the fame Father of lights. Ifaiiy man then haue a defire to difcourfc with Salomon of all trees eiien fi'om the' Cedar tha-t is in Lebanon, vnto the hyflbpe that fpringcth out of tl.e wall; if any defire to martiall his words and adorne his phrale, that theymiy be like •^ apples ofgold with pidurts of lllutr; if any defire tofpeakewith the ' tongue ofinen and Angclls ; ifany lacke wifdome let liim, faith ^ our Apoftle , bcgge it of God, who giueth to all men liberally, from whom commeth euery good and per fed gift. Asforgiftsappertaining tothe will, ^S.Paul 2ff\rm&\h plainly that all our fufficiencie is of God; he doth indeed out of his abundant loue repute hisowne benefits our gifts ('as '" Titily writes oiLentulns) Facit ahnndi^ntik (juadam amo- ris,zt etiamgratiifintea, ejna pratermicijine nffaria fctlere t3o» pojJnKt ; but as " y^;i enitmerat tiifimHnera tua ? and in ° another place, bo-/ta mea dona tua. As for faith, an efpeciall gift belonging fas fomethinkc/ both to the will and vnderflanding, itisthefairePgiftofGod, without which all o'het are no gilrs If [urn veUe credere Dens operator in homine: God worketh in man the firlf defire to bcleeue, faich i Attgafime. if any man aske why this man doth beleeue, ard another doth not beleeue,c«r i'H itafHadectiir^ vt perftiadeatur illi autem myt ita } I cm giue him none other anfwer but that of "^ Taulfi the deepnefle ofchc richts both ofthe wifdome and knowledge of God! howvnfcarchable are his indge ments, and his waies paft fiiiding out ? '' Cuirefponfio ifia difpUcet, ejuerat dottio- res^ fed caasat ne tnueniat prafumptares. Forifthouvvcrtfogloriousasan Angell, or thy meat fo good* as Manna that fell from heauen, or thy garments fo precious as /f body went away to mother earth, and his " fbule wentiaway to his Father, and yet within three dales he came againe, but in his afcenfion he left the world finally ; fo the Text ° exprefly , ivhom the heauen mufl contains vntilt the time that all things be re Bored, which god hath fpoken by the month ofhii holy Prophet sjtnce the world began. P As the Griffin is like the Lambe inhislegge,theLioninhisbacke, the Eagle in his beake ; fo Chrift inhispaf- fionwasalambe, in his refurredion as a Lion, in his afcenlion an Eagle, for he went away to his Father, and of this finall departing , this text is robe con- ftrued, and therefore chofen fitly for a Sunday betweene th e feaft of his glorious refurredtionand afcenfion. None of you asketh me whether Igoe.'^'iS. Peter did aske Lord^whither goefl thou ? ■■ S. Thom.ts did aske. Lord, we know not whether thou goefi ; how then is it true, none ofyouaskfth me whether Igoe? ^S. ^ugujiine doth \inCvjer thus : In mine afcenfion I will goe to my Father in fuch fort, that none of you need aske whi- ther I goe ; ' for ye fhal behold with your eyes, and ftand gazing on me when I fhall betaken vp into heauen, "i?«/) w»7.'/ but expedit vehis, euery one will make much of one, ^ feeking their o wne,faying with' CaiaphaSf It it expedient for t/s, huz Chrii^, it is expedie>it for yoM, prefer- ring our welfare before his owne good. It wa? not expedient fcr him^'who was the Sonne of God, to take on him the fhape of a fcruanr, and yet ' for vs men and our laluation he came downe from heauen , and was incarnate by the Holy Ghoft. It was not expedient for him ro be called coniurer and Samaritan, to be fcoftcd.fcorned ,fcourged,and yet he >" (uffered all this for \s,leamng vs an eMptm- pie, that we Jhould follow htsfieps. It was not expedient for him that he fliould die: Father, " O my Father, tfithepojfible^let this cuppaffefrom Mf; but yet he was ° wounded for our tranfgreflTions, he was broken for oar iniquirics.and with his ftripes are we healed ; he then that will follow Chrift muH Vmtfeeke hts owne, but euery man one angthers good. That I goe awaj.'J Not that I take my Spirit from you,for 1 1 will be with you IpirituaKy till the worlds end, but it is expedient I fhould ceafc ro be bodily pre- fent. "■ Augnftine wiftieth he might hauc ftene three things efpecially ; Paul in the pulpit, Rome in her flower, and Chrtfl tn the flifh And who would not with Augufline defire to behold his glorious face, and heare his gratious word,and (ee bis vnmatchable wonders, and yet it is expedient that he is gone ; for ^alcen- ding vpon high hcledcaptiuity captiue, and gaue gifts to men j he ' prepared a place for vs in heauen, and there refides as our agent and aduocate, " mediating daily betwene God and vs. So long as children hang on the teat, they cannotaway with ftrong meat; that therefore they may digeflhard diet, it is expedient they fhould be weaned. Our Sauiours bodily prsfence was vnto his dilciples as » milke ; for it was but a weake faith they then had in him , and a very carfiall loue they bare toward him, in comparifon of that which followed afterward ; they fiilHmagined that he was an earthly Monarch, and that he would highly xpreferrc them in his glory, letting feme on his right hand, and other at his left; euen the laft houre when he was departing all of themfaid ioyntly, ■^ f^tlt thou at this time refiore the kingdome to lfracl> It was time therefore to weane them,and by going away tofhcwthathiskingdomewasnotof'' this world, that they might no more depend vpon his bodily prefence, but auouch with ^ S. Paul,Hsnceforth k»ow we HO man after thefle/b,yet though we hadknowne Chrif} after thefle{h,yet now hence- forth know we him no more, « Gods holy Gofpellind the Holy Gholt are the glafle wherin we mufl behold Chrift. It is better by faith to conuerfe with him in heauen, than by fight to fee him on earth, as he told his vnbelecuing Apoftle, <1 Thomas, "Becaufe thou haHfeene me, thou heleeueH, hleffedare they that haue not feene , and yet beleeue. For if I goe not away the Comforter will not come.~\ *The Comforter is the Holy Ghofl, he doth infinuatethereforj; that the gifts of the bleffedfpirit could not now be powred vpon them in fb plentiful! a manner and mcafure for their comfort, as after his afcention on Whirfontide they flwuld be. Chrift remaining here below was not fo well fitted to giue, for afcendtng vp on high, he gaue gifts vfito men : and the Difciples were not fo capable to receiue,^ for the more they de- liohtedinthe flefli, theleflefitto be comforted by the fpirit : Confule Janfen. concord, dtp. '^'^.hihliothec.cencionHmtom. l-fol. icS.Maldonat in loan. 16.7. But leauing all other expofitions, I follow thut of S Euthymius ; I f I goe not awav The fuurth Sunday after E^tjler. aivav the Ccmforrcr ivill mt come,for that it isfo decreed in heaiicns high Parlia- mcnr, that hrll God the Father fliould '' draw vs to his Soime : Secondly, tl;at God the Sonne fhould'inrtniiflvs, and lafHy, that God the HoIyGholt'lliculd a/7ift and eftablillivs in all truth; andfothewholc workeof our redcTipt on is arcribedtotheFath£i;asele(^ing, tothe Sonne as confummjting, to the Holy Ghoilas applyingit: GodtheFatlier hath done his parr, God the Sonne was at this inilant accomph'fliing his workc, it remained only that the Comforter ilioiild come to perfc.'l both. How God thcHolyCholt istbe Comfoiter lea- ding into all truth, and fent of Chrifi;,See the Ciofpell on Sunday after Aicenfion. Hf nillrebfil^ the vor/dj ■' To wit, by your prcacliing and miniftrie ; fa Noe led by the Spirit rebuked the old world ; C^ofis by the lame Spirit rebuked Pharao, loha^Bapttfi rebuked /i/frs,^, jtAcera and £/w/; the Kings of Ifracl , and fo ChrifthisApolHes, and their fucccflbrs in all ages. And therefore when we ' rehuhe with all Idn^fHferingeiisddoElnne^ you mult ■" fuft'tr tbe words ofexhor- tarion, acknowledging that the preaching of the-GofpclI is the " power of- God, and the-workeofhis owne Spirit, " fpeaking in vs foryour good;? he therefore that defpifcth our miniikricjdefpifeth not man but God. Ir is the Spirit rebukes theworld,thar is, worldlings, allmenvnregeneratc, who continue ibilin their finnes and ignorance, called here the worldjbecaufc there is a world of iiich men, as the vulgar Latine Ecclefiafles i . 1 5. infinite rtpimerm^ a number without num- ber. Or as '\ other, all men in the world, for the ^ whole world licth in wicked- ne(re,and is by nature guilty before God offinne. The fpirit therefore conuin- ccth all men of/iiine, Gods eled for their conuerfion, the reprobate for their confufion, according to that of '"7'.?»/, Ifallprophecif, and there come w one that beleetteth not, and is vnlearned, he is rebtiked of all meti^and iudrred of all men, and ft arcthefccrets of his heart made mamfeft, and he n>tll fall duwne e» hts face , and vcorflnp Godyttid fay plainly that God. is in you indeed. Becanfethey bcleettenot inmsT^ ^ The fpirit rebukes all other finnes againft the firfl- and fccond Table, but henamesthis alone, becaufe, faith " Afigujline, fo long as thisremaineth all the reft are retained withitjand when tliisgoeth away the reft are releafed. Infidelity is the bitterrootof all wickcdnefle, and a liutly faith is the true mother of all goodnefle, he therefore that doth truly bcleeue can- not be without care to line well , that he may fhew forrh his faith by his works, and make his calling and eleiflionlure. ^ The Lord knoweth rrhoare his, and that wc may know likcwifc who are his, it followeth excellently, Let eucry one that callcth Oil the name of Chrtfl drpart front iniejuitie. Of rightcoftfrieffe, becaPffe I goe to my Father r^\\\s may be conftrued either of Chriftsriglueoufiitfle imputed to vs, or of his perlbnall inherent righteoufncfle inhimfelfc. Thisis yourrighteoufntlVe, that Chriftdicd for our finnes androfe againe for onr iu(Hficnion,thar he went away to the Fai"her,and there pleads our caufe before God as an Interceffor and Aduocate, which is the reconciliation for our finnes, i.Epift. lohj.i. Faithleffe worldlings cannot beleeuethis,pracelc{]e popelings will not beleeue this, and therefore the fpirit doth conuince them by .manifold enidences, as, ^ the iufi fhall Hue by faith, and ^ hnovn that a mm is not in- (lifedbj the-worhrsofthe Lnw,bmhythefaithoflefiit Chrifl. ^ By the work» of the Law (hitll no fleflybeiufiifed^bnt being iujiifiedby "^ faith, wehatte peace tovrard God throMgb our Lord lefts Chri^. ''Other expound this of Chrifts inherent and perlbnall righteoufixfic; when heliuedinthe world, he fulfilled all righteoufiiefTe, hedidall things well, in his mouth was no guile, no fault in his manners, or error in his do Jlrine ; <^ which of 7ff.'<, faid he, can rebuke me of fnne} yet the world traduced nun for a Samaritan, ablafphemer, alorcerer,anenemietoCxfar, andwhatnot ? but in going to his Father,he Jlievved himfelfe to be rightcoas,for ^ ivithout hoUrieffe it is ir/ipojjible to fee god. And therefore, faith he, lo fooneasi flialiafcend and giue gifts vnro men, the fpirit fliallcompell the world fo conftffethat I wasrighteous indeed and that I fuffered not as an harmfull malefaflor, but as an innocent lambe. This ' faying 3*3 ' Ioh.17 6. S, ^ Mcl^rtfl. Vo. Hit i,ihe. ' I.Tim. 4. ». '"Heb.ij. 22. "Rom. 1. 1«. °Matt,io.20. f l.TlK-fl"4.8. 1 Marlmat, in toe. ' I Ep loh y. 19. ''i.Cor,i4 14, 25. ' Hemi)tg.To(lU. in loc' 'Traa.si.in lean. ■ i.TiiTi 2,ig, ^ Auiufl. vbi jny.CyiiljLuiher AUiaiiitm I'oc. ' IJ.tIi.1C 2,4, » Cilat 2 i(S, '■Rnm 3 20, 'Rom.j.l. ^ TlwphylaCl, Euthymnn, MMeiMt.itt Ice & la-'fnt. i,n- Cortl.c-lp. 155. 'Inl, 8 4<5, 3H (A€t,z u, 36. 37* '■ AuguH'iH vbi (up Luther. Mc- UnSl.Cidman. vit loc. 'i.EpIoIi.J.4' '' Hemlng. & Zeppcr. in loc, ^Confute Calu'm. Biicer. Brem.a. pud Marlorat. in lee. "Ioh.7.l«, 17. •a.Cor, 4. +. Toh 5.39. lEr'ay 8.20. ■■ Augud. traH. 97.inloan, The fourth Sunday after Eajler. 'T)'.Eedti Set duty of a king. 'Deut, 10. i6, '"Aet.j.si. faying of Chrift was fulfilled on Whitfunday : for no fooner had the Holy Ghoft dekendcd on the bkfled Apoftles, and giueii vtterance,but Tetcr inftantly began to preach, and the inaine point of his Sermon was this S Hearl^n, Oye men ofif- rAel^IeJui ofNttz^aret^a man approited ofGodamongyott vith great rpor^es, and ven- ders ^andjignes, which God did by him in the midft ofyottyOsjo^^rfelties alfo kne>w,hi??t I fay hufte ye taken by the hands of the jrickfd^ being deliuered by the determinate counfeU and fore-knowledge of God , and kaue crucifcd andflaine & c. Therefore let all the houfe of Ifrael k»ovf for a fnretj, that God hath made him both Lordand Chrisl.Now when they heard it^they were pricked in their heartt^and faydvnto Peter and the other Apoflles, Men and brethren whatjhall we doe} So powerfully did the SpirirdecIareChriflsrighteoufnclle and conuince thtm of finne, who would not acknowledge it before. Of ittdnmeKt Jyecanfe the prince ofthit worldis ittdged already^ The Spirit mau- gre the world Oiall proue me to be tliat promifed feed of the woman which jTsould treaidoivne the ferpentshead^x}c,zt\s.,%^t'!A-\x!i[\tVn\\cto'i.x\i\% world, with all his works andwoikemen. Andtherefore let the deuill rage and roare lb much as he lift, he fhall not be able to deuoure any that truly bcleeue, for ' thii is the viBorie that oHercommeth the world, and the Prince of the world , euen ovrfittth. He win lead yon into all tr fit h'2 As the Spirit doth coTred the world, fo direft the Church, not fo much by fecret and immediate infpiration, ^ as by powerfull operation in the publike minifirie, being effeiflually prefent in Gods word and Sacraments vntill the worlds end. The Papifts haue ' no ground here for their vnwritren traditions , nor Ana- baptiftsfortheir infufedreuelationsjhe taught the Difciples, and the Difciples wrote as they were "' taught. And the word written is the rule of faith , a guide to leade vs into all truth : he did not preach another Gofpell,nora new C hrift.as it is in the text, he fhall not fpeakf of himfelfe^ but whatfoeuer he (halt heare , that fhall hefpeakf, a»d he willfhsw you things to come , he (hall glonfie mt , for he {haH receiae of mine, and fhall fhew vatoyou : all things that the Father hath, are, mine therforejaid Ivntoyoii, that he {hall take of mine and fhew vnteyou. ChriiHpake from his "Father, the Spirit from Chrift, the bleffed Apoftles froin the Spirit. Whatfoeuer then is contrary to facred writ, is nor an illumination of the Holy Gholt, but an illufion of the prince ofdarkenefte, " blinding the mindes ofvn- beleeuers, that the hght of the glorious CJofpel!, which is the image of Qod, fhould mtjhinevntothem. Andtherefore ktvsPfearchthe Scripture, 1 to the law, to the teftimonie, to the Golpellsand Epiftles, as they be recorded in thcholy Bible, for by thefe and in rhefe the Comforter leads vs into all truth , Mnthis hfe gluing vs all fit, in the next all full knowledge, when as we ftiall fee GoA face to face. The Epiftle. Iatr.es r, verf. 22. See that ycbe doers of the word, and not hearers enly ^ deceiuing your otvncj feluesj &c. A Scripture which cannot better fit this time of the yecre, than this age ofthe world; wherein *" too many make perfundtorie hearing of Sermons all both dutie and fruit oftheir religion, as ifthey did owe nothing but their eares vnto the Lord; whereas he whofpeaketh by the eare to the heart,fpeaketh to the care but for the heart; and that we may both heare with reuerencc,and beleeue to obe- dience, requireth a kinde of "^ circumcifion both of heart and eare, yea he denoun- ceththemto be oi vncircamcifed eares and" Vficircumcijed hearts, who by not obeying the word rf/Til the Holy Gbo^. The The fifth gtmda'j after Eajier. 325 All cxhortatioiiji'^tf that ye be doers of the word^ and not hea- rers onlj. I Y ^1, A pcvicalo, fur fttchiU dec/are not the rvord The w nol e ^^^^^^ ^^ /./,»;> workfs^ are vdne in theirdeuotton, of It owne accoral, .^ ^^^j,,^ ^^^_ anddeceine thcn^felms. f3,ls iiuo 2. parts -nbn infordng< LAp^xmio^whofolookethinthefcrfen law the fame: | oflibertie^.aridcontinueththsrcm{ifhcbe I «£?? a forgetfult hearer , but a dootr of tht jj vorke) the fame fljall be happy tn his deed. See that ye be doers.'^ All the bels oi Aaron and Chrill rinj^ this pealc ; » Hear- ken, O Hiatl, vnto the iawes which I teach you to doe : v tor the hearers ofthe Law arc n;ic 1 ightcoiis before God, but the doers of the Law fliallbe Initified. ■ ^Blefledare they that heare the word of God and keepe it. He that hath my commandenitTits and keepcth them, ishethatloiiethme,loh. .'4.21. ^ ^)uiha. bet in memorta & fcritat in vita; ejui habet tn fermonibus ,ci^ fernat in mortbu\ qm habet At'.diendo, ^ fersiat f/:riendo : aut (jui habet Jaciendo, & feruatperfeitcrando ipfe efi, qui dihgitme. ^ Lex enim T)ei tenet ttr no» at/diend" fd obediendo; non le- Elione, fed dileUione. So ^ S • Hierome^Scripttirarum CHpmus verba in of era vert ere &nondtccrefanFia,/edfacere: lb the re!i of the '^ Fathers haue Well obferiied, that Chriftian religion confifts ill pradife more than in theorie, being an occu- pation rather than a mt ere profeflion. T)e virt/ne loqui minimum, virtHiibm vti, hie hJjor, hoc opus efl, quoth Perjiufy hoc Sampfonli opus efl^ faid Tertullian. « Our Apoftle doth not mcane that we rnuiHatisfie Gods law, declaring his word by our wcrkes in euery point fulh';(for,as'^-<^(7»m 1 1 . de q:iaflrag(faii. f ^i',mn til- E- fraf. in Inc. Il'lal I iS.9, ^z6 The fifth Suf7day after E'tjler. ' Ljra in loc, | *GaIat.5.6. i ■ Glop: t/m. Rhfwfli. Ent. Sain lee. Kojird, in epi^^ Oem. s. pi)(i Pafch-rouiftr. 4 Dom. foum iu'undii-.iii. * Sarctnui in let. y i, Tim-j.i/. Hom.tn 2.Tim, j.idcM I'tinti- » Mirli/rat. ifanjmanamongyoHfeemetobedeuoHtjaudrefrainethttothis tongue^ but dccei- Heth hisomne htart, hisrcligion is vaine, ■■ becaufe it doth not attaine the end, as phvficke is vaine that procures not health to the body ; 'Turin lelbsChrill: nei- ther circumcifion anailcth any thing, neither vncirciimcifion, but faith which worketh by loue, fiiewing it felte in our pure thoughts and vndefiled workcs, t ifi cordpj iatcntione religio mnnda, in opetis exccutione immaculata. "Sat who fo /oek^th i>s the pcrfeB law of Men ie, and continficth therein (^if he he )iBt et forgetf nil hearer , butadoer of thevorks^ thefame/Ija/lbehappiei» hisdeed HowtheLawgendereth vnto bondage, and the Gofpell vnto frecdcme, fee Epift. 4. Sunday in Lent. The Papifts haue no ground here fortlieir uiftification by merit: for as "themfelues acknowledge, not the Law but the Gofpell is the .perfedldoilrineoflibertie, the chiefe worke whereof is to beleeue. == Secondly S. lames faith not ex opercfuo, but in operefuo beams, he flial! be bkfled in his worke, not for his worke. He fliallbeiu(HfiedbyfairhinChrifl:,manifeftingit felfe in Ipeaking well and liuing well, v»dcfiled before God vnfpotted of the nor Id, refraining his tongue that it hurt none, and endeucuring himfclfeto doe good vnto all, efpecially to fuch as moft want hd^z^tbe father Ic^e and widomes in their niHerfitie, An hypocrite makes a maske of religion, or rather a very vizard, with mouth, eyes and nofe fairely painted for his purpole,y2'(r»?«««- ("laith our Apoflle) to hede- aoHi ; but he that leoketh in the perfect; lavv' or libertie,and conrinueth therein, vis made per fed: indeed vnto all goodvporkes, notto fomekinde of good workes only, but to all and euery good vtorkc, faith '^ ThophyU^ , and that not after a vulgar manner (as Off^'w^'w-fvpon the place j but perfei3:andabfoIute,lofarre as a •■» humane fi-ailtie will permit. •> fefusffrm. I. Dsm. vocemiu- cmidiiaUi, c Baron anoit. in Rom. Marij cent 5. col. 69i' 747.. drcwf. 6. M-'. 3 + 3. 'BiioS. vbifiif. &\M,ty 11.^ amisl. tom.joU ;o9.5io. Ds hi' ar'iutnen' Iflcrtpjhu/it. Acimua &• Si- njr:s vti Al.jg- djburg fi-Ba- tfn,tkldein. ' F:riu[crm.t. Dom.vKsmiu- cmdratis. The Gofpell. I oHN. 16. 23. Verilj, verily, tfiy vf/toyoi(, whatfoeiter ye aske the I'ather in my mmCjhe mil giue it yofi. His weeke is termed vfually Rogation weeke, d •> rogando Deum, as being extraordinarily confecrated aboue all other weekes in the y eere vnto pra}-- ers and fupplications. A religious ordination of fincere antiquitie, not a fu- perftitious inuention ofvpftart poperie;for it ismore then probable,that Rogati- ons Vv^ere in the Church before the dayes of J". Augttfline,as it is "= obferued out of his 1 7 3. Sermon de tempore, preached on Afcenfion eue,as alfo out of the titles of other h is Sermons, D e 'JDominica in rogationibm, sxiAferiafecunda^^ tenia in rom gationibMS ,tor/i. 10. fol 691. 69^.69%. And though haply fome fufpect this authority, yet it is acknowledged as well by d proteftant Writers as « Popilli,that this ancient order was either inucn- ted or elk reftored by Mamercus or, Mamertus Bifiiop oiT'ienna , long before the timeofPope^-^^we the great, anno 452. The reafons of this holy cuftome I Hnde principally to be ^ two : firfl,becaufe Princes about this time of the yeere vnderta! e their warres , a point at this inftaat too well knowne in France. Secondly, becaufe, the fruits ofthe earth, being in their bloflbme, arein greateft hazard ; in both v.-hich refpedsall Chriftians haue good occafion at this feafon efpecially to pray. The Church then hath well fitted the time v\'ith a Text , a Gofpell of Rogation againft the weeke of Rogation, inciting all people to pray, and inftrufting them how to pray. ' I . Becaufe God is our Father. I. Becaufe A* lonethvs, verf. 27. 3. Becaufe he hath promifed to heare our prayers, oike andye Ihallreceiue , verf. 24. and in the firft words, I fay vhatfoeuer ye aske the Father in my name he niUaiue it you. So There be three words in> this Scripture, which en- courage vs to pray: The fifth Sunday after Eafier. So that Almighty God being tied Ytitovs as it were by a three-fold borai , of his father-hood, louc proinife, cannot but heaic our prayers and gi'ant our re- qnefts. Ifiy, yea»I S f wcare, V&ily, Venly, I fay, whatfoeuer, ^ excepting no fit ^a.te,yeJhti!Uske,nQi anothci: (ov you, it /h-i/t l>fgiueH you, itftiall colt nothing, dhly aske and yc Ihall haue, feeke and yee fliall findc, knocke and it {hall be ope- ned vnro you. Ye.i, but God heares not the petitions of all men at alltimes.lt is true that he denicththe fuits oF fome daily, bccaufc they aske not duly,accoi-ding to that of ' S. James, Te oikf itndreceiHe not, becaufeyeaske amijfe. f I . What to aske, y/hatfoeuer, & c. I 2 . Of whom to aske,of God the Father. I ''t.That we be not timidi, becaufe Cliriil therefore! 3 • How to ask, of God as God is our Father, teaclicth vs'here, ^ ofa Father in the name } 2Thatwe be not r«w/W<,{landing ofChrifthisSon, inti-'^ vponourownedefert,butreIy- miting two rules ob- ingvpon the merit scfChrift (eraableinour orifons: ivhatfoeucr ye a-skethe Father in my name , he trill gtae it you. iftMtfoener.~}^ This general] is to be reftrained vnto fuch fuits as are mccte fo vs to bcgge as dutifiiU children, and for God to bellow as a Icuing and wife Fa ther, other vv ife he doth crofle our defire, < (imal.1, things in their owne nature bad , or nor good when as wecraue'w/< for vs. f male, good things for bad ends. Firft, when we fliall aske «»«/etiti4r contrarationcm fahitii, Ifye, faith "Chrift, which are euill can giueto your children gifts that are good, how much more lliall your Father in heauen ? what man if his Sonne aske him bread, would giue him a ftonePor if he aske a filTi, would giue him a fer- pent? In like manner, Almighty God, as an indulgent father, giueth vs our daily bread, and all other things expedient for children, as well concerning this as the next life, but he will not giue vs a ferpent,lefl: it fliould hurt vs, nor a ibne, left vnhappily we fhould hurt other, left, I fay, we take this ftone. and fling it at the head oflbmc of his friends; and therefore » Damafcenus aptly defcribed przyertoht pftitio decenritim, arequeft offuchfhings as are fit for God to giue and vs to haue. ForGod deniethoften not oncly bad things in their owne nature, but alfo good, if not good for vs. Our Father knoweth that Bees are drowned in honie but Hue in vincger, and that his children are beft afFedted, when they be moft affliifted; he therefore will not grant vnto the prodigall childe all his portion, left he fpend it in riot ; nor to the luftie gallant alwaies health, that his inward man may be cured, while the outward is difcafed,tbat the finnes of his foiile may be leflened, while the fores of his flefh are increafed. As the learned Pbyfitian procureth his patient a gentle aguei' that he may cure him of a more dangerous difeafe, vt caret fpafmumprocur at fchrim : fo the fpi- rituall Phylitian of our i'ouhjfefefacit op>is ejmd non eft f mm, vt ita fiiciat opw, ■qetod eH fmm, he doth often crofle our fuits, a wcrkc contrary to mercy, that fo he may ftievv his greater mercie; and p albeit in the time of thefhovre rve cannot fee thororp the cloud, yet in the endve fliall findt it vasforourvDeale, faj'ing with the •J Pfalmift, It was good for me that I haue beene in trouble. AgaJne, God will not giue, when we (hall aske good things forbad ends, ac- cording to that of' S. lames, Telufi and haue not,ye aske and receiue not, becaufe ye aike to confumeit on your lufls. As fome defire to be great, that their neighbor may be little , whereas they ftiould defire goods of the world to doe ^ood in the world, for riches are cdled (bona, non quedfaciant bonum,fedvnde faciat bonum, ___^_„ E e 2 ' and 3»7 fi fas diet iuratio eius eft. ^ugufl. trail.i^\.in Jean & Mtlandben. poftit. in lee. ■• ^»g*i/2. tta[l. I or. in loan, •Chaf,^ J. ^ Euihjmmln let. ' ^UUonat. in Matih.7. 7. ■» ^ugufl, vb'i fupra. "Matth 7. 1 1 ' .A fad Thtriim (t(t. I. f Boron bafilkon tih.i. 'Praf. 1,9.71 'chap. 4.. t. J. •■ ^ugull (tf. 5. dfverkti dom. (ecundum Mat, 1^ 328 «>fay.y,M. ' Epttef. t, 14. ' ^u^ufl. cmtr* littrai iuilian. Hi. i. c»f. 70. The fifth Sunday after EaBcr. »I tfUjl. !■ 16. * Aritrti In Euauffl.Dem. } •loh. t j^ ► Mar. ioT}7. cLuk. ?. 4?« ■• Augull.fer. 5. dt verbis Dam. •Jmbief trat. deobitttfratrU Satyrl. 1 1 See D'. Hig»- itttd. pteface before S<2»A»> I ttritftratroH- f" Hom.eoncef • ning prayer, pgrt. 2. iK, Thtalog, in txflicat. I. p*- ctfti. ^Pt*fa(.inUb. dt IctUpi tri. and Ibme defire the gifts of the body, not to ferue Gocl,or preferue the State, but tofaetallintiplingand'ftrong in drinking. And fome defirc the gifts of the cnindc.as learning and vndcrflanding, not for Inftrud-ion ofCods people, but for deftruftion of the Church; as the Schifmatickes in their faftious inuectiues, againft the prefcnt goucrnmcnt, contrary to Chrift, for he made of " two one but '^ they make of onetwo. Chrift conioyned lewes and Gentiles, and made them one Congregation,/(rc« vtra^ vmm, of both one j bat they pcrceiuing the Church at vnitie within it felfe, diuide the coat of Chrift without fcame , as AHguHiHe of the Donatifts in his 1 71 .Epiftle. So that it h ordinaric with God for thefe caufts,and the like to giue a curft cow fhort homes, and to difmifle impudent beggers without an almes, bccaufetbey begge amifle. For all that is of the world, as the (uft of the flefli, the luft of the eyes, and pride oflife, isnotoftheFather,itis nogiftforaFather to giue,(aith yjT. lohn. It is not ^ ejttidy but a nothing,and therefore not within the large com- pzffeof ^t/xcuMijuepetierttii. It is true that the bltfled virgin did ^askewine of Chrift, and ^ lames and /tfi&»defired that one of them might fit at his right har.d, and the othir at his left in his kingdome ; and in '^anotherplace they defircd fire fionihtauen, and yet Chrift faith in my ttxtyhitheno hatteyte (uk/d me r.othmg; bccaiife thefe things were bad things, at leaft not good things for them. But ifwefliall askegood things and for good intents, according tothegood will of our Father, he will beftow them vpon vs, howlbeucr he delcvre cur !uit foratime:firft,thatwemaydefire '^ Magna magyie,gi:c'Atx.Yi\rigs with great car- ncftnes, as our Sauiour declares in the parablesof the importunate fncnd,Luk. r i and importunate widow, Luke 18. Secondly, that God hereby might themore commend his benefits and blellings, for that which is eafilygot is Ibone forgot itAtjue cumaliijtfartdotardtftsdatfCemmtndatdariA fftanen negat. Thirdly, God heares notallmenat all times for all things,Ieft we fhould imagine that he grant currequeftsoutof fatallnecelTjtic,notasaloaing father out of liberall bountle. ^SifemperexafsdiretomneSy noniamcxvolnntate liher^^ fedex cjnadumvelHt ni- eejjitate facere videretur. Fourthly ,God doth often denie the fame thing that we craue, that he may confcrre vpon vs better things,0?o« tril/Hitfife ^»ed volumw, vtejftodm^limtu attribHat, Fiftly, God heares our prayers in fpiritiiall things, albeit we doe net inftantly feele fo much; S as a trauellcr after meat recouereth his ftrength to trauell further althoughheeat fbmctime without any tafte or appetite; fo meditations and prayers, vvhich adminifter both fewell and flame to deuotion, incenfe in vs fome fpirituail Ibength, howfbcuer for a time we fcele little fpirituall folace.So that in concluGon, if wecontinuc deuoute,wc (hall afluredly finde our Sauiours promifc to be moft true, whatfoeueryoftJhallMke the Father in my iMme, he nillgine it joh The fccond maine point of this Scripture to be further examined, is, of whom wc muftaske to whom wc muft pray ? , if I . That he be able to helpe. ^ The Church of Englandl^" ^^^'^^ ^f ^f ^"S to helpe. requireth efpecially foure coni^'^hat he be fuch an one as may heare our ditions in fuch a one : L^ X'he vnderfiand what we lacke better x> then our felues. Ifthefc things arc to be found in any other, fauing only God, then we may call vpon fome other befides God. Ifnot, ' idem eFifingere multos Deos c^Jan&ot »!»#rf«w»«»(i>wrr,towor(hipoldlaintsistomakc new Gods,praying vnto dead men is difhonorable to the liuing God , a fpcech highly taxed by ^ BeUarmine in^ the ruffe of his Rhetorick,yet handled gently with the fift of his Logick;for him- felfe being a lefuite, is aOiamed of the blafphemousphrafesvfed in the Romane Miflals, as LMariA mAter gratis , fanBe Petre miferere mei , fulua me, aperi mihi Thefeare our words indeed, but our meaning is not fb, faith ihc nditttm caeli^ &c. /nA^i^£^>^'!^ The fifth SunctSj after Eaji'er.^ ' lie, that the Yrvgin, or Teterfiv any Saint fliould conferre ' vpon vs any grace in this life, or glory in thenext;the which isacknowlcdgcdalfo by the iRhemifts in 32^ their annotations vpon the firll: of Tiinorhy,2. 5. Herein agreeing with "' Jquin and other Schoolemen , affirming that onf prayers are to be made to God alone, tancjct^zm per earn impk»da,bvX vnto the Saints, M»^«<is and giutng oft hanks be made for all men. Tothatofi". lehn; lfayijmanfinnewehaueanadHocate,S Bernard sfud Khtmi Tiiii.2 ID f^, Cd- ui>i.& Mario ■ rat. in loc. Paul, ciiit ' Khemi^. in I epifl. itan. t, ' lib. X. cintrit epiftalam Par- mcuian, cap. t ' Lexicon hrit ciuil. di{l.idue- catus. amblcbefore hisexpofitioR of the Lords prayer :'& Zatnhm in i Epi^,loan.cai ' Oe beaiitud. fiv^aruni.c. 20 §, adfrimum r'zie.quieH.Si of, 4- ' y^pud iligdc- bu'g.ce>it.io. co/, 175. ^ApudD'. Men.Aptlog, lib. I. cap, 67. ^CafTander. (onfultat.art ti. « lit Habae, c I num. ;t. in I Tim. I 5 350 The fifth Sunday after Eafler. ' Di hat'iwd. (mS. cap.vlt, ' Con. Kom. ec- cUf.ftifl. 1$. s yittxal. tom.t. ad atmum 191. fnl. 650. ^ De martyrolog I^mna. ca, 2. 'Polydor. l^ifg< .4»g,hlfl.tib.i9 f(A.i7%- "PfaJ.ai.i. Sec the Church honi, conccr - ning prayer, part.2.' 'Pfal.7. 10, hom,i7- °Rom, 8,15. •Galat.4. 6. 'Rom. 8.»6. 1 jHtfiHln. in Pfal. »j. Chrift but halfe a mcdiatoiir and adiiocate.Whatfocuerthe lefiut praresinthe Schoolcs , this the people pradtile in the Church, holding Angel.t and Saints immediate mediators ableto fatisfieandtofaiie, penicrting the whole Pialter of Dttftid with re1>eiim, BenediBw, Qjncunijue vult. Nunc dimittis. Hi to the ho- nor, or rather indeed to the dillionour of the blefled Virgin. Moreoucrjifwefhalladmiteuery particular Saint in the Popes Calender for a mediatour and aduocate, we.fliall not only worfhip vnknowne gods, as 7>/««/ told the Athenians, Ads 17. 23. biitalfo vnknowne men. For it is doubted, and by Papifts of beft note, whether there were any S. George, S. Chrifiopherfi. Ka- /^Wi«;Cardinall« ^tf//<«rw«i? doth confeffe that the legends of theie three Saints are vncertainc and apochryphall, according to the ccnfure of Pope f Cjelafiw,3nd s Cajar Baromui hath acknowledged as much of ^^iriacus and hditta , t decla- ring plainly that their ads arc written either by fooles or hcretikes , and in his annotations vpon the Roman marryrolcgie 23. April, he take vp lacohw dt Vo- ra^tne, for his leaden legend of our SngUfh (jcorge. I thinkc the Papills in great anger and nialicc to tne State haue robbed Eng- land of her Saint ; S. 'Demjs is for France^ S. lames for Spaine, and other Saints are allowed and allotted for other countries, onely poore England is bereaued of her George f they leaiie none but God to reuenge all our quarrels^as we pray in our LiturgiCj Gine peace in our time p Lordbecauje there is none other that fighteth for rx, hut onely than God. For which honour and fauour al! Engiilli hearts arc bound heartily tothankethcm. 1 write not this to difhonour that noble Order of tlie Garter, ' dedicated vnto S, Cjeorge by the moft renowned King ^^ip^r^ the third For (vnder corrcdion ^Xidfaluo femper honore ordinii) I take the George, which adornes thole right bo- horable Worthies, to be fymbolieall only, fignifying , that a valiant Chriftian Knight fhouldalway be ready to fight againft the Dragon, and other enemies of the Church and State whatfoeuer. But grant that all the faints in the Popes Calender were fometime men liuing on earth, andnowbleffedlbulesinheauen; how fliall we know, whether they know the particular wants of cuery particular mans' our ''prayer is a lifting vp ofthemindeand powring out of our fbule before God, not a labour of the lips onely ; but an inward groning of the fpirit; now Saints and Angels vndtrftand notthe fecrets ofourthoughts, onl) God Urieth the very heart and reines,and therefore vvcmuft inuocate Godalonej Againe, fupppofe they did know the meaning of the foule, yet to worihip and inuocate them is derogatorie to the gratious promife of Chrift in the TcxtyVerily verily, I fay vntoyou^Scc^ Chrift is the Maftcr of Requefts in the Court of heauen there is no need(as ■" ChrjfoUome fpeakes jofany portcr^or mediatour,or iriinifter but fay thou thy fclfe. Lord haue mercy vpon me, andGodwillbe^fefent, while thou art yet praying, he will fay, I am come. Thus I haue rtiewed whom we muft askc, namely God alone, not the Father only, but the Son and Holy Ghoftalfo: for albeit Father be taken here perfonal- ly/or the firft perlbn in the Trinitie ,'^tx. being a word ofrelation,it implieth the Son, and the Father and the Son are not without the fpirit : wee cannot confidcr God the Father but in the Sonne, and the Sonne makes vs his children by the Holy Ghoft, called the fpirit of " adoption,and the fpirit of the ". fcnne crying in our hearts Abba Father;and therfore we muft pray to God the Father in the mmwc of God the Sonjby thefporverftill nfft fiance of the holy Cjhofl. And to what perfbn fo- cuer the prayer is diredted in word, we muft alway remember to include the reft in minde, neither confounding the pcrfons nor diuiding the fubllance,as Athana- fms in his creed. If this one principle were well vnderftood, it would' be no diffi- ctiltie to conceiue how Chrift may both pray for vs, and in vs,and be prayed to of vs. ^ Orat pro nohu,orat in nobh, or/?r«r«»e^«:heprayethfor vs,asouraduocare in vs, by his holy fpirit; prayed to ofvs as our euerlafting Father^ Efay.^.d.Or^- w«^,fr^ and if thou defire that a finner fhould be conuerted, wbatdifficu'itie is therethat I fliould be faued. No, no, good God, the deuill trembleth at thy prefence, and if all the finnes of ten thoufand worlds were ballanced with the leaft of thy mercies , j|iey could hold no weight , muchlefl'e can the wickednefle of one poorcfbulc fway thy powcrfulland euer-merci full will. O fweet Sauiour, I bcleeuethat verily, which thou faift here, i/fwVj'.'Z^m/^ r haue asked the f/jr^irr, and the Spirit vvitnefleth to rtie that the Sonne hath obtained my fuite: becaufe O God it is cafie to thy power,and vfual! to thy mer- cie, and agreeable to thy promife: Verily, verily^ 1 fay vnto yon H'hatfeeMer yee Jhallasks the Father in my name he villgine it you. ThcEpiftle. i.P b t. 4. 7. The endofallthirtgs is dthAnd, he ye therefore fober and tva[chvr)toprayer. rSohrietie. 'Our felucsj verC.^.^f^y-atchfulneJfe. Prayer. Thought ; Aboue Ait things haue feruent loue amengy our felues, verf. 8 SAint /*«*r in this one text exhorteth vnto many duties,and tfiofe concerning Our neigh- );Dccd ; 'Beyeharboromoneteanotheryfith- bouTS, in )) out grudging, verf. 9. Wordj As euery man hath receiueA the gift, euenfo mimfler\ the fame, 5>cc.vevC. 10. 1 1. Codithatgodin til things m«ty be glerified through lefm CkriFl, Sec. All 331 '^ugufiin.M 3.defeim0om. in mottle, ^na enim nandtt fi iifs petemHUs lumbtciplum amta dedttU vt fi!i/ elfenlf Greger, H^jf lib dt orall '2S.im.4. " Htming.ft- fiil, m liic: 3?» Surtday after {_yi/ce/ffion day. » Ecclefiaftes 2. tJ. ' AqmH. Cdu'm Strccriut m ioc ' t Cor.io.8i * Larinm in he. k Heb< lo. 17 « lib. de qne{li« oUoginta tribitf quell- i%.&dt (at, rudibits cap XI. idem ^'1- ielmm in i.Cor lO. * I Kpi^. toh. 2 i8. '2Pct. S.4•9• I o. 1 1 , Now there be two kindsK of end : ' AU which exhortations he doth raile from this one ground ^ that the tnd of all rinn£sti nt band. Cfinu con/Mmmans^iccotd'mg to that of the " Wiftman.Hf /ir? the end of all , feare God and keefehis commandcmcnts. Finis confumens^ )' as in this place, the e»d^ that is.the deftruflion i ofthe world, and of all things in the world imt hand, ^wefre | they vpon whopi the ends of the world are come: fo S. Tetcr j expounds himfclfe, verf. 5. Chrijl isreadie tviudgefjuic^eand \ deady the particular death of euery man ieuerallj', thegencrall doome of all men and all things ioyntly . » Thy end , and the (^ end is at hand, be ye therefore fober. Is at hanfor the Lord u not fiacke concerning his yromife fas the*,- count fl;iCknc(Tej hut w patient torvard VSyandrvould-haueno man toperifb^but wordd hafte all men come to referitance.'^ut the day of the Lord rcill come as a tbeefe in the night yin nhich the heanens/hallpalfe avay rvith a mifeyandthe elements jhall melt with heat^and the earchl^ith the vor^es that are.therin (hall be burnt Z'p; feeing therefore that all thefe things mull be ditfol uedytfhat manner ■perfons ought we to be in holy conuerfation and godliuejfc? fi\m\n\\- *tie God hath alr^die %het his fword,9nd bent his bow and made it re2dic;now (faith ^rt-^orie) the longer his draught, the ftronger his flmof. His feet are of wooll, but his hands of iron; he fslong in comming,but when he doth come he will ftrike home ; bruifing his enemies with a rod of iron , and breaking them I Luke XI. j4. in peeces«s a potters veflfcll. Opprcffe not your hearts with furferting and drun- kcnnefTe, as s Chriit, but beibberand watch vnto prayer^as our Apoftle,!eft that day come on you at vnawares. I will not contend with the Romifh andRhcmifh Interpreters about the tranf- h Cdhuai , Vi- lation of »-»f (>w''««, feeing ^ Papifts of the bel^ note reade as we doe, be ye feber tabim,claritu, and not according to the vulgar Latine,^fjfejri/?. The 'Philofophcr e.\cellcnt- Salmerany Tw Jy^ r<'n""^'''diciturij»aft'"'^>'ieJfe.Therfore let vs not fleepe as other doe rTenemenr. but let vs Vfotch and be fober, znA that in regard of our^Landlord. /Enemies. He Stmday after \^fccnfion. 333 He that dwells in a ruinous houfe daics not flecpe in a tempeftcus night, left it fallvponhim, or led thceues diggethorovv his walls and rob him : ourbodies in which our foules dwell are "^ earthly tabernacles, as houfes of"cIay,whofc foundation is in the dull, euery ftorme of trouble doth impugne, cucry little difr eafeimpairetheftate of this our ci tie. Good caufe then hauevvc to watch and pray, left our houfc fall fuddenly , and the fall thereof be great. And fo much the rather becaufe wc know not when our great Landlord will come to reckon with vs,^«o hora & mora i»certier,eo md^is vigilandtim. Other farmers know certainly the terme of their leafc, but cuery manisGodstennantarwill, hemayputvsoutofhoule and home when he lift. Againe, Cathedrall Churches and Colleges vfually let leafesof houfts for three Hues.- butGodneuer demifeth any tenement longer then for one life.the wWch being expired ft-.all neuer be renewed againe. He will not fuftervs to dwell in any of Iks houfes " abouc threcfcore and ten , if happily fome few continue fourefcoreyeerc, their terme is exceeding long, and yet of all this time they cannot be fecured one halfehoure, for our enemies are many and mighty vvhich aflault this earthly Tent and tenement daily. Terro,jeUe^fame^vinclii^algore, calore^ Mtllemodii, miferos tnors rapitvna virot. Seeing then our enemies are lb ftrong, and our houfes fo weake, the comming of our Landlord vnknowne, and the terme of our leafe vncertaine, Ictvsbcfo- ber and watching in prayer. Three things efpecialiy moue ) rr- C r ° t u ■ •or prayer /vtilitie N men to pray, namely the ' pChriftfaith in the plurall number, pray yee; but fpeaking ofalmcs and fa- iling ii the fame chapter, he doth vie the lingular number elpecially, when thou giueft thine almes and when thou fafteft: all muft nor giue almes, becauft fome be poore and cannot, and all muft not faft, becaule fotnc are weake and may nor , therefore giue thou, and feft thou, but pray yce. All men may pray, therefore all n^n muft pray. For •albeit our heauenly Father knovveth our need before wee pray, i yet we muftaske to fulfill his commaad. » Callvpon me in the time #/fro«^/?.SecondIy,thathere^y we may acknowlccJge him to be the giuer of euery good and perfecl gift. Thirdly, that wc may finde eafeby powring of our Ibules before the Lord, according to that of the 'Plal- mift. Commit thy luit to the Lord, and put thytruftin him, and he fhall bring it to paflTe. So that there is a double oportet in pi^ayer, the one necejjltatii , and the other officij. prayer is needfull in refped; of our dutie to God,fbr he made all other creatures for man , and man for himfelfe, that he might oe. glorified in all things through lefw Chrifl. And ncedfull in refpeft of our ownc nccellitie , for faith is the key which opencth the coffers of Gods treaiure, and prayer is the haiid to draw it our. Aske andyePjall ha»e,feek£ andyeejhall finde, knock; and it fjall he opened vvtojeu. See Gofpell appointed for the laft Sunday. Wherefore feeing euery man may pray, and muft pray, let vs be watching in prayer, "not m one, but in many prayers , =' affiduous and frequent in deuotion, and that not with a drowfie but with a waking ('^mx^igiUts in orat'ionibm.%tt before, Cum^iritu tno, and Siirfum cor da. But aboue all things haueferuent loue~] For he that hath loue will hcfol>er and watch in prayer, left in diforder he might haply wrong his neighbour. He that hath loue will be harborotts and that mthont grudging. He that hath lOue rvi/l ai he hath received the gift euenfo mimfter thefame^that God in all things may he glorified through lefui ChriH. See Epiftlc for Quinquagefima Sunday. Loue [hall couer the multitude offiftnesyirie doth not meanc that charitie couc • rcth our owtie finne, but the trefpafles of other , and that not before God,but be- fore men only. For our Apoftle doth allude vnto that of * Salomon,hatredJlirreth vp (irife, hit loue couer eth alltrefpaffes. A * rule concerning cur ciuill life, teaching vs n » Cor. s. I. "lob. 4. 19, •Pfal.^c.io. P Matth. 6, 9. 1 AniuH epill. ■ 120- cap. 2 1). fpfal. 50. I J. f lames i. 17. 'Pfal. 37,5. '^Aquinmloc. GlolJa. y DiPullf in loc. & hjliui in (ftp Dominic, exaudi 'Prou. 10, II. » Melanit.inloc SaUmmis cittv 3H »Ephef, 4.J». * CmUH. & Ltr'm. ^Khimi(lf.- ' S.'».Sit.in Prou. lO, 12- ' 0:»f,opudA- qu:n ialoc. tO'.FuUitln Luke;. ^/•■^ I'ol^iHs cxpolit Lords prayer, asweforginc. i" Cm. i« t«c,7. derrfponf.lffu Simoaem argt- entit. Sunday afier K^fcenfion day. > Lmn. cap' 2. Prele^o^.tHiC- cltfiaftcn. ''Apoc7.i«,i7 I Luke. 1 6. 24; vs nottobecuriousor cruellinexanlining the faults of our brethren, butrather to diflemble many things amifle, ^fergiutngone another, etitn as god for ChriHs fftkeforgaue vs. And therefore the gloffes of Papifts vpon this text , Loue fliall couer the multitude of finnesfi» ^fftture iudicio nefateant aterna v/ticui,'^ Chari- table rvorkes of mercy caufe remijfton of ^nnes in the fight of^od^ « operit,id «■/?, con- donarifMit a T)eo^^ ne (it qmdpHniat 'Dem) arc both impious and improbable Whereas it is cbiCifled, <^«njfinnesareforgiu€nherJorP)e louedmuch,%^r\- fvvcr is made, that our Sauiours argument is not from the caufe to the cffc>Jt, but from the effed to the caufe : many finnes are forgiuen MArie^ therefore flie lo- ued much, as the words following intimate, to tvhom a little ts forgiuen^ he doth Isue a little. Our loue towards other is not the caufe of Gods loue toward rs : butrontrariwife Gods loue is the caufe of our loue. When he doth fcrgiue many finres, and glue much grace, then we loue much and couer a multitude of finnes in other. Ifheforgiue bur a few finnes, and giue but little grace , thcnwclhew butlittle mercy. For asa man walking vnder a wall in a cold funnie day is heated ofthe wall which firft receiued heat from the Sunne: fo he that O^ewtth mercy to other, hath firft receiued mercy from God. And this our bicfled Sauiour de- clareth in thh parable ofthe two debtors(as ^ S. Ambrofe notes)acc>irding to man he trefpaffeth more , who did owe more : but by the mercies of the Lord, the cafe is altered, helouesmore, which ought more, when his debt is forgiuen How euery man ought to minifter according to the meafurc of his gift and abiu- tie; fee Epiftlei. and 3. Sunday after Epiphanie. The Gofpell. I oHN. i^. 23. when theComfortcr is come,>vhom I rvUlfendvnto you from the Father, tic. j'Defcrying the whole facred Tri- j mie, I mil fend the Spirit from ^White:whentheCom-|T>, r -v.- \\ 1 1 /-u a- r ^ • o I Delcnbing the holy Gholf m par- rortcriscomc,&c. < .• i ? ^ r 1 y ■ ' \ rxcular, the Comforter., the fprtt I of trhth, proceeding from the Fa- THisfpeech of ^ ther&cc. Chrift is like antenticnally U\\ their ' v»toyou,l>ecaf4feyee fhonldnot municate you. he of ended. Foretelling the . Adualiy deftroy the body : manifold afflicftions of his*^ yea the time Jhall come that followers, in that enemies of -mhofoeuer killeth jou mil holy religion fliall thinly that he doth Cjod |_ feruice. 'Petrus TenortHS Archbiftiop o^TtleAo, hauing a longtime confidered the wcightiereafbns on each fide whether King S^/owi?» was damned or faued, in finecaufedhimtobepainredvpontbe walls of his Chappell halfcin hell, and halfe in heauen. ThispidhireisaliuelyreprcfentationofaChriffian, in relpeft of his manifold troubles he feemcshalfe in hell: againe, hauing tafted the firf^ fruits ofthe Spirit, he is halfe in heauen. Now the rcafon why God hath mingled crofTes and comfort together,are many: firft, tofhewrhe difference betweene this world and the next, in the life to come we fhall either in heauen haue all comfort without any ^^crofTe, or elfe in hell all crofles without any comfort ^'Diuet tormented in that infernall flame, cannot getfo much as a drop of cold water to cook his tongue: but in this life mercy and miferie,gricfe and grace , good and bad are blended one with the other. If we fhould haue nothing but comfort, earth would be thought heauen ; if nothing but tormentf, hell would be Sunday after Afceyifidii day. be reputed ;; fable. God tlicrcfore makes vs rafte of his Spirit, and the worlds fpigbt, coueriiig our bitter pilis vvirli fweet liigar, our cxcommiinication with his comforrable communication j that our whole pilgrimage might be noth.ngcUe but i for r owes ioj. Secondly, God doth mtngic thefeto kccpe vs in the right way: for if wee fliouldhaue nothing but comfort, we would be too proud, "■'' mmium i>or.i nihil m-ili: ifnothing bat the crofle too poore^btit both tbefe together make a good temper. Worldly trouble weineth vs from the vanities of this life, fpintuall comfort makes vsdefirc the ioyes of the next, "eftecming ad things dung and droflc to gaine Chri!^. Thirdly, God doth adde the croffe to comfort for the tiiall of our fiith and patience, that in our greatcftmifcrie we might {litre vp the gifts of his fpirit in vs, afftiringourfcluesifGodbewithvSj nothing can preuailc againit vs. r Before kcomt, ftare. Affliction and perfecution doth bring vntojWhenitisprefciit, forrow. tlie worldly man a '° tbreefoM incommodit.e : jWhen it is ^sSkJoatredagMnfl hit \ emmie. But the Comforterisaprelent helpeagainftallthefe: Firfl, betakethaway feare before trouble : for us fire doth harden the Potters earthen veffcll, making it ftitfe and ftrong ; fo when our hearts are enflamed with that heaucniy fire of Gods holy Spirit, it makes vs of an vndaunted courage, willingand able to fuffcr tribulation. Ex-ainple hereof, vS.Patd, who when Agabiu foretold that the levvcsfiiouldbindehimatlertifalem, and thereupon the brethren earneftly, be- fought himthathewctildnot goethithcr : anfwered, what dae yee weeping and l>yeaking mj heart} for 1 am ready upt to be bound otilj^ Out eilfo to die at lerufttlstru for the name of the Lord lefiu. Secondly, the Comforter doth allay prefent forrow, for S.Stephen being q full of the Hoy Gl)oO,did make (faith ' Greg.Njjfei7.):hc ring of his enemies round about him as a crowne to his head, and etiery llione they caft at him as a diamond enduring hismartyrdomefo cheereftilly, that giuiiig vp his ghofl he laid his head vpontheh-irdftonesasvpon a foftpiUow to flcepe, and that fleepe Wdsportiij fxortis d- porta vitx. Thirdly, the Comforter being the fpirit of ineekenelTe and !oue, takes from vs in our perleciirion all retienge, making vs to loue our cnerrues, and to bltfle them that hurte vs and hate vs. • ^ Tormenta, career, vngttLt^ Jiridenf^flamtfiis laminA. atq^ ipfa pGeKaram vltima. mors^ Chrifiianis htdm efi. Hereby the way note the reafon why the Church allotted this Scripture for this Sunday, betwcenc the Feafts of ChriflsAfcenfion and Whirftintide: Chrift in his Afcenfion promifcd to lend the Comforter, Ad:s i . 1 8. and at Pcnrecoll: I ,e performed his promife, Av^s2.4. Againe, Chriftat his Afcenfion inioyned bis Apofties '^ to teach all nations, and on Whitfunday he gauc them the blefled Spirit to comfort and afTift them in that great and troublefome bufintflc, that as their preaching fliould procure tribulation, fothc Comforter affu re confolation. When the Comforter is come, whom Itvillfend vnto you from the Father."! Thefe words(as "Expofitors obferue}firft point out all the three perfons in the facred Trinitie, then paint out, as it were, the perfon and offices of the Holy Gholt in partictilar. We may dcfcry the three diuine perfons, in that Chrittiaith, /w/7/ fend the Spirit from the Father. In ^ facred fheets of either Tefiament Tis hard tofinde an higher argument, tJA'Lore dccpe tofound,more bufie to difcu^e, UMore vfeftdlkttoTvne, vnknowne more dangerous. For explanation of this ineftable myfterie,Diuinesvfe many familiar examples, of 3J5 A Ao-^ri/T'^-^* '' fyinLoHi, " Pliilip.j.8: 'Feruifer.i. In domiKic . exaiidt. I'Aasji. 1 Afls7.!iy. "Otat dtSsKHo Siephario, f Prudent lym. de y'mcentit mar tyre. 'Watth.18,19. ■' lanfen.coitcord. firMn.i.'mloc. » £)« ^artM ex Lombardtfent. lib.iJiD.s.lde ^agufi.deTrin. tib. 1 .cap, 3. 33^ Sunday after /^jcenjion. 1 ZcHum.cat. caf. 2. ^ s.Cor I.J. •Luke 2. 25. •"Rom.S.je. e Ctmhli coitt' fend. Tl'solog. lib. I- lip 9. ' ^uguflin.de Tun.ltb-4'^'P' zo. 8 cetfl. i» tfo:^ eip-A^.&Tho- masfsirt. l.qu. Aj art.S. TriniiMb 2.f.$. {> Lombard. 'lanfenvhlfup. * Rupertui com. lilt.lt.in loatt.dr KamM de R'lif,. lih.i.ca, i9.'de Cduin. Marlo' ral. Matdonat. & Hhem. in lee. 'Rom,8.ii. "■ Galat.4,, 6. °f all which I will only propound one. y If three perfons in the world called 'Peter ^ Paul, and fohn, fliould haiie one and the fame foule, and one and the fame body, they fliould be called three perfons, becaufe one is Pfffrjanothtr 'P««/,and the third /o^;« : and yet they fhould beonenian only, and not thnemen, not hauingthreebodieSjnor three foules, but one body and one (oule. This is not poifible amongft men; becauie the being of a man is determinate and limircd^ fo that it cannot be in many perfons. But the being of God is infinite, andthere- forethe feif.-fame being and the felfe-lame diuinirie of the Father is Found in the SonnCj and in the Holy Ghoft,and ytt they are but one God only , becaufe they hauethefame being, the fame power, the fame wifdomc, the fame good- nclfe, &c. But lea:iing this high point, which I defire raiher humbly to adore, than curioully to explore, I come to the defcription of the third perfon , as the words of my text lead me , f^he» the Comforter, rs-c. God the Father is a comforter, euen the ^father ef mercies and the Cjod of all comfort : God the Sonne is a comforter, euen the ^ confolation of Ifraei. how then is God the Holy Ghoft the Cemferter ? Anfvver is. made , that as in holy Bible works ofpovver are afcribedefpecially to God the Father, and works of wif- dometoGodthe Sonne, fo workts oHoue to God the Holy Ghcft. Comfort then being a great worke oflouctovvardvs, is attributed principally to the bief- fed 5pirit 3 ^ rcho doth he/pe our infirmities, a»dmakethre(^uefisforvsvtth fighs which cannot be exprejfed. Is come'] Not <^ WHO /aco, for the Comforter is God, and God is euery where : but *tofio madoywhich came to pafl'e on the Feafl: of Pentecofl:,af cording to that of our ^ Euangelift, the Holy Gho^lvfos not jet giuen^ becaufe th^.t leftts ttM nut yet glorified. « IIU Spirit Hs SanEli datio, vel miffit> poft cUrificationem Chrifiifutura erat, ejualis nunquam anteaf^erat.Neqae enim antea nulla erat^f d talis nonfuerat. See Epiftle for Whitfunday. whom 1 wslQ How did Chrifl; fend the Spirit.when as the Spirit did fend him Efay 48. 1 6. The Lord God and his Spirit hath fern me. ''The Spirit of the Lordis Vpon me and hath fent me to preach good tydrags v»to the pcore,to binde vp tht broken hearted, &'c. All which our Sauiour applicth to himfelfc, Luke 4- 2 1 -This day is this Script nrefulfiTud in y our eares. Anlwerismadeb} % 5.W««'-(;»»<',that the Spi- rit fent Chriil tHxtafragtlitatem cirnis affumpta.not as he was God,but as he was man. ^ A gaine, the redemption of the world being op«/i«^f.vfr^, was common to alliherh.ee perfons in Trinitie, fo God the Father did fend, God the Holy Ghoft fend, God the Sonne himlelfe fend himfelfe, the Father in refptd of his eternail eled:ion .the Sonne in rcfpert of his meritorious palTion, the Holy Choll in rcfpecl of his effeduall application is author of our laluation.But if we confider here fending ta-iquam opns ad tnv a. God t he Holy Ghoft did not fend the Sonne but the Father and the Sonne fend the Holy Ghoft. The Father alone begets,only the Sonne is begotten, and the bltffed Spirit proceeds from both. Se-ridvntoyoh] Sending doth not alwaies import inequalitie, but order only, for one equall may fend his fellow by con{ent,and an inferiour his better by ccun- fell. See J". AuguB. dejrinit. Itb. 4. cap. io.Lombard. fent. lib. i.dtft.i'^. Thomas 1. part, qit.ffi.^';. art. 1.2, Sec. From the father.Jlhis one claufe doth ouerthrow two wicked aflertions.one of Arrius, another of the Greeke Church. zArrins affirmed blafphemoufly that Chrift was not very God of very God, equall to his Father as touching his God- head: here Chrifl himfelfe tells vs plainly that he iscoequall, Ifrtm the Father inllfend, i making himftlfe of the lam.e power and authority to fend. '' Againe, this claufe doth abundantly confute that error of the Cree\c Church, holding that the Holy Ghoft did only proceed from the Father, and not from the Sonne : / from the Father w»/?/f«^,*r^othe bleffed Spirit proceeded from both. And fo the Scripture calls him clfe-whcre;fomctime the Spirit of the Father , as • If the fpirit of him that raifed vp lefiufrom the dead dwell tn ;re«,& c.Sometime the (pint of the Sonne, ™ God hath feat forth the jpirit of his Sonnt into jeur hearts , which ■^ crieth Stinda'j after i^fcenfion day. 357 cricth tyibbA Father. And Rom. 8.9. If^^^J '»''» hath not the Spirit of Chrifi, the fame isnot his. Now then as tlie Holy Ghoft is called the Spirit of the Father, not orely be- caiife kiu of the Father, but aUo becaule proceeding from the Father, (as Chrift in the text, J-Vhen the comforter n come, whom I vriflfend vntoyoufrcm the Ftithtr, euen the fpirit ef truth which proceedeth of the Father) fo likcwilc the fpirit of the Sonne,notonely becaufcheisfenttf theSonne; "but alfobecaufc he proceeds from him and recciueth of his. And thtretore the firft Conftantinopoiiian Ccun- cell added to the Creeds ApoHolicall and Nicene this claufe, that wcfliould be- lecuein thi: Holy GhoU, the Lord t/tter ($■ effefftu'e^hemo himk\kxmth,anA' leadingvs intoall tritth ; and here we muft obferue a fecret^/^*r«>^e/5>,othcr fpirits who defpife Chrift and his Gof- delljare fpirits of error ,but the Comforter is the Spirit of truth and cannot lie. This fpirifjfaith Chx\^,pjalltefiifie of me, and yce being 'filled with this fpirit fi^U rrttifeffe alfo : no man can fay that lefus is the Lord but by the Holy GhoO, and whoisalicr, Cfaithour " Euangeliftj but he that denieth that lefus is Ch.r. ft? 1 f his fpirit dwell in you j<' need not that any matt teach jou^but as the fame annoin- ttng teacheth all things, and it is true and not lying- All inch as want tl lis guide are tofied hither and thither with cuery blaft of contrary dortrine; but the chil- dren of God, " led by the fpirit of truth, are like mount x Sion which cannot be remoiied. If any ftiallaske whether the Spirit fliall teach euery truth,anfwer is made that he leadsvs into all knowledge which is meet and neceflarie for vs m this prcfent world. He doth not deliuer cuery truth vnto euery man , ncr all that fhad be knowne hereafter vnto any man : for inthislifcwereceiuebut '^ thefirfl fruits and the * earne(l of the Spirit. Now the firft fruits are properly but an hmdfuU or twaine of come to a whole field containing many furlongs and acres of ground, andtheearneft in a bargaine it may be is but a penny layd downe for the paying of a thoufand pound. Here the gifts ofthelpirit are by meafiire, b rve l^now in part, and propbecie in part : but when that which is perfeSl is come, then that rrhich ii imperftUPmllbe aholifhed. In this world Mofes^v^nhxiX. Gods backe, /o/;» but his (hade, but hereafter all that loue the comming ofthe Lord fhallfee God face to face. Wereceiue the firft fruits here, but in heauen we fhall enioy the full harueft of our hopes. which proccedeth ofthe Father. ~\ The Papifts to maintainethat all docJ^rine neceifarie to faluation is not contained in holy Scriptures, affirme that the God- head ofthe Holy Ghoft and the proceeding from the Father and the Sonne, can - not be found m 'cxpreffe words ofthe Bible, but only proued by their vnwrit ten traditions : as if the bleifcd Spirit could not be God, vnkfle he be allowed Ff of • Sixt Scrttupi Bi- 1 Cor, I. 22. •» I Cor. 1 3 9. 10. « RarJ, lonfut, ofBJtifelitpo- Itif, pait.l.tap.i diuif I, 338 ■* In ^ptltgttict Suftdaj after ^^fcenfion day. 'Cdiitn lit. Pe ntiM.Ub ic.^9 &co/t. Haxim. lib, neap. 2\ , fLtb.i.d(fp:rit. fiind.cip, 1 6. e Aiiguji.v'ji I flip. & ep'tfl 66 J &\7^.l(lcPri- mafus&^ifel- tnmin i Cor 6 '■ Set- 10 indie PentecoH. ' Lib. de {tde ltd Peimm, cap' 1 1 lO(fidetiGra- OM.lib.t cap.i " Ze^per.con. t dgmimc.excludi. ' Rcioynder to Ma iler lewcts replie a^ainft' thcfacnficeof the Maflcjpag i«7. ofthc Church of Rome, Nifihomini Deu^placHerit^ T)eiu non erir,as ** Terrn/liu>i in the like caufe. W e i^y that Athanafiitf, Hafl, NazJanze»,Ambrofe,Cjyil, Att- guUntt, in their feuerall treaties of this one point alleage man ifold tellim oiiies of holy writT'which euidentlydemonftratcthe HolyGhoiitobeGod. I will only name two : thefirft is Arts 5. verf. 3 Thenfatd'Teter, Ananioij whj hath Satan filled thiae heart, that thou Jhouldcfl he vnto the Holy Cjhoft} And then in the next verfe following, r^(7« bajl not liedvnto\men, hMtvntoCjod. Vpon which words e AHguflsne and ' Ambrofe realon thus: In that Tettr firft named the Holy Gholt and inferred inftantly thou haft lied vnto God, it is plaine that the holy Glioft is called God. The fecond Text is, i. Cor. 6. 20. : Cjlorifie God in your body : g vvhatGod.but the holy Ghoft, whofe temple our bodies are? verf. 19. 7 our body is the ttwfleof the Holy Ghofi. And therefore Frier ^ FertM honeftly swrites, exfcriftttriiaprrte cortfiat Spiritum Sartlum effe 1>efim. Now concerning the proceeding of the holy Ghoft from the Father and the Sonne, »i'.^*'^»y?/w doth auow peremptorily that it is the doilrine ofthc Pro- phets and Apoftles , and that he proues in his owne iudgcment fo fufficicnr.'y,//^ I J. deTrift. cap. 26. that he concludes in the 27.chaprer of the fame booke:c«»w per fcriptHrarnm fanUarHW teHime»ia dormjfem de vtroqne procederc Spiriturru SanElnm, &c. And whereas the Papifis in this point are all for the bare letter, andexprtfle words, it is plaine that the blefled Spirit prcecderh from thcFarhcr,in this Text and as plaine that he proceedeth from the Sonne, Reucl. 1. 16. and ip. 15. con- ferred with E fay 11. 4 and a.Thcff. 2.8. Jfany fhal! aske the difference betweene begetting and proceeding, and why the holy Ghoft is not fayd to be begotten , as well as to proceed : I aiifwcr with ^ AtignfUne, Fides adjit,c^ nulla ejuxHioremMebit'. and with ' Ambrofe^Nonphi- lofephiifed pifcatoribHS credtturjnon dialeElicisfed pftblicanis. Auftrarg^menta vhi fides qturitur. And with our Euangelift, the fpirit muft teach vs, and not we the Spirit, it doth fuffice that we fpeake r,"; he will haue vs fpeake,namcly that the Fa- ther it made of none, neither created, nor begotten. The Sonne is of the Father alone not made, nor created, but begotten The Holy Ghoft is of the Father and efthe SonHy neither made, nor created, nor begotten , but proceeding. Theyjhall excommunicate you.^ Where "' note that the chiefe perfecutors of Chrift and his followers are not open Atheifts.or Turke'',or Iewes,butfuch as hold great places in the Church, Antichriftiars and Preudo-chriftians,and there- fore this prophecic doth aime at the prefent Church of Rome diredly, whofe cut-throat diumitieconfiftsefpecially in excommunication and killing. Nay the Romiili butchers in their hellifh crucltie goc farre beyond this prophecie, for theydocnotonly thruft the liuing Saints out oftheChurch, but alfo the dead at reft out ofthe Church-yard. When " Harding-wmttA arguments, be came to this terrible threat: I aduifeyou JMaUer lervelandyour brethren not to beflow great char ires about your tombes and places ofburitiU, left the time come, as mofi certainly it fhal I come (vn/ejfe Godferoutfinnes Vtterly forfakf our cotintry'^whenyour carcA- fes flialt he digged out againe,andferuedas the carcafes ofherettckeshaue been mxny hundred yeeres. Asthe bloud o? Abel (h.tAby Cain,{^ot\\choncsoi AlartinTuctr abufed by thefc Can ibals, cry to God from the earth. I pray thee therefore good Reader examine thefe words of my text againe and againe,and confidcr of whom and bv whom , and for whom they were fpoken. And know that the claufe, ivhofoeuer killeth you mil thinke that he doth Gedferuice , doth euidently de- monihate that an crroneus confciencc is no warrant for thee why thou fhouldeft not ioync with the conformable Proteftant,againft thefc Bull-mungers and blond-fuckers, of whom our blcffcd Sauiour here. They fiall excemmui- catejoMy &c. WHIT SVNDAY. TheEpiftle. Acts. j.i. when the fftie ddes were come to an end, they were allmth one accord toge- ther inone place , &:c. ^^^''S^^l^^^^ He whole Bible may be diuided into * three , '"'~'^?-^g=^=s>'^> J^ parts , anfwerabic to tht three perfoiis in holy Trinitie: to God the Father is attributed our creation, efpecially defcnbediiitheO/^ Telia- mettt: to God the Sonne our redemption, efpe- cially declared in the ^<7//)f///: toGodthehoIy Ghoftoiir fandification.tfpccially taught in the j4&t and E pi files. For as the former bookes of the New Teftament euidcntly demonflrate the trueChnft: '' fo this hiftorie the true Church : In them , he that hath eyes to fee may reade the t<-xr of theGofpelljintimating what Cbrift is in h imfcife .- but in this as it were the comment of the Gofpell vnfolding more fully vihat Chriftisinhis members; 'in the one, what he didforvs in hishumiiiaticn; inthc other, whathc did for vs in his exaltation. The Scriptureread is a relation how Chrift himfelfc being abfent, hath gnti ouflyproiiided another comforter for the Church in her ^ widowhood: and it conraines briefly the whole myfterie of this folemne fealt, wherein three points are principally remarkable ; CCommingoftheHoly Ghoftin thethrcefirft verfes. The^VVorking after his comming,verf.4. ^Publifhing ofthis working, in all the reft following. ^Time : JVhen the fiftie dates were come to An end. Place : at Hientfalem in an vpper chamber ^chap. I . In the comming and de- verf. 12. 15 fcending ofthe Holy Ghoft,^ '^^ - ^>l^^^ ^ ^^^ ^^^ ^^^ ^^ ^^^^^^ ^^.^^ toure circumftances are to . , ■ , -" ' ^ be noted efpecially : the with one accord in one place. Manner how •• fndcLenlj there came a found from heanen , &c. Whereas the « NoHeliltsohit^., that this and other portions of holy Scripture taken out of the Prophets, Affs^ and /fpocalyps, cannot trulv be called Epillles : anfwcrismade,thatas5.?raham,iayina,,in theefJ'allatt the Gentiles beble^ed. And as S that ancient and much eileemed Diuine,called the fifth booke of Mofes^a pure Gofpett,zs being a traift of faith and loue : fo we may terme thefc without vntruth, EpiHles, as F f 2 reporting 33P ' £#>■?». frj. cap. 1 2 & I }. = Her. for if hit- lun.part. I. ' tpiit- II9' i,ap 1 6 ip-quttl. t!j -..Vd. qutjt. yo '<&• qUiilt' SX BMiiTejUminto, qit'tft i,j. *De Ipirau faniio, dp. »7. r ComM Gil 4 » 5£i-. i dc I'd.' tscoH, l(lem, MelmCl, &Zepftr.folUt, mlac. »In being our Schoolcmaflcr to bring vs to, Chrift, Gal 3.24. tUittnxsfit- Uurandm rd« tionjl. li» 6.cap. toy. Rupert. & •> Luther.'in Galat. 3. i9> ' Ty.:ii3L polog. is E\o«/?/-<<<■// dwel- ling in Tents fortie yeares in the Wilderntffe : ' In ftead of thofe three lewifli feafts, our Chriftian Church hath fubftituted ChriftmM in honor of Chrills in- carnation , Eafier in honor of Chrifts refurrecflion , fVhitJuntidt in honor of Chrift confirmation of the Gofpell, by fending vnto vs the Holy Glclt j and we reraine Hill two names of the three, to wit, ^ Ptiffeottcr and Pe>,t!cef}. Againft w hich ancient cuftome that of S, Paul is obiedled, Galat .4. 10. 7e ohferue duies a»dmo»ethi:,a;id times andyeers: Iftare Ir fi I hane be^oivedonyouUhotir in vai<^e. But our ' Church herein agreeing with the learned Fa.hers, " AttgitHitie, =< BijU, J Hierome^ ■^ Leo) doth anfwcr, that the lewilli PafTeouer and Penrecoft were types of our Eafter and Whltfuntide : Chriji lefus uour PAlfeciier,fmh Paul, I . Cor. 5 . 7. The Lord did pafle ouer the doores where the blond of the Pafclia!!, Lambe was fprinkled, Exod. 12 rofignifiethat he will paiTe oner all the tranf- greilions of fuch as apply to their ownefoule, the merit of Chrifts blood , who is the Lambe ofGod that taketh away thefinncs of the world. So the levvilh Pentccoft wasamemorialloftheLaw, which is an hidden * Gofpell : but our Whitfuntidea mcmorialloftheGoipell, which isa reuealed Law : the Law was deliuered in mount Sinai, the Gofpell in mount Sion: the Law was written in tables of ftone, but the Gofpell in the tablets ofour heart by the Spirit : rlie Law was giuen fiftie dayes after their Pa{reouer,and the Gofpell through the power of the Holy G hoft,fiftiedaies after our Eafter : and hereupon this holy fcalHs called » Pentecoft, euen of the number of daies as it is in the text, JVhen fiftia dates. The Law was giuen, beatHfcofthetranfgreJpon, Galat. 5. I p. '' thatis,tore- ueale finne to the finner, "= as it were to kcepe finne a'.iue; that it might be felt and fecnc;asacorrofieislaidvntoan old fore, not to heale it buttoft'rreit vp, and make the difeafequicke, that a man may know in what danger heftands : he therefore who thinkes to iuftifie himfelfe by the Law,goeih about to cure his wounds with fretting corrofies. If the lewesthen had a feftiuall in remembrance of the Law , which isfliUof terror, and(as'ii'. /' table,but fet it ona candleftickc, that it may giue light to the whole familie. For this caufc p Chrift and "^ Tm/ vfed to preach and worke wonders atHierufalem vpon the lolemne feaftdaies, intending hereby to doc the greateft good, among the greateft companie. The more particular place was an vpper chamber : * allegoricallj^ the Spirit of God defcends vpon (uch as are farrhcft off the earth, and neareft vnto hcauen, vpon fuch as are in an high gaiTcr, leeking the things aboue; not in a low roome buried in the buiineflc of the world : Uiterallj^ the diftrefTed Apoftles were thnift together in an vpper chamber, becaufc they could not well at this great fcaft obtaine more couuenient roome : they might haue feparated thcmfclues, and fo peraducnture haue beene better fitted in feuerall houlcs: but according to their mailers ' commandement, all of them kept together in one place with one accord. Thep^rfonson whomthe holy Ghoff defccnded^ were theblefltd Apoftles; but the promife concerning the Comforter appcrtainethvntovs as wcllasvnto them. ^^ I will pray the Father (Cillh Chrill:} and herrillgitteyou amth/r comfor- ter, thathemt,contentionf,fediticni,hereJieT, etttiie, &c. The fpirit of "^man doth not quicken any member or part feparated from the body : the drie bones which ^f^fc^iV/fawfcatrercdinthefield.hadnoIifcintheni :!!! they were Fa- thered together bone to his bene: fo the Spirit of God doth notanimatc and comfort thofe, who cut off and diuide themfelues from Chrifts myfticall body , ffichold then how good and ioyfull a thing it is for brethren to dwell together in vnitie; forthey who be s like minded hauingthefamc louc , being of one ac- cord and one iudgcment, enioy confolation in Chritt,andfcllovvfhipofhis Spi- rit : to fuch hath the Lord promifed his bleffing, and life fof euermore. Suddenly there came.'J The gifts of the Spirit are '»frce,not obtained by labour and induftrie, but uifufcd by grace ; ' The nindeblowes where it Itjleth^and thou F f 3 • hear eft 343 ' Ca/u.in^U. 1 k Pfal. «7. ». ' Dcut. 6.16, Exod. 23. 17. "" Zepper. mtoc "Mnttb, s. 1%. °M3rkc4. ai, P Luke 2. 46. 'Bernird'mu* afud Urin- & Re J id. horn. z. in loc, ' Calu'm. vii fufra. ' Luke 14, 49. Aasi,4, "lobn 14. i(. " I Pet 4.5. yEplicf.4,4 J. ^Afls4.3S. » 1 Epifl lohn 4.8. '' Plal.68. 6. 'Gnlath.j.jo. ^^•giifl,fer.2, adfrairestn trtmo. ' Fzecliicl37:7 ^ Pinlme 133, i rhilip I. a. *■ SarUTtui in loc, ' lohn 3 8. 54* Vf^hitfunday '' NeJcU enim ^ tarda molimins | Spn'ttutfanSii \ ' Midorat.iit toe, "> BiiUinger "E.om. 10.18. •Afts6, 10. P loelz iS, 1 !o Frill) pre- face before his anfwcr to Ra- /li/j dialogue ' lorin.ittla:. fGcnef 2.7- ' Scr«. iSc.^f temf. ^CilulH.Jit Ice. EfayJ7' >J« *tfonpiitin- choniio muneris fed adtcdio [,tr- gitatis. Leo fa. t.dePcnUcoll. »i. pet. I. 21. * l^ifupra. ' Leo (er, i,\de PcKtecofl. ^CMu'fi-'m loc. « Church Ho- mM for Whit, lunday.part.l iBelttbKS de dU uinii ojficijs, cap. i3i.e!'' Durandm rac'io- aaUib.6.ca. 107 num. 10. •» Bcrr.a dfcr, 15. in Cam'ica. ^ PerigaUiis apud Aencam Syluiumia epl- llolis. ' trafmui as- ml. in Inc. * 1 Cor, 12,11. 'Matth 10. 6 heareJ}thefou»dthereof\,l;!itc.4itHmttellwhe/iceit 'commeth , or whither it goeth : euenfoiseHerymantkatisbor»eofthefpirit. The Holy Ghoft is not tied vnto places andpevfonSjVnro times and tides, he comes '^y/<^<^f»/j' when he vviU, and ivherehelift: a found from hcauen, "infinuatingthat it was not in tlic Dilciples power, but in Chrifts prcmife that he came downe, the worke of God in heauen not of any man on earth. As it hadbeene the camming of a rmght) winde.^ "^ For as the-Vvindc blowes In euery coall and corner without refiftance: fothcGofpdlcf Chriftis gone out into all " lands, and his words vnto the ends ofthe world, neither can any "rcfift the powerful! operation of the Holy Ghoft; he will infpirc whom he lift, and when he lift, mzkingv jottng men to fee vifens , and efpie the truth, and fuffering old mento dreamedreamis, andi wander in phantafics. Orasa windebecaufe the proceeding of the Holy Ghoft is as it were the l^eathing of the Father and the Sonne ; ^veintofpiratio tjuxdaffj, c}- refatio ex intimo yriccordiotum calore ^ ^ amorej'Patrij at^jfiiif.Or 3S iwindc, to (hew that gods fpirit is the fountaine of fpirirualllife,as our fpirit is ofnaturall life, which in tlie beginning God ''brea- thed into man; ani/Ka cap.'i^.'BerchoriusindiBienar. verb, venttu ^fpiritfU-Lorin. comment, in AEl. r. z. "Somethinke there came and therefore this figne doth x well agree with the thing iignificd thereby. TheSpiritcameinfleadof Chrilt th(Word,^x^^{omo{\. fitly defcended in the likenefle of a '^ tongue. To fhut vp all thefe notes in one fhortgloffc: the = light of this fire doth fignifie wifdome, the heat of the fame doth fignifiecharitie, and the forme cfa tongue fignifietb eloquence. nAndtheyvnere all filled voith the Holy Cjhoftr\ The gifts of the Holy Glioftare giuen in a threefold meafure : rfnfnpo. For as a learned b fchooleman acutely, there is SanBi Spiritiu^T^tfufio. CEffiifio, TheDifcipIeshad infufion, haply^diffufion , heretofore, ^vhe^l Chrift brea- thed on them, and iaid, '^ recehte the Holj GhoHikixt novv^heirajp^clid ouerflo\u they VTCrefo filled with his gifts and gnces^isthitthey^ could not Ipm fpeake the things which they had feene and heard. ofCh'ifi: they were now like the = wine that hath no vent, and like the new bottles that braft, and this was fj^/7oy^«^7; jiiritfis: heretofore they were timorous, and fo not willing, rude infpeech,and fo not able to teach the Gofpell, ^nAfjieake the great fuerkes of godhut now be- ing filled with the Holy Ghoft, all of them fuddenly, yet foundly hegm tojpeakf vith other tongues, eue» as the flims fpirit gAue them vtterancei for as ^ Leo fwcetly Vl>i 'De:ii magifler efl^tjuam cito difcitnr (juod docetur , where God is the tutor the leflbn is foone taught; S CeUriter fine difcmfn argsimetitationis , fuauiter fine firepitit difiiutationii , c^ veraciter fine concurftt deceptionis : He that be. leetiethiume ((aith '' Chrift j (hall haue riners of lining -water fio-wing out of his belly. (This [pake, he of the fpirit, which they that beleestedin himfhould receiue) ' forifa man be led bythe Spirit, all good workesand gifts of grace fpring out of him naturally : thou needeft not to wring and wreft good deeds out of him, as a man would wring veriuice out of a crab ; they flow from him as fprings oatofrodces, of their owne accord, and therefore, Come Hdy Cjhosi is a „_ ' fit 345 ■= ?unm Hie- mgly;!,. t,l<. 3j. ° L'medti m leb I 7. vetf, j. num. I, ° Cant. 4. 4. f Amal.tom, 1. foLnzi. being rather the towcrofCabel orSiloain. 1 Ardcm in loc- & HetwuH\ Teuioniciti de fimihtudmibm & exemftts,lib. 'Cap. 1 x.vit. i ' Caluitt. & Ar- dent m loc. • Gen. II, "Philip. », II * Dan 7. 14. ' Englifli SltfTc. ;o ia Euangfl, Idem Feriu.lir- 9- de Penttc«!i. '■Bdlar.Cat.ex- ?f'tfymb Mt.S ^Rkhardusdt S. l^iaor fer.de f^'lfme Sfiritm Sajiai, 'lohn 20. 2t. ■* Afts+io *lob. j2. 19, f Scf. I .de Pen- lecofl ' g Bcnrandui fcf tn die Pente- cofi.fimul&fc mtl,vu Kjlii'S ■ epiH. dam. p. tecod. 'loh 7 3*-?9 ^Tyndd. inttg in Bxed. in •n- 544 Whitftindaj * Luke 6. 44. ' Galath 5 11. "> Charch Ho- rail. for Whit- funday,psrt.I. fwetto the preface of Grtg M I'll'*- touching tranflJtion of Scripture, pag. 4- "See Ar Fox Aifls and Mo- numents/o/. I. PRom. ^.9. 1 Church Ho- mil for Whit- fundayjpart.J 'lohn, lO. itf. Hohn S. 47- 'Gcnff.-.tf. 15 prolog vpon loim. » lohn, tS.tz. y Church horn. vbi{up.C hi"- afud /narlorat. in loh, 1 6. & Lea. de Ptme- cofifef.z.cap.6 'lohn 14, ">. » I Epift.Iohn ■ •I. Aftsio. 22. ••Markccap. IUoffatth,k is not likely they be ofthefamtUegfloue The Papifts in their writings extoll vnitie and peace fo farre, that, " Cardinal] Ho- ^itii acknowledged none other exprefle word of God, butonely this one word iAma , oxBtlige; but if we JMI examine the prefentRcniane Church in her o title , iurifdiHion, life , do^rine, we (hall finde her farilfrom loue ; for the firft ispreiudiciallto allBifhops, the fccond de.rcgatorie.to all Emperors and Kings, the third detelhblc toallmsn, the fourth iniurious againft Chrift, and all that is called God. P If any man hane not the Spirit of Christ the f^me ii not hii. And hy 1 turning the words, it may be fayd as well, if any man be not of Chrift, the (amc hath not his Spirit. Now toknow whobcChrifts, and who be not, we haue this rule giuenv^S, ^ his Pseepe heart his voice ^ ^ he that is of(^ody hexreth Gods vord:\i\\X the Papifts obey not Chrifts voice , nor delight in his lawj for as themalitious ' Phii'iftins flopped the wells of Abraham , and filled them rp with earth,to put their memorial! out of minde, that fo they might challenge the ground : " \n like fort the Papifts haue flopped vp the veinesoflife,which are found in the Scrip- ture ..with the earth of their owne tradition, falfe fimilitudes, v;ifit allegories, and all for this end, to make the Bible their owne priuate poflelTionand mer- chandize, fliutting vp the kingdome of heauen, which is Gods word; neither cntring in themfelues, norfufferingthem that would, hereby {lie wing plainly , that they are not of Chrift, nor in this poftcfled with his Spirit. But here they will obiecfl, that there be diuers neceflarie points vntofaltia- tion not exprefted in holy Scripture , which were left to the reuelation of the Spirit, 'who being now giuenvnto the Church according to Chrifts promife, hath taught many things from time to time , which the blefled Apoftles " could not then beare. To this obiedion, y anfwer is made, that the proper office ofthe Holy Ghoft is not to broach any new contrary doflrine, but to confirme and ex- plaine that which had beene taught before: when the Comfrttr is come (laith Chrift) heJhallleadyoH into all truth: hejh^lnotfpcakj ofhimfelfejjttt whaifoeHer kejhallheare, thatfhallhefpeake- he Jhall receiue of mine ^and (kev) vntojou,' brin. ging all things tojonr remembrance' vhich I haue told y oh. We may not then vnder pretence ofthe Spirit, bring into the Church anydreamesor phantafiesof our ownebraine, but as the Difciples, after they were filled with the holy Ghoft, *fpakefuch things as they had feene and heard: fo the very fumme and fiibftance of all thzt we^vezchiiftQithe fptrit giuethvtterance,mai\.hQ nothing elfe, but that heauenly doiftrine, which we findc and read in Gods holy Bible. JVith other tengf/es.'J as it is in 1^ S. Marke, with new tongues,not '^ with that old ^ flow tongue of the Law, but with Euangelicall vtterance : Afefes had but one tongue for one people, but the Difciples had clouen tongues, all languages for all lands : hereby Cgnifying that in « Chrifi^ there is neither lev^ nor Cjrecian, neither bond nor free, btltthztthef Lord oner aff is rich vnto all that call vpon him. It is not fayd they fpake with one tongue, and many languages were heard, (as S Carthujianiaand fome other imagine) •» for then the miracle fliould haue beene in the hearers,and not in the Preachers: but they began to/peake with other tongues, and lb euery mm of euery nation heard his owne dialeii. As the fame fpirit gane them vtterance']^ There are diuerfitics of gifts, but the * fame Whitfundaj . 34^ lame Spirit ; to one is giuen by the Spirit the word of wifHorac, and to another the word ofknowledgc by the lame fpirit, to another is giuen faith by the fame Spirit, and to another the gift of healing by the fame fpirit^ to another prophe- cie, to another difcerningoffpirits, to another diutrfities of tongues ; all thefe things wcrkerheucn the felfe fame fpirit, diltributing to euery man as he will feuerally j for all men haiie not all gifts, and llich as haue the fame graces , haue them not in the fame meafure : whatfoeuer we fay welljs as the Spirit giaetb vt- terance ■ whatfoeuer we doe Well, is ' according to the grace that isgimen vnto vs. Here the Difciples vttered eloquently the great workes of God, not out of their owne wit, nor out of their owne will, ^fed ^f'»^/«'iOT««^«,thisalfo wasti e gift of the fpirit. See Epiftle Tyom. 2. after £piphan. and Epiftle Dom. 4 a Tafcby Then were dwelling at lerufalem deuout merr\. The fummarie pith of all the text following is briefly this : "'all the religious and deuout men prefent at this miracle, wondered at it, and enquired after it; but the wickcd,as weread,verf 1 j mocked and fajd, they are full of nerpmne. The wonders and workes of God euer had and cucr fiiall haue this efFe(5t, " all that are ordaiiedto etemdll life , be- leeue; but the reprobate defpife the Prophets, and "flone fuch as are fentvnto them. Vnto the godly Chrilfs Golpell is /^* ^fauour of life vnto life^ but vnto fuch oiperip}^ emn the Jauour of death vnto death : ri this S fcnle S. John faith in his Apocalyps, He that is vntafi, let him be vnitiflflill; and he rvhich ii filthy^ let him be fit by f}tll; and he that is righteous , let him be ' righteous flill; and he that if holy, let htm be holy ftill And therefore let vs I befecch you pray with the Church humbly and heartily. god rvhith as vpon thU day hafl taught the hearts of thy faithfull people,by fending to them the light of the holy Spirit ig'^ant vs by the fame Spirit to hatte a right iudge- ment in all things, and euermoretoreioyce in hiiholy comfort, through the merits of Chnfl lefus our Sauiour, who liaeth and raigneth with thee in the vnitie of the 5f »■ rit, one God world without end. Amen. The Gofpell, I o h n. 14. i 5. lefts faidvnto his Difciples, if ye loue me, keepe my commandcments, and I will pray the Father and befall giue jou another comforter, THeg'« Strm. ». 34^ Whftftmday , " fide Tertul. lib. at carne Chri(l. & Imia- ce7it.de vilitate cmdil. h.!mm, lib. i.cap.i, r I Cor, 4. p. 'lohn 17. 14. » iCor. II. 10 l" I Cor. 4. . 'Rom, S.»8, "iJlom, 6. 23. •Mr Tyndan prolog vpon Gcnells, 'fox Aftsand Monuments, fol 1S9}. ePfdl. 119, verf 71. ^ Ealcfijfticut 41 «. 'Philip. I. II, yien mihi mu- >'.m erit. Qu'd, Trifl. I. cleg S!. ^ Baron, de Ro. min. mjrijroU cap. 4. & Bellar, 4f amfl'griit. & Ji.itii pec. lib, 4- cap. 7- $• Seplima ratio. Idem Luther. hrm dc morte. ' Ecclefiaftcs 73. "■ lob 3. J. "Setoit, • Bernard, f Mat II. 29< •i I 'et.i. 8. 'Ser. atPauU. 'Luke 22. 31, I workes, intended to bring into thisonelirtlecompafTeofir.anjbothrhe infinite, neflfe ot his owne nature, and the hugencfie of the whole world together : it is faid diuinely, that man is Gods Text, and all other creatures arc » commentaries vpon it: heauen rcfcmbles our foulc, earth our heart , placed in the middtlt as a center, the Inier like the (ea, from whence the liuely fprings of blood doe floWj thebraine giuing light, and vnderftanding, is like the lunne, the fenfts fet round about like ilarres : in which refped a man is fitly termed Epilogiu oferum Dti^ the world being a great man, and man a little world ; and yet behold a greater myfterje, magnum mir^cHlum homo, maximtim miraculitm Chrijtianm home', eiiery man is a wonder, but aChriftianis awondcrof wonders(as>'i*. Paul fpeakesj^ gazing-flockf-fl-t which all the men on carth,allthedeuills in helljall the glorious Angels and Saints in hcaiien ftand amazed : he is in the world, and yet not ^'ofthe world, as it were one of the eyffittpodes, he runs contrary courles vnto other men, ^ He tak^th pleafurc in rejiroches,in necejpties, tnferfecutiou^ i» anguifl}for Chrislsfake : vfhen he is weakf, then is heflreng : a^iiitd on etierjfide hut not in diflrejfe : inpoHerty, but not in vant:. peyfecttted, hut net forjaken; casl doifne, hut not cttfl opfaj : whatfocuer vnto other is euill, vnto him is good, <^ all things working for the beft vnto fueh as loue God. Here isa bundle of wonders Famine is exceeding grieuous vnto other, bat the good man fhall cucn /ur conctiffitm erit , nm ex- csi^u>n->: it may feeme to flecpe for awhile, but itlliallawakeat the crowing of the cocke. Now beloucd as Chrifl: prayed for S.Peter^io likevvifc for the reft of his Apo- ftles, and not for them only, but for vsalfo,loh. if.zo. I pray not for thefeaione hut for them alfo vfhichJfjaU heteeuein me through their word. If God then be with vs, who can be againrt p.s? Is not the Sonne of righteoufnefle of greater force then the Prince of darkenefle ? Indeed his hate is great, but his hornes are not fo long as the world makes them; except Chrift permit him, he cannot fo much as touchanr hog, i'xwow, Stmon^hehold Satan hath dejired : THemufl firrt beg anill turne, before he can doe it.- aswercad,Iob.i.i2.2.6 towinwwyou.Wia- nowcd corne is purged and made cleane by the fanne and Icrie, for the mafters owne vfe : fo though our enemiefift vs, his fcry ing is but our ^ rrying:<« reheat.- ChatFc is blowen away with the winde, or calf into the fire, but wheat is kept in =■ Gods owne granarie : feare not therefore little flocke, for it is your Fathers plcafure to giue you a kingdome ; Satan will attempt as he can, and tempt as he may, but I doe not leaueyoucomfortlefTe: beholdl liauc prayed that your faith faile not : and if ye haue the fliicld of faith, you may quench all the fiery darts of the Deuill, Ephef. 6.16. t In the world alfo, yc (liall haue afRidion , but. be of good comfort , I haue ouercomc the world. In the world afflidipn : <= for the brother [hall betray the brother, andthefatherthe Sonne^andye fballbehated of all men for my name\ but what though thy brother and fifter, vnde and aunt, father and mother forfake thee, fo long as 1 take thee vp, and leaue you not comfortleffe? what though the heathen ^ furioufly rage together, and the people imagine a vaine thing > What though the Kings of the earth ffand vp, and the Rulers take counfell together, againllthe Lord, and againfl his annointed? « The Lord is King, be the people neucrfo impatient: he rideth bctweene the Cherubins , be the earth ncuer fo vnquiet; and therefore diimay not thy felfe, for f/ am-withthee; be not afraid for I am thy God: feare not thou worms lacob : IvpiH helpe thee, I will not leatte thee Comfortte^e. The flefh crieth, ego inflciam, and yet § he that is borne of God (inneth not : ^ Non facit peccat»m,ejuiapatitur potiusihe doth net ' delight in finfic as the wic- ked, Prou. 2. 14. he doth not ^ perfeucrc in deadly fin,which is contrary to Ipi- ntualllife; being elefted of God he cannot ' finally fall : "^ Irtejuantumex 1>eo nattUy non facit peccatttn} , as borne of God he finneth not : or that which is indeed the raoft comfortable glofie : " Non quod omt.ino non petcet , fed qnod peccatumipfinonimpiitetHr : he that is borne pfGod, is (ayd not to finne, be- caufe finne is not imputed vntohim, hisvnrighteoufnefTeis forgiuen, and his finne couered, Pfal. 52. i. LetthcntheC^^frwofiniquitic, theworld, the flefh, the deuill rageand raue : the firfl: with ego dcficiam, the fecond with ego inficiam.the third with ego interficiam: all is well fo long as we heare and haue Chriif s ego refciam, I will not leaueyou comfortlcfle : in miferie good words are comfortable, good things are comfortable, good friends are comfortable, a good wife moft comfortable : yet in refped of this inward and ghoftly comfort which pafleth all vnderflanding, I may well fay with ° hb mijerable comforters are you alk Hitherto concerning the whole firame ioyntly, now let vs examine euery pinacle and pin, eucry word and fyllable as they lie couched in the vulgar Engiifh feuerally. Ivfillnot.'] As theFatheristheGodofPallcomfort,3ndthcHolyGhoft the 1 Comforter, folikewifelam annointedand appointed to preachglad tydings vntothf poore, to binde vp the broken hearted, to comfort all that mourue, to giue them beauty for ap>es,andthegarn»ent ofgladneffefor the Jpirit of heauinejfe, asthe prophet f/Ji; foretold in his di. chapter •• If then I were fent from a comforter and 347 ' Theophjlall. in Luc It. " XertuSiati. »Matth. 8, 31 y Beda,CaielatL Mddonat,in Luc. 22- 'lames I. a; >Matth. 13.30 •■Tohn 1«. jj. !t Luks reports how he performed it in the otlier. ' OGedmeikfcleane our hearts iK'tthin vs, and take not thy holy S fir it from vs. The Epiftlc. A poc aly ps.4. i, i^furthis 1 looked i-i'^d kholdadoercrvoi ofandifj heaueti, &c. >♦• Wherein ''obrerue< ALbcit this booke were [aft written of all the Bible: yet (a.s"'fomeDiuines haue noted j it was riril: expounded by the primitiue DoJ:iors , " frenmts , ° luflit M-irtyr^T Hippo/jtus, ■! Melito^ ^ Vilormus, and ^othcr, as a Scripture moil neceirarietobeknowneofa-1 Chril^i.ms. ' 0eca/a»:paclie4s called it the Vro- pht-rs Paraphrafe,"'F«//f«^?r,theGolpcIs epitome,-'' ■5it/.«n^,the compicte furrme of the whole Bible ; the which Almighty God iheraiher gaue toChrift his fonnCjChap.!. verf. i. Chriltaflrerhe was afcendedvp on high committed it to the blcflcdlpirit.thcbltffed Ipivit deliuered it to i\ yo^n,tlic pcculiarcly bdoued ApoiUc of C hrift , and 5. John left it to the Church, and the Church hath com- mended it to vs, and now we to you, as aiewell ofine(hmable7a'uc,containing as mmy x mifteriesas it hath words, yea that which is more, manifold hidden {cn'es in one fenrencc. The whole propbecieconfifts of^ two principallvifions,onc concerning ccr- taine^" particular Churches of thole times in the three former chapters : another appertaining to the Church vniuerfall vnrill the worlds end, part whereof is this prcfent Epiftle. 1. a preparation to the vifions : ^fter Ilookfdnnd heboid a doore wm open in heauen, & c. 2. A participation ofthc vifion : /!nd behold a fe^t woifet in heauen^ and one fat out thefeAt^ &CC. After this I looked.~\ « After S. hhn had feene the former vifion, according to Chrifts iniunflion,he did caftvp his eye toward the skicjlifting vp his heart alfo to glue thankes vnto God, and as he fcrioully beheld the face of the firmament lie (aw a doore open in hcAuen, which was a figne, God intended to rcueale more fecrets, and hidden myfteries vntohim. Hence then thou may eft learne to lift vp thy foule to God, that God mav letdowne hisfpiritto thee : faying with ^ Augufline, Bofiifiejuidhal>eo, a T>eofuTnpJi^nt!n a me prxfampfi^nec in eo .jttodad- hue nen donAHit incrtditltis , mcin eo ejaod iar» do^auit iftjrratusm A doore-tViU open in heauenj A s God openeth 3 doore of = vtterance before we can fpcake the myftericsof Chnft,folikewifeadoore of entrance before we can behold the lecrets of heauen : f in this then appeares the great goodnefle of God vouchlafingtolet open the doore of bis priuie clofet vnto a mortallman; and whereas many fee the Kings chamber of prefcnce open^and yet dare nor enter in as being afraid and bafhfull, it is further added in the text, that the firll voice S. John heard was to comfort and make him bold : Come vp hither, and I will [tyem thee things that mufi he fulfilled hereafter. In aS myflicall fence, ''Chriftis heaucns doore, through whom aud for whom ourconuerlatlon is in heantn,and the kingdome of God is already within vs, Luke 1 7. 1 1 . The fi'flvoiceth^t I heardr\^'if''y'>'"'fi'-tiFm.Sa. ■: Marlorat, ^ EitUinger. •Pfalm. 9. 7, ' Ezccii. I. »6. «Efav T^wf familiarly, faying , come vp hither. It is the nature of earth to fall downwarcl,and net to rife vpward, but if rhoii wilt confider God and his workes aright , thou mufc lift vp thy feife, abouc thy felfe, fufpending thine owne will , andfufpeiling thine ownewit, aicending vp in (buleby the wings offaithabcue the world, abouc the flcfli , and abouc rca- fon too: "for the naturall man^perceiucth not the things ofthe Spirit of God : his P wifdome and knowledge makes him rebell , infantt cum ratione, too much learningmakeshimmad; well may he fay with Ouid, Ingenio penj. Cunning herctik es in bailing too much wit, offend God and the Church, more then lillie fchilinatikes in hauing too little. Come vp hither, and I nillfhsrvA Wc muft purge our earthly affeffions, if we will behold heauenly things. fvhich mufi IrefMlfilled hereafter'^ Here Icarne that all things are gouernsd and orderedby Gods all-feeing prouidence, not tumbled and toded in the world by blinde fortune. That Antichrift fliould come to beat downe the Church, and fct vp his owne kmgdome ^ in the Church : that ^ fmoake fliould arife from the bot- tomleflc pit,and oat of the fmoake Locufts,hauing power as the Scorpions cf the earth hauepower,and teeth as it were the teeth of Lions: that the "^ rcdDragoil fliould perfecute the woman, and ftand in a redineffe to deuoure her chiide, was allforefeeneof Ghrilt, andhcreforcfliewed to lohn. "OmKiamnpermtfafofrtm a Deo, fed etUm mmiffa : for his greatutfle is fuch as that he can, and his good- nefle is fuch as that he will order all things ^ fwcetly, bringing liglir out ofdark- nefle, and difpofing of ill to good ends.l will ihew thee things th^.t tmifi be dene. For albeit in euill accidents and a(5tions, there is not vnto Gods people an oportet o^ctj, yet there is an oportet neceffttatii: according to that of y Paul ^oportet h^re- fes ejfe, there mufi be herefies among you, that they which are approucd among you might be knownc. Hereafter:'] ^ Ergo, flichas interpret thisvifionofthings done vnder the old Tcffament, begin at the wrong end , fith he faith exprtfly that he will fliew ^'-.; iings to be fiilfilJed after the time that he fpake u ith him, and not i hii^gs done before. This aifo may teach vs not to reuell in the Reuelation , ouer-venturoi:fly making an Apocalypsofthe Apocalyps, vndoubtingly determiningof cuery text and title contained in thisbonkc, feeing as yet, many things are to be fulfilled htreaffr. As in all mine annotations vpon other places of holy Scripture; lo moflfpecially inmany gloflesvponany part of the reueiation , 1 defne to be ra- ther a reporter, then an expofitcr ; afiuring my fclfe,that this courfe will be pro- fitable to the moft, and acceptable to the beft ; for as the Spiders web is not the better becaufcwouen out ofhisowne brefl; lo the Bees bonientuer the worlc becaufe gathered out o' many flowers. Andimmfdiatly 1 woi in the Spirit] That is, as it had beene in a thought, I was fuddenly taken vp;I was * in the fpirit indeed, free from ail carnall imaginations as ifl had btene without abodie: the Spirit of the Lord fopofltfledme, thati was rapt in an ^ extafis, omancc^ns ' Peter, Adts 10. 10. and T^ja/, Atfrs 22.17. meaning hereby that heauenly fights exceed humane conceits.- 1 was in the (pirit before T could fee the things ofthe fpirit. Jnd behold a feat nas fet it$ heaueu,] "^ Aliuely defcriptionof God and his kingdome : for Throne lignifieth his imperiall gouernment, acccrdingto that ofthe ' Plalmift, He hath prepared hi^ feat for itidgement, hefhall iudge the world in righteoufnes, and miniver true iudgement vnto the people. This feat is fay d here and fehewheretobepfaced /» heaHen,znA\\ot vpon earth tbecaufeGodrukth after an heauenly manner, and Snot after an earthly , neither is his throne fub- iecft to chances and changes, as the iudgement feats of earthly Princes ?re, for his fcepter is far^ euer and etter.his^ domifiian is an euerlaUing dominion, frefh and greene toward all fuch as beleeue in him : howfb- euer lightnings and thundering proceed out of his throne , yet all is well fo long as thereis a Raine-bow flilLabout it. Or as 'other, in the Raine-bow there is an admirable varictic of colourS;ac- ccrding to that of the ^ Poet : CMtlle trahens varies aduerfo fole color es. So Gods exceeding wonderful! perfeftion of beauty {Lines in the creation of fo many diuers and fundry creatures in the world, being as * Ambrofe truly, 4//- rahilis in maximis, CT- miraliilii in minimis. And about the feat were fettre and twenty feats, attd vpon the feats foare and twenty Ii'/rt^irr/Ji Hiffrowe by thefefourc and twenty elders vnderftoodthe "" foure and twenty bookes ofthe Law, ° the which are cloathedin white ^ for that in Gg2 them 351 ■' Atetliu. ' I Pet 4,5. Them.i. pi:rt. tjiup.i.art.i. °lob.j4,io. •InPfjl.i4», PMat.fi.afi.jo 1 I Pet J 7, ■■ Augtttl. (oa-i feU'Mi). 3. f . 1 1 < Utl. hiH. lib. 17 cap. t. ' yirethtu. Art- tiui, l{ibsra, •Aft. 17.15, 28. 'Pl'm. vbifu- fra, cap. 7. r yiHor'mia apud Riberam in tecum. Idem Augufim. 'Gcnff 7. •Titus J, j. '" Kupett. Mayer Ateti-M. 'Ccn. 9. * Plat. 143.2. •Heb, 4 16. ^ Plmnat. hift. lib. ij. ceo. 8. 8 Tnheton. '' SuUmgcr. ' Ribeta. * Hexamer.lilf. 6. cap. 6. ' ^pud Rupert. in lac, lilcft Anbnf " Qi^omtio di iiitiurUur upud Hebrtos,vide Oalal'm. de ca- thtllc. vetiiate, li!f.i.cap.\,^ Sixi. Scnen.Bi- bHcthec.Ub.i. }ag. J. " Uttfler M loe. 55* Trmtie Sunday. • Greg. Mug. lib. 4.(ai. Reg- cap- 9> P BuBingfr, Traheron.Mir- lortt. 1 Btk. ' Meyir. '"Matth. I9.SS Luke iti 30. "Apocal 14 I J "Luke 16. »2. I'Heb. T. 3, 'Cant.+. » » 1 Cor. I. ;0. bjCor. 5- 2'< Deltdanejltd, (iia del'iMi fecit, t,tiufi>tii>mfu- am mflram »«- [iitiam faeerett ' Apocal. 7 9- <1 I EfiHot. loan. a. I. 'Pfal.^i. I. lAuguft. in be. pfalm, ctut. z I Eft^el. loan. 5. 4« ■•ApocaJ.j.il ■Heb II. 3J. » Ephcf. 6. 16 ' f/rg. Epigram, de Ut-Pyihagor. " Matth.7. 14 » Aifts 14.1a. "iCcr. 2.9. theip is found no lie ; and crovned with vidory for conquering Satan , and enlarging Gods kingdome. ° Other expound this of the Preachers of Gods holy word, being graues mo- ribH4,inAfe»fHtttatHn : but P moft interpret this of the Saints departed out of this world, and now raigning with the Lord lefus in heauen. Indeed their num- ber is without number. Apocal.y.p.^ but the fet number in holy Scriptures of foureand twenty, or twelue, or the like, notes a certaintieofGods promife to- ward them i or fas 'BHllinger vpon the placcj the twelue Patriarcbes haply rc- prefent all Krael vnder the Law : the twelue Apoftlcs all the belceuing Genciles vndcr the Gofpell i and fo ithefe twenty foure fignifie the whole triumphant Church, confifting of levves and Gentiles. Sittirtgr[ An '■illufion is made to Kings in the world, which haue their coun- fellers, and noble men fitting about them in their throne : for fuch as haue 'fol- lowed Chrilt in the regeneration, i^^/Z/r vpon ttveUe thrones^and mdgethe twelue tribes of/frael : they {hall not be ludges in ftcad of Chrirt, but they fliall fit in iudgcment with Chrift, allowing his fentence, yea reioy cing in all that he doth, and in all that he faith. ' Or the twenty foure Elders are fayd to fit, bccaufe they " reft from their labors, and haue quiet 2tfe(ftions,altogether free from any trou- blcfome palTions oftheminde : ^ y^^ra^^iw^bofome doth aptly figure the ioyes of heauen , infinuating that the Saints departed are now quieted, as children in their mothers lap, or in their fathers bolome. Clothed i» white rayment'J^ For Chrift hath f purged them, and made them ^ faire,clothing them with his owne » righteoufneffe and puritie : ^ He that knew no fiftne, made himfelfe to he finne^that roe P^ould be made the righteettfnejfe of god in him : as Chrjfoflome vpon that Text, the iitft was reputed afimcr that the firtKcr might be iuj}. This white garment is termed « elfe where by S. foh»,a long rfhiterobe: because Chrift is the "^ propitiation for our finnes, «coueringnot only fome, but all our vnrighteoufnefle from the topto the toe: ^ St texit peccata T)eits Moluit anertere,Jimluit auertere,noltiit animndttertere^ Jt noluit animadusr- tere, mluit pumre, nolmt agmfctre^ maluit ignofcere, Chri fts righteoufneffe im- puted vnto vs, is not pallium breue, but talarit tunica.^ not a fliort cloake , but a long gownfj coueringall our inconformiries, all our deformities, all our weak- ncflr, allour wickedntfTc, all the finnes of our youth, all the finnes of our age , from his eye who fitteth on the throne. Jndhadon their heads crownes of gohf] Cyrttt {kyA to his fouldicrs, he that is a foot-man{hallbean horfe.man,and he that hath an horfe fiiall haue char- riots: but all fuch as fightvnderChrifts banner, are furetobe rewarded better for euery trueChriftian fouldier s ouercommeth,and to him that ouercemmeth is giuen a crowne of gold. To him that ouercommeth 1 will gram (i'airh ^ Chrift) to fit with me in ml throne., enen as I otter came ^and ft with my Father in his throne The Saints haue through faith 'fubdued kingdomes, i' euen Satan the princebf darkenefle; and therefore now crowned in the kingdome of glory , becaufetbcy were conquer ours in the kingdome of grace. By this defcription of ftately thrones, and goodly garments, and golden crownes of the Saints in heauen, we may be wellaffured of their happineflb and felicitie. Let vs not therefore faint in our affliftionandmiferie, feeing they pafled through the fame crofles, and now triumph in eternall ioy. The 1 Gentiles only led by the liglit of nature, taught the youth of their time, thatvertue dwelleth vpon the top of an high hill, and the way to this hill is rough and troublefome, but when once a man is come to the top, he lliall finde a faire plaine, goodly greene medowcs, and all manner of plealure. Chriftians in- ftrufted by wildome it felfc, know that the way to heauen is very "ftrait, and that " thorow many tribulations we muft cntfer into the kingdome of God : but as foone as wcfhall come thither, ° it can neither be ipoken nor thought what happinefte each of vsfliall enioy, whenwe OxiWfit in thrones , and be clothed in vphite raiment hauingpalmes in onr hands, and crownes on our heads. an Trinaie Sunday 353 An r Hcarlicn man fajd. Si vioLtndum eft infinrandttm, regnictufn violandum : a Chriftian on the contrary, SiferHandttmefliufiHritndpim^regniaiufifcruandHm itour folcmne vow m.ide to God in holy Bjptiline, muft be Kept, let vs obferue itrcligioully togaineakingdome: '^Let vsgirdvptheioymsofonrmmde^ and ' prcfjcfortuardto the murkt^for the frice of the fup- mail calling oj Cjoii in ChriH le- f:-u, Uet vs runne with patience, the race that is ft t before vs^hunmg our eyes euerfa' fienedvpon the author andfifuffjer of ottr faith, nhofor the it-j that vasfi t before htm endured the crojfe, and dejftfei thejhame, and isfet at the right hand of the throne of Cjod: and he will le:idevs the lame way to the like honouranddignuic, chat we may fit with him and raigne with him for ciier. Aad out ofthc feat proceeded liThtmrtiTs, and thundrivgs, andvoices~^ All which infinuatc the ' diucrs operation ofGods holy word : it is a Hghtnmg , when it rc- biiketh and condemnetha finncr:itis a terrible thunder ;s^hQn it doth threaten and command things contrary totheflelli : itisalolatiousz/i^rri", wlienit"bindes\'p the broken hearted, and prcacheth vnfo the poore glad tydings ot Saluation; it is lightningandthunderinthe Law, butintheGofpclI amilde voice, fpeaking comfortably to inch as mourne in Sion. Our hearts are all finne , but as '^ one wittily notes j our eares arc full of mercy : he therefore that will fingvs a fong, muft let it to the tune ot the Gofpell. We can hcare nothing but pax vobti,and lee nothing hi\x ecce Agnus: as ifthe Lawhkeanold Aim ipjcke were out cfdatc but Ait,fesz'n\ Chrifl: mecte vpon the mountjand here thundringsas wcli ascom- fortab:e voices are heard to proceed from Gods throne; both are y effe>;ts of his Spirit : for when the minds of Gods elccf are illuminated,when the wicked are terrified and horribly ftrickcn with histhreats, as it were with lightning, when the Preachers oftheword thunder againftthe corrupt manners of the world. when they fing thefweetnJfesof theGolpell; in a word, w'.ien they deliucr any good exhortation or do^rine to the people, allproceedeth out of Gods throne^ from whom commetheuerv good and perfesfl gift. /i>td there voerefeuen lamps of fire hnrning before the feat e rrhich are the feuen Spirits efGodr\ ^ Some conftruc this of the glorious Angels , as being " elf where called Ipiiits, and flames of fire : but i^ other more fitly coniefl'ure that thcfeleucnfpiritsof God, arethe ieuen gifts of his Spiri,mcniioncd,Eray it 2 prefigured in the Scripture by the feucn fights of '^ one Candiefiicke , by the feueneyesofont<*ftone, by the feuen homes of one * iambe. The firl> burning lampe before Gods Icat is the fpirit of wifdomc, the fecond is the fpirir of vnder- ftanding, the third is the fpirir of counlell, the fourth is the Spirit of fiirtjtude, the fifth is the Ipirit of knowledge, thefixthisthc fpirit of pietie, the feuenth is the feare of the Lord. Or haply this cerraine number isput for an vncertaine : f hereby meaning all the gifts and graces of Gods holy ipirit : s for feuen is a perfe.'T: number,and lig- nificth in holy writt fulnefi'c : fo Gods feuen fpirits, is as much as ^oAs feuen- fold fpirit, that is, Gods one fpirit, full of all good gi ts, here termed burning lamps of fire, hecaufe they g^ue light to fuch as fit in darkenefle and \n the ("hadow of death, eutr comforting and releeuing Gods tltd: without ceafing : ^ the light ofthc temple wentnot out, to fignific that the fp;rits of God fhould be conti. nualiy burning in the Church. And before the featt there wasafea ofgLife.~\ 'Some by this vnderfiand 'holy Baptifme, "^ prcfigured,Exod. 14 by the red fea: for as the children of Krael en- tred into the terrePriall Canaan by pading through the red fea; fo Chriftiansen- ter into the celeftiall Canaan by this glaltie fea. The Gofpell then and Epilfle for this day doe well agree", for that which our Euangelift in this text writes myfii- cally, Chriftin the Gofpell auoweth vnto Nicodemus plainly, yea peremptorily with an afleuerarion ; Verily^ venly, I fay vnto thee except a man be borne ef wa- ter and of the fpirit he cannot enter into the kingdome of Cjod: he muft paffe iho- row the glaOie fea before he can arriueatthe hauenofhappinefle. 'Other expound this of contemplatiue men; ™ other ofGods ele(ft,il!uminated I.. ' G g ? by ' Ctfax. \ I Pet. I. 13 'Philip 3 14. 'Hebr. i».i. ' ^i^ert. Bale. tAarhrJt Fran. Lambert. •Efay6(.i. ' M'. iri'l^h- (tit fcr. of Liili wife. 1 BuS'm'tr, Tiabtion. ' Em. U. ' Hcbr. 1 . 7. •> Rupert, Na- pier, 'Zachar. 4, * Zdchnr. j. ! •Apocal y. c. ' BnUitiger Bt'( , Marhrsi, S Truboon. ' ExoJ. 17. 2C. 'Ruper>. Meyer, idi-m .y^ugiillin. in lucum. ■■ HMthywai' it- loan 5 e>> All tulimA'aR. 1 1. :h Itan.l-'em our Church Com ft.nr pub b.iptiH Coll, a I. 'Ei». Sa. " hia>lorat. 554 Trimtie Sunday . » Bile. Vowiw TcPtimmwn), in:sUiiitHr , per mart hifleiisa. ftr v'urum mo- ralis, fcr cry (UUinua ftiri- tiudu ituUi^cn' til : jicut ^fi- hi"il. inkcam, P Efiy • 7. JO. ad i^ ' CaUp'm, '.Cdf.t.vtrf.ij "Hebr. I3-I4- « Auguflhjn Pfalm 34. y M'. Lambert. PtrambuUt ©f Kent. ' Trahertn. a Hebr. 4t 15. Omnia flint nudt ejf puteniia cculis eiut. <: Efay 10. $. ^ Efay »9. J' •Iercm5i.,*o sAQ:i*.2i. •• Am. MsfceU lih.n. in fine. I » Luke I. 51. ''FfalmiiJ.C. by theSpirit, and fhining in their good workes as the cleere Cryftall ; " other of a pientifuil vnderftandingoftheveritie, firftgiuenvnto Chrilt by the Father, and then vnto the Church by the Spirit ot Chriii: ; and it is like Cryftail, cleere, beaurifiill and pure,withoHt any corruption of humane phantafies : haply by this glaffie Tea like Cryftall, is meant the Cry ftallinehcaucn, as being next thchca- ucn ofheaucnSjin which Almighty God fits m his throne. " Other are ofopinion that the world is meant by this glaflle fea, for as the raging fa cannot p reft : ■3 Z>y>d eurtifj^ ""^'V?? '"""'''j crebertj^ procellisy j4ffric/iSj o- vajios tollunt ad littorajlnBfu. Hence called •'-e^worj cjtiii mitiime xqf.um &femper nflttans^znA fretum ab vnda- rtim fremitH : fo there is much tofTing and tumbling in the world;grcat vnftablc- ncfle, innumerable changes and turnes,and it is as brittle as glafle : mnndus tranjit faith our Euangelift in his^ firft Epiftle;the world paflcth away, and the luft there- of : "^5. A;4gHni^e dimnely, A4ftlticritciatnsfufcipiHnturcerti,'Ut paftci dtcsadij- ciamur incerti : we fuffcT a great deale 'of trouble which is certaine , to prolong our daies a little time which is vncertaine •• for this world is not our manfion houfc or " permanent citie, but an " Innc : OrKnia ejuibHS vteris in hue vita, jfc til'i debcnt ejfe tamjuamflalfKlum viatori, non tan(]nam dcmus habit atari : memento pe- ^f^ijfe te alicjuid, reft are alicjuid^ diuertijfe te t>»n ad defeElionemfed ad refeVtionem here we muft ib lodge this day, as that we muft be readie to depart the next day. The world \% like Rumney marfh,)' hjeme malu4,afiatemolenus,Tiuncjuam bonus affecfting vs like a fit of an aguCjfometime too cold, lomctime too hot, alwaics vncertaine. This fea of glafle///% to C>'j ijf-i^.l»cum. liut. Me jit. f Philip, t. 7, 1 Ephef. 5. ■«. ' Octifus efl (j^- mnyftd Leere- fifiexit Bern, fer. I . de nfur, (iui fil'tra. Gen. 49. 9. ' t-'ti BuUmger. in locum ' Clyirtui in 'scum, ° Bah ^ lam itrt. « 2 Cor. 5. So. r I Tim, 4. 1. ' I Gov. 2. 15. • Efjy 51. 13. lohn 6, 43. "lob I9i?.26 « Mttim, •Rom. IX, 1. ^Rupert, 35<5 tMat.2 5.3 5.36 '' Bale. & Lam- bert, ' Matkrtt. idem Ambrtf, ^ ifethuafud Bulling, in loc. ' Pfal. 100 I. " H'tero»,'m Ifai. caf. 6. Muximus in myfiiigogca.j9. EmijenMt horn. I. dtpjmbolo^ ■ Lombard, pnt lib.i.^ifl.i • Obiellun. ArriM. difcufj'. r effort- ad ob. 4. p Leo.fer. a. ^e Peutecifl. Triniue Sundat iBuBin^inlec, 'CapfS.i ' Breuiar.Koman Dom, Tmit. 'Ferusftr. I. Dam, Trinii. * cretin in let. arc thefixworkesofmercie! Vi/ito^potayCil>o,redimo,tfg»,rol!i£ofraeres: as ChriitinthcSGofpell, To^tMemtat vnto the hun^rif,drtnke vntotbe thtrjlie ^ lodging to the fir anger J clothes tothenajfed^ tovijit the ficke and fnch as are m frifon. '>Ocher affirmethat the fix wings, whereby Gods people Hiuri the common mifchiefescf the world, and are railed vp vnto their Father in heauen, zrcfatth, hofe, charitte^ iujlice, mercie, truth : he that hath not thofe wings is like the Oftridge, which often fprcds her witigs but feldome flieth. j^ndthey did not reft day nor night'^ By this not refting is meant their 'conti- nuall hungering and ihirlHng after this dutie : ^ not that it is vnto them a relUcfle trouble, for they fcrue the Lord with 'gladnefle, and come before his preknce with a long : they reft not in the day, that iSj in tlie fun- iliine of profperitie , nor in the night, xkax'xs, in comfortkfle aduerfitie, to praife God and fty , SanElus, SanHfiSy Sa»lus,Scc. Holy, holy, holy Lord (jod almightie,v>hich rv as, and is, and is to come.~] Thc"^Fa- thers out ofthefe words vfually note the facred mylterie of tlieTrinitie in Vni- tie, and Vnitie inTriniric: " PerhocejHodterfmnus,TrinitJitem/i^nificat: per hoccjuedfftbdit, Dominm'DeMsvnitatem : or zs° Fulgentius,0^^ideft,(jitodtert!o fantlusdicitHr, jinon trina eH in 1)iuinitate ferfona} cMrfemel'Domtnus 'Deus di- citur, (tnon vna eft in'J)iuinitate/nl>ftantia}\n thatthey fing thrice i^o/y, note the Trinitie:but in that they addc in the finguIar^Lor^ C/oi^.note the vnitie.Thc mea- ning of this Hymne then is; blefledart thou A'mightie Father, blefledart thou Ahnightie SonnCjblcffed art thou Almightie Holy Ghoft : three diltindl ptrlons and ) et one only Lord God ; which was without beginning, art of thy fcife with- out meanes, and/hall he for etter without end. P Hnias beata Trinitatis cr mcom- mutahilu 'Deitatii vna e(i fuhftantia , indiuifa in ope^f, concors in vohintate, par in omnipotetitia, aejftclis ingloriax the Father is holy, the Sonne holy,the Spirit holy : the Father isGcd, the Sonne is God, the holy Ghoft is God -.the Father Almigh- tie, the Sonne Almightie, the Holy Ghoft Almightie: the Father tternall,the Sonnextcrnall, the Holy Ghoft eternall .- which was, and is, and is to come. This Epiftle then all!lgned by the Church of England, is moft fit for tfepre ftnt occafion, as containing a liuelydefcription of the bltlTcclTnnitie, with an Hymne of praife to the fame. S. lohn in his vifion beheld ont fitting on a throne Iwhichis god the Father ; and at his right hand the 'Lambe, wHchis C:odthe Sonne) and the (euen-fold Spirit proceeding from both, which tsGodtheHoly GhoFi : ^ vnus potentiatiter^ trinus perfonaliter. And here let vs obferue the reafon alfo, why the Church at this time of the y cere celebrates a feaftvnto the facred Trinitie: 'the Church in Aduent and C^r»/?OT^honoursourSauiours incarnation; in Lf»r,his death and paillon ; ar Eafter^ his refurredlionjon holy Thurfday, his afccnfion; at PentecoH, his fend i ig downe of the Holy Ghoft, by which vnfpeakablc benefits our whole (aluation is finiftied : it remaineth only that now we fhould blcffe the moft holy Trinitie for his goodneffc and declare the wonders he hath done for the fonnesofmcn : and therefore let vs with the twenty fbure Elders here fall downe before him that fits on the throne, cafting our crownes before his footftoole," that is renouncing all our owne merits, andfay : Theuart worthie O Lord {our God) to receiue glon, and honor, and power; for thou haft created all things, for thy wils fake they are and rvere created* Amen. The Trimie Sunday. 357 The Goipell. loHN. 3* i. There tvas a man of the Pharifies^ named Ti^tidcmm y a. Rtdcr of the tewes^c, rSeff, A mm of the Pharifies. I" Opponent, iVice-^Titles of honour, A Ruler of r ''parties dif--^ puting, IN this excellent Dialogue note , principally the demns defcri- bcd by his Refpondent,C^r»i7 in whom obferiie^ Points dif- puted codemftt hath 2. parts J Chrifts anfwere to this implied e]»itre, fhewesdireftlythat'. two things are re - quifite. the letfes,tt mafler in Jfrael. Time , when hec came to Chrift, hj night. I. His facility,who would. 2. His felicitie, who could anfwer fo {bundly , lo fuddcnly. 'Preface, which is explicite. Rabbi, we k»ovf> that thou art a teacher come frorru nht fpeech omay turne Chriftian; Au^ufiine a Manicbee tiirneCatholikc; Luther a Monke, turne Proteftant ; and here Nteedemats a Do(5lor among the Pharifies , is turned fcholler vnto Chrift. Named Nicodemus. J In ' Hebrew this name fignifieth, innocent blood, in Grceke , one that ouertoppcth or excelleth the people,both are fitting : for by this Faith in Maldmat, in locum. r AHguH- ttaH. I J. in loan. <■ ^r/\en$in toe, » Mattti 3,7. ''Luke J. 8. ' I Tim 1. 4 '' Iohn6.j7; •Rom, 8. 30. ''Rom. II. 33 8 Matth.7. 1, ^ I Cor, 4. J. ' Beaux/fiisjhar 1 Tem.i.fd.iij, 358 ' » Pet 1.7. 'Phil.2.'l5. « Matth. i-i. ' Mildemt. in loe. 1 1 Cor 1,Z6. Trimtie Sunday. 1 Bettuxamis & 'Ffal 27,4. * l^ioSs in the life nfUdhomet the Great. ndjii.t. 'loh. 12.42. ■ I.King. 18. II » 2 King 5. ' I Kings 18.4 « Ferm fit. 4. DdOT. Inn, this happy conference Nicodemus was made partaker of Clirii(ts innocent blood fli ed for his finnes. and by faith he did excell other of his fellowes As he then be- leeued among incredulous lewes, and as ^ lob was iuft in the land of Vz ; and as ' Z«if was righteous among the filthy Sodomites, euenlo we muft be "' hUme- le{fe if; the middefi of a crooked and nAttg hie general ian, (hintKg as lights in the world Euery man muft labour to fiiun the common corruptions ot the place wherein he liueth, and fo become iV»ro^e«»a/, one that ouercommeth other men in holineffc and righteoufnefle ; as ex£/o/>^ pearle in a dunghill, a Lillie among thornes. Cant. 2. 2. iy4 Ruler of the Fewes~\ Nicademus is cAXcAhtit Primifs lud^to'-tim, as feme Priefts"elfevvhere,Pr>««/>f/.S"<««r<^of«»;:it is certaine there but was but on High Prieft,andyctmanychicfe,whowerc/<»>»«7wr«»«frt/)»/(i,i.Chron.75. 5j 6, 7, 8 verfes,and chap. J4.6. ° So Nkodemas was head of his hoiife, a chiefe ot his rancke,a Dodorinlfraell; all which hindred him in comming toChriftjfor P not many wife men after theflejhjmt many might ie^not many noble are called, H^K then obferue the power of Chrift, in his words and in his wonders : it is faid by the Pharifies in this feuenth chapter of this Gofpcll at the 48. vei fe, lioth any of the Rulers or of theThariftes beleeue in him} and yet Ntcodemus a Ruler and a Pharifcedothbeleeue; y timsay belcttledameK^thecheife Rnlers, as our Euan- gclift reports, chap. I2.verl. 42. ^ Othernote the meeknefle of iVjVWt'ww/, who being a Doflor, deflrcd to leame; and being a chiefe Ruler did not fend for Chnll, but went vnro him. Whofe modeftie condtmncs exceedingly the prefumption offomepettie Rulers in our age.who wiIlnotvouchfafetocometoChrift,(ifhewill befcrued)Chnft muft come to them, the Supper of the Lord muft be brought vnto their table,the MinifterofChrirtmul^ church their wiucs at home, baptrfe their children at. home, rcade the publike prayt rs at home : where*as ' Tyawdfaydflne thing haue Idefired of the Lord^ which I willritjuire ft til, euen that I may drvell in the houfeof the Lord alt the dayes of my life. Theft gallants imagine they doe God a fauour when they tread in his Courts, and a grace to his Amhafladors, vyhen they lend their cares to an houres audience. The renowned * Captaine Hamades was of another minde,who when he felt himfclfe in danger of death, deiiredto recciue the Sacrament before his departure, and would in any caft (ficke as he was) be carried to the Church to receiue the famej fzy'mg,that it was not fit that the Lord fhouldcometothe houfeof his feruantj hnt the feruant rather to goe to thehoafe of his Lord and iJl'taHer. Ty night'2 If he did this vpon the fight of Chrift great miracles , hungrine and thirftiiig after rightcoufncfic,not fuffering his eyes to flcepe , or his eye-lids to take any reft, vntill he had found the way, the truth, and the life; then his facfl is imitabic: for wemay not procraftinate our comming vnto Chrift, but ^feekf the Lordwhilehe may be found^and caUv^on him;whileheisneere.O[i(hcCzme by night to game the fitter opportunitie , to talke priuatly with Chrift, it is alfo commendablejfor opportunities are fogratious, as that good houres are the fu- tersbeft friends. Orif hedidthisoutoffeare,lefthefhould difpleafetbc ' Pha- rifies, and be caft out of the Synagogue; then it was an impcrfedion in him : and yetcoiifideringthatitwasthefirft time that he came to Chrift , in feme fort ex- cyfable. The firfttime, for after once we know the truth, and bauefubfcribed thereunto, we may not play the part ofNieedemus, " halting betweene God and Baal, betweene Chrift and the Pharifies, holding with the hound and running with the hare. " Naamatttht Syrian was fuch a Nicodemus, zs defirous to ferue the lining Lord, and yet to worftiip his rotten IdoWRimmon. y Aaron was fuch z Ntcodemus , in fearing the peoples difpleafurc mere than the wrath of God. '^ Obadtah was fuch a Nicodemus, he did hide the Prophets of the Lord.aiid feed them with bread and water, and yet he durft not openly proteft them. " In the Courts of Princes,in Parliaments, in Vniuerfities,in CounccIls,are many Ni- «»j the praife of men more thAn the glory of CJed. In our agt.-thcChnrch-'Paptfl, or metxeTaliament-PreteftantJis an arrant A';'- cddemM, his heart is fet for Babel, , and yet bis face lookes toward Hitnifaiem, equiuocating with God and the King. HecometoChrift l?j r-ight, he will be preknt at Diuine Scruice, but in a dole pew, no man fl;a]l ice or heare what he doth and faith vnto Clinft : nay the leluitedPapifts arc worfe than A'/co/^ffflswj for although he did fomething ill openly, yet hp did good iecrctly: but they docinuch hurt fecretly, though they leeme to doe foine good openlyifothar it may befaidofthefcc!ci"e/^««Av/and Foxes, vndermining our Chriftian efiate by night, which <= Ammia^us Ma.rcellir.us wrote of the Saracens in his time, A'fc amici mhii vn^natK^nec hoHes optandi : they be (uch as we can neither haue found peace, nor yet faire warre with them : ^ ty^fword thej be mhofefcahnrd is in Sng- land and France.^ hut the handle of it is in Rome, and Spai»e ; for thefiflU motion to drarv thisfwcrd comes from thence. ^yl'[yf}tcal!y, Ntcodemus C3me to Chrift by night, as being yet in the = darkneffc of his ignorance : f Ad Dominttm venit ^ no^u Venit, adlncem venit (^ tencbrit venit: according to that of i". Pahl^EpheC^S.Te were once dar^enejfe, but noro light intheLord. An vnrcgcnerate man is occupied in the vvorkcs of darkencffe but he that is borne againe of water and of the Spirit, is a childcofthe Slight and of the day: iV« Exod J. 14. * Caittan.'Mloc. ' MttitnU.eaar, i9 lnun I Cor. 1 5.46. ' Hkrmi.aduttf. 'Pfal 51. S- S I Cor. t. 14. '■ Bernard, fer .2 elePentecoft » Eplicr I. 3« * ".utbymiui iit iocum 1 Calu'iH. Injlit, 'i»^.f<».l6$.»5 r. C.lib.p. 143. ^uibuifaim. zipper.cm. i.ia he. Chrift did not " condemne his pufiUanimitie for ccmming in the night , though he taxed his ignorance, for that being a Mafterjn Ijrael^ he kner> net that a mM mi*!i be borne ftgaintybeforehecAn fee the kingdome of God, Hence wemr.y learne to reprehend and exhort with all * long fuffering and dodtrine : we muH divert by dodtrinc, corre '\ in patience ; when any come to confcrre w ith vs about tlic points of holy religion, wc miift vfe them familiarly, as Chrift did Nicedemw. And as the Paftor may take this and many more good mftrurtions here from Chrifts example ; fo the people may Icarnc two xVm^^ol Nicodemus :itistl;cir dutie to queition with their Teacher, Hort cm a tnan be borne vchen he is old r and againe, not diffembling their ignorance, tlom can the fe things hi} Secondly, that which isdcliucredby theiudiciousPaftorin generall, they mnft apply in parti- cular : Chrift {rj^,£xceft a man be borne agatne : Ntcodemus ani vvered, Botp cAa An oidma»> applying ir as it lliouldleeme tohimfelfe. Thus much concerning the tnen, I come now to the matter. Verily, Feri/yJ x This double afleucration, Jmen, t/^men, is not vfed in any Goipcll, excepting this of 5. /o^», and in no part of this Golpell fotnuch as in this argument. As then theHuntfmen gather that there is Ibme game when the Hounds open loud and free : fo when the Scripture vleth importunitie in a point it is an euidenr figne, that there is feme great thing to be marked ; and indeed the Problem diicufled here, betwcene Chrift and Nicodcmas concerning our iuftificatioii, isoneofthe mainequeftionsinall Diuinitie. Chrift in thisdifputarion SAuthoritie, Ifay^ vpcfpeal^. &c. vfgeth his aduerfarie with lA.rgr»«/^«»»»«^r*^»i«»»4/;, found guilty to die before wc be borne to Hue, the children of wrath, as the ' Scripture plainly. Now the Law cannot dcliuer vs from this bondage of finne,nor from thewa- ges thereof tternall death .- and therefore no man ts iufiifed by the verges of the Larvy but by the faith of lefm Chri}}^ Galat. 2.16. that which is borne of the fpirit isjpirit: eternall life is not carnall but fpirituall : hce therefore that will be the fonne ofGodinhiskingdomeof grace, the faint of God in his kingdome of glory jmuft be borne agame from aboue by the Spirit. '' How this is done Chrift flieweth here more particularly. Except aman be borne of water']^ SonxQ^zw moAcrne Diuineshaue conceited, that thefe words are not to be conftrued of cxtcrnall baptifme, becaufe, fay they, Chrift taketh water here by 4 borrowed fpeech for the Spirit ofGed,the efftfi whereof it /^adowfth out; and fo water, and the Spirit are all one. To this interpretation anfwer is made ; firft, that it is an old rule in expounding of holy Scripture, that where a litrerallfenfe will ftand , the fartheftfrom the letter is cr mmonly the worft; and thatthere is nothing more dangerous in a ChriftianVniuerfitic.than this Trim tie Sunday. 3<5I this licentious aad'ddiidiiig art, changing the m';aning of" word.?, as Alchemic doth or would doe the (ubilance of metals; eiicrting the triitii iti pcTLicrting rhe text : of tbefe msn Auq^nflines polition is a prophecic: Siprxcccupauerit ammam alicitiffs erroris opinio, qaiccji^id alitcr ajferusrit Scriptnra, fiquratum homines ar- bttramur. 1)e do^l. Chrtfl.lih. 3. flic, tiO.^^ 19. ' Common B. Tit publike B.ip if in the bc£innina " Com.chMubij. fijj'a:t.7 7.ei- art It and cfFc- Aii.ill figr.e of grjce. > S:t i\.depal (imi.Dom.cap.^. ■'■ Efii'.cf. 5. 50 » Lie fer, j . m iunnti Dam, C'-P- S '' Amwon'ttu > apud Maldcajt. tnlo-um. ' V\t.x. 5. "Ephef. 5, 16. • AftS2 3ii. ' L:i)fer. 4. in natiui:. Dom. op 3 ■ t Common ]',. Ti: Pnu,-;te B'.pMfmc. ^iih-.m & Cm- tan, m he. Ici.-m Caiitanht ufht. qHt(l'b'i art, 1 . z. L*m- bard lent. lib. 4 . d'.ii. 4. lan!t jj. CoH mp.f.o Ber ':.;•■.'/, Bi'!. &C. 'Jh-m.pnt 3. 1'i*Jt. 6 8..i't. » '' lit fucrafhcnt, iio. I. cup J. ^MrhiiB. lofiil in tjcum. ;62 " iTim. 2. 5. ' Thiophfbd. &■ huihfmiM in tscum. PNumbai. Trim tie Sunday. lEpheC.6.1 »t bane euerlaflitig life.Ji " He doth aptly teach a Doflor of the Law^by a figure of the Law; ° ihew- ing that the Law and the Gofpell agree ; the Serpent being a type of theSaui- our :P the children of Ifrael murmuring ag3inftGod,and his feruaiit Alofes ,\v£i:c flung with the fiery ferpents in fuch fort , that many of the people died; and therefore they defired Mofes, that he would pray to the Lord to take away thefc Serpents from them; hereupon, .i^/<7/J/ according toGodsexprcfTecommande- ment, made a Serpent ofbrajfe^andfet it vpfor a fgne^and nhc n d Serpent had bitten a man, then he looked to theferpetit ofbrajfe , and lined ; he was healed inftantly without any medicine, or other heipe; yea without any other realbn, but that God had (ayd it fliould be thus : all men haue murmured againft God , and are ftung with the 1 fiery darts of that '' old Serpent Satan ; and yet all fiich as repent and behold with Faiths eye Chrift exalted on the crofle , fl^all be faued fircm euerlafting death, of pure grace, without and before their good workes , albeit afterward being deliuered from their enemies , it be their dutie to ferueGodin hoUnefleand righteoufuefTe, all the daics of their life. The '"vtrtue oi Chrifts death is better defcnbed by this one fimilitude, then thoucouldeft declare with athoufand words, it isan^niuerfallmedicine, wAa- foeiter; it pertaineth to all, but all pertaine not to it; none pertaine to it, but they that tjjce benefit by it; and none] take benefit by it, no more then by the brazen Serpent, but they that ' fixe their eyes onir : He that beleeneth in him {hall not pe- rijh, . " It is not enough to beleeue-mthim, except a man alfo beleeue in him : =* ex- cept he wholly depend on him, as his only Mediator and Pvedecmer. /And thus a man is borne againe by faith in Chrift,begotten, and confirmed in vseuermore by the bkfled word and Sacraments. Yea, but what is all this to the feaft of holy Trinitie? wherefore did th^ Church allot this Scripture for this Sunday ? The reafon hereof is very plaine '^ becaufe this Gofpell expreffeth all the three facrcd perfons, as aHo their appro- priate attributes; it fheweth the perlon of theFather,verf.2.^^ftin our Litiirgie, with this or the like phrafe, is Appftolike; ^Dearely behued brethren the Scripture motteth vs infundrj places, Sic In the (et ordetfor morning and euening prayer, at the communion, P^ye be come together at thu time , dearly I beloned,toJeed at the Lords Supper: at publike Baptifme, 'Dearely behued,for\ fo much ac all men be conceitied and borne in fnne^ &c. At the folemnization of VaxnmoKViQ, "Dearely behaed fiends. Sec. At thevifitationofthe.ficke,1)M^- /7 behued, know this, that Almightie God is the Lord of life and death ; at the bu- rial! of the dead, For as much as it hathplea^d Almightie CJod of his great mercy, to tatie vnto himfelfe thefoule of our TDeare brother here departed , at the Commi- nation. Brethren in the pnmitine Church, &'c. Thefegratulatorietermcsandturnesof loue fliould be reciprocall betweene the Palter and the people : ^ we diifemble before God and man, if we doe not loue you dearly, when often in our Sermons we call you dearely behued; and you diflemble more with vs, if you neither refpecft our perlbn, nor reuerence our place, when, you terms vs ordinarily , Jpirituall Pafiors, and reuerend Fathers God, trt But herein the difcretion of S. Iohn is mofl: remarkable , for that exhorting other to loue, himfelfe giues (o good example of loue , "Behued, let vs loue. For whereas there betwowaiesto teach, one by precept, and another by patterne men are led more by that which they fee, then by thatwhich wefay/ DtV/iwj obferue, that S. Iohn is no where fo great an Orator,and fo fubtile a Logician as in this argument of loue , for albeit he writes in this Epiflle ' both offairh and hope, fo well as of loue; yet the greatefl part thereof is fpent in joue : ^ Locutus esl mult a, o> prope omt-ia de charitate : fpcaking much, almofl: all of charitie.Fpr as he was the moft loued Apoftle, fo likewife the moft louing Apoftle,prcacbing andpradlifing.and fo by bothinftantly preding this one point, fundry wayes, againeandagaine, Letvsloueone another. And therefore feeing 5. Iohn out of his loucjdoch exhort vs fo rriuch vnto loue^ ^£luicquid amor iajfit^ non M, Bcllsim cam vitijs\flx\^ that of ^ iiugttfline, T>iligite hoKfines, interfcite erreres, and that of ' Aquine^vt muftloue wicked men, not as wicked, but as men. Tor lone commth o/God^ This confirmation is taken from the fiift author of loue, which is God. |"Giuingir, Tames I. 17. Eucrj/ good and perfel gift is I from ab one. Commanding it by precept: For it is the fulfilling of hit i/tjr, Rom. 13. 10. " Atdtnt.tnloe. ^ Bernard de confid. lib, J. y 1 Cot. I i. a ' Thorn, part, i, quxfi i.art.6. *^agult medi- tai. cap. 1 3. *Sm». 8o,?» Camica. ' Idem Bernard- fer.S^.inCant, & Thorn, z.iit, quiefi. z^Mrt.^ ^ Dit Battas, 2 day, I weeke ".Pfal.fig. 6. f Afts4.9i. g Bern, epifl. 1 1 ^ Lorin.inloc. ''Corifc[].lib. i». cip. I J. ^ P(ali«j. P. I For loue commeth^ CHimfelfe.thegiuer; bcrto#inoa from God ' as g'"'^''''^ g'^""* '"" °"h l^^g^^ten Son; „ J- • L •withj'reatatFeiflion, «■« /^.'i /j»- Com mending It by ^ ^1 .1 1 cA j» ^ ,, .^ 5 T' peareth the loue afGod, praa:ilc,ver. 8. For, /. , • . ■ • r -l ' J . / „ •< Vs,thereceiuers:enioyin2iucha G^^'f^o.^,(^^^^y-l gift ,s we did moflxva^u, for I '"S his loue to bee ^^^^^ ^^,^ ^^,^^^ . ^^^^ ^^^ ^^^^^ [grcat,m rclpedl ofj h,re,thisor,ljhgottcnSo.>,e<^. to the world, that ne fni^ht line throHghhim. God is loHe~\ This is a fliort, but a fingular commendation, infinuating that howfoeuer in enumeration loue be but one vertuei yet in eftimation vpon the point the only vertue. CSubflmtialiter, ^ , - , o )Ca»faliter. God IS loue "fourc wayes,< ^^^^^ \PaJJit(c. Sabjlantialiter : for there is nothing in God,but God; " nihil hahet infe, nifife God is y all in all, and yet without » accidence at all, as being moft great without « quantitie, moft good withoutqualitie. ^5f^»wi?» i/Zttminans, ours lumen ilhiminMttm: as then he that walketh in the burning day light is fay d to be in the Sunne, and the Sunne in him; cuen fo tvhofoetter dwelleth in lone ydrvelleth in ^od,and Cod in him. Thirdly, God is loue, aUiue, louing ^ all that he made , man efpecially ;_ lo- wing w^r/l in our eledlion , when we could not loue him, in our redemption, when he the The jirjl Sunday after Trtnitie, 16% wIieinvcwcnlclnoricLicliim ; ir isnogreatinattcr ropraicnr, or anAver loue vvitliloiic, Tublicans will cloc the fame,, Matth. j. 4!?, and ' Pccts inioyne the fame : ZJtpf.(J}cmPylaci(»,aU^fiumihi])reUat OrcJIcn. Hoc flop fit vcrHi; AlarcevtamcriSy ama. But herein appeared the loue of God toward vSjin that when we were his "* erlc- niies, he fan hit o>Jj betiottcn Sonne into the norhi, that we might hue thrcuvh him and if he " fparcd not his ownc Sonnc,bur gane hiifi for vs ail to death, hnw fliall he not with him, giuc vs all things alfo? Set JEpilHe Sunday after Chriftmas, and Epiftle 5. Sunday in Lent. God is not only louing foratime, but conftanfinhis loue iPfal. 118. i. Ihe LordisgfatioHSy and his mercie endnreth for etter ; his right hand is mercy, his left iuflice. Now that hand h grcateft which is moft vfed, but God doth giuc more with his right hand of mercy, then puni{h with his defc hand of iudgenienrias " D auid {waxly , Grattotis is the Lordandrighteotti, jea our Godis merctfull : as P S. Amhrefe notably. Bis mifericordiam fojait, femel iufJitiarh : he lairh once only that God is righteous, but twice in one verfe that he is gratious : and in the feccnd commandtment Ahnightie God faith of himfelfe , that he willpunilli but the third and fourth generation of fuch as hate him : whereas ~ he will fliew mercy to thonfands to fuch as loue him and keepehis Commandements. It IS very remarkable, that God in going to punilli Adam^\s faidonly to ,1 walke afbfr pace: but in fliew ing mercy toward the Prodigailchiid,/o'^r?<»»f,fignify- ing hereby that he is 'Jlnvejl to conceiue a rvrath, and readiefl tdforgiite,he will riot altvc.j bs chiding^ neither keefeth he his anger for ener : his difplealiire toward his children is foone at an end, but his mercifull goodnejfe endureth for etter, vnto the end jin theend, without end. Fourthl}',God is \oiK,paJfiu'c being louely, moft worthy to be loued, mnxime diligihil;f,:iS the '^ Schoole fpeakes : O tafiea»dfee,{nith'^Datnd, how grM ions the Lord is. ^ O hova plcyttifall is thy goodnejfe ^which then bnft Liyd vpfor them that feare thce^and that thou haj} prepared for them that put their trtifl inther^ euenbe- fure thefomcs efmen. If loue then occafion ioue, let vs loue God a littlC;; who (o- iieth vs exceeding much ^ and indeed we cannot anfvverGodwcliin anything but in loue : for ifGod be angry with thee, thou mult noranfwe'r him in an- ger ; if heiudge thee,thoumayeftnotagaineiudgehim; if ht chide thec,thou mnft be patient; if he command, thou mufl: obey ; but in that he louethihee thoumayeft, yea thou muft loue him againe. y Nam ckfnamat Deta^nonaliud vuh qti-hn amari : qnippe non ttdalitidamAt, ttifivt ametur, fciens ipfos amore ie- atcs ejnife amaiterint. As God is loue, 2(0 the deuill is extreme malice : fuch then as fpend thcm- felues ortheir meanes in hatred, enuie, malice , needleffe quarrels of !aw,conten- tion,vniu{^ vexations, hindring their neighbour, are darlings vnro Satan j and fbr the time being viitill they repent, heires apparent ofhcll. Onihccontrary v^hofotutT loucthis boracof God,andk»otvethCiod, =■ in this life by faith, in the ''next by face- knowingGod <^e\-perimentail3,andknowneofGodasachilde moft'^ refembling his farhcr:in one word fas <•' fomc confidently fpeakej by this asit were made God, for GW// /tf«(r. The Gofpell and Epiftle well agree, for Jhaham, the Father of the faithfall and his Conr£Laz.arMs, who loued God aboue all things.and their neighbour as rhemfelucs, are faydtobe comforted in hcauenly P.iradi#: whereas the rich Glutton, who by louing himfelfe too much,altogetheriiegledlcd hi sToue toward other, is tormented in hell : andtherefore feeing the end of vncharitableneffe is fo terrible , the reward of loue fo comfortable j T)enrlj be lotted y let vs | /o»(? one another. • Marthl. lib. 6 tpipam 1 1 lac ^ujam;, epigr. 91. "Rom. 5. 10 " Rom. 8.32. 'PCa\ ii6 J. f Oral, de obitu Tbeodusij. iGen.i.t, ' Luke 15. JO f P(alm.i03.8 9.17' ' Tham. i. s«- qnt(l.2^- art. 2, "Pl.il. 34 8. 'rfalra.3i.2i. Hh ? Th.e y Bumrd fer. ^ Biijit- cxmit, adpiLtalem.ler j « Lct'm- i> (5/i>/7. l^terllit. ■i M.ltth. 5.IJ ' fhilo Carpi- ih:m ySpnd Lo- rin. in locum. ^66 ihefirfi Sunday ^jfter Trimtie . < liafen. Can. cap. sj.Caietan & MalUonat. in loe ex lu^'m, t Feflil. Dim. I. pcfi Tun. ' Pet. Hiutn. & Maldonat. in Itcum. Idem lanftn vbifupra. ^jideodebilU. erat vt non pote - rat abigtrt c»nes "Eutbyat. in lo- cum. •Matth.17. J7 TheGofpcU. L V K B. 1(5. 19 There i»as 4 certAtne rich man, which was clothed in pur fie a»dfne whitt^and fared delicicujly euery day, &C. CHrift in this ^ hiftoricall Parable, or Paraboncall Hiftoric, defcribes the ftate ofacardeffe Epicure, and a curclefTeBegger. Inthe firft (as s MeUnFthon obfcrues) he doth exhort vs to companion; in the fecond to paffion : toccm- paffioHj in that Abraham denied vnto'Z)»«iHes had denied vnto Lazarus a crumme of bread on eaith. To paffion and patience in aduerfitie : forasmuch as /-•/"^akingtoo much of himfclfe, too ff httle or Laz,arm. \Infernall : in hell torments, he lift vp his eyes, 8cc. r\ ^1- r • • • ^ J X" Life .-which he fpent in iollitie, c/ffrAf<^r;V^/y Or this Epicure IS painted outA /• ■ j /■■ n.. ' ' ,. 1 • t ) iarema aeltciou If. vntovs accordingto his tnree-^«»<^,Pral. 49 S. Ofoole, this night will they fetch away jthy foule from thee, Lnk. 1 2. 20. thisalfo mjy comfort the poore: for albeit the rich oppreffc for a rime ; yet ere it be long, thejlhalllyeitt heli hkejheepe, death gnawing vpon them, Pral.49. 14. " Fret not thy felfe then becaufeofthevngodly, neither be thou enuious againlt _ the euill doers; for they fhall loone be cut downe like the grafre,and be withered euen asthegreeneherbe : haiie patience for a while, and the wicked fliall bee clcane gi^ne, thou Oialt looke after his place, and he fliall be away ; There was a rich ma»hcis notnnw. tAcertaine rich man~\ The poore mans name is mentioned here, There was a begger named La^arfa : but the name ofthc rich man is omitted; ^o7wo^a*i^«w» is his ftile : which our bltlTed Sauiour did for fundry reafons . sas Interpreters ob- fcrue. Firft,to fhew that" bis waies are not as our waies are: for wc ylcorne t he poore,andtakenoticeoftherich only. Genealogies of Princes,and pcdcgrces of Nobles,arefo well knownevntovs as our fingers : but if any fliall aske the name of a bejTgcr : '^ he is a certaine man,oldfather,Tvhatfljall I call him.Ahs filly wretch he hath no name, except it be fome by-name, as blindc 7j artim£M, or lamt Giles; and therefore Chrifl:, quite contrary to the worlds humour, acknowledged the poore, but not the rich. Secondly, Clirifl omitted this Epicures name, "becaufe he knowes not the wicked, Matth. 7. 2 3. I neuer knew you : God knoweth his owne children by their names, Exod. 3^. 12. Efay 45. i- for theirnamcs arewrittenin hcauen, Luk. 10. 20i andfo being told in inis booke he doth agnize them for his fhecpe loh. I o. 14. /ant the good Jhepherd, and know mtneand am knowne of mine. A great comfort to the godly, becaufe they be in the booke of life i^oot only fcundum eorum Bpinionem , as the wicked are , Pfal,69. ip. hwt fec^ndttmreiveritatctn, as'' y^^/wiiF/w^-fpeakesinhis enarration ofthatPfalme: not only ' in libro pra- fentiiiuslitiie, hat in libra pradeflinationis sterna : not only writtenon the ^ out- fide of Gods booke, from whence they may be wiped away , but in the infidc, out of which it is impoflTible they fliouldbe blotted: for if an mconflimt man faid, t]uodfcrip[t,fcripfi; « then how much more God, in whom there is no va- riablencffe nor fhadow of change ? Iamesi.17 Iwillnotput out his name out of the booke of life, but I vfill confejfe hii name before my Father, and before his Angels Apocal. ° Ep'igi'fu. vet Ub.i-viluntur magniparuafe. fnUhra touis. ' Paului leum iHullvifirHm thg.iib 2. " tiuntiH^don. h'.fl. Ub.7 It fii. tOu:d. Meiom. lib li 1 Chtjf^Po'n r ( Tim 6. 1 7. fpfal. 49. 6, 'Prou 11.4. "Pfal 37.1.2 iGieg apiid Squill- i« tecum ^ Caktan.I^fea Gorian. • Thiiphjlall. Gortan. Ludol bTcmS.foi jio c Thum, fart. I ^ii*il. 14. ««. 3 & Hue/t Car. laVi'il i5«. ■^SixtSei.bib, Ubi.fag'ii?' ' ^^ugulhn in Tfalm.bi. ;68 Thefirjl Sunday after Trmiie. 'Efa3'49, 1(5. z "Eutbym'tui in Pfalm 6&. ^ Kalm. 138. ""Pfal. 14.?. ' G 01 ran, SttUii. * Hrou. 10. 7. ' EuUJiajtittts. " Milholog U. I " Exod 17. 14. •Gr«g. aptfd yiqiim Idem. ChryfeflMedc^ Pa" tan. PEfay5,8. 1 Wifd. 1 1. 13 'SieUa. Maldo- nat,^enun. fLukei. I. ' B. Bilfoa. Pre- nice B of Church go- ucrnnicnt. ° I Pet. 3. I. ■ ludolphus de Vila Chrifli, fart. z. cap. 1 6. y !^idam ex tradilione Heb. apui Euthym, in locum. ' Confute Zep- per. Con. 1 Dom \ pnfl.Tm. « ^ugnfiin. Epifi. 70. Apocal. :;- 5 .^ Beheld,{'d\t\'\GoA, Ihaftegrauentheevpenthepalrneofmy hands not written only.jput grauen, not in ftone or brafle, but in my fiefh, and rlut in thofe parts which are moft feene, in my hands : and in the ncereft part of them , itthepa/mes of mine h*nds. 1 know God knoweth the wicked as well as the godly : for there is a g three- fold booke of bis knowledge. 1. An vniuerfall common-place-booke, wherein both good and bad are writ- ten ; of which it is fayd, Pfal. 1 3 9. 1 5. In thy booke were a/1 my members written. 2. Apriuatebooke, Gods Vademecnm, in which only the names of his elcfi are written, whofewaies he doth know, that is, approiie, Plal. i. verfe laft, ■ The Lord knoweth the way of the righteous. 5. His booke of accounts, or blacke booke, wherein only the wicked are VVrirten,DanJcI 7. 10. Theiudgementrvaifet^ and the bookies opened : fothatAl- mightie God knoweth the wicked in the world to come, but to their condem- nation J and he knoweth them in this life, but not to their commendarion, hee will not vouchfafe ^ to mak? Mention efthem with his Zips ; as in the Text he con- ccaletb the rich Epicures name. Thirdly, Cbriftommitted the Gluttons name, ' to fignifie that the ^ memorial oftheiuHfhallbeblejfed, but the name of the wicked fia/i rot. J The remembrance of lojioi is like the compcfitionofthe perfume that is made by the Art of the Apothecarie, itisfweeteashony inall mouthes, and asmufickeata banquet of wine : y^bel being dead, yet Ipeakerh, Heb. 1 1 .4. A good name,faith "' Fulgen- tins, is the godly mans heire : hutGodf?Ath o( Jmaleck," /ii>l/'^tter/y put out the remembrance of Amaleck^from z/^^er^if^i^f^. Either the names of the wicked are pretermitted altogether, as in this place,f^(r>"i? woi a certame ^anior elfe recor- ded to their etetnall infamie : as leroboam is mentioned inthe Chronicles oflfrael Pontius Pi/ate inthcCrced, and Stephen gardiner in our Martyrologies. Fourthly, Chrift did omitthis Epicures name, "to pull downe the mighrie from their feat, and to exalt the humble and meeke. The proud builde cities to. get them a name,Gen. il.^.lsnot this great 'Babel that I haue built, for the honour ofmy Alaiel}ie}'D7(n.j\. 27. P they ioyne houfetohoufc, and lands to lands, ima- gining their manfion {hall endure from generation to generation , calling their Manours after their owne names. Pfalm. 49. 11. Chrift therefore concealeth here the rich mans name, 1 for wherewith a man fnneth, by the fame JljaU he bee pHnipjed. Thcfcreafons are common among the Fathers and other interpreters. Vnto which I will adde, how Chrift haply named not this Epicure,' becaufe he (pake muchin hisdifpraifc. Here then is a good leflbn for all Chrfffans, especially Preachers in this vncharitable detrafling age, wherein euery State- crit ike , like ^ yiugtff us Cafar, takcth vpon him to taxe all the w-orld , and to coniure ail pablikeai^ions, vnder the narrow circle of their priuic cenfure, 'as if men held thccopie of their hues by the breath of their mouth , and by the dafli of their pen : it isourdutie, " laying afide all malitioufneffe, enuie, guile andeuiil {peaking, to follow Chrifts example : when we cenfure the farts of great ones liuing, or the faults of rich ones dead, let vs not doe it in partiall and perfonall inuertiues bitterly ; but in generall and difcreet termes charitably, there was a certaine man. Wherefore feeing Chrift hath not exprefTed this Gully-guts name for fo many good rcafons,ir is idle curiofitie for other to fay that it was " Nabal,ox y Ninertjis or » Herod,v,ho beheaded lohn the Baptift:affuredly fuch inquifition is to Ichcole Gods Spirit, and to teach that eternall Word tofpeake. Rich man'} It is apparent in this Scripture, that goods in thcmfelues are not euill : Neputentnr mala,dantHr (^ bonisj ^ ne pHtentur fumma bona, dantur (^ malU: as =" e-^»^«/7»»f told Tonifaee :'lcftthey {hould be reputed tuill, they are giuen vnto the good, as to Father .Abraham : and on the ether {ide, left they {hould be thought the chiefe good, often beftowcd vpon the bad, as here vpon ihefirjl Sunday after Trinitk. 169 \-pon this Epicure, There was a certaine rich rmtn. Againc, LazArus is (aid,verf. 22. to be tranllated into Abrahams bofome. Confidcr therefore not only ^ qui fiihlatt'.s^fed quo ftibfatus; poorc, bu t good La::,arHs, is carried into rich but good iyibrahams bofomdj'to fignifie that neither ponertie demerits heaLien, nor riches hell ; as Ati^uriine difpures in his Sp. Epiftle to Hi/arius .- and therefore the fame Father in his Trail: againft ' Aferre : to preterre riches, or compare riches with faith and a good conf ciencc,by which our fouleisinriched ; and fo the .Glutton is condemned here, '^ not for haunig, but for abufing riches in riot, ornotvfingtheni iffhofpitahtie. Such then are »o» refident from the text, who difallow large reuenewes in Ciergie men, bccaufe fbme get them ill, and fpend them worfe : Poffu?2t h^c in quojdam veracitcr did c§- nofiros e^ vejlros^quifivtrif^j noflrum difplicent^ne^^ nO' ftri^ nejj veflrifunt : as Saint « Augstflme told the Donatifis. Inucy fo long as yea will, and fo much as you can againft pride, negligence, couetouliieffe, but let eue- rie A ffebedre his owne burden, andeuery maltf'ajlroranlvver for his ownc fault. Is any Prieft a ruffin in appareli ? I am liirc the f Statutes appoint modeft habits, and the thirtith Iniuncf^ion requires execution of the fame. ■ Doth any biuine frequent the Tauerne more then the Tabernacle? examine the? Canons of our Church, and Statutes ofoujrColkdges, and you fliallvnderftand t'hefe (if there be any of thefe_) to be the very fcorne ofthe conformable cIergiej^»jW nee ordi- ncm tcftenty nee ab or dine tenetitur^ as ^ Bernard of Abelardtis. Let God haue his honor, the Church her reuerence, the State her commendations, euery one his due. Shoot not at randome, as blinde men at crowes,or like mad iricn ftriking fuch asare next you : but particularife the fault, as Chriftin thetext, infinuating that this Epicure did get his goods wrongfully, keepethembaiely,fpending alfo that he did fpend riotoudy : with the lafl: he begins firft, fhewing the rich mans excefle in gorgeoui^ttire, being (r^/^W»»/'?/r/>/f for ■ oftentation , in fine linnen for deledation. ^Dartid acknowledging Gods exceeding great bounty toward mankinde, flieweth that he doth not only prouide things neceffarie forvs, as meat and drinkcjbut alfo things to reioyce and comfort wSyas wine tog/ad the heartland oyle to mtt!:^ the face to (hine. God then hath allowed vs appareli, not only for necef. litie, but alio for 1 honeft comclineflc; as in herbs we haue not only the neceffurie vfe, but the pleafantfi-nell, and the fauc fight to refrefhvs. Itislawftill to wearE fumptuous habits according to the cuftomes of our countrie, and honour of our place in which we hue: butinattiringCourfelueswemuftobferue^'fourerules efpecially, fCoflly. _, . , ) Curious, That our garments be not t^oo< ^ , \Many. We muH: not make pronifion to" nourifli the lull of our fie{h,as the Poets haue fained riSlhor.. pallil. in lie. ' lib. iontr.\ at. Pdiiian.cap 57- 'See Pan/was Ablhad. tit. AppaicU, & Canon. 74 s Can.7'j.& la- mn6lion,7. Eli- ^abcth. >'Bpt(l. I $.3. ' Gorratt. "Pfal. 10.4. 'Erafin- CcUoq. fratiafcait. " Church honi agaiiift cxccfTc of appareli. Ucm Ludolph de vita Cbri/}.'fiiit. 2 . cap, 1 6, °RoiTi. 15. 14. " Ckm.Jlcxand P)tdag. tib.z Cfp IS. fPiering.lcU.t Hcbv. \ Aduance- ment of Ica- ningj'.l i'''S-44 • 370 T he firji Sunday after Trimtie. 'Cap.j, to. *■ Plaalus in Mofltllad. I. icen. 3. metriadem,Tont l.fol, JO- 'lefuit.Cat. lib.i.cap,^, » Executed at PariSjdS ieo2 y I Cor. 7,31' »Matt.6,2j.33 » Matth.i I. 8. ^Efill. adDe- meimd , d'tgaa resrifuimoplan- llu:dmmi an- ctUtt virgo proce- d'u ernatior, ' ^ugiifiinXon fc[] M.i.cap.i. i Thamas ».»«. ^u atherfeehe the kingdome ofij od and his rtghteettpieffe And a^ the/e things jhall be giuen abundantly. SceThomasz. 2.f.y//tf/?.l(5y.<2>-f.i.2 ^ Caietan^ibtdem. Thirdly, we muft in our npparcll confidtr our vccation and qualitie, for God is a God of order, appointing euery mati his degree, within the Imiits v.'hereof hemuftkeepehimfclfe. ^ Soft clothings are for fuch asarein the Kings Court, Camels haire for lohn Baptism the wildernefle •. It would makea man laugh,or rather indeed weepe, faith '' Hterome, \c fee the maid»fincr then the miUrcffe; it is vnlawfuUtobreake the laudiblecuftomesoftheCommon-weale wherein we Hue. ' J2^'t contra mores hominn?nfnntflugitia pro moritm diuerjitate vitAndafunt ^ We mult thertfore vveare fuch robes as our faihion and place require, Clcricall. habits are for Priefts, and Court-like for Princes. Laftly, we muftnothauetoo many garments, either on our backs or in our prcfTe. Not on our backes: it is truly iayd, that prideis ncuer too cold or too hot; clothawomanin winter only with line filkes, and iliee will not complaine of coId,adorneherin fummerwith heauy chaines,and borders and iewels, and fhee will neuer complaine of heat.' Habent c^ gemmeponderafsta^habtnt ^ ve. Jlimentafrigorafua, Jtidaturin gemmis; algeturinfertcis, tamenprecia tun ant & qua natura auerjatur, commendat attaritia. ^ Plautus would ncuer haue wondered why daintie dames are fb long in trimming themfelues, if hehadconfidered what a fliop of vanities vfually they \veare and beare about them. ZDecipiuntculttt gemmis, aurcj^ teguntur Omnia, pars minima efl ipfa puella ftti. Ag^ine, we mufl: not haue too much apparrell in our prtflc ; '' CJoe to norvyee rich men, tveepe, and hofvle ,for yottr miferies JhaHcome zipon you, your riches are corrupt and your garments are moth-eaten.lt in a fearefull thing to confider hov\' the proud Epicure ' clothes his walls with rich hangings,and flutfes his cheft-with fo many futes, as he cannot tell how many , while Chrill in His poore naked members is ready to ftarue for cold. O moft vnfortunate caitiflfe,which haft a mine, but v^n- teftamindetodoegood. iAnd fared dclicioujly euery day.~\ Epfilabatur,^ noting his intempreatc vora- citie, Jplendide, noting his delicate luxurie,^«flf»W«f, noting his waftfiillprodi- galitie : he might haue ftred well and feafled fcmetime, ' but it was his fault in his bankets to be fo dainty and daily, giueiy?uer to ■" fecurity, and "fenfuality, ma- king his belly his" god; faying withthfe greedy dogs in p Efay , Come, I vpiU bring The firJiSundi'j after Trinitie, 37^ IrriKg ni>ie,;«&iib. 12, dcGenefi.adli- f/rS.M/). 3J.J4J » Hebr.j. 8. y Pntan, laifen. > Caietan: * M'.Dearing Left, i9.Hcbr * Ladolfbus. * BtSarmiH. Cat. cap. vU, *^icb man died, and his foiile was ° againft Ins will fercbed away , Luke 1 2. 20 but Z., that is, tranflated intothe blefled cftate wherein Abraham was. ^ Abrahn fnum intellige remotamfedem ejuietu at^ fecretam,vbi ejl Abraham. This could be no popifli Limbm , or part of "hell it was an heauen afluredh', that is, an happie ftate wherein /Abraham and all other departed in Abrahams faith enioyed the prefcnce of God : an heauen,how- foeuerit be not neceflarie to determine peremptorily that it was the heauen^ fo called properly; becaufe the » vay mo the holiefi of all vas not yet opened, vhile the firji Tabernacle was yet flanding. SctthcnotesoHhc Gerteua Bible in Enojtfh ^ Hebr. 9. 8. and i ^. Calnin Inflitut. lib. ^.cap. 20. §. 20. &- eiiifdem lib. cap. 25 fe^. 6.'Bulli»gerin\ Pet. cap i.verf.ig.LHC. 16. 2^,Hebr.9.S.Teter Adartjr, l.Regttm 2. i. II. Therich man aljo ^erpemaU P>Ame which fljall nener be forgotten, IcKvn. 23.40. Fourthly they make latisfadion and recompencc !• farre as they can : ^Reward her euen as fijee hath rewarded jou, (Tiue her double according to her workfs : »« as much m Pie glorified herfelfe^ and li- ned infleaftire^fo much gitte jee to her torment andforrorv. So Father Abraham in thettxt, Sonne^remember that thou in thj lifetime receiuedjl thy pleafure^and Laz,a- rtis on the coHtrariereceiuedpaine , but now he is comforted , and thou punijhed. Fifthly, Z fudgements are prepared for the fcerners ^ andfiripesfor the backeofthe fooles. Sixthly, the reprobate fliall be flnut '' out of Gods kingdoine,and ' caft as exiles out of his picfencc into vtter darkenclfe. Seucnthly,tbe reprobate are the ^ fonnes of (inne, and made tributarie to Satan, euer playing, and yet ncuer fatis- f)ing their debt .Eightly,thcy fuffer the ' fecond death,a death after death, a death and yet euerlafting; for as hell is large, fo long : betrceene vs andjou, faith Abra- ham in Paradife, to Biues in hell, there is «igreatfpacefet,fo that thej which would goefrom hence tojou^ camiot, neither maj thej come from thence to vs. InfcrtunatC IDiuesin hell flames is euer dying, and yet nener dead. O immortall death, O deadly life, what fhall I terme thee ? for if thou beeft life, wherefore, doell: thou kill? if death, how docft thou ftill endure ? there is neither life , nor death, but hath feme good in it : for in life there is fome cafe, and in death an end, but in thee neither cale nor end. ™ Prima mors animarru dolentem pellit de corpore,fecunda mors animam nolentem tenet in corpore. The dam- ned iLall " fccke death and fhall not finde it, for ° their worme {hall not die, nei- ther fliall their fire be quenched.P Vermis confcientiam corrodet, ignis carnem com- buret, quia c^ corde ^ corpore deltquerunt. And therefore fiich as hold with Ori~ geny that the dcuill and his angels one day fhall be releafed from their tortures, and that the words of Chrift, '^'Departfrommeyee curfed into euerUsling firs , were fpokcn minaciterpotius qtiam veraciter^ arc confuted by the Scripture, pla- nijfime ataueplenijfime, faith "■ Augufline. Hell is high alio, for the torments of it are moft bitter in the highefl degree without intermilTion, abatement, or change; without which, all things not only paLifull, but euen pleafant fas it appeared by the Manna) become infupportable ^ IVe can fee nothing but this Manytur foule loatheth this light breitd. Laflly, botoinlefTe hell is deepe,for that hellifli paines are abfolute without any mixture of comfort ; 'D/wa cannot get one drop ofcold water to coole the tip of his tongue, tormented in the flame. 'Depderauit 'guttam , qui aon dedit micam,he that denied a crum of bread in his life, was denied a drop of water in hell ; alas,what are ten thoufand riuers,or the whole fea of water, vnto that infinite world of fire? yet D<«»a«, who wafted in his time fo many tunnes of wine, cannot now procure water enough,a pot of water ,an handftiU of water ,3 drop of water to coole the tip of his fcorched tongue : as he did offend in all the powers of his niiinde, and in all the parts of bis body ; fo was he doubtleffe tormented in all them vniuerfally, yet moftin his tongue,bccaufe he did finne moft in his taftc: for God puniflieth in " proportion, inflifting a paine for finne, corrcfpondent to the pleafure in finne. Becaufe Pharaoh drowned the men children of the Hebrewes in a riuer, Exod. i . 22. himfelfeandhishoftwereouerwhelmedinafea.Exod. 14. 28. Becaufe the tyrannous Mat. Zi.ij. 'lohn 8. 34. 'Apocal.3i. 8 ■" ^uguJt'm ie Ciiiii.OcHib.il cap. 3. ■ Apocal.a.fi ° Efay. 6«. 24. T ^uguliin. de Spiritii & ani- ma,cap. j6. ^ Mat. »j. 41- ' OeCluit.Dei, lib. 21. cap. 24. 'Num. 11.6. ' ^uguH.hsm 7 I i cutt " Caythufae, dc ^muilftoiii,pmt '■ Exod, 5 . >Exod 10. 17 'lolephui anti- quit lib 2 capi »liiJgcs I. 6,7 374 The firjl Sunday after Trimtie. life of Baia\et the 4. ' In tiiangtl. horn- 40. "iMatth, If. 8. ' M'.Fo^e in the martyr, of S. Glouer. f Vacuum apud AuLGeUiumJ-ib \-i,ctp,%. ^ lnlib,%. de 'Matth. 44.51 De ciuitate Dei,(ib.^ cap.to ' CItTircIi horn, againfl adul- tcricjpart jt " &nead, 6. " MelanSbm. folitl. inlK. 'Lib. 8. In Luc. cap, de diuit.in- duto purpura. PEfayjg.io.ii 1 Matth. j»7. ■■latncsz. 13. *Deut. 30. 12 13.14- Cut of the thumbes of feucntie Kings, and niakii^ them all gather bread vnder his table, was at the laft ouercome by Judah, who cut of the thumbs of his hands and of his feet •• As I hane done (^qaoth Ad9>tibez.ek,) fo /«<'.t ignauA opera,o- philcfo' fhafententiay virtmem qui verbaputani, vt lucum ligna. We defire God daily, that ^;\fw?/?/W(2j ^e done in earth Ai it it in heaiun: and whatis that (as'^3««ia;«jwittil) j but that our body which is eaithly, fhonld ,agree with our foule which is heauenly ? that our mouth and our minde, our out- ward and our inward man fhould accord in feruing God. Otherwife, ' hell i^ the portion of hypocrites, where they ftall be moft affiicled m their tongue , for thattheymoft offended in their talkc. It is full of horror to re.ade, much ra,ore to write (faith ^ Jagnffi;!e)ths lamen- table deftru(flion oiSagnmiu. How terrible then is it to report the ftorie of hell and if we tremble and (hake ^ at the naming and hearing oftherc paines^oh what fhall they doe that fhallfeele them, that fhalifuffer them, and ciitr endure them world without end ! I conclude with "» Virgil : Non mihifi centum lingua Jirtt^ '"'^^ centum^ Ferrea vox-, omnesfcelcrum comprendcre formni ^ Ommapcenarumperchrre nemina pojfim. Thinkeonthisagaineand againeyee rich lay. men, and fuftcrnot the mem- bers of Chrift to perifli at your gate, while ye liirfet at your table : thinke on this all yee learned " Clergie men, and fuffer not any Chriftian people committed to your charge, which hunger and thirftafterrighteoufneffe, at the Temple doore toftaruefbr fpirituallfood. Almightic God hath endued you with abundant knowledge, and all v^rietie of vfefull Art,' fo that if you will endeuour to doe good, you may feede, yea fill them euen with the crums that full from your table Paniivcrbftmefl ,&verbi fides efl ,<:fr mica dogmata fidei/aith ° Ambrofe.Plf thou powre out thy foule to the hungry, and refrefli the troubled foule, then ("hall thy light fpring out in the darkenefle,and thy darknefle fhali be as the noonc day, and the Lord fliall guide thee continually, and fatisfie thy loule in drought, and make fat thy bones, and thou {halt be like a watred garden, and like a fpring of water, whofe waters faile not. 1 'B/eJfed a;re the mercifull^for thej pj.zll obtaine mercy/ btn there Jhall be iudgement mercilejfe to him that flje^eth no mercy. They kane Mofes and the Prophets Jet them heare them.J Vngodly men hauing too little ftith,and too much curio{itie,will not beleeue that there is an heauen , or an hd], except one come vnto them from the dead. Chrift therefore teachtth in the perfon of Abraham, that the Scriptures ought to be a lantcrne to our fcete , the which are not farre off, that we fhould fay, * whojhallgoe i/pfir vs to heaue», andbringifvs? neither is it beyond the fea, that thott pjotild^^ fay, vrho (halt gee otter the fe A for vs ? and caufe vs to hiare it, that we may doe it ? but the word ii very neere to thee, euen in thy mon th and in thine heart, Mofes and t he Prophets are read daily,letvs heare them inftruding vs fufficiently concerning heauen and hdl, and ihefccond Sunday after Trimtie. and all other points appertaining necefiarily tofaluation. <" The Law doth inti- mate how we iniifl; line, the Prophets how we mufl: beleeue : by thcfe two u e may learne to fliun the torments ofhell, and obtainc the ioyes of heaifcn : if we vvill not beare yl/o/?/ and the Prophets, affuredly neither will weielceDe, though one arofe from death agatne. ' For Chrill: raifed another Zi . loy in the Holy Ghoft •■ hereby wee know that hee abtdeth in J^w^verf24. i a CMaruell 375 ^ Pom an. ' lohn 11.44. "Chry/olt. horn, ■^.de La\;:ro,^ in Madh.hom.i » Maiiorat in locum. y iTm. J. 17 ^ Mel.i?inhen. pollil.inloc, » Cbryfntt hom %, ifc LaT^ro i Luther poflil. mnior Dow, j pflTrin&lul- ttin.apud Aiarlo- rat in toe. ^ Deiir 18. II. 'Efay S. 20. •iGalath i, 8 « lohn J 3«. ! ^ug'ifi.Confeg I'iJ, II. CJp 1. iTotut Ar»iiti- HuSi vii Kcr. irand. is Baaxg- Do>n z fti(i t'ea- tttoC.. ^ Aiinin. in loc ' Bf ^4 in he. 1-J6 Thefecfind Sunday after Irimtie. 'Gcnef +.8. 'Gcncf. 27.41 "Genef.il. 9- ' 1 Pct.4. lat " Horat. lib, |. i t Cor. 6. 14. lEfay 9. 21. 'lohnifi. «. 'Tennt. in An- drea ali.'i. Icc» I. 'Galadi 4.16 " ^pud twin in \ locum. ' ^5«i3 )".-• loc, y lames 4 4 'GaUth* 1.10. « Cyrif.in vetba Chrifti, lohn 5. »4«* ^Traa.iz.in F.uang. lean ' ^9«.'« in lee. Mciein accor- ilinswifh the Latiheratbcr th.m die Qfci-h "* Cobfl'. 1. 1 J. 'EuUinger apud Marlorat. 'lohn 5 24. s jtugu^in. trail, i.inepill. loan, '' Caluin. ' Sanerius. 4-8. 'Galath, $.2 2 " Tiotaf. i» If- » Cattlo^- irf'iif' in vita Sa. "CominloC' f Luke 7, 47. U\^ArHeU»of\ It is neither newj nor rare that the louers of the world fhculd hate the godly ; not new, for it was fo from the beginning, ^ Cain hated Abel, ' Efau lacob., "' IfmAel Jfaack^-. not rare,but exceeding cominonatall tiines,inall places: and tbefefore"thinke it notftrange conctrnittg thef.erie tnAl/vhich it ^mortg jou^ to proueyaH^M though fonteflrange thing were come vntojOH, For Hrft, contrarie difpofitions of Saints and worldlings occafion icontcntious oppolltions. ° Oderunt hiUretn trifles, triftemcf^ iocojt, SedatHtn celtres, agilem gnauumj^ remiffi, P What fellowfliip hath righteoufneffe with vnrighteoufneffe, and what con- cord hath Chrirt with Helial, and what communion hath light with darken^e ? ^ Ephraimisz^a.in(k ManiiJfes,znA Manages againft Ephraim , and both againft luda. Cain flew his brother, and wherefore ilevv he him ? our Apoflle tclleth vs in the words immediatly before ray ttxt^becaufe hts owne norkes were eui/I^ttd hi brothers good, t^ibel [ziA,facrum pingtte dubo ,macrum non facrificabo ; but Cain on the contrdiie, facrifxabo macritm, mn dabopingue facrum. Secondly ,the children of God by the Spirit ot God, =■ reproue the rror/dofjinne: hating the mannersof the wicked, euen with a perfed harred,Pfal. 1 39.2 i.Now 'Vr«>.w<7ii/««;/>4^»/:andam]I therefore become you enemiejfaith ' /'<««/ bccaufc I tell you the truth ? and Chrift, lohn y. 7. Th wor/d cannot hate you, but it hateth mc, becattfe Itejlifiethat the reorkes thereof are ettill. And therefore be not aftoni- llied, Cas " TcnulliM and Fulgentius read) for it is a folly to feare that yc can- not flie ; neither mar»ell,(zs our Church and other Interpreters generally)for it is not a point of wifdomc to wonder at that which is neither " magnum, nor no- uHm, nor raram ; it were a more flrange wonder if the world fhould not hate you, feeing y the friendpnp of the veorldis enmity mth God : and' he that pleafeth men is not theferUant of Chrtfl. I pray ccafe to marueli, not to louc j nay rather tie the bond ofpeace fafler, and loue thy brethren fo much the more,becaufe the morldhatethjoa. We ktiorp that we are tranflatedfrom death vnto life~^y faith in Chrill we know that we fliall be tranflated from "corporall death vnroetcrnalilife: or as ^ Ah- gtifline, that we are now rranflated from the death of finne to the life of grace : ■ibr theiufl dcth line by faith, Galat. 3.1 1. euen that faith which workerhby lone • Galat. 5.6. S. lohn doth not fay, ' tra»jimtu,fedtranjlatifumus ; he that is dead in finne cannot raife himfeife, but it is God ^ who delinered vs from the power of darkenejfe, and hath tranfiated vs into the kjngdome of his ienre Sonne: neither doth he fay, f r^ajr/frf «»«r, we fliall in the future, but in the prefent we are tranfiated, « intimating an vndoubted certaintie,that we fjhallnet come into condemnation, but pafefrom death vnto life:no\v we feeme to be dead,our life being hid with Chrift in God, bur when Chrifl which is our life fhall appeare, then fliall wealfo ap- pearewith him in glory, CoIofT. 3.3. Viget enim gloria, fed ifflhuc in hyeme,viget radix , fed ijHaf aridifunt rami,i»tus efi medulla qua viget, intus funtfeliaarborum intHsfruUusffed icflatem expeRant. 'Becattfe we hue the brethren^] ^h\s argument is not from the caule but from theeffed'. We are not tranfiated from death vnto life, becaufcwclouc;but be- caufe we loue, it is a ' figne that we are borne of God, '^ for God is Icuc, and the 'fruit of his Spirit is loue, ioy, peace, long^fufFering,g£ntlcnefre,&c-"'fw«f'J''»*^ Sa^ who was a lefuite, (as " Ribadeneira notes of him} In orT>ni difciplinaru genere diligenti.Jfimeverfatus,iLCCcr(i3\mthihh ty.^o(\t\cn : it is an argument (faith he) that we be tranfiated from death vnto life, bccaufe welcue the brethren. And o Lorinus another lefuite more fiilly; Caufalisparticula caufam contintt nonrdjed cognitiottu : For quoth he.weare not tranfiated from death vnto life, becaufe we loue: but bythisacSionasan effecflof grace, we know that wee Hue the life of grace. S. lohu here, doth reafon as his mafter P t\fc-\vhtxe,ManjJinnes areforgi- uen her, becaufefhee loued much : her loue was not the caufc of Gods louc, but on the contrarie, Gods louc the caufe ofher loue: /«r/e»r/j«»w a Htie is forgtuen, he doth loue a little. Chrifts argument is from the tfFed to the caufe, not from the caufc Thefccofid Sunday after Trim tie . 377 cauft to the eti'e;'-^ : ;is "^ Ircnans, ^ Hierome, ^ Gregerie the Grear, and Cardinal! 'Z^c/A/obfcnie, Sec EpilHe Sunday aficrafcenhon/«y?«f. He that laueth not his brother abiieth iyi dcarh'J An argument al> inccmmodo ; from the diicommodirieofnotiouing, he th.it loucth nor, is not "rilcn againe \vith Chnil tiom death vnto newnelfe oFlife: which our Apoltic prouts by this fyllogilrHe : No m.w-fl^jer hathtHkimeternnlilife : whefoeuer hatah Lis brother \ U a m.in- flaitr: Er<^o,iVie ; cuery man-flayer, as well he that takcth away from Laz^arm^ as he that giucth not vnto L^-t,hofaeftcr ktlleth fljAllbe culpa- ble of indorsement: but J fay vntojou^ vnhofoeuer is angry with his brother vnadnifed' ly, Ihull be in danger efiudnement. See Gofpell fixt Sunday after Trinitic. Hereby perceine vneloae^ becaufe hegaue his life for vs^ And we ought togiue our Hues for the brethren^ How Chrift loued vs, and how we muil: in louing our bre- thren imitate his example, fee Epiftle 5. Sunday in Lcnt,and Epiflle 2. Sunday af- ter Eafter. ^ When the people wondered at the bountifulneffe oilohannes Elee~ mofynnritts,\\e fayd vnto them,0 my breihreyt^ I hane not yet Jhcd mj blond for you, as my malhr cajfrmattded me.Vox in times of periecution , when our fuffcring may ftand thebrtthren in better Head, than our flying; we muft = ntgled our tempo- rail eltatCj for their eternall good : asthchlcffedApodlcs, and holy martyrs in aliages. It isnot enough fas that ^ valiant Champion in Gods caufe ftoutly) to profeflc the GoipeIl, Eciltjhfticus ^ ^-ifiid Mario- r.ti in toe. 'Mat j.ii. zj. ^ Lor'm. in Ik. ' y4qu\n. Mar- lira'.. ' D. Rowhnd. Taj'.'w, niartjT, in a letter to the leucrtr.d BB Cranmer^ Rilley, Laiimer s Exod, 51. 31. '' Bom 9. ?. ' .Amhnl'.nlf.c, lib. \^c''n. f ''rolorr. J. I r. r P/alm io>.l? t Com itic'ijl PauLad Philcm. ■Lorin.'mhc. vtomnes quo- dammedopmu- riamus, in vtero gt(lemia & tanqnam vijcera noflra. diltgamM 'Matth 1J.9. " lames I. 17. T Efay 9. 6. ^ \ Cor. 4' 15. « I Pet I, 2J, "•Epiftlcto vhtkmon-vaCc. 10. ' Ibid. verf. 1 2 ■^Galath. 4, 19 ' l.orin. in i. ' Trail, i. in Epifi. loan. « Aquia. Ar- dent Ee-^a '' Caluin. & CaietM. ' lam a. 15)1 6. ihefccend Sunday after Trinitie, ' bowels , and bofome , pitying him as our owne childe , whicb is flc ili of our fiefli, and bone of our bone. My bnbei^ All ofvshaue but " one Father in heauen, the Father of » lights , and y etierlalting life, of whom is named all the familsc in hcaucn and earth j Ephef. 3 . 15. Yet notvvithiknding rhe Pallors are deputie parents,ani! ipirituall Fathers in God, ^ begetting Children in Chrift, ■'' not of mc rtall ktA, but of im- mortall by the word of God, able to make men perfed vnto all good wcrkcs, 2. Tim. 3. 17. Inthisfenfe Paul called Onepmm ins'^o-nncfonne brgottcn mbends and hts owne <^ bowels, J of whom he did traneile in birth ^vntill C hrifl vfM formed in him. Our Apoft'esdiminitiiie,yi'/i£'/<, repeated eight limes in this one Epiltle, * doth argue more tender affediion, becaufe men naturally looe little children, which want helpc imoft of all, bcft of all. Let vs not loue in rvord^ neither in tongue^ but in deed an d in veritie.^ Saint lohn would neuerhauev fed fo many kinde words, as /;»/<■ children , dea>lj bdoued, brethren, mj babes., if it had beene vnlawfull to loue in word : his meaning is (as t" Augufiine and gother obferue)that we muft not only loue in word and m tongue, but in deed and in truth : ^ oppofing workes vnto words, and vcririe to vanitie Let vs not boafl and lay, but euidcntly dcmonllrate and flicw that we loue. ' ¥or if a brother or aJlHer be na^d, and de^imte of daily food, and one of jot: fay to them depart in peace, vearme yonr felHes,and fill jour bellies, tiotwuhHandmg yegiue them not thofe things Tvhich are nesdfull to the bodie,tvhat helpethit} Idle compkmtnts are not implements; ifwepromifekindnefleinfhew, but ptrfbrme nothing in fiibltance, ive cannot ijuiec our hearts before Cjod, nor bane trtift that ive jhallreceiHe whatfocHer tve aske , nor afffiredlj k>3ow that he dweileth in vs, and we in him. See Gofpell fourth Sunday after Trinitie. TheGofpell, LvKE. 14.16. K^ certaimmanerclainedagreat Si/pper, aadb-tdemanj. rFeaft-maker, in '"Mercie in his" 'J?'Ce^2.rOiU?>,ordaimng a great fupper nnuitationAMsiiv men. * bidding "^By many meanesl 'whom"'obftruei lu^ice, being angry, verf. 21 .and m his an- ger proteitmg, that none oj thaje winch irere INthisGofpel three princi- pall pcrfons are<^ remarkable : namely, the Inuiters ; hauingtwocom mmendable vcrrues : {'Such as were called an Gucfts either •< bidden, and refufedto com^, fhofild taste of »_ hisfupper, vcrf. 24. ' Diligence in exhorting and inui- ting ibe gucfts-, verf. 22. Faithfulneffe in reporting vnto rhe Lord their fucceffe,ver. 2 1 . VvoixA,! hatie bopight afarrne,vcxi l8 , >iCouetou<;, / haae bottgbt fine joke of / oxen, verf. 1 0. would "^tjy ^j^^^^^y^^ , ^^^^ yy^^yyifd ^ ^iff^ff,. COme.as tne^ therefore cannot come, verf. 20. '^Toere, i. fuch as fin vpon neg - I ligence. ^ _ . j Feeble, i. fuch as fin vpon infir- r- J mitic. ^^n ^/iW^", i.fuchasfin vponigno ranee, Halte,\. fuch as fin vpon know- ledge, haltir.g bctweene God [ and Baal. Powerfoll exhortation , as it were compel, linq them to come. verf. 23 This Such as wcrecal J led and■^ I didcome 1 vpon a fion, as the I \ ThefccondSimd-i-^ afterTrinitie. 589 This man, is God : called M.in, for the capacitie and comfort of men. In c.y- ccuting his fciierc iudgemcnts he is as a Lion, and a Lcopjrd : Hofea 15.7 Irvtll bevnto tbsm M AVery Lion arid as it Leopard in the w^iy of Aflj.tr. [rvillmrti them .15 a Seare^tb.it is robbed of her irhe/pes,(ind I tvtllbrcake the Kail of their hearts. Butinfliewing hismercielike tomanfas "^ Interpreters obdnie : )forainaniF he hcnottransforined into an inhumane heafl:, hath compadionate bowe's, and afofthcnst: or if with' /^«ff///?/W weconilnie thisof Chrift, \\t\\z.%acertaiy)e mm: homo vertUy^lhiitnothomomerus: and thisfuppcr is the ■" wholevvorke ofoiirfaluation,ciicn chat heaucnly banket which Almightie God ordained be- fore the foundations of the world, for his e!e ft people, begun in his kingdome of grace, biitaccompliihed m his kingdome of glory , when as we Hiall fee hicn face to face. The riches of his abundant merciethtn app are both in bispre- par.tioii,and inuitation. Firft, in hisprouifion, his gucfts bring not any thing with the IT) to furniih his feall: : " He hath killed htsfatUu^^r, dra»»e his mne, pre- pared his Tdble. He thatisailinallj hath hiinfeife prouided all, and enioyneth his (ernants to tell this vnto all ; Come, for all things are mrv ready. Paradife was made before man was created,a great lupperordained,thegiicfts as yet net inuited. Hcrethen is no place for "merit, we cannot bring one dilTi vnto the Lords table, not one daintie to this heauenly banker, nay we cannot bring fo much as a little fauce to quicken our appetite, not one good p thought to itirr vs rp vnto a good worke, but all our 1 fufticiencie is ofGod :, elcfting alone creating aIo;ic, redeeming alone, glorifying alone. The preparation and partici- pation ofall this great iiipper is, ^ gratiaflne merito, chant lU fine modo ; grace be- yond merit, !oue beyond mcafure. Thisfeaftis commended hereby a double name: i.Becaufe^y^/yfr. 2.Be- cailfc anreat fupper. ^Sinners "t There be foure kinds ofjDeuiils Cn fuppers,.as '"one wit-rily,the"SGood niansf ^^P iLords J The finncrmaketh a fupper vnto tbedeuill, when in gaining the world, "^he lofeth his owne foule ; fmntu pecnmx^fuyiHs animA: for as there is " ioy in hea- uen when a finner is found, which once was loft: lo there is as were a feaft in hell, when a finner is vtterly loft, which once was likely to be found. Secondly, the deuiilPrepareth a blacke banket for finners in hell,whcre there (Lall be but thefetwo diilies only, y weeping andgnafliing of^eeth. At other feafts (as it is in the prouerbe) the rnore the merrier, bur at this forrie fupper the more people, the greater mifeiie: fathers howling for their children, wiues for their husbands, eiiery friend andfellow lamenting each otber. Thirdly, the good man prouidcth a fupper vnto God himfelfe , when as he doth open the doore of his heart, and fuffcr the words of exhortation anddo- dlrinc to come in ; B/hold ^ ('faith Chrift) Iflandat the doore, and knocks, if any manhedremy voice, and open the door^Itvillcofne in vnto him^aridyrill fup with him aidhevfithme. » \ will here fit with him at the feaft of his checrefu:lconfcience while he liueth ; and hereafter he fhall be filled with the great fupper of my glo He, when he is dead. For God ordaineth a feaft alfo for his elefi, begun in this life, vvl/icb is our '" ieyi>ig in the holy (jbofl, and '^feaftin^ in our coHfcience ; conti- nued in the next, when as we (hall haue perfecfl confurnination and blifle both in faodieandfnule. Ifvveconftrue this ofthe'' preaching oftheGofpell, ofthe feaft of grace by Chrift,itmay well be rearmed a 'y«)for the cheere which heaucnafrords,it may moft fitly be cal- led a fupper:for the promulgation ofthe law was as ie were a breakfaft in the be- ginning of the day; the firft preaching ofthe Gofpel a dinner in the noone of the Church ; ' Chryfoficm. rhttifhylad. BMkymJui in loc. \ led thcni with cords oil iTian,FIol. 1 1.^ ' De verbis Dom.fcrm iy " Confute V:i- nigarel. ptolog. horn. Dominic. 2 poft I'emtcofl Nat VI l cum. " Proii 9 ? • Marloral & Culmtir.inloc, P Philip. », I J, 1 z Cor 3 5. ' Bernard. 'Domifecuf. Dam.i.pol} iri ' Mr.tth.i6 i6 "Leo.Cer. 6 de Itiuniodaimi mmfii. •I. like T^.7. ^ Macth 14. J I • Apccal 3 »o *Kiitien& BuUin^cr ia Apocdl J, * Rom 14. 17. 'PlCU. IJ. l{. <• C.ilnm. Mar- loral. Zrpptr. ' rheophytan. inlo um. fHcbr. I. J. E Hom.in Luc. S4 ^ InMalih.Zl, ^So ihefecpnd Smday after Trimtie, ' Hnymo tpud yeg Dom. 2. p»li Vftfcojl. idfi'Betiraad, til- jiu '' Philip. 2> 1 >> 'Pfal.js.j. » 1 Cor.i$ 28 " Auguliin. Con. I /<-//: hb 6.m;.6. •i Cor. 2. 9. PMatth 17.4. I Luket».'32- ''Matth>8*ii* ]*■ Set Cob fir In Rom. J. 18. "Pfal. 90. 10. » Luke 16. 9. Aitl.GelM-^3 leap, II. Church : as Chrift himfelfe teacheth vs, I hmepreparedmy dinner, Matth- 22.4 B jr the kiiltion of happinefle obfcurcly lliadovved in the one, more f u'.ly flicvved in the orhefj is a fupper •• ' becaufe after this meale vvc fliall goe to reft and end- leffe cafe. There is toyling in our Lords vineyard, and labouring in hisharueft after brcakefaft; and after diniaer; hisleruants vnderthe Law, yea his formes vnder the Gofpellalfo'' w«/? worke out their faluatien infeare andtreml/ltttg. But as foone as they begin to liue the life of Glorie , there foUoweth a continuall Sab- baths Euenfojaith the Spirit ^ble^ed are they that die in the Lordyfor thej rtftfow their labours^ andtheir goodivorkssfollew them, Apocalyps I4i i j. f Feaft-maker. Let vs examine now why this Supper isjCheerc. Cilk6. great, 3x\6. that is in refpe(ft of the jCcmpanie. IPlace. TheFeal^-maker is fo great, as that allthe tongues of men and Angels can- not report how great I and thereforethey teUofhisgreatne(Te,notinthe poli- tiue degree, but in the comparatiue : ' A great King abme all Cjods : and m the fu- perlatiuc, opimtu maximm : euen " all in all : " Eflfisper omnia^ fne que nulla effent omnia : for of him,and through hinl,and for him are all th ings,Rom. 11.36 Secondly, the Supper is great in refpcd of the great chee re, which exceedcth all fenfe, and all Icience : f^r as our eye cannot fee ; lb our heart cannot conceiue what daintie hvc^Cod hath prepared for them that loue him.lh\\c transfiguration of Chrift on the mount accompanied only with two Saints, EHmzuA 'JAiofes ^ amazed feter in liich fort , that he cried out p Mafier it'ts good for vs to he here; then how good win it be for vs to s reft on Gods holy hill, where we ftiall eucr enioy the companieofall the Patriarkes, of all the Prophets, of all the Saints, of all the glorious Angels, yea the prefence of God himfelfe, feeing face to face ^ Thirdly, this Supper is great in refpetft of the companie , which is not only good, as 1 haue (aid , but alfo great: luch as come to this ft aft are many Juch as being iniiited earneftly will not come, are more. Gods eleift compared with the reprobate, are hvX'alittleflocke, but confider them in themlclues, and you ftiall findc them many : for all the poore,fee{'/e, blinder and halt come to thitfeafi : and our Sauiour faith exprefly, that '^ many fliall come from the Sasl, and pyef. ar,d[hdl fit downe with Ahrahamylfaack^ ,atid lacob in the kingdome ofheaucn'.yti the num- ber offijch as eate of the Lambs (upper is without number, Apocal. 7. 9. Fourthly, this Supper is great in refpe(fl of place : for, the fineft thingsare fi - tuatein hi gheft places : asforexample:thecarthasgrcfieftisputinrheloweft roome,the water aboue the eartb,the aire aboue the water ,the fire aboue the aire thefpheresofheauenaboueanyofthem, and yet the palace where this feaft is kept is aboue them all, in theheaiiencfheauens. ' EuerychildeofGodatthreefiindry times, hath three fundry places of reG- dence : the firft is our mothers wombe, the fecond earth, and the third heauen. If we compare thefe three together in tinie,bounds and beauty, we fliall finde the {econd doth not fofarreexcell the firft, as the third excels the fecond : in our firft houfe we rcmaine ordinarily nine monethes ; in our fecor.d houfe fome con- tinue " threefcore and ten times twclue moneths : but in our third houfe we liue for euer.as being an " etterlafling habitation. If wc compare them in largeneflCjWe fhall finde that as the belly of a woman is but of narrow bounds in regard of this ample vniuerfe ; fo this is nothing in ccmparifon of that high palace, being in- finitely greater then the whole firmament ;oneftarre whereof is bigger then the wholeearth .• ifwe compare them in beauty, the firmament,wbich is the feeling ofour fecond houfe, beautified with Sunne,Moone,and Starres, and fhining more glorioufly then all the precious ftonesin the world, fliall be no other thing but theneatherfideofthepauemenr ofour thirdhoufc. Ifthen the rule be true, that fouret Kings cfpccially perfect a pood ^taft : >'r/ir- mines belli colleBiJocHS eleflus^ umpus Uiium, apparatus non negleP.Ui : afTuredly " this \ ThefecondStmday tfterTrimtie. He calleth vs vnto tin's grcat^ fiippper, as '• S(ilomo» iiifinuafes* efpecially foure wgyes •• this Supper is very great, as being orddincd by the bcft Fcaft-maker, and furni- llicd with the beftchecre, in the bcft place, for the bcft company. 1 will end this meditation with » Ai«g»ftine, A-ferces tua'Domiit", mAgna nimis, magnHm eninu magna decent j Heej^ enim Ttsugnus es tu, (ir parua merces tua.pd vt magntu es tujta magina mercej tna : Great, O Lord is thy reward, for great thinqs doe well be- connj great pcrfons ; as thou tlien art great, fo thy feaft is great : A certaine man ordaineii a great Supper, /lad {yade manj. jpirfihis fpcciail giiefisand peculiar people oftheIewes,inui- ting them, * atjundry times and tn diuers mariners, in old time by the Prophets , in thefe laU dajes by his Sonne. But when thcy put of their calling, God caufcd his feriiaiits to >^ tunie to the Gentiles* As foone as the bidden guefts all at once began tomakecxcule, God commanded his imiiters, the Prophets and the preachers to goe into the (ireeis, high waiety and hedoes, and to compell all fmh as they met, to come vnto thefeaH : that is,( SlS <= Chrift expounds himfelfe j when the lewes the children ofhjskingdome were caftout,hecallcd.the Gentiles difperfedoucr the ficc of the world, from the Esft, and Weft, to fit downe with Abraham, Ifaack, , and//«r/i-> : * he will that all men (hould befaued, and come vnto the knowledge afthe truth.. As God doth call many, fo many waies ; inuiting Ibme gently , compelling ether marc forcibly, •" not by fetters and fire, but by ftjrong reafons o^owcrfull exhortations out of the Scriptiire: 5 for lightnings and thundring proceeded oa t of bis throne, as well as mild voices : 1. By the outward preaching of his word. 2. By the inward operation of his holy Spirit. ^.By manifeft iudgements; 4. By manifold benefits. By thefe meanes lie calleth vs;as he did our fore-fathers heretofore : the num- ber of Preachers amongft vsis' great, and his Spirit ''dwelltth in vs, hisiudge- ments vpon our nations haiic beene many, and his mercies aboue all : and there- fore let vs not ' harden our heart, but heare his voice, left he fweare in his wrath, that we fliall nut enter into his reft. I befeech you let vs not while he calleth vs vnto this gpatliipper in Icafon, and out offeafon.fo friendly, fofredy, fo fre- quently, make fliuolous excufes, and fay that wecannor, or will not come : left he pTOtci\ in his difp/eafure that »e/i^ll not ta/Ie of his Supper. They all at once began to make excttfe~] The ■" way to heauen is narrow,and few iinde. k ; the gate ftrait, and few enter in : many be called, hut few come to this heauenly fupper. Here then if there were no more text in all the Bible, wee may Icarne not to doe as the moft,buttodoeaswem'.ift. It is better to haue good company in heauen, then great company in hell : euery man almoft afFecfls to be fingular in his fafhion, and fingular in bis faction alfo : but if any will bee' fingular in deed , let him be Chrifts gueft , let him come to the iiipper of the Lambe. Tor many are biclden and moft refufc to come : the firft faith, / hatse bought afnrrae. It is lawful! to purchafc a farme,to buy bullockes and to marry buttbefethingshinder vsin ourcomming tothisfeaft , when as weepreterrc them before this feaft; as" .J. P/i«/ expounds this parable notably : Let fttch as haue wines, be as though they had no rvittes, and they that ^"y, as though they fofef- fednot,and they that vfe this n>orld,* "•Matth.JS J7 ' Bertrand vbi fiip>a,Fe>ns (er. z.Dom.^.fofl. Temecefl idem foUtl.cnmiloJlii Thefecond Sunday after Trimtie. Here 'Tome note the proud mansabfiird folly : for whtrcas he fhould haue firft feene, and then bought his farme ; he firftboughr ir,and then dcfired to {ce it: indeed none a re more bhnde then the proud, who to fatisfx their .-mbitious humour, forgetoften their profit and eafe. The Court is the Tea wherein alpiring minds defirc tofifh;but what get they ? You demand, faid that 'old Courtier, what I do in the courtPmine anlwer is,/ doe nothing, hut vndoe mjfcife-.mA. 1 can (ay this of other fuiters, [ftenbediQ)Atched ainette be defpighted. It is worthily noted thit ambition ij charities ape; foraslcue giueth almes to the poore; fo pride bribes to the rich: as loueispatient for eternalithings;fo pride is patient for earthly things : as loue fuftereth long for pcritie ; fo pride fufftreth long for vanitie : m a word, as " lone, fo pride, beleette^^ all things, hopeth all things ^indn- reth all things : * Ambitio crux ambientiHm , Ambition is the proud mans racke whereon he is tortured in the middeft of his honour, as neglecting all religion, acquaintance, mirth, ea{e, good fellowfhip ; preferment in the court, o/Iices in thecitie,Lorclfhips in thecountrey muft be got, vncouth, vnknowne, vnlcene, / hatie boHght a farme ^ at.dl mnfl needs gee tof. e it. But his greateft fault vvas y in lofing an euerlafling kingdome, not for a Pope- dome, or Dukedome, or Earledome, or for fome great Lordfliip, but for.a lif tie land, a vile village, vilUm emi. Without all quelHon if the proud man had tho- rowly confidered, and knowne his farme before^ he bought it, hewonld rtuer haue purcbafed it at fuch a deare rate. The couetous is /uch an arrant fooletoo , ^ refpeding his bafe cowheard, more then his foules fhepheard : and the volup- tuous man isnotawhit*" widrinforfakingeternall ioy, for a lliort picalure: ■ brenis efi, ^ non vera voltfptOi, Moftofthepopil}! Pofl:illers,efpeciaIly the Friers, obferuethat the married man is more wicked and vnciuill then the reft: for whereas they make formall excufes, and craue pardon fornotcomming, he laith in plaine Vermes, I cannot come. Their words indeed are betrer,but their pracflife vvorfe: ^ Sonat htsmihtas in voce, fed fnperbia in aEiione : ' the voice is Jacobs voice, but the hands are the hands of Efau -. they feeme more religious and ciuill before men, but they be no better affei 11 t )r-.ccleh> ic •^lohn ij. 4. 'Ephef. 4. IC. fCantic.6. 3. 384 I Lambert Per- ambulation of K<:nt,pi^.i4. ^« Cor. 7. 5 ' BtnaueHt, diet ftlut.caf, 3$ The third Sunday after. Trim tie . *Gencf. J. 19 ' Exod, 14 "Efter/ " Afts 12. 23. -Luke 18 P Efay 14. '» 1 Gcnef. J. r I Sam. J I fDan.4. Z9 ' I Kings 19 •Efay J7' t5. •Pfal.iij. 6 y Bernardffer. }4 (uper Cant dr Ardent in locum. • leremie S- }• * Blondus tr promptu. Ice- Hum: part, 2 ptg. 160. ''£pi|J/ej4. . 'Lib.i.deailU cum Teelic. Ma- nic, cap, 6, by a cerraiue preheminence in right oi their manhood beiongcth vnto the SKentifhmen : and our ArchbifhopvndcrGodandthe Kingisaschiefeinthe holy warrs of our Church: his Diocefle then ought aboiic all other to be knit to- gether in lowlines and loue: but if the forward fhall be backward, and the rtare- ward on the contrarie proue to forward,and lb wc march out of order and ranke what can we well expert but ^fightings mthout tend terrours wtthii "" r- Intra, For god reffleth the frond, and giueth grace\liixt/i, to the hnmble. J There be many motiucs x.o^Comrii, meekencflejas the 'confiderat ion of thiiigs /^nfra, {..Sapra. ifwelooke into oar felues { our confcience will fhew that ourfinnc; are for their number great, and for their nature grieuous. If vce lookc round about vs one neighbour hath more wit, another more credit, many more wealth, and all ffor any thing we can learnc truly^ more worth : haply wc may gucffe at fome few follies in other,but we certainly know many faults in our fclues. Ifwc looke what is againft vs,o«r adHerfarie the deuill asaroaritJg Lioti^nalkeih dboiitfeckjng rAjomhe may deuottre. If wc looke downward, we behold our mother earth, as thewombefrom whence we*' came; andthetombc to which oneday wemuft returne againe : cnmfts humi limns ^cur mn hHtnilntfu ? If wc looke vpward ; God in hcmcnre/iUeththe proud, and giueth grace to the humble: he rtfiRcd proud ' Pharao, proud "' Hamati, proud " Herod, the proud ° Pharifie , thrufling proud P Zwt/^'' out of heauen, proud') Adam out of Paradile, proud ^ Snnlout of his kingdome, proud <" Nabuchodoyiofer out of mens fociccicjto conueife with beafts. On the contrarie he did exalt Abraham efteeming hinilcitc bm dufl n»d ajhes. Gen. 18 27. to hethe father of a/l that beUette^Kom. 4.1 1. Hedidexalt humble Dauid from the lliepheards crcoke , to the Kings crowne : he gaue fuch grace to meekc T)amel and lofeph, as that of poore prifoners he made them companions of Princes : and he fo regarded the lovvlinefle of the Virgin U^fa- rie, rhatall generations account her blefled. It is 'recorded in holy writ, that the Lord went by the Vrophct Sliah , aKdamightie Jirongivinderettt themonn- taines andhrake therockes, before the Lord, Out the tordwai not in the nindc: and after the nvinde^ came an earthquake , but the Lord wa4 not i» the earthi^uake : and after the earthtjuake came fire , hut the Lord was net in the fire : and after the fire came afltllandfoft voice, and then tl^e Lord fpake to the Prophet : infinuating, that God will not reft in a turbulent fpirit, puft vp with the windc of vaine- glorie; norinacholerikeangryfoule which iseuerincombuflion andheate;nor in an auarous heart, buried in furrowes ofjsarth and cares of the world : but he will " dvf ell in a contrite and humble fpirit ^tak^ng vp the fimple out of the duU,and lifting the poore out of the mire,pu!iingdotrne the migbtie from their feats, and ex- alting the lorvlj ,refifiing the proud, and giuing grace to the humble. -/. ri .1 r j; •/■ C Humbled, Uit not humble. handofGod.-\ xThcrebe fome wh.ch are ^goth humbled, and humble. Pharao, lulian^Herod, were humbled vndcr the Lords Almightic hand; but they were not in any fubmillion humble. ^ Thouhafifiricken, O Lord, but they haue not forrorved, theu haft confumedthem , bumhey refufed to receive correBion. Some men, albeit not humbled vnderaffiidion, are humble: fo we » rcade that gothfreyo'i BolionhdngiaxXyt top of his honour , refufed to be crowned at Hierufalem with a crowne of gold, becaufe Chrift his Maftcr had bcene crow- ned in that placewithactowncofthornes. And ^ Cyprian writes o^Celarium and Aurelius , In quantum gloria fub limes , in tantum verecundia hNmiles,vt dum nihil inhonorefublimius, nihil in humilitatefubmijfttts. And "= Augujfinezcknow- ledgcdhimfelfetobe theleaft, when as indeed h# was the beftEilhopof his times: £^0 minimus non (oli omniu Apo^olorumfed omnium Epifcoporum. Other are both bumbled vndcr Gods hand,and humble. So DautdmL^Paul, and the children The third Sunday after Trinitie, 385 cbiMrenofifrocl J ina word, allthefoiinesof God; ^ivhen he flfw them thej ^ ,. g fought hii», anlentj'ured after Godearty. For tliegood it is good to be in troii- ' bic, Pl;il. n p 7 1 . Alfiiclion is like the re4d fea;\vicked t^gyprians are dro\vi?ed I inir, biirall Kraditcsare fafe: Crowes are^ bitter arrotvesfljot from nlouinghand j and therefore let vs fiibmic our felues voder this hand ofGod, viho vill (after we hattcfajfered a little af^tElioK^ exalt vs in the time to come ; « xxi? jT^ m his due time, both in this world and in the next: andthcreforefceingf" times andfe.iionsare inhi'>}po\\xv orAy Jet vs c.ifi all of.r care vpon htm^in^f^y witli Bi//, it is the Lord, i:t htm doc what Jeftneth him b'-jl •■, and with*" Jiid^ Alach.ibens ,as the viill of God ii in heattettj [0 be tt : and with ' lo.tb, let the Lord doe th.tt which Is good i» hts eyes'. he will in good time '-^ bindevp the broken hearted, appointing oy'eof'ioy for mourning, and giuing a g irmcnt of g'adnelTe tor the fpirit of heauiueflTe, exalting fuchas haue (ubmitted themfelues vndt r his mightie hand. Cafl all yom- care vpon him. J C hrift in lay ing, be not carefutlfor your life^ whet jeflntllertt or ivhatyefiall drink:; condemnes extraordinary 'diffidence, not or- dinary prouidence : immoderare calking, not a moderate care : forcueryman mui"l:"'lai)our in his vocation, and" prouideforhison'ncj namely, for rbun of his| houflioldjOtherwife hedenieth the faith, andistvorfi thdnan Infidi-l,A\\ hea- then man only taught by the lawcs of nature, ivill take care for bis famiiicjmuch more ought Chriftians, Inflruifled by the word of God. If it benotiawfullto care prouidently for to morrow : wherefore did ° Salomon lend the flnggard to the Pifmire ? and p commend the good hufwifc ? Jhee fectreth noolland flax, and Itiho^reth cheerefullj ivith her haadi\as the (Itips of Alerchiint s ^[l)ee hringetb her food from afarre. Wherefore fhould the Scripture magnifie the wifdome of /i;/'f/»/;, in laying vp corne for feuen yeeres to comcPWherefore bad Chrift a 4 bagge^ and Beaiamin a iacKe ? ^Spintiis, W hercas therefore there is a three- fold czrefollicitude-^ Corporis. The firft is '■commandcd,thcrccond permitted, and only the lafi: forbid.'en; as exceeding in meafiire, and preceding in place. For'"firft, wemuflfeeke the kingdomc ofGod and the rightcoufiieiic thereof, and then in their place pro- uide for things of this world, eucry man in his calling honeftly, painfully, cheer- fully, leaning the ^ luccefTcto God,and as it is in the Text, CaHi>ig all our care vpon himSecThomji i. 2^. q^i.c/1. ^-j.art.g.in jttt.qti.tfl. ; ^.art.6.per totum. Ale- lanRhon, Atariorat , Maldonat inCAiatth.6, i^.fedpracipHc Lorin. inhnKcloc (^ com aEi.cap.ij. verf.zg. For he careihforyo!f\ » DoMidCabh, lam poof c and needy ,but the Lord careth forme. For liow lliallhe fqiioth ^'itiguHifie vpon that place) not care for thee nowj who did care for thee being vet ■'^ vnborne? .^«« kibuii curam tui untca^ttam ejfeS; (jttomodo non habebit cur am tni cum iam hoc es ijaod voluit vt effes? He is our makerjandweareasyclay inthepott-rs hand. If then we tall from him at any rime, we niall be dallied in ^ pceces as a potters vclTel : but if we be not wanting vnto our fclues and him, he will neuer be wanting vnro vs; as the fame Father in tlie fame place fweetly, Nttfcju^^m tibi deefi^ t» iHi noli decffe, tu tibt noli deejfe. The '' Patriarke lacob pondering in his minde Gods exceeding great care to- wards h'm in his pilgrimage, brcakcs forth intothisexccilent con^eilion : / <»«» not worthy of the leaf- of all thy mercies and all thy trut'o which thou hafljhewed vnto thjferttant ■ for vpithmy flaffe came 1 otter tbi^ lordan, andnovc haue I gotten tixo bands. Eucnfo manyapoorefchollerborneinthe North and in the South too, may well fay wit h holy IacoI; I came to Cambridge with my walking Hlaffe only deflitute ofmcanes and money; yet Almightie God hath fo bleiTcd mc, that I now polTefle two benefices, asarewardofmy labour, and for further imploy- ment : I am taken vp out of the dult, and lifted out of the mire, to lit with Prin- ces ofthe people, Pfalm. 11 3.6, 7. t^ Saint -4«g«/<»f thinking often of this argument, concludes in fine with Kk this ' N.ii^jan'^n, 'Aiftsi 17' 8 i.Sani 3. 1 8 '' I Mach J eo » 2 S.im. 10 1 J ^ EUy 61, 1.3 ' Miifcnlui & Cnluui-ia hiat, '"Ephcr4. 28. "i Hm. J. 8 "Prcu.S 6. P I'rou. 31. 13, ^ lohn u 6. 'Ccr 7 ;4 'Miittli. 6. 3-^ ■ Caft tliy bur- den vpon the \ Old .uiJ he niallncurini tllcf; Pf.il 5^.2?. ■ !'T^Iin.4° 20 *l'/al. zp' i<. yKom 9.21. Ifaiah, 64, i. ' I'falm. ». 9. • Gcncfjj. 10 cup. I It 385 The third Sunday after Trinitie. « lofiia, I Hcb. 15. 5. " P/ v'ma & vuificanlia font verbal Lu- tbcr in locum. "Prou.M. »9. "Pfal.iiO 15J PEfay 59- «. 1 Culmm. cm. i 7.efi[iet.C6n.z, in locum. ■■ lames 4.8. ^nerniYd.fer. tx.in Cmtita, * Iohn6.44. ' Berlran^M Oom. i-i)o(l Penucofi. this heaueiily meditation: O good Cjod^ thou doeftfo behold my waiesaHd mj paths, ^ndfo watch and ward night and dajfor mjfafetie, Itkt * continnM watch mm , as though thou haddefl forgot all thine other creatures in heauen and earthy and kaddefl cajl all thy care vpon me alone, hauing no care at all of the reliifor the light oj thtne vnchangeable fight neither increafeth,doe thou fee hut one^nor diminipjeth^ifthou be^ hold things diners and infinite. Thoufeefi all things as one thing,and one thing as all things ; and therefore thou being vhele in all time^andrrithout time,doen behold me ivhotty together and aliraies. euen as if thou haddefi nought elfe to confH':r of : yea fo thouflandeH vpon my guard,as though thou rrottldefl forget all other things, and bend wholly tome alone : for alrvay thoufhewefl- thy [elfe prefent , if thou fiftde me ready to receiue thee; goe lytphere Iwill^thoHmlt netter'^forfakeme , vnleffe 1 for fake thee fir fl. Here the Gofpell and Epiftle meet : for God io cateth for vs as a good Shep- herd, -ivhich hauing an hundred pieepe, ifhelofe one efthcm,inflantly leaueth nine tie and nine in the wildernejfe, andgoeth after that rvhich is lofi vnttllhefinde it:or as a woman hauing ten groats ( if^je lofe one) doth light a candle and fweepe the hottfe, and feeke diligently till Jhee finde it. Hefoher and watch, for your aduerfarie the deuilf] Concerning our refifting of Satan and his malice, SeeGofpellSun.i.and 3. m Lent. Gofpell on Whitiiuiday, Epift. 21. Sund. after Trinitie. Sit clypeus flrmata fides, oratio telum, Et gladius verb urn, c tit era Chrtjtus agat. The Gofpell, Lvke. i 5. i. ThenrefortCiH'nto him all the Publicans andfinmrs to hear e him, ''l . Reforting of [inner s vnto Chrifl, vcrl*. i . 2. The murmuring of the Tliariftes againfi it, verf. 2. IN this Gofnell 'i- ^^'''^J^^'*?"^"?.*^ f'^^^*' intimating in two *" quicVe para- obferne three i ^^^^' °"^ '^^^^'^ '*^^ fheepe , another of the loft great, that points efpeciallv • ' ^^ "'"^ '"^° ^^^ world to feeke and faue that which was ' ' ^'j loft: and therefore conuerfing with finners, he did not fas I the fcribes imagined) infcflhimfelfe,but affecl their pcr- ^ fons,andefFe(5V their good. Thenrefortedvmohim allthe Publicans and finners~\ We finde in holy Scrip- ture, that " the Lord IS farre offrom theivicked, andthit "faluationis farre from the vngodly,bacaufe theirVimejuities haucfeparated between them and Cjod and haue hid his face that he will not heare them How then I pray doe finners,or rather how can (inners refort \'nto Chril^?anfvver is ma le by '^ diftiinftion, impenitent,retch- lefle, incorrigible finners, heaping vp wrath againft the day of wr th, euery day pulling downe greater damnation vpon their head, make wals of feparation be- tweene themfelues and Chrift: but the contrite being forrowfuU for that w hich is paft, and carehilljto preuent all occarion of finne to come, 'drawncerc to God, and he doth draw neere to them : he drew them firft by ^ grace, then they ranne after him by repentance. Cant. 1.3. Draw me (faith the Church to Chrii1:)<«>»^ we willrunne after thee: for ^ no man can come to wf (laith our Sauiour) except my Father draw him, 1." Terminus a quo receditur , from whence they come. In the comming then of > finners vnto Chrift, three< things arc regardable : 1. Terminus ad ejtiem acceditur , whither they goe. Alotus per ejuem proceditur, vpon w'haz feete and lew. They went from their finne to their Sauiour, from the wolfe to the Shepherd, from death vnto life, from the paths of hell, in which are found all forts of » darknefle. The third Sunday after Trinitie, iZy * darkenefle, namely, /«?"W(7«rdarknene, as wantingtlie y beatificallvifion -.infe^ riour darkcneffc, hell being a boromlcfle pit , Aiyjfw fine haji, profu>td»m Jtne fH»do: intertonr darkenede, in the loule, which is the labyrinth cf conlcience, for vngodly men are ' wearied in the waies oFdeftruftion, as one prettily, •'• La- hyinthns^ (jttafi labor intus : Tererh. 9. J. "•Pfalm 11. X ' Pfal 1 20 J. ^yef_'<. Dam j, /)«/? Tmciofl. ' Ecckfiaftes 9 10. sPfalm iS.itf. ' I Cor. 5- 6. » jtidem in loc. ^ I Cor. 7. i4» \\l Cor. I, 30. " Rom. 15. I. " See Ztfpe*. con. X. Dun. 3. pc/Z Ttinit, let him hearc. Let him rcfort vnto the Church as the Publicans vnto Chrift > not to flecpe, nor to carpe, nor to gaze, but to marke whatfoeuer is fayd out o*^ Gods holy word attentiuely, tolay it vp in hi heart faithfully, to pradife it in obedience fruitfully. The Pharifies and Scribes murm(treJr\ "■ Murmuring isbctweene fecret back- biting and open rayling ; they could not vtterly conccale their hatred, and they durft not openly vent it: they M>«r«;«rf therefore. Now there be' many caufes of this murmuring : the firll is enuie, by which a man in creation little leCTe than anAngell, is m this refped made a great deale wcrfe than a deuill; for one de- uill enuieth not another, and yet the proud Pharifics enuie the pocrc publicans in their comming to Chrift. It is ^ obferued truly, that we may faue cur Iclues from the lier by not fpeaking with him, aqd froin the proud by not accompany- ing him, and from the flothfuU by not troubling him, and from the glutton by noteari"g with him, and from the contentious by not difputing with him : but fronithclpightfallitisnotfufficicnt either to flie or flatter him, lie cannot be well if another he better; and therefore God, as it may fecmc.fliould wrong him exceedingly to fend him vnto heauen, where one doth " exctll another in glory, andGodaboueall: he muft be cart into the pit of hell, where he may finde no mattf r of enuie, but all obieds of extreme miferie. The fecondcaufe was their intoUerablc pride, highly fcorning the Publicans as dogs, in fo much as they would neither ear nor enter into an houfc with them as " one notes witiily,T/)i? demllbeing caH out of the Pharijies bj pr.yerandfafiitig enters againe at the jiately gate of pride and priuiefi aires of enuie. A third caufe was their prepofterous zcalc, making the Commandements of God a cloake to their murmuring : for the Law faith,an Ifraclite may not coh- ucrfewitha Cananite or wicked Idolater: "i Thou [halt not make couenant viih them, neither [hall they dxvellin thy land, lesl they tnakf theefinneagainFl me. They pretend in deepe hypocrifie zeale to God, yet intend to flander his only begot ten Sonne, iaying, Hereceitteth fmners and eateth mth them: infinuating to the common people.that Chrift was fuch a one as they were with whom he vvits con- uerlant : 1 will therefore turne the words of the * Poet vpon them : — ejHantam vert ice ad auroi tyEthereas, tantum radice in tart era tendunt:. The wicked "bendtheir tongues like their bowes, and then they ^Jhjot at fuch as are true of heart, * euen might te andjharpe arrowes : and aptly doth the Scripture compare bitter words vnto the winged dart : "* for as a warre-arrow makes a double wound, one in piercing the ficft), another in the pulling of it ourr cucn fo fcandalous imputations at the firft hurt by the report, and then at the lart, al- beit they be wiped out , leaueftillaskairc- Thismadethe « Wileman lay, that the flanderer is a terrible man in his country, terribilis, as the vulgar Latinc , or asf" other, Formidandus efi in ciuitatefua vtr linguax. As in cafes of mortalitie, onefcabbedfheepeinfedsawholeflockc: fo in mo- ralirie, S viththecleane thouft-alt be cleane^ andnfith the froward thou [halt learne frowmrdneffe, a •> little leauenfoxvreth a vholelumpe : yet Chrirt being the Sonne ofrighteoufnefTc, could nor be corrupted in fhining vponthc dunghill of finnr, but in accompanying the bad he made them good, ' feeding them fpiritually, while they fed him corporally. TheVhrnCics oh\t&\on, hereceiHethftnners , is falfc J for he did not confent vnto their finne, butcorred it: asthcnan ''vnbe- lecuing wife is fandified by dwelling with abeleeuing husband: fo thefe fm- ners eating and connerfing with Chriftour^righteoufnefTe are made Saints: it is a good rule, Kecpe company with fuch as thou maycft make them better ; or they thee, them better," infirmum fratrem affumite ; thee better, nunctemelio. ribtis offer,as a Poet, according with a Prophet,^«/j the holy thou [halt be holy, and with aperfeEi man then [halt beperfeil, Pfal. 1825.' But he put forth this /i^r^^/^-.] " Some Diuines attribute feuerally thtfc three parables in this chapter, vnto the three perfons in holy Trinitic, referring the parable The third Suriiiay afier Trifntie* S8p parabic of the iofl; (lieepe vnto God the Sonne, of the loft groat to God the Holy Cihoft, of the loll: childeto God the Father : .,, - , rn II r I'Hek-ekesaloftlTieepe vntillhefindesit. ^u'^'l'^f'-'u '^'^ ^''Jcf '°^2- When he hath found it, helayeth it on his Chrift which IS the °/W She^ j ^„^, j^^,^ heard, fnwhom our E^angdlft^ „^ j^^j^^^;^^,^^^ notes efpecially foure things: ^^ He brings it'hcme. r Life, fought the loft [inner vntill be found him. \LDeatb, he inyd him on his (boulders i~~ SoP Chrift in his^^Rcfurredlion, he rcioyced forhim. jA(cenfion,he did open the doores of heauen, and bring L him vnto his owne Fathers houle and home. Thel fowler doth not affright the birds with an) terrible noiIe,but allure rhcm them vnto his ginne with a fweet call. Fiftnla dtilc'e canit vslucrem dnm decipit auceps. AlmighticGodin giuing the law terriHed the pec-pie with 'thunders and lightnings: Ephraim therefore fled avay like a bird: but our bleffed Sauiour in deliuering the Gofpellvfed an inticing voice, Come vnto me all ye that are l.-tdcn, and IrfilleafeyoH. Yet the beft tricke the fowler hath, is to bring game to his fnare by a ftale or (]fioy duck.: Co Chrift that he might the better call home finntrs and winr.e men vnto CoA,^^ppeitred in theJJjope ofaferuant^and contterfedwith fin- ners-hc being the Sonne of God became the Sonne of man,that the fonncs of men might be made the Tonnes of God. He did leaae ninetie andniriefieepeiK the -kH- dernejfe^ andwent after one that rvas Iofl vntill hefoundit: that is (^-iS^Origfn^^Am- brofe, y HiUrte, ^ Chrjpflome, ^ Snthymim expound it) he did leaue the Angels, and for vs men and our faluation came downe from htaucn , and was incarnate by the Holy Ghoft.Othef,as ^ HicromeepiIi.ad'DamafMm,AHgufti» qmfl Suan- gel. lib. z.cap. x2.Theophyla£l,in loc.Anfelmtu in ^JM^tth. \ S.and moft of our neW writers, he did Icaue the iuft, and fought after finners only. If we take the fir ft expofition,it may be fayd that he did ieaue the good Angels in the mount aine, ' thatis, inhcauen,asbauingno need of repentance, the dam ned Angels in the rrildemejfe, that is, m '^ hell, as being vncapable of grace. Now rhertafbnsaremanifold, why Chrift did leeke loft Adam, rather then the loft Aiigell : as firft the deuill wasthe partie fcducing to finnCj but Adam the partic Educed : ' AKgehts ergo, quanta fubltmior in gloria^ tmnto maior in rutna; fed homo quanta fragilior in nattira, tanto facilior ad veniam. Secondly, Satan in- ftdUtly fell from heauen as ''lightning, and S was vtterly loft, and therefore cc uld not be found againe: but Adam had fpace and grace giuenhiin^Uo to repent. Thirdly, •> all Angels did not fall with Lucifer, and fo none were partakers of his punilliment, but (lich as had beene partners in his finne ; but in ' Adam all men were loft. Fourthly, ''man is Gods groat, bearing his fuperlcription and image more fully then Angels : and therefore Chrift leaning the dcuiils in hell, and Angels in heauen, came into the world ro redeememan out of the hands of all his enemies. ■ Ifwe take the latter interpretation, Chrift is fayd to leaue the 'juftinancftateofgrace.to feeke and faue the loft finner ; '"or rather he leaueth in the wilderncfle all fuch as hold thcmfclucs iuft, and tbinke they need no re- pentance, that is, the Scribes p 5 y inMmh. 1 8 ' Han. 60. in Matlh « !a M^^l!h. I S. .dem Gftgsr. horn. 34. mE.' mngdii Tuw.j/i'.ii6 ' Eutbyr/iiuiin Matth zS. ■^ Par.'i^arol. horn dctn. 3 . P'(ll'enteco^. part I. ° Mbmui qufil. inGmel. Idem ^ugaim. de ■vilrai/itjiTipt.iit I . cap. ». ''Marke 10.18 s ^Kiiiflii vbt fiipra. >> Augttftm, En- c'lmd. ad L:p;t. concod cup. 94. I udil- phiii dcvila ChnPiffart Z, rap 7. ■^ jfUj^uffiH. ijn-f/t £uf.ngd. lih.Z. <> De c'uptici UAriyno, 'Efay %i. 6. '^ Rom. 3, 10. ' 1 Cor. 1 2. 1 1 f Heb. I. I4> Pfal 91. Ji. tMatth.22 30 ""Gm. cap. li. ' Luke I. ''Luke 14. ij< 'Pfal, tt. 22. & Hcb 2. 17 ■"Luke, II. 14, " Rom. 6.9. •iCor.e. PHcb ?. 6. \Ainbtof. com. inlocumt bovvcantbisbeconftruedofthe crofTe, feeing the Text fiith, he laid it o» his \ /houldersrvifh toy ? Chriit cried on the crofle, P Beholdtindfee tfeuer thtre be anj forrowhkevntomj forrovo. Chrift him felfc doth aiifwer thisobierlion, Joh.io. 17./ Uj dorvne my life for my {heepe, no man taketh it from me, but I Uy tt dorvne of myfelfe. And ifoChriftislaydtoIay theloil iTicepeonhis fhoiildtis ioyfully, for that he died willingly, ^ ^l^^i* volttit, ej/tando voluit , & qttoir.odo volnit. AndasChriftdiedforthcfinnt'softheloftfhecpej fohe'^role againe for his iuftificatioii ! and then he reioyced faying '/)i?.^ed alteration and happy change, there is a y newer occation of ioy, and rhankfgiuing to God in another kinde, then for the . perfeuerance of the iu{l:as a ^ Captaine for the prefent reioyctth oner one coward (lomly charging vpon his enemie, more then ouerninetie nine tall Ibii.diers who neucr fcrfookc the fieidrand as a plough- man ina fudden motion rciovceth ouer one badacrethat brings him a good crop, more then oiitr all the reft of his land : or as =» Aqtiine, an hundred markes beftovvxd vpon a beggtr, is a greater gift then if it had beenegiuenvntoaKing.Andthus(as bCjp?-».«;2obftrued^Chrift Ipeakingtomanscapacitie, flieweth here that the conutrlion of eucry finner is exceeding acceptable to Cod. Butabs, "^ all we like p}eepe haue gone astray , wehauctnrncd eacry one to his ownc way from the paths of God; all therefore need Chrill to fetch vs home: all need repentance, for there if none ^righteous; ouis i!la genere vna cjl , non fpecie, faith e^w^re/^ vpon the place : bythisone flieepeismcantalHuchas arcfautd by Chrift, it is one in kmde, but not in particular: forali< fion, implied in the parable of the loft fhecpe. Secondly, for that his image de- cayed in man is reftored fully, delcribed in the parable of the loft groat. Thirdly for that his 1 brother which was loft is found againe, declared in the parable ofthe loft childe. Laftly, God the Holy Ghofthath ioy, for that the "• dens of Satan and "inftrumentsoffinne, from one iniquitie to another, are now become his fan(Sified ° members, bis dwelling p bcufes,his holy temples, 1 . Cor. 6.19. The Church of God on earth bath her part in this heauenly reioycing aJfo : '^^uifuntijlipater,paftor,c^mnlier> nonneDetu pater, Chriflus pailor, mnlier Ecclefia ? Chrifttu tefuo cor fore vehit, qui tt*4 in fe peccata fufcepit , tjuarit te Be- clefia, recipit pater. ^ Three The fourth Sunday after Trinttie. 39y ' Three things moue men to comparfion : Simplicitie. Piopinquitfe. {_ Necellitie. So thcfc three moue God to pitic ; firfl:, our fimplicitic, noted in the parable ofthelort rheepe, vvhichisa filiie creature. Secondly, our propinquitic, ligni- fied in the parable of the loft groat, foraChriftianhathGodsimage,and beaies Chriilsname. Thirdiy,necellitie, Hievvcdin the parable of the loft fonnc: Hew many hiredferitaytts, at my fathers bane bread enough ^and I dieferhftnger}0 fweet lefu, who diddeft leauc the glorious Angels in heauen, the damned fpirits in hell, the iuft men on earth, and cameft into the world to call finncrs only to repen- tance; fcekemethy loftfhecpc, faueme thy loft fonne, that there may be mirth an earth, and reioycing in heauen oner one fnner that repenteth, more than oucr ninctic nine which need no repentance. The Epiftle. Rom. 8, i8. / ful)pofc that the afjliftions of this life^ are not worthy of the glory which J}}all be ftcired if on vs, SOme things in the writingsof J". Pan! are ''hard to be vnderftood : This Epi- ftle containing the ^chiefemyfteries of all Didnitie, fo difficult as any: this Scripture more darkc then other parts of this Epiftle: " whether wc confider the matter, or the words. It is a trafl of eternall glory which is not fully '' reuealed vnro vs here, but ftiall be (liewed vpon vs Jicreafter : and it hath a phrafe or two not vfed y elfe-where throughout the whole Bible : but leauiag curious and cri- tical! annotations vnto fuch as lift to read {Auguftin. lib. qtiii!.tpi!l. cdRoaitom^foi 3. *• Pet.Mitr- tyr.pnef^t.ciiin a 4 Kon. " Sarctriui i/t hcuv). "I Cor*. ^ Cow^trinlcc, * MtUn^lhtn. TilcmniRojard ' Martyr.in he. ^ yiqumanloc. ' ^(p'lce ventii- roUunlurvt omnia fctlo.yir- git Ecle^ 4. 3^2 J he fourth Stindaj dfter T^rimltt. "•Heb. 11, 2 J. I * Bcclefufiiciu 34- 9> fxCor, II. EzCor. ii. ' D'. Vii!\s de- fence of Eng- tranfl.uions a, gainft G Mar- Wi c.ip.9,fcCl I Idem Mariyr&- BeTi in he. ' j4nje!mni ^ Caieian n lac, ^ rhiophyfall, 'Teriui-an. lib. aiUai.yr. " Sec AugufltH. de ciuit. Dei, lib. $,cap.xS (^ Marty r.in latum ° 2 Cor, 4. 1 7. P loh. 3. 3, i,Rom 8, 1+, ' Hebr, 2. 17, '^ Cap. 2 J. S. 'I Cor, 15.41 ■ Augujli/t MC' die Cult. Z5. ^ O-cumcmus in Ucum, 1 Gencr.41. JO ^ihenphyliSl. OeciimiviiU} " Matth. »J.J4 •> 1 f.piH. lohtt 'CoioflC 3. 3, •1 W;fd. 5.?. let vs "i chufe rather to fuffcr aduerfirie with the peopleof Gocl,thaii to enioy the plcafures of finne for afcafon. JpfppcfeJ The ^ Wiftman faith. He th.^.t hath gosd experience can talk^ofvif- dome. '?^«/ then hauingtrycd both; rf^/i:7w«,as'^' beiaginbbours more abun- diiir, in ftripes aboue meafure, in prifon more plenteoiifly, in death oft, in perils of waters, in perils of robbers, inieopardiesofhisowne nation, in ieopardies among the Heathen, &c. of God, and 'bro- thers of the Lord lefus. The Citizens of Tyrus aredekribedby the Prophet f Efay to haue beene companions vnto Princes ; but in that henuenly Hieruialem euery citizen is a crowned King, and none but Kings are free- m'jn oFthat inco r- poration,knit among themfeiues by the bond of one fpirit intofuchan holy communion, as that euery one of them accounteth the glory of his brother an in- creafc cfhis owne glory : for it is not in heauen as vpon earth; here the ioy of one doth eccafion oft forrow to another ; here the light of the Sunne doth dar- ken the Moonc,andthe hghtofthcmoone dothobfcurerheluftreoftheSrarres here when halfe the earth is i!kiminated,ail the reft is in darkneffe ; burin heauen zVoclt^ thtvt is aTtotber glory of the Sunne, and another glory eftlie Aiocne, and an- other glory of the Starres, one St.irre diferingfrem another in glory ; yet the light of the one doth augment the light of another, the glory cfonefhall be the glory of all : ^^ Dijfar eH oloriafingulorum, attanten commnnii Utitia omnium. 2. This glory is'not novv,but/?"?^^e : noreingafecrctoppofitionbetwccne the "prefent troubles of this life, which are but for a won-, and the future ioyes of the next, w hich endure for euer : our light afflt^ion rvhich is but for a moment, caufeth vnto vs a farre more excellent and eternallrreight of gloric, 2.Cor.4. 1 7. And as the croffe rfhich is now comes fhort of that crowne vhu h fjul h,hoth in weight and eternitie : fo the pleafures of finne continuing but for a feafon, are not of any worth to be compared with that infinite weight of eternall wrath due to them. As the leuen yeeres of famine in jEgypt y did eare vp the former feuen yeercs of plenty :fo flialltbeendleffe paines of the reprobate make all their for- mer pleafure to be forgotten, the day will come wherein they will i^',v!ehaue no pleafme in them, Ecclefiaftes I r. I . 3. Wenoretheclaritieof this glory, ^forthat itfhlll be reuealed or fjewed vpon vs: it was from « euerlafting prepared for vs.but it is not as yet poflclTed of vs indeed ^ rve are now thefenncs of God, but yet it doth not appettre what we /kail be <:for our life ts hid with Christ in g»d,hut when ChrtSt whtth is our life fialUppcare then fiaHwe aljoappeare with him in glory. ^ Then the reprobate fhall change their tninde. i The fourth Sunday afterTrinttie. 3S>3 minde, and ftgh fer grief e ^and fay tkit ts he whom Vfefomctitne had in deriJio»,a»d i» aparatle ofreproch ; wefooles thought his life madnrlfe, andhts end mthoMt ho- nour y but now is he ceaitted am«ng the children of God, And hts fortion is among the Saints. Etcrnall liappincflTc isigranred in our elcclion, promifed in our vocation, con- firmed in our iuflificarion, but not throughly poflifled vntill our glorihcation : ^ov'^whtlervear/! flr^ngersinthebodieweareabfetttfromthe Lord: non qtteras in viii,(]Hodiibtferfiaturtnpatria (faith ^ jingnfline ;) I'ceke not that in the way which is referucd for thee till thou come to thy countne. There is B a time to vvcepe and a t'me to laugh ; here the time is to vveepc./sr ^ in the world ye Jhall kwe^ff.iElioH ; htrcaftcr our mcurning iLali be turned into mirth, lohn i6. 20. for'^thn that fominteAres piAllreape in ioy. Let vs therefore ''poflefle our Ibules in patience , 1 reioycinc; in the Lord alwaics, and agame, I fay, reioyring. O talte and fee (i'ahh '" Dauid) how gratious the Lord iSjijicifcd is the man that trufteth in h,m. If thou wilt draw me (quoth the" Church vnto Chrift) we will run after thee, we will reioycc and be glad in th^e. ° Si fie bontu es fe^uemibHs te, qHalisfitHrK) es confetju.'ntibw} If thou Lord befo good to fuch as feeke thee, what wilt ihou be to luch as finde thee? for we may be well afliired that the firfl fruits ofthefpirit and earned ofourheauenly inheritance, wherein our greateft comfort confifts in this life, fha.Iappeare as nothing, when that infinite maffc of glory Hiali be broken vp and communicated vnto vs, according to that of our Apoftle, P fvhen that which tsptrfeB ii come^ then that which is imperfetl JhaH de doneavray. Laftly, sDiuinesobferuethcvcritie or foliditie ofthis glory, for that it Ihall bc(Tiewedf/>o«z'/,orasotherreade,«» vs Here then is a remarkable difference bctwecne the glory of a Chriftian , and the glory of a worldling: 'tht Kings dmghter is all glorious yoithini but the wor'ding is all glorious witho;i,c. Now the f Philofopher hath taught truly, that ciuill honour is not in the po w er of the per- fon honoured jbut in the perfon honouring:and therefore the- worldlings glorie depending vpon the breath ofvaine men, and pofleiTion ofvaine matters, is al- togethcrvncertaine: but the Chriftians glory , which is within, ^ cannot bee taken from him. Firft, this do.%ine concerning our glory to come, confutes euidently thcPo- pifh opinion ormerit: for there muft bean cquall proportion betvv^cene the la bour and the reward, where the labour delcructh the reward : but there is a gr. at difproportion here, betweene our prefentafflirtion and future glory, not only ^cog»itione,fed conditione : the reward infinitely fu'pading the worke both in truth, and in time- Therefore no padion or a^ion can be worthy oftheg'ory which fliall be {hewed vpon vs ; asf>trieread,w«/««f ;>.trfj: as Ariti A4on:a- ntis, mn/htit dignnpajjianes nunc tempon's xd fumratngloriam , iS ihc RhefftiHs^c- cordin» tothe vu gar Latine, thepaffi;nsofthis time are not condigne to the glory to ceme. For although a man could fcrue God moll feruently for the fpace of a rhou- fand yceres, and fuftlr, if it were poiTiblc, ten thoufand deaths enen forChrifti fake, yet he Hiould not deferue to liue one halfe day in the courts of heauen , as their owne" ^/^y^/wwingcnuoufly. ThiscoUeiflion I findein the Commentaries of the mofl: ancient y Fathers, as alfo ftoutly maintained in our new writers : lee Gofpell for SeptMstgefima Sunday pHlkeinloe. and defence of Englifli tranflation againft Martin, cap. 9. from the firfl to the fcuenthleftion:Do6tor Abbot !igiin[['Bij7jop,tit.Aferit, pag. 65-j, Dodor Morton appeale, lib. 2. cap. 1 1 . $. 5 . Secondly, this ouerthroweth ^ EpiturtM, denying Gods prouldence , becaufc the wicked furfet in pleafure, while the godly fufferin paine: for there is ano- ther reckoning in another l.fe, where the mirrh of the one fhall be turned into mourning, and the griefeofthe other into glory. Thirdly, the meditation ofourfelicitie to come, fhculdthruft out of our vn- bclecuing hearts, all doubtful! and all carnall conceits of heauen; it is a gUrie, not '2 Cor 5. 6. *■ Of SanHtf. Snm.. 46. 8 Ecclcfiaftcs 3. 4 ''lohn i< 3J. 'Plal ii6. rt '' Luke 21. 19 ' t'hilip 4. 4. ■"Pfalm 34.8 " Cantic. i. j. " Bernard. Scr. 47. in Cant u a. ' I Cor. 13. 10 s Aqum. Ca'- mil, Ci-VDiier, «l:'falm.4j. «4 ' Ethic. lib, I. 'lohn x6, 22 " Cormn in lot « D: mi funl. (■riiiu : § ?iafi,- 'lir iiultm, y ihffcflofiu Theo^toitt. 0(cumen. I'rimnfms ' Mcknahon. Ulocitm. ii»4 ihe fonrth Sunday aftcrTrtmtte. * Rom. 6, aj. ^ I Pet. $.4. ' Hcb.1i.28. JfFct. I. 4. ' Cowper.iHloc. nit. Caf. i. t m lofuamt 'StcS.Aiigu- ftM.de confenfu, Euanglib. 2 cap I J. & Maldo - nat.io Math.^. reconciling. Matthew and "■Luke 6. 13. 'Zeppcr.ctm. i. IN Euang. Vom. ^.pafiT'init. " Luther p$lliU maiorJn Uc. not hidclen as in this life,but refteded^znA fo reucalcdias that it is not only without vs, or vpon vs, but reucalcd in vsy and that not for a now, but for eutr. Laftly, this ihduld incite men vnder the crofleco runnc withpaticncetl.c race that is fet before thetri, as being afliired that their reward in htauen is a life, and fuch a life as is " etcrnall ; a glory, and liich a glorie as is a '^ crownc of glory : a kingdonie, and fuch a kingdome as cannot be ' (haken : it is an inhcritance,and fuch an inheritance which is «• immortall and fades not away. «TeliO man what thou moft defirelf? Is there any thing thou loudl better than life? Is there any bitter life than a life of glory i Isthereany greater glory than a kingdome of glory ? Isthereany furer kingdome than that which is thine by the right of an iminortalland permanent inheritance? Yet all thefe things are prouided and rc- ferued for them who patiently luffer with the Lord lefus. Preached in 'Hgljngborne^\ixi.\%zxm. i5io. at the Funeral! of Sir Alartin BamhamKnigiit, who was in his time the diamond of his familic, the ora- cle of his acquaint.^ nee, .Kowwe; marches eye, the glory of his paril>,; and ftarrc of tbofe parts. Vpon whom AlmightieGod, infinircly rich in mercy beftowedinthcgiftsofthe world,£oo^ meafure ; in the gifts of nature, prefed downe ; inihcgiitsoi^r:iCe,fliHkfritogitl}er; in the gifts of g or) , now running- orter. Concerning the two fubfequent arguments,If I haue fp ok en already the truth and enough, embrace it ; if not, I pray thee draw me with good reafons , and I will runne after thee furthcr,asf ^»^»/?»«? in the like cafe. But inthemeane while I willaccufemy felfe with ' Origen ; C/ratiiU ago Deo, quod ignurantUm meetm non ignoro : yet cxcufe my felfc with the ^ Poet ; Non ego cHntla meii AmpleBi verjihtu opto. ''Vmufttm. 1. Dom.i.po(ifeH- teteft. ° Fagius com. in ^potbcg.Rab. Ctp-i' The GofpelljLvKE. 6. 16. Seyee msrcifull as yotir Father alfo is mercifully ^c, CHrifts excellent Sermon preached in the • champion of the Mount vnto his ^ newly chofen Apoftles, hath ' two principall parts, one concerning the Gofpell, another expounding the Law.This our text is parcell of the lecond pait to wit, an '" abridgement of all his long difcourk touching lone : r Abftaining from C^^niurie, ><'^amplihed,verf. seMfingtte, not only {ecmehuj: flicwyouf felucs mcrcifull in deed and in truth, zsS. /«*« expounds his Maitcr, i.Epift. chap. 3. verf. 1 8. The » Romans vfually painted friendfliip with her hand on her heart, Wherein hce doth exhort all his fbllowcrs"( The fourth Sunday after Trinitie. 359 liearr, fignifying that a true friend {houldhaue nothing m the circumference o*' his lips, which at the firil came not from the center of his loue ; fainting, iudge- ing, giuing, forgiuing from tht heart. Hypocrites srefoprccire, tliat comedies and other like palHmts are reputed by them cither hellifli or heathenifli; and yet by thcii good leauc,thcmrc!ues are the greatcft ftage-kecpers.and the moft vfuall maskers in the whole world: as r AannHine and i //w^ro/e (peak, TheMricall aUors of other jiarts andperfom, appearing in *■ fheeps clothing, when as inward ly diey be rauening vvolues. If a dillreffed neighbour come to their gate, they will llicw him m'trc diuinitiethanhumanitie,cloying his mcmorie with texts agninft idleneflcandhcggcrie, but I warrant you, not oucr-charging his ftomackcwirh mcatagainfl:hiiuger:andforthat<« T^apift tvill rather lofe a fennie than a Pater nosier-^ they to cioflb the fuperiUtious in all their damnable pofitions , are more willing to QJiuc a pater itofter than a penme.ThQ wicked will v^WtpaMempromptua- >'/(, but they forfoorh arc lb mercifuU as to giue /»-/«'j o^Prage, who fupped oft with a few fcntences and ar- guments in the Ichoole. AgaiiiCjChi ills ^/7(jf^ makes againll: apifh Courtiers, as being more curious to falure, than carefuU to falue their brethren. That old falliion of fainting hand in hand is left, and now embracing one another we call armes in armcs : but fas one well obferued) an hayidfrU of that old friendllip is hotter than an armefttH of //jffwtfM' rewr/f/f.This fault heretofore was vpon the point aCourtier only, but now citizens and countrymen too can ^fpeake friendly^imagining mifchiefe ir, their heart. Howfoeuerthey feeme tobelike Plato, who was accounted an "honie mouth, or Tj ermrd, fo called, " (]f*afi bona nardm : as fweet as (picknard : or Jheo- phrafitu, fo termed for his heauenly language : yet if you Will examine their ani- ons, you fliall Hnde them as faithlcfle as P eter ^At.ny'm^ their rnafter as trecherous as ludoi, betraying their Lord,as cruell as 'Dof^^,flay ing their PrieftSjas malicious asCt»V;, killing their brother, as vnnaturall as iVfro, murthering their mother : iii1mellelingHxfit,tatq,oratio»es,laBc^^\ cordafunt felle lita atq^ acerho aceto : fo that we may conclude with ^ Berna-d, pericn/ofa tempora iam non infant, fed extant: the dangerous daies fore told by ^Chrift, wherein our charitie fliould wax cold, are not inftant only, but extant. As your Fathertsmercifuir] y^^^wafpiringto be like God in knowledge, was cafl: out of Paradife : Luciferafpiringto belikeGod in maieftie, wascafi: out of heaupn ; but by coueting to be like God in goodnefle and louc, neither inan nor Angell, euer did nor fhall transgreflc. As, in the text, is a note ofqualitie,not eqiialitie ; we cannot equallGodinloiie; for alas all our mercifiilneffe is faint and finite, whereas his mercy towards vs is full and infinite.-yet wc mult be ^'fol- levpers of god as deare f^;7^r<'«, imitating his example fo faft as we canjSnd fofarre as we may; louing one another as ChriiUouedvs, as for the manner, albeit wee cannot for the meadirc. See Epifl: 3 Sun. in Lent. Skilfullin^«>»^«/'5^o,beinga perfedl maftcr. V'it\'[\i\\\H corrigenda , not *= breaking the bruifed rccd , nor Now God is<^ quenching the fmoaking flax. Bountiful! inporrtgendo, gluing to all "^ bread and '^breath and all things. According to this copic we mult draw the lines of our life, not iudging any, hut in f loiigfuff'ering and doflrine, g doing ireod vnto all, efpecially to fmh as are of the hotifljoldof faith : m giuing we mult be fo mercifuU a s Chnlt,'^ v^ho laid dorrne his life for vs : in forgiuing readie to pardon eucry man , etsen as god for Chnfs fake for gai4e vs, Ephef 4. 5 2 . Judge net~\ ' He doth not here fimply forbid toiudge, but rather inftrudl how to judge. He doth not infringe the publike iudging ofthe Paftor, or Prince; notofthePaftor, for his Apoftlc'^ /'4«/ »»/;»/»<*«>?, did excommunicate anince- fluous Corinthian, audit was his owne canon elfewhere, om. j. pod Ttinit. t hryfollom Eu- thym AnffUm Caietan. Mildo- nat. in Matth,7 & reliqiiifre omnn in loc, I An^dnt in HatihT&Lu iher in loc. " I Cor 4 8. » {■'bi (upra. » Habac. I. 4. Rom. *. I, Galath. 1. l<5. Lhther poftil mtiwinloc. fignnm & jigH- lum. »3Pet. I. 10. ^ Ju^uftin in Pfalm. -f^egainEuan- get. DomtJ,p'li Trnit. (J^'LoJes to prouidc men oicomz^^f earing God, and kattng coHttoitJufJjf, and to flace them Rulers and Indges oner his fcofle : Ikid'ly charging all men viicitr tbe GofpeiJ allo.to ■" fubmit thtmlclues vntofupericr poucri.Ntit! tr dorl, licccn- demne priuate iudging of our leiues and i thtr vpon fufficitnt ground : not of our felues, for euerj man muB e.xamine hitnfelfr, iaith Paul; and thef ore where- as our bleffed Saaiour here, hidge not,anAye jhallnotbeiudg'd : henotconfoun- dingjbut expounding his matitr: "Jfne vcouldiadge our j{iKcs,i.ve Jljeuld net be iudg'd. Itislawtullaliotopafleour ludgementofotheri'i (ome matters , and at fome time; forifa brother ily rewttrdy that paffingthrough things tewporall , weiofe not finally the thinffs eterna'l : dmcn. The Epiftle. i.Pet,3. 8. BcjeaUofoncmin^e and one heart, ^r. THt:"^ Roman Adiftll addeth here the words in eratione:bi]t as their owne"Ie» fuit cenfureth zptly, propter vfum Eccleft non e(i mutandm vfm fcriptur&:\vc may not alter the text to fit our turne.The vulgar Latine hath in fie; whereupon Ai]uine^Ljran!,u, Hugo^Carthufanus, and many moepopifli Interpreters haue conftrued this of faith: ° as farre from the matter as the blindc mans arrow from the m.irke. The Church of England tranflates according to the word f original* '1 in concliifion^ or ^finally; fo the moft accurate Papifis : Emmanuel Sa reades,«^f- nique, CaietaninALorinnj,i>ifine,Fata^/M,infumma. The Khemifls according with them M,infine, all of one mindeSor S. Peter hauing deliuercd many precepts appertaining to many particular perfons in the former part of this Chapter, he commethinour textro fet downe ''generall rules, as a lumme of all lummesin grofle, belonging to all men, in all matters : ^ CDoegood, be je all ofme mtnde. Sec. Inflrufling vs how to < Suffer euill, not rcndring euillfor emll , or rebuke for (^ rebukf^ i^i.CalhngjVerfip. k^owiyigthatye are thereunto called, eticn that yefiould he hcircs of the blcffing. CEternall, he that doth long after ltfe,and by two principal] arguments'^ \hnethtofeegooddayesjet him rcfraine efpecially ; from our I h-i tongue from emll, verf. i o. 1 1 . l-Com- 1 Internall, the eies of the Lord are oaer ^ fort, •( the righteoiiSjVerC.i i.and therefore bee \ftot afraid nor troubled,but fanHtfie the \ Lord Pod inyour heart, vcd'. 1 4- 1 t. j External!, who is he that nillharmeyoH '^if you follow that nhtch isgood^vcxt i 3 LI Be "•frou II. 1; 'Ffalm, 3 J. 1 2 '^uguli'ii fc . 9 9. Of temp. Mahra trihuh quam prtmiil'n 8 Maikeio j:- "P^Jlii cum gleffis & figurii in lotam, iPfil 144- I ;. ■'Plal, 18. 35. )4' ' i^ide Vetum. fer. 2. Com. 5 po/2 Fmecojl. "Dom. $.po^ Pcmscod.. " Lotittintoc. ° Era(mu6 annot inlnc Nihil hu- iufifiocli Pctiiu aitt fcufil.aut firipGi. "^ Hii). Hin S. ' ri'i. Eli%9'j. dr- CcveM, , ' Aqii'me. Swicriiu, '.alctiin. CalaiHh 398 The fifth Stwday after Trim tie. ' I Cor 13 4i5 ' Aqu'm. & Mitlorat in lot, * RQyird. hont. i.inloc. » 2 Cor. 1.3. • Ephcf. 1. J. ' Siuerius i» laium. "■.GaLith.?.?. ■ Kitiius coUtU. in toe. Idem Glof •'MattU. 5'4S. I Cor, 7. 20 ^ Numb.ii. 18 B Matth.4. 9 '' Mierm. ■ yingufiin. ' Euthym. Turner emit, Geneliraid.in Pfal. 5 3 Idem A quilt. e> in • rin. in locum. * 'Gcnef 47. 9. '' Apocal.ll.^3 i^quininhc. e> Euthym in Pfal. J 5. "Dan. u. 3, " l^lltiaciu a. pudLortn.in tecum, " Sarctrim & Murltrat, in locum. PProu. 1 1, S7 iMatth. 7. 2, ' I Pet. 4. 1 5. <■ 1 ThcflT. 4. 11 ' yiquin.mloc. "Beye allofone)ni»deaHdof"otie hexrt'] ConccrmngVKnKttnitie, feeEpift. i. Sund.inLciit,andEpift.onwbitfunc!ay ; concerning Orothcrly loitc, fee Epiih 3 . Sunday after Eafter : concerning ;)««f,Epiii 2. Sunday after Epipbanie, and Epift. i.after Trinit. concerning meel(eneff'e^Epii\. 5. Sunday after Trinir. Only note by the way, that in this excellent caralogi:e meckenefle is the laft,and vnani- mitiethefirftvertucj f-br without Moue we could not haue the reft, and without " humilitie wc cannot keepe the reft. NoirendringeUillforeuHl^orrehnk^forrehuk/^ Indeed, noteuiUfor cuill : in \SOxd^^not rebuke for rehnke; for as '^ one doth glolfe the text, Reddereboymm fro bono humcmum^eddere m-ilum pro mulo bellm>ium ;(reddere rrtalam pro bono diabs/t- cum, reddsre vera bonttm pro mala diu'trtHnt ; it is the part of a man to render good for good, it is thepartof abeaft to render euill for cuill, it is the part of a dcuiU to render euill for good,but it is the part of Gods Childe to render good for cufll SeeEpift. 5. Sunday after Epipbanie. Bnt comrariwife blejfe, knowing that je are thereunto called, euenthat ye (hcnld beheiresofthe bleffi/ig^ The x Father of mercies hath ' blcflcd vs with aiHpiri- tuall blellings in heauenly things : hccalledvs to this bleiling in our election from all eternitie, Matrb. 25. 34. C owe ye bh^ed of my T athsr , inherit y: the king' dome prepared for yon from the foundations of the morld : and he callerh VS cuery day to this bleHingby the Gofpell ofChrift, ^i» whom all the nations of the tvorld are billed: he blefl'ed vswhen wedidcurfe him, and "^ therefore let vs, imita- ting his example, bleffe thofe that curfe vs, that we may be the ** children of our Father in heauen, futfcring his Sunnc to fhine vpon the good and tuill , and his rainetofall vpon theiuftandvniuft. This is our calling, and cneryman ought, faith ^Tauly abide in that vocation wherin lie was called : a Chriftiau i:\ this cafe muft fay to the fcnnes o?'Belial,ii('Bat.tm once to the feniants of Ba/ake if Satan would giue mean houfcftdlofftluerandgold, or as he vainly promifed, Chrift, ifhe would and could giue me Sot render euill for euill, or rebate for rebuke. For he that doth long after life andloueth to fee good dates'^ ^ The Doiiors vfu- ally conftnie this of et email life ; for the preleiit is uot indeed a hfc,but rather a death; in which are not good, but euill daies; according to that oi the Patriarke Jacob, ' Few and euill haite the dajes of my life beene.So S. Paul, Ephef. 5 . 16. Re- deeme the time, for the dayes are euill: and io S. Augustine in Pfal ^^. Semper mali Uiesinfeculo,fedfemperbonidicsinDeo.Ye2.hux.iomz\\n\\ obiecfl, heauenly Hie- rufalem "^ hath no need oftheSunne, neither of the Aloone to fhine vpon it,forChrifl theSunneofrigbteoufne(feisthelightofit: how then are dayes m the world to come? ' Anfwermaybe.thatourApoftlefpeakesintheplurall, infinuating the great lightandetern'itie which the Saints haue, '"for the iusi fliali fume m the k tarres for euer and euer : here we liuc but a lliort 63y,giue vs this day our daily bread i but hcrcafterin the world to come we fliall haue dayes, and thofe good dayes.and great dayes,euenfufli as fliall haue no night. Or haply S.Teter heere fpake plurally , to fignifie that the Father of lights hath two daies, " one of grace another of glory. Thou canftenioy neither,except thou refraine thy tongue from euill and thy lips that they fpeake no guile. o Other referre this to the ciuill life ; for if a man vfeek^ euiS it Jljall come to him: he that will not abftaine frcminiuring others ihall be paid home againc the 1 fame meafure. Doeft thou defire to fee good daycS; and to lead in this pre- fcnt world a peaceable life, full of comfort to thy friends, and content to thy felfe be not r a buficBifliop in another mans dioceffc, but^'ftudie to be quiet and to meddle with thine owne bufinefle: refraine thy tongue from euili, and thy lips that they fpeake *>o guile, efchew euill and doe good, feeke peace and enfue it. Let him refraine his tongue from euilf] If thou doeft loue to fee good dayes, performe wood duties: ^'mwor A, refraine thy tongue: in deed,efcheiveuill,a»d doe good :\\thou^t,feeke peace and enfue it. Refrainethy tongue from all euill fpeaking The fifih Sunday after Trimtie. S99 fpeaking in " general!, and tliy lips that they fpcake no guile : in particular, re- Fraine thy tongue from'' flanderipgthy neighbour behinde his backe , and thy lips from fiatttring him before his face- Thj tonguf ( faith 4(juine) from open euill,and thj Itps from ftcrct hurt. This Itfl'cn is bard, for the >' tongue is an vn- ruly em'iijfull of deadly poifon, irmuft be kept with a ^ watch , and with a "bri- dle, yea with "^ doorcsand barrcs. It IS recorded in '^ Ecclcfiafticall hiftorie,that the reuercnd Hermire Pamh be- ing ignorant himfelfe, defired another to reach him a Pfalme: who hearing the firit vcrfe of the 3 9. Pfalmc, T)ixt citftodiaw, I faid I will take heed to my w aies, that I offend not in my tongue; would not fufftr his tutor to proceed vnto the (econd verfe; for ( laith he) the fivft is Itflbn enough ; and excufing himfelfe for not reforting vnto his fchoole-mafler in three rnoneths after , he confeffed inge- nudufly, that asyet he had nor learned well his firft Icdurc: yea fortic nineyeeres after being asked ofthe fame matter, Viisanfwerwas ftill the fame, that as yet hce had not fully kept this one leflbn, which isourkfTon here, refrains thj tongue, dec. Let him efchevf euill und doegoocT^ An '' abridgement of the law , who{e ncga- riuc parr forbids all euill, and aiJirmatiue commands all that is good : now , faith * <$*• lames , he that fiftieth in o»e point is guiltie of ad : and therefore we muft not not only decline that which is bad, butalfbfcleaue to that which is good: g ceafing to doe euill, learning to doe well; '' hating euill , louing iuflice; ' deflroy ing vice, planting vertue. The ^ tree that bnngcth not forth good fruit , is he wen downe and caft into the fire, ' leaucs are not fufficicnt, it muft not keepe the ground bar- ren, Luk. 1 3.7. The flothfuU and vnprofitable feruant >" hiding his mafters ta- lent in the earth , haply did efchew euill, and yet he was caftinto vtterdarkiitfTe for that he did no good : boKum enim non eH defeSliu^fed cjfeHus; neque ponithr in non offcie>:do,fed in proficiendo. Let him feeke peace and enf he it'^^ Ine/uirat , " idefiiattit ejoarat ; let hifri ear- neftiy feeke it with all his heart, peace with God , ° which paflerh all vnderflan- ding; and peace with men, P if it be pofUble with all men. ^ Inqairat ajfeFIn , fe- qi^atw ejfi Hff : let bim affedionately feeke if , and effeiftually follow it ; if thou fee it going away, run after it, purlue it with eagerncfTe, vfingall meanes poflible that it depart not from thee .- ' perfeqnere donee affequaru^miuc it vntill thou canft enioy jr. For the eyes of the Lor dare ouer the rightcotis~] And therefore feeing the God of '"confblation is euer ready to confound our enemies , and comfort vs in extre- mitie : Be not afratd of any terrour of them , neither be ye troubled ^ but fanUife the Lord Cjodin your heart. In doing good there is a great labour , yet a greater reward; ' (^andis labor, fed grande prinnium ejfe quod nfortyfes, ejfe quod Apofioli, efequodChrifiui, JVho is he that mil harme yoH if jou foUow rfjat which id good ? 3 For " when the wayes of a man pleafe the Lord,he will make his enemies at peace with him ; or if we conuer f e with fuch as will not haue peace ; yet happie are you when any troa. ble hapneth vnto you for rightettifntffe fake : your temporall harme (hall occalion an cternall good ; for >« great is your reward in heaucn ; or as / /iugtifline moil diuincly, inimicus in terra geminat centtitia, tu in cmlo lucra. LI 1 The 'Emhymin P lalm.il . ^Satttrius'm locum. T •■am i.%. ' Pfalin.141 J. • Pfal.j9 3. *>EctleJkJiUus Ttipanit fci/J. lil>,i,cap.l. ■I Genebrardiit inPjalm.ii. ' cap.t.V(rfe I o fRomjli.g, B ZCay 1.19 'Amos 5 I 5. ' Hicron.in Pfaiii. " Matthj.io. 'Matth 21.19. "'Mauh.2s,t5 'Gkffa. 'I'hilip 4.7. fRom.ia 18 'i ^qttm.i/i he , Pfaljj. 'i.Cor.1.3. ' Hkfon tfifl. adEudoc. » Prcu. 16 7, « Matth ^f.li. y!nPfalj4. 400 I The fifth Sunday after Trinitie. Aretim^ Zipper. ' lanfen. .cm ■ ard.cap. i6. ^ Marke 8.a '=Luke4.4.a> ''Lufcc4 42. "So-w.ii. fScep«/?if. Heming d?" M- dens in lee. *Ierern.25.25). ■■ yimbrof.vh'i fupra AugiiH. qim^.Euang, I'ib.i qatejtz. Beda,Telet.m tecum. ' Hem'mgiut ^ jtmbrof.Ian. fen.Ci'teuin.in locum lohn^. The Gofpcll. Lt KE 5.1. [t came to pajfe that ( when the people prejfed vpon him to hcarc the word of G$d) he food by the lakeofGcnc'i^areth, ^c, ^^ Zealoufnefle of the people in hearing, verf. i . they preffed vpon htm to heare the word of (Jed, 'Carefulrvefle ofClirifl:in'( Circumftan- ccs of "Time, W:»f M feo- pleprcftd. I.Placc , en the veater $tt a reaching, Con firming the fame wjth a wonder, a- bout which"^ fine points are [regardable: ' Affirming t truth in hw^ „ •*" ^ " '- ^SubltaRCf?, he taught the peop/-. 1. Chrills command , lapnich ottt into the deeps, Sic.vtlf.^. 2. Peters obedience^ (J^r,ficr wee hitue luhoured all nighty andhatte takeny.othirtg, neuer- theleffe at thy command^ &.'c. verfej. 5. The fiilicrs agreeing, th^y heckned to their feitovpes. Sec. verle 7. 4. The miracle, fif^ ixclofed a great mult i: nit of fiihes , verf. 6. 5. The confeqiience of the miracle , when Simon Teter fatv this, he fell dowHe at lefia k»ees, faying, Lord goe from me for I am afinfull mttn^^c. \ vcrie 8,9,10,11. when the peopie pre(fedvfo»him~] Our blefTedSauioiir drew men vntohimin fuch {orr,that neither his Maiefty nor their miferie,neith£r f" hiingtr,nor "^ night, nor "^ftrangeneffe of place nor ftraitnefle of paflage coiild kecpthtm from him: vt magid irruerent quam rog^irent, df mediciMam falntii non (perarert per humili' tatii gratiamJedperimportHmtat:^ iniuriam: as*^ i". Ambr ofe iiO^\-\ glofl'e this text : They cdme to Chrift, indcommng thej preffed v;on him : andthcy prcfT.'dfc heare and to heart the word of god. Whole ^zealous diligence condcmnes excee- dingly the wantofdeuotion in many people^whobcing crop-hcke, doe not hun- ger after the righteonfneflTc of Gods kingdome, nor thirft after the water of life j butloath the Gofpell of Chrift, cuen that heauenly Manna. ,\vhich is the fpirituall fbodofrhtirfoules. When the people preffed, Chrift pi cached : Hereby di- reftmg vs to ftrike with the ' hammer of his word whiltfthe zeale of our hearers is hot, being 5 inFlant infeafen and out offeafon, iAndhe entredimo one oft he fljips which perteiin'dfo Simon~\lt\szvcvy com- mon notc,rhar Simons fliip is a *■ typeof the Church militant, fiotingin the wanes of this troublefome world. The politicians accnfe it of folly, thekperftitious of hercfie, the fchiimaticall of ido:arrie,the Icw-es ie(^ at ir,rhe Scpararifts runne out ofir, the Tnrkcs defpife if. In this fliip Chrift is toffed, but rhc people ftandon theflinare. The'Paftoriscxpofedto greater perill then his parifhioners, if any tcmpeft ariie. ^Literally: Chrift taught in the wildcrnefle, i n the city, fome- time conferring with "one, fomctime inftruding multitudes, in the fy nagogue, in the Greets, on the land, m the water; in euery place where he came it was his meat and his drinke to do the will of his Father, and therefore being here preffed vpon The fifth Sunday nfier Trimtie. v'pon, and opprefled with troupes of auditors, he makes a fhip his ""pulpit, " that he might with greater conueniencc teach thcm.Euery man therefore mull labour in his feutrall vocation and office to follow Chrilts example, doing fo much good as he can at all times and in all places. Aitdprajed himthat he wouldthruli out altttlt fiom the landl^ Hedidintreat who might haue commanded: hereby fliewinghis "meekneUe; asPalfothat his '\yoke ii eajieandhu burden U^ht : And laftly, that no ■■ feruice isacceptable to God; except it be done with our heart and good will cheerfully, Prou.2;.25. L^fjflkally^ Chrill aduifing Peter to thr»B out a little from the Lmd, doth inilnu- ate that I'uch as do inftruft the people mufl neither be Shallow, nor yet toodeepe in their dotSrine: they muftthrullofffirom earth, and yet but a little: ^ Vt»ec terrena eij practpiantur, nee fie a tcrrems in profundiora picramenterHm reccd.UHr vt eapenitiu nortirtteJU^atit. Or as ^ Other, he thrultofFa little from the land, to figniiic that his lifhing is not as our angling : we ftandingon the fliore di aw fifli out ofthefea, but he riding on the fea caught men on the lliore ; for the Church his "plant is a tree turned vpfide downe, whofe root is inheauen, albeit her boughes are on earth. He fate downe'] This gefture flicwethhis '^ Maieftie, teaching at one that hath authorfii.', Mark. i.zi. as alio that his words are y fetled and fure like to mount Sion which cannot be remoued : heauen and earth (haHpajfe aw.tj , ("quoth hc)but myivirdsjhallnot pajfeaT:vay,y[ztth.i^ 5J. AndtcHghtthep';i)ple'] Firft he taught men, and then caught fifii ; ''preferring thefpirituall food !'ifore the corporall : he gaue both in due time; firft a Ser- mon, and after a Salmon. Itisfaidin generall only , that he taught : •'intimating that his inftrudion at this time, and in this place, was (uch as at other times, and in other places. Now Chrifls other Sermons ftood vpon two points efpecially ; repentance and faith: Repentance, Matth.4.17. From that time [efus began to preach^amendyotir Hues , for the kingdomeofheauen is at hand: Faith, Luk.4.18. The Spirit of the Lord is vpon me,that I fhouldpreaeh the Gofpellvnto thepoorc^c- This was the fummariepithotallhisdoftrine, and ought to be the fubftance of all our hearing and preaching. '' For euery ChrilHan hath two contraric natures, oneofthefiefh,another oftheSpirit; and that he may become perfeA in Chrift, his earncfl endeuour muft be to tame the fleili, and comfort the Spirit. The Law is the = miniflerie ofdeath^ and lo lerueth fitly for the fubduing of the flefh: and the Gofpell \s the °- power of God vntofaluation^ andferucth as aptly for the ftrengthcning of the Spirit. iAnd when he had left fpeaking] e After his words he comes to works : hereby reaching that our good deeds are the be/igloffe we canfet vpon an) text. It is recor- ded in the flories of Sngland, that ^ Ethclburga reclaimed her incontinent and lewd husband more with o'neexample, then fhe could with infinite precepts: and that zEgbertm in a great ditferenee concerning the celebration of Eafter,was heard and embraced of each fide, ^mniam dr doElor fuamJftm^tSy ct* eorumqui a- genda doccbat executor doBijftmui. Launch out into the deepe] Albeit euery good and perfecfl gift be from aboue ; ^yet we may not negleit ordinary labour in our vocation. An husbandman muft ' hafte to rife vp early, late take reft, eat the bread of c^efu!nen'e,and then haply his ground Ihallftandfo thicke with corne,'' that it laugh andfing; then his ' garners may be full and plenteous with all manner of ftore : then his fheepc may bring forth thoufands, and tefi thoufands in his field ; his oxen ftrong to labour, and no decay in his cattell. If the Preacher plant withf^^w/, and water with ApoUss ; in his dodlrine plant, water in his exhortation ; plant in the Pulpit, water inthePrefle; plant in his inftru^ion, and water in his con- uerfation ; afluredly the Lord will giue an incrcafe^efliall indole within the net of the Church a very great multitude of foulcs.^e that hath an ofFce muft attend his " office, thsfea-man ought to kcepe his ftiip, and the tradefman his fhcp, vfing ordinarie mcanes,and ordinary labour about thefe mcanes; according LI 5 to I 40I ;« Inctim. "Tetet.inloc. Idem I'aciga- riUaexChry- fifJom, " Thecphyha. P Beauxamii. ^Matth. 8. 30. ' Pont An. ' fupra,.& Gre- j gor. Moral, lib. ScePaugi-' till hom.in Inc. pari.i, " Efay 5,7. • A»$,uliii. de ferm.Dcm.m momejb.i. Ukm Hotianent. e^ Beaux amis in In turn. f Ariereui In loium, ^ Sarcmui in hcam. > Marloial.ln locum. ^ PerliimunCt how to apply Gods word, ' ?.Cc. .J.7. ''R.om.1.16. " ToUt. ^ Milmcihut. de geflis Regum yingil-b I cap.t iB?d4 tih.^. cap, 21.& Biro- mm aniial torn, if'it.g. ^ Culman. \Uilorat. Zcprer. 'Pfil 1 27. J. "Pfalrt? 14. '?fal,i44 ij. ■» Rom. 1 1.7. 402 The fifth Sunday after Trinitie, opliilai.ij^.z. verag.jhm.i, Dom. i.foji Tmit. P Taltt\& Ate. iHagga 1.6.J 'Prou.io.i2. « Tolet.'*!- Mai dmnt. inloi. rag.fer. 3 in 'w. *PfaIm 5 8.4. ' Matth 5.25.' ferm,D«m,ai i»on\fUbA' '' Ctp.i.verf.f. tOthatofthe"PlaImifl:, Thou/ha/t eat the laboHrsefthineihands; veil is thee, and happy [halt thoH be. Firft fearcGod, then labour, and foeat: if Peter will haue h(h, he muft launch out tmo the tUepe^and let f.tp his nets. We hatie laboured allntght and haste taken nothing^neu^rtheleffe at thy comman- dement I will loofe forth the w^/JoMany things might binder Simon in his faith and obedience. Firft, for that he was already wearied, n>e hane Ubatered. Se- con(i!y,fortharChrift, as it might feeme, commanded a thing both hardand fruirlefl'c. Havii,beca.'a{eto laanchoutintothe deepe, is more dangerous than to ride neere the flwre. Fruirknc, we haue laboured in the p hrtefl: tmie, to wit, in the night , and all night , and yet haue canght nothings neuerthelej[e at thy com- mand, &c. ^ Ye fow much, and bring in little ; yee eat, hut haue not enough i y ce drinke, but are not filled; j^ce clothe you, butyeebenot wanne : bec3u{e,{aith the Lord, mine houfe is walk, andyeerunneeuery manvnto h'SownehouCe. So Peter here laboured in vaine, till he tooke Chrift into the fhip with him ; after at his word, and in his name loofing his net, hee caught a great number of fifhes. hiithe^blefftng of the Lord that maizes a man rich. Againll whicii rule two forts of men cft'end efpecially,the faithIe'Tc,and the careleflc. The faithleile, imagining that increafe of wine and oyle depsndeth altogether vpnn their owne wit, induftriCjCiinning, and fometimc couin. Againft this follie Dauid coinpo- fedthc 127. Pfalme, Except the Lord buildthehoufe, their labour ii hut loji that built it. The carelefle, vvhoncuer thinke on God in obtaining a blelTing, nor thanke God in vling his bleiling. ^ Let vs learne therefore by this prcfcnt mira- cle,that euery man ought to labour in his vocation, and tkit the Uicceffe of his labourcommtthonly from God: foritisnot faid, ^ due in ahum, hutducin al- tum; infinuating that if Chrift bleffe i'iwow, he lliall euen with the fame net, and in the fame deepe where he could take nothing, inclefe a great multitude of filhes. In a mifticall fenfe : the reafbn why the fifiiers of men labour much all night, andall day too,/et catch nothing,is either the fifties fault,or the fifliers fault. 'Craftie and will not, Slipperie and cannot. Great and may not. Little and dare not. The worldling is fo wife that he will not biteat thc.bair, or come neerethe net : the proud man holds Peter idle when he pre'achcth of bumilitie : the wan- ton cannot endure fo much as a text againft incontinence : the mifcrable wretch accounts hi'sPaftorvncharitable, when he makes a Sermon againft coueteouf ncffe: Heftoppethhiseares enenlikcthc'^ dcafe Adder, and will not heare the Charmer, although he charmeneiicrfo fwcctly: but what fiiith the Scripture; the Lordf catcheth the vrije inth'iroyxine craftmejfe. Sljch as will not be caught in their life,will they nill they, fhall be. canght at their death: ^ Agree veith thine aduerfarie(Qikh ourSauiourJ ejuick.lyrt>hile(l theu artintheway: » that is, labour to be reconciled to God while thou liucft, and haft time to repent, left God in hisanger bring thee to the ludge, which is Chrift; and Chrift deliuer thee to the goaler, which is the dcuill; and the dcuill caft thee into prifon,which is hell : I tell thee thou ftial|pot depart thence till thou haft paid the vtmoft farthing; and therefore better it is to be caught in S.Peters net here, then to be bound in euer- lafting chaincs herafter. Hypocrites are flippery likeEcl^s, aud cannot be taken : a fiftier cannot tell whether they be caught or no ; when Peter hath them iiiclofed in his net.and as i he thinks in his hand furc,they will fliew him a flippery trick : . Quj-capit ayiguiHam percaudam noncapit.illanw • Statefmen of emincntiace may not betaken; it is policic for Peter, if he launch outinto the deepe, andletfliphisnet, not to touch them. Imll getme to the great men and fpeaketo /^i?»» (faith the Prophet ^ /frfw«> J ^«f thefemen haue broken theyoks and burfl the bonds ^ as the great flie fcrcakcs the cobweb. 'The The fillies fault, becaufe '" fomeare< The ffth Sunday after Trimtie. '^ The Kings of thceartli fl:andvp,and the Rulers take counfcll together, r.gainll: the Lord and againlt his annointed, ftying,let vs breake their bonds aiuiutcr, and caftaway their cords from vs. Andtherctbrc ?'o«;-w/-j, It isChriftsiniunftion,andwemuftobey. 'Such as lay they willnot preach, bccaufe they lee little fruit of their labonrs , are tror.ble-d withthatGod gauc them no chargeof; andleauethat vndonc God chargeth them with. And haply fume fault m.iy bee found in the fifhersallbtliat nothing is taken, and that as we may gather out of the text in fourc refpecVs : 1. When they doe not fifh in a good place: namdy, when they doe not launch out into the deepe, 2. When they doc not fifh with good ncts,^»/ broken. 5. When they doe not fifti in a good time: towit^ i>t the night , and not in the day. 4. When they doe not fifti at Chrifts command : in verba lefu. Firft the filliers of men ought to launch into the deepe , "'opening vnto the peop]e great myfleries of gffdhnejfe^ I.Tim. 3. 16. {peaking vnto the "frue and conlcience. Thcm'jltitude, and moftforthem:iItitudefake, giue pafTage rather tQ that which is fuperficiall, then vnto that which is fubftantiall : our time re- fembling a riuer"nr ftreame which carieth downc vnto \rs that which is light andblownevp,butfincktth all that which iswaightie andfolide, and fo while Peter fi(hes inthe fhallow plafliesofmoraltie^ not in the deepe places ofDiui- niric,no maruell if histaking befmall.The (lantand frotbof a fiirephrale with- out foundnefle ofargumcnt,and depth of iiidgement,is like the firft letter of a pa- tent, or limed bookc , which though it h,;th fiourifliesat large, yet is it but a let- tcr.and by reafon bf thofe curious ornaments , not fo well read as another plaine character." Pigmiliois frcmlc isagoodcmblemeofthisvanitie ; for words are bur theimages of matter ; and except they haue life of profoundnefTe and quicke inuention, to fell in loue with them, is all one as tofall in loue vj\xh a piiflure. Secondly, the fiflicrs of men catch little when they fifh with broken nets , and fnch arc they who reach learnedly and liuelewdly ; their accurate fpcechhaply doth inclofe many,but their ill example prefenrly maketh holes in the net , and fo 4»J 'f■ Matdtn.it. in lohn.zi 6. ."» TbeophytaH, ' Cbryfo^iom. ^ Grtgor. tit EuMgd horn. 24 Kupirt.& Mil- daaaiju Joan. » I. «Matth.»$«4. fMaCtli.ij-47* i Atigii[l.qa*li, EuMget lib-i. ^z lim.J.ig. 'lohn 10. »8. * Aduancc- ment of Icar- ning,'?3.J. ' Rtlat of reli- gion \ fed in tbc Wcft/iv , and yet Vftderftand'not rthat thejf~jpeake, neither whereof they affirme. Or when they doe not obferue the befl hint and time: for if/'^r*-/- will haue any fij}i , he mult ^caH out the net on the right Jide of the pjif : he muft ' diuide the word of truth aright and teach dexteroufly. Laftly, " when they doe not fifli in the \vord and in the name of f efus. ^ I haue Metfent thefe (faith the LordJ^rf they ranue, Ihane notfpokert to them, andyet they prophejied. He that is Gods Ambafladour muft not ddiuer his owne errand , bur the/ words of God, in the ^ name of God : for this (as ' one notes) istocaftout the net on the right fide of the fhip. They inclofed a great multitude of fillies'^ Here we may note Chrifts exceeding goodnefle, and wiTcdomc. ^ Goodntfle, in paying to Teter fogreat a faix for his fhip. "^Wiiedome/or that he called a fillier by this extraordinane draught of fiilij as he 6']dthefiar-gijz.i»g-rvife hy aflar. Mat. 2. But thei-' nethraki^ S.Peters fifliing at the right fide ofthe iliip, Ioh.2 1 6. is a •^ type ofthe Church triumphant J tor Gods elett arefaid toihnd at his bright hand: buthisfifhing here doth reprefent the Church militant, the draw-net whereofinclofeth f all kinds of things, the bad with the good; and therefore Sfchifmatickesand heretickes heaketheneta.nA flip away ; but the Lord know- eth ^ his, and no man fhall ^plucke them out of hi^ hand ; rumfitur rtte, fed non Ul;iturpfcis,zs venerable Bed-i notes vpon the place. The reprobate may breake the net, but not one of Gods eleft fliall perifli. j4»d they beckenedto theirfellorves which were in the other (^ip , that they Ihouli comeandhelpe them, and they camej It is obfcrued truly, ^ that the people arc like the (ca, and the Preachers are like to winde : as the fca c f it felfe would be quiet, if the wiiides did not moue and trouble it ; fo the people would be tradable , and peaceable , if fedicious Orators did not fet them in agitation. When we defire they (hould draw with vs, they pull from vs; if we pull one way, and they draw another way,how fhall we fill the fhip with fifh,the Church \v ith Conucrrs ^ It isconfefTed,atthcleaftprofefredoneach fide , thatboth of vsare partners, and haue fhare in the iifh : and yet bccaufe we firfl: beckened and called them to vs, and they wantpower to fetch vs tothcm ; either they draw not with vs , or elfe they draw againfl vs: And this (as ' one faid j is a p/aine cjuarrellbetvieene difcre- tion and flomacke. If peace-makers are blefledjafliircdly f uch as plant by writing, and water by fpeaking, the bitter roots of contention among vs, are moflaccur- fcd. ^«iVfw»<» reports out of i(!«/>« an ancient Phifition, that there was a young maid, who being fedand nouriflied long time with poifon, lined her felfe in pcr- fedl health, andycthervenimous breath infefled all thofewhccame nigh her. Our Scifmatickcs haply finde no great annoyance in their owne elf ate , yet their breath vndoubtcdly poifoneth other of more weake iudgement. For, alas, what fliall filly fifti doe, when as they fee S. Andrew row to the North, and S.Peter call vnto the South ; when they fupplantone another, who fhouldf up- port one another? When "" leab vnderftood that his enemies were encampedboth before and behinde him , he diuided his armie betweene bimfejfc and his brother Abifhai, with this diredion : Ifthey^r/beffrongerthenI,thoufhalthelpe me : but if the children of Amman be too ftrong for thee , I willcometofuccourthee. Solikewifel would to God our partners in i'.v^WrusriM& ' Be'-.iixaitis, 'i Cor. 3. 6. Or as other, he doth srgue from the fruit and » end of holy Baptifme namely, b repentance,confiifing in 1 , ^^^^ ^^^^^^^ ^^^^^.^ .„^ v.to'god,. . nrwneffe of life. Know yr uot'^ d Hence we may learne, that in Pauls age the people well vndcr- flood the dodrine of the Sacraments, and orher myfteries of holy beleefe- The . which as it doth vtterlycondemne the carnallGofpcllers negligence ; focnnfiite fuificiently the learned Papifts opinion of ignorance; for it is not, as the) fondly conceiue, the mother of dtuotion, butasthe Counctllof « Toledo determined, agrand'dame ofallerreur. It IS our duty fo to Icarnc Chnft.and ^ grow in know- ledge, as that being asked a reafon of cur hope, we may giuevp a vcrdifl with- out an «g«oromtni nefciunt^a Domino nefciuntur. 'Baptiz.ed 'Tit.i.ii, " Annm. InUc. y Garran in loc. ' Caluln tf Titemim. ^ Mefutttihm, 'Heb,6. 1, ^ Martyr, 'OiTtlelan. 4 Can 24. f».Pct 5 i2. » In TiSerati, pan.i.cjp.i. '' UC spirit, *ianll.lib. i. cap-i. Martyr, in lac. & Met. cm.loc, Thc0liig.lil>.6. cap S. "•Matth.zg 9. ' Tbam.i.quielt.- 66.art.6.i>Ca- ietan ibiaem,' " Ardsm. ' jimbrofJeSa- ciAtncm. lib 2, Cap.j.&Aqiua- inloc. Galath 3. J/. ■5 i.Corx'!0. ' MagJeiiit-g. cttti, I Ub.z. col.4.97. ■■lohnj.zj. •Com.B tit. PublikcBjp- cifme. 'TMitll. Iib.de corona miliu, /iiiguflifide lemp.fsr 201. Gregor, Nyftib. de Bapiismo. ' Riiional.diiiia lib a.caf.i J. Num I z. * A'/ibrofde St. crameniii, lib 2. eap.7.&l h:o- phiiili.m Matt, y Gregor. (piil lib.i.ep!(i^\. & Cin.Tgletatt. 4 eap.^. ^CKHiliC, ThsslegMb.3. ctip.^. Sec D^ peak lib.zt cap ts.fell.io. » Cbr}fe/l. in i.Cor. iS'tg. Thom.%.p»rt. quxfi.i6 art 7- ealuiH. mllitut. tib.4..cai).is§ i Perl^iv Caten. cap. a. The fi.xth Sunday after Trinitie, '' Melitndhon, in locum. Baptized in Ufus Chnjf\ We may not here coUeft with ^ Ambrofe , ttar it is fiifTicientrobebaptizedin the name of Chrift, without any mention of the Fa- ther and Holy Ghoft.' For to be baptized in Chrilt, isto be baptized according to Chrifts inilitution, and that is, '' i» the tsame of the Father^ and of the- Sor.ne^ and of the Holy Ghofi. Not implied only , but cxprtflcdallo ; 'fcras the matter of Baptifmc, To likewife the forme inuit be ienfible. See Lombard ^.fem.difi.-i,- § de forma baptifmi.Thont.ab Argent in. Altiffiodor. Cy- reliijuos fchelafi.ibidtm, Aejhinat. vbiinmargine.Mel Can.locSTheelon^.ltb 6.cap.2 Bcllarw.de Seicrantcyito BaptiJrKt, cap. :^.%.prister hos errores.Apoftol.Cait./^.^, ^ ^o.api:tdB(i/fttmon.foi.iip. Or as "' other, to be baptized into the death of Chriil, is to be baptized in the ftith of his death : or as Paul expound himiclfe , to be baptised into the ftmtlnnde ofChriHs death. He fpcakes not of the forme of Baptifme; but of c ur " confor- mitietoChriftbyBaptilme. For "^j/Z/A^if ptized to die with him ? Our old man it crucifed with him alfo, that the bodie of Jinne might bevttcrly deftroied. Continuance in the water , infinuating the buriall of finne, to wit, a continuall increafe of mortification: fVe areburiedwithhimbj Baptifmefor to die. Vi ..r.^t^^"'^^ ^^^'"^'^Comming out of the water, confirming our fpiriruall natntnrecpaits: . > ^iuification to newntfTe of life, in allhoIimfTc and I rightcoufneffe , obtained by the power of Chrifls re- furrcf^ion ; Like at Chriil wm rai fed from deMh by the gloryof the Father: eutnfowefiouldwalke inanew life: for if we be grafted in death like vnto him, eacufo [hallwe bepartntkcrsofthe holy ri'furreBtoh. The fumme of all is, that by Baptifme we die to finne and liueio God : our death and buriall is, ini^rcfpeifl offinnes imputation and tfScacie. Firff,inre- fped of imputation: for albeit fome-reliques of old a/*i3'' The fame foule that finneth flialldie; thefonne fhall not anfwer for the fault of the father, neither ("hall the father beare the iniquitie ofthcfonnc, but the righteoufneffe of the righteous fliall be vpon him, and the wickedncffe of the wicked vpon himfelfe. The '^ Papifts affirmc that the Church bath a trcafurie of good workes, to be dilpofed at the Popes difcrctinn. As for example: /o^^theBaptift did faft more then he was commanded, and the bleffed /!/< liued more ftridly then God required : if any then in the Church ofRomebeinioyned tofi{l,or doe lome like penance, forhi&iiber he may get an 407 'Pfilm. 85. I. ''Rom. S. I. • I loli.j. 9, '' Vtmafiui lit locum. 8 Liiiher. in Ga- imb. 2. 10, *> Rbem. h he. 'GalatliiS. 14. •< Calu'iTi. v'al fiipra.Caicla>:& Martyr, in he. ' lohn I J. J. " Philip, 4.13. " ^traS{.lib.\. cap. 7. " In carmine, (dlue fella dies, f ^pudB. Klic nan. awwi in TmuUian. lib. d( Corona mil'tii 'iVart. i.q!i.tj). 60. art. J. 'Aprcal.rz.i J '^Gjljtil. J. 21 ' I ThfC 4. 3 "lames 2 li "iPct. 1. 10 vEztch.iS, 20 ' Bellarmiu. dt liidntgeii. lib. I. tJp. 2. 4o8 * B'iditiii lib, f . de^fe. >> Poem, de car- rupt. Siaiu «- clef.per lUjri- cum. ■D'.Fu!\em lec- & Hjrmon- confef.len.9. " Rom t. 6. Pfal (52. 12. Matth. 16.27. ' Com in loan. f De Jupficat. Ub.9.cap 7. • jri. i.comra. Lutherum, ^ Suptr Euan- gel, infeiio loin. EitiWgtl'ft. i Matth.. »j. 8. ''Pfdl.19.1. . > DuBarioi i.day i.wecke ftom Paul. Rem. 1.20. ■ Chryfom. apudAquin, in loc. The fixth Sunday after Trinttie. » MehnBhon. com. in loc. an Indiilgeiice, ^tcfferM vemales vxnales, he maypurchalea great deaie of iu- fticefor a little money. The Pope being Gods Vicar, can app'y cLe failing of Slohn Baptifl,3.nA the'iiipcrabundant righteoufiiefle of 0)iaric to any penittntat hisowne pleadire. The which is a pretty tricke to fill his ownc coffers, and empty the peop Its. ^ui ^fore debiiit gratia datiaus, fa^HS efi Ecclefi& rcrum abhumm. Chrift here fings another note to his Difciples, except jour rhijucoufne^e , &'c. inlinuating that we cannot enter heauens gate without a rightcouinefle in our felues, hovJ foeuer it be not of our fekies. A iuflice not of chu- pareiKs , or of cur Paftors, or of any friend lining, or i'aint dead : but a righteoujn-'^'e <= inherent in our owfie perfons, according to the tenour of Scripcures cllev.l'.tre. ^ God will re- ward euery man according to his worlds : and bleflcd are they who die in the* Lord,' for //)f»>wori^f.f follow them, Apccalyps i4.i;?.ThePro!.e(lant.'^, i^^Mal- donate confcfleth, all the Proteftants, as ( Stapteton, aftirme tliata ii-.ltitying fiitli isoperatiuc, working through loue. S/fo^f^w// asit were compofing the diffe- rence : Fides abfj, partu operum,hoc efl cnm notidum peperit eVera^ iiiflifica'epotcft At iam payturijt mhilormmis , & efl operibiu grauida^ nihil pr tr temptu part » nrilliniirm Ctluiit. Atarlorat, peElans, id efl ^ paritara e(l cum occafto fttsrtt. I conclude this point in *' Chiartin L'Athers allegoric, faith is like S. John in Chrifts bofome, poflelling all the merits of Chrift; and good workes are like i'. Peter following his Vaiier. Hue the GofpellandEpiiflemeete. Our old m.m is crucified , and we arc dead to finne that we may liue to God in righteoufneiTc. Thirdly, this Euangelicall righteciifnefTe.muft exceed the Pharifaicall iuftice, nifi abundamrit. TherebethieelbrtsoffchoHersin aSchoo'e: tvcifie^tsin the loweft forme, for the moftpart taught by their fellowes: proficients in the fe- cond, directed by the Vfliei: : perfeH in the firll or hightil: fcatejinftru itcd by the Schoole-mafter himfelfe. ' Chrift is our Doftor, and the world is his Vniuerfirie wherein he hath had three forts of fchollers. Afore the Law, inctpimts^zs it were fpelling of Go4s name, learning the firft ekmentsor A.-BjC^of religion in the beginning, and therefore Chrift taught them by their ftllow creatures : ^ heauen declatittg vnto them thegloric of God, and the firmameni /hewing its hrntdie Vforke. ' The world's a booke i»follio, printed all With Gods great workes in letters capirall. Proficients vndcr the Law, taught by L^'ofisznA the Prophets, vncicr V/liers asir were to Chrift : but luch as lined after the Law, to wit, in theie dayes , had Chrift himfelfe to be their Tutor : as it appe areth in the firft words of this chap- ter, whenhis TDifciples came to himjo^ opened hii month and titttght them: his owne fchollers hauing wifdome it felfefor their inftruftor, ought to furpafTc "" ail o ther in Chriftianlearningand religious dudes. Except yonr righteoufne{fie exceed the righteo»fnejfe of tncipients afore the Law, yea of the Scribes and Pharifies great proficients ('in their owne conceit J vnder the Law, ye fliail neucr be made viBars ye fhallneuer be crowned for your induftrie, ye fliallnot, ye cannot enter inti the l^ngdome of he a fie n, r Contrition. \ Euangelicall iuftice muft excell Pharifaicall right- jFaidi. eoulneffe in foure points elpecially, to wit, "in ihinocaticn. iConfblarion. But we fhall beft vndcrftand thisgenerall axiome, by Chrifts particular in- ftance .• Te haue heard that it ruMfatd vnto them of old time, thou /halt not killvcho- foeuer killeth is in danger ofitidgement. Hut I fay vnto yon, rvhoforuer it angry with his brother vnaduifedly , [hall be <« danger efiudgement. Except your righteohfnejfe exceed the rtghteoufneffe of the Scribes and Phartfies, in expounding and obfcruing the Law concerning hom\cide,yeftjall not enter into the kif:gdome of heauen, Firft he ftiewes the°defe(5l in the Pharifies interpretation, t hen he dcliuereth his owne conftruftion of the Commandcment, T'^o«yZ«// not kill. The Pharifies (as being all The fixth Siindg) after Trimie. 407 all for the P cleaning of rhe vtrer fide ) did "J vnderftand this oftbe violent out- ward aft onelv : but Chnft intimates that God is a ■'ipirir, and that he will be worfhipped in fpirit requiring truth in the f inward parts ; 'and therefore we miiftablhioe not only from ourragioijs a-l:uiil bloud-flicdding,bur alCo froir. the iirft intentional! and internall motions of wrath and anger. Ifty that vhofosfter IS itn/rry iviih hii^ brother. 7 e Lute heard that it rv.ts fudj Chrift came not to dcftroy, but to 'fuL'illthe Law. So that his ^/^//S^, repeated ofc in this Sermon on the mount, was not a conrradit^lion or a correction of the law : but acoiifiitation of the falfe glolVs the Phanfies had fee vpbn the law. Chrill: I fay doth not hereconfouml, but expound the text of Mojfes trufy, which other had interpreted corruptly. For iz is well " obferucd that he faith nor, iris wnttcn,b;ir It is [aid. Nor written n the com- mandcmcut it fclfe, but laid bj^ th.e Scribes, arrelHng by their (iimmous and ccnfuresallthevvholel.'iw, makingitanofe ofwaxtoleruetheirowne turnes. Which occaiioned our Sauiour in this Sermon to deliuer a fill explication of ma- ny particular ccm;nandements,as in the j 1 .vcrCofthis chap. It hath beene I'md^ fthofo3',ierfJ)A'lfut atv.ij his wife Jet him gi»e her a bill of di'torcement '.but 1 fay vn- t'o jottytvhofoeuer JhMl pfit array his vifc,(xcept it be for fornication, catt(eth her to commit adulter ii\. And ; 5. verfe: It waifaidvnto th.m of old ti'ne, ThoHf}>dt not forfneare thy fclfe: but I fay vyitoyon,fweare not at all.So likcwife here, it w.ufaid vnf.them in olitimT^thottPidt not killj<'hofoefter killeth Pidl be in danger of iadge- metit: Eat I fay: rvhofoeuer is angry. Thisobferuationis nor as " Aialdenatc con- ceiueshcrj^call, if cither his owuey lanfeni-yUy ox'^Hcrtrandiis ,ot S.Paf{l\\\\x\- felfe bs catnolike, for he writes alfo plainly ; ^The law is holy, ttisi, and good. Chri ft therefore did notcorre6ltheText,but:*theglc.>fle. OfoU time~\ Where note that it is not anv whai, or any who, who mav priui- ledge error orpreiudicethe truth: according to x\atox'^Tcrttdlim. Vtritati nemo prafcriLere fotefl^ non fpacium tempornm ponfatroci>n,t perfoKaram, hohpri- uilcgium rajionitm, T)ominiiS enim nofierfe non ronfuctHdinemJed- verttatcm cog nominauit. I he power of 3 King is great, ' if he bid his fubie fts make warre one againft another ,thcy doe it: ifhe fend them outagainft hisenemies, inftandy they goe and breake downe mountaines, and wals, and towers. If he bid kill, they kill: ifhe (ay (pare, they fpare. The reputation of a learned man is like- wife (o forcible, that Cicero (aid he would rather crre with Vlata, thenconceiue the truth aright with other. ^ One gaue it out in E afd ,t\\xx. he did attribute w;r mimu Fctyeilo ejMam Paulo : no \t& to Tarcllits then he did to Paul. And ^ Z.ia- <-/;«>if reports^ how that a Frenchman in Cjcneua protcfted, ifS PaulandCa^uin fjoiild freiif:h at the famehottre, that h^would leans Paul and goe to Caluin. ReuC' rend antiquitic preuaileth aHb, for ive may not ^remoue the ancient bounds. And Paul aduKeth his beloiied limothie, Z Kecpe that which is commit ted Vfito thee, detiitans prophanof vocnm nouitates, as it is in the vulgar I.afine. ^ Non dixit am i- c]uitates,fed nauitates,namfvitandaefnouit.ts,tenenda eft aitti^^'itas ,prophAa efi nomt.u,fa,cratavetHslxs. Which occafioneda 'great Gierke to fay,- that hcwas eueraneiumie to nouell opinions, and a friend to oldbookes. And yet when old Doifforsinoldtimediderre, Chrift had a ^«f for them here: Tcehuue heardthat it was faidvnto them ofoldtime^^c. but I fay ^bic. The truth is greater and ftron- ger then all, i .Efdras 4. 5 5 . I w rite not this as if truth and antiqairie were at va- riance, for Chrift in mending the glufle wTiich is old, reftored ttie Law which is more old. VVhofocuer is annry with his brother vn- !- ^d cap. 40 '■ lnEuiii.'x,d. Oor».i Fathers in their writings vfually recite and quote it, reading as the Church of England, OmnU qui irafcitur fratri fuo temcre: Whofoeuer is an- gry with his brother vnaduifcdly or raftily. « He may not bcginne anger with- out a iuftcaufe, nor continue in it beyond mcafure. Beth are vnaduifed, and a-^aiiift this rule. Wemuftbeflowtowrath, laraes i. 19. and fooneappeafed, Ephef.4.26. Therebe^fourekindes of angry men. Infome the raging heat of wrath is foone kindled andfoone put out; and thefe cholericke people, like gun-powder arc no fooner touched, but inftantly they be in your face, yet all their anger is but a fuddcnflafti, as fire in dry reeds. In other fomethis heat is Ion si The fixth Sunday after Trinitie. long in kindling, and long ere it gee out : and thefc heauiemelancholike pcr- fons arc like the Chriftmas logge, if once they bcginncto flame, they Vvill con- tinue burning all the day, yea all the night too. In a third lortthisfircisfoonc kindletl, and long in burning : and thefe wretches are worftof all. On the contrary, Ibme be long in kincMing and quickly coole, andthelelafiare belt. Euen like to God, « thejlowefl to conceiue v>rath,andreadtej} toforgiue. They will not begin anger vnreafonably, nor continue anger vnfeafonably. From hence then welearne two conclufions efpecialiy : Firft, that our anger doenotarife vainly without a good occafion; as Caine wasangric with Abel^ Ahnb\\j\x\\ 2^ahoth^Sahl with 'Daftid. And (econdly, that being iullly raifed, it doe not rage too long or too much- That anger arife not in vs toward other vnaduifedly, wcmuftoblerue both ourfelues, our neighbours, and God. Firfl:,lct vsconfidcr our ownc corrupt na- ture,which is as eafily kindled by wratb,as gunpowder and flax by fire. As then a Merchant hauingfuch commodities, and knowing their qualitie, doth by wa- rincfle preferuc them long from burning : euen fo may we our natures that they be not coniumed with anger, if we will watch ouer them. It is an old prouerbe, th-Ateuerymaniieitherafookor a Phjftiian. Solikewiie in this refpcd:, euerj manii vntohimfeife aDeuill or (I'Dimne. ADeuill>ifhe negledt; aDiuine, if he take heed of his ownecholerickediipofitjon. Againe, let vs in ourfelues aban- don all vncliaritable furpitioufnc{re,a good difpofition make* a good expofition. But as the fufpitious man chinkctb, his neighbour clinketh ; he will wrin^ our words to wrong our meaning, of a little fparke of a fillable, kyidling a great fire ofcontention. As for our neighbours, it is good to marke their vglie bchauiour 'w\ an^er, that feeing how vnfcemly it is in other, we might beware of it our felues. ^ The tricked are Ukf the raging fea ; they are of their owne difpofition vnquiet, but if youfl:irrethtm a little, they fume, they fome like the fca, nfhsfe waters cafi vp dirt and mire. , ' Ipfa (Ibi efi hoflls vefama, fe^fitreuda Intcrtmit, moritur^fHiiira igneatelis. And as a '^ moderne Poet : Angit'Arirucundtu homo^non re modo verum N omine, quant pr ope fstnt anger (jr angor idem. The ' Fathers aptly terme this diltempcr the drnnkenneffe ofthefiule. So that as " Platg counfclledallrcuellcrsto view themfelucsin a glafle when thev are in their loathfome drunken humour; and as the " Lacedemonians vfed to make fome of their pezants drunkc and fhevv them vnto their youth, hereby deter- ring them from this beaftly finne, in beholding the (enfelefle and vncouth mifdemeanour of drunkards : in like fort, it is comely for vs to note the rude language, the murthcring eye, the countenance diftorted,and in a word,the mad and vnmanlikc behauiour of an angry bedlem carried away fromhimfelfe with heat andcholer. Laftly,!etvs confiderinGod, his mercy, prouidence, and iufiice. Firft, his mercy, who forgiueth vs much, and (hall not weforgiue our brother a little? ° When a railing fellow did reuile f fr»V/w all the day, and followed him home to his gate when it vvas night, Pericles anfwcrednot a word againe, but com- manded one of hisferuants to light a torch and to bring the brawler home to his ownehojfe. Shall heathen people goe beyond vs thatprofcfltChrifl:, and that in a point of Chrifl:ianirie ? Shall rcafon preuaile more with thera, than religion withvs? The Father ofmercies, and God ofall grace, forgiueth onr fiiines of ignorance, finnesof infirmitic, finnes of malice, finnes of riper age, finnes of youth,open finnes,hidden finnes ; and therefore (being ?jollo-ners of God as deare children) ifa brother offend vpon ignorance,wc fhould negleff it ; if vpon infir- mitiCjforbeare it ; ifvpon malice, forget it : howfocuer forgiue it, being merci- ful! as our heauenly father is mercifull. _^_ M m 2 Secondly, 411 «Pfal.ioj,8» •"Efay j/ao. ' PruJentitu i» I'fycherr.acbia. ' Bafil. Gre^or, ChiyhH. " Ficinut in vita Platsr.is, ° ^Itxand ab Altxand.lih^t. " Clnirch Ho- milic ao.unft contcntioiij part.*. f Ephcf.j.i, 412 Ihefixth Sunday after Tr/nitie. 1 A'iiufl,C(inira Vau(l Man.lio t iKing 2»,34« 'Pnil.fi4-5. '2Sam. )6< 'Slatius, ' Herat, <: W.Efley vp- onthc^.CdW. d i.Tlic(r.4.1l. f MguS. defer. Dom.inmontt lib.i. s Cbtyfoll. ThioptyUH. Euthym.mlsc. * C^mMlocra- t'-ia proruhi' Secondly, let vs remember Godsall-Jeeing prouidcnce; to which if we doe not yeeld in all humilitie. we arc not fo much angry with men, as difpleafed with God. He difpoleth of libels, of flanders, of alUcandalous atflions of the bad, to trie the patience and faith of fuch as are good. '? tAd ahcjuem "ofnm fan^orum ordinatur omrtii atiHS impiorum afummeDeo, ^uifrofui regiminii ACjuitAte, btne vtitur etiam ntitlii : vt qtiifno arbitrio imhflc viuiif3t,i/liiis iudicio itijie difpon.intar. _. It is reported in ' facred hiftorie,that a certaine man drew a bow ignorantly , and fmote the King of Ifrael betweenc the ioynts of his brigandine ; the poore man (hot at randum, but the Lord fo direftcd his arrow, that it fell vpon wicked Ahab. In like fort, when our aduerfaries fliall vhet their tongue like afword, *and pioot oat their arrovpn etien bitter words, as it is in the ^ Pfaime, then we miift ac- knowledge that thelc darts are guidediby Gods prouidence to hit vs. hs" Dauid (aid of railing Shimci; Suffer him to cttr[e,for the Lord hath bidden him x it taaj be the Lord will looh^ vpon mj a^iUisv^ and doe me good for his asrfirig this 'day. We are not to confider fo much how wicked they be by whom we fuffcr, as how iuft he is who difpoleth of their wickcdneflTe. Non venit fine merit Oyquin Deia eft iu- fias ; nee er it fine commode, qttia D em efl bonus . Thirdly, let vsobferueGodin hisiuftice, who is faid here to punifh anger with iiidgemetit ; a fcornefuU racha with a counfell : an opprobrious word with bell fire. But if notwithftanding all thefc.caueats our anger arile, the next care muft be that it conAiue not too long ; and it continueth too long, when it hin- dereth or lefleneth any dutieof godlinefle or charitie. Let net the Surme go doyvne vponthywrttth. ifitarifcin thee, let it notraigneinthce,let it norragein thte. To this purpofe Philofophers and Diuines haue giuen vs an excellent rule, name- ly .that we doe nothing (iiddenly while this humour ftirreth in vs; for raOi anger isabad"agent,andaworfe^counfellcr. He that either adethor plotteth any thing in hcat,commonly repents in cold bloud. >' Finis irji, initium fcenitentix : Where eholcr ends, our penance begins. * qui non moderabjtur irx Jnfe&fim volet ejfe, dolor ejHodfnaferit aitt mens, Dftm pce»/ts odioper vim feflinat inulte, ' 'Bafil the Great abftained three whole y cares from writing againfl Bi^flatiHs, left in his heat and hafte he might play the ruffin with his pen. '' Architas (aid he would haue correifled his feruant, but that himfelfe was angrie. '^ Fredcnck^xht Duke of Saxonie, when he was angrie would fliut himfelfe vp in his dofcr, and let none come at him till he had maftcred his paffion. That anger ai'ile not in other toward fsvnaduifedly, letvs obfcme this one precept of <^ PauI% Studie to be ejuiet, and to meddle retthyofir orene biijlnejfe.llic contention ofthe Church of England hath efpecially beenebred by the fond in- tcrmedling with theMiniflers office, while bufie-bodies haue ^'ent all their timein difputingwhatwefhouldbe, not confidering inthcmeanc while what themfeluesare. The Pelican finding a fire nigh herneft, and fearing the danger of her young, fcckes to blow it out with her wings vntill {"he burne them, and makes her felfe a prey in her vnwife pitie : = fo they which indifcreetly meddle with the flame of diffention kindled in the Church, rather increafethcn quench it J rather fire their owne wings then helpe others. I had rather afarreoffbe- waile the fire then ftirre in the coalcs. I would net grudge my allies to it if thofe might abate the burning: but fince it is incrcafed daily with partaking.I will be- hold it with forrow, and meddle no othcrwife then by prayers to God, and in- treatics to men ; feeing mine owne fafetie and the peace of the Church in the frcedome of my thought and filence ofmy tongue. If hofoetier faith vnto his brother racha] ^ Some dcriue this word ofthe Greeke (xtiSr-j in Englifli as much as ragged,or/^/j/^-r<«^^if ; 8 other from the Syrian raca, wjiichisadilgraciue terme, much like our Englifli thoit, when it is fpoken in contempt and fcornc. *» Saint Hierome thinkcs it comes of the flcbre vv rr f,iigni- ' fying idle head, or cmptie braine. But feeing Interpreters haue generally noted ihejixlh Sunday after Trimtie. a gradation \\crc,rachi.i muft neceflarily be placed in the ' middle betvveene fecret angcr,and open railing. I (ubfcribe therefore to their ^ opinion,who make rach/i an inreriedion.orbroktnlpetchofan angry minde, breaking out and bewraying it {elfe fomcvvbat.thoiigh not fully in token of millikc : whereof thtre be diners in eiicry language, as tujb,fie,pi/i,mours. And this rakcl- like behauiourisnotin imperfect words only, but in 'all fcornefull geBures of contempt; as in counte- nanccjwhen we carry murchcringlookes, in mocks and mowes,in patting forth of tbc"finger,Efiyjij8.9. ingnafliingoftheteeth, in making a loud and abfurd noife, fliouting and wondring at men as at owlcs : Ephef.4.3 j . Let Allittter- uejfe and stager and wrath attd crying be fut away from jou. To thefe Iwilladde another vnkcmely carriage, the like whereof I finde not in the Bible, nor in any Comment vpon my text; and that is dilHainfully to fleepeat Sermons in contempt of the Preacher : I fay,0ccpe,noc vpon infirmitic, but vpon malice; which is a dogs fleepe, dreaming and awaking at once. Ky racha then are inclufiucly forbidden all hatefull gefturcsof defpight : and all the contra- rie duties arc commanded, as Chriftian (alutations, humble behauiour, refpccfls and courtcfies according fo the commendable faftiionsof thecountrey wherein we line. I am occafioned hereto meet v^ith a pecuifh and rncharitable people, \*ho pra6tife themfelues, and teach othcr,that it is vnlawfuU for a Chriftian to falute patTcngers ordinarily with ^j^goo^wtfrr**, or ^od be tvithyou. I will not pledge them in their owne cup, and anfwer them in their owne vaine, but call them vnto (Iriifl rules ofdifpute, rei cum re, caufa cum canfajratio cnm ratione cenfligat, is* tyiHgHJline to the Manichees. I will therefore firft fetdowne their argu- ments,and then our foiutions. Their rcafons as I haue gathered from their owne mouthes arc principally three. 1 . We know not whether eucry paffenger be a brother or no. 2. Though a brother, haply, yet we cannot tell whither he goeth, and about what. 5. Suppofc we well vnderftand what he will, and who he be : yet (uddcnly to fay Cjod blejjc yoH, God fane ystt,ii. c. is to take the name of the Lord in vaine. To the firft, aseuery man is a neighbour : foliktwifca brother in tluscafe. ForifChriftbe lb good as his word in this Chapter at the fcucntcenth verfc, namely, that he camemt to dcliroj the iav>, but tofttlfillit : hc mull: vnderftand by brothe^'m this text all forts of men, and all men ofall fores. And whereas ihey diitinguilli and fay that euery paffenger is not a brother in Chrift: Anfwer is made, thatfalutationsareto be performed euen toward fuch asbeleeucnotthe GorpelI,and are not as yet of thchoufliold of faith. A precept hereof is found in Chrift, " f'Vheuyicome into an houfe^falute the fame, ° fujiifg/Peace be to this honfe. A pattcrne in the Prophet Eli!J}^, who faid vnto Naam:tn the leper an Aramitc, rgoeiHpeace. TheProphet approuednot his aifl, yet after the common manner of fpeech he biddeth him farewell,as the Ge»eH4 note vpon that place. Secondly, wc may well ou%of charity prefume that all ordinary paflbngers of England are our brethren in Chrift, as being baptized in the faith ofChrift, and profeHing theGofpcUofChrift vnder the iame Chriftian King, after the fame Chriftian order; and fo by confequence to be reputed as members ofChrift, andchildren of God. .According to the tenour ofourcommon Catechifme, if once we would vouchfafc to learne and vnderftand it. As for differences about mratters of indif- ferency, .y.Trfw/teachcthvs.Ephef. 4. thatthc moft ancient ai^d true bondsof vnity are not one difcipline, one ceremony, one policy : but one God, one faith, one baptifme.Yca but S. lohn fpeakes of fome to whom we may not fay God [feed. Thefe were notorious apoftatcs, atthelcaft exceeding dangerous hereticks, as it is apparent in the context, who did not only broach another di(ciplincj but another do(Srine,i that is a contrary doflrine,'preaching another Gofpell : and thcrfore nottobe rcceiued into our priuatc honfe, becaufe they will not commu- nicate with vs in Gods houfe. Their words ^ fi-et as a canker, and therefore they Mm 5 muft 4J3 ' lan/cn.coniorei. cap. 40 BitUi.-'g. Mirkr.ti.ito.i- mis. ^ /luguH'm. vbi fii^ra. GrcgoY. Moral Mb 21. ctp.s.Kiifcrt. 7bom»/>. S. 1 Aqu'm. Mrdo rat. Lo'in.in 2 1(i!l tor,t. * Galat.1.8. ' 2Tim.».i7. 4^4 » Tit. a;. JO. •Rem. 16 1'. ' Ctprun (pifi. Ub.ijfill.} i'a.Tira-3.6- ' Matth.7.1. » I Con J f. ^Lanqi4et.(,'h)3. <■ M' Poig and vndoing men: as if he were placed in his throne, nonvt profit, (cdtanthm vtprajft^zs ^ Aefgttjli>teipi:a.V.cs. 1 hnde Hn hillorie, that wife men inuentcd the game ofChefle to mitigate the cruelneffe ofGouernours, in wbichit isindnua- red , that the King hath need of his Bifliops^ of his Knights , yea ofthe mcaneft pczant that toyleth in his land. And therefore confidering that he ditftrs onely from his fiibieds ?«■* vfe not if.flujfe ; he mtiil become a common father vnto the peopIe,neuer vnaduifcdly prouoking them vnro iuif indignation and anger. Concerning the degrees of punidiment : "all finnes arc mortall in reaped: of their owne nrfcrir, howfoener pardonable to tne truly penitent by Gods mcTcie. Chrift in this gradariondoth not allow the papifticali diflindionof moitalland veniallfinnej tor the '^ wagfs of euerj fmne u death , and in it nature defemeth hell fire. But he doth y allude to the proceeding of thelewes in their Ciuill Courts , among whom a fmall matter was heard and decided 6y the iudgement ofthreemen, other of greater importance determined in a Counrellof2 3.1ud- ^i:s y and laftly the greateft of all ended by thefenrenccof 71. Ihc^Romanes held almofl the like formes of iudgement. Chrifts intent then is to flievv that as among men, fo bef9re Gpd there be diflerenc degrees of punifliment , according to the different degrees of finne. See S. Augufi.deferm. T>om in monteJib^i.Mar- lovAt^Z^ Bez.a in /oc.conccxnmgthe\^M:>Td ^ehen»a;G fiJatin.de Arcaniilih,6.cttp 7. Euthym.in locBeattxAmii Harmon, tom.z. fol.ioi. lanfen. Concord, cap, /^o. pag. 2 7 7. 2 7 8. bur aboue the reft, Erafmtts anwt. in iJiiatth. 10.28. If thou offer efl the gift nt the Altar, and there remembrefi thy brother hath ought again/} thee, leaue there thine offering befere the lyiltar, andgoe thy ivayfitfl and be reconciled vnto thy brother'^ Our offering is acceptable, when we lacrihcc that which is rnr owne , with a good intent toward God , and loue toward our bre- thren, f irft , we muff offer our owne, ■■> thy gift. ^ He that giueth an offeri:"g of vnrighteous goods, ofFcreth a mocking facrihce,and he doth as onethatfacrih- ccrh the fonne before the fathers eye. Secondly; we muft offer with a good intent, as hauing rcfpeifl! vnto Gods Al- tar J and not vnto the « commendations cjf men. If the gift ofthe wicked be an abomination vnto the Lord, <* hove mnch mare when he bringeth it vith a ivick,ed r/iinde} If thine cysbefingle (TaithourSauiour) thy whole bodiefhall be light; butifthineeyebewicked,thenallthy bodiefliall bedaike,Matth.6.2j,2 ;. This eye, (aith = AHgufline^is our intention,if that be fingle, dircdcd to the right end, then aii the bodieofthy good workes is acceptable toGod. Imeanc fuch an in- tent, as is begun, continued, and ended in a liuely faith. Laftly, we muft offer in loue, being reconciled vnto our brcther^zvA much more to the Catholike Church , which is the whole f^brotherhood of Chriftian men ; for God expeifts and refpeifls S w t«V rather thsn facrtfice. The partie nocent ought to feeke for reconciliation firft: but for as much as euery man almoif is readieto pretend innocencie,''/f"«^i «»<'/«'<'» his brothers eye , but not confide, ring the beame in his owne eye : thou muft examine thine owne ' confcicncc ftriiffly , whether thy brother hath ought againfi thee , be it neucr fo little, if enough to make variance, "^ though he conceiue difpleafure without a iuftcaufc. For 'ifrhy brother bath iniurcd thee , forgiue him , and be patient. Ifthouh.dl: offended thy brother, askc him forgiueneffe , and make fatisfadion "' anf vvcrablc to the fault. If thou haft ought againft thy brother, " it is enough thou freely par- don him at t'le Altar, defiriug forgiueneffe as thouforgiueft other: but if thy brother hath ought againif thee, then go from the Altar, and be reconciled. Chrift faith not ° ifthou haft offaided againftrhy brother in fecret thought only, for that were to makedifflrence, not to fcekc peace: bur ifthou halt openly rrefpaffed 1 Comnmu lib. fi.cap 8. ' iontiaFauH. !-h .i.cai).(& ' Lanqud. I urort. ' B.r/tlieon Doro/i, lib 1. la:. 'Rom, 6 <5. 'Enilfl]g!o(f. in toe. ^u4ric>ishi be, *> Ecci'ficijhcU'i 54 li^j'l. ■^Matth 6 5. ■•Prou ZI.17. 'Lib.z.deftfm. Domin mmne. '"Hcbrc 13,1, s Ofej 6 0. Tufces.^r. ' Mdimfi,cem. in Ijc, •■ Tlyeephylacl. ' F.ulhfPiiiu " Hiauxamti ex Ch,yfoji. " Aiiguitin. ' Jf«/c"i.«/«f. 4i5 The fcuentfj Sunday after Trinitie. ?ldemlbldm. 1 Mttlont, 1 Umyt. Catuin. Sarceriut.' TiUmaH, Gmm, trefpaffed againft him iafuch fort that he take notice thereof, ifthj brother hath ostfht agaittfi thce,x\xcn lettue thine ofering before the jiitdt. p Take it not away, but 'Toe thy way fir R; not vntothePriett, but vnto thy brother, and being re- conciled vnto him incharitie, come againe that thou maift offer thy gift accor- ding to Gods good will and pleafure. But if thou wilt r.ot A^ree with thine a finer, (arte qstickfj rthiU thott art in th e Vf/ty mth him,he may deliuer thee to the ludge, and the Iitdge delta r thee to thefergeant, and then thou he caHintoprifen, out oj which afuredly theujhtlt not come till thou haft paid the vttermoft farthing. » ErafrntuTi' ruphrdf. • Arlfiot. »Heb.9.»r. I »Ph»lip.I 21. I The Epiftle. Rom. 6. i?. I^eakegr$lfelyi beuttf$ of the infrmuie ofyourflifh, ^c. 'Manner: /y/'irrfi^* after the manner of man, eras our text, grojfe/y; 1 not for the matter, for that is high and heauen- ly ; but in rcfpecfl of the forme and phrafc, confidcring their infirmitie. By.whicjj example ' Preachers arc taught to fubmit themfclues vnto their hearers vnderftanding, teaching the groffe groflely, though able tofpeakewiih the tongues oi men and Angels m a learned auditoric. See Gofpelljtbird Sunday after Ealki'. N this exhorta- tion obferuc the .- ^ ■ ^ • •• . (-fLoffcand fhcme which ari- Matter : intveating them tok ^^^^ ^^^^ ^j^^ deuiitIomvnclea»nejJe,3ndj ^^ ,1 perfift in rtghteonfnefe ; andV^;^; g,,;^ j^^^^^^ ^^^j ^ . . thatxnregardofthc £ the other,vcrfe. 22,23. As Im epigram refembling the Bee, doth carrie the chiefeftfting in it tailc ; (o the maine itrcngth of all this text is in the conclufion. I will therefore begin at the end. The reward of fnne is death, but eter nail life is the gift efC/td, through lefasChrifl ottr Lord. Asif our Apoftle fliouldlay,- ' Compare God with the deuilljfantSimonic with finnc, life with death, and you {hall find that it is bet- ter to (erue God whofe gift is eternall life, then Satan whofc wages for finne is euerlafling death. AfcriptureliketheThyfitianS'^vj^uVM^or, fbwrc-fwect : for what can be more fliarpe then the firft claufe, The rpagesoffinneii death} And aqaine.what more fweet than the latter,<'f-»^// life is the gift ef God through lefus Chrifl our Lord ? The firft fentence may be conuertcd thus, Death u the wages of finne, "Bodic, which is the natural!. death. Soule, which is the Ipirituall death. Bodieand Ibule, which is eternall death. Now there be three kindes of death : of the'' Naturall death is the " fcparation of the foule ficm the bodie, common vnto the good with the bad : for it is a ftatute law decreed in the great parliament of heauen, that'^ allmenflja'l once die^y for at muck as all menhaue firned. Henceit is that many are ficke and weake and die, i. Corinth. 11. ?c. All men,tuenthc deareft children ofGod (albeit their finnes be forgiuen) fhalltafte of the firft de>;th,butitisnotacurfe, butrather ablcflingvntothem. It is nue that death initlelfe, and to the reprobate wicked, is the curie of God, the very fuburbs of hell, and, as it iscz\kdhere,the^ipendofJt»ne. Neither is it vniuft dealing in God, that he fhould incurre thedeath of his bodie, who reieded the life of his fouic. i ButconfideredinChrift, and ioynedwicha good life, to Gods cled' it is*ad- uantage : nothing elfe but a bridge whereby we Ihall pafle from a valle) of tearcs intoa paradife of ioyes. According to that of Salomon, Ecclefiaftes 7. 3. The day of death ts better then the day that one is borne. See 2{unc dimittis. Spiritusll The fcuenth Stinday after Trimtie. Spirittiall c?earb \v\ tlie faitliUiIl is threefold: to uir, a death of ''Sinnc : for •'' hoKv Piall we that are dead tvfinnc Hue ther^ in} [Thelaw: through the hw I am dead to the iarv; Galat.z.jp. 'i ^ Againft that accufing and condemning law, I hauc ano- I thcr law which is grace and libertie, the which acculeth j the acciifing,andcondemneth the condemning law. <> fAdtiue; whereby the world is dead vnto them, as renouncing the pomps thereof, and <= ac- coHHtiagall things lo^e to vtimie Chrifl. PalTiue; whereby they be dead vnto the world, which '^ hateth and perfecuteth them for [Thevvor!d<( Chrirts fake; reputing them ''as the filth, of I thee'arthand off-fcouriug of all things. Our ApoiKe comprehends both in one line: Gal, 6.14. Qodforii'i that 1 fjould reiojcebut in the croffe of oar Lordlefas Chrifl, rvher[>y the '(_ reorld ii crucified vnto me^and. Itt the world. None ofthefe fpirituall deaths are the reward of finne^but on tlie contranc the gifts and graces of Gcd. For all fuch as are dead to the world and finne liue to God ; fo the Scripture plainly , f The iuft doth liue by faith ^ euen by faith g iri the Stn^cof Cjod, rrho ^ dtrelieth in their hearts, and ' ejuickneth them rvith hii Jpirit. There is th/cn a fpirituall death in vnbeleeuers, and alUiich asarenotled by the I'piritofGod. For as the louleistheUfeoftbebody i fo God is the life of the fbule. When he tal\eth bis fpirir from vs we walkeinthcfhadowofdeath; as thefaithfullarcdcadto rinne,lbthe faithiefTedeadin finne.Marth.8.22. Let the de^dbariethedead; ■'thatis, letfuchasarefpirirually dead bury thofe which are corporally dead. ¥or^ a n'idotvliuing in pleafu-e is deadnhile jhe listeth. And this kindeoflpirituall death is a fruit of finne,becaufe finne onely '^ makes afepa- ration betxveene Cjodandvs. The third kinde is the death of bodie and foule, and that h eternaHdeflruBion '^ in hell fire, called in holy Scripture //'^ "/^roWi^i?;!?^, or death after death. OF which almighty God by the mouth of his p Prophet,.?/ Iltue I dcflrenot the death of the wicksd^but that he [houldturne from htivfay and liue. To thefe three kinds I mightadde a fourth. And that is, as the Lawyers call it, a ciuill death, an vndo- ing of cur credit and honef^ reputation in theworld. And thisdeathis the wa- gesoffinnelikewife, foil theMamieoftherricked/7jallrot. But i". /'^w/hcremea- neth efpecially that etcrnall death is the reward of (inne, as eternall life is the gift of God. And :he reafon hereof is plaine, 'a man in finne doth offend God aii in- finite miiefde,and therefore deferueth an infinite miferie. But for as much as be- ing nnite,he cannot fuffer a puniiliment infinite in greatnefTe, tntenfiue firnulf^ ferricl ; he mufl endure a paine which is infim'tc in timtfucccjfme fine fine ,in eter- nal! death in an euerlalling fire. See Gofp. i .Sund. after Trin. The rervard'^ tx. o\'Jii'i!t,Aot\\ '"fignifie virtuall properly jWherewiih iij old n'me fc'uldiers were allured to fight. His meaning is, that etcrnall death is the dcuiJs ■■carncfl penny, Vv'ages and as it were prefTe-money which He bdiowes vponall his fouldicrs. Here then bbfcruethat it is the moft vnthriftie ccurfe to march vnder the colours ofSatan.and to haue^feliowPAp with vnfruitfullworkcs ofd.trk^ nefe. For hereby men gaine nothing butlofle both of body and foule. Who would ftrucjuch a mafler as hath neither will nor abilitie to prcferre his follow- ers- ? The deuill hath no will, for he was '^ a mHrthercrfrom the beginnin ^^y\\'ho(z name in Hebrew is Abaddo^i, in Grcekc Apollyon, a rearing lion feeki'ng whom hemay deuoure, i.Pcter 5.8. and as for his abilitie, though he promife^ king- domes, he cannot difpofe of a fe\v fwine without 'Chrifts permiffion. Alas poore wretch;hc hath nothing of his owue but finne and death. And in nature they be ^ nothing: for God made all things, and all that was made was gooA,jea very good^Gm.i. 7,1. But the dcuill begat finne, and finne bred death. And fo by coiifequcnce men feruc the dciiifl for a very nothing, his wages is death, and death 417 ' Rom 6,» ^ Lulhir inGa- lat. 1,19. 'Pliilip.3.8. ''M.itth, 10 22 *i.Cor,4.ij^ '"Rom. 1.7, fG.\Ln.2.2o. "-Ephefs.i/. 'Epfacft.j.^ '' ^iigull.qu.6. ia Matth.& tie TtinilMb.^ cap i &de Ci- uit.hb 20 cap. 6 'i.l iin 5.6. ">Efay59.2. "Maith.io iS "Apoc.il x.u. >" Ezck 3j.11 ''Pioii.ig,7. ' loat.Combis cempeudJib.j, cap.zi. Mmyr irtjoc. ' Oicumcn'm In Inc. " Ephcf j.ii. ''IoI)n3.44. >' Apocal.9 II, 2 Luke 4.6. « .Matth 8.^1. *> b[tin effcliio [eddefc£ita, y^Hgiifl.de Ciuit. lib.zi.caf.y. 4i8 cWifdom,n3 The fcuemh Sunday after Trimtie . ■* I lohn 3,4. ' See Calu'iH in- fii:i4tMb.i.cap,\ Ptrkjnsaur.< Catin.cap.iz. Sucin.toc.com., tit de pec,.9rig. ^ Cenftflib.i, I (ap 13. i Pfa!.$i.5. '' Tom^lfot. $19. ' Aagudm.'M. z.MKira Pclag. & Celejlin cap. 40 See Lathsr e^ Melanc loc. eo'Ji.iit. de pec. orke/i. 'Ephcf.z.j. 'Co/.*. vbifup. cap. 1 1 • 'iCor.iy. 22. " Rom,j.i9' ? 'Caluinapud Mirterttt.m lacob.i.iS- 1 DoH. Fu'kf ibidem. ' iz.qun^. Sz, art.2, 'lames 4. 1 7. death is nothing. I fay, nothing in nature, none of the workes of Gods ' hand. Itwereableffedturneforthe wicked if death in Scripture were nothing, if it were a morall nothing ; but the truth is, etcrnall death is (uch athing,asthatthc reprobate (ball findc it apriuation of all that is bliffcfuU, and apoffcilionof all thatishatefuUandhurtfull. So great is the difference betweene the reward of Satan and the gift of God. Simi] The "1 Scriptures hauedefinedfinne to be the trAnfgreffioti »f the law. anditiseitheroriginall, oraftuall. '' Qriginall isapriuation ot goodneiTe, and a corruption ofnature,deriucd from our firft parents t^dam and Sua, whereby tht faculties of our foules,and members of our bodies are difpofcd and prone to finne; that euery man may confelfe with ( ^uguftine : Taini.':mpptert^>tt(^i pecca- tor. And with 8 Dauid, I rvxs fliapefi in wicked>ie^e,ii»d infmne'hath my mother cen- ceduedme. This contagion is not, as /'««'hath excellently proucd in ^ iwo bookes agsinfl him, it is by propagation from the parents vnro the chililrcn. I fay from the pa- rents,albeit neuer lb righteous and holy. ' Regencrattis cjaippc mn regenerat filios carnii^fedgenerat ; ac per hoc in eos mn ejHod regenerate, fed qctodgemrat -« esl traijcit. SicigitHr, fine rem uifideliiJiHe alfoltitm [idelU ma rcgenerat abfolutos vter^.fedt eoi^qHomoio mAfoliim oleaTiri fed etiam olrafc/nina, non cleas qenerAm fed oleaiiros. I will not here curioudy difputc whether our (bules are infecltd bv the contagion of our bodies, as good oyntmcnt by afuftie vtflVll: or whether God in the very moment of creation andinfufion of fbuits into infants after a fort forfakethem. It isfufficienttoknowthat originall finne, being asacom- mon fire in a townc,men are not fo much to ftarch how it caine,as to be carcFull how to put it out. For death is the wages cuen of this finne alfo, other wife little children, who neuer committed a Aualloffcnce, flicipld not die. The text is piaine that all men art by ^ nature the children ofm-ath. As 'Bernayd in his ' meditations fweetly, Parentesantefeceruntdamnatum quamnatunt; peccAtorts peccatorem in peccatofuo genuerunt^ (^ de peccato niitriuerunt ; mijeri miferum in banc lnci> mife- riamindte.verunt : nihil ex eii habea uifi mijeriam, ^peccatum,cfr corrnptihile hoc corptuqHgdgeUo. The new borne babe was deadinfinre, before he was borne, trefpafling in Adam, and fo made pcrrakerboth of.his tranfgrclTion and guilri- ncfle, as our Apoftle fhevveth in the former chapter, concluding in the 1 8. verfc ; By the offence of one tkefault came on all men to condemnation. Yea but it is hard and vniuft that onefiiould be punifhedfor the fact of ano- ther. "> Anfwerismade, that «^/«/'?w is not robe confidered inthis refpecT' asa priuareman, but as a publike perfon, reprcftatingall mankinde, andthcrcfore looke what good he rcceiued from God, oreuilleKewhcrcboth were common to vs with him. And it is iufl: before God, and man ; before God, becaufe we re- ceiue more benefit by the death ofChrift, then wc did hurt by thefallof /^i- dtbit.c^p^. > Jiiliijtm.cpi^> lOJ. "^ Dew premijil hmmilim diui- nitatem, moria- Ubiis immortali- taieruypeccaioti bin 'mPifimtio- ncm,ab'icilU glDiificafientm-, qwqti'i pro- mifu indignii in heauen p oneflarre dijfcreth from another iogtorie : lb iu hell one dsmiicd fou!.. differeth from another in grief'e; being fo much the more wretched Ly hew- much the more wicked : Matth.i 1.24. and 2;.i5,Luk.2o47. EterrtAll hfeii the gi[t of Cjod through I rftu Chrtfl o:.rLord\ Godscterna!! de- cree tn ele(fl is without beginning, but it fliali haue end,vvbcn we let God fsce to face. The porTeiTionorthiseta-nali life fliali haiie a beginning, Int no end.- l-fr ^ thciu^ (hall fhine as the flarres for cuer Hud eficr. Gods mcrcie inbothlwcb rti- ther beginning nor end, for «/• is from cHtrhfiing to etseriafh.g. Theicbc three kinds of life correfpcndcnt to the three kinds ofdcath , and aJ of them ^are the giftofGod,rohotsthe^ Lordof life. The life nauirall of the bodie is Gods girt, for ^inhimnie line andmot'.eandhaue our being. The life fpirituall cflhe !ci,Ie is Gods pi ft, for it is the ^ hfe ofQhriFi, and of " Ged in vs. Etc mail life boti) r k \}v- die and foule mentioned in the text is taken £!thc^/'ro^■.'■God,andrs!homhefcnt, ffm Chriil. Or tile f re vita, fortheblefledtftateof Gods ele(5t in he2ueii,asMatth. 2 ^.4 "5. Markc 10.30. And both are the free gift of vjod. Inreceiningcttrnalllirc, ir. r^-rw/? f grace, for grace, ^ that is , the gift of glorification for the gift of inflificaticn. And :her.'fore whereas F^W faith here //;t!n. Gofpell, from pag. 2 5 2 . to pag. z 5 8. = Zcptr Ton. tan. Homing, ''P(al.i4M6. 'yiugufim.in Tfal.tO. ' Mchndhori, Culman, Miuio' rat. 8 i.ret,?.7. ■ ^ Thciiphyiad , Rupniin loans, ■' feriufn.i, in toe. "• Muknhu in Maiih.14 10.& Zepper.cm.i.ln toe. The Gofpcll. Markh 8. 1. J« thofe dayes rvhen there tras averie great compam andhad»othi/'g to eat, Uc. CUrifks miraculous feeding of many people with a few loaues , is read in the Church euery yeere thrice ; to witin ;*';»ffrj when 'wheat is Soucn : in Lent when it is in hopefull Spring: and in Harmfl when it isreadicfor the liarne. Thereafon hereof is manifold. I. ' That in lowing, feeing, and reaping our Corne we might not alcribe this wonderfuU increafe to the fatneflc of our land, cr grcatneffe of our skill, or goodneffeof our feed:but only to the blciling of God, '•^opcniKghii ka»d,a»d filling all things lining tvithpUntecujnef[e, « who doth cuery y eare make a great harucff of a few graines, as he did here make a great feaft of a few loaues. I 2. f That we may be well alTurcd of Chrills bonntie towards all his followers, I hungring and thirftingafter righteoufnefle, pioniding for them abcundantly, le(l I they faint in their way. gCarirg for fuch as cnft their care vpon him, as he promi- I fcdin his holy Gofpcll : I irH feeke the Kingdowe of God , and then all other things piall be miniflredvnto jott, Matth.6.5 7,, 3. Thatwe ifiaylearnetovfethefe tcmporall ble/Tsngs in '' rhankfgiuing to God, in ' ho.'pitalitie towards the ^oovc, feeding fuch as haue nothing to cate , in ^ frugalitie, taking vp the broken wat , not fuffciing any of Gcds good creatures vnprofitably tobelpoiled, or waflfuUy tobecaftaway. I The 1 The feitemh Sunday after Trimie. .f-DefecT:, of< The whole may be diui-*^ dec! into three parcels, a All I'erue f Food in rhe people ; ThcrewMaverj or eat company ^attdhAd rtothiao to cat. ' Faith in the Dilc.ples ; vhere Jhould a wan haftf l>rfad here in the ttiUer- ne([ctopttkfiethefe,S<.c. AffecT: J Ihauc compajften on the people. Etfed: ; AhoHtfoure thoufwddideat, andiverefuffi. ced with flit en lottnes^ and afttffmtilljijhes, which ioyntlyconfidered, m^yppj ' for the confirmation of our 5,"u^- ^Lnantie. It may confirme our beleefe concerning Chrifls Humanirie and Diuinitie, ™ botli together againlt Eutyches i his compalTion is a demonltration of his man- hood, for God is not compalTionate"/^^ KWi:?»w ajfeElum , but only fecundxm effe- Uum. The reafon is^becaufe " pittie is a griefe for anothers nuferie, P mifericordia dicitur, ejuia miferum corfacit, and that is not properly competent to God. So that Chd'iVlbcin^ touched rtith the feeling of our infirmities jsmA^nA^ fhevved him- felfe to be very man ; and his feeding of fo much people with fo little proui- fion, is an argument of his Diuinitie. The children oflfrael m the wildernefle difputtd with Godafter this manner : ■■ Hefmote thcflonierocke indeed, andthe raatergiifhid out j i>ut can he giue bread alf0 , or protiideficp) for hii people ? (hall Cjod prepare a taile in the rvilderfiejfe ? As if they fliculd arglic thus : If the God oflfraelcan doethis, thenheisGod, then he is among vs and with vs. Goeto then ye ftiffe-nccked lewes.and incredulous generation, refifting the holy Ghoit, and net acknowledging Chrift for theMeflias. If hebeGodthatcanprouidea tabic for his people in the wildernelTe, and giue abundance of bread in the dcferr, haue fo much patience as to confidcr a little this miraculous ad of Chrift, amph- fied by many remarkable pregnant circumftanccs in the text. As T. we may reafon from the place, Chrift was in thcrfildemeffe/aTve from all townes , all villages, all houfes,in fo much that he could ' neither buy nor begge any bread or meat. 1. From the flendcr prouifion , feuen loaues anda fevp fmall fi/hes. 'Infimi- ting that Chrifl: can fill with a little, fo W'ell as with a great feaft ; according to that of" lonathan ; It « net hard to the Lord tofatte rvith many or retthfcw. I f they had beeneioaues and many, many loaues might haue filled many mouthes: or i f loads not loaues, feuen loads ofbread haply might haue rcfrelhed much peo- ple. Butanfwcr ismadc by the Difciples in the5.verfe, that they had onely /(7,?«/«, and of thoTe buty^«f» , and a fervfmallfifhes. Fifh, fmallfi!'h,afew fmail fillies. Euery word hath his weight, for folid flefli migbc haue contented hungry people better than fifh J orifthefc filheshadbeene fb great %s Whales, or(o manf as " S. Peter tooke at his ftrange draught, there might haue beene rer died fome probable reafon of this wonderfull miracle : but they were flaggic for their fubflance, little for rheirquanti tie, few for their number, <» /fw /w<«./ ffh's, euen fo few, io fmall, that (as it is faid in the like ftorie, Ioh.6.9. ) a little boy carried them all about him. And whereas it may bethought, that thefc men had pro- uifion of their owne, 5- >/ Exod 15.11. 'PfaI.8«.8,io. ■* Ferui C0H.2. in lot. '■^axccrtuiin lac. fEfayJJ.i. eloha 7.37. 'lerem. I 7-1^. li.Tim.6.17. "Pfdl.82 7. 'Ptraiinm In (}ml/ot. Heroic. Ppfaliit.z. ^I?fal54.ii. rDanld 6. 'P&l.ij.i. * Lufce 1.32. ' PJiilip.i.6. ^ S»chi>lxerus put together, amplifie Chrifts omnipotent power in working this wonder , and are able to make men acknowledge with the Prophet ^Efaj ^ Lord thou art my God, I rrill exalt And praifi thy name, for thou haft donetvofidcrfuli things. And with ^ Kj^ofes : O Lord, who is lik^e to thee among the gods ? who like to thee, fo glorioiu inhoUnejfe,fearfttlli-4 praifes ^ doing wonders} And with * the Pfalmographer, nAntong the gods there ii none that can doe as thopt doefl,for thou art great , and doc ft wondcroHS things, thou art God alone. Secondly, this Gofpell fenieth aptly for the confirmation of our hope : ^ pro- pounding Chtin here both able , and willing to (liccour vs in all our afflitfli- ons. Able, for what can he not do^w/jo /^^ /oarif thottfand hungrie people with feHen/oaues,andafcwfma/l fi(hes, in fuch a plentifull manner, as that all of them were fitffced, and yet feuen baskets full oj broken meat were left ? His willingneffe is infinuated alfo, « for that before any of the diftreflcd people made fuit to him , he preuented them of his owne accord , calling his Dilciples, and confulting how to rekeue them in this exrremitie, faying further, / haue com^ajfiun on the people , becaufe they hauebeene with me three dayes. He faith not, I haue compa'lion on myDifciples, or I would my friends and acquain- tance were fuccoured , orlpittietbegood men in thecompanie .• but he faith, in generall , I haue compallion on the whole multitude ; not excluding any from his gratious fauours , openly proclaiming , ^Hoe , euery one that thirtieth comejee to the waters , 1 fiy, come buy milke without Jiluer • B if any man thirJt, let him come vnto me, and drinke. Come all ye that are wearie and laden , audi will eafeyoH. ^ !^iefurierii,paniitibieft : fi fitter ii^ aqua tibi eft : fi in tenebrites, lu~ mentibie(l,iic. Let vs not therefore put our confidence in man , for if' all flefli be grade , and the grace thereof as the flower of the field , then ^ cur fed ii the man that truUeth in man, and mal^thflfi} his arme. Neither let 7S truft in our money, for ' riches are vncertaine. Neither in our felues, iov he that new ftands may fall, i.Cor.io.12. Neither in Princes , for albeit in regard of their high place, they be called gods ; yet in regard oftheirfraile nature, they Jball die "' like men. And therefore the Mafter.ofthe Ceremonies , at the Popes inauguration , beareth two drie reeds , whereoftheonehathonthetopa candle to kindle the other, crying aloud vnto the Pope, " SanEle Pater, fie tranfit gloria mundi. Neither in Angels, or in Saints, fi-ir they cannot haue "fwwf^ oyle for themfelues and vs too. But letcur? helpe flandin the name of the Lord, for his eyes are ouer the righteous , and his cares are open to their prayers, i. Pet. 3. 12. '\ He deliuereth the loules of his fcruanrs, and all they that put their trull; in him fliall not be deftitute. The Lions roare and fuffer hunger, but they that feeke the Lord fliall want no manner of thing that is good. This was verified in ' 'Daniel, who being caft into the dungeon of Lions, wasnotmade tRcir prey: for the Lions roared Itill , and continued hungrie, whereas D<«Kt. I .cap.tj.lanfen cort.cc.p 6 5 Theophyla^, A<^tiin, Ponta?iJn loc.Sarceriiufchoi. in Matth. 1 4 Terns fcrm. ^.Dom. 8 poJH Pentecofi.MelanB. Qr omnes ferepoflillat. in Euangel. Bom. 7. po^ Trinit. The Gofpell and Epiftle meet , in that all ourhappinelTe and helpe commeth only ftomheauen, i^s the gift of god thrmgh lefiu Christ our Lord. ThcEpiftle Rom. 8.12. 3rethre}},we are debtors not to thcfliP^y to Hue after thejlcjl)^(^c. flefli , inrefpedl of our »AintP<«»/in f this Epiftle < Exhorts to the lifefpiri- tuall , in reiped of our <, r-n,. 1 r (• • c 1 ^^Ticht.tothe R)trtt drvelhnc; tnvs. ' Dehorts from Iiumg after tlie J, -r, , ' t, / a / /> /» - - - -=> " > Optclib.t. cap.2.3. ' .irrltcfibid. In dm Vila: ^ Epi(l UU.ar.te cfca H'u/dn. ' Canniar. tn eiusvna. 'Alclaxnhm poliilm.loc. UktM yegi sPro 11,17.34 Sjtc?rius. 'Mai !jr. 4M * Efay ?8.7. 'Rom. 1 1. 14. "■ Gen.j.9.14. 'Ephcf.j.ji, 'Epfief.2.5. i'Galat.s.'4. q Rorifi.8.«. ' i.Cor.ij.io. (Chryfofi. ' Marijr. ' I Cor.d.7. » l.Pet.1.19. T i.Cor,6,lo, Tf^e eighth Sunday after Trinitie. ^ V[ophct,hide »ot thy fe/fefromthi>fe owMeJlefi. Sometime for fuch as are of our ' countrey,lometime for our kindred ; zs"^Lal>an to Ucob , Thou art my bone and mypjh. Sometime for "man and wife. ''Bulke of his bodiCj Prou. 14. 50. A found heart ii the life ef the fie fl). And Ads 2. 3l.«5«i6fr /?« flefh- JhottldfeecorrHption. Faculties ofhis foule, Matth .16.17. ^^^^^ ^"^ blend hath not re nettled it vnto thee. Sometime for one man, 'Malac.i.io.j I » lob 1,9. i" Mark.io.jo. c Apocal.x.10, ^Strm,\-maa- nun. B.MarU, *i.Coi-.s I. \t rbcophj/laii, Ctietan. and that in refpeft of the^ ^^^^^^^jj corruption , and ill difpfition of both , and {o /'ow/calls our will vnregenerate," them/lofthe jlefi : and our affections , p affcEliotis of the'fiejh-, and our wildomej the'i-wifdswe of the flejh. Now we arc debtors vnto our felues, our loiiles, our bodies, as alio to our (e- condfelues, our wiues, our friends, all of ourkinne,allofourk!nde,yeato the very beads, Prou. 1 2. 10. only no dcbtorvnto theflefii, inthe laft acception , as it doth import the luH of the fie/i. And therefore whenitflial! fasitisinticing andfubtle)call vponvsimportunatlyto pay this debt as adutie, we mult an- fwer, that hereby we fhallincreafe the debt of our finne to God, and fo the more wc pay, the more we fliall owe, like paying with chalke , which euer makes the fcoregi eater. The fecond member of oppofition is notexprefled hcrCj but it is implied, as all Interpreters obferue generally. For if we are not debtors vnto theficfli, it followeth ncceflarily , that we are debtors to the {pint,'byv>hofe grace we are vhat/oeuertpe are. ''God beftoweth on vs his gifts out of bountie, but our feruice performed vnto him is of dutie. 'Where then arctheworkes of fupsrerogation? If they be deeds of the flefhjthe reward thereof is death ; if they be workes of the fpirit, then aiTuredly due debt. And /o when we are at the beft, aS ofvs are vnfrofltable feruants , obliged to God in a double bond , one of our creation,asbeing the workemanfliip ofhis hands, and " vDho plmteth a vineyard, and eats not of the fruit thereof? another in refpcft of our redemption , as being his bought feruants . hisfworne fcruants, his hired feruants , euer receiuing wa- ges before ha.id. Allof vs are bought with a ftrife^yearviththe'^fretioHsbloud ofChrifi : and r therefore we muft glorifie God in our bodies and in our fpirits, for they are Gods. All ofvs arehs fworne fcruants i a holy baptiline, renoun- cing all other mafters, as the world, the fltfh, and the deuill: and openly pro- tefting before God and bis congregation , that we will fight vnder Chrifts ban- ner as his faithfull fouldiers and feruants vnto our Hues end. All of vs baue payment in hand alfo , which , if we had fo much as common honeftie , lliould make vs a fliamed to refufe the Lords feruice , whofe wages we hauc receiued al- ready. For it may be faidtovs, asthe*ProphetinthcnameoftheLord fpake to the Leuitcs ofhis time; fyho amcngjov fiuts the doore of mj Temple , or kin- dles afire vfon mine Altar in vaine ? Who can ffand vp and lay, that he doth any feruice to God without a reward ? The Father of lies in this faid truly » » Both lob f ear e God for naught ? Did not the Lord make an hedge about him and hii en euer ie fide} Confidcrthis point when you will, andyoufhall finde that for euery peecc of feruice ye haue done to the Lord, yc haue receiued prefcnt wages an ^ hundred fold, and in the world to come, ifjou « continue faithfullvnto the death, he xvillgiuejou a crowne of life. For your light affiiEiien , which ii but for a moment, ca»feth afarre mofl excellent and eternaU weight ofglorie, i.Cor.^. 1 7. And fo the moft holy man in his beft worlN es, as ^ .^^rw^r^^ notes, is debtor to God for them, and not God a debtor to him: according to thc/ext here,'Brethren^we are debtors not to the flejb, but to the fpirit, IfyeeliaeaftertheflefhyeeMltiie'] There is a great difference betweene Ii- uing in the fleflb, and after the flefh. Euery Chriftian liuingmuftdwcllinan earthly « tabernacle , clothed with fiefli andbloud. S.PiUfl therefore doth not fay f deflroy the flefli , or hue not in the fleih, but fo mortifie the deeds of the bodie that yee line not after the fiejh. Now that man liueth according to the flefh f as s himfelfe The eighth Sunday afttr Tritiitie. g hiiafeif-c dorh expound himfelfc) who fulfils the lult ofche fIerh,''o'w ejitantrtm- crimjj piteH voluntati parttcr 0- voluptati carnn fatufacit. Jn that i now line in the Helli,! line by faith in the Sonne of God, faith our Apollle. Thou hcarell the vvincie, butthou knowc(t not whence it commtth , or wliethtr it goftl) , ' enen fo is euery man that IS borne of the fpirit. '' thcu heareft me fpeaking, eat.ng, labouring , fleeping,and doing other things as other men , and yet thou feell not my life, fori liue by faith in the Sonne oiGod. The word which I now corpo- rally fpeake, is the word not of the flefh, but of the fpirit : and the fight which goeth in, or commeth out of mine eyes, howfoeucr in the flefh, \s not goucrned of thcfleiTi, but by the Holy Ghoft. I behold a woman, and kifl not to finne with her; this beholding is in the f'.efh , becaufemine eyes are thecar; allinfbu. ments of my fight: buttbechanntffeof this looke proccedeth onely from the lan'flif}ing fpirit. So likcwilt my hearing commeth not of the f^cfli, although it be in the llefh : it is the worke of Gods owne fpirit that I htare what I lliouid, as I fhould, hauingrf ^ goad eare which heArkfncthvnto wtfdome aJadly.Thns 1 line^ jet not I now, but Chriji li^teth in mf , andinthat I Itueitt theflej% , / line-by fcith tn the Sonne of God ^ who h,uh lotted me , and giften himfelfe far me ^ Galat.2.20. This docltine is like flagons of wine to comfort fuch aswalke in the fpirit, for thej [hMl litte, ye liue that "' they fhall neuer fee death For when our breath oncelliall leatie our bodies, and we fall a fleepe, we lliall behold with the blcflld Martyr " Stephen, heauens open to rcceiue vs, andChrifl {landing at the right hand ofGod with ftreatched forth armes, asreadieto embrace vs. And fo this kinde of death is bur an inlargement after a long iniprifonment , or as a landing at our owne conntrcy, ;. frer our tedious and t roublefome trauell in the tempeffu- ousfea of this world. But let the drunkard and incontinent perfon tremble, who follow the lults of the flcfli , and that which is worfe , fulfill ihe lulls of the flefh, and that which is worft of all prouoke the lufl of the flefli. For as long as they continue this habit of finne, "they be fpii if ually dead, and without repen- tance fliall eternally perifh. Either we muft flay finne, or elfe finne fhnll (lay vs. P L't no min decline jon with v.iine imot'dsyforjforfnch things the wrath of God com- meth vpoa the children of difobedience , s For as no man commeth either to priion or palace, but by the entrie thereof: cuenfo no man goeth to hell or luauen, but by the way thereof. A life which is after the flefh , is a thorow-way to that dungeon of darkentffc ; a life guided by the fpirit , is the path-way toParadiie. Where the tree falls there it lies, laith^i''3/(?»»»«, and experience ttacheth vs, that it falls to that fide on which the branches are thicked: if the grcatefl: growth ofour aftions fpnng from the fpirit, out of doubt we fliall fall to the right hand, and line for euermore ; but if thine affcLlions grow downeward , and thou walke after thefieOi, alTuredly thou fhalt fall to the left hand and die- For without ''ho- lineffe no man fliall 'iz^ God, and he that doth righteoufnefle is righteous , faith, f S.Iohn. Asifhe fliould fay, not he thatcantalkcof righteoufntlTe , but hcthat doth walke in the fpirit. Tace lingua^ locjT4ere vita : Speake not thou for thv good, life, but let thy good life fpeake for thee. For if ye through the Jpirit mortifc the defdi ofth( bodie,ysp^allliHe. Herefomc msnobiefl that of P,tul againfi Paul'^ nommetier hated hhtwue flefh, but noarifljith and cberifheth it. Anfwer IS made , that we may louc the flefh asafcruanttothefoule,but not as a'' miflrefle. NoviSmeatjCorrenion^and worl^ belong to thy feruant. ^So vvcmufl: prouide neceflarie food for the bodie left it faint, hut v^'ith it ^ chaftifement and worke lefl it prouc wanton. According to that of '' Salomon ; He that dilicately bringeth vp his ferttant from youth , at length henill be euenM hit fo/ine. For as a fhip ifjt be oiierladed is eafily ouer- wh'ihned by the water, or ifit be too light and not ballnffed , is eafily driucnrut of the due courfc by the winde : fo the bodie mufl: neither be fo we:ikned and emptie with fading, that it be not able , nor yet fo pampered and ouer full with Railing, that it be not willing to performe the workes of Chrilfian dutie. Such then as make their gut their god , concupifccnce^heir conkience ,*Iufl their law, Nn 3 '^gluing 8 Rnmi J.14, '' .iidtfti. 'lolin i.S. * luiher.inGa- l-U.z.zo, 'Ecclefi j.ji. "loha 8.51. ° ^Cj uw. Gorraa. PFphefs tf. "! Cauper l» lac. •■Ealcfi.i 1.3 'Hcb.1a.14. •l.Epift.3.7. "Epiiefj 39. " t h!»>hf!r.a, ' Ecclcfiartuus R ya'd tn toe. « I. Cor 9 29 •"Prcu.a^.ii. 425 «Ephef+.i9' * aiorltrat. ' CtlC!3M. f MeUneHm. gB.oui.6.19. 'Deut J4.I. The eighth Sunday after Trtnitie. * Martyr. ' Caklan, in Ik. Ctlitin. yiquin. •K-om IO.I2. PHcb 4..ifi, rGalacs zz. 'i.Pet.i.io. 'iCor. I i». " Ephcf 1.13, & 4 JO. • Erafmai, Martyr, Caktan, y Gen 6. J. ^Ecclefi.ijt. 1 1 Ioh.j.20}tl 'Pcou.jo.ia, fgiuing themfelues ouerto worke all vncleannefle euen with grcedinefi&, are they who Hue not after the fpirit but after the flcfh. For 06 many osareledbythejpiritofGodthejarethefonnesofGod'^^As the naturallfonneis flefhof hisfaihtrs flefli, euen To Gods acJopted children haue the Spirit of God dwelling in rhem, and this Spirit makes them and God one, asmanandwifeisonefiefli,Ephe(.5.3l. Tobe ledby the Spirit , is « notto be carried away with a violent furie , ' but to be drawne obediently , g ^««»»/ our members 06 fer Hants vnta righteeufnejfe, -wittingly , ■tfidinglj cum diltUiene 0- de~ leBationCy with aliking and loue, faith '» t^ugujiine , Or with light and clciight; for the Spirit leads vs efpecially monendo & motiendo : firfl informing our mindc with his admonitions,and then inclining our hearts with his motions. He doth not lead vs as blind men are lead by their guide, a way which they doe not know, but he doth open our eyes, and lets K%kz a farre off our hcauenly Canaan, and then afi:er he hath carried vs vp with Mofes to the top of' Pil"gah,he rnoucs our hearts and makes them cheerfuU , willing and refolute towalke towards it. See Gofpell, 1. Sunday, andEpiftle J.Sunday in Lent , EpilHe for Whit.'nnday, and Epiftle 6.Sunday after Trinitie : how the fame Spirit is to fiich as arc vndcr the Law, the fpirit ofbondage, but to fuch as beleeue the Gofpell, the fpirit of adoption, fee Epift 4. Sunday in Lent. How the fpii it cry eth in our hearts , and helpeth vs in praying, fee The grace of ear LordfiLc. Abha Father^ This duplication is ^ patheticall, and myfticall. Pathetica'!, 'infinuating the certaintieofouraflurancc that God \s our father, and thar we are his children : as alio that we fliould be " ferucnt , earnelt and importunate with perfeucrance, not taking a deniall in our prayers at our fathers hands, a- gaine and againecrying,/<#/je>-, / of the 'fpirit islone, ioj, peace, long-fuffe. f-<»jT, &c. by which four calling and eledion is inadefure. For all fuch as arc led by the fpirit of God are the fonnesofGod. By feale, he'ing^ gods earnefl , by ivhich a Chriflian is " fealed vnto the day of redemption. Here we mufl: obferue that neither our fpirit, nor the fpirit alone giuesthisteftimonie: but both con- airring and meeting together; as the ''word ( »-yfijurtfTi/p«j doth import. Our fpirit makes not this true certificate , becapfe mans heart is al waycs y euill , and off en 's deceitfull. And therefore boaft not of thy confcience without thewit- neffeof the fpirit; for Paul before his conuerlion had an vnfained zeale of i falfc religion. Galat. i . 1 4 and the Laodiceans had a counterfeit zeale ofa true re- ligion, Apocal.5.1 5, Againe,Gods fpirit makes not thisperfwafion in vs with- out the witneffe of our fpirit •• for ••» if our heart condemne vs,ivhat holdneffe can rut hauervith God ? And ^ i'./'^«/fpeaking of his Apofllefliip , I k»orp nothing by my felfe, yet am 1 not thereby iufiifled. And there fore we mufthere take heed ofpre- fumption,and defpaire. The fond Anabaptift and hypocriticall fchifmaticke rake their owneprefumption for this teftimonie, litiing after thel^efli, andyetboa- fting of the fpirit. 7"^^ rif « ( faith ' j'4/o»J»« ) a generation that are fure in their e-mne eyes, andyet are not roafhed from their filthineffe. Thefc pure people brag fo muchofthcfpirir,as if none were the children of God , but fuch as either fauour or follow their humorous faflion. Examincthyfelfe by this text, atouchftone which can neither deceiue, nor be deceiued. If thou be the fonneofGod, then artthouledbythefpiritofGodj if led by the fpirit, then thou liueftafter the ihe eighth Sunday after Trimtie. fpirit; if thou liucft after the fpirit, then thou bringcth forth the fnutsof the {'pint: for the fpirit is holy, the ipirit of fancflitic. Firil be makes thee, then al- lures thee to be the lonne ofGod. If thou continue lb malicious as other , lb co- uetoiis as other, lb fcornfulland proud as other, liuing after the fltfli, ''albeit thou dreame of the fpirit, it neuer lodged with thee. Tliis opinion of thy iuHih- cation and elertion arileth one!) from thine ownc conceir,and Sarans deceit. As the carnall Golpeller may not prefume : fo let not the weak eChriilun of a diftrefled confcience dc(pairc,for that he feelcs nor alway the witnes of the ("pi- nt in the fame meafure. For die "= children of God in this rcfpecl rcfcnihlc couc- tous rich men of the vvorldjwhofuppofe tliey be poilefTers ofmuch, and yet their great thirft after morc,caukth them to eftceme that which they haue as nothing, and therefore comfort not thcmlekies with thelawfuil vfe of that which they hauc, but vex their Ipirits with reftleffe thoughts for that which they waiiheucn lb many good men exceeding rich in the graces of the Lord Icfus, arc lb dciirous of more , that oRen (they count that nothing which they Iiauc, but grieuoiifly complainethatthey haue no faith, no loue, no grace, no life, nolpirit. B'.;t alli*- rcdly this mourning for his ablence, is an cuident demonltration of his prefcncc. For as none are more ready to boafl: of the Ipirit, then they who haue him not ; fo none complaine more that they want him, then they who polfelTe him. If we befonnes^then tire we alfo heir es^t he heir es Imeatte ofGodT^ Inheritances are conueiedvnromeneitherby birth, or gift, or will. Almightie God hath ^ cholcn and adopted vs his children before the fcurdation ofthe world, S begetting v.<; with the word of truth , and lb making vs his fonnes , it is his good pleafure to ^ giue vs his kingdome ; recording this adoption , and donation in his hoJy Scripture which is his reuealed wilUBut there is a great dirtcrcnceberweeucthe tcmporall and eternall inheritance. 'For in the one the teflatermuH be dead, and the fucceflourliuing: but in the other jAlmightieGod the teltatoris euer li- ning, andliishcires before they can be fully pofitlTed of his kingdome , muft be dead. Secondly,'' tcmporall inheritance being diuided , isdiminillied , and fo much land is as a nothing among many: but our heaucnly inheritance being imparted to fo great a number ("as ' as none can number) is not kffened'or iinpai •■ red. Euery faint and lonne o God hath euough , and isa crowned King, Third- ly, the partition of an earthly pofleilion breeds among the coheires enuie : but in our hcauenly, the ioy of one, is the ioy of all , euery one being glad for the good of another. Metres anftexedwith ChrifiJ'^'Tht teftatorand Iieire make but oneperfonin the Ciuill lawes eyes;fo there is fuch an vnion betweene God and vs in Chriil, as that all his heires are one with him, according to Chrifts ownc wifli in the" Gel- pell , / ^>'ay not for my T)ifctples alone ^ but for them alfo which fliall heleeue in me through their word, thM they all may be one, Oi thou, O Father^ art in me , a^.d! in thee, euen that they may be alfo one in vs. As P that fan^ilieth and they who are [anElifit dare all one. What afweetLordishewho makes all his feruants his p friends, and that which is more, his"! brethren, and that which is moft of all, annexed partners with him in all the good that is in him? I befeech you therefore, defpiiing all the fubtle offers ofthe deuill , all inticing pleafures of the fiefii , all eanlily trta- ) furesof the world, let vs euery day more and more fecke for this" imniorrall and vndefiled inheritance referued for vs in heauen : i tyEtemam fine fticiejj}. one, dijlrtbutam fine dimii]/ttione,comm»nemfineinmdia,riijJicientem fine indiaen. tia, iucandumfine trifiitia , beatamfine omni miferia. To the which , he bring vs who 427 •i Ph}li[iinli>c. ■ Ccwi^er in loc- fEp!)cf.i4. sianics 1,1 j, ^ Lukeia.3z. 'Ambref.lnloc. ' Ardent- ' Apocal.7.9. " Martyr. "loh 17 J0,2I. "Hcb.Ml. flolin IV'?. ■il'lalai sa. ' 1 Pet.! 4. ^jirdtm. 4x8 \ The eighth Sunday after Trirtitie. 'Euth me thy wajes, O Lord, and teach ma thy pathes- open thou mine ejes that I may fee the rvondroiu things of thy lara ; lead me forth in thy truth , and learne me, for thou art the god of my faluation. 2. Diligent fearching of holy Scripture with the men of= Berea. ^ . Godly conference like that of the ' Eunuch and Philip ^ .Serious and deuout meditations, g exerci/iKg our Jelttes in the /aw of the Lord day and night efpecially iudicious and hcedfull attending to the word preached. ^ An auditor muft not be like the fpunge , that holdcth all water both good and bad; nor like the fieue , tHat holds neither good nor bad; nor hke the boulter that keepes in the courfc bran,and boults out the fine flower: but he muft be like the fcry, keeping the good feed,but cafting away the duftand vnprcfitable darnell. He muft fcry the Sermons ofthc Prophets and ' try the fpirits, '' exami- ning all things, and then holding that which is good. This duede belongs not only to theClergie, 'butallototheLaitie, yea to the moft ignorant. For albeit eue'ry one cannot be learned in the writings of the Prophets and Apofljes, which are the great 5»^/#:yet,that he may take heed of ftlfe tcachers,he muft vnderftand the plaine principles of his Cateclufme , which, as "» one faith , is the lit tie Bible. Falfe The eighth Sunday after Trinitie. f4//ir7r fhali become ofthee? to tliis he anfwercd like- wife, that he knew not. Well, faith the King, I am then more learned ili thy fci- encc then thy felfe, for I know that thou lliait prefently be committed to prifon, and there lie fart all this Chriftmas for a iugiing companion. Now that we may take heed of thefe prophets , oblerue three rules efpecially, dehuered by thatreuerendDiuine " AJafler Fox : Firfl the Prophets of God goe plainely to worke, whereas iuglers and foothtellers haue a doubtfulland a double meaning to be turned this or that way , like a nofe of wax. To let parte the fop- pilli oracles, and prophecies in old time; giue me liue to remember an example taking out of a common ty^'lmanacke. Theprognofticator faith out of his deepe iudgement, that fuch a day pjallOefimewhat differing from indifferent. And what weather isrhat I pray ? whether it be cold or hot,moift or drie, foule and faire, it may be faid fomething differing from indifferent. 2. We muft expend whether the prophecies are priuate or publique: for as the Scriptures; fo the prophecies of God for the moll: part are nor of priuate interpretation, but indifferently refpe- ding the whole Church. And therefore fuch prophecies as concerne the names of priuate men , and*armes of particular houfes, are worthily to be fufpeded. ?. We muft examine the matter and end of prophecies, as whether they be fpiri- tuall or worldly, whether they tend to any glorie of this prefent world, or whe- ther they tend to the fpirituall inihudion or comfort of the publike Church. But our bleffed Sauiour here hy falfe prophets ( as the " Fathers cbferue ) doth vnderftand hercticall Dodors: called falfe, y for that they be falfifiers of Gods holy word ; like the cunning Lapidarie , who felsa By rail for a Diamond. Now thereafon why Godfuffeiethheretickesin the Church is manifold : i. For the triall of our* iiXv^^xzccoxA'mgXOthdXoi^ Paul: there m>t(} be herefieseuen among joif , that they nhich are appreaed amottgyoH, might be knowrte. If a prophet arife, hith'^ 'Jlfofes , and inticethee to goe after other gods, thou flialt not hearken vnto tlie words of fuch a propher,/e. canfe men « loue not the truth that they might befaued , almightie God in his fecnt iudgtraent flitfllf ndjlrdng deliijionSythatthey [houldbelceueltes. As himfelfe fpeaks by the mouth of his holy ^ Prophet, becaufe this people come neere to me tvith their mouth, and horiour me with their lips, bnt haue remoned their heart farre from mc^ themfedomeofthetvifemen (hall per ifl) , and thevnderjlanding of the prudent mm fhallbe hid, Becaufe prophane people dcfpifc the perion ofthe Prieft,and negleft his dodtrine:God often fliutteth vp the eyes ofthe chiefe Seers; and lb the biinde leadcing the biinde both fall into the ditch. f^hichcemQs Being neither fent of God , nor lawfully called by men ; but they runneoftheirowne accord, alway without commiffion frotnheaiien, and fometime without ordination on earth. '' I haue not fent thefe Prophets, faith the Lordly et they ranne: I haue not Jpoken to them,andyet they prophecird. Haply feme men will obiecft, God in old time called his Prophets and Apoftles immediately, brnilhing them alfo with gifts extniordinarily : but how fhall a man i n our time know whether he be called of God or no? To this obiedion anfwer may be, that Vniuerfities are the nurferies of Chriftian learning, ss^Chemnitius termed them, ecclejid PUntaria. Being like the Perfian ^ tree, which at the fame time doth bud, and blcffome,and beare fruit. In them alway fome fhould be ripe for the Church, other drawing to their maturitie, fome in the flower, and fome in the bud of hope. Eor this end God promifed that he would ftirre vp Kings and Qiicenes which fhould be nurfing fathers and nurfing mothers vnto the Church, Efay 49. 23. that is, to be patrons of learning, and founders ofCoUedges and Schooles. My deare nurfe the Vniiierfitie oiCambridge, hath for her armes the books clafped betweenefottre Lions I aridherworthiefifterofOxif«/e^//a(t7/itoj,apttotcach.i.T/m.3..2. But fuch as correft the Magnificat in the countrie,before they haue their Nssnc dtmittii in the Vniuerfttie : fuch as will not fta) at lericho till their beards are grovvnei fuch as will not relide with the fonnes of the Prophets inaCollcdgc, till they be fiirnifhed with all excellent parts and arts as are moft fit for the Mini- fterie fuch as will be Pcunduits toconuey water vnto other , before they haue beene cefterncs holding water in thcmfelues :as }t fant ifl^ pe/lefouiitm; nifi Komiiiii (^hriffi^ni extritifecm fupfrfi. cics ? All thefe fheepescloathing , are notliing clfc but precife titles of holiiKfTc, andcutfidesofChriftianitie. Falfe Prophets ( 3S an ancient' Father cbiernes) haue linfcy-wolfcy garments, inrm Imum fuhtilitati*, extra lanamfimpliciiatii de- moKilrant. Thefubtile thread of deceit is within-fide, but the plaine web of fim- piicitie wit hout-flde; their *= infide is of fox furre , their outfidc of Iambs wooll. And fo the betrayers of the Church , as ' Cyprian faid , are in ipfa ecclcjia contra ecclepam: in the Church againft the Church. Here fome will obicd , if an he- rctike be fuch a monflrous beaft, ■" intits l^ero, forii Cato, totm ar/ihinnm ; how fliall a rnati take heed of him? OurbleffedSauiour fhewethinthe vcrie next words. 7eJhfiHk»orv them hj their fruits'^ As a woolfe may be knowne from a Oicepe by his" howling and°clawes;fo may we dilcerne the falfe prophet from the true, by his words and his wcrkes. p S.x malii rrtoribm & malo dogmate. q Some Di- uines haue referred this only to bad manners , ■■ other only to filtc doi%ine ; but the Scripture flieweth exprefly,that we may know them by both. As firfl by their lewd life : for alfaeit they difTemble cunningly for a rime , being in flicepes cloa- thing, f yet ifyou be circumfpedt, in the end you fhall know the wolues euen by their clawes. ^ Etji non ab omnibM fruUibm , falierrt ab Aliquibm cogmfcetii cos: As, they be " /offers of their ownefelHcs, cottctous,boaflers , proud , cur fed JpeakerSy difobcdicnt to parents, vnthankejull^ vnholy;^ clouds Are thej without water, carried about * H':crii7'. aduo- ')!*> Ri'jjiis lum. 1 ful 211. Idem Socta'.ci & So- liurt.ctr.t i.coL ' I.Tim. 4. It. »Tiius i,$. ''Ponttn. ^Can.p'anr/it.%. See Suruey of pretended ho- ly difcipline, C.ip !. Si Car. 1 1, 14. '•I'ik4epr jiugu^in.de fa.dom.inmon- te, lib. z. in fine. ^ Iohn.14.1 5. « 1 lohn.j.aj. ^ jirdtni in lee. ' Biicet afui Uorkm.in he. about of m fides ^ ettenJ let with fenjualitie. JJut we may know them ' cfpccialjj' by tlie friiicsoftheirdodriiie.Tit.i.i I. teachingthingsnhich they ought net for filthy lucre fake , preaching fables \ 2.Tim.4.4. and that which is vvorfc of all, doElrines ofdemls,forhiddiiig to marrie , and commanding to ahflaine from meats •" I.Tim. 4. 1.?. The^ vvolfe Tcattereth and deuouieth the fheepe , but the good fhepherddoth ^ gather the lambs with his armcs, and carrie them in his bolomc. The true Prophet = bindeih vp the brokenhearted, and ccmforttth all that momne J deliuering dodrine to 'J edification, exhortation, confblation. Such then as « caufe diuifion, and fcattcr the flieepe of Chrift, fuch as rather confound, then comfort the dirtrefled conkience, fuch as build not v^pon the "^ foundation lefus Chrift, bur are giuen oucr to fables, teaching for B dodrine the precepts of men : I fay, liich as are thornes in our fides , and thirties at our feet, are not good plants in the Lords Vineyardjbut as S.Iude fpeaks, corrupt trees, treice deadypluc- ked vp by the roots; and fo we may know t hem cafily by their fruits. A good tree cannot bring forth bad fruits, neither can abad tree bring forth good frHits~\ It isobiedLdagainft thisaxiome, that Dctsid was a good tree , yet he brought forth euiilhuits, ''murther vponZ/rw^ ,and adulteriewith Berftjeba, Taulou the contrary was at the firft an cuill tree,yet he brought forth good fruit; as being a ' chojen ve(fell to beare ChriHs name before the Gentiles, and JCtags , ^ BclUrmine to relate Gods ttr- rible iudgements vpon Arrins, iJiiontamu^JuUuH Apoftara, NcFioritu, and other ancient enemies of the Chriftian faith. And it was well done of Mafter /"(j.v to remember in his P Ads and Monuments, the fcuere punilLments of the fame iufl God vpon the bloudie perfccutors of his holy Martyrs. Audit was well done of "5 EHm Ha>tfenrn»llerMSi to note the defperate death, and vncomfor- table ends of fgnatim Loiol^.,Xatiier,Turriaft;ts,and other chitfc Smts or Sfatfits. And h:iply well done of ■■ Huntindon, to chronicle the mofl: vnfortunatc manner of H-'iUia;)* Rufu his dying. And well done of ^ Toljdore, to note the terrours of confcience \\*iich euer accompanied King Richard the third. But here v\ c muft obferuCjthat thefe things are to be remembred for our good, not for others hurt. Many men are ready to mirke the iudgements of God vpon other, but itisonelytoblot the memorial! of the dead, orelfe to difgrace their kindred a!iue. Whereas we fliould beware by their harmes,and learne to be wile by rhtir folly, ThisvfeChriftaduifcrhtomake, Luke ^.4. Thinks yoftthattbofeeigh- teene,vpcn whom the to rver ofSiloamfell ^fletv them^rverefinners abouc all men that O o droell 4n vpoa loaas. E Rom.ri.4 ■" Reiifnef in fynikol, ' EpilUcdk. ante Commtn- tutia. ^ De cxadio Hicro'aUib. 3 . r Scr.6'i. m H*r'f66. " Lib. z. centra Purmfrian. " Pi no'.ii ec- cfef.eal). 1 7. f lr!fi.',e. •i iilHtr.lifuit. or din cap. 1 1 . ' iMor.tib.j. f Hilior.lib.ty infne. 434 The ninth Sunday after Trinitie* ' Ca!uin. j4t>felni,CA- iltait.AiailoiJt. Martjr. * Anjclmtu. iatoc, » Num 14- 30. » Sarcerit'/f b yiqum, * UisftiJ Nunibcii2 5.9 that these died 24^thoii:an_d: here the Idler 15 incloftd in the gre.-,t:r numbei.Ca'e- tan & attj. ' ItSrfh'at, f I Ioh.2.i8. K Jrdeni,Cd. uiiitHnnY'- ■■ Rom.10.4, 'Pfal 194- ^ P(al.67.2. w tib.adGe*. mimumvtcl- litHT a Pamgt- raUhomiLDom. i.foli.Venteeo^. Apud Bitrin. Sptk-ad Jllgd- com.bt lot. ' Afts9.4. P Cap.lj. 1 ApudMalio- natin loc. Com.irsloc. lib.t.cap.i4- in loc. » In be. dwell in HierufaUm, 1 telly ok na.yJ>Ht except you amendyoMr Hues, ye ullJhaU like- ivife perilh. And lo Paulhtte. ; thcfe things happened vnto ihein For our cxam- ple,and arc rpritten to put vs in remembrancc^that wefijonld not lufl after euill things as they lufted ; and that we Pionldnot be worfiipfers of Images, as were Ibme of them. The children oflfrael in the wildernefle were ' Gods people fo well as wc ; yea, they were to vs in rcfpeft of their " faith our fathers j and they were all vnder the cloud, and allpajfed thorcrv thefca, and were all bapti^jed vndcr Atofes in the cloudy and in thefca ; and did all cat of one ^ir it Hall meat, and did all dnnke of onejpirituaUdrinJ^e. * That is, they were baptized into Chriit fo well as we, re- cciuing the fignes and feales of his fauour fo well as we. For the fpirituall meat was Chrtji. " That is, fignifying Chrift, as himfelfe cals the wine his blond, and ' the bread his body. The briefe of all is, our fathers had th.e fame promifes of Chrift, and the fame >' Sacraments, and yet when they finned againii God.he did fo dcftroy them in the wildernefle, that of many thonfands only two, being abeue twcntie yeeres old, namely, * lofunh and Caleb, entred into the landot Canaan. And therefore let vs * beware that we .doe not oftend God ^ in our thoughts, as they did, Ittfting after eniH things,Num. 1 1 4. in our words,murmu- ring againO: God as they did, and were defiroyed of the dcflroyer. Num. 14.57. ^" onr deeds, worfliipping images as they did, according as it is <= wnttcn,the people fitc downe ta eat and drinke, and ro[e vp to play : neither let vs be defiled vAtbforni ■ cation, asfome of them were dcfUd, and fell in one day ^ tnentie three thov.f.ind. If God fpared not the naturall branches, Rom 11,21. let him ihat thinl^th heftan- dcth,t.ike heed left he fill. I would not haue you ignorant w^hat our fathers in the wildernefle did^nd fuffered : for all thefe things are written for examples,elpe- cially to admonifh vs,vpon whom the ends of the world are come. Now the word end fignifieth m holy Scriptures either a confnmption, as I Pet.4. 7 the end of all things is at hand; or a conlummation,as Ecclcfialles 12.13. Letvs hearetheendofall. In this place we may receiue'^ both acceptions; it is now the ^lafl ^ow^. Wherefore being compafledabout with fuch a cloud of wit- nefles, hailing read fo many fearefuU examples in old time, yea fecne fomany gricuoiis puniflimentsvponblafphemous wretches in our time, feeing we haue beheld the fals of fo many, g let vs take heed left we fall alio. Gods corredin^ of other, is a direfting tor vs> cuen the ruines of our fathers are regillred in his book for our edification, and their follie for our infl:rudion. Againe, the per- fcL^ion of the world is no\v,for Chrili is the ^ end oft he Law .- whofe Gofpcll hath been preached in all ' lands, and his fauing ^ health is knowne among all nations. And therefore we are they w'iom the ends of the world are come vpon, ' that is.wc muft make an end of lining after the world, as hauing our conueriation in hea- uen, Philip. 3.20. TheGofpell. L V K E i5. i» IcftiifaidvMo his Difciples^ there rvas a cert nine rich man hadajletvard, "'/'~^Audentius ISO? o^'mion, that this fteward is the deuill, abufing his gifts VJin tempting men vnto their condemnation. Other, as" Theophilus.Ki- lliop oiAntiochia, thinks it may be fpoken ofi'.'7'4«/,vvho was a bad fteward of Gods good bleffings.vntill he was called vnto an account; " Siui,Saul,whypcr. fecmeR thoume? TertuRian, in p /;/'.^f/»jrf, doth aff.rme that the Icwes were this fteward, and the Gentiles haply thtfc debtors. 1 Bitrome expounds it of Clergie men ; » Ambrofe,^ Augufline,'- TheophylaSi,^ Euthymius, of x'lch men on- ly. But as Hierom.eptfl. ad Algafiam quAsi.6, and Erafmus from Tiierome, and CMaldonate iromboth, "xovtf<®- cloth fignifie not ontly viUicum, a Bailiffe of busbandrie, as it is in the vulgar Latine : but one to vv hem all manner of goods and The ninth Sunday after Trinitie. ?.ndpo(Tdlionsarecommittci1 in charge, towir, >ncxa[\Stervard, as it is in our Englifli rranllation. And lb S. Hurome reads m thecircd Epiftle, Redde m tionem dtfpcnfntionii tntc,mn enim poteris amplius dijpenfare. VV hereupon Aiddo- nMiu in his Commentaries on the place confefleth ingGnuoufly,th3t H'urome \vas not author of the common Latine edition of the new Tcilainent. All of vs then are fte wards, and ditpolers of fome goods cfGod : Clcrgie men are " ikwards ofGodshoufe, which is the Church; allMagiflrates are ikwards of the com- mon houfe, which is the wcalepubliquc; Maftcrs arcflewards of rhcirownc prii:ate hou(cs; y all men are fticvvards and clerks of the priuie clofct of their con- (cience. 7 here is none fomightie that is greater, crfbmeanethit isleffethena fteward to the King of Kings. Now the tfeward » ought to confider with him- felfc thclc 'iw things efpccially : 1. That he is aferuantjnotamifter. 2. Th:it goods committed to his chargemay not be walled at his p!eafure,biit dilpofed as his Lord will. 3. That he is hired to labour, not to loyter. 4. That he muft one day giue an account. 5. That many eyes obferue him,eutr readictocomplaine. 6. That he may be thruft out of his ffewardfhip euery day. Concf rning the firll," euery good and perfcd; gift is from aboue ; •* what haft thoLi that thou haft not receiued ? Almighty God xs called m the beginning of this Gofpell A rich /»» tl-.e baa lleward three wayes : In ^Spending them unlawfully. We may not gaine goods through others hmt,'^i>ui/di>7£ our honfes as the moth. The moth is made fat by fpoyling the barkes and bookes in which it liucth ; and = fo the couctcus rich is made full by dcuouring the poore. But albeit vnconfcio- iiablc Nimrods be reputed only prouident and thriftie men, yet by the cuftome ofthe Church heretofore they were *^ denied Chriftian buriall, and by themoft ancient g lavves of England, the goods of a defamed oppreflbr dying without re- ftitution, were exchcted vnto the King, and all his lands vnto the Lord of the tovv'ne. SeeEpift.i. Di3/>ii. /4^»f»r. 2. We may be bad ftcwardsm keeping our temporall goods bafely, ^ cuflos es tu(tr!4r» noti'Dominm f,icnlttttHm. And therfore thou muft expend thy meanes as thy maflier will haue thee, gluing vnto God, thy neighbour, and thy felfe that whichisdue. To God, laying out temporall things for fpirituall comforts, in maitaining his Preachers, in defending his Gofpell, in building his hcufes, and rc-cdifying his Temples. Vnto thy neighbour, making friends of thine vnrighteousmamrjion, as thy matter here commands thee. ' Sttps pattperum-, theJAUi-pu ditiitnm, wasthe word of the good Emperour Tti-. Conftantim. The rich m;ins treafure is the poore mans ftockc. So that if a diftrefled Chriftian aske thine almts. he requirerh only but hisowne. When, I fay,Chrift in the pcrfon of a begger intreateth a gift, he might fay, pay me a penny ; not giue me a penny. ^ Damihi (xeotjuodtihidedi^ de meo cjmro, -/ton detuo, da (^ redde: Thou art mv fteward, I beggenothing of thee but mine owne, reftoic part of that which I committed to thee for me and mine. Laftly, tothy Iclfe, for it is thy msfters pleafure thou fliouldeft eat the ' labours of thine hand, and tafte the ■"milkeof thyfiocke, that thine head be anointed with " oyle, and that wine make thine heart glad,Pfa. 1 04. 1 5 . It is his cxprcflc w ill thou fliouldeft do good O o 2 vnto 435 * i CQr.4.1, !" Pontan in loc, ' Sec FciWi &■ A'dtmin loc. » lames I. « 7. ^ 1 Cor. 4.7. SeeEpill]c4. Sunday after ' Rom.io.ia. * IoK'j7,i 8. ' D'u\c9n,\. mloc. f Oregor. decret. lib. ^. lit 19. i Gknuildtle- tfbm & con- J.-'ct.^'igli'elib. 7 cjp.16. ^ Ambia(itb. d« .\'abuth, Cipi^. • fl-!i(ntri:t fymvol. Cbryfcl>. ' Pfal ii8.». ■» i Ccr 97. » Pfal.23 5. 43« The ninth Sunday after Trinttie, * GulLiliiu. P pfalm.li.4. 1 Rom,6. 15> c I Cor.12. 'Ephef.4. la. t Pfal I48.Z- cbindMp-i9- « cent. i. col. zi7- y GencHj.ij. ' Mattli,9. 37- » Ser 4. before K. Edward 6. i» DeCiu'it.Dd vnto thy felfe.and not altogether take care for thine hcirejliuing poore that thou maift die rich,according to that of the ° Poet : Dines es h£redt,fauper f>iopf£ tiH. 3. We may be bad ftewards in laying out ol-our goods vnlavvfull)',either vp- on vvorkes of luperftition to the difhoiicur ofGod : or in vnneccflary quarrels of law to the hinderance of our neighbours : or inlurfetiing or drunkennefl'c to the ruinating of our eftate, danger of fouie, hurt of bodie,IclTc of crcdir.griefe offriends, and vndoing ofourhcircs. As the flattering Paralites, p otir tongues are ottrowne, roe are thej that ought to^eake, who is Lvr doner vs? Euenfo the rio- tous perlon anfwercth his good friends, exhorting him to frugal! ccurfes ; A man may fpend hisowne as he lifl, 1 wafte none of your money, bur my proper goods, and what hath either Preachcriii the pulpit, or friend in priuate to dee with it ? All which he buildeth vpon a falfe groundjfor no man is Lord, but only fteward of his wealth. Men alfo wafte their goods of the bodie.when as 1 thej do not giue their mem. bersferttants vnto righteoufneffe in holine^e', bttt make them fer Hants ojvnctcanneife inftme^fiom one ir.tijuitie to another. And men wafte the gifts ofthefpirir,\vhcn as they ffiall imploy them vnto Gods diflionour, and the Churches hinderance. f There be diuerfirics ofgifcs,and differences of admiui{lrations,and diucis man- ners of operations ; one hath thcfpirit of vttcrance, to another is giuen know- ledge^to another prophefie, but all are to edifie, ^ fer the gathering together of the Saints, and for the works of the miniflerie. The third thing which a fleward ought toconfider, is, that he mufl labour in his ftewardlliip, not loy ter. Almighty God, who by his great power madeall things, in his infinite wifdome created nothing vaine and idle. The glorious Angels albeit they be fpirits, yctminiftring fpirits, ordained for the 'praifeof God,andfcruice of his Church,Heb.1. 14 fentfom god to mimflerfor their fakes rvhichjhallbeheiresoffaluation. I will not here determine whether euery parti- cular perfon hath his particular Angcll. " ,S.!^d e»im opm eft vt defniaturcHm difcrimine, (juando nefciatur fine crimine ? But in gcnerall onely you fe that An- gels are feruients vnto God, and his people, for "'j^'^of ia Grctke fignificth a mefTenger, implying adion and labour, as the -"^ Magdeburgenfes haue well ob- ferued. Asforourfelues: after God had created our lirfl: parent ^/^4m>, hepla- ced him in the garden of Eden, not to flcepc in the fweet bowres,or to fpend his dayesinthcpleafantwalkesidly : but/* dreffett andto kfepe it,Gc:\.2.i^.Ai:cT Adams fall, God laid this curfe vpon all his children : y In the fveat of thy face Jhalt thou eat bread. The which isvnderftoodofthefweatofthebrdine, to well as of the brow- So that all men, as well of profcOion as occupation, ought to fweat before they eat.There mufl be no ciphers in Gods Jr it hmeticl^e, no mutes in his (grammar, no blankes in his Kalendcr, no dumbefhewes on his ftage, no falfe lights in his houfe, no loyterers in his vineyard. Art thou put apart to preach the Gofpell of God? then thou art a labourer ; fo theTo:t e\prefly : '^ The harueft i^ great, but the labourers are few. And I Tim. 5. 17. the Eiders that rule well arc worthie of double honour, fpecially they which labour in the word and dodlrinc. Many (quoth father * Latimer) can away wixhpr^fuxt, but not with bene. If that bene were not in text (as the Monke faid_)all were well. I f a man might eat the fweet, and neucr fweat, it were an cafle matter to be a Prea- cher ifrhere were not o/iw* as well as ^tf»vK» in It. A Clergie man is J^^'^f, and that (as ^ AuguFline notes) is nomen operis,n is to be the ffe ward, and ouerieer in Gods houfe, the which is an office of great imploy mcnt. Art thoua Student inany profelTion or lacultie? then (as <^Cato{aid ofScipio) thou muft be leaft idle when thou art moll idle. For enioying a quiet feden- tarie life by the gracious indulgences of thy Prince, and large maintenance of thy parents, free from the troubles of the Court, labour of the CountreVt ^^^^' nefle of the Citie ; thou muft read diligently, confcrre often, obferue daily. For reading makes a fiiU man, conference a rcadie man, writing an exad man. ^ All The ninth Sunday after Trinitic. All rhy fine wit is but vaiiirie, all thy great Ipirir bur iiiipudencie, all thy hrauc flaunt of Ipcech h but a founding brafle, excpr tliou loync to thcfc hbour and indullrie, without which Ahiiightie God Ids no learning, as Heathen wri- ters haue told vs. Vorthe Mules are (o called <* «w TxVi'nac. Intimating that we lliouldearnelllyreeke for knowledge, as for aiewell of ineliinuble value, not only all the day, but cuen at night alio with lampe and lanterne. For thole fcr mons are m^rt excellent, and thole writings and cxtrciles of Ichollers aremofl fweet which a little fmell of the candle. Art thou an Artificer or Tradelman ? tlicn early rife, and goe to Led late, left * paHertiecotyievpontheea^ one that trauelleth^ and neciffitie lik^ an armed, man. A trauell coinmcth luddcnly, an armed man ftrongly ; fo that the meaning of 5'rt/flW(7»; is, if thou neglect thy vocation and bulinefle, begjerie will aiTault thee fo iijddcniy, fo violently, that thou Hialt not refifl: it. <" A jlothfuli har.d makith f(y^irei but the ha»d of the diligent maknh rich. He that gut her eth infummcr a th • fonne ufwifdome ; but he that fleepeth in h.rrHcflii the fun/n of confusion. Hethat willnot workeinharueft, fliallwant atChriftrnis. Hethat Icatteretli abroad when he fliouid gather at heme, drinking at the harrow, when he fliould follow thepIough,isa bad fteward to his houflioldjand B worle than an Infidcll. Artthoua Lawyer? Examine thy Clients caule faithfully, turncthybeokes exadly, prolecute his affaires induftrioufly, left that Italian prouerbe be veri- fied, Thedetttllm^kes hisChriJlmiipie of Laxvyers tongues.^ and C/erkj fi'igrrs. ^ Hac enim lege tueri paupercs videntur vtjpolient, hue l-ge defyidnnt miferus^ vt miferiores'faciant defendendo. Art thou aSouldier? abandon all idleneffe, and indureallkindeof ' labour, for only fuch are fit for martiall feats: and the rcalbn is rendred by ^ Fegetuu;bc caufefuch as are moft acquainted with the troubles of lite, doe commonly leaft feare the paines of death. It was therefore the word of ' Septimins Setter w^ Li boremiti. And of "' Aurdins Trobus, Pro Jfipe labor. And " EpaminondAs, Generall of the Thehans, vnderftanding a Captaine of his Companie to be dead ; exceedingly wondred how in a Campe, any fhould haue fo much Icifurc as to be lickc. Yea, but ought Gentlemen of great pofleffions, anduD office, fbrfakc their fports of hawking, and hunting, and bowling, and lecome labourers in the Lords vineyard ? The Text isplaine, that all men are ftewards; and therefore though I confelTe that fuch exercifes in their place and time be commendable : vet all their daycs are not to be wafted in thefe, but fome houres are to be fpent for the goodofthe Common-wealth, and of their ownc priuare families. And indeed the chicfe thing that commcndeth a Gentleman,isa:"tiuitie and induftrie: ft)r at the firft all Nobilitie came from thepcnorthe pike, from learning orchi- ualrie,frcm Priefthood or Knighthood.In our Englifh hiftories I finde that melt of our Gentlemen were raifed in flourifhing peace by the Church, orclfe by feats of armes inthedayesofbloudie warres. A" worthy father in hi'ffacultie deliuers in print, that about 200. Genriemen haue got honour to their fijiiiilies, I by the ftudie of our common lawts : and it euer hath beene thought a true poii- jtion; Nenn^ennt^fedgeniHS. N on gens fed mens : in the words ofouf "J owne Poet ; To doe the gentle deeds that makes the Gentleman. And therefore thofe re- nowned Worthiesinold time were called ■■//frof J, not 'i-^ ■ns\e.^c< ox «'" T««i3i.-> or ttOTTOciestJiaif ;sA"'?'»"'^^*" but •i'Tm tit ifi-ns ; infiiuiating that vertue is the fole ground of true Nobilitie; whereas on the contrary, nothing doth more ruinate a noble family thejiidleneffc the mother of ignoble thoughts, and mid- wife of all difhonourabic pra(flifcs, euen the very D unliable phinc high way to Needom and beggery. Nay, the charge ofthe Magiftrate is fo great.and the bur ^en of theKing him- felfefo wcightie,that it made Chryfofiome ^zy ,miror Ji quisReBorum f.tluanpnjfit: holdini^if amatternotimpolfible, but very difhcult, as *" father Latimer ex- pounds him. In a word,cuery man muftattcnd his ftewardniip,fi:om thepooreft <^ " 5 Pefanr 437 ■* Plwmi'iuin Ip'Siilti.ittKau cleerii//t laj/ tie mujis. ' Pioii 6 \ 1 *■ Froii 10, 4 J S lTi.Ti.5.8. lib i-iegubcr- nut Dei, ' f^egeuiu de re mihiar lib i . ^ u4fuA Bmbe- ijmiiiii di >e Ki litat.ioatm Tun XI in/it ' Reufner m (ymbol. " Hrnfa.uicom. d: lingua. " ludje Cootie preface tot lie 2 part o( Ins rrpcris i-)mboL 1 Chiucer ' G'i"l fic- nifiii.pttffti, ".: Tronnos {ciittcreia[: e.ltlos. ' Serrn. r be- fore King Ed- XSUld 6, 438 The ninth Sunday after Trinitie* t Matth.2$.15 " Lukeij.ij. » Ecclef.ii.e. y Pfal 94.9. 2 CisLCalceg- mn.titeraculu. » See Ferut, is toe. Pcfaar to the greareft Prince. For as it followeth in t he next place to be confide^ red, Alir.ightie God will take a ftrift account ofall liich talents as haue been com- mitted vnto vs, either in common as men, or elfe in particular as magiftratcs, or minifters, as fathers or children, as Princes or people. Sometimes he reckoneth in this life with vs, in punifliing vs with grieuous plaugues and ficknefle, which are his minifters. And fometime calling vs before the Magiftrate, which is his Deputic. Sometime bringing vs to difcredit before other, and fometirxie to difccmlort in our owne foulc, for expending his goods vnproHtably. But his greatefl Audit is at the laft and terrible day, when as he will call; the flothfull feruant intovtter darknefTe, for ' hidifighii talent in the ground, and the waftefull fteward for •■ jpendingatlin riotous htiing, ^ Rcioyce then, O young man,in thy youth, and walke in the wayes of thine heart, and the fight of thine eyes, bm know that for all thefe things, Cjod retll Oringthee to iadiretnent. He will one day come vpon thee with a redde r/itionem, how is it that I heare thus of thee ? Giuc accounts of thy ftevvardfliip, for thou mayeft be no longer flcward. Now left wefliould flatter our felues, in imagining that God either carinot,or will not marke what is done amifle in our ftewarfliip : let vs often remember that of y Dauid,He that planted the eAre^fhonld he not hearehr he that made the eye, fiallhenotfee? Godisalleare,all eye, '^tottuanima,tottiianin>i; knowing, no- ting, feeing, oueri'eeing all things. And yet if he wee notfo, there be many tell-tales and pick-thankes in the family, relating all our mifdcmeanour, and ac- cufing vs vnto him. , , , ,1 COiirconfcienccneelefled, Among many » there be three^^^^ oj>^rJc6, pnncipaUaccufers;towit, ^jhe creature abufcd. _ Thefe three ring loud alarums in our Lords eares, awaking him out of fleepe, importuning him vnceflantly to reckon fpeedily with vSjCither in his particular accounts at our deaths: or clfe at his generall Audit, in that laft and dreadful! day. Theconfciencebeginsthispeale, asit werethcTrebble, orfirftbeli; The clamour of the poore, like the Counter-tenor, is exceeding loud, and ^enters into the eares of the Lord of Holts : And the creatures ring more deepely, like the great S«w i>e/i,<= groaning and trme/Iing in paine. To pull at the firf+bell a little; confcience is an inward acknowledgement of the good and euill in our anions, either excufing or accufing vs : Rom. 2.1 5. that is (as ^ Philip AlelanHhon in his definitions) It ii apraUicallfyllogifme in our vnderflanding, the tuaior vhereofii Gods law, the minor and conclftfion,our application of this law,approfiing in efiraRions that which is good, and condemning that which is ill. Or k is Gods efpcciall BailifFe, which arreflcth vs vpon euery trefpaffe ; and his priuieSccretarie, regiftring all our thoughts,and words,and deeds in a booke of remembrance, which fhall be brought forth, and laid open at that vniuerfall Audit ; Dan. 7. 10. The iudjie. ment wMfet and the ^ookfs opened. In which are fetdowne the particulars ofall ourrcceitsandexpences; thereis « //i?ot for lying, /ff»» for fwearing. Item for drinking. Item for flandering, Item for enuie. The totall fumme isthe manifcfl and manifold breach of all our Mailers Cemmandements. If thefe accounts be not croffed in this life, we fhall neuer haue our cjuiettu f/? in the life to come. So faith the fteward in this Gofpell, I cannot dig, and to beg I am a^amed: It is too f loh 9,4. late to worke now the day is gone, and f night is come; and it will not auailc me to beg, as appeareth in the Parable of "Diues : Luke 1 6. 8 Winter part 1 haue fhewed g elfewhere, that there be foure kindes ofconfcicnce, to wit,a ofthispoftil. good, but not a quiet: a quiet, but nor a good: both good and quiet : neither pag.170. gi^p^ ^Qj. quicf. The children of God haue fometime an affiiftcd confcience, complaining oftheir ill husbandry to the Lord ; but it is a good confcience, for •■ Pr1l.j1.i7. h a broken fpirit is an acceptable facrificetoGod.lt was better with F^'r^rwhen he wcpt,thenwhen heprefumed.Ifthou wiltplcafe God,thou muft oft difpleafe 1 ' Lufcei5. 10. thy felfe. Forthereis ' ioyinheauen, whenasthereisanheartieforrow forfin j * IamtsS.4. c n.om.4.22. "•rew.i./fl.'.rjz = Sanfttiarie of a troubled foulc. on The tenth Sunday after Trimtk. on earth. He that is thus aftei?Ved, and thus affli.tedin foiile for his vnthriftie ftewardriiip, liath rather a good monitor of his conlcience, then a bad acctifer. Yet wc mull: endeuour daily that it may be quier,asit is good. For fuch a conlci- ence *f'»'^i"''»"««'«///<^'»y?-" at which' Angels are leriiitors, and "God hjmlelfe guell, and the chcere, " I oy in the Holy Ghoft,and the miificke/iich a peace with GodjOiir neighbours,and cur felucs, as palTethall vnderftanding. The Iccond accufcrsarc the poore dillrefled and opprcflcd. The finnes of So- dome ° vexing righteous Lot, are faid to crie to the Lord : Genef^ i ' . 2 1 . p Aid being dead yet Ipcaketh, 2nd his bloud cricth euenfrom earth vntoheauen: Genef.4.ic. The wages of the labourers which vnconfcionablc rich men haue keptbackeby fraud, crieto the Lord, and their cries areenrred in his earcs : lames 5.4. And therefore let churliOi ^ Nabal, and crucll ^ Ahab herclcarne to make the poore not their foes : hntfiiends of their vnri^hteotis mammoii. If they lliall accufe, crying forreuengc,the Lord refpeding ^he deepejighingofthepoore^ vptll t awake as arte out effleeptyand 04 a Giant refrcfljed with wine, wiltfmite hii ene- mies in their hinder parts ^andptit them to apcrpctttall Jharne. But if the poore pray toGedforvs, andpraifeGodinouraimes, our blefl'ed Sauiour telkth vs, thjt we lliall be reccined into sttcr lading habitations, Laftly, the CTcatures abufed, accufc the bad fteward vnto his Lord, notoncly the ienfibJc cxKZmxt.^roaaing and tr.metling inpaine,ull it be deliuered from the bondage ofcorruption and vanitie, which againft it will it fuffereth vnder the wicked : but euen the very fenfclcfle creature, " theftone crying out of the wall^and the beame out of the timber : " thentoth of the garment, and the rufl of the cankered gold witneriing againft the couetous worldling. Yea, the dead letter ofthe Bi- ble crieth and accufeth, as Chrifl: ITieweth in the y Gofpell : Doe not thinkethat 1 will accufeyoH to my Father, there it one that accufethyou, euen Mofes in yfhomyee trufl : ^ that is, the Law lliall accufc for playing the bad ftewards. Wherefore feeing eucrj man is a ftcward, and euery fleward is a feruant, and euery feruant mud labour, and fo labour, that he may doe good to his fellowcs, and increafe the talent of his mafter: feeing, I fay, when we vvaftc any goods, other arc willing to ccmplainc, and God is able to thruft vs out of cur ftcward- fhip : feeing he will one day call for an account, and that day may be this day j let vs, I befeech you,be good in our office, let vs examine our receits and expen- ceseuery day, that when our great Lord fliall come to iudgemcnr, and reckon with vs, he may fay to euery one of vs ;'Itii well done, good feruant and trufiie, thou haft beene faithful! in little^ 1 will make thee ruler ousr much : enter into thy mafleri ioy. The Epiftle. iCor. 12. i. Concerning ffiritiall things brethren,! wetild not haue youignorant^c^c, THe Corinthians indued with many notable gifts, had '' forgotten (as it fhouldfeeme) from whom, and for what end they receiued them ,• in fo much, asthediuifionofgifts occafioned amongthema*diuifionofhearts,each onedefpifing or enuying another, according to the proportion of their fcuerall graces. Our Apoftfe therefore difcuffeth in this Epiftle, three points efpecially concerning fpirituall things. As, 1. From whom they proceed ; all thefe worketh one and the fame fpirit^diui- ding to euerj man a feuerall gift euen as he will ^Thegenerall profelTionof Chriftianitie: Nomancan 2. What they be ^ for) ^"^ '^"^ ^'^'" '' '^' ^'"'^' '''"t^I^r ^°'^ ^^'^' ) \ Gifts. TPartioilar vfe : Diuerfities of< Adminiflrations, ( Operations. 3 . For what end : the gift ofthe fpirit isgiuen to enerie man to edifie wtthalL Concerning 439 '" PlOll, I J. 1 5. 'Hcb.1.14. ■" Apoc.s.to " Kom 14.17. ° 2 Pet/a 7, •i I Sam tf. ■■ I King! 2 1. = Pfal.78.66. ■ Habac.i.ii. " lames 5.2. 1' Ioh.5.45. gelJ}o/n.S.poll. Peatecojl, 'Matth 25.23 Glolfe. ' Oscum.An. felm.Sarcerius. ■' Mufculus, Caittan, 440 The tenth Sunday after Trinitie, I Cor.to.i. Rom.6.j. ' MufcHlM. g Bx)ni »o.». ■■ jinftlm. i liactritu- Mitrijr, ' Pfalm.iiT'5. « Ephef 2.». • S.oro.^.23. f Eplier4.i9. 1 Ardent, Caluin, t Matth.8.19' f lamest. 1 9. ' Rom,io. 10. "Tit.t. i«. » Caieian. ' Mirt)r.& Cituin. i> Matth.10.71 e lohn II. * Ambre^t in • 1 Cor.4.7. fphtUMinloc- S Galath.$. 13. '' Chryfofl. Am- brafi, Theophy.- ua. i Hieron.Vho- t'm,Prima(iiu. Cortcerningfptrituallthtvgs brethren, ItvouldnothaueytH igmranf] This one phrafe repeated often in the 'writings of this Apoftle, fhcwctha ' rerraikable difference betwcene Chriftian and Antichriftian teachers. A popifli Dodlor is well content that his brethren Ihould continue ftill in blinde deuotion : but S.PmmI is defirous his brethren ftiould be zealous according to 8 knou'lcdge,not ionorant in fpirituall things. Other matters I will fet in order jvheH I come, ^ but in the raeane while, brethren, J would not haueyoH ignorant concerning Jpiriiud/I aifts : ' fo called in refpeft of the caufc,for that eucry gift is from the Ipirit : and inrefpedoftheefFcd', as making men fpirituall, direcflingvs how wc lliould Hue not according to the flefli, but>after the fpirit. Tee know that jee vcre Gentiles^and -wentjoftr rvayesvnto dumbeimiges^ euen as leewereled'} Left they fliould boaftof their great gifts, he puts them in minde what they vvac before they were led by the Ipirit of God,nainely,that they were mifted by the fpirit of Satan,in fuch fort, that they worshipped dumbeidels. He that isdumbe, for the molf part, is alio dcafe : S. P^iw/thcrefore '' taxeth here, their idle vanitie, for adoring fuch gods, ascould neither heare nor helpc, nei- ther proted them from wrong, nor dircv.'^ them inthetruth, according to that oi ^T)anid : They hatiemottthes and Ipeake not, eyes haue they and fee not, earesand heare not : they thit make them are like to them, andfo are all fuch as put their trnsi inthem. He might haiic named other finncs, ashedoth "elle-where, ■ buthe names Idolatrie as the greateft, as the moft common among the Genti!es,and as the mother finne, from which all other arife. For ° becanfe they tttrned the glory ofthe incorruptible Godtathejimilitttde of theimage of a corruptible man, and of birds, and of foure-footeeibeafts, and of creeping things; Almightie God gaue them Vp VHto their hearts lufl^ that they might commit all P vnc/eannejfe euen wth gree dinefe. Ina word,Tasall wickedneffcisfromthewickcd fpirit; foeuerygood grace from the good fpirit. No man /peaking by thejpirit of^od dejieth lefus : alfo no man can fay, that lefm isthe Lord^but bj theHoly Ghofl^ Itis obiefledhere, that the 'deuils acknow- ledged Cl.rift, and that hypocrites cry. Lord, Lord. Anfwer is m^de, that the deuils acknowledge Chriil, as being thereunto conflrained out offcare; and that hypocriteSjasdiffemblingjdoe this out of fafliion; only the true Chriftians fay, Chrift is Lord, out of faith, as ^ with the heart beleeumgvnto righteoufnefe, and rvith the mouth confejfing tofaluation. Our Englifli phrafe doth exprefle this well : Wttlyoufayit ! that is,auow it vpon your ccrtainc knowledge and confci- encc,freelyjfuIly,conftantly. For many profefleGod in words, • who deniehim in their workes.li vve conftrue this,"*^* dicere voluntario non coaUe,de dicerey lingua, corde,opere; no man can fo fay, thatlcfus is the Lord, but by the Holy Ghoft. ^ Other anfwer, that Faul here (peake* not of the regenerating fpirir,or of iufti- fying grace, but of fuch gifts as arc common to the reprobate with Gods eleft. Infinuating, thatno man, whether he be good or bad, can fay, IcfusistheLord, but by the fpirit ' dwelling in him if he be good, mouing him if bad. So ^ ludas preached, and "^ Caiphas propheficd, notasfpeaking from themfelues, but as moued by the fpirit: '^^jticijuid enim vtrum a quocunque dicitur a Spiritu SanElo dicitur. There are diuerfitie: of gifts, and yet but onefpirit'.differences ofadmimjlrationt, and yet but one Lord : diuers manners of operations, and yet but one God^ Thcfc three word, gifts, adminiflrations, operations, are three weapons to beat downe theirpride. If gifts,why fliould any boaft, 'asifherccciuedthemnot j ^ ifad- miniifrations and operations, eueryonc bylouemuft g fcruc another, as hauing his gift to edifie withalL In the three words, Spirit, Lord.,god; the ^ Doiflors ob- ferue the my fterie of the bleffcd Trinitie, the Father is called god, the Sonne Ler^the Holy Ghoft the Spirit. Againe,' fomc note here the Deitie of the Holy Ghoft,againft Macedonim, in that the Spirit is called Lord and god : and Chrifts equalitie with the Father, againft Arrius, in that Chrift is not alway named after the Father, but fometime, as in this place, before the Father. According to that of "The tenth Sunday after Trinitie, Afore, < ■ Wtiat he did, he wept. And in it, the After,* oi Athanafim; In the Trinitie, noneisaforeor after other, none is greater or leiTe than another. ^ gifts arealcribed to God the Holy Ghoft, vvhofejptciall at- tribute is loue: admtntfrratiotis vnto God the Sonne, whofe /peciall attribute is wifdome : operations toCoAlht Father,\v hole i'pcciall attribute is power; rrcr;^. in^ alt in all. Tiiere are diuerlitics of giftSjas the ^Jpirit ofvnderfiandDi^^ivijfdomey coHnfe!l,fortitnd',c$^c. Diueriities of adminidrations, ■nsfcmebc ■" Pr'ophcts^other ApoTiles^andfcme EuMweltfts.Andfome Taflors and Tcac hers. DiuCi fities of cpe- rations-,as to one iigiuen the gift ofhealing^and to another power to do ndrficlis, ©"C. AUtheleu'orketh oneGcd, whoworkethall inall. 'Heis''' alitnali; alias the " firftcaufe, and working in vs all as the fecondariecaufes. According to that of the P Prophet ; Lord thoa haft yvr ought all our workes in vs,orfor vs. Our Apoftle doth not fa^jl qui magna operator t» mAgaii, eut qftt mirsudafacit in Prophet ts (fr ApofloUi, autejdi miiltafacit in mnlti^,fcdej«i omniain omnibus, Infinuating that all thefe vvcrkes of all his agentsare from him only, dividing to ettery man afcue- raUgift etten m he wtll. By which one fentcnce foui e errors are confuted cfpccially. i . That opinion of the Gentiles, attributing ieuerall gifts vnto ieuerall gods. As good fuccefle in ivarre to Mart, wifdome to A/inerua, quicke difputch of bufinefic vnto Mercu. rie: whercasthe text \d\xh,all thefe vorketb one and the fame jptrit. 2. Thewords, diuiding te ettery man a feiterall gift ^(yatxxSytov^ their aflertion,' who grant to God aprouidence and know itdge which is vniuerfall onK', not a particular in enery feuerallaflion and accident. 3. The clanfc, frowz'*//, Euen as he will, abun- dantly confounds Macedonivu , denying the Godhead of the Holy Ghoft, f be- caufe none but GoA can do what he will, or as he will, 4. * This makes againft fiich as alciibe their liucrfitles ofgifts either to mans merit or &tall deftinie.For he faith not ^ as is due ; bur,as he will. Vnto one isgiuen vtterance ofrvifdome, to another « giHen vtterance of kno wledge by the fame fpirit, to another iiginen faith by the fame ipirit.Hc vvorkes not all in one, nor all in many, but all in all ; beftowin" feuerall graces vpon feuerall perfons as he will, each one being endued with a different gift to edifie withall. Diutrfities ofgifts are not giucn vnto men ■ for oftentation,or fai1ion,or as it is in the Gofpell appointed to be read this day,to make merchandife in the Tem- ple : but for edification to do good withall. Not only tothemfeluesin their own particular- eftate: but a^tTiaviJ.t'a'', ^or the benefit of other,eusn the generall good ofrhe'' wholeChiirch. For y oa voe haae nmnf member s in one bodie , and all msm. bers have not one office : Co o'e being many, are but one bodie in Chrifi^ and enery one anothers members. See Epiltle 2. Sunday after Epiphanie. The Gofpell. L v k e 19.41. i^nd when he woi come mere t9 fJicnifalemj he beheld the Citie andivcpt en it,(jrc. IN this hiftorie S. Lake fets downe Chriftj behauiour both before aiid after he came to Hierufalem. Time when, at that houre when he was en- tertained of the multitude witii great pompeandiollitie. iCaufe why,thcconfideratIon of Hieruialems vnhappy ftatc, in refpeA of her prefent fins,and future iudgements. Wfnf ?,P f,\A )OpWt:iuely : O, ifthoH hadflk»owne,&c. ^^"^^"^"'^^Definitiuely : The dajes [hall come vnto thee, d-c. I. Corre<51'ingthegroffeabufes of the Temple, cafttngontthofe that fold and bought therein. |2. Shewing the right vfes of Gods houfe : name!y,that it is appoin- ted for prayer and preaching, ^nd 44 « 3 ^ At (km. '"Epef4.,i. " I Cor. I J. 28. Caietan. P Efjy»6.l2. 1 Miijclilm, ' J{pyird& Aiuin. ' Caietan. * Ardent. ' AmbroT.cx- boHMvitgmei. Mufcului. Rom 12.4. 442 The tenth Sunday after Trinitle, Cap. a 1. 8 j9. » Ludolphiude via ch'iii.', pirt.z.cap 2% >> Prou M. 1 J, e Ecclefiail.1.7 Mob 8,54. 1 ' In vita Tiber. : X Dion b'(l. lib. 58. f Dan.5. E lob 1.18,19. ■■ S.iluiirius lib, e.degitbetnat, Ds\ Idem chry- (ofl. Bernard. liolce:,& all), i i^egaittloc. ^ Ardtm. Zepper. ' Hcb4.i5. "" Origtn.apud yiquin.inloc. » Mauh.j,4. • ivigitudM. Surceriiti. f Luke If. 7. "I Brentiiu. ' MilanClhon. ' Ezech.jJ.H. t Cant, 6.11. ■ I Tim. 1.4. » Apoc.j.20. f Pfa!.24. 7. A»dwh:n hevpM com,7 neere HierHfalem, he beheld the Citie and Wf/J/]] Our bkfi'ed Sauiour in his progrefle to Hieruialcm was honoured of the muivinide very miich,as ^ S.Matthew reports ; for feme fpred their garments in the pafTa- ges, other cut downe branches from the trees and ftrawcd them in the way, the whole companie going before and coniming after, akd Hofanna, bicfled be he that commcth in the name ot- the Lord ; or, as our Euangelift, theji began to praife Godwith alondvoice.for all the areat works they hadfei)ie,faji»g,PeaceiHheauen, and glory in the higheft places. And yet in themidft of all thisiollitie, when he beheld Hierufalem he wept. » Infinuating that all the pomps and delights of the prefent world, are foone turned into mourning : ^ eucn in laughing the heart It farrow full, a»d the end of mirth u heauine^e. In heauen is nothing but all pure ioy es, in hell nothing but meere miferies, in earth arebotb, one mingled with another. Our life refembles a riucr ; for as •^ all riuers come from the fea, and re- turne thither againc; fothe beginning and ending of our daycs are full of fait water, our firlt voice being a crie, the laft a groane. There is haply feme fw-eet and fairc water in the middle of our age, but itpaffethawayfbfwiftly, that it is nofoonerfcenebut gone. ^ Like the fpidershoufe, and tree, which ifit be taken out of his place,it will denie it,and iay , / h«He notfeene thee. Seimtu (as * Xiphi. lin reports) in the forenoonc was fo followed of the people that they would haue made him their Catfar ; yet hated Him fo much in theafternoone, that they ftnt himasamalefaiftorvntothe layle, giuinghim iron fetters in ftead of a golden crowne. ^ "Balthazar in the middeftof agreatfeaftas he was carowfing in the golden veflelsofthe Temple, faw the fingers of a mans hand writing vpon the walls ofhis Palace, which yarr but not once to laugh. ' Hereby teach- ing vs, that fo long as we be pilgrims in a ftrange land out of our o vvne countrey, we muft fit downe by the waters of Babylon and weepe. As for our harps, we muft hang them vp,vntill we come to Hierufalem abbuc,Pfal.i 37. This weeping of Chrift concernes all men, efpecially Clergic men. Itcon- cerncs vs all '' as a demonftrarion of his manhood ; for hereby we know that our H igh Priell u ' touched -with the feeling of our infirmities. It \s an inftrudion for Clergie men in more particular, "for tbatheconfirmedhisowne precept with his owne pracJ^tife. He laid ° dCc-whcreyBleJfedare they that meurne j and behold himfelfe doth here weepc. The next point to be further examined, is, the caufe why Chrift did weepe. And that is the confideration of lei ufalems eftate, both m refped of her prelcnt finnes, and future punifhment. When he wu come neere to Hierufalem^ he beheld theCitie, andweftenit. Here we may learnc many good leflbns. Asfirft,it ferues to ° terrific ; for as the p penftcnt finner occafioncth in heauen ioy : fo the retchlefle offender continuing obftinate in his iniquitie, brings (as much as in him lieth J euen "l heauintfre into the courts of happineffe. Secondly, this may comfort vs in our temptations, as being afi'ured <" he will not the death ofafmner, but that all repent and be faued. He doth affet^ our conuerfion vnfainedly, who vveepes ouer our finnes fo bitterly,fpeaking alfo pathetically : * Retume, returne, O Shulamite, returne, returne, O if thou hadfi knowne thofe things which belong vnto thy peace ! Let vs not, I befeech, you, make Chrift a flagc-player or hypo- crite, commanding hisaffecflionsandtearcs infport; nam c]utcquidvult,valde vult. And his will is " tl^^t all men ^all befaued, and come to the knowledge of the truth. And therefore when Chrift at any time Ihall draw neere to vs in his holy word and Sacraments, as he did here to Hierufalem in his bodily preftnce ; let vs open the » doores of our heart, and gates of our temple, that the /King of . glory The tenth Sunday after Trinitie. glory may coms m. 3. This tcacheth vs to »loue our enemies, and to pray for them who perfecute vs. It is certaine Chrill knew that he ilioul be criicihed in Hierufrflem, and ycthedcfired their good, who fought and wrought his hurt. 4. That we make not ourfdues ' merry with the mad humors, idle fpceches, outragions oathes of drunkards and atheifts; I fay, that we laugh not at tie h\s of our brethren, applauding them in their folly, making their inhrmirits aud finnesour tabrctand delight : but rather following here Chrifts example, tola, ment, when wc behold fuch enormities in any. *> yyeepefor the dead, for he hath lofl the light : foweepeforthefoole^forhevp.'.ntcthvnderflanding : make [mail yvee- fing for the dead, for be is at reft, but the life ofthefoole iiworfe then the dc.ith. And if we muft be forrie for the finnes of another, how much more tor our ownc J weeping with * Ifctcr bitterly ? That S.Peter wept, I finde, (aith <> Am- hrofe ; but what he(aid,l finde not. I reade of his tearcs.but not of his I'atisfadi- on : ReEle plane Petms flftiit t^tacuit; ejrtiaquoddeflerifgletjnanfoUtcxcHfarf^Q;- quod defcndi nsn fi^tefi, ahluipotcfi. Oifthotthadflkp»v>tte~\ This exceeding pnffionate fpeech is abrupt and dcfe- (fliuc. But itmaybefupphedthus : O daughter Sion, if thou hadltknowntfo well as Ijthou wouldcft <=vveepefo well as 1; thou wouldeft ^ rcmaine llill, and not s pnilL in thy finnes. Oras'"other, thou wouldefl: obey my preaching and bdeeue. HierufalemjHierufalem, if thou hadllknowne thofc things which be- long vntothy peace lb well as I, thou wouldefl: agreequickly with thine aduer- iiuie, thou wouldert cuen in this thy day be ftndious cfpe3cc,thou wouldcft (as it is in our Englillj text here) take heed. See Fanigarel.hom.in loc.part. iJanfen. concord. cap 1 10. Erafmw (f- A'faldo)tat.i>iLuc.j^..'[2, Chrift then' wifiicd vnto Hierufalcm: i. Vnderftanding'and knowledge. 2. Such a knowledge as was profitable to^ i^ww thofe things which belong vnto peace. 3. Scafcnable knowledge : eueninthiithj day. Hievaiahm if thoit hadft knofuris. As if he fhould fay : Willyeknow why I weepe.^ It is becaufe thou knowefl not the time of thy vifitation. Hinc ilU lachrymtt. >c, fJ -. thou a!fo,' that is, thou fo well as any, yea better then all other cities in the world. For i^ S^t- marii and galile had pcrifhed in their finne, my gricfe would not haue beene fo great. But thou HierufaIem<»^/^Af"'nV<>o/ " Pral.ro4.??. ' LuJcc li.io. ' John 9.4. ' Hcb 5 IS. * aCor.&.i. ' EfavJs.C. 444 The tenth Sunday after Trinitie, "• Vidolphus & Pontan.'mloc. ' Rom II. 21. f Rom 2,4, S Magdekurg, Eptfi. pfiifix. cenl-s- ■> Prou.i.JO. ' Sihal'^i in pralm.51. liUra {^) k Torn z-ope- rum,pag. 659. ' LHdolfbm. "' BermrJ.fer, de innocenti^ta. " Cap.2.i«, " Fiorcsbill.ad 1 Ioh.io.i8i 1 ThoM.-a part ^ quieft.xi. art.}. ' yipudTbam. ibid. me while I am nigh : If thou wilt in this day, wherein I ccme weeping vnto thee, for thee, repent and bcleeue, thon maift be receiued vnto faiiour. But ex- pedinoT^fiother day ; forthisisr^j'.^^y, the next is the day of the Gentiics; or haply JGods day, wherein he will vifitin iudgement, not in mercy. Dtcciue notthy felfe daughter Sion, this day ftiali haue no morrow,for at this very Ijow, 7)f w e^ dies vltionam conxenertsnt, the God of vengeance, and day of v engeance are met together. For the dates [hall come vnto thee^that thine enemies p.all cc.fi a banckf about thee'J ^ The time wherein vngodly men take their vaine pleafures is but a day -. but the time wherein they fhall be punilhed hereafter is called in the plurall number, d-.ies. e If God fparednot the naturall branches,if he reiected his own citie,when fhe reieifled his owne Son; let vs not,l befeecb you,f dejpife the riches of hi) bem- tif(iiHejfe,and pdtiencejand /ong fujferance.callingvs in this our day to repentance: for thefe three follow one another, ^ ingcntiabeneficia ^ingentiapeccata, ingentes poem I Great benefits abufed occafion great finnes, and great finnes are the fore- runners of great iudgements. IfEnglandthen,asHieruiaIem, harden her heart, while Chrift '' crieth in her ftreets, and teacheth in her Temple daily ; what doth it elfe but heape vnto it felfe wrath againft the day of wrath, and of the declarati- tion of the iuft iudgement of God ? He tvent into the Temple~\ It is a new Conceit of fome which are bad Philofo- phers, and worfe Diuines, that our bitfled Sauiour was a coward, in fearing the naturall death of the body, a diftradted wretch in fuffering the fpirituall death of thefoule, a brand of hell, in induring for a time the infernall death both of body and foule. But the filuer current of the Scnptures,and the whole ftreame of Ex- pofitorsjcuen from the firfl preaching of the Gofpcll, vntill the daies of ' Augn^ 7?/»«*,7«'?/»w»«/,andCardinall'^C«/ii,runnequiteanothervvay,concluding per- emptorily, that our glorious Sauiour did vndergoe the firft death manfully, and ouercome the other triumphantly. NottocrucifietheText, and to meddle with impertinent controuerfies; ' if Chrifthadbeene cowardly daunted with the terrors of bodily death, he would not often haue vilited Hierufalem, the city wherein he certainly knew that he ftiould be crucified, at thofe times when there was grcateft reforr, and in thofe places which were moft frequented, as it is faid \\tXQ,heTvent into the Tem- ple. I confeffejChrift did naturally feare death,otherwife he fhould not haue been affected as an ordinarie man : yet he luffered willingly, otherwife he fhould not haue beene fo well affeffed as an ordinarie Martyr. For whereas ■" there be three kindes of martyrdom^ ,• the firfl: operis^ fednon voluntatis, as the martyrdome of the "Bethlemitijh innocents recorded by " S.Matthew .- the fecond voluntatis, fed Kon operis, as the martyrdome of >F. lohn the Euangclifl, reported m " Ecclcfiafti- call hiftorie : the third,e?* operis & voluntatiifi^ that of 5. i'r^/j/;f«, related Ads 7. if Chrifts martyrdome and bloudiepallTon had heme oper is, fednon voluntatis, only mareriall and not formall, itcouldneitherhaue beene meritorious forhim- felfe, nor fatisfa'ilorie for other. Becaufeir is a true rule both in reafon and diui- nitie, that an a(.'T;ion done either by chance without our knowledge, or by vio- lenae againft our will, is neither accepted of God,nor commended by men. That onfj' is done well, which is done of our will. And therefore whatfbeuer other printer prate, Chri(^ endured his palTion moft relolutely and cheerfully, wit- nefling fo much of himfelfe, P No man taketh my life from me, but I lay it dewne of my felfe. For the clearing then of this point we muft remember an old diftinftion, namely, that there was in Chrift (1 nonfecundumpetemiam,fedfe.cundum aStum) a double created or humane will,a 3t'A>«"c, and a /?!!>.ii«c, faith ^T)amafcen. that is, as ^^»x»conftrueth it, a naturall will and a rarionall will : as the fententi.irie Di- uines vfually fpcakc, voluntas vt natura, ff voluntas vt ratio. Now Chrift accor- ding to his fenfuall and natural! will trembled at the pangs, and quaked at the paines ofdeath : neither was thisadfinfuil or inordiuatein him, forasmuch as nature The tenth Sunda-f after TrimttCm 445 nature fiiunnerh all tilings hurtfulland defirufluie. And ^ AugHfline writing ofcrofles and troubles, affirmed truly, tohrare ea tabes, non arnAre : tiema antem ejuadtolerat amat,ecJitolerareatnat. But according to Clirilts ^"M-ft and ratio- nail will, it was his chiefe define to die : ^ O mj father, if it lie foJfibUUt thiscuf faffefrcm me : neucrthtle^e, net as I will^ but m thou wilt : i^x »V iy Vf*fix.tf'.t. Ainb. * Tr'ittmhem.'in Vila Occam. > Prou.29. 1 S . "Ltb.i. " Sentc, t Dc ionJidertU. Itb.^. f Lib.di ffilriiti & anima^cfiz. Ludolphits. <• Caiman, Ztfptrm lex, Theehg. vtrb.fr(rilegm. I * 2 iitqutll. 99. or bis couafdl of Prelacs : God forbid. For as the Common-wealth is fioinifh- ing h when either Philolbphers are Kings, or Kings are Philofophers ; eucn lb well is it with the Church, if godly Trophcts hang as a pretious earing at the Princes earc. Worthily hath Erafmm obkrued in an ' epiitle to lohn Ahifco,xhii if we had more Bilhops like Ambrofe,\vc lliould hauc more Emperours like The- odofius. ICBrenttm the Diuine becounfellourtothe Dukeoi'rf-itie^i'cr^e^rdioi- on thereby ftiall be better eftabliflied : ii Occam the fchooleman flic to L^wi tlie Empcrour,he may well fay,'' PreteH: thou me tvith thy fward,4rid I will defend thee with my pen. In a word, i'fthekingdomcberiiledby Gods fccpter, it will conti- nue : but ^ where there is novijion the people decay. So that if Clergiemen fol- low the Court for the greater good of the Temple : then, as ■" Herodian faid ofRome,wherefoeuertheEmperouri5, there is Rome: and as the " Poet,t'iJj Helena efi,ibf Troampmn: fo wherefoeucr there is a good Prelate, there is a walking Church, and aa holy Temple. But if our defignes be meerely fecular, hauing one foot in the Court, another in the Citie, none in our Cure: thenaflu- rcdly we are out of our ranke, and moft vnlikc Chrift our mailer, of whom it is faid here, that he taught daily tn the Temple. The more we keepe within the circuits of our Churches, and circles of our ftudics, the more we frequent the Chappcll, the Library, the Schoole, t he more pricftlikeandfchollcrlikc. But on the contrary, vvhen our habitsare irregular, our companie difordered, our Ipeech vnfauoury, our whole conuerfation accor- ding to the fafliionsof the world : thcn,as " 'Bfidem is bold to write,we arc ra- ther CraJJiMt, then ChriJ}ia»iy more fecular then ecclefiafticall. 1 doe not enuie the rich Clergie men, I wonder only with vSyneJi-M^how they can gaine To much leifure as to lerue two mafters, God in Chore, ycA Mnmnion in fro. If riches in- creafe, we muft not fet our hearts on them; if our places be great, ourminde-s muft be lowly ; rather then the cares of this world iLould choake the good feede in vs, we muft imitate 1 Albertm CMagnHt^ of whom it is reported inhillorie, that he left his Bifhopricke d Ratifione torsade publiqiie Leifl'ures in Colen: and follow Theodoriis example, who vfrritesof himfelfe in a ccrtaine epilcle to Lee Bifliop of Rome, that whereas be had beene Bifiiop liuing plentifully many yeeres, he had purchafed ttecagrur/j, nee obolum, necfepnlchrum, as the Aiagde- kurgenfes report inhis words, in Cent.'^.col.iow. For itvve which ought to be the fait of the earth, and light of other, fliall addkT: cur leiues vnto the world, being (as'Sfrw^rris/fpeakcs) habitMclerici^qua^HmMndafii^aBHMemyi: then we may cry with ^ AnguHine ; Fa mihi mifero t]»i iff a feruo in memory, cf- fcrilii) in chart^.ynec habeo in vita. Or as the fame Father in another cafe : Woe be vnto vs,if we haue Chrifium in codicibm zir non in cordihtts.l^wt which are Gods inheritance, fpirituall men, confccrated to the Temple, make it not our chiefe ftudiet o doe good vnto the Church, .as Chrift here, who fo fooneas he came to lerufalem inftantly vifited his fathers houfe. Secondly, Chrift entredinto the Temple toremoue facrilegious Merchants, and to reforme abufes therein. ' Hereby fignifying that the difcrdcr of the Church occafioned the deftrucftion of the Citie. " For fo long as the Pricfts were wicked, the people could not be good. * By this example Princes and Prelates are taught that their chiefe time be fpcnt, and bcft indeuours imployed in well ordering Gods houfe, that it proue not a den of theeues : but as God would it fhou!d,»^£ii!a,parua^emma.So the Poet in old time :' <^ F//i;t^ rfi pro/it/, pater Abhof^ Simen vterqae- How little a finneib euer it fceme to be, yet all kind of fiicriledge isodious in thefighrofGod. As for that which is ««Pf>yo»-/4?;publicke: or with the 'quodlibeticall difcourfer from the Pope as Cknfent, vntc his holinefle as ?eter. If, I fay, we flia'.l appeale from their paf- (■», vnto their beil writers in their Ictlcd iudgement ; ^ we fliall finde,that they are very well content that their Presbyters, and other officers of the Temple, fhould enioy the lands and linings of our Biniopsi intimating that Church- robbers would crucifie Chrift againe for his coat : relembling the Traytor ludM; by the fpoilesofthe Church purchafing fields of bloud that fiidj hate Chrift, and defraud God, and are no better then Achan, Nebuchadnezzar, 'Balthazar, Anani.u and Saphira. To conclude with ' luliimart, l^roximumfacrilegio crimen efl qnod mM. 'flat's dicitur : Treafon is a pettie finne, in compari fon of Cicrilcdge. The reafon is rendred by "' S. Auguftifte^ Tanto gramm eftpeccatum,q$iay,tocom- mitti non pot efl nifiin 'Detsnt. As this fault i^ moft abominable, fo the iudgements of God vpon it in all ages haue beene mofl: fearefull. To begin with Simort Magus, the godfather of Simo- nifts,aswe read, AcT:s 8. as heprcfumed in the publikc Theater at Rome, to flic vpintoheauen, hecaughtfnch a fall in themiddeft of his pride, that he brake hfs legs and his thighes, as " Clemens Romanm reports : Vt qtnpaulo ante voUre u cii»(lii.!ib.6. teutafteritjkbito ambulare nonpoterat; c^ ejuipenn.ts affumpferat, plant as amijemt, cap 9. _._ P p 2 faith nprH.icS. s inLui'els. '■ Cited in ilic Sunny of the pretended holy difc. ch:ip,l], ' ^■"Jlibet.s. art, JO, ' Simi.qy vbi fiip-pai 24;, ad leg lu(, ,» ™ Coma Cref- CM.lib 44ap,ic ^48 The eleuenth Sunday after Trinitie. \° Ssr, 66. \f Lib } Cbren. • pag.l 57- I * H^ersf. zi. ' Btroa.tittntL tom./i, ad a>i. ^62. fit. 4-^. ' Idem'Mdim ex Amtniin, Thecdorit, ^ a/ifs. • MaIm:s'Mr. de gefi.rcg Aa- ejto/dib.i. Pilydu.-. Ang- lican. bi[hr, lib.io, ' Guemrs. y Suruey of pretended ho- ly difcipline. chap* I. i pfalm.is6.2. !»Pfal.S3.iI. Efay 56,7. . * Anfclm At- denifAiwt. ■^ Ottttm. faith" /t/w^ro/p.Njy, this tumbling caft (as it il-,ouId fccme) brake his n-ckt; For fo P Ulle/a»rthcn, 1 EptphantHi, ami otl.er relate. Ste CAUgdeburg. cckx. : . libi.cup.w. Baron annnl.Tom.i.adan. (58. /////4»«* the dtuils dariing, vndeto iHlim the wretched Apojiatay together with Tdix, the Emperors Lord Tr-a- furtrjpilled and pold the Churches o'c Amiochia, partly to tultill thdr irreligious humors, as alfo to fill full the Princes exchequer. Lilian when he was in a Teiii - pie, aduerfusfacrAmmenfam mi^.vilfe dnitfir. And Fc/ix beholding the coiav veflels and chalices Coi}J}antiK:uz\AConj}antiiu had beftowed, fcofhngly laij, Pf^hatflatelj plate is here for the caypeuterjfontte ? but becaufethcl'e hciih opened not their lips, that their moiithes might (licw forth Gods praile,but whet their tongues as fvvords to ftrike at the Lords'aiinointed;/«//j»;« mouth vfirig ahvr.ifs vnlauoury fpeeches, atthelafta^ed a moft filthy part: » for tl at orduie which fliould banc gone downeward, was caft vpward, dying a loatlilomeandnallie death.And *" Ff//.v,whohad lb bafe a conceit ofChrills bloud, did nothing niyht and day but vomit bloud,vntill hisvnhappy foule was fetched away from his ac- curfed carcafe. ?yilliara Risfm, who pulled down Churches and religious hoiifc s, tomakepalacesofftate and places of delight, was flrookfen as he wa5 hunting in his f new Forert with an arrow, fhotby Sir?^^/ffr7)'-(?//, that hefclldownc dcad,and neuerfpake word : " V»ogemitH fine voce edit oamma?7i(jjlaKs ex e(]iioiy} terram cecidit. W hen ^ Scipio did rob the Temple ofTholojfa, there was not a man who caried away gold from thence that euer profj^ered afiervvard. y The goods of the Church are like the gold of Tholojfa^ none thriue that vniawfuily poflefle a penny worth of them Ex male cjmfnii "Jtx gandet tertiru hares. O Lord God, '^ that our mouth may be filled with laughter, and ourtongnc with ioy ; * make them and their princes like Oreb and Zeb, yea, make all their Princes like Zeba and Salmana, which lay, let vs take to our felues the houl'es of God in poifeiTion. It is written, Mj houfe is the honfe of prayer^ Here we may learne the righ.t vfc of Gods houfe, namely, that it is appointed for prayer and preaching. For pray- er, we haucGods owne precept, Itis^ nritten. My honfe t-nhe houfe of prayer. For preaching, Chrifts ownepradifejaf^/V)' teaching in the Temple. Thofethings which Almighty God hath ioyned together, let no man putafunder. Prea- ching may not thrufl out of the Church common prayer, for it is an oratorie: nei- ther may nrayer fhuffle preaching out of the Church, for it is an -^Wii^W^. See Church horn, concerning the right vfe of the ChQTch,^5xi.i.HoJpinian.de origine templorum, lib. l 'Cap.it (ftslman.Marlorat. Zepper.in he. The Epiftle. 1 C o r. 15.1. Brethren^oi pertainhg to the Cojpell which I preached vme^^c. ^Generall,fbr that it was a gaJpeH^and fuch 'Extol his prea- ) a Gofpell,as he receipted of the Lord. chingin jParticuiar, (hewing how Chrift died for X_ enrfi/tttes, androfe againe the third day. 'As being the lalt Apofllc, borne out of due time. As being the teafl ApoUle^ not wort hie to be catUdan Apojlle. « Theleaftin refpeft oi'his'i'ormtriinnt^ki he perfectttedthe Extenuate his j congregatto» of god : but the greateft in perfon, ^ refpcd of his prefent grace, for gods grace was tn him, and with him in fuch forty that hee laboured more abundantly then they all. 2rrt^rw,.«;>(T/<«««i»ff(>"r/;tfG«?»«>: that is,' inter prima credenda (fr- maxima.Tor this caufc P4«/pre{reth here Chrifts refurredion by fundrie demonftrations,affirming,that after his death and buriall, heWMfeene tf Cephas, then of the trvelne, after that of moe then fue hundred brethren at once,ti) lames, and aUthe Apo^les^ ° that is both /I po files and 'Difciples,a»d laFi of all, he y»ajfeene of me. I dtliueredvntojou] The word both in Latine and Grcekc doth import tra- dition ; and therefore the Rhemifls obferue, that the bleflcd Apoftles planted the Church in all truth by tradition, afore they wrote any thing. ^ Anfwer is made that /'^«/dcIiuercd the doftrine of Chrifts death and rcfurreftion, accordinato the Scripture, which is not an vnwritten, but a written veritie. which I receiiied'] As in this Epiftle before, chap, r l . 2 3 . fhaue received of the Lord,that vhich I hauedeliuertdvntoyon : SoGaIat.i.12. Neither recciuedl it of man, neither was I taught it, but by theReuclation of lefus Chrift ; infpired and called to his Apoftlefhip by the Holy Ghoft : Adts 13.2. y His Gofpell was not mans do(5trinc,ncr after man : but he preached,iHKrome, Rupert, Rtbera conftrue that place, concording herein with » Ort- gen", b Ruffin,<^ yfngufJine, J 'Bernard, Aquin.ad Ephef.cap.i.leU.i.f^ Anfelm. in huncipfum UcumrPauli. Hervtufeeneofme, m of one that vras borne out of due time, tanrjuam abortiuol A "childe may be faidabortiue three waies.- as firft,being borne out of due time: fccondly, if cxtraded out of his mothers wombe violently ; thirdly, if he want his due bignefle. In all thefe refpecfls, our Apoftic makes hjmfclfe abortiue ; for he was not new borne f fo foone as Peter and lohn, and other of the twelue. Se- condly,5".P^«/ was S pulled out ofthe lewifh fy nagogue, that he might be made the fonnc of Chrifts Church, as it were, by violence : for in the midft of his ^ breathingoutthrcatnings, and {laughter againft the Difciplcs ofthe Lord, he „_______ P P 3 was 449 ' lCor.lf.9. f Thtephyiaa. * Caluin, '' Marlarat. ' Ardem. ^ Sarcciiia& Martyr. ' Apoc'.2.io, " Oeciimeu. " Matth. I 1.7. ^ ^rdem. 1 Sarceriat Mart jr. ' Thetpfylad, Gorran.AKfetm. * Kom.^ 25. ' I Cor,ij,i7. ' Aqa'm. ' ^centra loumltM. hi tom.i.f»lS6& in apolag, ai ftmmacvtc'itat Ti'mafitu'mlac. f Jnloe.omntt trmfmbit gra- U» Veiyprintipl- umjntdmm,^- Mem.Feruifer.2, d>/'«'i',becaufe hc had faid.wJ /. So then the grace of Gods power worketh in the will of man, which hath giucn to it to will the fame. Whereupon the confcicnce of man pro- feffethand faith, not I, but Godsgrace giucth him,that he may fay with me. The Gofpelland Epiflle meet here : for thePharifte truftinginhimfelfc, did attri- bute too much vnto his owne merit, faying, I am not as other men are. But the Publican The dcuenth Sunday after Jrimtic, Publican afcribing all to Gods grace, would not lift vp his eyes to hcauen, but finotehisbrcaftandiaid, Cjodbs mercifstll to me * Jlnner . See Ferttifer.z.c^ ^. T)om. 1 2. /?«/? T*ntfcofi. 451 TheGofpell. Lvke 18.9. Chrtsi toldthisfurable vnto cert Aim xvhc trujled in themfdues^ i^c. If Occafion, Chri^ told thii parable tocertaine fvho trn- Ntb,sGofpeII ?.po.nts]p^ ^^^j^ r>.. r»cn roent -vp into the Tempi, to arcchicfiyconl.dcrable:| ^ ^ ^ ^ namely, theparaolcs ^Application, l tell jonthit mar, depart edhom. to hu \ houfe itifltfi.cd more then the ether. There be <= foure kinds of proud nicn •• i . Arrogant^ attributing euery good thing in tbemfelues vnto themfelues, and not vnto God. 2. PrefumptuoHs.iC' knowlcdging that God is the giucr of their grace, butvpon their ovvne merit. ■^.'Boaflers ofeminencie, which indeed they haue not. 4. Dejpi/irs of other, as affeiling to be Angular in that they haue. To allthefe generally, buttothelaH three more principally ChriFl teld thu parable. Bad Hues occafion good lawes, he that cxtrad-ed * hony out ofa ftonc,and oyle out ofan hard rocke, feeing cer~ tofne Irufling in themfelues,iU if they rvereperfeil^and dejpifid ethers : ' hereby gai- ncdagood hint to commend humilirie. Thewhich is tuch an excellent virtue, f that all other gifts of grace contend for it, as alhhc Cities of Greece did ilriue lor Homer. Temperance challengeth it for her owne, s becaufe there is /s>-licAn. The Pharifecsorifonwasteclious,as containing moe lines then the Publicans prayer had words. Firftjvfing i>attotogie : for he might haue profcflcd all his pcr- fcdions in that one word /«y?;3S well as the Publican confdUd all his impcrfedi- ons in this one wordjtnner. Secondly, trifling in tautologie : for if he were «'«/?, it followedhewas»of/ican. But this vainc bablerdidbumbafl his ftilc with idle repctitions^and filled his periods with vnneceflarie termes,exhibiting his pcriti- on not vnto God (as ' "Baftl notes) but vnto hisowne fwccr felfc," to heare him- felfe,and to pkafe himfelfe ; which the text infinuatcs alfo, faying, Thrijausft/tns orauii apudfe : The Pharifee ftood and prayed to himfelfe. Some modernc hypocrits herein rcfemblc that old Pharifee, being oucrlong in their prayers, and exceeding tedious in their exercifcs, eucn NarciffM-like much enamoured with their own fhadowes,alway curtal!ing,and often omitting our common feruice to prolong their priuate meditation. * Enemies to reading, becaiife they loue fo rtellto heare themfelues talking. Vnlike that reuerend Prelate B. irfZ/wfr ,w ho preaching at Stamford'm the afternoonc.y when rhedayes were fliort, promifed in the beginning ofhis fermon, that hewouldbe very britfc, becaufe (fiithhc) the feruice muft be done. In L/itimers age then our Scruicc- booke was not reputed a ^ Stcrue-vs booke : bur lo full of fwcetconfolation and deuotion,as that the bleffed Martyr of Chrift, » D'.'RewleiKdT^ylor, ccmmcnded it vnto his dearc wife, as the laft token ofhis loue. Then the Colleds and other part? of our feruice were rcceiucd in the Church, before the diftc mpercdand ill digefted ex tempore phantafies of Anabaptifticall fpirits. I know prayers at one time maybe more long then at another, and, as occafion is offered, they may well and fitly beconcciuedvponthe fuddenalfo: but yet when we come to the Temple to pray, our meditations fhould be well compofcd, that our minde may be the better difpofed, and it is fit our fpecch fhould be little, that our deuotion may be great : for that which Epicarm faid of gricfc,may be verified of prayer : ^ Si longa efi, leaii efl ; jigrauii eftjbreuii eF}. This Icflon our Mafter Chrift taught, Matth.d. forbidding in our pray ers all bat- tologic ofthc Gentiles, and polulogie of the Scribes, inioyning vs to begge « many things in a few words ; otherwife we fliall not pray to Gud,but prate to our felues, as the Pharific did here. TheTharilte flood ^ind prayed thfts with himfe/fe: J The Publican prayed alfo {land)ng,but a farre off, not daring to lift vp his eyes to beanen : whereas the proud Pharifie mtanteris faid to ftand, without kneeling, or other kinde of humbling himfelfe before God. Contrary to that of the "* Prophet, They Pja/J wor/hip thee with their faces towArdtheearth,and licl^e vp thedufi ef thy feet. So that this pert carriage vpon his tiptoes * argued his arrogant and irreucrcnt behauiour in prayer. Againe, learned "S^rt from the •words oraait Apud fe, notes hisaffcded lingularitie,(cqueffring himfelfe from the Publican, and ftanding apart like an Iperfel; very well exprefleiin thcFrench tranflation,yJ tsntant a port foy .Both of The eletienth Sunday after Trimtte, ' of cheai, as ic is in rhe Text, went together into the Temple; but when they cam; there, the Pharifie like bimrclfe tooke the f'ehiefe roonie, leaning the poore Publican .? iouge, in the ioweft feat farre behinde him, as it were in the belfrie. Our mockrne hypocrites alio retainctheicpharifaicali geftures as their owne proper inhentance; for fome will neuerkneele in the Temple, biu.it rhcCree(^ when as tbey iliciild Hand : and other either liand or fit at the Cuinmnnion vvlieii as they fliouid kncelc. To bend our knees at the Lords table, faith one, is artoiairia^ woriliipping of the bread ; but I feare that inioient cariagc of fuch fpirif s when they llioiild be moiV humble, is rather antohuria, worfliipping of tlHinfelues. Againe, feme fland apart in the Temple, like this Pharike, profei"- Cxr)-j^&,nT\k\nz!iSepariitil}s. As theBrovvniits refuffcto commnnicate with vs Publicans, and ether Noueliushaue confuted in their ConuenticIcSj wlxther if be nc for them Co frequent the iermons of conformable Preachers. Ar.d all their reaion is, becaufc lueh are Publicans as it wcre,that is, Ctefarjtijjiccrs, Tc.r- Irafneiit-ditiin sjtime-ferKtrs^or Proteftartts cfdctc. contradicfling herin £ Chrifts owne canonjnioyningvs not only to hcare, but alfoto doe wharlotucr wicked Preachers fiiall ciehuer out or Gods booke fitting in Alofes chairc. So that if any Diuinebelo badasthou doellconceiue; yet^^tolleejuodtatimcfld-Viide, take that which is thine owneaiid goe thy way. Si mate viuatfuuTn eii,fibenedicat: tunm cjT. Godlth/inliethee~] A ' good PrieR begins his deuotion with a confcmcn of finnes, andendswithathankfgiuing for grace. But this Pharifee quite contrary begins his prayer with .-gograciaf, and in Ikad ofaccufing himfclfijicondtinneth his neighbours^ l^m not tu other men are, extortioner s ,vmti{t ,&c, fCoA: I thankethee. ^ Here then obferue the Pha-jHis neighbour: law mtM otherwcnare. rifks pride, in relpeel of SHimfelFe : Ifrft twice ia the Tveeke, I gim tjthe 7 ofallthntlpojfe(fe. Hee did pretend deuotion in comming vp into the Temple, but when hee was come thither, he neither prayed for him(clfe, nor yet for other. If tor him- felfe, then he would cirlier liaue cried mercy for fome fault, or elfe craned it for fome fauour. For the poore beggerfteweth his rags, and thefick patient his wounds, and the humble petitioner his gricuances, and all neede Chrifi : ^uifepfum txcipit,feipfiim dccipit. But this proud bcgger (as you fee) fiicwes not vubitra, but munera ; not his ragges, but his robes ; not liis wounds,bat his worth ; not his mirery,but his brauery ; reputing himfelfe fo iuf}, that (as ' Au- gtifline ob^txacs) he neither faid, Forgiuevsourtrefpajfes, as hauing no finne : nor, Thj Ktngdome came, as abounding alread e with all grace. Neither did he pray for others,in that he cenfurethall other abfent,andcondcmnes the Publican prefcnt : making himfelfe rather a Judge then an aduocate. Non efl iflafupplica- tio ("laith "' one fweetiy) fedfuperUtio : Thanking God morc,for that other were bad,then for that himfelfe was gpod. (jod I thanke thee that I am not oi other r/an are, extortioners^ ^rc. The moderne hypocrites oft vfe the fame phrafe, Godlthanke thee, Signi i'j'yng hereby, that they bcleeue there is a Godagainft Atheifts, and but one God againft the Gentiles, and that this one God onely mutl be worfliippcd againfi the Papifls, adoring creatures in Head of the Creator ; and againfl the carnall Gofpeller, who doth afcribe thankes vnto men, which are proper and due to Goda'one. Ifyoufhallarany timeconferrevponthemabenefir, they will be fo religious in thanking God, as that they will vfually forget to be grateful! vnto you. They will fay, that it was Gods pleafure, your companion Hiould not be ! flmtvpfromtlum, it was his goodwill, not your free will ; for you cannot of your felucs thinke fo much as a good thought, much Itffe pcrformefb good a deed. And therefore though haply thou fliouldeft fbffer thcmvnder a "colour • oflong praying, to deuoure thy whole eftate, vet they would ncuer thanke you, hut thanke God that that they be not as you ; not m thn PuUtcan. For they fo wre all ' 453 f Matth 4 3.6. 8 Matth S3.3. ^ Matth.:o.t4 "iylued'r 3j>!(d ' Vi gv.i tn !oc. ^ Paxh'/jyel. p^'t. I .hjm. in Inc. vniia Dsm fo- cuniiirnLuc. Cajfu in Idc, Luk.2047. 451 The clcuenth Sundaj after Trir.itie, " See dange- rous po'l'.ions and procee- dings, vncicr pretence tu rc- foimatioii. 13. I P EfayioS. 1 1 Cap 4 4. r cyprh" fer.dt imnalitiue- ' Cc-ntrs rettjl. 'Pial7iJ. » Jf.ufoJiqu(ld- libetA.arl,^. « Ibidem art, 6, » Qiiodiiiicl i ■ art.j. ^ Idem in his Sparing Dif- couife. ^iod!tbet J. .art. I' b Varti.qH Ae/atn hath obfcrucd truly, that howfoeucr all finnc may be faid to be in the deuill, fec^ndum reattim ; yet'only pride and entucisin himfecandnmaffefit-m. He is guiltie of other fins,as tempting men to euery fin : but pride is bis own proper fault,his darling, his Rimwon, and (as ' Ternardi^tzVcs) his charaUer.lt was the firft fin that euer was in the world, and it fliall be the lalt ; for as other infirmities in vs dccreale, fecret pride doth increafe. That the Phari((:c tvent vp into the Temple t:) pray, that be tvas not an extortioner, vniuH, adulterer, that he fajledand paiedhis titheduly, were things exceeding commendable : but his pride like ^ Coloqttintida, fpoi- led thc-whole pot of pottage. « CMtlk virtHtibtu alliens propter arrogantiamfce- licit atemamifit. As God refembling a Bee gathered honie outofranke weeds, cxtrasfling from thefinnesof the Publican htimilitie, which is a mother ver- tiie : fo the deuill as a fpidcr gathering poifon out oFfwect flowers, eucn of the Pharifees vtrtijc, begat infolent pride, which isa monopol of mifchiefe. ^ As an hen doth cackle, when fhelaiethancgge, by which ir is inftantly takeft away from her : in like manner, aflbonc as the proud man pei formts any good deed, he W ill prefenti V boaft of it ; Ifaji tirice in the r^eeke, I giue tithe of alt that I pof fejfe: being (as s one faid wittily)/'roflWrw>?iitr« ; Atraytorrobimfclfe. This Pharifee brought forth a great many of egges (as it flriould feeiiiej but he could not The clctiemb Smida-j after Trinitie, nor Carrie them vnto a good market, because of bis cackling ; Km fuper^iade- ftrtitt omnia. '' Fali.x iafolcns mfcclix. The Pitbliccmflandmg afarre ojj would not lift vp hi) eies to hcanen, hiitfmotc hii IreaU jfnyingfiodbe mcrctjallto me ajtmer^ i Sfvton the SotcercT h(.ld,thac hi;n- felfeu as feme great man:''- lulum theblafphemous Apoftatacoiiceiucd itrongly, that IiunLlfe was Alexander the great ; and in our age, there was a fchilmatike, who faidjhimfclfe was ElUi the Prophet: ciien fo many which are in a damnable ftate.profclfe thcmfelucs exceeding iu(l,in cumpanfon of other. On the contrary, the fail eft Saints haiic thought themieluesthefbuleftfinners, ^sS.Panl^xhaxhe was not worthie to be called an Apoftle : S. Augxflwe, that be was not wor- thietobecalicd aBifhop : the prodigall childc, that he was not worthie to be called afonne: the woman of Canaan, that fliewas not worthie to be repu- ted a childe : the biefled martyrs in their confelTions eiiermore, that they w ^re not worthy to bcferuants vnto God, and witnefies of his truth : and the Pub- lican here, though he were mofldeare to God, yec he durft not come nccn to God, heltoodaFarreofF, and would not lift vp his ties to heancn, ' that is, to God in hcaucn, as Luke l J . 1 8. Father, i hauifinnad againjl h^Auen and before thee, (frc. The Publicans band, like the beilowcs, did blow the fire of contrition to his iTcart ; his heart like a Iimbeckc,diftil!ed the ioueraigne water of repentance into his eies ; his eies as a full cefterqe being vnubleto Icoke vpward, rcturne the flreamebnckeagainetothe heart ; thatouercharged, driues thcfloud of his affe- dion to bis tonguejhis tongue like Aarons Cenfcr coiniaies t be (weet perfume of this pretious dillillation into the prefence of God himfelfe, faying,6> Qad hemcr- dfulltome,eJrc. The which beauie fongormelanchMikedirtie confiibof three parts: a Treble,which is exceeding high,0 god; aViCdiic^bemrrdfa/l; aBaflc, tomeafinner. ^^ Ormuit pMic!i,fcdafe^ii mtilto : Couching much deuotion in a little roorae. For all the vertuesofa true penitent, (as namely, ''w;«/f/'?j«, c«»- tritiott,fatth,amendmeKt~) arc found in this one p^iterne. For confeJion and con- trition : bis hand fmote his breaft, and bis heart moued his tongue to fing the hi&^tameafinner. In which adion, thefe three did conciirre, the heart, hsnd, found: t he heart fignifying he bad thought amide: the hand fignifvingbchad doneamifie : the found fignifving he had faid fomethingamiire. Concerning faith, he relied " altogether vpon grace, firft,imp!or:ng,(9 godbe mercftdl : then applying the mercies of God in Chrift, tomeafnner. And as for amendment of life ; the text faith, he wem home iufiified more then hit fellow. Now then as CI rift tothc Lawyer, Lukeio.37. {ol toyou,goe and doe thott Hkc-a ife. Thou art but a man; avid therefore call vpon God; afinfullman; and therefore pray to thy mercifitligod. It is nofhametobeforrowfull,crie, O Cod. It is no dilcredit to beg grace, pray him to te mercifull. It is no reproach at all to conft fle thy fault, tell him thou art aftnner. If thy finne paft vtterly difpleafe thee.thy prefent finne fliall neuer hurt thee, fairh p AdguHine. Foure words- of this Publican, yea, ^ three fyllables of Z)4/«W, * peccant, proceeding from a liucly faith, and aeon- trite fou!e,obtained pardon for all bis offences : info much, as ^Hierome writes excellently : _^«/ pri-'ii m; docutrit virttttibm fnU quo moAo flans non cadercni^, docuit per poenitcntiam e^uo modo cadens refHr^erem. Ourheauenly Father is fo pitifuil toward his • loft cbilde returning home, " that be will not haue patience to ftay till bis fonne doth open the parlour doore, but be will runne and meet him vpon the way, falling on bis necke, and killing him. Albeit tliou be fo great a finner as a Publican, yet if thou fmite thj ircaft, and eric, God be mcrcifuHto me apnner ; if thou flialt heartily repent, and vnfainedly hclceue, the Lord wiii put all thy wicked neflccut of bis remembrance, and thou fbalt go home to the boufe of thy confcicnce luftified. / tell yen this man departed home to hli hoafe iuflified more then the other'J You banc heard the Pharifees pride and the Publicans bumilitie : now you lliall heare Chrifls iudgement of both. He did condemne the Pbarilec who iuftilied himfclf, but _4S5 *■ RcHfncr. in • Aa-, s. 9. ficifat mmijo- feg (uliani. ' M.ihknot.h lec.ldfm.Mar- toratinlKi, ™ Sneer. ° Church hom. of repent. tJrt 2. &■ Tynii' fteh^.tfiMutih. U!/l.ClllKa,l ill ioc. ^ Zoarcstrcfl. 6, in Maiih. 1 Amhra!. ex- htyt, ad fans'::. ' i Sam IS 13 ' Epilaph.Fa- blul aiOccA- viim, ' 1 like I s. ° Hicton prs'tn, ttra. in Abi^iam. 45^ MguH'm. 1 Euthym.inloc. iielnHlibon. Culmtn. Htmng. Zipper. *Serm.i6. de vetbii Dora. fecundum Lm. The eleuenth Sunday after Trtnitte, but iuftifie the Publican who condemned himlel'e. T he Pharilic did exalt bim- felfe in refpecT: of his vertue, but the Publican humbled himfclfe ior his finne. * Videte fiatres ,magii flacuit humilitai in malufaElii^ejHamfuperhia in bon.faUU. OFthc two, the Pubhcan renouncing his owne merits, arid laying hold on Gods mercic, was iuftified more then the sther. y That is, and not the other. Here then our ^ moderne Diuines obfcrue thac the Pharifie truflivg in himflfe th4thewasperfeEi, isatype of all luftitiaries, hoping to be faued by the rightc- ouiheffe.oftheLaw: and that the Publican confeinng hisfinnesandvnworthi- neflc, is a type of all true Chriflians, holding iuftification only by faith in Chriii:, apprehending his merits, and making his righteoufneffe our rightcoulneffe. For application then ofChrifts application, I fay with » AHgujline; Audtjlifenten' ti4m,cauefftper6iam. Andpray with the Church : OGodjwhich declareft thy Almighty power, moftchiefiy in fhewing mercy andpitie, giue vnto vs abundantly thy grace, thatwc running to thy pro- mifes, may be made partakers of thy beaueuly treafure, through lefus Chriil cue Lord. Amen. FINIS. Walafiidus Strabo lib.de rebus Ecclefiaflicis. Si quid in hoc (leffer) placet y&pgnart memento idDomim : ^uia^uid dij^lketyhocce rnihi. 457 THE TWELFTH 5VNDAY AFTER T R I N I T I Ei the Epiftlc. 2,C o R . 3.4. Suc/j trun hiue we through Chrijl to Cod ward -^ mt that we are (tifjicient of 0ur fettles, &:c. ^^^^.r^:^^^ t, L holy Scrippture ioyntly<:onfidcred is called not vnfitly Gods » Teftame»t:is being his rcuealed ^ will, and .as it were ' written Indenttire,containing his co. uenantsand conueyance concerning our <* etcrnall :n- heritancc which is aboue. But the Gofpell apart con- fiilered, is termed in this Text ,a n-v TeflAment : as ncuer waxing old , « but alway continuing new, though it were from the begint^ing : lefus Chrifl yeflerday^andtoday, the fame alfg for ener^Vid).!-^ 8. And now , for that it is imprinted after a new man- ner othcrvvifc than the letter of the Law : written mtivith i»ke, but with the Spi- rit of the Uuing God ; mt in takles offlone , hut in theflefldj tables of the heart. And new, for that it maketh vs new creatures in Chrift, 2. Cor. 5. 1 7. According to that oH' .4mH(Hn'", Dicitur noHttmpropter\ni}tiiitate jftrituSy qna hominem nouumfanat a vitio vetuHatii: It is new, for that it teachetn vs how to call off the old man , and to put on the new man, Ephe(.4.22.24. ^.T^^/thtrefore commends hercthc worthie funiflion of fuch as are made able tominifter the new Teftament two wayes : I. Pcfitiuely, Sficb trufi haue we through Chri^ to ^ed-vard^dcc. 'Grace; Fcr the letter kJ/Uth, but the /pint ^iteeth life ; the Law being the mimUratior, of condem- nation, but the (gofpell theminiftrationofrigh- teaufnejfe. 1. Comparatiucly, prefer ring the preaching of the Go- fpell before the minillerie of the Law, ni relpeift of Glorie: //■ the mini flrat ion of death through the letters figured inftones voiu glorioHs^^i.. horv PMlinotthe minifiration oftbefpirit be much more glorioHi ? Such trii!} ~\ Our Apoftle did eftecme the Corinthians his 8 glorie, the ^ feale of hit Aposllejhij) , and as it were tbe veric letters teftimoniall of his finceritic. For thus he fpcakes in this prclcnt Chapter at the fecond vcrfe, Te are our epiflle. ' Such 35 are falfe teachers, needepijlles of recommendation vntoyou , and letters of recommendation from you : but I , "^ Siluantu and Timothie dcfire not the like , for that the Church of Cormth is our certificate , your fclues are our walking Qjq pafport: ' Optatiutib.$, a^uerf. Ptrme- niatt. Idem .Augtif}, in '"Matthe.io. ' A' dens in toe. ''Heb.9.t5. • Deermg Lcii. ' iMeber, 'Defiirii.eSr hi. CJpio. idem contra du- ns (fill. Velagi (^iiie raiimHS alias afud ^le- dum. Prale^em. in Mattb, 3 l.Cor 1,14. '' I. Cor. 9 t. ' Eralm. Vara- fh.a'. ' Ca'.uin. ' Hie'OP,-pili. ad Funam. 45! ' Hiaon.(pi(i, ad Furum. he " Tbcophjl.:^. ° Hienm. & Pr'mafiia. f Cdetan. I leap i.vcr.z. GlofT, fyiquiif. " I.Cor 9-'- »i.Cor4.I. THeb.S lo. 'ji I.Cor.v5. » Ephtf 4 30* b^xod 31.18. 'Cap iritif» in our heart, that is, in our ° con(ciences,hauing this teflimonie , not as other about vs onl v,bur in vs alfo, refiding cuer in our bofomes. And whereas p other Epillles in Hebrew, Greekc , Latine, are read of none but fiich as vnderftand their leuerall Idiome; this Epidlc is vifderjf Odd and read of a^ men. ItisfoplainCj that C as the Prophet 1 tt^^.jcsi^rpcakes) he may runne that readeth it : j« that ye are mAnifefi to be the Epijlle ef Chrift miniHredl J vs , ^ asGods pen , and written not with inke , but with the Spirit of the liuing God , not in tables of ftonc , but in the fleflily tables of the heart. Ye arc Chrifts EpilHe primarily, '" pnncipulitcr ^ authoritatiue, for ' one is our Dodor , and that Dodor is Chrift; but our Epiftle, and"worke fecondanly , being inilruLled by vs " -yj/tfifj ; butafcribingall the glorie to God , /row rvhoth as thefountaine, through Chrisi ^ as the conduit pipe, commeth cuerie good and pcrfed gift. [five be able vnto a»y thing, thefamt commeth of God, which hath made vs able to taimfterthenervTeilamfm. And therefore we truR nor in the eprinces of darke- ne{re,''noriiianychiidecfman ; but our hope, yea helpcilandeth in the name of the Lordj which hath made heauen and earth , Pfal. 1 2 1 .2. all our truft is in God through Chrift. TItc Papifts attribute too much vnto the Priefts ofRce ; carnall Gofpellers and worldly Politicians afcribe too little The Pope forfooth iseftecmed of his Pa- rafites a. ' Vice-god, ^ another Chrift , afluredly they might fay better an Anri- chrift. Nay the Papifts hold their vnderling mafte-prieft fuch an omnipotent creature, that whereas in thefacraraentof Order fas they call it) Almightie God makes the Pricft : in the facrament of their Altar horrefco referent , the Prieft (fiy they) makes Almightie God , as it were by magicall Art tranflating Ccelum *«e:a?«4w, pulling heauer out of heauen, and imprifoning Chrifts bodie with all his dinjcniions in a little box. Statifing worldlings on the contrarie thinke that Preachers of the word are nothing elle but as a poft, on whichlniuuclionsofthe King, and mandates of the Court-Chriftian arc fixed : Ornaments and Minifters of Stare, not inftru- ments and meffengers of God ; and fo ' Religion turned into Statifme proues (ix/rA«7»;i?. We muft therefore goebetweene both, Atheifts on thelcfthand,and Papifts on the right, wf^««w/f»«irri? beati. We muff acknowledge the Gofpcls minifterie to be "" theponver ofCjodvntofaluation. He could otherwife regenerate men, as being able out of ftones toraife vp children vnto himfelfe. Mat. 5. ip.fcut it plcafcth him ( as our A poftle teacheth " elfewhcre } by thefooUpjne^e of preach- ing te fane thfm that beleeue. God hath reconciled vs vnto himlelfe by lefus Chriftj and hath committed vnto his Apoftles , and their fucceflburs his faithfull Paftours, The tfvelfth Sunday after Trinitie. ^^9 Paltors, the word and miiiirtcrie of reconciliation, and they being appointed Ambafladours for Chrift, as though God did befeech you through them, intreat youinChrifts ftcad that you be reconciled to God, a.Cor.^. 18, 19,20. If this one Icflbn onely were well vnderftood and learned in England, naraely that the " tongue of the preachers is the pen of a rcadie writer, whereby men arc made Cbrifls £piHle,vpritten not with inkejxtt with thefpirit efthe litiing God, znd (g fealed vp vnto the day of redemption ; we fhould not need to giuc thankes at our meales, as that odde Pricfl: in old time : * Deegratias^ (juodnosfatiiis ionii ruflicorum contrAVoIftntatemcomm, Amen. Foralirutesofv-nkindnelTc a^ainft our perfons, and all quarrels about tithes and and other duties incident to our place, would inftantly furceafe. Then thtv feet of fuch .ts bring glad tiding of peace jvoald be reputed ^ea»tifu//,3nd all good people in vnfained zealc tunic 1 Galathians, if it rvere pojjlb/e, mlling topnll optt their eyes and to gipie them for their Taslors good. This alfo may teach all Cleargie men to be faithfulland painefull in their cal- ling , that they likewife may finde fuch confidence towards God , as Patil had, eueti letters teftimoniall of their indefatigable diligence written in their ovvne confciences. It is an eafie matter in a corrupt age to be well beneficed, ant errore hominli, ant xre Simonis; as one wittily : but to play the part of a good Paftor, fas f Gregoric the Great laid ) is ars artium, (^ fcientta fcientiaram. A Prelate there- fore mufi not lay a Billioprickevnder his feet, making one dignitieaftep vnto another ; but he muft lay itvponhis fhoulders, and remember that as BilTiops enioy honour by their place, fo they fuftaine a burthen in their office. Not that we are [undent of our fclnes to thinke any thing as of our fe lues -.but if tve be able to doe anything, the famecommethofGod.^ A pregnant Textagainft the ^ Pelagians, '■ affirming that our good aftions and cogitations proceed onely from free-wi[l,and not from Gods Ipeciailgrace.Secondly, this maketh againft the Semipelagiansy I meane the Papifts, " holding that man hath a power of free- will in his ovvne nature^ which being ftirred and helped, can and doth of itfelfe co-operate with grace. Sowrites" /Indraditts phinely : T he motion of fiee-will, and applying of itfelfe to righteoufneffe , doth no more depend vpon the graces of God, then the fires burning of the wood doth depend vpon the power of Cjod : Intimating that our will adioyneth it fclfe vnto Gods grace , not by grace, but as carried thereto by the force of nature, we teach on the contrary, that freedomc of the will to turnc to God, and to workc with him , is no power of nature, but the wi^rke of grace. For ourfehcs are not fufficient as ofourfelues to thinke Y much Icflc to fpeake , leaftofall to doc that which is good. ''Indeed we will, but it is God that wcrketh in vs the will; we worke, but it is God that worketh in vs to worke,accordingtohisgoodplearure. Thus it behoueth vs tobeleeue, thus alio to (peake, that God in our humble confeffion and fubmilTion may liauc the whole. 3 For we liue in more fafetic if we giuc all vnto God , rather then if we commit our ftlues partly to ourfelues, and partly to God. Ourfelues are not fufTicient to thinke any good , ^ either in part or in whole. Wecannot fay that it IS <= ours in part, and Gods in part, feeing of him , and through him , and for him areall things : ^EtmagKa& meMa& minima. Sec S.Ciugufiinedebono perfeucrant. cap.!-:,, ^contra duas e^tft. Pelagian. lib./^.cap.6.epiIi,46.C/-^j. de gratia 0" libera arbitrio ad ZJalentin. (^ ad eundem de corrept. cfr gratia , cap.\ . 2. 3.S. 14. Caluin. Infit lib.i.cap.'^.^.'j.B. level DefenfApolog.part.i,c,2.diuif.^. 'D', A'lorton appeale.li.c.z.%.\o, Perkins reformed (fath.tit. Free-wiUi (^ 1)'. Abbat ibidem paff- 1 00. 1 OT. Thirdly , this may ferue to confute the = Nouelifts inueighing againft our Communion Booke,for that in the Coiled: appointed to be read this day wee pray thus: Almightie andctterlaftingCod y which artwont togine marethenrvee 5>9* defrCy t "PfaUj.i. • caff am, Femtiim, Orat.Vgneg.i, fogtf- PRom. 10. 1 y. 'iG.nlat4.15. ' Pa(loral.part. i,cap.i. ^nflltm. Rhcm. in lac. '^ug.Hitref. St.&retrali. lib.i.cap.9. 'Pelican.afud Marlorat. D. Fulk^ Kiliuitnlot, ' Orthodox. e\plicat.lib.4, ' Vrimaiiui, » Aug. dt bono ftrfct.ii. ' Idem vbifup. cap,6. •> Ardtntinloc' ' Chfyfofl. in i.Cor.Hnn.C. ^Aug.rttraa, lib.i.cap.9. •T.Clit.u 4^o f D'. lyhitt defcn, of his anfwertottic admonit.pag 493. % Hioifr.Ecdif. p»/tftj§.47- Tfje tveelfth Sunday after Trinitie. '■Lute iJ.I! ' Luke I J.zi. ^ OTigm.peti- archon,tib.4, cap.t. ^ ^ugufl.Ser. 70, fie «mp. : «» l(/sw Ser. too dc temp. " Expoft.priat, 'mepiJl.GaUc.t. "Lib.cMtra ' Prax.cap $■ f ardent in Itc. 1 Thamta Mo- riuepi^am. 'lJb.de Spirit' & Ut.caf.^.6. \&fequent, yimbref. Hieren. Anfelm. iefire, or deferae : porvre dorvtte vpon vs the Abtindnnce cftky mercie , forgiuing ^^f ! thofe thinqs ivhereofour confcience it afraid , andaiuing vnto vs that^ that our frayer dare notprefttmetoaskeythrough lefia Chrtfi our Lord. And in another Colled after the Offertorie : Thofe things which for our wjworthinejfe we dare net aske^ vouchfafetogiuevsforthevfiorthinejfeofthy Sonne lefus C^rifi our Lord. TliCle paffages ( as they (ay, who dare fay any thing) carrie with them a note of the Pefip) feruiUfeore andfauour not of that confidence andreuerent familiaritie^that the chtl- drenofGod haue through Chrt^ with their heauenly Father. ^ AnCwer is made, that acknowledging of our vnworthineflc is the ground of humilitie, and that hiimilitie is a principall ornament of Prayer, andmafuiter fuch a commendable vertuc, ^ that the teftihcation thereofargueth a found apprehenfion of his fupcr- cminent glorie before whom we ftand, and putteth alfo into his hands a kinde of bond or pledge for the fecuritie againft our vnthankefulnefle : the verie naturall root whereof is alwayes either ignorance, diHimulation , or pride. Ignorance, when we know not the Author Tirom whom our good comes: dilTimulation , when our hands are more open then our eyes vpon that we recciiic.- pridc,when we thinke our felues worthj of that, which vndeferued fauour and meerc grace be- rtoweth. And therefore to abate inch vainc imaginations in our prayer, vrtth the true conceit ofvnworthi»effe,is rather to prcucnt , then commit a fault ; and it fa- uoureth not ofany bafencfle or feruile feare j but rather of great trufl in Gods mercie : for thofe things which we for our vnwcrthinefle dare not aske , we de- fire that God for the worthinefle of his Sonne , would notwithftanding vouch- fafe to grant, The knowledge of our vnworthineffe is not without faith in the merits of Chrift; with that true feare caufed by the one, there is coupled true boldncfle and incouragement arifing from the other. Euen cur verie filence, which our vnworthinefle putteth vs vnto, doth it felfe make requcft for vs , and that in great confidence : fbralbeit looking inward we are ftricken dumbe, yet looking vpvvard we fpeake and preuaile. So the ''publican praying in the Temple, vpould not come nigh, nor lift vp hUeyes ; and yet you know what Chrift pronounced of him , and w hat a generall rule he grounded vpon that particular example, to wit, Euery man that exalteth himfelfefhaU be brought low, and he that humbleth kimfelfe fliallbe exalted. So the'prodigall childe faid to his owne father, andthatafterhewasreceiued into fauour, euen after his father had embraced and kifled him, lam no more worthy to be called thyfonne. So S.Paul\vx\X.zs here, we are netfuffcient of eur felues to thinke any thing as pfoKrfelues:z,nA yet he faith cur truFi is i» ^od through Chrift. For the Letter kilieth , but the Spintgiueth life~\ ^ K% ^ man ; fo the Scripture confiftsofabodieandaloulc. The • fupcrficiall found ofthe Letter is the bodic, but thetruefenfeisthefbule. The Letter then ofthe Bible not vnderftood, of- ten kilieth "' Heretickes and lewes , and carnall GofpcUers : it is the Spirit onely that giucs light and li fe to fuch as fit in darkenefie and in the [hadow of death. It is a notable faying of" Hierome : Non in verbii eft Euangelium , fed infenfu \ non inftiperficie, fed in medulla ; non in verborumfolys, fed in radtce rationis. And there- fore we muft in reading holy writ apply our felues adfenfum rei , more then ad fonum vocabuli,{kkh " Tertullian. According to this expofition P ignorant Cler- giemcn aremoft vnTiiActominifierthenervTeflamentyvnierfk.'indmg neither //^f 5/»»>«,noryetfo much as the Letter. As P one fharply taxed an illiterate Bi- {hopinhisage. Jliagne pater clamat, eccidit lit era; in ore Hoc vnum, occidit Hterafemper habes, ^auiFh bene tu, ne te vlla oc cider epoffit Littera,non vlla eft littera nota tibi, Necfru^ra metuU ne occidat lit era, fcii non Viftifcet qui tefpiritus effe tibi. But S-Attgtijiine and ^ other Interpreters haue more fitly conftrued this accor- ding to Pattls iatent of the Gofpell and the Law , (hewing that the Law is the Letter ibe twelfth Sun^A-j After Ttiiutie. And tliat in foiire re(pe<5ls, as< Letter oi bfing figured inflones , and Written with inke by the minillerie 0*1 Alo- ft s ; and thattheGofpcIlisr/jf 5'/'/r;>, as being firll publillicd vntu the world bythecommiiigdowneof the HolyGnoil, and imprinted inouriicarts ^7 />!'<' Spirit of the lintng God. There is a fpirit in the Lnw; Cov'the comntandement it holy , iust and good : and there is a letter in the Gofpell, and that a killing letter , cuen the " iaiiour of'dcath vnto death in all rebrobatc: but in ''this tcxtwcmuit exadly conlidertheLaw and the Gofpell as they ftand in oppofition each one with other, and fo the y proper office of the law IS to threaten, accufe, terrifie.condcmne, kill. As Lu- ther peremptorily lex mn damnans eli fiSia & piEla lex. On the contrarie the proper ofFce of the Go(pell,is to preach ^glad tidings vnto the poorest comfort all that THOurne^to binde vp the broken hearted .* In 3 word to conuert loiiles , and to gi:iclife. So ^ 5. /o/j^ in his Gofpell cxprefly , the law -nas giucn by Mofcs , but grace came bylefui Chrifl^ And thus accurately todiftinguilli betweenethe Law and theGofptllisy^f/)tV«rMr»»»y^/)/V»/»«i, the wifdomeofall wifdomc, quoth ^ Alanine Luther. It is obferued pretily , char the ceremonies of the Law were firit in their prime wor/39> T/^e twelfth Sunday after Trimtie. '^ Aits I O.J 8. «Gal.j ij. lluihtr. Ht. min^Culmaa. 'Sarceriiu, •Hcb.4.i«. ''Fertuftm.i. in lee. 'Zepptt.tm,t. mite. 'j4r Jens. Coper. t Thtofhfha. The whole may be diuided intov three principall parts, anfwerablc> to three principall parties expref- fcd in the text, namely, the party | together in " this place; for it is fhewed here by S.C^drke , that he wrought at o ©ne time , with one accord, and that a t little word , two great wonders ; and that according to the prediftion of his Prophet *J E/aj , Then Jltall the eyes of the blinde be lightned , And the ea,res of the deafe he opened. 1 f any then want euidence to proue that Chrift is God,let me fay to him, as it was once (aid vnto Peter and Andrerv^ ' Corns and fee. iCured ; One that wm dcafe , and hadan im pediment in hiifpeech. Curing : Chrift, And when he had taken him *ftde^ (§-c. Procuring .- who hronght the patient vnto Chrift, and prayed to put hi* har.ds vpon him. leftU departedfrem the Coafls ofTjre and Sidon^and came vnto thefea of Galilei^ Chrift was not a pcrpcruall rcfident in one benefice ; but hee^ vent about from Coafito Coafl ^doinggBod,and healing a/i that were opprejfed of the denii/^By which example we may learne to be "^ diligent and induftrious incur feucrail callings, and that^we fliould not exped vntill other vpfeekc vs, but that we fhould feeke, yea * feme them in loue, deinggtod vnte all men, efpeciatlj to them which are oft he hen/hold offaith^ Gal.6. i o. And they brought vnto him. 3 In thefe neighbours of the dcafe man, y interpre- ters hauc noted a liuelypatternc both of faith and of loue. Firft of faith, in that hearing of Chrift they beleeued, and in belceuing they came to him , entreating fauour, not for themfeluesoncly, but for their fickc friend alfo: being aflured that the worlds Sauiour could with a touch eafily cure him. ' Here then are foui e degrees of a iuftifying faith , according to that, Rom. lo.i^. fyhofieuer P^itll call vpen the name of the Lord (hall befaued : but how [hall they call on him, in whom they hane not beleeued ? And how (hall they beleeue in him , of whom they bane not heard? and how ftiall they hcare without a Preacher? andhowftiall they preach except they be lent ? The firft ftep istoheareChriftsword; the fccond, foto heare, that wc beleeue ; the third, fo to beleeue, that we dare » goe boldly to the throne of grace; calling on him in whom we beleeue : the fourth is, foto call and aske, that our requeftmaybe granted, and our (elues faucd. Againe, their aftion was full of loucj firft, in that they brought him vnto Chrifi. s Secondly, for that they deferred not this good woi ke , but inftantly brought him, as foone as Chrift was in the midfl of their CoaUs. Thirdly ,f or that ' they were not cold fuiters in his behalfe, but carneft petitioners vnto Chrift, that he would put his hands vpon him. Hereby = reaching vs how to demcanc our felucs toward our fickc neighbours, and diftreflcd friends; infinuating that it is not enough to with well, orfpeakewell, except wc doe well vnto them: andthatwerauft not only labour to helpe them our felues, but alfo when need ftiallrequirctoprocureothcr of greater skill and abilitie to giuc them further contentment and eafe. There be many motiues vnto this good office; but efpe- cially two;namely, Gods precept, and prcmile. Precept. ** 'Be ye mrrcifull , oi jottr Father ii mercifuU.Vtomik, « "Blefed ithet hat confidereth the poore and needy, the Lord Jhalldeliuer him in the time of trouble. See GofpellSund. 4. and Epift. Sund. 3. after Trimtie. One that was d.afe and had an impediment in hiijpeech,'^ As dumbe he could not aske, as deafe he could not hearc counfell and comfort for his good. ^ In which refpeft he was in a more miferable cafe then either the blinde , or the Le- per^ or the lame : for they made their gricfc knowne to Chrift in crying, lefn thefonneofDanidhaue mercy vpon me; and heard alfo what he faid vnto them; Ofonne, be of g»od cheere , thy fwnes are fergiuen thee. Whether we conftrue this of fpirituall or bodily deafenefle , it was occafioned by s Satan , and bred by finne. The deuill as a murthcring theefe, comming to fteale from vs our foule, the moft precious iewcU in all our houlc , labourcth efpecially to ftop our earcs, left the twefth Sunday after Trinitie. left we fhould heare that which is for our good, and to clofe our moiithes,(cft we fhould call for that which is for our good. In which regard Saran is termed in '' another text a dumbe and a deafe deuill. Not ' formaliter ( as t he Schooje doth fpeake)forhcisa roaring Lion: but ''cid had an impediment in hiif^eech: according to that of the p Wifeuian ; he that contemntth fmall things , [haUfall bj little and little. The S Preachers of the word arethey who bring this deafe and dumbe man vnto Ghrift; he therefore that hath eares to heare,let him heare. For 'that man is ^f«»/> who Hops his eares at theGofpcll; zwAmute, who will not open his lips that his mouth may lliew forth God praife.Concerning their eftate which are corporally deafe and diunbe : men ought to iudge charitably knov\'ing that the ""wayes of God are paft finding out ;>vho being infinitely rich '\:\ mercie, doth exadt but little where he gines a little. The ' fpirit of the Lord haply fpeakes vnto them, and " cryeth in them Abba father; " helping their infirmities, and T witneflmg with their fpirit that they be the fonnes ofGod. Sec Bierom. expo- Jit.prter in galat.cap. ^ . Concil. Carthag./!^.Can. 76. Zepper.con.^.itt loc. They prayed him ] A » patterne of the precept, ^pray one for another. It is ^ ne- ceflitie makes a man pray for himfelfe; but it is charitie moues a man to pray for another. * Now that dcuotion is moft acceptable, which is not forged by dilTimulation, nor forced by conftraint ; but arifeth outofpurezeale to God, and meereloueto men. It is our dutie therefore to pray, not for our feluesonly , but for others alfo , for ^ all men,cuen our « enemies , earneftly befeeching Cbrift to put his bleflcd hands vpon them, albeit they defireto lay their violent curfed hands vpon vs. Tofut hiihands vfmhim~\ There is atwofold iro'St'ic ^Xnfii, mentioned in holy Scripture; f fcM^>-«»4rm<», & curatoria: the firft vfcd in ordaining Presby- ters, as I.Tim. 4.i4and i.Timj.ii. The (econd inblelTing and healing the people, Matth.9.18. and 19. i 3. Now the friends of this patient intreated Chrift to put his hand vpon him ; » either knowing that he cured other impoftti- o>se manuam, as the blinde man, Marke 8. 2 5, 2 5. and the crooked woman, Luke 13.15. or elfc for that the Prophets and holy men ofGodvfed in helping and healing the ficke, tolay their hands vpon them. A ceremonie not vnknowne vn- to the Gentiles, as it is apparent by the fpeech of ^ Naaman the Syrian: I thought with myfelfe, the Prophet willfurely come out , andftand , and call on the name of Lord hii Ged, and put hi* hand on the place, and heale the leprofie. tAnd yehen he had taken him ajidefrom the people^ fundrie Diuines haue fundry deuices in expounding thisclaufe. Litterally, ^{ome thinkethathecanicd him afidc from the preafe , 'that he might the better attend thcbufincffc out of the throne. ^ Other, for that among fo many , feme would be regardlefle and irrc- iicrent fpedfators. ' Other, that he might pray more deuoutly, while he did the cure. "" Moft are of opinion , that he did fo to fhun all oftentation and vaine- glory. " Miflically, none are cured by Chrift, but fuch as he puts apart,drawing them out of Babylon , Apocalyp.18,4. out of Sodome, Gen. 19.6. from out of the broad way, Matth. 7.1:5 .to his little flocke,Luk-i 2.3 a.that they may be men in the world,not of the world, I oh. 1 5 . 1 9. and 1 7. 1 6. He 4^? ''Liikcii,i4. ' Ludtl de vit. Chtiflpartt. ^ Ciieiitt. In Luc.Jt. ' l^ide Hkron.] & Pimigirol.ia loc. " Rom r. 12. 6c I Con $.22, Ktitm in kc. • Povian. f Eccle.19. 1, 1 Eufcb.Emsf. Hom.inioc. 'Arboreuiktoc ^Rom.ti.jj. ' i.Iohn i.j.7. Apocalyp z y, ''Galat,4.tf. * Rom 8. 26. '' Ibdtm, ver(.\6, '■Kjliiuinlac. •lames J. 1 6. * Chryfait. Ho. mil.n.ex Matt, cep.6. 'Thorn. i2, qutffl.%2art.7, •i.Tim,2.i. 'Alatth.5.44. ^"R Barlov) lermon at Hampton Coun;Sfpt. 11. ISO'S, in Aift,?oi8. ' Maldonat. '■ ^King 5.11.; ' Sarceriiu, ' EKlhymiui. ' Caluinaptid Miiterat, •^ C'^ryfofl apud ThomTbco- phytitd. .^tdem, lanfen. = Hicron. Eu]eb.Hmif. Cidman. yega. 4^4 I •Matth.8.8. TTbeofhylaSl, BHtir/m. Arberiu*' lEfayJs 4.J- 'SarceriM, y/tgi. ' Vonigarol. ■ Caf. 11 lo. r FtrM fer 4. zepper-lcTiJa toe. The twelfth Sunday after Trinitie. ' Eufeb.Emif. & l^ega.ia loc. ' Betta. lanfen. PenUH. '■Pfal.iii.l. « Luddphui, lacob de ^»rag. "•Pfalg-!.*. 'Apocal.ii.4. j ' Beda. lheopb)la^.ia loc. idem Greg, Horn. 10 >iit Uxechid, sEuihym in loc. ■■ Beda: Quajt Oem curauit. qaafi homo in- levtuit. ' Ferui,((r,4. in loc. idem Bf^j. •■Matth $.7. lHcb.4.15. ■» Ludolphui, lanfen. "lacolfldef'o- ragfem.i. f Pfal.H.J. ilam,3.8,(5. He put hii fingers into hit eares^atid did fpit^and touched his totiguf^hnU could hauc cured this man, as he did many , with his bare word; according to that of the " Centurion, jpeaks the word onelj., and mjferuant piall he healed : but he did vfe feet, finger,fpcttell, tongue^ r to fhew that all the parts of his humane nature being vnitcdvnto the diuine, were falutiferous, euen the true mcane whereby men are holpen in all their fickncfle. He'KcArriedall onr forrovoes^ and cured all our fores. Or haply Chnfl: vfed thefe things, at this time, "^ left we fhould tempt God in neglecting ordinarie raeanes. Or to'fliewthat it was the finger of God, as Luke 11.30. If I by the finger efGed cajl out dcuils. And fo this man Was hea- led enen by the fame hand that made him. Or infinuating that he wrought this cure by his ' power and wifdome : the firfl: fignified by his finger, the fecond by fpettle. Myftically^xhc finger of God is the fpirit of God : for whereas " S.Luke faith. If I by the finger of God cajl out deuils, " S. Mattherv hath, // / caii out deutls by the fpirit ef <^od. Our bltfled Sauiour therefore did put his fingers into the deafe mans eare, T to fignifie that the preaching of the word to mens outward eares only, without thefecret operation of the fpirit, fpeaking inwardly to their hearts, is not auaileable to faluation. Albeit P^w/ plant, and aApollos water, only God giueth encreafe, i.Cor.5.6. Here fome Friers are fo conceited, as to tell all the fingers on Chrifts hand, and euery ioynt of the fame : but I cannot finger this leffrjn, I referre you therefore to lacgb de Vorag.fer. \.m loc, Pontan. 'Bibliothec. Concion.tom.^. fol. ipp. And looked vp to heauett ] '^ To fhew that he was our mcdiatour and aduocatc with God our Father in heauen. O^* intimating that euery good and perfeA gift is from aboue, comming downe from the Father oflights : and therefore wc muft in all our fickneflecxped health and cafe from heauen, faying with 'Datiid, ^ I wis lift t>p mine eyes vnte the hilsfrotpj whence commeth my hclpe: my helpe com- mtth euin from the Lord , which hath made heauen and earth. Or helookcd vp to heauen: ' hereby teachingvs tofetouraffenionson thingswhich are aboue, CoXoff. 3.5. In this ^ vale of miferie we arcfubieiH: to deafene(fe,and dumbnefle,and in- finite other infirmities'ofmindc and body : but in Hierufalem aboue, there « is no more dying, nor crying, butall tearcs fhallbe wiped away from our eyes, and forrow from our hearts. And therefore let our conuerfarion be in heauen, as ha- uing in it our btft friend, our beft rreafure, beft hclpe, belt home. Haply fome willobicft, that lifting vp of the eyes , and fighing , are gcftures of one that prayeth , and makes a fuit : but Chrift could haue wrought this miracle without prayer ; or helpe from other. It is true, Chrift could, and often did cure without prayer : yet in fome cafes, and at fome tmies he did vkto pray for two reafons efpecially. Firft, that all the world might know that he was fent from God, euen from the bofome of his Father in heauen. And thisrca- fonisrendredbyhimfelfe ,Ioh.ll.4i,42. lefwlift v^ hii eyes , and faid^ Fa- ther, 1 thaake thee, becaufe thou hall heard me. I kpow that thou hearefl me ahvaies; but becaufe of the people that Jland by , I faidit , that they may beleeue that thou haft fent me. Secondly, for our ^ example.teaching vs how we fhould defireGod to loofe our ft:ammering tongues, and open our dull eares : g inftrufting Phyfiti- ans alfo to pray while patients are vnder their cure , that the God of heauen would bleffe their handle workc. dAndfghed^ He did not this as doubting of his cure, but to fhew firft.rhat he was very '■man, fubie(5l to weeping and paflion as we are, yet without finne: Hebr.4.verf. 15. Secondly, tomanifeft his.' compaflion and pittie towards di- ftrefTed men ; he that faid , '' Blejfed are the pitiful! , is fuch an high Priefl ' as u touched with the feeling of our infirmities. And by this example teaching™ vs alfb toweepcfortheweakneireandwickedneffe of our brethren. Thirdly , to de- monftrate the " greatneffe and grieuoufneffe of finne , which is not cured but by the fighing and fufFering of the Sonne of God. In more particular, ° fome note that Chrift did not figh vntill he touched the patients tongue, which is an vn. ruly euill, an p openfepulchre, ^ full of deadly poyfon, a world ofwickednefe. tyfnd I he ttvdfth Sunday after Trimtk. ^65 A'tdjMd z-nto him, Ephata, that U to fay ^ be opened 2 He did ligh as a man,biit f command as God ; vfing neither the fiibiunftiucnor optatii>e, but '"iinperatiiie moode: Be opened. The word(5/'/7^M, was vuijTarinth.tcouiitrcy ; ' by which It doth appearc, that ht did not vie it as a channe, placing e.xtraordinaric power or confidence therein.- but that it was his ownc will, and proper vcrrtie that wrought the miracle. This fas" AlalAonAte the lefuite ccnfureth) is a mad glofTe. Yet his old tricn;fj, enioyned the popidi ArchbiHiopat his Baptifme, to forbeare this idle ceremonie ; faying , that ^ (Jj^e -would mt hnuc A poch^e VrieH tojpit in her chtldi rnauth. Our blcfled Sauioiu; here did not admi- nilter the Sacrament of Baptifme; why then , I pray yon , fhouldtbey not an- noint the eyes of the baptized infant with clay, fo well as his r.oftrils with fpit- tle? for Chrilf in the => Gofpcll opened the eyes of a blinde man with clay ; the which is lofignificant, and haply more fweet than vnfaiiouriefliuerof an vn- wholfome fhancling. Againe.fnppofe this action of Chrift were facramental! ( 3 thing which neither they can aske modeft !y, nor we grant iudidoiifly} yet here - m '^ they doe not imitate Chrilt; for he did apply fpitrle to the mouth of this patient , but they doe this vnto the nollrels of the childe to be baptized. As for S. Amb-ofes authoritie,therebe two pfices in hi s vvorkes vrgcd in this ar"ument. The firft is cited by « 5if.'/<«r»»/«ir,and that is in Tom.i,, AnArof. lib. De ijs cjrn myfie- rtp initiantur, cap. i . Where by way of preface only the learned Father ^ ex hor ■ teth his auditors that they would open their earcs vnto hisfpeech , as the deafe manhad his cares opened in the Goipcll. The fecond is quoted by the Rhemins in their Annotations vpon this text, and that is lib.i.de Sacr^imcr.tis ^cap.i. Where S. A^hrofe mrntioneth indeed a necdlelTe ceremonie vied in his .7d immediatlj the deafe did hear e , nndthe dambe Ibea^-e. '* My{l:icallv,menare loofed from the fhackles of iatan and finnc by the comman- dement ofChrift, and preaching of his word. And therefore Clirift in Inaling ibis patient, firft opened his eares, and then vntied thefli'ingofhistonguc': ' be- caufe we muQ: heare well, before we can fpeake well. He that will open his lips that ! 7 ' Poflit (um Gl(illis& fibrin's Id ». Redcf Fe- rns, C iS- Rhem. ia ioc, ^Thiis hisMa- Itflit IcporlS; prcinoi)i;ioii, "loiing. ^EpifcElirc- lpDr.[ aa. Cavd^ BcHarm^^^fol piz, :t4. ' Lib p'c Baptif- mo, cr.p 2 J. •*- Exhorutia aiidiuiru'i.vt c^oaapiiiaHl: VI eji in ar^jt- rKcnt.ciujdem capins. Markc7o4 f Catwn. laflit. 1:1} ^.fnp 15. § 19. s kUidcnat in ' 2oman. 4<^ The txvelfth Sunday after Trinitic. cap. II. ' Eiufdim 6I>' cap.io. ' Caluin. Hemlng. Zepptr- ' Pantaiu »Gcn.i.3«. ; fCmtraFaufi. iWifdom,8.i. ' ^ugujl. ad Si»>ptic,lib,%. quicft.i. ' Granat. in tuangeLDom>i. Ainent. ■Macth.j.ii. • i,Cor.2.9. that his mouth may fliew forth Gods praife , muft befwift to heare, (low to fpeake, lames 1.19. And he commanded them that they fhould tell m man ] Hereby fhev\'ing the difference betweene the giiicr of a benefit, and the receiuer.He that doth a good turne muft inftantly forget it : he that receiueth , alvvay remember it. According to that of' Seneca : Beneficinm e]ui dedit taceat^ narret (jut acmpit, ' Hiccfcilicet inter duos benefici] lex eft , alter fiatim ohltnifci debet dati, alter accept i mmejiiam. Againe, there is a time for all things , a time wherein Chrift would haue his mi- racles knowne, and a time wherein he would haue them vnknownc. But the more he forbade tht m,fo much the more a great deale they publi/hed^ The particular publiftiingof this miracle, contrary toChriftsexpreflccommande- ment, was rather immoderate "^ zeale , tlian an imitable vertue. SeeGofpell, - 3. Sunday after Epiph. But their generall praifing of God, in laying he hath done all things ivell, is very commendable. Clnhimfelfe: Matth.19.17. None good but god. ForGodisgood^ " f Creation -Toward other, in his " workes of« iPreftruation. I * cap.t.v 16. " Ibid.vtr. 20' j y CrJp.3 6. ' Ibid.vcrf. 1 1, 1 iz. 'l^erf.ij. jRedemprion. .Glorification. In his Creation allrvell, making of nothing all things , and tliofe good , yea ^ very good. In confideration whereof? .'IftgufUne (aid fvveetly ; ^«w opera Dei conjidero, moueer ineffabiliter laude Creitto^ii illorKm,ejuiprorJtu ita magnfu cfl in operibm magnii , vt minor nonjit inminimU. In bis preferuationomi»tu, ad vindiEiam malorum, vel ad bonorum probationrm. In his re- demption all things rs>ell, and farre better than in his creation. ' llUcfua nobii de- dit hie verofeipfftm contnlit, non tarn in dominam , e^uam in pretium c^ facrificium. All things vvell,yeabeftofall in his glorification, giuing vs a ^ great reward, yea fo great as "mans eye neucr faw,neither eare heard,neither heart conceiued. The Gofpelland Epi^kwdlzgrce : The fpiritgiueth life {kith Paul: thedcafe man had his eares opened by the finger of Chrift , faith Lttke. By the Gofpels m ini- fterie men are made Cjods Eptflle, faith Paul : by the word of Chrift the deafe did heare and the dumbe fpeake y faith Luke. If we be ableznto any thing , the fame caw meth of God, faith Prnl. He hath done all things well, faith Luke. Let vs there- fore pray with the Church. Almightie and euerlafting God, which art alwayes more readie to heare, than we to pray, and art wont to giue more than either wedefireordcftrue: powre downe vpon vs theabundanceof thy mercie, forgiuing vs thofe things whereof our conscience is afraid , and giuing vnto vs that , that our prayer dare not prefume to aske,through lefus Chrift our Lord. Amen, The Epiftlc. G A L A T. 3. i^. To f^bfAham and his feed were thepromifes madey ^c. TrPropofitlon,7'w,and fometimetohisfecd,andfometimetobotli : orbe- caufethey were " repeated often to Abraham , as Gen.i 2.4. Gen. r 5. j. Gen. 3 2. 1 8- And therefore called promifes in the plurall , although in fubftance they were but one promife. He faith not in his feed, as many ; bat in thy feed, at cfone^ which is Chrifi ] The Icwes exccptagainft this interpretation ofPatd, and fay , that the (ingular num- ber A^7 * Siircerm. CuUia ^tsiiiu. ' Luther (if "Perl^Ms in lot. ''Matth7.11, ^ Tertitll aduirf. Herr/iogm. 3 l.Cor.i 14, '' Epijl ad Magnum trat. Roman. Deut.rj.veife 1I,I3,&C. •■ lEneas Slk'm Rpift. Sigifmund. Oiic^ufirlie. ' Hleron vbi, flip & .^qii'm. kn6.inGal.%. "■ tiicrou. conftt- lat.adPam torn. I fol. I 65. " C.int.2.6. " ndcs fcr Du- tieofaKing. f M.Dccrhg leil.to B;b, "i H/yric.Oau. jciipt.vnb, tefiamtnt. ' Tempari.' Wi- O.i'iti^it ptnefa ■ Bi.inii p.-'rfpicui- latr,pr!)mij]ibe- nc/i'Ulijcimnts txlnknwne, llijfic.vUjup^ ' Kilminlic, 'Peri^wsinhc. 1 ^^ » ExMfit.pr(ir. Ill f.fifl.tdGd. C4p.i. T ttotat.ln loc. ' tutherinUc. ^Caktan.inbc. •> lllyr'u. vbi fupriinverb. femen, 'Gen.n.lo 8c Galat 4.J0 ^ Am'm i'i iic. The tlmteemh Sunday after trtrntie. 'Oleuian ^e pibflantiafixi. fan.i.tin.x. I l.ErajOT fan- phra.inlof Se- mim etiim na- m'me no» Chrijlut ftr (e, fed cum (iia ctr- pare ctniur.HiU eft intelligeadia. Bi':i;j. gGal3.^.cap.l-^. & Marlorat in loc. Oras'' other acutely, there is /«■»»« «itt God gaiie it, e^r.JThis irg.'.ment is p'aine; for natural! realon , although it be ncuer fo blindcjCompelltth vs to confefle, that it is one thing to promife , and another thing to require: and one thing to giue,another thing to take. The ° Law requi- rethandcxaclethofvs our workes; on the contrary, the promile doth offer vnto vs the fpin'tuall and euerlafting benefits ofGodjo/f'-f 07- -f, and that freely for Chrifts lake. Therefore we cannot obtaine inheritance by the LawP/o^ as many as are of the rvorkes of the Lar» , are vnder the cftrfe : but by the promife; for it faith , 1 in thy feed AmU all the nations of the earth bebleffed. '^ If they which are of the Law be heires, our faith is made vaine and the promile void , and God a lier. Eternall life is the ^gift of god, conueycd by reftament as a ' legacie, which is notanexad;ion,biit a donation. Heires looke not for lawesorany burthens to be laid vpon them by their fathers will, but for an inheritance confirmed thereby. Now that we may receiue this legacie.we muff bring vnto God nothing but hun- ger and thirftafttr itjmaking fuit for it by asking, feeking, knocking. For albeit m our felues all of vs are moft vnworthy : yet iTiall it fuffice for the hauing of this blelling, ifour names be found in the teftament of God. (jodgaueit to Abraham by promife ~\ That is, as afore , to Abraham and hi^feed. For this gift is not priuate , but a publikc donation , and Abraham here muft be confidcrcd as a publike perfon , and that which was giuen vnto him, was in him giuen to all that lliould beleeueas hedid.lf then thou beefl; indued withfaith"as much as is a graine of muftard ieed,thou are'- bleffed with faithfall Abraham. In- heritance of eternall happintflc is a .s furely thine, as it was his when he beleeucd; and if thou continue faithfuU vnto the end , thou fhalt 'i fit downe with Abraham, Ijaacandlacob in the kingdomt of hcatten , andafferthis Whrefl in the'^ bafome of Abraham euermore. For whatfoeuer was done to liim as the ' Father.of the fait h- ftsllfi done to thera alfo that valke in the fieps of hii faith, fVhereforejhen ferueth the Law fj^ You haue heard of the prcpofition , and expofition of our Apoftle. Now there followeth an l^oppofition againff his do-- (ftrine, containing a twofold obiedlion. The firft in the 19. vcrfe : ivhenfore then ferueth the Law? The fecond, verfe 12. Is the Law theji again/} the promife ofQod} To the firft , anfwcr is made , that the Law rvus added becanfe of tranfgrejfions. 'Notfor iulfificauonjbutfortranfgreniqn, i:-amely to fupprefle , and expreflc finne. TheciuillvfeofthcLawis to punifh tranrgrelTion,andtoreftraine vil- lanie. Good men area ^ Law to themfelues , and k, the Law is not giuen vnto the frighteoKsman. But Almightic God hath ordained Magiftrates, Parents, Mini- ftcrs, Lawes, bonds, to bridle the wicked, at the leaft to bindelSathan that he rage nor in his bond-flaucs after his owneluft. And therefore Politicians and Stats-men haue much eftccmed and honoured the very fenfeleffe inftruments of ivAkcBaldrointhc great Lawyer.called theGibbet lignum benediHum : and th.e thegood Emperour ^ Maximilian whenfocner he paffed by the Gallowes,vIually putting offhis hat faluted it thus : ty^ll hails holy iuHtce. The fpirituall vfc of the Law is to reiicale finnc , that a man as in a glafTe may R r behold "> Dcemit Dei lib.i6.cnf 24. "Orcnmen^ ^4qi*in Caictan. inioc. ' Lhtbcr. PGal.j 10. iGen zs.iS. '■Rcm,4.i4. f Rom 6 13, °f I) Ice 1 7.6. X G.il <.9 >Matth.i8.is. ' LukcTfi ?.J. ' •" y4qu\», y^tciiia. Kjiim, ' Vrimajiiti in he. •• Rom 1.14. f Mix I. Saluc [and* 470 t Tyadal prot. in Extd. •Icr.2j.29. I' I.King 19. jhethirtemthSunday After Trinitie. ^Luibir. ■" Oeeumm, "'Coioflr.M4, PMatth.ii.ii. •EpheCs-ir. ' Luther. & Sg.2. ■Pfal.6.1. ^E/ay 6l.Jj2'4 1 Arttiiu in *Vcrl^ini. *Mactlk26 6j ^Magdeburg, epilt.priefix ttnitj. behold his ignorance , mifery , blindnefie, infirmitie,iiiclgemenrjclcath,hcn:As as » a corofic laid vnto an old lore, not to hcale iCj but to fiirre it vp, and make the difeafe aliuc , that a man may fceic in what perill he ftands , and ho\v nigh to deaths doorc. ^ For our natures are fo corrupt, that wc could not know tlicin to be corrupt without the Law. Rom.7.7. I knev not (inne ( faith our Apoftle ) but b) the Larv ; for I had not k»on'ne Ittfl, except the Law h^JJ.iid, XhottpMlt not Itifi. ' Is not my word euen as fire, faith the Lord, and Iikea hammer breaking ftoncs? It is that ^ raightie ftrong winde , and that terrible earth-quake , renting the C^^ountaines, and clecitnng the Rocket afur.der , that isjthe prcud and obflinate hy- pocrites, ^/w/!; as being not able to abide thereterrours of the Law , which by thefe things are fignificd , couered his Bee with a mantle. Thus as you fee , the Law was added becaufe of tranfgvelTions, that is, to reilraine them ciuilly , ' but cfpeciallyto reueale them fpintually , that men might vnderflaad'thegrcatntfle of their finnes,andthe iuft wrath of God for the fame. Vntillthefecd cAme to ivkom thepromife reus mnde'JihhQ dayes of the Law fliould not befliortned, no manfliould be faued: and therefore certaine bounds arc li- m.ited to this Tyrant, beyond the which he cannorraigne, namely, TheLuw Wits added becaufe oftranfgrejJioHS, vmill the feed came : "'' That is, vntill the time of grace, tillChrill: in the fulnelTe of time was borne. This may be conftrued literallj ; for albeit the Law ferues to rcuealc finne till the worlds end ; " yet in refpedl of the Mofaicall manner of reuealing tranfgrellions , it is added but vmsH ChriJ}. For the Law before Chrift did conuince men of finne not onely by pre- cepsand threatnings, but alfo by Rites and Ceremonies , as by w.ifliings and fa- crifices ; all which affuredly were reall conftffions offinne,and as ° P^ft/fpcskcs, an hand- writing againTl vs^vmilt Chrijl tooke them asvay , and faflned them vpon hii croffe. P The Prophets and the Law did endure till John , and from the time of /o^»theBaptifl: vntill this day, the kingdomcof heaucn fuffereth violence, and theviolent take it by force. Spiritually the blefled feed is "3 ccme when once Chrift' dwelleth in our hearts by faith. Here we niiift begin to fty, ^ Now leaue ofTLaw, thou haft terrified and tormented our confcience.s enough ;'^(!^//r/yr waues a»d formes are gone ouer vs. Lord tttrne not arvay thy face frorf) thy fernant.. ^^ Rebuke me not I befeech thee in thine anger , neither chaften me in thy dijpleafure. When thefe terrours and troubles come,let the Law then be packing out of the confcience , which indeed is added to difcouer and increafe finne , yet no longer h\it vntill thefeed come towhich the promife 7vai made. Now mnft he deliuer vp hiskingdometoanother,euentoChrift,whofe lips are gracious , fpeaking of farrebctterthingsthen doth the Law, ^ bringing glad tidings effalnation -vnto the poere, binding vp the broken hearted,preaching libertie to the captiue, comforting all that mourne gifting beantie for a/ljes,and the garment ofgladnejfefor thefpirit of heauinejfe. Is the Law then againfi the promife of God} ~\ if the Law conuinc.e men of fin, then it femes not to giue life,but to kilUand fo by confequent is againft the pro- mife gluing life. Deteftation, God forbid. Attcftation, producing out of Gods owne booke fuffi- cient tvimefTe againft their cauillers. If there had beene a Law giue n which could hauegiuen life, then no doubt righteoufneffe fhould haue (ome by the Law, but the Scripture concludeth all vnder finne j &rc. God farbid "} 111 that Paul auoids an hereticall and blafphemous obietflion with an Luiber. 'Matth.9,ij. ' Lib.^.csKtra Pttrmeman, 'inPfal.zx. exfiejiti, » Gen. U.S. JEfay.g.io. • Marhrtt, •Roin.3.19. I 47. \ The thirteenth Sunday after Tnnitie. faith of lefM Chrifi , becaufe Chrift is both author and cbieft thereof « Euerie man therefore fhall not be faued in his ownc faith and religion, but only fuch as arc ofthe faith ot Chrift. Aliftightic and merciful! God, of whofe only gift it commeth that thy faith- full people doc vnto thee true and laudable feruice : gi ant we bcJeech thee, that we may To run to thy heauenly promifes, that we faile not finally to at- taine the fame through kfus Chrift our Lord . Amen. Idem Cyril.apudl feg is loc. •lohn i7'3- f yirden. Oranetm, Z'ffcr. % Hemm». •■lohn ij.2 2. 'lohn ae,Z9i ^Aretitulnltc. \ ^mb/.fti-^s. "e/i/z.i.i. ThcGofpell. Ltkb 10.23. ffappie are the eyes which fee the things that ye fee, ^c T His Text hath-< two parts: pOnc concerning the Go- fpell : containing a Another touch ing the Law whcrin fbare<; points'are re markablc : Propofition: Happe are the eyes, t Rcafon ; Fer I tell you, &c. I. A fupplication •• O^aUer^vhat (hall I doe, hcc. 1. A replication : jyhat is rvritten Ih the Lav ? howreadefi than ? &c. 3. An explication: A certaine man dcfien- ded : &c. 4. An application: Goeatiddeethottlike- L *'*/'• Happie are the eyes rohichfee the things thatjefef] Chrift in the words immedi- ately going a fore dcliuered this dodrinc :Nomank»ewethvchotheSMHHeu,bHt the Father^ neither who the Father is , fane the Sonne , anX hee to whom the Sonne rtillreueale him. And then turning about to his Difciples,he faid fccretly. Slewed are the eyes which fee the r^««^r,that is^thef c things'* hidden from the wife and lear- ned ^ hutopenedvntoyofs : forthisis«eternall life, to know God, and whom he hath fentlcfus Chrift. f Some did fee Chrift only with corporall cycsofthc flcfti, as Itidoi and the lewcs who Pcrfecuted himt Other only with fpirituall eyes of faith, asthePatriarkesinoldtime: lohn 8.^5. Abraham reioyced to fee my day, &c. and all true beleeuers in our umt., faith iting an euidence ef things not feene, Heb.ii.i.Butthe Difciplcs here faw Chrift with both, and therefore b/ejfedwere their eyes^Scc. Such as beheld Chrift only with their carnall eye, wefe nothappic therefore, but the worfe : for, faith our Sauiour in the '' Gofpell, // 1 had not come andfpoken vnto them, they [honld not haue hadfinne , i>ttt now hane they no cloake for their finne. Such as fee Clirift only with the fpirituall eye , be more happie; for ' Blejfed are they that haue not feene, andyet haue beleetsed. Such as looked vpon Chrift fpiritually and corporally too were mcft happie , The firft fort faw Chrift, but they did not beleeue : ^ they confidered him as a meerc man, but they did not conceiue that he was the oncly begotten Sonne of God, Iohn.1.14. they reputed Chrift on the Crofleto be ^ rem not Betu ,a finner, not a Sauiour. Thefecond fort beleeue, but not fee: they beleeue that which wa.'t from the beginning, but they cannot fay with ■" Saint lohn , which ve haue heard, which we haue feene with otsreyes which we haue looked vpon, and our hands hane handled ofthe Word oflife.'Thc third fort did fee more then the firft,and beleeucd fo much at the leaft as the fecond : and therefore Chrift might fay well , Happie are the eyes,^C, For 1 tell you, that many Prophets and Kings haue defired to fee thafe things which ye]ee~\'\\\zx.o\x^tto be refpeifted highly, which great men and good men af- fed: but I tell you, that many Princes and Prophets haue defired tofeethofc things The thirteenth Sunday after Trim tie. 475 things w liich ye fee , and haue nor feene them ; and to heare rhofe things which ycheare, and iiaue not heard them. For the Meffias is called in holy Scripture, T he '^ dfjire of all Nations -.Wiggii Z ^.OfwhomtheTrofhets enqttired ,feaychinff when or what time thefpirit which rvas iy; them fJmuld declare the fHff(rinQs that Jhouldcome to Chrisl,audthe glorie that Pjouldfollow : i.Pet.l.io.li. Whcn^^- Uam had prophdied of Chrilt ° Thnre flmll ceme a Starre of lac oh , aftd a Scepter fljii V artfe oflfiael, o-c. he brake forth into this palllon; ALu who fhall line when god doth ihii ? As ii he fliould haue faid; Happie men are tlicy , who Dial! Ice that glorious Starre and Sunne of righceoufnelle, commingout ct his chamber as aBridegrome, giuing light to luch as fit indarkcnefle, andinthcll-iadovvof death. OhthatthouwoHldeflbreA'^the heaitens and come dow>ie ^ faid the Pro- phet P f/^j. Good oldl Simeon waited for the confolation of Ihael. ' tyitt- p/?w^ in her glone, P at'J in the pulpit , andChrtsl intheficfh, Ifthc ''Qucene of Shebarepii'td the feruants oiSiilemonh'i^^y , for that attending about his throne they heard his wiidome, dilcourfingohrees "^from theCedcrthatisin Lebanon, euen vnto the HyfTop that fpringeth out of the wall : how blefied and happie were the difciples in hearing a " greater then Salomon, and in feeing him who was " fairer thcf the fonr.es of men , in whom are hid all treafures of wifdotae and knorvledTe ^ Cololf. 2.;. Here the Gofpell and Epiftlemeet ; Happie are the eyes which fee thofe things which ye lee j forChriftisthcpromifedfeedof y^^/'/j/'^iw?, in whom all the nations of the world are bkfled. And for application it fits our text and time, to fay , Biefled are our eyes, and blefied otn- cares in this great light of theGofpeil. For we now y fee Chrifi: in his Sacraments, ardhcareChrill: mhis word. Heliuerhatthishonre, ^nonfilttm inter not , fed etiamintranos : not among vsonely ,butin vs alfo, dweUing in our hearts by faith , Ephef.g, 17. Ga!ac.2.2o. The Scriptures are as a profpec^iue glafle,whercin he that hath eyes ofbeiecfe is ableto behold Chritt crying in his cradle, dying onhis crofl'e, bu- ried in his graue, railed from the dead, transfigured on the mount,afcended farre aboiie all hcaiiens , and there fitting as our Aduocate with God the Father. O that men would therefore declare the goodnefleofGod, in^fiiewing vs the light of his countenance, reuealing the ^ great myfteries of godlinefic, which in * other ages was not opened vnto thefonnes of men after Inch a manner as it is now. For I tell you many good Clerkes, and great Kings of England haue de- fired \\\ old time to fee thole things which ye fee, and haue nor {^tm them : and to heare thofe things which ye hcarc, and haue not heard them. And at this day there be many learned men among the lewes , and mightie men among rheTurkes, and goodly men attiong the barbarous and fuperftitious nations ofthe world , which vnderftand not as yet thofe thing, which appertainc to their peace. And behold a ccrtaine Larvjer flood vp and tempted him faying : (Jilnlter -what flj.ill I doe to inherit eternall life} A ■^ witlie Kabbine was wont to (ay, that he lear. ■ricd much of his mafier, more cfhiife'.lowes, but mofl of hid fcholkrs. And io furcly this ambitious Doc%r might haue got fomewhat by qucftioning, albeit he took e Chrilt haply for his infcriour. But his iijrent was not to be taught, but to tempt, i«^/£x^':>.' tu/TOv = vfing all poUible meanes, and ali plaufable cunning to fnare Chnft in his conference. For as f Berod the fox asked the Prieflsand enquired of the Iviagi diligently when and where Chrift was borne ; not to worfiiip, but to worriethat innocent lambe : {o many men heare the word, and in reading tl-.e Bible moue many doubts vpon the text , not to confulf, but infalr. As B one notes vpon this place, mn vtfciant,fed vtfcianti^r.The Law) crs preain- ( ble was courteous, A/'e Una caprina, touching the tithing of mint and rue ; but concerning our eternall inheritance , what fha/lldoeto inherit euerlani>jg life} but his fpirit was proud, and his heart falfe, flanding vp to tempt, hauing MaHcr ^^3 in "^iifsJiihcrin Get etesrcrnit Lorinmi.Ptt. I . I O, I I . 'Num 24.17, bl.iiKei.ij. ' Vo!2i/ix,in E- uiin«. Duct. I J, poll 7>i/». ' I.King, lo.g. ' I.King 4 « J. " Mattlxii.4i. m-isc!;yfoJl. Hrmil 24 ist I Cer. ^ Ct>!ler'm!oe. »PfaI.<57.i. ■•i Tim 5.16. 'Epiicf3.7, cipiiuifal. '^.NJactljj.4.7. 3 Pemni, 474 I ^ Cen-m Bum- gd.Dom.iz-poll 1 he thirteenth SttnAA'j after Trimtie. 'Lib. depfn- fcript.adutrf, heret, ■t Gtegor.epi(l. /i6.4.£/ii/J.34- ^ LutluT lK.com, litjafacfettpt. ■» Horat. "Xodermkc, •Aa.17.11. 1Matth.2t.38. f Heming, tTraa.de dili- gendo Dee in fria. « i.Iohn4.i9. ■ Berrard vbi (ufra. Ji.Kjng.iS.si. Conf(lf,lib.i3. capt$. • Pftl.73-»J. ^ytiDk\eo». Pentet»^. ' Aug.lra^.ii in loan, J De deHriM Cbrifl.lib.i. capii.&de (pirit.& anima cap.ii.ldem Lombard j. feitt.di^.Z7. ' Michael, de HHng.Str.9. in his moath, hatching n;«/c-^»f/ J ■ ^ V ^DomiKiis Dens , rhe Lord. ITIiccaufewhy Godistobe^ ' -,,* . , . ^ loued, and that is"^ becaufei^ .u t j Wherin z. points/ ' (Tuns, thy Lord. are regardable : i ^Hcan, '^Themanncrhow,W/A4,'/f/j;^J^*/^^^^. JjJi'Iinde. Thefayingofi".5tfr«4>'//is true : Cf.ufa di/igendi Deum T)em efl:as being moft louing, and louely: Louing , in thjt he lotted ' vsjirfi , euen in our cleilion and creation, when we could not; in our redemption , when we would not loue him. " /pfi dilexitnos c^ tanttu e5* taut 0m ($• gratiitantillos (fr tales, Louely, being in- deed the" center o- all our lone: for we moft loue nothing but good, and cuery good is from aboue comming downe from the Father of lights. As when y EliahMd, If the Lord be God, follow him : in like manner if the Lord be God; loue him. Againe, thou muft loue the Lord, bccaule thj god : for cuery man lo- ueth his owne; his owne children, his owne friends , his owne goods, his owne conceit, Non quia vera, (^(a.kh'^ AftguHine ) fed qnia fua: Now nothing is fo properly thine owne as God,being =• thy portion for e»er. It \s obferued by ^ Picus Mirandnla fubtilly, that in the creation of the world, God gaue the Water vnto the Fifti, Earth vnto the Beaft, Ayre vnto the Fowles, Heauen vnto the glorious Angels : and then after allthefe goodly feats were beftowed, Almightie God made man according to his owne likeneflc and image.that he might fay with the Prophet, Pfalmeyj. 24. Whomhaue linkeauenbutthce} and there i) none vpoH earth th^t I defire in comparifon of thee. Thou Lord art my lot and inheritance, the ftrenth of my heart , and faluation ofmyfoule. « Si efurit , pants tibiefi', ft Jit is, acjua tibi el} ifiin tenebrii es, lumen tibi eft, &C. The manner how to loue God , with all thy heart , ffith all thyfanle , »ith all thyminde. Tha.t is,3S^ A ftgnfline , with all thy vnderftanding, *neuerfpeaking orthinkingofhimenonioufly: with all thy will, neuercontradiding him ob- ftinatly:with all thymemorie, neuer forgetting him obliuiouily: louing him ^ ___^ ^rfe^fliy. The thirteenth Sunday after Trinitie. ^ perfcifHy, purely, perpetually. Or as S Bernard, with all thy heart wjlcly , re- filling the fubtilc f uggeftions of the dciiill ; withal! thy foule Iweetly, mortifying all carnall luftsof the flcfii : with all thy mindeconflantly.oucrcoramingail crof- fesand troubles of the world. Or as '• Cjregarif Njipn, with all the faculties of thy foule, vcgetatiue, fenlit iuc, ratiodnatiue^for <« hirx rve liue^and f7ioiie,n*td hati.' oi-.r being. Ads 1 7. 28. He gaue all, and therefore good reafon he fhould hauc all. Or isi'JDafiidioynt\y,vith a/lthat iiTvithitt thee. ^ For the rnultiplyingof fomany tcrmcSjhcArt, foule, J}re;igth^ mi»de, is only to flicw that we muft perfedlv loue God aboue all, eucn with all the ' llrergth of all our hearty foule, minde. Oifodo fne modo^ faith Bernard, traH. de diligendo 1>eo. Haply lomc will obieit, ifwemuft loue God with all our heart, foule, minde, might, it is not lawfull to loucany thing clfcbefides him. Anfwer is made that we may loue fomething ^rtter Deum ,fed omnia propter Deum : " Other things befide God, if \vc loue them in God and for God. As the words following iuti- matf, T.hon Jfj.i/t /one thy neighbour oithj felfe. CCaufes, ~) l)\ which obferuc " thc< Meafure, >of our loue towJird our neighbour. y/V.NowthcifchooIeDiuiaesobferuc, that <«f isanoteoffimilitude, not equalitie. TheLawdoth require that thou loue 'thy neighbour oitbj/Jelfe , for the manner of thy loue : ■■ but not «« much as thjfelfe,^ov the meafure of thy loue : becaufechariticbeguis withit felfe, making a man to loue firft himfelfe, then his neighbour as hjmfelfe, that is, ^ In qttofetpfnm ^ ad c^Hodfeipfum , in that, and f or that he loues himfelfe, namely louing him in God, and williinghimall good. Other ' Interpreters haue gone further, aflirming, that according to the rigour of law thou muft loue. thy neighbour as thy felfe, notonely vvith the famelouCj but alio with the fame degrees of loue. Now then how thouloueft thy felfe, thoudoeft kisow beftthy felfe. Buthowfoeucrfome learned Authors hauc denied degrees of intention, all acknowledge that there be degrees of ex- tcntion in our charitie. For,as God is the God of loue; fo likewifc thcCiodof order ; And therefore whereas all men in the world cannot be partakers of our tcmporall goods and fpirituall graces alike, " fnch as Are neerefl ought to be dea- reFi vato vs. I fay necreft, =< in Ipirituall or carnall alliance : For the firft, in is faid exprefly , r doe good to all , efpecially to thofe which are of the haufhold of faith, of Gods owne' family the* Church, among whom the Miniffers of the word arc the =" chiefeft. According to this rule , Chrifl in the Gofpell honoured his fpi- rituall allies afore his naturall brethren and kindred; for when one told him, Be- hold thy mother and thy brethren (land mthout, defring to fpeake rvith thee, Chnft ffretched forth his hand towards his Difciples and faid , '> Behold my mother and my brethren '.for ivhofoeuer pjalldoe my Fathers mil which is in beaiten, the fame is my brother^ Andfifler,and mother,^ E(i enimjan&ior copula c»rdiitm,cjnarrj corporum, Yet ^ ( all other things being alike ( we muftaffcd and rcfpcd our owne wife before 475 ^ Heming. 8 Ser.de di!i- gentb Deo, Idem Ludal devila Chriiti,pr.rt.2, Cclp 3 6. ' Lib, dc hemi . aiicpi/.eap.S. 'Pfjl.103.1. Grcger, .^reiiui- ' Bonardhui de buflii Rojar part. 2ftt.s- ■» Liiibtrpifl. maior in Ice, IdemTbmy.zt. & Bonaufxwa in 3 fi:ni difi.zj. • tiimiag. 'Apcc.12.7, f yiug debono Coniugai lap.i. &■ Lombard. 2. fent.dift. 1 8. 'tTbom.ab^y- getsttn. & ^c. demedkvtUa'm i.faiid-ll.zo, IdemTbo.iz. ' lanfea^ton. C.lp.ti, 'laccb de!^erag. ferm.z.inioc. Idem.Urr.bard 5 jem.d:'U7. 'Caluhi.opiid Marloral.in Matth 21.39. " ^/fcg de chc. CimjtJ.i CSS. ' Heming. » Caieian. » Luk; ''Matth.1j.49. ' Lombard }. fent.dift. Z9, * ^^Itilfiodar. eur.futn jcl. 141. ex^tnb. 1 47^ J he thirteenth Sandaj after Trir.itic. « i.Tim.s.S, fGen.43.44. EGcn.45az- •■ lolin 19.16. 20.» »i 7.20. Sarccr.'wloc. ™ lohn 14.6. "Matth.ii.zS Saravhi, Z'pper. P Luther. 1 Ateiiiu Pontan.inhc. }^S!i quid ere- dendo, (cd quid faciendo. fMatth $.43. 'ieh.^-9,v'ide lofeph.anuqttit- ltb.ii.ca,7,&i. • Ambte]. E«- thym. Luther. MeUnU. Mt- tiia, & at'^. «EplicC4.24. ys.Cor.3.7/ bcforeour owne children, our children before kinfmcn, cur kiiifmen bcfcrefuch neighbours as are not of of cur bloud, our neighbours before f! rangers, and llran- gersofour owne Countrey before forrainersof another Nation, Or this order in our jouc we findea precept in = Paul^He that prouideth not for hit 0r,nf, n.tmelj^ for them of hit houjhold, is rverfe then an Infidell : An example in lofeph , who pre- ferred Beniamin hisowne brother by father and mother too before the reft of his vnkinde brethren : in his feaft, Beniamins mefie was ^fiite times as much as any of theirs : at his farewell, other had chan^eof raiment and money , but vnto Beniamin S hegaue three hundred peeees &f finer and fine fait s ofappareli. Our ble(- fed Sauiour himfelfe being the true lofeph, euen the truth and the way , loued his owneDikiples more then other men , and S.Iohn more then other of his Difci- pleSjtermed in the^ Gofpels Hiftorie, The Di/ciple whom lefas loued. I conclude in the words of' Lombard , Omnes homines diliv^endifimt pari ajfcnu^fed mn pari effe^u.SccTom.2.2it.(jtSitfi,26 art.6.1.%.Caietan,&Domnic.Ban.il;idem.AltiJfi- odar.Thom.ab Ar^entina.Ric.de media villa^reliquofij^fententiarios in 5 .fent. difi. 29 Thou haU anfweredright, dee this and thoufij.tlt littery For the better vnderflan- ding of this claufe {jioe this and thou fiah Hue J conhder I pray, to what,and to whom Chrift made this reply. Firft, to what. "^ It is not demanded here by what meanesa man might obtainelife euerlalling, but by what doing, or by what kinde ofworkes; and therefore Chriftanfwered accordingly; what is written in the Law} doe this ^and thou p}altime. Secondly, to whom, he did now dealc with a Do;n:or of the Law,with a Pharifee, with one who was willirtg to iuftifie himfelfe: he did therefore fend him to the Law , not vnto the promife. ' But fpcaking of eternall life to penitent Tinners, he faith, ""/^rw the way : promifing in general!, " Come to me allye that are rvcarie and laden , an^ I yrilleafeyou : performing his word in particular ; O woman, thy faith hathfaucd thee^ Luk.7.50 , Chrift then in faying, Doethisand thou flialt line, fhewes the Lawyers " hypocrifie, who thought he could doe this;andnotapoiIibilitietodGethis: Pasifhefliould (ay, thoudidftneuerin all thy lite fulfill the whole Law, nor yet one letter thereof as thou fhouldeft pcrfedlly : thou rriuft therefore thinke of cafh '^heetookeonhimour ovvne nature, '^bearing cur ovvnefiiines, in his body, (^iitreringforvsintheflelli. yind brought him ton common Innc, That is, the Church, asacominonlnnereceiuing aiifortsofinen, being traiiellcrs and "^ P.I- griinsoncavthjalbeit their « Burgefliipbein heaiien. And made pyoutfson for him. As long as he liued among vs, he did good, and ^'healed all that were opprel- fcd of the deuill. On the morrow vnhen he departed : leaning the vvond and aicen- dingvponhigh, he committed the wounded man vnto the Woi?} namely, to thcPreachersofhisword, 5 appointing ApolHes, Prophets, and Euangelil'ts, aiidPaftors and Teachers. Vnto which he gaue tivo pence, that is, the two Tefta- ments, as ^ Etithymuu; or as ' other, the two Sacraments : or as '' other, the two great Commandement s ; or as ' other, wholcfome dodlrine and holy conuerla- tion : or " iurifdi Aicn and order ; " or the word and the Sacraments : ail which are Gods ordinary meanes vnto {aluation. Andfaid, take care of him. He doth not inioynethe Minifterto cure, but only to take care for the wounded man. As ° i?(f r«rfrtff'ed,aKdyee gaue memeat; lthirj}ed,c\)Oo\e-y y!>orfhtpping of Images in open Temple; /f^J in open Pulpit. Adulterie, fornication , and other fecretfinnes of the chamber, albeit the night be neuer fo darke , the curtaine neucr fo clofe , the doore neuer fo fall: , are notwithftandingvfually brought to light alfo. Where- upon the Poets in old time painted I^f«w the mother of wontonneflTe, naked; binfinuatingthat this iniquitie cannot be long couered. And manifefi = as being committed againft confcience : forasan"* hereticke; fo the drunkard, witch, adulterer « damned of his ownefclfe : Yea the ver}' Gentiles hauing not the Law, were notwithftanding in this refpefla * Law to them felnes. ^ Hence we may learnenottoconceale, but freely to confcffe our finnes before God and before men alio when need fhall require. Whether a man acknowledge themorno, they be manifefi, and the ingenuous vncouring of them is theway tocouer them. Agnofce ?«, faith e AuguHine, (^ Dens ignofcet : 1 (aid I will confefle my wickedneffe The fourteenth Stincldy after Trinitie. 47? vvickedneflc vnto the Lord , and fo thou forgatiefl: the punilhment of my finiic, Pfahnejj.d. Adult irie, fornication, vncleanncffe^ war.tofiKe(fe,~\ Thefc finncs are named firft, ^ becaiifethe flefli is moil prone ro commit them. Old ' Lot did burne with flamesof luft, whom all the fire that confumcdSodome could not once touch. ^ A-rtthrafe laid ofSampfun ; ^^i leonem etiiimfuis manibits firangtilamt , amor em fmiui feiffocArer.onpoiuu^Sic. And a ' modernePoet oiHcrcales Lenam nonpotnit, pot nit fuperare leanam x Chicmfcra non valnit vinccre, vicit hera, Adtilterie , when both uronc of the parties delinquent are married, as the notaiion of the word intimates, "' aduherinm, ejiuft ad alteritu torum. FoniicA- tian, is bet wcene (uch as are (ingic, fo called a " forntcthHi ^ of the place vvherein common harlots vfed to proflitute their bodies. Vncleannc^e^ is incontinencie againft ° nature : p wherethefelinnes wcreknownc, there they were named par- ticularly by y 4///.- asamongthe Romans ,Rom-i. 27. aiid rothe Corinthians, i.Cor.69. butiiiGalatia where they were not knowne , tbiy be mentioned in generall only, leli by naming of them he lliould after a fort teach them . fVauton- nejfe m ^ lafciuious attire, vnchafte talke, petulant behauiolir , is an ' inftrument, and as it were theoe'lowes to blow the coales of luft in all- , Idolatrie, witchcraft r\ ' It is platne that /', and fuch like ; thcworkesofthe will enclined to wrath, are fjatredyV.triancet, feditions, e>}itji^i^, &c. The work es of vntierdandingor reafon,are IdoUtry^witchcraft^herefi^. The which aredifiingui- {hed ^ thus : Hcrefie, when we ftrue the true God witha falfe worfliip. IdoLurie, when we wcrfhipfalfe gods, fuppofing them to be true, f^'ttcbcraft , when we adore falle Gods.knowing them to be wicked and falfe. For the ground of that blacke Art is either an open or fecrefleaguc with Satan the prince of darkcncfle, and fo witchcraft (as our iudicious'' Soueraigne well obferued) is the height ofldolatry. Adultcrie, fornication, vncIeannefTe , gluttonie, drunkcrnieflfe, are manifcftly knowneto be workes of the flefli, y euen to luch as commit them : but Idolatrie dothappeare fo fpirituall, » as that it is manifeftvnto the faithful! onely to be adeedoftheflcfh. ATuikebeleeues nothing leffe then that his Alcarm, his walhings and other ceremonies are workes of the fielli. A Popifh Monke when he Icades a (ingle life , faith Maffe, prayeth on his beads, is fo farre from holding himfelfe an Idolater, orthathefulfilethany workeof theflefli;asthathe calls himfclfe a fpirituall man , and is affurcdly perfwaded that thefe things are fpiri- tuall meancsofhis faluation. Hetalketh of the Spirit, and thinkcth he walkt th in the Spirit. Niy the finnc of Idolatrie , though it be more reprehended in Gods word, and more punifhcd in his workes, then other vices : yet it cleauethfb faft vnto flelfi, ^as thatthebcft: men in the world eafily fall into it, and hauing once delighted therein , are mofl hardly drawne from it. Idols are called by the Pro- phetb Efaj^'dcleElabletLings. E-<,echi elinthc aj.ChapterofhisPropheciccom- pareth Idolaters vnto a woman inflamed with loue toward lome goodly young man, on whom fhe hath cafl: her eyes, and fixt her affedlion , and forgetting all modeflie fendeth meflengcrs for him , and bringeth him into the bed oflcuc. Saint /»A« in his "* Apocalypfe accurately defcribes the fuperftitious nnd Idola- trous Church of Antichrift by a ivherc, whofc dodrines , m the mine ofhtrforni- catiay!,hzxh intoxicated the Kings andinhabitants of the earth: her cup it of gold, herfclfe ii araisdwith purple atidfcarlct, aytd gutlded with (jold ,andprecioHjJ}onc-s ttndpearles. Hereby counterfetting the glorious ornaments of Chrifls owne ipoufe, the true Church : whole ^ fiining is like to gold, aniflorta mofi clear i and precioiu, her lips like ^ fear let, and her loue much better thcnrviiie. Let v'S then aboue all other workes ofcarnalitic, take heed of Idolatrie, which is fo fecrcr a vice,that it is difcouercd of none but fuch y IhtrM.inloc. '■ Liiiba, >See /trrinv aichtfi Idda- ' ^"C max':me crnsni icclalrtt, l^a'.aktxi ibid. •^C'p.iJ. 'Reticlat 31. tl.!». f Cant.4.j.|o, 48o I E A£lsi4.ii. !■ I.King. 17.33. ' Ffal.14.1, ' ^qtUH. ° Holcet. " Materia cul- parum , vbi C)p. vtifup, " Alanm^ f Caktan. P Prima^M. ' Luiba. ' Cdu'tn, 'peHcan.aftid Marlerat. ' ^sfelm. « lames 3 a. rLutbcr. tguU'mgtr. i Perkl»s, •» Mtrlorat, 'Pfal.i.i. "■ OeeiimeH, Aitfelme. Aquitt. Metiui. ' Caitian. The fourteenth Sunday after Trinitie. and are led ofthcjpirit. And for this caufe let vs haue the commandcmcnr alvvaies in our eye, thoufljalt haue none other gods but me. Forbidding foure thin£»s efpe- cially : firft, the hauing of llrange gods , andnot the true: as liad the ' Gentiles. Secondly , the hauing of ftrange gods with the true ; as the '' Samaritans had. Thirdly , the hauing of no gods at all, as the ' fcolilK Atheifts. Fourthly , the not hauing of the true God a right, accof ding to his ovvne word and will, as the con- gregations of Heretickes and Antichrifts. Hatred, variaKce^ In this enumeration offinnesagainftcharitie, the firft is hatred,znA the laft, ninrther. ^ ,^KJa ab hocperuenitur ad illad. I f we flop not ha- tred in the beginning, it will breake forth into contentiotu nvords ; znA brawling Speeches , haply miflcd by diftempeied ^eale, will grow to feditiem and/c fji/r^a- tica/l anions, znd theCehiced enaj/ing , andenuie begets murther ; according to that of 1 Cyprian, Inaidiafons cladium, after i^im there follow f «™/. For this one fault, is ■" toxicHm charitatu, & oslium inicjuitatis; as it were the death of amitie, atiid doore of enmitie, the very "matter of all mifchiefe, and "hell cfrhefoule. Concerning £/««o«*V, fee before Epift.i. Sunday in Aducnt: and o( drunken. nejfe, hereafter Epift.io.Sunday after Trinitie. And fitch like'^ Paul added this claufe, p left any fliould imagine that there be no more deeds of the flcfli: asifhelKouldfay, by qthefeyee mayconceiue what the reft are , for it is ' vnpoflible to reckon vp all. If Paul numbring the finnes of his time, was conftrained to breake offhis catalogue with an & cj:ter'a, how fliall the Preachers at this day deliuer vp a trueinuentoric? For, as nou' and then all humours of the whole bodie fill downe into the legs , and there make an ifllie : fo the corruption of all ages part , haue Aid downe into the prefent , to the choking and annoyance of all that is good. The worlds end doth afford the fame fauksandtheliketothemin the oeginning , yea doubtkffe many monfters of finne, which our forefathers of old could nt uer paralell. ' Of the which 1 telly ou before, oi I haue toldyou in times pafl J '"Hence Miniflers are taught often to forwarrie the people of the future iudgementsof God tor theirfinnes: ^ if prefent, by word ; itabfent, by writing; Efay 53. i.Mich.5.8. When a man otherwife cannot hit the marke , he muft draw the bow to the eare and ftioot home : little chiding and once rebuking will doe no good with fach as haue ftonie heartsand brazen faces , it is our dutie therefore to threaten , yea thunder againc, and againe, faying with F Cant 4. IS. ' Efny^i.j. '' Gal.it 3,20. ' P(!l[l)!f. ■^ Luther. " ^idcm. ^n(elm. ^retius. ° Rom. i». 10 P Gal i.ij tfiat good is the effedt ofan entire caufc, whereas ciiillcomesof defetfls in many particulars. Or haply to flicw that our vices exceed in number our vcrtuts. Chriftiaiivertues are /•«;>/, ("as bringing with them excellent commodities, enriching (uch as haiie them, and alluring other alfo by rhcir example to receiue the Gofpcll and Faith of Chrirt. Aiidfnms of the Spirit, as begun, continued, ended according to the morions and admonitions of-' the Spirit : begun in faith, aded in obedience, ending in Gods honour. A good man n e /ike a Tree flan- ted hj the waters fide, that will brin^^fortb hi^ fhit in due time. The Church is the '' Garden of God, Preachers arc the planters, iCor.^.d.p. bcleeuers are » Trees of righteoufneflc, the Ipirit c{ God is thefap and '^ life of them, and good workcs are the fruits which they beare. From ' hence we may learneto diilin- guifh aptly bctuetnc Chiiftian vertues in the profeffcrs of the Gofpell, and ciuillvertues in heathen men. lofeph ischafl:e,andfovvasAr<'«ofr^rf/. hi lefeph It was an efpeciall fruit of the regenerating fpirit,but in Xenocrates it was a work procecdmg only from Gods gcnerall prouidence. For there is a gift of regene- ration able to morrifie corruption : and agiftofreftraim which femes only to keepe in corruption. Lone, ioy, peace, &C.'] Ithadbcene fuf^icient to haue named onely loueand no more ; for as it is fliewed,£'/'»/?.,^w^»<«^if/"i'»«<^. charity doth extend it fclfe vnto all the fruits of thefpirir, " notwithftanding our Apoitle fersit here by it felfe among other vertues, and in the firll place, to fignifie that itisthe very " fountaine from which all the reft are dcriued. And therefore that Chriftians ought before other things affedtionately tender the good of their brethren, " Gi- ninn homnr one to another, euery man efteeming better of another then of hiwfdfe , eindfo Vferningone another in lette. The world in this age wants exceedingly this one vertuc: for among the roaring Gentlemen itiibutawordandawcttud; among ciuill mtn,itii(iutarvordandawrit. Yea that which is worft ofall, among iucti as feeme Saints of the greateft puritie, there be fo many feds and fchifmes euen about matters of Gods holy fernice; that if our Apoftle were now liumg, he would cenfure them ashe did the Corinthians inhisti-ne, 1 when one faith lam Pauls : and another, I am Apollos,are yee not carnall} ytgi^inllftich there is no Uw.'^ Againfl fuch vertues, and againft perfons indued with (uch VQttuts,there is ne law : that is,no law to ' condemne,no law to ^ com- pellthcm. As if he fhould fay. Such asareledbythefpititare afi-eepeople,fcr- uingrhe Lord without confirainr. If there were no puniiliment in this life, nor hell in the next for adultery, drnnkennefle, murcher, gluttonie, yttthey would abftaine from thefe works of the flefh out of meere loue to God and goodnefTe. For thej that are ChriUs, hane crmifed thefe^. In this Crucifying foure points aretDbeconfidered: 1. Attachment. 2. Arraignment. 5. Judgement. 4. Execution, Firff, wemufl attach and bring our fclucs into Gods prcfence, {aying with the t \tToA\^:ill gee to my father. Secondly, we muft indite our felues ofourfinnesatthebarre of Gods iudgement: Ihauefinned again]} heauen, and before thee. Thirdly, we muft " iudgc ourfelues, that we be not iudgcdofthe Lord : I am no more worthie to be called thy fonne. Fourthly, we proceed to the lawfull execution oftheflefti, vfing the meanes for the crucifying of it, and they be principally " three ; The firftis applying of Chrift crucified, and that is to j , p^jtiaj. beleeue not only that Chrift was crucified for vs; but thatwc likcwife were crucified with him. Thefecondis to beat downe the flefh by thefword of the fpirit, propoun. dmg in our daily repentance the feuerall Commandemcnts and threatnings of God againft our fcuerall aftcftionsandlufts. As it were flaying murther with S f commandement ' I Cor. 3. 4. Rom.S.i. I Tim (Q. ibfd. Luke 1 5.1 «. 1C0r.11.31. 482 y itthe. Culmait. Safceriui. I » Luk.i2.3». I"" Matth.13. Cofler. \ i Dan.2. The fourteenth Sunday after Trinitie. commandcmenr, ThoHjhalt not kill : and robbing the theefc with another arrow taken out of Gods quiuer, Tboufhtih notfleale. Thethirdistociitoffthefirft beginnings of eiiill, and to fly the prefcnt oc- cafions of cuery fin. With thefe fpirituali nailes (as >" Luther fpeakcs) a Chnllian may faficn all carnall dcfire vnto the CrofTe; lo that altliough the fiefli be yet aliue. yet can it not performe that which it would doe, for as raach as it is bound hand and foot, and made fubiei/i be done, e^f . what doe we defire.but that Gods name may be (anftified of vs alwayes, his kingdome propagated alwayes, his will fulfilled al wayes. Ifat any time we fall into finne,wc rauft returnc againe by faith and re- pentance to Chriit, humbling ourfeluesat hufcet^ and feruing him inholincflc and righteoufntffe all the day cs of our life. The Gofpdl and Epiftle parallel, for finneis a fpirituall leprofie, the (pots whereof are adalterie, fornicAtion,VKclt(inne^e,idoUtry,^c. Chrift is the Phy fi- tianofourfoule, who came into the world to faucfinners, iTim.i i5./,f«r«7, (faith the Lord)rii«» he that putteth away thine i?tit^iiities,EQi.^2.2^JThc Preachers ofhiswordarehismourh, asitwere,to " pronounce, that all fuch as truly re- pent, and vnfainedlybeleeue his holy Gofpell, are cured of their leprofie: but hirnfelfe alone -7 cleanfeth vsfrom allfinne. Giuing vs his fanftif^ing Spirit alfo, whereby we put ofFthe old man, and waike in newnefleof life. For as leprous "^ Naaman after he waflied in lordan,had new cleane flcfli in ftead of his old rot- ten flefh ; eucn fofuch as areChrifts,and are led of his fpirit.in the places of their ancient M^a^, hatred, variance, fedition, ermying, murther, &c. haue contrar',' vertucs, as lone .toy , peace, lo»g-f(ifferi>!g,gentle»elfe,c^c. It fob bleflcd God for a wound giuen ; what thankcs owe we to God for our wounds healed, and our finne forgiuen ? * O ineffabilii myfierij difpoptio ! peccat iniejttiti,(if pttnitMritifltts ; delinfjpiit rens,('r vapuUt in»ocens;o'^endit impim,^ damtiatarpifu-j quodmerttur mahu patitur bo»m,qfiodcommittit homo fttfiinet Deus, Tro fertile Dominns moritar, pro fontibtu iiifoni, Tro agroto medictis^ f'^Z'''^^^ pafler obit. Pro populo rex maHatur, pro milite duElor ; Pro opere ipfe epifex, pro homine ipfe Deus. •* ' ^Itiid feruHs ,foni ,tgrotHS ,^tiid grex populufqne^ ^uid milei^ quii optts, qmd homofolnet ? amet. 4% S f 2 The •'' Lyrx, Culiiian, Antiiii. ^ Berlraitdiu tn loct ° Ludo'.ph. ' Vani^arvl. f laitfm. Cojler, Vatuan, 1 Mehvilhon. ' Gal 9. '' Ser.dc Orat- Oioi. ' De bsnopctft- ueiafsiUiCap.z. " SeepsHilcKm gt Ipi : & Fiitu ftr j.Do/n 15, pofi. Semeiofi. ' Zepyer, con.i. in tuc, f I Ioh.1.7, * t Eing.5,14. ' ^tigu^.mtdit. cap 7. 484 Theffteenth Su/iday after TrinittC. •» ^jixd Mieycn. expoji {.prior. its toe. <= I«Pfal,Ti8. * /» loc. Idem Oecumen, Bene formni'u liter k. f Btafmui.An, It loc. g Luther in Inc. f" VbltetneUt ■ Cdum, » In lee. In loc. ' lithe. ' mtoe. ' In loc. r Thr.9p\]ylall. Anfcl.ii, ' Atetiiu. • The Epiftlc. G a l a r. ^. ir. tefee how large 4 letterlhme rvritten vnto'jou xvith mint cwm hand,^c. C Saluters : Paul and the brethren, Si c ("Preface: fetting do\vncthec mthj/ou^&cc. Docflrines of holy faith : from verfe 6. of the firft chapter, vnto verf.i 3. of the fifth Chapter. Rules of good life : from vtt£. 13. of the fifth Chapter, vnto verfe 11. of ^ thefixth. j^Infinuation : 7oh fee hore Urge a letter I bane written^e^c. read,whereinthreepoints^^^"P'^"^^f'°"= ^^ '""V '"^'■ <- aretobcconfidered; a |Va!edk^ion : THis Epiftle I Treatife : concerning to the Ga- 1 lathiatis hatbi three principall | parts ; a Conclufion: in the Tcxtl^ '^'''.'" ^^'"'^'^'■"'^«'^^- \re,(^c. The grace of our Tefee how large~] Saint 7'rf»/infinuates himfelfe into the mindes of the Gala- thians by a two-fcld argument. Firft, from the largemjfe ofhtt Efifile. Secondly, for that he wrote it rtitb his ovnehatid. Interpreters haue conftrued the word Atr^f diuerfly; ^^ fome referring ittothegreatncfleofthecharaci^er. Hjperisa to the depth of his matter. « /f/7/irtiftothelortintireof hisftile. <* TheophjlaU to the badnefTe of his hand. '■.Anfehnw on the contrary, to the fairenefle of his wri- ting. But the word fignifieth 'quantitic fo wellasqualicie: Heb.7.4.Iames3.s. VV hereupon BeK.a tranflates hcrc,videtii ijuam longn Uter-^<. and VatAbliu^^anta vobii cpflolafcripferim. Our Englifli Bibles accordingIy,/c^/:«>'^«',thatis,a3 Eraf. mnt in his parapbrale, fo prolix. The plaine meaning then is, that he neuer wrote fo S long an Epiftlc with his owne hand vnto- any Church as vnto them. He writ indeed to ThiUmon with his ^ owne hand, but that Epiftle was cxcec- 4/l^fliotr in comparifon of this: and he writ larger Epiftles vnto the Church of Corinth and Rome ; but by his Scribes, and not with his owne hand. Where- fore, feeing this letter isthemoftlong and large that euer himfelfe penned, it ought to be more regarded and better accepted ; ' as his paines were greater in writing, our diligence fhould be greater in reading and obferuing the fame. with mine owne handj Haimo (aith, it is the Doflors opinio;), that T'aul wrote not all this Epiftle with his owne hand, but only from hence to the end ; which aflertion is contrary to the Text, and truth. It is euidently confuted in the Text, for that our Apoftle fpeakes of the whole letter in the time pa ft, Ihane written. Or if ofany part more then of another, itisofthe former part rat her then of the latter. Againe, the moft ancient Doftors affirme, that himrelfe penned it firom the very beginning to the end with his owne hand. ^ Saint Am- krofe {z\^,Vbi holographa nianm efi,c^c. Where the whole writing is his owne hand, therecanbenofaldiood. ' Primafim vfeth the word />fr/^^/7. ^Theo- fhylaU brings in P^ii^/fpeakingthus; 1 am enforced euenwith mine orrne hand to writethiiEpiflctojoH. " Oecumenitu c?i\s\t ifi''X"&^'^-^'^^, ° Anfclme^nonno- tarij mamt fed nte4. This then is P a teftification of his exceeding great loue and care toward them, and it is a prefident for Paftors how they fliouldbe diligent in their minifteriebothabfentapdprefent; if relident vpontheir charge, they muft be faithfuU in winning Gods people to the Gofpell : if non-refideiit vpqn lawfuUoccafions (as Paul here) fearcfuU left their mindes fhouid be carried from the truth vnto contrary dodrine, that being abfent in body, yet they j may The fifteemh Sunday after Trim tic. 4^5 f Cap.y.«. ' Cap.1.6. " Scefupple- ment of M'. Pcil^tnCcin. GtiiiM ioe. maybe T prcfenc in fpirir, and prefent by letters, hauiiig a greater carcof rhc •) iCot.5.3. flockcthcn of the tlccce. At mmj as drfirervith oKtward appearance^ Here begins the recapitulation, in which our Apoftle like a good Orator artiikially repeats all thole tilings he vvonid haue elpecially rcnuinbrcd in the whole clifcourlc; nowihcmainc pro- pcfirion ofall this large letter vnto the Galathians is, "^ that amaminotiuflificdby r Cap.i.v.ie, circHtiicijlon^or any rrorks of tin Z= Other reduce thefe hue to foure : Flatteric, Cowardlfe, Dillimulation, ^ Arcim'inho Boafting. y Other to three : iirft, fluinning of the croffe : fccondly, (ecking ot y Lmherintoc. their owncgloric:ihirdly,teachingohhatthtrafcluesvnderfl:and not. All haply may be referred vnto their hypocrific;rornotwithllaoding their Birefhcwts and outward appearance,they fceke not herein their breihrens good .and Gods glory; but their ownc honour and cafe, that they might hauc Cu»f dtgnitate otium, a Lordly liuingand ulazielife. Sike Church-men arehkethc Church pinnacle pointing vpward, poifing downward. Inthisdefcripcionof talfeDortors, ifthy light be qulcke, thou maidappre- hendthcUuely picture both of a Schilmatickc and Heretitke, who chough out- wardly they feenicneuerfo great, yet are they the leaft in the Church of God. According to that of Chriit, * Whofoeucr {hall breaks one of the leaft Coimnande- mentsAKd teach Wf«/o,niaU be called the leafl inthekitgdome ofHeattett. As * Au- g'llh/ie ^itzphiZ^Kall)' ,Jlf!ifol»erit O" daaierit ^id efl ,docH€rit verbis qupdfolucrit fa&is, minimus er it. If any flialkkmind how the ftlfe brethren in vrging CircumcifiDnhadthe world at will, and were mude free from perfecution ; t' AnKver is made,that the b H-eroa.Tri- P oimn EiTjperours, CaiM^OSlahian^Ttberiw, had ginen libertie to the Ic wcs to r*'^J!u.::,,i:q:in. line according to their ovvne iaw,\vithout moleftation or difturbance tliorowout «'''»'• ail the Roman Empire. So that ifa lew turned Chriilian, he had the pri.iilcdges ofa lew lo long as he kept the cerenloniall rites of CMofes : whereas they who taught that ceremonies wereabrogated,and that men were iuftified onlyby i^airh in Chrifi-, wanted thofe priuilcdgcs, and fo were perfecuted of the lewes, and of the Gentiles too, ' C^rifl cruet ji;d being aftumbling blockexinto the lewes^andvito the Cjreciansfoolijhneffe. Now the '^ pfeiido-Apoltles hercjleft they fliou'.d fr.ffc r affli;1:ion forthecrofleof Chrift, inuentcd a new gofpell, and made an h.orch- potch ofreligion.ForastheChriftiansin the counrries oi'^ Prefer lolm and in A}c{. lii>.i.tap.ii. 48d The ffteetnb Sunday after JrtmUe. ' Zach i.S. * LiilhiT. ' Afts S.41. " I Cor. ikio. p Com.fo^er'tar. in loc. 1 Sc« B.BJ//aa tra(ftvpon this text in the be- ginning of his conclufion to the Reao'ef ' I Cor 3. SI. ' lercmy 9.J4. ' ThcephylaiS. in loc. • .Aquin.in be. X t Cor.2.2. rEph«f.i.6. ' Colofl'.a.io. I » I Coi-.4.iJ. *.PhiIip.3.8. « Hcb.j.5. ■» Tbcofhjlalli Caletan. Vtimaflut. f £.«tfcr. Goaforhfdthat J Jhould retoyce but tn the C^^lf^^f our Lord lefu-> Ckrtfi^ The fufFcringsoi thefaithfull/o?-C^r«y?, are termed oiteii the fuffcnngs of Cbrtjt: 2 Cor.1.5. Mthefuffertn^s of Chrtfl abound tnvs.C^'C' And Coloiiians i. 24. I fulfill the reii of the afjlihhons of Chrifi in mjfiejhfor hit bodies faks> ^hich u the Church. AndfoChrilthimlelfewitnefTethinlaying, •' Saitl,SaHl,rvhjf perfccutcji thou me f j"<«»/did no violence to Chrift, itwas ail done to his Church: but he that toucheth it, toachcth the ' apple ofhtd eye. There is a more liuely feeling in the head then in other members of the body; for the little toe being hurt, in- ftantly the head fhewcth it f elfe by the countenance to gricue thereat : fo Chrift our head is touched with the feeling of our infirmities, euer (uffenng, while w e fuffer which are his body. ^ Some Diuines therefore by the Croffe of Chrift, vn- derftand Pmls-affiiAion for preaching Chnft crucified. As if he fiiould lay, let other boaft as they Ufi in auoiding perfcciition for the Gcipeli, herein I will re- ioyce, that I am efttemed ' worthy to fuffer rebuke for the name of Chrift, "' / tal:^ delight in reproches.in neceffities^in tribulatiom^in Anguijhfor ChriJIsfal^^.But becaufe the words («' *<») are both exceptitie,making the fenic thus, / mllglorie in nothing but in tte crojfe of Chrifi : and exclufiue, oncly in the crojfc o^Chnji,and in nothing clfe : I fubfcribc to " Attzufline^ Chryfofiome^ P Hierorne^ and S other who conHrue this of Chrifts all-fufficient Sacrifice for our finnes on the croffe, ■whereby themerldiscrucifiedtovs, andwetetherpcrld, Chrilt himlclfe being car ' redemption, vpif dome, right eoufneffe: that as it is ^written,hc thatgloricth ft^iould glorie in the Lord, and make boaft of him all the day long, as it is Pfal. 3 j . 2 8. As their cxpofition is moft agreeable to the letter, lo^ moft anfweiable to Pauls intent : as if he fliould haue written thus, Although other make their re- ioycing in circumcifion,/ reUrcioyce innothing elfs but in the crojfe of Chrifi, w hich ' abrogates circumcifion. And well might hefpcakcfo, fcr that inChriit cru- cified are hid not only thetreafiircsof wifdomeand knowledge, Colcfl.2.3. bur of fulneffe and grace, lohn 1. 16. and of euery fpirituall blefling, Ephef. 1.3. In a word, all " things of which vfuaily men boaft, are in Chrifts croffe. Doth any man glorie in wifdome ? * *? dung, to vpinne Chrifi^andtti glory in hii Croffe. Brethren, the grace of our Lord lefu Chifi be with your jpirii^ In this adieu our Apoftle concludes his Epiftle with a great Emphafis, euery word being a ftrong reafon to confound his aduerfaries, oppcfingfiri^ our Lor dief us Chrift the ma- tter of the houfe,to C^ofes who was but a •■ feruantin the houfe. Secondly, /^if _^r "Baccho fiiget Venus : L.idy J'enics dvvelsatrhefigticofihcluiebuflj : where there is cleannefle of teeth, vfually there is no filthinefle of body : but if we ftuffe our corps like clo3ke-bags,making our mouthes as tunnels, our throats as wine-pipes, our bellies as barrels; if wc fill them fuil of ftrong driiike and new wine, there muftfollow fome vent, accor- lungtotbatof f Hierome : Ventrem diflentum cibo e^ vini^otiombiu irrigtitHm "Volttptoi genitalium fequitnr ,namfro or dine memhrorum or do vitiorttm. Secondly,the pot is cooled by dirring of it; fo the furious beat of luft is much abated by the ftirring of our bodies,and exercifing of our mindes. Vnchaftc toUic for the moft part is begot ofan idle braine,hatched in a lazte bodie. ' Slj^^'ittir lyEgifltu qua re ft faUus adulter I In prompts catifa efi ,deJidiofHS erat. The Crab fifn when as the Oyfter doth open, flings into her alittle ftonc, fo that flie cannot fliut her felfe againe,and (o the Crab deuoureth the Oyfter: " Our aduerfarie the deuill is like the Crab, and we like the Oyfter, if he finde vsidle and gapingjhe takes his opportunitie to confound vs, Otiapuluiuar Satafia, Cu- pid (hoots m a flugge, and hits none but the fluggifli. Albeit Rome was fo well occupied as to make IdlenefTe a diuine foueraigntie : yet there was ncuer a Temple within the Citie dedicated ^uieti c^otio, fed extra Cotlinamportam iHi tgnaao numini templum dedickrunt. To fignifie thus much ( as our rcuercnd " hrvel 487 t Euthym.^ Rupert. m Icct I.iem lanfen. (on.COf.iet. ' I King. J. & 2 Chron j. 'Vontati'.lnlec. ' Luke 19. ' Thtophylitcl, Eutttym! yfnfdm. " Roni,7.23. " Crffianiu, C(i!lu!,f. "Seelhom.iz, qHffl I Jj.fl/r 4 & Cakt, in ibid. T Fulgent. Mfihofog Ub.z, fib. ds f-Vt;Te. lib.il.Ccf ■■}'-. ' Tmnf, ia EuTiiiche, ' Epii.Atncndo, « Quid. " Hictme. ,xaP 483 1 he fifteenth Sti/iday after Tnmiie. P' Hiimfred. in vita lutUi, pagA7. , Caluim. Reufner. in jyotboiU, • Gen.»7- •" ytmbrof. de Call & A'xl} Hb.i-cap,^, ' I Sam JO* * lo.Sartf.ftlU cratMb.8.cap.6. idem ^quin, CaietM. M I Cor.S. • tutbtT.tm. ^.inGea, f Herm.aduaf. Icuin.lib.x. i Iohai9.2tf. to. 2. k See cnfeJI'. lib.z.cap.i, i ConftS'llb.%, tap. 1 2, » /ifwf/ob femes) chat no man borne in Rome, or Gentleman well brought vp, fliould vouchfaf'e Idlencffe any lionour. y Ca/uin was went to {ay,il;at a iazie [it'c was of all other moft tedious vntohim. And euery generous fpirit rcfolucs as 5= Alaximinui: ^uo maiorfum^ eo magii Uboro^d- qno magis laboro^ co maiorfnir. In holy * Bible wc readethac Jacob wnAcx the name of Efau, which fignilieth *> workingjobtained his fathers blelTing,and that none fhall receiuc reward a: rlic laft day,but fuch as hauebeene labourers in the Lords Vincjard : Matth.ic.b. Thirdly, we may ccole the pot by calling coldvvatcr into it : in like manner abundance of tearesis agoodmcanes to quench outragious flames of this vi!- rulyfire. TheAmalakites, asvvefindcin'^facredHiftorie, burned Ziklag, and tooke their wiues and children prifoners : then 1>anid and the people lite vp their voices, aadrvcpt VHiilithfj could weepe no more. Alter that £).wi^ asked counfcll of Godjand followed after them, and fmoteihcm (as it is in thcTcxr) euen fr»m the twilight vnto the eucmr.g of the next morrov^ fo there tfcaped not a man ofthemfauefoure hundred ycung men which rode vpon camels and fled. Luft is an Amalckite, it burnes our Ziklag, and fcts en hre this little Citie, cap- tiuatingourfcnfes, and making them pnloncrs vnto it : burifwe with '2>/ a young man re- proued the lafciuious Elders; lofeph a young man refifted the temptations of his ownc MiftrefTe ; lohn the bicfled Euangeliflayoungman, ^ admodum ado- lefcens &p(£ncpHcr, and yet as the B Scripture witnefftth,he was the beflbelo- uedDifcipIe. Butyoung meninourtimerunne and ride to the Wood for fuel! to make the fire greater, vfing firange catcs and delicates, meats'and medicines, rather poifons to cncreafethc flames of concupifcence, bragging cf mucTi vil- laniedone, yea boafting of more then was done. Such a Gallant '' AHgnHine was in his vnruly youth, vntill Almightie God efFefbally called him home by a voice from hcauen,crying, ' Tolle cr- lege,tolie ^ lege : Take the bocke and read: and taking vp the Bible,the firft Text he lighted on was that of Prfff/jRom. 13.13 Walk; honefllj m in the day, not ingluttonie & drunkennc^e , neither in ckam- berina (^ waMtonneffe.-bMtputjeon tJje Lord leffu Chrifi^andtake no thought for tiit pjh to fulfill the lufl ofit.Afzex this Attgufiint was no more/eruilc to fin,but a true fcruant Jh: fffteemh Sunday after Trimtic. feiuaiicVMUoChriil:: he -aow well viKierlloodoly texr»,that he could not feruc two niafters,Gocl,and the luftut his flclli. I know J*. y/«f «/?/«? ir.d after ward his infirmitley, as hiinfelfe conftflcth in- genijouny : but he was not ^ giiien oiv^xvnto ivamonncjjl^ to works allvKcl 7/«^ wnti.K'ofthis rape.faith excellently ,'Z'«ff/«irr««/.. & vaiu adnltcrinw aimifn . There were two aSorSjbur one adulterer, there was a con"unil:ion of bodies, but adiftra^lion of mindes. A regenerate mans caule is like that of Lacretia, fume is rather done dc ills (jtiam ab illo. I fpeake not this to I'ncourage any in their vncleannefle, God forbid. Let euery man , m the feare of God, vfc the msanes afore prclcnbed for the coohD" ofir.tcmpcrarc lull boy ling inhisfiefli, and then it he cannot expell this lebu- fitc, he cannot call out this dcuill by failing and prayer, if lie cannot extinsuirii t'lis outragious fire with watric teares ; let this be his comforr.that God requires only, ihat luft be not our ?«.j/?cr, that it raigm not in our mortall bodies ^am.t . 1 2. The'iGreeke Fathers obkrue well vpon that place, that fii-iohteopt[»effe vntofnn: : but ifye be finnes prelHouldiersagainfl: your will, it is not you that offend, ''^w the Jlnae that dwellcth if you. Luft may command as a tyrant, and yet we may pcrrcrme good ferujcc to God : biitifwefubmitourfeluesvntoit ascurking, ifwe/iiffcric to raigne, making our members feruants to vncleannefic and iniquitic, then aflii- redly lufi is oar lord andicue : tor my Text muftbetrue, A' that all fuch as lp?akc the truth* from tlicir heart dwell in Gods tabernacle, Pfal. 1 5 . but fuch as dslight m lying, arc nt for the deuils (eruicc. Now there is " materialemendacii:m, andform.f/e : the which diftinflion is more plainly dcliuered by the Grammarians, who tJunke a diffe- I rcncebctweene the reporting of an vntrutb,and the forging cf a lie. For, as At- \gidisu in " yl.Gellitts^ht that doth lie decciueth other ; he that reports an vntruth isdeceiued himfdfe: and as y Lombard, amanmay be tructhacrela'cs a thing vntruc: for as Philofophers and Diuineshauc determined, meitirt tfl co»tra mcntem ire, '^ to fpcake that \vith our mouth,which we thinkc not in our ininde. Bmnciatif? fa/fa c/im ^ intextiofie fiilendi. The fcruant of God often vtters that which is fal fe, and yet he is verax, for that he thought it had becne true ,- and the deuils feruants Ibmetime fpeakes the truth, and yet he is mendax, for that lie thought it to be falfe, as Angttfline and Lombard haue welloi)fcrucd. Thou inaift ea.'ily difcerne by this cognizance, to what miller the fcruant cf feruants and his retinue belong, namely, to Don Beel-zebub, the mint maf}er ofequiuocationjandforgerie. Not to meddle with their old Legend, and new Calender ofSaints.in uhich are more lies than leaues. To pafie by their Pafqu 'Is and 48P ''_Epher4.i9. 'Icf.1j.63. "■ Rom. 7. 19. " I Toh j.o. " Tbom.pvt.i. P ns C'imt. D(}, 1 Thsoitord . a. I'Ud Oceumcn. 2 i-'coiihyUa. c> a'l;. f Rom. 6 13, '^Rom 7. JO. ' ^u^kMl' 2. Ai fcrj)cm.m iri"!i. Idem .'jn- lil-vVeg?.Pcrer cafteth his net ouer them, alas they runne th«. m.'clues fo deepe in the mudde, as that it cannot get vnder them to drag them out. Mammon is a Lord in opinion only, ' Nosfacimus tefortunadeam, (^c. and as " Pltnie Ipeakes, Omnibus locu,cmnibus horis, omnium vocihusfortunafoU inaoca- tur,c^c. =< But Almighty God is by right and indeed a Lord ofall things, of all men efpecially. Foras yDiuinesobfcrue) God is not called Lord in the Scrip- ture till he created man. /» the beginning god created the heauen and the earth, and Godfaid, Let there be light, (^c. jigaine, Godfiid, Let there be afirmament,€^c. but after man once was made, the » text often calltth him Lord : The Lord god made the r/jnn of the dnfi of the ground, c^the Lord God planted a garden eafi- ward, and the Lord tooke the man and put him in the garden of Eden, commanding him,a»d faying, Thou /halt eatfreeljf,&c.Wemu{i therefore feruc none but this ' one Lord, firfljeeking his kitg^ome ,mzkmg him our mafter, and Mammon our fcruant : for ifweferueGodmoft, and ftekc his kingdome ^?-/, ^ reipefting his glory and honour afore all other things, aboue all other things: then all other things, as Chrift promifeth here, which are neceflarie for vsjhall be miniflred vnto vs. See Epill. g.Sunday after Trinitie. Thus I baue flicwed how no man can ferue two maflers, as two, but <= as one. For "^ cuery man is either a willing or vn willing feruant : if willing, hefhaUhate the X - The f.ftanih Sunday after Trinitie* 4^1 tbf one, and hue the other : if vinvilling, he mil e endnre the cue, atiddejpifi the oth:r. And yet, as I fjid in the beginning, one man may ferue diuci s nullcrs at diucrs times, albeit they require ciiucrs,yea contrary fcniice. UMfitthevo iomc- rimes an inftniment oFSaihan, afterward Chrills Apoillc. Salatnon km'^timc feniing God,fomctime fcruing his lulls. Tlie bltfTcd thccfc,ftruant to ri c wond in his "life, was the chiidc of God at his death. All finne is ^ either a thutighr, a word, or a deed, againll the dimne Law. Who did cuer offend in thought more than Punt ? % OreatUn^^ aft thre.unings againfi the Difciples of the Lord. W ho did eucr offend in word more than Peter ! ^ tbrfwcaring his o wne maiter. Who did cucr offend more in deed than ' 'Dauid? who bound two great iinnes together, ndultcrie and murther : And yet the God of Cfrnpaffion and father of mercy ,re- taiiiedallthcfefinncrsagaineinhisleruicc. The which examples are recorded in holy Bible, partly for infl.ru(^ion of fuch as Hand, and partly for the conlola- tion of fucb as hauc fallen. '' Injlrtsunt P tttrUrcha mnfolum docentesjtdctiam er- rantcs. If iVof was drowned himftlfc with winc,who foretold the drowning of the world with water; if Sampfon the ftrongcfi was oucrccme by the weaker veffell i ii Salomon the moft wife committed folliej let him that thiyiketh hi flan deth^txke heed lefl he fall. Againe, thele things are regiftrcd in Scripture for the comtbrt of fuch as haue fallen already. Did God forgiue Lots inceft, Pauls but- chering of the Saints, Aarons idolatric ? then a weake confcicnce irom ^heie pre- mifes, ard vpon Gods gracious promises may concIude,my iinnes are no greater, and Gods mercy can be no leffe. When Theodojiw excufed a foulc faf!-, becaufe 'Dauid hath done the like : * .S". y^w^ri?/? made this aiifwcr: J^jn fecutiu es errantem fecjuere pxnitentem. Hath thy mouth blafphemed viixh Peter! let thine eyes then wtcpc v\Mi Peter. "> Either thou mufl be a Sedcmite, or a Niniuite j a Sodomiie fuffering for finne, or a Nl niuitc repenting for finne. T«t fortie dajes and Niniue ^all bee deUreyed^ lonas 5.4. Niniue was ouerthrowne, and yet not ouerthrovvne,as ° S.Bierome fwcet!y,^«.« peccatuperit, fLetil>»s fletit. It was oticrthrownc by finnc,but buil- ded vp againe by repentance. Euerfa efl Niniue qua mala erat, & ctdtficata bona tjua nan ertit, faith ° A»gu'}ine. Let vs not looke to Sodomc, but fet our eyes on Niniue ; for if we will refill our fpirituall enemie, wc muftarme our felues with fackciotb, andputon head-pecccsofaflics : ifwcmcanetoferuebutonemafter only, let vs renouncing all other feruiccs, inltantly with all hafle, and with all our heart turne to the Lord our God. p It « fufficient that ve haue fpent tHe time pafl after tbr /«? of the C/entilcs^ in wantonneife.gluttonie^drunl^enneff'e^ci-c. Let vs now fpend as much time m remaineth in thtflsfhynfter the veill of God. It is a mon- ftrous abfurditie, that feruing but two mafters all our life, we lliould facrifice the beft of our dayes vnto the worft, and then offer vp the woril of our dayes vnto thebeft. Againe, Ictvs, I befeech you, repent with all our heart throughly, 'ipowre out thj foulc like -water before the face of our ior*^. Ifthou powre out milke, the colour remaineth in the pan : if wine, the fent remaineth in the vcffell : if honie, foine tafte remaineth in the pot. He therefore that will not ^ ipfiwpcsni- tentitpcsnitere, ""muft not povvre out his heart like milkc, left he be knovvnc ftill by his colour : nor like wine, left hefmellof wicked imaginations: nor like honie,left he kcepe a fmackc of his old tricks: but like cleane water.that no tafte, or finelljor colour may remaine. IfMammon be thy mailer ,obleruc him ; ifGod be thy Lord, follow him : * halt not bctwcene two opinions, fit nut vpon two floolcsjlienotdowncbcnvcene" twoburthens,ferucnottwomaflers,«>^<'r^fl« mufl hate the one ^aniloue the other yOr elf e leancta tbeone^Anddejpife the other, Treachcdat 7>ault CroJfe,Febr.Z.Atin,i6oo.the very (zmchourc.thut Robert, Earle of Z/tmhiM. *> CaieHn. Kilm. <> jtn[elm. Sarccriui- iCot.iz;- f Mafter F« in the martyr- dome of Bi- (liop Ridley and Utjmer. g MafterFox in thcmartyr- doiTic of Do- ftor J^cw/anJ Taflor of Hadley. ■• iCor.J.6. I Caktim. Zancbsm, * Ephtfj.!. ' I Pet.1.19* "> Sarceriut. " Areutu, " Frimtfia. The Epiftle. E p h e s. 3. 13. Jdejirc that yce faint mt, bccaufe of my trihuUiiom^i^c. THisEpifllecon-l taineth adoublei requeft of Vanl : j fOnc to men: Tdefre that yee faint 1 not J becaufe ofntj tribulations : Caufe: for that /y«/f f for your ftikes. A j^u.- r a„f.i iConkquent : for that Andthatinrelpectotthe J ■..-... -r •^ \ tt uyottr frf.ijs. f Petition : 1 bovf my knees vntu Another to God : For this j the Father, c^c. fri potins /amd^ ejnam lisUlu: right deare in the fighr of theLord isthe " death of his Saints, vndergoing in Chriitsciufe Chrifts crofle. For this caafe I bow my k»ees vnto the Tather ofmr Lord lefiu Chrifl.^ As if he fliould fay, "Becaiifeyoucannot doe this of your fclues, I pray for it, and tha: not coldly but ycarnelliyj^oif^w^wy /{^ces of the body with '■ Stephen, and of che heart with ^ A4a;ia(fes, notvntoany SainLsinheauen, much leil'c to their ftnli:- Itfie I maizes on earth, ^haiiingmoiithes.-indjpeakeitotyejeTAadfeemt, eares and heAre not : but vntO him only that is able to doe ixc^cding eibtmd.tntlj aboite au that ive c-in Aik^e or thinkjco the Fatlxr of "^ mcrcies,and God of '^ali grace,from whdin com met h * euer)' good and perrit gift. ^ Infirrnitatis noflr^ eft dcficere^fedDeire- fcere : To God then I bow my knees,and yet not to God fimply, s but to God, M the Father of oy.r Lord lefM Cbrtjt^ 'i in whom he is wellpleajed. To him 1 mike myrequeft,able,becaufeGod; willing, becaufethe Father of Chrirt, to hcari' me and hclpe you. jfhich is father of a/i that is called father in heanen and inearth'^ According to the prefent Text of our Communion booke, the meaning of P.tftl is, that God isthcV:ithi:i- ofaWf-ithcrs in earth. As of the Prince which is our ciuiii Father, becaufe ' by hint Kings ratgne : ofthe Pa. tor which is our EcclefialUcaU ^ Father, becaafe PreachersandTeachersare his 'ordinance : ofthe Parent which is our naturall Father, becaufe ™ children are the gift of the Lord. And Father of all our " fathers and progenitors in heaiir,t, Abraham, Ifaac, lacob,e^c. and Father ofthe glorious Angels alfo, which sre fathers, as is °fuppofed one to another, and all of them vnto P vs in refpeil of their tuition and illumination, as being the mini- fters ofGod for our bodily 'i preferuation and fpirituall ' erudition. And io God being Wti.^sVfmnS^aTm, may be termed, and that not vnfitly, the Father of all that is called father in heauenand in earth, ^ hac rationeeft ommumpatir^ ^ab eo patrescAterimminmttir. Our tranflation here then IS not fofenfelcffe, as 'diey who did except againfl it. Our latter Englifli Bibles I confcfle rcsd better, of whom is named the whohfa. nifly that *s in heaiien andin earth. And ofwhom{zs " Intcrpreteters obltrue) may bs referred vnto God the Father, and vnto Chrift his Sonne. To the Father, '^ who did adopt the mhole family , that is, all the Church in Chrifl. To Chtfl U- fis-s our Lord : y for theCacholike Church as well triumphant in heaucn, as mi- litant "on earth, confining of all nations, peoples, tribes, hath htr name from him. * As all oi'Cifars famil}' were called Cafarians, and all of the tribe ot ffratl, Ifraelites : cuen fo fuch as are of Gods houfe profci'ing Chrift, are named Ch>-t- fli.ras. InChrillallmen and Angels are cu»fr»^«/« of one kir;dred, * their u nei- ther lew nor Grecian, there is neither bond nor fee, there is neither mate nor female ; far ye are alloneinChrijl Icfiu. ^ Herethen is another argument enforcing our ApolV.es exhortation. If all of vs h.uie receiued this honourable ftile to be called Chriftians of Chrift, in that we profefie Chriftianitie; let vs not be faint but fera2nt,not watjcringbut conibnt in our faith vnto the end, and in the end. i-c r i f \vc pr ofelTc Chrift in words,and <= deny him in our workcs, aflliredly wc Oiali hauc nothing but a arcr\c,nor/ten inane crimen irnnsane : but if any turnc Turke or lew^ d defying Iefus,he flial! not haue fo much as a name. T t 'Th.:t 4^3 Tbee^m^a. ^ G.-.I,ir.i5.!7. ' I Cor.i j.io. ' Cleri/A Rom. apud Cjp.ifill. 2!. ' /Imminn. M.mcl.hiiiM- » Pril.115, 13. "■ ^'fctr/l. inrcer. * In his f.csycr •> JT1I.115 J. ' 2 Cor I 3. '' 1 Fst.j.io. ' law, 1. 1 7 • H'yurJ. is Ice. ' T.antlmu. '■ivlatth j,i7. 'Prou 8 m. '' ! Cor 4. . ;, ' Ephc:r4.ji. «> rC-l. ! X7.4. ° Ztr'.i'im, ° aeiUH:^,. iicyj'il. ■> P<.tl 91.11, • Galat.-:.! 9. ' rl'-rai/h^latl. Vs'tmiifiM. 'iantriirt, 'Dtfe.'-r fcr nritlrbfciilv pi"t I ,(!j! I S. " /H::r.''ji.ji, 7. i>s:biM, ' B C-jiu'-H. ^ Caiitin. ' Cilat J 1?. '' .arelitu. * Tit i.'.fi. " I Cor.12.3. 4^4 ' TbeDpbfUa. Otiwnen. 'f Zmhiia. t Marlerati The ftxteenth Sunday after Trifiitie. That he ivohU grant you according to the riches ofhii glorj'J{\-\Q e Grceke fathers conioyne this and the f ubfequent vcrlc, making both one rcqucft : 1 dcfire the Fa' ther of»ur Lord, lefas Chrift, that he tvould grant you according to the riches of his glory, that ye may befoflrengthened with might by hisjpirit in the inner man, ai that ChriH m«y djvell in your hearts by faith, ^ Other hauc diftinguillicdthefe petiti- ons, in tlie firft whereof obferue thefe fine circumftanees efpircially I. Who doth glue I ^ Sircer'iia. Mttm> ' Royitd. in Ik, * Inm i.^r. ' 1 Rom. 8. 3*. heX} titaior amot.inloe. «,Epher2-i4. Ihsii. P 2 Cor. 1 2 9. 1 Rom.j.ao. ' Serm.ix.iit Cant. f Calu'm, Mariorat. ' I Thcfl",4. I. ° Efay U.S. ' ^tfelm, Caliiin. Zincbita, y 1 Cor 4.16. « CuKlan. rfal,4S.l+. \ »Hcb,3.«. ' Apocal.j.Jo •I lohn I4-»J. • ttyt malar annol. in Ice. &in Matth. 2.»3. f Caieian, t Matth.7.24. ■> Matth. 1 3,21 ? The Father of our Lord lejus Cbrifl. W hat ? That ye may be flrengtkened vpith might. 3 . Out of what coffer ? Out of the riches of hfs glory. 4. By what inftrumeiit ? Tyh^Jpirit. 5. In what part? In the inner man. The word grant or giue doth exclii de 8 hiunanc merit, and fliew that our per- feuerance proceeds only from the riches ofCjodsghry^ which our ApoiUe calkth in the fecond chapteroFthis epiftle.verfe 7. exceeding riches of hit grace. Butjx tearmethitherc^/orj, ''becaufcthe conftantrefoJutionofthc faithful! is Gods gIor\', for as much as his fotcerss made f erf cH through their rveak^iejfe, a Cor. 1 2.p.0r it may be ' thus expomded according to the precifc letter ; It is not for a great man ofan opulent fortune to giuefparingly, wherefore God out of the ri chesof his glory giucth vnto all men ^ liberally, ' for if he fparednothisowne fonnc, but gauehim forvs all todcath, how /hall he not with him giuevsall things alfo? The King of glory cannot °' ex optilensiaghriofagmthuz exceeding abundantly, aioue all that ve asl^e or tkinke. 'Pauls addition is more remarkable, the riches of his glory :For as he fhewetheirewherCjthe goodnefleofGod toward vs,itisnctabarebuta"r»VA»7^rc7: notalittle, but ta" great lenei not a naked orafingle, but 2? fufpcient,ytz 'ifuper abundant grace. So long then as God i$ rich in mercy, faith ■■ TSernard, I cannot bepoore in merit. That ye may be Jlrengthencd.~] *" Here we may Icarne that the Church of God militant on earth is not in her full ftrength, it is alway growing and ' incrcafing more and morc,we may profir,but we cannot be perfed^ till this corruptic^n hath put on incorruption ; themoftrefolureSouldierin the fpirituall war, hatheuery daynecdtobeltrengthened,andthat jp/Y^jw/^'A?; tecaufc we fight not againft weaklings, but againjl povers andjpirituali potentates in high places , Ephef ^.12. Oiiraduerfariesarefomighty that we cannot ouercome thtm, CAXcprthe Spi- rit of God which is ^ the fpirit ef fortitude^ Ikengthenvs in the inner man, that is, iilthe=^fbulc, y that albeit our body which is our outward man, pcrijh: }ct c ur fpirit which is the inward man may be renewed daily. He doth not pray kr the wealth of the world, or health ok the body which affoord comfort outward- ly : '^ but he defireth vpon his bowed knecs,the Father ofour Lord lefus Chriif, that his Ephefians may haue feund inner parts, as it is in the 'Plalmr, a!i glori- ous within: it is then an idle conceit tothinkethat a Paftor benefits his people more by a little skill in Phyficke and law, then by" a great dcalc of Diuinity : for hauing cbargecf their foules, and not of their bodies or goods,bc muft efpccia'ly labour that the inner man may be f^rengthened with might againil our Aduerfary the Dcuill. That Christ may dwell in your hearts by faith, that ye being rooted and groun- ded inloue.^ Thefc three Metaphors of our Apofilc, drrell, rooted, grounded : are moftcmphaticill, and pertinent to his purpofc; the faithfull are ^ Gods houfe,ChTi(h therefore doth not only c fup with them as a gue{V,but ^ dwell with them as head of the family, = not only frt^iin't, but xt-nmhy fnouhoffiitarimodo fed habit are. An g houfc furely founded is able to withftand the winds blowing, and waues bellowing. Atreedeepely rooted is not ouerthrovvnc with a tempeft: cuenfo, fuch as are grounded in faith, and rooted in louc, continue ftcdfaft in their pro- feffion in the middeft of all afFlicSions and periecutions for the word ; but fuch as haue '' no root,bcIeeue but for a feafon, and fo Chriil is in their hearts on- ly for a feafon. If for the Gofpeil any ftormes arifc,they be fuddenly call: downc, yea The fixteenth Sun Jay after Trinitic. ycacarried away, with cucry blaft of contrary dosflrine. The ' Galathians had be- gun in the rpirit,and yet afterward they vvei c bewitclitd and ^ rcmoued away to another GofpcU. In^ Salomanthc Spirit was qucncl.cd, and iniqiutic t-i)r at)mc got the vppcr hand : and Bifhop "> L^ttymcr is bold to termc fuch new Jpirits, who fay that wc cannot lofc the Spirit: and therefore let vsvpon bowed knees hum- bly befccch Almighty Ciod out of the riches of his mercy, toftrcngthcnoar in- ner mm by his Spirit. Chrift dvvelleth in our heart by faith; " as long then as faith is aline, Chrifl ° liueth in vs, and we in him : if onr faith once be dead,then Cbriftwhich isour Piifcdcparts out of our heart. Now faith without good workcsis^ dead, it multtherefore"' workc through louc, wcmuilbc grounded and rooted in charitie. Alight is^'le t9 comprehfnd withaHSaints, ytijAtii the bredth^ length, depth audhfight.J "^ Some by ii'rri//^,vndcrliand the broad vvay,Matth,7 13. by /mfth, efcni3lllifc;by^.-;if/;,hell;andby/;'«f/;;, hcauen : asif hcfhould haue (aid^ If }■(( be grounded in faith, and rooted in charitie, tlien ye may foone know whith ofthcfetoloneorleaue. But it is better expounded ' either of our lone toward other, or of Gods loueinChrift toward V J. Ofourloue, " which hath a ^rf<^/*, in louing all men, cucnour enemies. A length, in that louc ncucr tals away, I Cor. 1 3.8. An height, in louing our fuperiours. A /^#/i/^, in louiug our inferi ours : or an height in louing God abonc all, and a depth in rcuerencing the deep- ncflcofhisricheSjPomii.jj. The louc of God towards vs 'hiithz length, in rcfpeelcfhiseternitie, Pral.io2.T2. A^rcdth, in refpe.lof his infinitegood- ncile lliewcd vpon all his workcs, Ecclcfiailicus 1. 10. An height, in refpet^t of his excellent nature, being high aboue all people, Pfal.pp 2. A depth, in reipec^ of his vnfearchablewifdome, which is aprofounddccpncfle, Ecckfiailcsy. 26 herein alluding as it may feeme to thtt of y lob, Ca»[i thon by fearchtMgfinde out Gad? Canfl thou finde oi4t the ^Imighti* tehu ferfeElion! The he^uens are high, rvhatcmnfi thou doe? It ij deeper then heS: totveMMfltbou^no-mit? Or as * other Cliriffs louc toward vs hatha //•»gr^,in that his mcrcie doth endure for euer and cuer, euen from euerlafting predeflmarion, vnto cucrlafring glorification. A ^rf^;i{>. in that he would » allmcn fliouldbcfaued; lewes, Gentiles, Grecians, Barbarians, aforctheLaw,vnder the Law, after the Law, from the beginning vnto the worlds end. A depth, in that he dclccnded into hcll,opcnly triumphing oucr Sutan in his owne kingdome. An height, in that he did afcend •» farre aboue all hcauens, and there firteth at the right hand of God as our Mediator and Ad- uocarc. * Other hauc difcourfcd of the feurc woods, and dimenfions in the ma- teriall CrofTc of Chrift more fubtilly then foundly. For the plainc meaning of thefe words ii, that our redemption is a ^ great mjflene. To know Chrift cruci- fied is * the bredth, length, height, depth of all our knowledge, incomparifbn whercofall other things are to be reputed as f dung and droflc. Some trouble themfclues and other about round and fquare, long and fhort, blacke and white fpending the ftrengthof their wit5 in examining the lawfulncfle or vnlawful- nefle ofccrtaine ceremonies vfed in the Church of England : whereas if they were grounded in faith and rooted in louc, they would endcuour rather to com- I prebend with all Saints, what is the brcdth, length, depth, height of Chrifts louc toward vs, and in fine to be fulfilled with all fulncflc which commeth of God. 5 Some thiiikc that the Church is this fnlneffe, incrcafing daily till the number of Gods F.lc(!T:isaccompIifhed. ^ Other conftrue this of the bleffed Trinitic: but becaufe ' the fu/nejfe of the godhead dmelt in Chriji, and the Saints are compleat in him : I take the claufe (that ye may befuljilUd with all fhlne^e of god) to be no- thing clfc but an '' explanation ofthc former words, as if he ftiould fay, this I mancby bredth, length, de'fth and height ; that he which hath Chrift, hath all things abfblutely compleat to perfedion:! pray thcrfore 'not that ye may be fully God, but that ye may be full of God, fiall of his •" grace with all the lining Saints '" "this world, and full of his glory with all the Saints departed in the world T t 2 to m 4^5 ' GjI 3.3- " Gal,, .6. ' DeerinhSl. 4 Hib. ™ Scim.7 f't" fore King firf»> " Bernard, fir. I ae refur.Oom. ° Gal.u.a.jo. ' Col J 4. ** lam 1. 17. ' Gal. 5,6. ' ^pHdVrimaf. &Hiea'i.tXjio- jit piil.M be. ' Ziachim. " Aq'iin, Koyaid, * Ca'ntan. ^qiiin. '■Iobil.7,8, • Photmapud Oeciim. & Hii- ron.tom. friar in lac. • I Tim 2.4. ^ Epbef.4.10. ' ^nfelm. Aqum. * I Tim. 5. 16. ' Mmlamt. f PhiHp.j.8. « yfreths. " ^oudTheo- phvi'^n !" he. 'Coloir.s.9,!c * Caluiit. ' y^nfelm. "Eng.GlojTc. Hier»n. Strar. " /iquiit. 49^ 7 he fisteenth Sundaj after Trinitie. • jittUKt, Aiimt. to come, that yc may fo faithfully ferue God here, as that yc may fully ftc God hereafter, cuen face to face. Motiuc! Gods abundant liberalicie, being ableand willing to giue moe thing?, and more plentifully then either we doe oil^e, or thinke. Matter : 'Befraifefix glory : mans body within the elements is doled, the blond within the body, the fpirits within thebloud, the foule within the fpi- tits, the minde within the fcnie, and God rcfteth in the minde : fo that this world was made for man, man for the foule, fotile for the minde, and the minde for God : that as of him, and ihrough him, and for him are all things : euen fo to him might be praife for cuermorc. fPlace : In the connregatioHy 1 as being 1 Stactt'itU. t Znuh'm. V»t» him tfjM is a^le'2 In this thankfgiuing of our Apoftle three points-^ are confiderable, name- ly, the f iTim.j.if. 'Matth.i6.i8 Tbiaphjlall. Manner inm home, and tbmi^htwhfKit vod fitidjhere « a ma»-childe conceiued^vfhy died I not in the (jtrth^ani why did Ijucke thebreafis ?forfoPjoH'df notvhatte lifnand^eenecjuiet,! (hsuldhuuc jlfptthefiayid beeneat reft. f« reports about the ycercs of 30. and in my text, a young fonne of a widow well affecfled in the place where fl-ie>: dwelt. Hereby teaching vs, that fuch often die who Icaft expeft death,and are moft em- braced of the world. Poore men and old men haue their pafport, as they begin to leaue the world, fo the world iscontenr to part with them. At their carrying out to be buried vfually there is leffe weeping, becaufe their fiiendsare comfor- ted, in that departing in peace they be now dcliuercd ficmthe burden of the fle{h,and infinite miferies of this life.But death is the r vDay ofallfleJh.-dnA. ^ ail fitlh is grafle, and all the grace therccfas the flower of the field. Per natiuitatew vi- retin came, ^per iuuentutem candefcit in ftore , per mortem arct tnpuluere.Viy birth a man is greene in his f^efh, by youthheiswhitcinhisbloflbmc, by death he is withered in the duft. For death as afifherman inclofeth all kinde offilLin his net, great, fmall, good, bad, old, young : which the Poets infinuate in the fable o^ Death and Cupid, who lodging at a time both in one Innc, interchanged each others arrowes : and fo from that day to this, it comes to pafl'e that fomctimcs old men dote,and young men die : " Sic moritur iuKenis,fic morihandus amat. which was the onely fonne of his mother, and Ihee "was a vpidowj Children are walking images of their parents, euen flefh of their l^xfh,and boneof their bone, the wealth of"tbe poore man, and honour of the rich. It was then oneficp vnto weeping CrolTe, that this woman had loft achilde, for nature by grace is not aboIiOiedbutperfeded, not murthered but manured, her imprelTions are not quite razed, but futed to the colours of faith and vertuc, Datiid a man according to Godsowne heart did weepe for his * (ickc childe, cry out for his dead fonne, y O /ibfolon my fonne, my fonne Abfolon : TvotddtoGod I haddiedforthee, O Ah- folon, my fonne, my fonne. » S. Ambrofe reports a tragicall accident, how that in his time there was a poore man in extreme nccefTitic conftrainedto fclloneof his fonnes into perpetuall bondage, that he might hereby fauc the reft from T t 3 ■ a ' 497 ' lob 3,3, ^ Pfhl 110,4. ' Rom. 7. 24. *■ lobiij.i. '■ J Com s J J. ■ I Pet. I 5, * I Iclm5.i4. ' '/czainloc. "Dan. " MMoniit. Cojicr. " Liik-e8.4i. P lohnii. ■J H£ief66,c. coHtrx.Mamchti! djgmm. ' Iof2?.I4. *■ Efiy 40..6. ' Greg.in'Pf.il % tcc.iitem. ' Inuh'int BiUtliU. 'aS.irn II. ' J S.im 18.J; bnth,c3p.j. 498 The pxteenth Sunday after Trimtie, > ^eiilM in he. *> Unpen. ! « Ieicii3,6,x5. t l-fal.«8.j.& I" I Kings 17. ' FtTM ferm.i. in he. * £fay 1. 1 7. > Hildoitat. in loc. " Gen.%3ee me iuFiice, Luk. 1 8. ; .bur euen while (he doth hold her peace, ' ma^ij enimpeiit ^mpiterenon aitdst ^t^ pita dac (jui dat nan roqatrts. iVeepe not'J ™ Abr.iham the father of the faithfiill bewailed his dead wife Sara, lofcph an holy man of God mourned many daies for his father lacgb^ all the peo- ple for ° tJViofes, and Chrift himfelfe for P Laz,arHs. His w^'^-'/^othen, isnota prohibition forbidding at funerals all weeping : but an inhibition only forbid- ding too much weeping, that fhe fhould not heforriefor the dead, SI as they vfhtch kdfteno hope. As if he fhould bane faid vnto her,as be did in the likecafe to Mar- tha^ Tohn 11. 25. I am the refurreBion and the life, nhofoeuer beleeueth in me though he tvere dead, yet [hall he hue. ' / rfound and make whole, ^ bring dorrne to thegraue and r-aip vp agine. And his workcs are corrcfpondent to his words, he ctimenigh and tsuchedthe coffH,and fnid. Young man, 1 fay vnto thee, arife, and he that was dead fate vp, and began to^eake, and he ddiuered him vnto kit mother. I n which he fiiewed himielfe to be very God and man; in walking with his Dif- ciples, in talking with this widow, comming nigh to the gate of^thecitie, tou- ching the crffin, avervmaninraifitigthcdcad, and making him to (it vp, and fpeake, '(nota.'ithc Prophetsand Apoftlcsinanothers name, bet by his owne power in a commanding fafhion, 1 fay to thee joungman ^Arije) tobeGod,eucn the Lord of life. Aits 3.1s- About the fall of thcleafe men ordinarily be more fubieiflto fickncfle and mortalitie then at other times oftheyeerc; wherefore the '■■ Church hath allotted fitly The fixteenth Sunday afier Trinitic, hrl> this Scripture for this fcafon, as a ficke mans faluc to cc mforr vs againil dif. cafes and death. IsitimatingthatChriilisthe only health of allthciiuing, and cuerlaftinglifcofallfuchasdieiiihim. ylnd there camsfciTire on them dunghill, and euery finncisan " vmlemnejfe, ftinkinginthcnoftrelsof the Lord. Now for tf}c Coffin and Tombe wherein this cold, hcauie, (linking Corfe li- etb : as there be three kinds of death, one of the body, which is the natural] death, another of foule, which is fpirituall deaths a third both of body and foule, which is eternall death: cuen fo there be three kindsofTomI.es accor- dingly : the Tombc of the body is the Graue,rhe Tcmbc of the foule is the body, " cSfAaejuafi ifif* Heming. Cuktaa. ■verka dom.jer. 44. Amlir. Biiia m toe. ■• Luther, ^rbertus. Healing. ' Rom.fi.aj. '' I Tim. J. 6. ' Dt bono ir-of ni/aji 12. ''Sec laccb.de l^(iragfcrm,\. in lie- B Apccal. ix.g ''lTiicrrs.19. ' Morat.Cat i.ed 3, lib. '' PC-il 1-1.5. ' Ephcr?,4 Si G;il V.I9. "' Eeniuent. ihti.filu .fa.6. » I 1 hca"4 7. in loc, Idiin Plato m Crat. f IH locum, t Hmw^ 500 The fixteenth Sunday after Trinities adf-atreiin eremo. ' lnlo(Hm. Pariigaiel, " Ser.44de verba Don). « Pfal.r.l?. r Efny5.»8. Rom.1.5. » Pfal,i.i,- <» Gueuara tfi^ ■ c lacob it Vo- rag.ferm.iM loc. "i Ephef J.14. « Sercer, Caietatl, ArU, 2. Looking vpoii the faults of other men. 3. Prefumptionvpon Gods mercy. 4. Flattcrie of lewd company, The{e fcurecarriethefinner ont of the ^atf toward hell: as for example, when he doth Inft with his eye, the dead man is carried ont by the "^ gate of his fight, per oculomm beneficium infert amm. 2. hutonejpirit. I. Bat one hope. 4. But The fctienteemh Sunday after Trinitic. 4. BxconeL-rd. 5. But one faith. 6. Butoneiaptifmc. 7. But one God^anii father ofa!l^vihichiiiiboHeall^aftdthrotigl}a!l,(indinyoKalL AsiFhc rnould argue thus : If the Church your Mother be but onc,God your Fa- ther but one, Chrilt your Lord but one, the holy Spirit your Com.ortcrbutcuc, ify our hope but (mic, faith one, baptifme one : I (cc no caufe why you lliould not liue together and loue together all as one, eiidtuouring to kcepe the vnicic oi the (pirir through the bund of peace. Firtt, there is but one bodie ; that is,one Church : for albeit there be threefcore Qiieencs, snd fourcfcore Concubines, and the number of Damofcls be without number, yet as ^ Salomon fpeakesintheperfonof Chrill, mj lone, my done u alone. As then in thcnaturall bodie there is aperpetuall f)inpathie bctvvecnc all the parts: S If onemtTJiberfuffer, all fuferwithit : if one member be had tn honour, a'Jreioyce withit : euen lb in Chrifts inyHicall bodie, Thetysmafl not fay 1 1 the hand,! hapte no need of thee : nor the head a^aine to the feet, 1 haitc no need of you : for ifthe Magiftrates (hould bend themfclues againll the Miniftcrs,and the Miniilers againti: the Magiftrates, and the Commons againft both : aflTurcdiy God would be againft all . And therefore we muft alvvay reintmber our Apollilcs laying, i Cor. 12.20. that there is batenebodie, though there be many members. Oie, not as tied vnto any ens place, muchledeto any one pcrXon. The Dona^ ri/J/inthedaiesof ^ eyfttgitftine, would haueiied the Church toCartenna in Aficn. The Papifts in our time tie the Church to Rorae in /M/jf.Contradidling herein the Creed, in which the Church is ftikd CathoHqm : that is, vmucriall, extended fas Ckryfodome notes vpon my Text^ to all places, and all times, and as ' Beltarmine mare fully, to all faithfull pcrfons, not oncly thofe which are now lining, but aUb thofe which haue beene from the beginning, and fliall be to the worlds end. And lo the popifh Antichriftian crue,which haue Rorhing (o much in their mr>uthes,asf/ji'CV;//r,r^,?A Contra UlT t- ttllii>.i.faf%o. e l^bifufra, ^.cdttrum Vet. tntrtno & fe- quent'i. ^ yifUi Bellar. ikidem § nequi ittulium meme- lad thing WC muft pcrforme,/ir thine u tht kj'fgdomejhe ptwer^and tktglotj. Now concerning our ovvnc good : wedcfireandhopeforclpccially the kingdoir.c of he3Ucn,Thj ktngtiom* come. On which lall other petitions depend, for ucpray thyvikbedoncy for this end oncly, thatwc may be lubicds inhiskingdonicof gracc,and Saints in bis kingdomc of glory. And his will is done by depending on bis might and mercy, tor things temporall and fpi ritual!; in regard of the one, we pray, gift vs this d«j o»r daily head ; and for the other, forgiue vs ottr trejpajfes, ieade vs not into temptation^ deliuer vsfiom eutll. And by Con(tqucnce, (jods kintjdomc is the center of all our widies, and torall fummcofall our hopes. And btcaufe the wife man cucr begins at the end, cur great Dodor hathinicy- ncdin things concerning our idues to beg this firllofall, which is indeed the end of all. Seeing then all of vs walkc in one ^ay, ail of v$ banc one guide in the way, all ofvs when we come to our iourncycscndcxpefloncandthc fame re- ward : it is very meet all of vs Ihould endeuour to keepe the vnitie of the (pirit in the bond ofpeacc. One LirdJ It is reported by f Suetonius, that the Emperour Caligula rooke ofF the bead of his great god luptter, and let on another of his owne. The Papills in their interpretatioiiS and glofles, haue imittcn off Chnft leius theonely head of the Church, and haue fet on the Pope. Suppole (for thought is free, and im- poOibihticsmay bcfuppofed) Ifayiuppole, J". Pf ;^r was Pope, and the ether cleuen Apoftles his Cardinals, as ^ loamies de Turrccremtta doth auow. Suppofe he was at Rome, (uppofe he was Bi/hop of Rome.fuppolc the Pope fucceeds h-'m more lawfully than the Patriarchof x/«/ long as they liued. But ^ T>ama- fus,znA Sophrenius, and Simon Metaphrsfles, affirme that Ltnus died before Tee- ter. Here'5>.imt was a'Swraf, they hiid fo mvAy gods,, as that iadeed they bad no God Thus you fee there bee many gods, and many lords, yet vnto vs but one Lord. Vnto vs v, ho know the truth fas it xa htrc faid jthere is but only one Lord in truth. Other lordsare domi. nt tituhrcs tour Lord is Domintis tateUr^', a Lord protector indeed. Other by men arc made go ^s: but our Lord is the God who made all men,an abfolute Lord of bimfeife.and in himfelfe i "Domima doKincMiHm^ the Lord o^al! other lords, and God of all other gods. And in this acceptation Lord is vfcd in th,c holy Bible fonietimeseffentially, fignify ing the whole Dcitie : as in theiirft Commandc- ment, / cm the Lord thy God ; a nd Pfa I. ^ o. I . The Lord cnen the r/ioll mioj ty Gad : & lomctime perfona!ly,for Chrifl: the fecond perion in the blefTed rririitic,Luk. 1 7- ? The Apafttssfaidto the Lord : and 2 Cor l 5 • 1 3 ■ Tha grace ofom- Lord lefus Chnfl : and fo I take it ro betaken liere, there h one Lord, that is, one Chrift,ma- ftcr nfvs all, and head of his whole Church. Now Chrifl is one in himfelfe, and one to vs : in himfelfe one, for albeit he beGodandman; yet he is not two but one Chriit. "■ No-n alter ex patre, tiL terexmUre : fed aliter ex patri , alitor ex naMrc. Onc(as 0;thoduxall Athanaiius in his Creed) not by conueriionofthe Godhead into fletl-i : but by taking of ilie manhood into God : onenotbyconfufionoffubftance, butby vniric of pc-rfon : i for as the rcafctnable fxile and fleO-i is one mm, fo God and man one Chvift. Agiincv Chrifl is one to vs, as being ^ jcshrday,artdtpd^j,andthifjm:jc:r e»er. Idem. 'rb.'0'i'^ ativcx tim.i cai:fo. ' M.' Vhllpo'.. vl tax in liis Manyr. 8 TitU tiJa loan. '• I Cor ?.j. 'rn!i.?2 2- '' rixlrmi-tpr.i'.l Grat.loli 13, ' coir5nr.3.5. / ■^ Philip, 3. 1 g. " Rom. I II. ° De cunt Dii li'n I. ffip.3?. ' Li'f.i.eciiier. 1 J TJm.5. 15, iJe rut.Oim. f Kcblj 5. 504 • Supir Exod, qunfi.f}. ■ Matth.i, SI. Reformed Catholiketit, fupremacie. The fcturiteemh Sunday after Trimtie. 1 I lobn 4.8> ' lohii 13. 3 5* » Ephcf2.i7- >> R0m.10.l5. = Luke 10.6. ^ Relation of religion in the Weft parts of the worldj « Luke 1 7. S. U. em. OhieEliue^ SubieEHue^ 0^/Vflfi«e, the fame in his word, for he that ycfterday was fha meflcngers of peace,whofe followers are the « children ofpeace : it befaoueth vs (ifit be polliblej to haue peace with all men, endeuou- ring to keepe the vnitic ofthe fpirit in the bond ofpeace. OnefaithJ TheTurke hath his faith, the lew his faith, the Gentile his faith, Heretikes haue their faith, and Schifmatikes their faith. In fome countries (as it is reported^ there are almoft as many Creeds as heads, at the Icaftas many fe(5ls as Cities. It is •* written of T'oZ-iw^, that if any man haue loft his religion he fhall be fure to finde it there,or elfe he may giue it gone for euer • How then is it true that there is but one faith ? Anfwer is made, that to fpeake properly thefc are not faiths, but fadions ,• all ofthem being either vnbeleefes, ormisbeleefes. Andtherefore when the Di{- ciples asked the Lord to ' iicreap their faith, it muft be conftrued of increafe ix\ meafure, that we may grow from vertue to vertue, from knowledgeto know- ledge, from faith to faith, vntillwe be of full growth in Chrift lefus -• not in- creafe in number,for in regard of the manifold rents an idiuifions in the Church, it is our duty contrariwifc to pray the Lord,that he will decreafe nor inaeafe cur faith in number, which is and muft be but one. For 7 he feuenteenth Sunday after Trimtie. 505 For the fuitlier haHclling whereof, obferue with Augufline ^wd.^ LombarJ KhiX. among manifold acceptions ct faith in holy Scripture , it is taken efpcualiy v.l fro eo quodcredittir ^vcl fro CO cjHo creditor :' cither for the doctrine offaith ,or elfc fcr the grace whereby we beleeiie this dortrine. For the doclriue of taith, ss Tit.I.i 3. Rebuke themjharply that they way be found in thef.nth; And Galat.1 .22. He that perfecftted in time pafl,»or»preAcheth thefnth,th:it is, the Gofpell. And in thisknie there is but one oncly true Catholike and Apoftolike faith: ifanyman onearth, or Angellfrornhcaiicn, lliall goe about to deliner another Goipcll, let him be accurfed, Galath.i.8. Secondly , faith fignitieththe gift and grace whereby we beleeueand apply this dodrine, fitly termed by Diuines G/ojfa EMongelij. For as loue is the bell: expoli- tion of the Law : fo faith is the beft interpreter of the Gofpell : nor giojfa orli- Kdris , but as it were catem aurea , containing all that niuft and may be befeeued. In which re(pc(!T! , it is truly called fiiuing and iuflifyiKg faith. And this ( as the sScboolediftinguil'hethj is diuerpi^ratie»e/fibieni:/ed v»4^ratione obie^li.Vaith i<;, and mull be diuers in regard of diuers belecners , for euery man mulHiueby his ^ ownefdith. /'^w/ cannot be faucd by the faith of /'^/if^, nor Peter iaitiiicd by the faith o^/okn.As euery one mult haue' oyle of his owne in his owne lampe: Co euery one mult haue faith of his owne in his owne heart. Yet faith in regard of herobiect, is but one, for there is but one only diuine trutb,wbich is the general! obicd offaith, and but one only Chriil: lefus crucified , who is the fpeciail ob- ied: of iuflifying and fauing faith. One only faith, becaufe one onely Lord , her owne only obiect. Albeit faith be diuers in diuers men , and hath diuers degrees inoneman: jetitisbutofonekindein all. And here we maylearne how faith is faid to iuftifie , na» vt mediator , fed vt medium \ not as a meritorious or effici- ent caufe, for that were to make our faith our Chrift : but as an inflrumenrall or fpi iruall hand apprehending Chrifl who doth iuftifie. For as our "^ Cluuch aptly, faith is hke/o/;«?^f^-«f;j?.v,andas it were a fpeaking pit^Tare of Chrifl. So himfelfe faid in the ' Gofpell , Search the Scriptures^ for they rvitKeffeofme. Doeltthou behold a brother in diitrcOe ? there is another Crucifix , in him Chrifl is naked, hungrie , ficke, harbourlcffe* Doell thou cometo t'ae Lordstable ? tlicre isanothcr Crucifix^ the confecrated bread and wineare dumbcfermons of Chrifls palTion. Art thou tempted and afflided ? then thou maifl behold Chrifl crucified as thy partner and thy patternc. Thy pirtncr, who pittieth thy caufe, and hath ■" companion on thee. As thy patternc, 1. Pet. 2.3 r. Chrifl fuffered for vs, leaning vs a» example^ that we/lou/d fo/iow hii fteps, who rrheri he was reuiled , reuiledmt againe x when hefujfered^ threatnednot; but committcdthevengeance tohimthAtiudgethrighteoufy. So that it may be faid offaith as well as oforiginalliinne, vnaefiejfentijt, fedmu/tiplexeJjicieKtia: In cfTence but one, but in efficience, loue, patience, hope , and many vertues : cucn " the viRorte that ouercommeth the wor/d , the fhieid whereby we may quench all thefieriedartsofthedeuill,Ephef<5.i6.th3very fpeare which killctb our kft cnemie, for a true bekcucr in his deaths-bed is readie to fing with old Simeon, Lord naiv lettefi thou thy feruant depart in peace, for mirie eyes hauefeer.e thyfalna- tion \ and to fay with ° PAnl,0. death rchrre -i thy fling} O hell where is thy viElory} the (ling of death iifin;)/', and theflrcngth offinne is the lan> , but thankes be aiuen to God, which hath giaen vs viElorie throuah Iep*s ChriH our Lord. P Salomon becaule be was a King, defired wifdome aboue all things ; ^ Dauid V V beinc ^ Scnt.lib.-i, I thom.i.id. qt>t(l.4.art.6. '' Habncuc.1,4. ''a Varthm.o? falujiion. ' (oh 5 3?. «Keb 4.15. * I, loll ;. 4. I. Cor ij-?;j P I Kins J •. lPrala>.4, ^o6 Thefeuemeenih Smday after Trimtie. Tbucfdi^i. ^ InEpUaphk Neptliiin, 'Tcnpirt.j, qtneli,6t,trt.9. Caietau. ' Hieten expo- jttfprioriHloc. r Marltrau in ■ MelesHen.'m idem Cilim. Cbemnitm, & aeteri proieliant. afud Bcliarm. defac bap. lib. I, cap.io ' y'tde Lombard (eitl.^difi,i. *> Dmjfiu Canhnf. Caietau. 'lohn3.i6. ■i Rom. 8. IT. 'Deut.31.6. l^Gonatt.iiitot, being a little reftrained from the Temple, defire aboue all things to behold tl.e beautic of the Lords houfe ; vl^(!/;?f aboue all things defired gold; t^^lcxander abouc all things defired honour ; Epicure aboue all things defired pleafiire : but ifwe will mske but one vviflivntoGod, letvsbcgge and pray for a liucly faith, O Lordincreafe cur faith. He that hath this one gift is learned enough , re- ligious enough, rich enough, honourable enough, eafed enough , pleafed enough, againft which no euill on earth, no deuill in hell (liail finally preuaiic. For as ^ one called ^f^ir»x Greece of Greece : fo faith is the grace of all grace; without which ( as our Apoftle teacheth ) ciien our good workes arc linnes^ Rom. 1 4.2 5. pyhatfoever ii not of faith is finne. Whcrefor to conclude this point, feeing a liuely faith is the key of heauen , and asitwerethefpirituallhandtotake out of the cofflrsof God all his nchtrca- fure, without which one vertuc , all other arc no vcrtues; without the which the Gofpellis noGofpeU,GodisnoGod, Chriltis noChrifl: vntovs: it behoutth euery man aboue all things in this life, to labour for increal'e of this one gift, without which all other are rather curfcs then blclTings vnto vs And hecaufe there is but one doEirine of faith, and o;ie kft^dtpfinflifyingfuith it is the duetie ofall fuch as profcfTe the one and haue comfort by the other, ro^^ 0.2 z. Baptifme then is either <^ Allegorical,zs. repentant teares.Lu.y. 3 8. Sjnecdochicall , and fbitis put for the Figuratiue:-< whole doftrine of M», Matth-2i.2j. iCatexochen-yZnA (o it is taken for that we call vfually Chrifiening,;m\ rhisas the <^ * Schoole teacheth is of three forts : ^Flaminii, Baptifmtt < FJumints. (^SanettinU, But ofall thefe there is but one only Sacrament of Baptifme, the which isonc in three regards. r Ad vnum. ZJnum ^uia< In vnum. CPtrvnum. Firf}, vnum ad vnum , one in one man , once truly rcceiued , ncuer to be " reite- rated; as we teach againft the * Valentinians in old time. And Anabaptifts in ourage. Heremightl (hew that Biflioppingisnotancw Baptifme, but as the word imports, a confirmation only, wherein a Chriflian in his owne pcrfon doth performe that which heretofore by other he did promife. Secondly, unum in vnum, one Baptifme, y for that all of vs are baptized info one faith of one Lord, for lohns and Chrifts Baptifme differ not in fubftance , but in circumftance : lohn baptized'' »» Chri^ftmpaffimtm. Chrifts Apoftles in Chri- fiampafftim. Jhkdly,vnumtjif4iapervntim , one ^in regard of ihe water and words where- with we baptize , we may not vfe any other element but water, nor any other \\otAs,hntIl>apti<,etheeinthe name of the Father , of the Sonne , and of the Holy Gholi. ^ one matter,one forme cffentiall in holy Baptifme. One <^od, and Father ofall, which is aboue all.and through all,andinjoH all.'] The map whereof in briefeis,GodasFatherof «^ Chrift by nature , of Chriftians by ^ adoption, ofall men and all things by « creation : Ouer all, and through all , and inyouall, may be^conftrucd either with appropriation to the fcuerall Perfons in the blefled Trimtie; and fo God the Father is the Perfon ouer all, God the The feacateenth Sunday after Trinhie. the Sonne the Pcr(bn through ell, God the Holy Ghofi: the Perlbn/V/Z'/VA Or el(e ofthc whole Dictie wiihout nppropriation , and (o God is oner all excellsn- tta digmtcitis^ through all p-xfcntia maicflatis, in -jWgracia ir.haiitjtioms. For riiiallconcliifionofthisaiKlall the reft : (c-:inga!lcfvs haiicbceiie borne, and now line in one and the lame Church , all ofvs kiiie beene ccmforted often by one and the (aii:c Spirit, aliofvscxpeftone and the fame Ciownc, all of vs acKnovvltdgc oce and the iiiinc Lord, all oFvs hold one and tl;c fum'; fiirh, all of vs are fancli/ied with one and the (ame baptifme^ all ofvsadorc one and the fame God, who is the Father of all, oucr all, through ail, invsall. I bcfcech you men, brethren, and fathers, letmefpeakcroyouinthewordsof gT".?*/, Aitirke them ddigeinljTphi.h caufe diuifion and ejfsuces , contrary to the doUrine whkh jsb^'^claarne/i, and iiPtoid them. For they that are fitch , ftrue notthe Lord Icfm ChriJ} ,'j:{t their ovens hlUcs , cadivithfairefpcech and jl:itterin(r dsceiae the hearts oftbejimple. As Chrifbfo the'' Church is crucified betvveene twomilefaflors: on the right hand Schi'matikes, on the left Papi{i:s:the one doe ' dtfrifrnpsrccharitatis vincuU, vn tie the bonds of peace ; the other doe cormmpire ^Aci dogmata, vndoe the v ni- ne of the Spirit. Thefirlfarc different in things indifferent, thefecondalmoll indifferent in irt.ittcrs different , concerning the publikc cxtrcifcs of ourReli- gion,and yet each oitlem (purne arthepoore Chi:rch,as at a common foot-ball, Luing herein '^ like ' Sampfons foxes , feuered in tlieirhead , but t'ed together by tiic taile with fire-brands betweene them , able to (et the wlioic Land in combu- (lion and vproarc. The Schifmatikes vnderftand that the bonds of peace are not one policy, one difeiphne , one ceremony : but as it is lifre laid , one Lord, or.e faith, ons B.iptifin?. Wherefore leeing both o(vs agree in the maiue matters, it is a verie fruitleflc contention to qnarrell about by-points. Ag-iine, the Papills acknowledged heretofore that our Bible, andbooke of DiLiineSemice, doccontaine dodti-inc fufticicntly necefl'arie to laluation , and io miuh ( ai i haue '" read) Pope Pita .^intfts Cwho could not erre) fignified in a letter to our late Soucraigne offamous memory ^Oarene Lli^Seth. Ypon what credit f fpeake this, I fuppofe molt know. Ifany miftruft that great reporter, I can eafily fliew him a parallel in Srifloff " motiues. The Proteslaats are Apes of the Papijis, the very Coriir/f'udon boo'^e U madi altogether out of the Maffe booke, andfo are other Chttrch-bDokfs alfo taken orit of ours , oiitii well k^owne to all who know both. If this be true , then his Collettion is not filfc, who cciifurcd their not communicating with vs, to be a point notofdeuotion, but offtatc, namely , to maiataiiie the Popes fupremacie. To fpeake plainely , which I thinke fincerely, the people of the Puritans, andthePrielts ofthePapift5, are the true lett why both endcuour not to keepe the vnitie of tlie fpirit in the bond of peace. For the firfl, Schifmatikes are like the vaitK Philofophers in old time, "> PopHlarii aura w».w«'?Mi/j>i.»/«.<,cerraine creatures bred of the peoples breath; hoc ipfo placer e ctspiunt quodplacne coritemytK>}t,thQy reakenot to be condemned of the learned for ignorant i fo they may be commended of the ignorant for learned. Aiid therefore when Plato faw the people pitty ing T>ioaenes , for ducking hiaifclfe in cold V, arcr on a frofry morning, hefaid vnto Lhem,lfyou depart toyuur lodgii'gs andIcaueg3zingonhim,hewillI warrant you prefently c<";rie out ofrheriuer. and keepe himfelfc warme. Yea, bur how fnail we carrie. " < : / the people from looking on Diogenes ? as "J Socrates did AlciUades , m"ike t!: :; pitchers and (o carrie them a way by the eares, inftrucl them in feafon, out of^irsfon. Becaufc fome oft heir Pallors haue put out their owne light , I befeech you let vs that are cfmformable, fupply their filence by our diligtnce. For albeit; i/-,ine ofthat hu- mour be malicious , and incorrigible , yet other (as ' Salniantti writes ) errant, ( fed bono animo errant : ii^pij f>tnt,fed hoc putatit Z'cram effepietatem. And as '^^»- tbymiw,ijmdarrtPhariftiifer/timali. Sothatifwecaftour net on fherightfidcof rlie fhip dexteroufly, we may peraduenture catch them , and draw them to fruit- full knowledge and dutifuU obedience. V V 2 It S07 « Rom. 16. 1 7. '• Terliillian. Ciiliiin.li[liiHt. ^ 0\f:rd Anf. totliePiiriuns Petition. 'luJg 15.4, 'kludge Cce^e clirtigtf at l6o3. ".Mat 54. /-■•J^-144. ' Hiertim.F.fiJl, ? Hir.cm llfi(i. ad Eujitc. 1 VtutarchM vitis AUtbliuiis. ' De giil'cr. PeiUij.i. 'in Luc i4. $0$ 1 Mcb-bijhop Ifbitifift, ■Ecclcr.49*X> Jhefeuentectith Sunday after TrifJttie. « Ecelefpulit y Uclanll, In Ka«.ix.T«Ja 5. /"o/.ioi5. 'Relat of Re- ligion in th" Weft part of the world ;§ 36 »Thefp.uing Difcourfc , pag4i. ^ Ibid.fdg.r. ' ImfntKi »»■ • lefu'u.CatMb. Lcafi.t. f Qii«d!ii:t. i , ar(.2. Ic was an excellent fpcech of our late '■ Diocefan ("whofe mc morie I afTiire my felfe is lb fweet as " honyinycurniouthts, andmufitke in ycur cares ) W? «?;« vo'thy to hold two Bcirficcs, tf ho doth not preach onefermon nt the Uafi ,'Ucrj Sun- day , As there be many vvholcfome iniimdions touching Cap and Cope: fu hkewile manv good orders forthe reuerenr adminiltring of the Sacram.nrs, and diligent preaching of the word. God forbid, the one (honld be C^w??/, and f he other made Tflf-^^w^^onely. Iconfcfle thatDiuines which are Counfcl'curs , or Prelates, or attendants in Court , or Students in Vniuerfit ies , or neceflarie Rcfi. dentiariesin CathcdrallChurches,or imployedin writing, or ambaffagcs , may profitably fpend their rime otherwife : but the Country Paftors occupation is to feed his fiockc, by preaching to ChrifiS flieepe, and catechizing hisbmbes. If it be faid of him who will, but cannot preach,that he isi dumbe dogge : I thinke it may be faid of him who can and will not , that he is a dumbe dcuill. It is a hea- rt iallrudenefle, faith reucrend^Hofl^rr, alluding to the firft of lob , vcrf. '4. that xen only iliorddUh our ^ and A^cs feed : that good fchollers ihould preach , and dunces be preferred. Bur it is a greater inconuenience for the Church, tliat Oxen fliould onely feed, and Afies take all thcpaiue : who though haply they be re(i- dent at their Cure, yet for the moft part non-refidcnt from their Text, or if they come neere it (as Luther was wont to fay} they make a martyr of it. Will you haue the faifDious Nouchfts cut off with little griefetothc Prelates, and no hurt to the people ? then let vs that arecomformablc liue mourrtudies, and die in the pulpit : that when our great Lord fhall come to reckon with vs for our ftew ardfhip.he may not take vs {zsy Arifiophanes laid of C/^e») wish one foot in the Court,and another in the Citie, none in cur Cure : but (as rholctwo great Diuines /fwf/and Calnin were wont to wifh) he may finde vs in his ovvne houfc, doing hisownc bufmtlTe. Concerning the Papifts : I hold thePricfls among them mofi: incxcufsble. The people arc like the fea , audthePricftsarehkethcwinde, the fea of it felfe wouldb£calme,ifthe winde did not fet it in agitation : but folong as Prieib and Arch-Priefts, lefuit^ and Seminaries raigne cuer this cur goodly Forreft, fccking for their prey : well may the Courtiers haue their goods,and the Coun- trie their pcrlons, butlftarc thePope will haue their hearts, andthcdcuill in conclufion their foulcs. It is great pittie that miny piercing wits of England can fee nc thing but thorow the fpeciraclcs ofStatizing Icfuits, and fohauingbut tvvopaircof eves, one of their Confeflburs which isnetjuam ; aijd another of their owne, which is »<'7«/V^«rtw; the wilfuU blinde lea -ling thev/ofull biinde, they fall both into the ditch. If they cauW. put on eyes cither of Religion or rea- fon, they fhould eafily fee that their Pricfts dodrrinc is preiudiciallto Chrift , and their liues hatefull to all Chriitendome. For this faying is ingrofled in their ownebookes, "^Thatofall Chriftians, ftaiiansare the vorfl ; of all /t.tliant^theKo. mans : ofallRom.'ms, the PrieFls : of all Triefts, the Cardinals : andccmmonl) the moft lewd Cardinal iieleBed Pope. Nay, fome maintainc this opinion, ^Hemi- nem non Chrifiiansun poffe e(fe Rrmanum Pontificem. That a man which is not a member ofChrift ,may notwirhftanding be head of the Church. As for our home-bred, but farre taught Gunpowder men , aske the Secular Priefts what the Icfuits arc,and they wi;l,and that in''prinr, tell you, that they be Statiffs; « A/a- chtAHillians, ^ Atheifts, « fa m:fiKxit. Jg- norancc made fortune 2 Goddtfle. The Gentiles as ^ blinded in their vndtrftan- ding admit and admire this vncertaine Lidic , ' Httic omnia cxpenfa Jjuic cmtia feruntttr accepta ^c^intotaratione mirt-ilium foU vtramqu: Jtdgiiiam facit : but fuch as arc taught in ChriftsVniuerfitie, know that all things ccmc to paffe by diumc prouid^nce, w ithout our hcaueniy Father a fparrow doth not fall fr.i. (■'P.7. '' Cahiia. ibi [■■*p $ V. ^ i an.i . qiiefi, no art. I, " Si quit nd votiiftiattin up^ irliaC r.Ofmne f tilt J (criicnihxm h r-t't Im^uam Hi 'il/tt. /!ii^. T.a. "Alnrkeicitf. P iolin 4. 1-Mnttli 9.10. Luke 19 Sii. ' Prrui 21. /Mattli.ii.jS, 510 ' Fu'gent.fera. dt duplia est, cb.ii. * Cytil apui AlMniJtlcc, « Marloret. y ardent. ' Aiig-ho-aa $ • Thefeuenteenth Sunday after Tr'mitie. • Ltlce f9.». '' lohn li jl. °Matth.ii.S4- f Cant 4. 1 J, S Cant.e.j.- '■ i.Tim.3.iJ. ' Lurquttad * LudolpbM de vita Chrililparl. \.cap 37. ' '/"erfe id.zy. ;i.34. ■ Cyril apad Ttr.ig.tnlec. " Nsminepanis intiUigituroiunt necefpirium ad alimmium A- qui-i & Cattbu- fm ibid, " Calm. yega. open, as readie to rcdeeme and receiuc fiicbas would bdceiie in him.' Homa IDeum coKtemnens a T)e9 difcfffJt^ 'Detts homincm diligens ad homines venit , dt/exit impisim vtfAceret iuBum, dUexit inflrmHm vtfaceretpmum , diUxit mortMitm vt faccret viinim. One if the chief e ?harifies'\\x is apparent in the Gofpcls hiftorie,that thcPha- rific-sweretliegreatcfl; enemies vntoChrift, and therefore this beinga chic'e Pharifie, was haply one of Chrifts chiefe enemies. And " yet Chrill being inui- ted, as it fliould feemcjto his hoiife formally , comes friendly,\vithout any further cxaminarionofhis intent, and being come, benefits him and hism ytttring a parable and atfting a miracle, feekingto^winnethcmallvnto the truth. ^ Here- by teaching to bleffe Inch as hate vs, embracing all occations of loue whereby wemaybereconciled vnto cur niortall enemies. In mahce there is nothing clfe bntmiieric, whereas acommon vnibnbegetsacommunionofall good things. ^ Habetfroximm alicjMiimgrAtia/n} ama ilium trtutt eft : habes tu aliaw> amtt te <^fti/i eli. Hath thy neighbour any rare grace ? loue him and it is thine : haft thcu any notable gift? if helcuethee^then it is his. And therefore Clirift , al- beit he did hate the pridcj yet loiiing the perfon of [his pharifie, faid and did alio good tohim and all his companie. Againe,in that this Pharifie was a C^iefe,\ve note that there was among them, asincueryfetledSocieriejdiftinclion of offices and orders. In the great booke of Nature wefi:ide that the Bees haue their Mailer j Cranes their Captaine, Shcepc their Belwcther. In holy writcalfo we readc of a chitfe Publicans, chiefe ^Rulers, chiefe '^Priefts. Hell it felfe , though it be the kingdome of confufion, admits of Ibme degrees and order , othcrwife Belzebub could not be "^ prince of the wicked, and « chiefe of the deuils , And therefore tumultuous Anabaptilis, and all fuch as would hauc no differences and degrees among men in Church and Common- wejle, feeme to haue lefTe reafon than bcafts, andkffeRehgion than cither the moft wicked men, or themoft wretched deuils. Order is the beautie of nature , ornament of Art , harmonic of the world. Now , fliall euery thingbcinorder, and the Church of God only without order i* It hn^ garden inclofcd, and a garden mufl be kept inorder.lt is <«« S armfewith ^aK»ert,ii]dan armie mufl: be marilialied in order. It is the ^ houfe of god , and Gods houfe mufl begouernedinorder. A popular cqualitiewas fo burthenfome to the fcditiouS Anabaptifts in their rebellion, as that contrary to their ownc dodxinethey did admit ' hhn Matthew for their Captaincand lohit ^lejd f©r their Kmg. And fo there wasa kindeof order in their hurly burly diforder : as there were fome chiefe Pharifies, euen fo fome chiefe Anabaptifts. To eate l/read^ ^ Three forts of bread are mentioned in the 'B'Mc:Sacr.imtrta!l^ I .Cor. 11.28. Let a man examine himTelfe , and fo let him cat of this bread , &c. DoElrinali, Ioh.6. 'Labour not, faith our Sauiour, for the bancs and for the meat v? hich pcerifln , but for the meat and bread that crtdurc to life etierlafting. Corpora//, Matth.4.4. Man fliall not Hue by bread only , but by euery word that procecdeth out of the mouth of God. Nowthebreadhcrefpokcnof , isnci;her mentall nor (acramentall , but corporall. And this kindeina flriiftacceptionis [ the loafe made of wheats or fome likcgraine: Gcn.i^.iS.'^^^e/ci'ifdec King of Salem brought forth head attdwine. But in a more gcnerall and large fignifi- cation, itisVfedinholy Scripture "" /ro *«!«; comeflibi/i, for all kindeof food. AsGenefis 3. ip. In the fweat of thj face Jhalt thott eat^ bread ; andin the Lords prayer, Cine vs this day our daily bread: where /i^»«, is fan, euery thing neccffaric forthisour life. Scei.Sam. 14.24. j.Samp.io. Prou.j1.14. Ierem.11.19. Itis then a weake conceit of Ardens , and the counterfet Eufebius Smijfenus, to note from hence the moderate diet of Chrift on the Sabbath day , whereas <> eating of bread is as much as feafting or dining with the Pharifie. For if there had becne nothing bur drie bread on the boord, haply there would haue bcene Icfle con- tending for place. Ofi the Sabbath day ] The Pharifics in inuiting , and our Sauiours ccmir.ing on this 7 he feuenteeath Snnday afttr Trsnitie. tliisday, ro this dinner, euidcntly demonftrate that it is notvnlawfullto fcaft on the Lords day. Forif'the levves might entcrtaine neighbours and friends on their Sabbath : how rHuch more Chriftians on our Sunday, being afTurcd , that Godisvvorfhippedeuen ononis day p rather with workcs of hofpitah'tie and charitie, then by fond macerating of our bodies. I write not this againfl: godly ftftingjHoryct for vngodly feafting. Moderation is thebeftdifh at the table, for immodtrate iafts exceedingly dull vs : and oil the contrarie, fdnifliificd feafis in good companie , make vs more fit for deuotion and ether duties on the Sabbatli, efpecially whenChriftisinprefence, when a good man is moderator at the boord , whofe fpccch is IpoTvdred mthfalt ' that it may minifler grace to the hfdrers, edifying his hoft and all his houfe. Chrift herein fhcwcd hinilelfe thank- full and faithtiill, he did not bite his boft in prefent, nor backbite him abfcnt, but in requitall of his good cheere gaue good words , and better aduice. Chrift was faithfull alfo , for whereas it is the falLion of paralites and trencher-Chap- laines to flatter, or at the leafl: humour great men at their table: he did not de- uoure the faiiks of the chiefc Pharifie with his fowles, and his finne with his faucc, but correcft him and his, '' intruding their foules while thty fed his bodie. This ought to be the center of all curcouerlation and conference, to make thofe which are bad, good] andthofe which are good, better. So did A'aifconuerfe with them of the old world; fb Z^rwith them of Sodome; fo /oii with them ofthe land of Vzi and io^Paulwixh all men, vfing allmeanes to faue fomc. The Pharifies had" two faults efpccially, mifconfliruing of the Scripture, and pride. Chrift here doth rctSifie their error in botli , in healing a fickcman on the Sabbath, hedothinftrudtheminthetruemeaningof the fourth C©m- mandement , according to the prefent occafion offered ; and in his parable to the gucfts, he deliuereth an excellent document concerning their ambition. He could haue cured this man, as he did many , with his bare word onely j " but to lliew that all handy workes.asthcfc of charitie, and other of ncceflitie, as to pull a beall: out of a ditch , are not vnlawfull for the Sabbath , he touched bim, and by touching healed him. Two circuinftances amplifie Chrifts exceeding rich mercies in adting this mi- racle .-firft, for that he diditvnasked freely : lecondly, for that he did it with hazard of his credit floutly. He did helpe the r Centurions feruanr, but vpon (sntrtatic : the ^ womSns daughter of Cana, but after a long and earncft fuit : the blinde* Bartimetts, but after much crying, O finne of Dauid hane mercie vpoft me : the ^ lunatike, but his father vpon bowed knees asked this boone, ^iafler hafte ptie onmj fonne : Whereas this man is cured inflantly, withoutany rcquefl of his friends , or prayer of himfelfc. Againc, Chrift vndertooke thiscurc with hazard of his honor , whereas othermiraclcs vfually wrought his glorie. When he raifed from dead the widowcs fon in Naim, all that were prefent praifcd God and faid, '■ ple : when he cured two blinde men, Matth.p. Theji fpread abroad hiifame through, out all that land: when he fed about fine thoufand with fiue barley loaues and two fifties, all that faw the miracle, faid, ^ Thiiofa truth it the fame Prophet that piould come into the world: when he made thcdeafe to hearc, and the dumbc to fpeake.fuch as were fped:atorscucn with open mouth as it were cried, e/^ hath done all things well: but m helping this man after this manner on the Sab- bath , he knew that the Pharifies on the contrarie would obicd that he had done ill: and yet he firft afted the miracle, then makes an Apologic for it, anfwering their kcvct m?i.\kc,which of ytu /la/l haue an oxe or an affe,SiC. '^Tcachingvs hereby that we iTiould not ceafe to proceed in well doing,thQugh an infinit num- ber of potent enemies on cuery fide combine themfelues againft vs. xSome for the further amplifying of Chrifts abundant goodnefTe, imagine here that the fickemanwas a parafitc to the Pharifies, and that became to "this ftaftofhisownc accord as a bait to catch Chrift, and not with an intent to be cured 5" ^Culmnn.mhc. 1 Colo(r4.«. * Ephcf 4.J9, ^ lanfen'm let. ' l.Cor 9.21. 'Pmtm. * -Ardent, Itmftn. 'Matth.15. •Mar. 10. ''Mattb.17. •Luke 7, 1 «. •Mar, 7.37. 'Himini, fart t,baia.in loana- 5ia '' MddmaU ^ Pfal.J9.». 1 Beda-Greior. ' Hciaing. The eighteemh Snnday after Triaitie. = 7fr^i«sGo- uernment of the tongue, chap.7. " Odimemotem ccnpo'ortm: & lit at & prebat Marloratwlec p GeStuilibM' cap J I. 1 ludg 14.13. 'Deut 3».SJ. fHabuc.x.i5. • Areiuii, Aturtyr. Pifcat. & all/. cured of his Saiiiour. ^ Other holdrhis improbable, concciiiing that he made no luit but held his peace, rather out of ' fearc , then out of loue to the Pharifics: he did haply bekeue in heart, but lead the Pharifies fhoiild excomunicare him, hedurftnotopenly confcfle with his mouth that lefus is the Lcrd. As ^ Dauid in another ca(e , / he/d my tongue , and fpake nothing, I k^eptfilcKce ,yea euenjrom ffood Tvords, but it wMfaine ^ndgriefe to me. Hovvfoeuer it was, here vve may be- hold the riches of our Sauiours exceeding great loue, curir.g the dropfie- mans body, ' together with the Pharifics foule. '" Doubtleffe the difcafed of the drop- fie fell into it by difordered lurfetting and drunkenncfle. Hence then obferue, that Chrifts defpileth nor thofc which haue caft thcmfclues into fickncs through their owne fault, if they follow this mans example : to w it , if they come where Chrifl: is, and fuffer themfelues to be touched and healed of him, if they come to the Church, heare the word , fall to repentance, confelling their finnes, and heartily crauing pardon for the fame. The fecondchiefe part of this Gofpell is the Pharifies malice, confifting of three degrees. It was in thcPharific great miuflicc to returneeuill for gcod,but greater to doe this vnder the pretence of loue , yet greatefl: of all \'nder colour of loueatafeaft. For"thetimeofmirthisatmcales, at the table men haue licence totalke° freely, notonely by the rules of humanity, becaufc fheSmriamaxime mellitA ejManon funtmellita : butalfo by the grounds ofDiuinity;for 1 Sampfemt his marriage feaft propounded a riddle to his friends, and the faithfliU at Hieru- {alcm did eat their meat together with g/adnejfe, Afts 2-46. Such thenasobferue the mcrrie gcflures, and catch at the pleafant words of their guefts at table, make their wine /ike' the poifon oj Dragons and the cruel gall of Afpes, heating their neigh- bour sand making them drunken^ hhat thej might fee their priuitie. * Calu'tH, r Gualur. ' Sarctriui» a Hem'mg. ^ Rom 12 i«. ' 3. Com 1,19. ^Hojiml'ib.i, lomra Brer.i, piolegsmeit. ' MnfculM, Hmmg. ■ Commending them for the prcftnt : ThcEpiftle. i.C o R.1.4. Ithankemj God on your behalfe.^c, THis text IS a cunning ' infinuation of our Apoftlc , for intending to chide the Corinthians, he begins his Epiftle with a commemoration of their vermes, that afterward he might more freely without any lufpirion of malice reprehend their vices. ""Generally, For the grace of god which ii gtuenjoMy Sec. Particularly , rich in aH vtteranceand in It COnflfl:S"in<^ i. akknowledge. Comforting them againfl the time to come , vphich alfo fhall firengthenjou to the end^ &c. An example worthy to be followed ofeuery Preacher, leafl: by concealing the commendable gifts of his auditors , and inculcating only their faults and follies, he breed hate to himlelfe and defpaire to them. I thank/} By this all men, in more particular all '^ Minifters are taught not to repine, but to reioyce for the good things in other, efpecially for thcJucceflcof the " Gofpell, out of a fellow-feeling not only to weepe with fuch as weepe, but alfo to be ^ glad with fuch as are glad. The Sedarics of our dayes herein are vtrie defediue, for whereas our <= Apoflle faid, f^ho it wenke and lam tiot veakf ? they likebufie flies are bnzzing alwayes on the fores and gaulds of the Church : and I as for the manifold gifts of God , by which our Paftors are made rich in all zitte- ranceand in all k»o7vledge , wVsat doetheirinuediue Libels againft our Clergy, but vnworthily difgrace thefe graces, in flead of giuing thankes vnto God ahr.tjes in our behalf e.Vot as fome ^ Papifts aff rme,that Scripture cited by vs is no Scrip- ture: fo feme Schifmatikes haue giuen out , that ourpreaching is no preaching, that our learning is not fancSified, and our vtterance doth not edifie. My Goij e Hereby not denying that he was God to them and all other, for 'the eighteenth Sunday after Tri-ntie. 5^5 ")" f )r ^ he thdt it Lord oiar it '', it rich vnto aU that call on him Z but cut cf a hnfMlar fiiirli ill God, and viifjiaed loucrotlicm, cftecmingthfit his ou'iie good which hapiitd well vntorhe Church : I tkankemy God anyeur {rcha/fi : as the God oi'jtW ismyGod, fothegoodotallismygood ; and I chankc the giuer of alienee for ir , and that nor coldly, but with (uch an carne*^ dcuorion ''as if I)e were wr GoA oK/jinoti'diotiye, but a/iraji'S. Alittleloucwill bemindfuli at (oineiimc, but miiic affcch'on i,s fo great vnto ycu , that I thankc God ahraj/cs on your bchalic. 'T-tulkn&y di^ fowK-whatcIfethen praffc God for his Corinthians.-rt/n'^jTrther- fore niLift not be conlin;cd ' ablokitely , but reftrained and rcRrrcd vnto the pre- i'cvx occnfion of his fpccch, as if he ll-ioiild haue faid, as ofren as I thinke ofyou, I thanke (.jod for you. tflrpayes Ik a'lmjf prayeri,^3s it is Philip 1 .4. Fo>-ih!q_yaceofGedi»hichiiiq^!nesiyoft'2 ''Left he might here fcemc to flatter tl'cm in histommendation of their gifrSjhe pats thcin in minde who t>auc them, and for what end. God is the gitier ofeucry grace ;'' why then doc you boail of your ijifr? , as if you rccciu'^d them not? I-Cor.4.7. And hcgauethtm vnto you, not to make '" diffention in the Church and Schifmc , that fome miy " fide with P,wland other with Apollos : but for " this end , that the tcHimoKie of L^fw Chrifl may be con firm :d in you. By lepa Chrifl^ or as other tranflatescccrding to rhcGrecke, in hCu ChriH: hereby fignifying p that the graces ofGodarcgiucn in Chrift, and for Chrift only, fuch assre Chvi{[si\c mttde rich h him in all things accordingto that of our A poitle, I .Cor. v 2 2. a All are yours ^ andye Q}riUs,and Chrifis Gods. S Interpre- ters oblcrue that /'nw/fpcaking hcrcmttgtiyrxically , doth vnderlland by this one word^r-fff, notoncly the gifts o^vtterarxeand k^o-wlcdge mentioned in tbis Scripture, but all the benefits pfChrift reucaled m the whole Gofpell. And there- fore ' Saint ^^w/'ro/J'and •" t^^/f/wf exctUently gloflethc Text , Hocconlhtmitm efi a Deo, vt ijtti credit i» Chrijlum^fttlmti (it fine opcra^ (oUfide nratiiaccipicnsre— rr.ifTior.em piccatortim : It is ordained by God himielfe, that whofocuer bcietueth in C!irift,foou!d be laued not by any worke, but by faith alone, rcceiuing freely pardon ofall his finnes. I» ail vttcrance and in all kHovrledge J » That is, in all dodrine , and in all vn- derftanding, whereby men are able todifcerne bctweene fotwd and falfe do- iftrine, "the one concerning teachers , and the other hearers. Or by Jpeech is meant the gift of" tongues, cr the gift of r elocution , or the gift of preaching in *cucry kind;, giuing^ milke to babes, and ftrong meat to them of age; andby 4w»'/?-Y^?, arightexpofit on cftheScriprure. Now thefc two mull goe ^ tot^c- thcr, in as much as niither ytter^nce without knov\-lcdgc, nor knowledge with - out vtterance can edific : for he that aboundeth in his Itudy with vndcrftanding, but wants'a "^doore of (tterance to vent it, is like the man that had the rhcumc and could not fpet : on tlie contrary he that hath a world of words void ofm3ttcr ( ^s"^ Tally C\-)C-Akcs, Null.i fftl'ieSa fent.'Ktit c^ fcientia) is like the child who blowcth in a litric llicUa great bubble, which is lo vaine that it is marrd as foone as made. The gifts of fpcech and vndcrftanding are named only, « hecaufe the Corin- thians abufed tlicm in their dilTentions elptcially , prophaning the graces of God giuen ( as our Apoftle fpeakes f eli'e-vvhere) to edtfiewit^iall , vnto the de- ftruTiion and vttcr vndoing of the Church. Ifany fhall obied that all the fairh- full in Corinth had not thele gifts;SAnfwer is made that there was among their, as among vs, and euer ftiall be fuch a Communion ofSaints;as thatthepraife v/hich is indeed proper to (bms particular men and members, isafcribcdtothc whole body ofthc Church in general!. And therefore ^ Catetan notes accurately, thataSfCTtfi-ij maybe conftrucd ut " fret not thy felfe becaufe ofthe vngodly , for learned men forgotten in Stares and not lining in eminent placeSjCre" like the images oi Cajfms 'i\\ABruttu\\\ thefunerall of /«;?»«J faith, co tpfopr^fulgcbant cjnodnon vifcbar.tur.li th.cu well employ-Gods talent ofvtterance and knowledge , that theteflimonieofChrii]: may be confirmed in other, afTurcdly (noble yoke fellow ) thy credit is honour enough, and thy wcrke it lelfe a fufficicnt reward vnto thy fclic. Remember that ca ccce tibi the profitable feruant laid not in the p Gofpell , Ecce mihi lucrifcci : j lacrifeci Tfomine. So that yee are behinde i>tno gif} ^ That is, in noneccflarie gift whereby yee might attaine fauing knoxvledge , wanting no grace competent vnto fuch as Ure in via, ^ f! rangers and pilgrims on earth. Or as Paul cxpoiindeth himlelic , be- hinde in no gift incident to fuch ^ wait for the appearing of our Lord lefu ChriH. It is true that now we know but in ^ part , and prophecicbut in partcourgrcarefl; perfe(flions haue their imperfedions , our gifts aregiuen bymeafure, though haply " fliaken together and prcfTeddowne, yet not running oner as long as we wait for Chrift : but when he fliall appeare, when that which is perfcfl: is come, then that which isimperfedfliall beabolifhed, tAppearing ofourLordlefm Chrifij Thefecondcomming ofChrift is called a reuelatioPjor an appearing in refpedt of vs,and in refped of himfelfe. In refpedl of vs, for at his c»mming''6 fivi-'^or^ arbttrattu es eJfeacjualisDeo-.IdeoDomininDntiid.Sedteipfu exinanifiiformampruiaccipicns^ Xx iiide 5J7 • Hfn'n?. '^Ecclc 5.7. « Pla] 93 3. '' ^rtliut. ' Gr Lombard, y4fiftlm. Marlera:. 'Phil.3,19. 1 he nineteenth SHnday after Trimtie. » Habet vim obte^ationii & ajliueratiom magna. Atelm in he, ^ Primafiia. Lombard. • 2.Tim.4.i. ^ Osatmea. ^ 3.C01.-.5.20. Mitlor-aU iitde fiUw Dauid. Denij^ ef- in iff a, interrogation! ma dicens^quomedoflitu trins eli, non tefHium tint negksii ,fed raodum in quo idfierct inqnifjli. The Epiftlc. Ep H Es. 4. 17. This /fay, and teflifie through the Lord, that ye henceforth walke not as other Gentiles rvalke^cjrc. I'SouIe, giuingnotonely liglit^butalfo « life to the prefent ex- hortation ofTanl : Ifaj thit^ and tfjlific t/jreu^h the Lord b that is, I doe not onely defire , but ( as he fpeakes elfc- where) <= I charge yo» before God, and before the Lord lefus Chrifl, who Pjalliudge the quiche and the dead, 1 call G od to<'vvitne{rc th?it I haue taught you the truth,! teftific this as Chrifts^Ambaflfadour, f it is not my word,but his will. And therefore s fuifer the words ofexhortation, becauie vvhofoeucr heareth his , hearethhiin, Lukio.ifi. and he that defpifeth, defpifeth noc man,but God: i.Thefl".4.8. ''Vnderftandingj blinde and ignorant. ^His Text con- fills of a ''Not Gentiles<( in their I r Wiirul!_Vj^*a/«^ thcm^ I Willjobflinate \ felnes oner vnto wan- iBodiej I that we (liould (^waikc and alienated I tonnelfe. farre from aj Adiialty, to work; all godly lifeHm.- 1 manner of vnclean^ niilg. neffe. Infatiably , withgree- dinejfe jThought, vnadiiifcd I" Putting off the eld anger, with all bit fer' [' >»4»,that is their! Bur as j Chri- I ftians^ old coKuerfation »« time pdfi , as 6ein£ corrupt ' in Pmtina (3 ne^e offpirit. Word , Ijinq^ andflshi communication. Deed , vniuft dealing ^ ai]dj?ealsng. I'Rationall, in putting a- on the\ way lying, and fpta- tsevd man accor- j king the truth. ding to Gods /-er rapiendo neceffaria. Vnre- ^,auid, O Cjod renew a right fpirit within me , Pfal. "5 I.I oaiid embrace the Golpell of Ghrifl:,as the ^ power of (jodvnto faluation , in. firnUingvs how to Hue foberly ^righteottfly , and hohlj,Tixas 2.12. Whofoeiier is a fcorner and dcfpifer of this foulc-iauing grzce.,grieues thejpirit 0fgod,andgi:tespl.ice to the deuitt. It is true that the Spirit cannot properly •^^ gritu!-, becatife the mercies of God are not paiTIue, but ac^iue, fuccouring , not fuffering in our m.fery. " Yet a man that is giucn ouer vnto wickedneflTc , doth occafion other in whom the Spirit dwcls , exceedingly tolamentand gricue for his faults and follies : or he may be laid to grieue the Spirit, ° bccaufc filthy com. municuion isdifpleafingto the Spirit: or for that as P much as in him is, he dothextinguilfi the Spirit, and driue him out of his manfion , and io glues place to Satan,entring vn at two doores efpecially, faithi AuguFiine,? er tflium cttpidi- tatis (^ timorit; am cHpii aliqmd terrenum ^ hac intrat , a»t times aliijuid terre- ntim & hac intrat. On the contrary , wbofoeuer is renued in thefpirit of his minde cpencth a doore to Chrift, Apoc. 3. to.and Chrilt dwelleth in him,Ephe. 3.17. and he liueth XX 1 ill 51? ■J .ardent. C.vcian. Mmtsrat, ' Horat. ' Hkrcme. 'Ecclcflij.t, 'Lombaxi, » l.Tini.iS. 5, ' I.a:,rcKt. ?ilamm man- gtlsc.p^rauox. '■ Oitiimtn, '■' yiidcr.1, Matloict. * Liuvent. Vijcan. vb't fupra. ' C'ciof.4 6, '' Sareefm & Pifcatcr i» he. ' Av(dm. <■ H-tnn. Ardixs, B Caluin, Ctktan. ''Apnc 21.$. Rom, 7, 16. •"Tom.pr/t.t. ej!i'jf,,takevp 7. thy bed.