An exposition of the dominical epistles and gospels used in our English liturgie throughout the whole yeare together with a reason why the church did chuse the same / by Iohn Boys ... ; the winter part from the first Aduentuall Sunday to Lent.

THE FIRST SVNDAY IN ADVENT.

The Epistle, ROM. 13.8.

Owe nothing to any man but this, that yee loue one another, &c.

IT is a good obseruation of a 1.1 Tertul∣lian, that heretikes are wont first to perswade, then to teach: on the con∣trarie, that orthodoxes vse first to teach, and then to perswade: the which is Saint Pauls ordinarie me∣thod: first monere, then mouere. This epistle then allotted for this day be∣ing sutable to the rest of his writings, offereth vnto your consideration two principall points.

• 1. An admonition: Owe nothing to any man but this, &c.
• 2. A double reason of the same,
  • 1. From the worthinesse of the thing: He that loueth hath ful∣filled the law.
  • 2. From the fitnesse of the time: Considering the season, that it is now time, &c.

• In his admonition, obserue two things:
  • 1. A precept: Owe nothing▪ &c.
  • 2. An except: But to loue one an∣other.

• The b 1.2 first doth insi∣nuate, that we must pay
• ...
  • really: for we may not owe.
  • fully: owe nothing.
  • generally: to any man.

c 1.3 Some Diuines haue stretched this vnto all manner of duties as well of d 1.4 loue as law: making it a conclusion of the former doctrine; Giue to all men their due: tribute to whom tribute: custome to whom custome, &c. Estote debito∣res omnibus vt nemini debeatis: (as e 1.5 Luther obserues) a strange, yet, a true saying: and it hath a parallell, 1. Co∣rinth. 3.18. If any man among you seeme to be wise in the world, let him bee a foole that hee may bee wise. In like manner, he that will liue out of debt in the world, let him owe so much vnto euery one, that hee owe no∣thing vnto any one: so Paul f 1.6 who kept nothing from any man, was notwithstanding through his loue g 1.7 debtor to many, h 1.8 seruant to all. i 1.9 Other restraine this vnto pecuniarie debts, arising k 1.10 ex promisso, & commisso. Our promises are due debt. Psalm. 15. The man that will rest vpon Gods holy hill, must not sweare to his neighbour and disappoint him, though it be to his owne hinderance. The word of an honest man ought to bee so currant as his coyne. l 1.11 Pomponius an heathen man was so constant, as he neuer made lie himselfe, nor could suffer a lie in other: euery Christian, and a m 1.12 Gentleman, albeit not a Christian, ought to be iust in all his words, as well as righteous in all his waies. It is found counsell in affaires of the world; Fast binde, fast finde: Plus enim creditur annulis quàm ani∣mis: as Seneca wittily: For the seales of men are more re∣garded than their soules; and yet ipse dixit of a Christian Pythagoras, is so sufficient, as Quod scripsi scripsi, of a Iewish Pilate.

Debts ex commisso be manifold: some by borrowing, some by buying, some by secret fraude, some by violent oppression. It is not a fault simply to borrow, for then there could be no letting, no lending, no trading in the world: then onely debt is deadly sinne, when a man hath neither meanes nor meaning to repay. Psalm. 37.21. The wicked borroweth and payeth not againe.

Some men hold restitution a point of Poperie: n 1.13 bor∣rowing by Caluin, and paying by the Bible: but Bishop

o 1.14 Latimer auoweth vpon his credit, that in this all wri∣ters agree both old and new, that restitution is necessarie to saluation: p 1.15 either restitution open or secret, or else hell. It is easie to shew that in a particular account, which hee deliuered in a grosse summe: first it was a receiued opi∣nion among the fathers in the daies of Augustine: q 1.16 Non remitt••tur peccatum nisi restituatur aeblatum: after enter∣tained of the best r 1.17 Ciuilians: and all the Canonists and Schoolemen without exception: and stil embraced of our learned Protestant Diuines; Illyricus, Brentius, Aretius, in the exposition of the words of s 1.18 Zacheus. If I haue ta∣ken from any man by forged cauillation, I restore him foure∣fold: t 1.19 Melancthon, u 1.20 Zanchius, x 1.21 Perkins: and all that vnderstand any thing at all. For no man except a new man is saued, he must repent and be borne againe: Now where there is vnsained repentance, there is contrition for sinne, where contrition for sinne, there detestation of sinne, where detestation of sinne, there followeth y 1.22 amendment of life.

Zache, renewed in mind was altered in manners: z 1.23 he that stole must steale no more: such then as detaine the goods of other vniustly without satisfaction or restituti∣on, are not sorrie but a 1.24 reioyce rather in doing of euill. As b 1.25 Augustine sweetly, Poenitentia non agitur, sed fingitur. I conclude therefore this argument in the words of c 1.26 La∣ctantius: Apud bonos iudices, satis babent firmitatis, vel te∣stimonia sine argumentis, vel argumenta sine testimonijs; nos tamen non alterutro contenti, cum suppetat nobis vtrumque, ne cui peruersè ingeuioso, aut non intelligendi, aut contrà dis∣serendi locum relinqu••mus.

2. We must pay fully: Owe nothing. Many men are willing to pay some part of their debts, but they cannot endure to restore all: they will not compound, except the creditor will take 10. shillings in the pound: a common, but not a commendable course, for a mite is debt so well as a million; tàm, albeit not tantum; so good a debt, how∣soeuer not so great •• debt: if we must owe nothing, then

there must bee full paiment of euery thing. If we can∣not pay, God assuredly will accept of votall restituti∣on as well as of actuall: of that which is in d 1.27 affect, as if it had been in effect. As e 1.28 Paul sheweth in the like case: For if there bee first a willing mind, it is ac∣cepted according to that a man hath, and not according to that he hath not,:f 1.29 Illud pro facto reputat Deus, quod homo quidem verè voluit, sed non valuit adimplere.

3. We must pay generally: owe nothing to any: whe∣ther he be friend or foe, rich or poore, stranger or neigh∣bour: restore all to all. If any man corrupting or corrup∣ted in secular offices, hath iuiured many whom he doth not know; g 1.30 then his best course is to restore to God, that is, to the Church and to the poore. Touching these and the like questions of debt, the learned may further examine h 1.31 Thomas, i 1.32 Catetan, k 1.33 Aragon, l 1.34 Emmanuel Sa. with many moe: but the best Schooleman in this ar∣gument is thine owne conscience: For m 1.35 whatsoeuer is not of faith is sinne. n 1.36 That is, all thou condemnest in thine heart for sinne, to thee is sinne: satisfie then all other so far, that thou maiest satisfie thy selfe; owe nothing to any.

Yet this precept hath his except. But this that yee loue one another: here then obserue first a difference o 1.37 between ciuill debts and religious. A ciuill debt once paied is no more due: but charitie being payed is still due, p 1.38 debe∣tur etiam reddita; when a man dischargeth other debts, q 1.39 accedit ad eum cui datur, sed ab eo recedit a quo datur. But in paying the debt of loue, the more we giue, the more wee haue; Reddendo multiplicatur: habendo enim red∣ditur, non carendo: & cum reddi non possit nisi habeatur, nec haberi potest nisi reddatur. Imò etiam cum redditur ab homine, crescit in homine. Et tanto maior acquiritur, quanto pluribus redditur: As Augustine doth excellentlie glosse this text: peruse the cited Epistle, for it is short and sweet: of worldly wealth it may be said truely, bo∣num quo communius eo minus: but in spirituall riches it is

quite contrarie, honum quô communius eô; ma••us: or as the r 1.40 Philosopher, eo melius, in the words of s 1.41 Salomon, He that scattereth encreaseth: in this except then, I note with t 1.42 Gorran,

• The Matter, in the word diligatis.
• The Manner, in the word inuicem.
• The Priuiledge in the word nisi.

The matter is to loue: the manner mutually to loue: the priuiledge, continually to loue: Owe nothing but loue: for hee that loueth another fulfilleth the law. This is the first reason enforcing the former exhortation; and it is taken from the worthinesse of the thing. Loue is the ful∣filling of all the law; which he prooues by this induction: Thou shalt not commit adulterie, thou shalt not kill, thou shalt not steale, thou shalt not beare false witnesse, thou shalt not lust: and if there be any other Commandement, it is all comprehended in this saying: namely, Loue thy neigh∣bour as thy selfe. Loue doth no euill vnto his neighbour: in deed, forbidden in the 6.7.8. Commaundements: in word, forbidden in the 9. in thought, forbidden in the 10. Loue then is the complement of the whole law con∣cerning our dutie to God and man. u 1.43 For our loue to man ariseth originally from our loue to God: x 1.44 Amicum in Domino, inimicum pro Domino▪ We loue our friend in the Lord: our foe for the Lord. This (saith y 1.45 Luther) is the shortest and longest diuinitie: the shortest as tou∣ching the words and sentence, but as touching the vse and practise it is more large, more long, more profound, and more high than the whole world. I shall often handle this common place, especially Epistle on Quin∣quagesima Sunday.

I come now to the second argument, from the fitnesse of the time: verse 11. This also we know the season, how that it is time, that we should awake out of sleepe: for now is our saluation neerer, &c. The summe of it is, z 1.46 that wee must be more studious in performing our dutie now than heretoforē when wee did first beleeue: for wee must goe

forward and grow vpward: from grace to grace, from vertue to vertue, a 1.47 till we be of full growth in Christ Ie∣sus: or as it is here, till we haue Put on the Lord Iesus. A b 1.48 violent motion is quicke in the beginning, but slow in the end: a stone cast vpward is then most weake when it is most high; but a naturall motion is slow in the begin∣ning, but quicker in the end: for if a man from a Tower cast a stone downeward; the neerer to the Center, the quicker is the motion: and therefore c 1.49 when a man at his first conuersion is exceeding quicke, but afterward waxeth euery day slower and slower in the waies of the Lord; his motion is not naturall and kinde, but for∣ged and forced: otherwise the longer he liueth, and the neerer he comes to the marke, the more swiftly would he run, the more vehemently contend for that d 1.50 euerlasting Crowne, which he shall obtaine at his e 1.51 races end.

The night is passed, and the day is come.] f 1.52 Some by night vnderstand the life present; and by day the world to come: in this life many things are hidden as in the darke, but at the last and dreadfull day the bookes and registers of all our actions shall bee laid open, and all things ap∣peare naked as they are, to God, men, angels, diuels. If we make but twelue houres in our night, and sixe ages in the world, as vsually Diuines account; then fiue thou∣sand yeeres, that is, ten houres of the night were past, when Paul wrote this: and since that almost sixteene hundred yeeres, that is, an houre, and an halfe and a quar∣ter; so that now there can remaine but some few minutes, and then the terrible day of the Lord will come, When g 1.53 the heauens shall passe away with a noise, and the elements shall melt with heate, and the earth with the workes therein shall be burnt vp. Wherefore seeing the end of this night, and beginning of that day is at hand, let vs cast away the works of darknesse, &c.

h 1.54 Other more fitly by night vnderstand the time of ig∣norance; by day, the time of knowledge: by night, the law wherein our Sauiour Christ was onely shadowed;

by day, the Gospell wherein he is openly shewed: and so saluation is nearer i 1.55 because clearer. Our Apostles argu∣ment then is k 1.56 like that of Iohn the Baptist: Repent, for the kingdome of God is at hand, Matth. 3.2.

The l 1.57 Gospell is the day, Christ is the light: faith is the eie which apprehends this light: and therefore see∣ing the day is come, let vs cast away the works of dark∣nesse, and put on the armour of light.

Sinnes are called the workes of darkenesse: The m 1.58 foole maketh a mocke of sinne: as n 1.59 Abner called fighting a sport: Let the young men arise and play before vs: so many men make sin their ordinarie pastime: o 1.60 but our Apostle termes it a work, and the wiseman a wearie work too: Wis. 5.7. We haue wearied our selues in the waies of wickednesse: a worke it is, but blacke worke: a deed of darkenesse; in that it doth begin from Satan, who is the Prince of dark∣nesse, and end in hell, which is vtter darknesse. See be∣fore the song of Simeon: and Aquin. lect. 3. vpon this Chapter.

Holy vertues are called armour of light: armour, be∣cause with them a Christian must fight against his ene∣mies: Ephes. 6. See Epist. Dom. 21. post. Trin. Light, in three p 1.61 respects.

• 1. As proceeding from God, who is the Father of lights: Iames 1.17.
• 2. Shining before men, as lights in the world. Mat. 5.16.
• 3. Enduring the light: Iohn 3.20.21. He that doth e∣uill hateth the light: but he that doth truth, commeth to the light.

Let vs walke honestly, &c.] That is, comely: night wal∣kers are negligent in their habits: an old gowne will serue their turne, without ruf or cuf: or other handsome trimme. But in the day men are ashamed, except they be in some good fashion according to their qualitie. See∣ing then the night is past, and the day is come, let vs put off our night-clothes, and put on our apparell for the day; so walking as we care not who seeth vs in all come∣linesse

and honestie. The drunkard is in his night gowne: the fornicator in his night-gowne; the factious schisma∣ticke full of strife in his night-gowne too: for he loues no comelinesse in the Church.

Not in eating and drinking, neither in chambering and wantonnesse, neither in strife and enuying:] Here the q 1.62 No∣nelists except against our translation. For we should read surfetting and drunkennesse. I answere, first in particular, that as the Scripture must bee construed by Scripture, so the Church by the Church: it being an axiom in our law, that euery man must interpret himselfe. And another rule: Sententia benignior in verbis generalibus seu dubijs est praeferenda. Now the Church elsewhere r 1.63 translates and s 1.64 expounds it, as they would haue it. Ergo: their cauill is causelesse.

In generall, concerning mistranslation, I referre them vnto those whom it more properly concernes; I know they know we can easily find faults in the Geneua tran∣slation of the Psalmes in English meeter vsed most, and preferred best of all Scriptures in their priuate and pub∣like deuotions: If a Salamandrie spirit should traduce that godly labour: as the silenced Ministers haue wron∣ged our Communion booke, they would obiect peraduen∣ture that sometime there wants in it reason as well as rhythme. t 1.65 L••••••antius reports of Arcesilas, that hauing throughly considered the contradictions and oppositi∣ons of Philosophers one against another, in fine contem∣ned them all: Et constituit nouam non philosophandi phi∣losophiam; euen so worldlings and Atheists expending the differences of Christians in matters of religion haue resolued to be of no religion. And vnderstanding the violent contentions about formes of prayer and transla∣tions of Scriptures, vse no prayer, no bible, but make Lu∣cian their old testament, and Machiauel their new.

The Church, as Paul, meanes too much eating and drinking, for it is lawfull to eat all manner of meat, whe∣ther it bee flesh or fish. u 1.66 But there be certaine hedges

ouer which we may not leape: The first hedge is Leuit. 19.26. Thou shalt not eate the flesh with the bloud: that is to say, raw flesh: for if wee should ordinarily deuoure raw flesh, it would ingender in vs a certaine crueltie, so that at length we should eate one another, as x 1.67 Diuines expound that place: we may not be Canibals or man-ea∣ters: against this sinne God hath set an high hedge: Thou shalt not kill: extreame famine made y 1.68 mothers murthe∣rers, and turned the sanctuarie of life into the shambles of death: extreame necessitie breakes all hedges of nur∣ture and nature: but in ordinarie course, man is no meate for man: but as z 1.69 Ignatius said, only manchet for God, a seruice and sacrifice for his maker. Happily some will say, well then, if I deuoure not mans flesh, I may eate whatso∣uer I lift, howsoeuer I get it. No, God hath set a second hedge; Thou shalt not steale: thou mayest not take thy neighbours oxe out of his stall, nor his sheepe out of his fold, nor his fish out of his poole, but thou must feede on thi••e owne meate bought into thine owne house, or brought vp in thine house, on that only which is giuen or gotten honestly.

Neither mayest thou commit gluttonie with thine owne, for there is a third hedge, Luke 21.34. Take heed to your selues, lest at any time your hearts be oppressed with surfetting and drunkennes. The gut is a gulfe: vitae cha∣rybdis, as a 1.70 Diogenes aptly: for some man b 1.71 draweth all his patrimonie thorow his throat. As the Babylonians v∣sed daily to sacrifice to their Bell, so the glutton to his belly, making it his god, Philip. 3.19. Eate therefore mo∣derately ••••eate that is meete, not too much, but so much as doth neither c 1.72 praecidere, nor excedere necessitatem.

It is lawfull sometime to feast, and to prouide delicates as well as cates; vsing daintie bread in stead of daily bread: but we may not with the rich d 1.73 Epicure fare deli∣ciously euery day, for this is dissipare, non dispensare bona Domini, prodigallie to waste, not frugallie to spend the gifts of our Lord bestowed vpon vs. Neither mayest thou

take vnmeasurablie what and when thou lift: for there is a fourth hedge: Rom. 14.15. Destroy not him with thy meate for whom Christ died. Haue respect to thine owne and others conscience: first, thou must instruct thy bro∣ther in the truth, and then if he continue still in his old Mumpsimus, and will not beleeue, but is offended out of obstinate wickednesse rather then any weakenes, eate, not regarding his frowardnes, especially where the Prin∣ces law commands thee to eat, for that is another hedge: Rom. 13.1. Let euery soule submit himselfe vnto the autho∣rity of the higher power. Obseruing of Lent and fish-dayes is a policie of the State for the maintenance of fisher∣townes, and increase of fisher-men, and therefore this Statute must be obeyed not only for feare of punishment, but also for conscience, saith e 1.74 Paul: f 1.75 I say conscience, not of the thing, which of it owne nature is indifferent, but of our obedience, which by th•• law of God we owe to the Magistrate. The g 1.76 particular lawes of Princes grounded vpon the generall lawes of God, euen in things indifferent makes our obedience not indifferent, but necessarie. Thus thou mayest eate food of thine own moderately, without offence to thy brother, or disobe∣dience to thy gouernour.

Concerning drunkennes and the rest, often else∣where: yet by the way note the craftines of the Diuell, and vnhappines of sinne, which seldome or neuer com∣meth alone, it is vnlike the Raile which flieth solitarie, and in this respect most like the Partridge, who calles one another till they make a couey: first, Paul brings in sinne by the brace, gluttony and drunkennes, chambering and wantonnes, strife and enuying; then as it were by the whole couey, for all these birds of a feather flie together; immoderate diet begets chambering, chambering wan∣tonnes, wantonnes strife, strife enuying; thus sinne doth first couple, then increase. This text ought to be regar∣ded of vs the more, because it was the very place to which Augustine that renowned Doctour by a voyce from hea∣uen

was directed at his first conuersion, as himselfe wit∣nesseth, Lib. 8. confess. cap. 12.

Put ye on the Lord Iesus Christ.] As we must put off the old man, so put on the new man, and that is done h 1.77 two waies, either by putting on his merits, or by put∣ting on his maners. Our Sauiour Christ in his life, but in his death especially wrought for vs i 1.78 a garment of salua∣tion, and k 1.79 a long white robe of righteousnes: now the spi∣rituall hand of faith must apprehend and fit this l 1.80 wed∣ding apparell on vs in such sort, that all our m 1.81 vnrighte∣ousnes may be forgiuen, and all our sinne couered.

Secondly, we must put on the maners and excellent vertues of Christ, in whom was no worke of darknes, but all armour of light; so the phrase is vsed, Iob 29.14. I put on iustice and it couered me, my iudgement was a robe and a crowne. This apparell is the true Perpetuan, neuer the worse, but the better for wearing.

The Gospel. MATTH. 21.1.

And when they drew nigh vnto Hierusalem, &c.

CHrist is n 1.82 Alpha, and Omega, the first and the last, the beginning and ending; where∣fore the Church allotting a seuerall scrip∣ture for euery seueral Sunday thoroughout the whole yeare, o 1.83 begins and ends with the comming of Christ: for the conclusion of the last Gospell appointed for the last Sunday, is, Of a truth, this is the same Prophet that should come into the world; and the first sentence in the first Gospell for the first Sunday, Behold, thy king commeth vnto thee. Where∣in the Church imitated the method of Gods owne Spi∣rit: for as the first prophesie mentio••ed in the old Testa∣ment, is, The seed of the woman shall bruise the serpents head; and the first historie deliuered in the new Testa∣ment

is, The booke of the generation of Iesus Christ; so the first Gospell on the first Dominical, according to the Churches account is Aduentual, a scripture describing Christ and his kingdome, fitting the text vnto the time: teaching vs hereby two things especially, first, what ma∣ner of person the Messias is who doth come, secondly, what maner of persons we should be now he is come.

• In the former part, obserue two points, a
  • Preface: All this was done, that it might be fulfilled which was spo∣ken of by the prophet, verse 4.
  • Prophesie: taken out of Zacha. 9.9. Tell the daughter of Sion, &c.

All this was done, that it might be fulfilled] An vsuall phrase with our Euangelist, as cap. 1.22. cap. 8.17. cap. 27. 35. It doth insinuate the sweet harmonie betweene the Prophets and Apostles: as p 1.84 Numenius said Plato was nothing els but Moyses translated out of Hebrew into Greeke: and Ascham, that Virgil is nothing els but Homer turned out of Greeke into Latine: and as the Nouelists affirme, that our Communion Booke is no∣thing els but the Romane Missall and Portuis thrust out of Latine into English: and as Diuines haue censured Cyprian to be nothing els but Tertullian in a more fami∣liar and elegant stile: so the new Testament is nothing els as it were but an exposition of the old. That diffe∣rence which q 1.85 Zeno put betweene Logicke and Rheto∣rick, Diuines vsually make betweene the Law and the Gospell, the Law like the fist shut, the Gospell like the hand open. r 1.86 Euangelium reuelata Lex: Lex occultum Euange∣lium: The Gospell a reuealed Law: the Law a hidden Gospell.

This harmonicall concent may serue to confound our aduersaries, and to comfort our selues. It doth abundant∣ly confute obstinate Iewes, who expect another Messias to come; conceiting as yet all things not to be done in the Gospell, which was said of him in the Law: so that whereas the great question of the world is, Who is that

Christ? and the great question of the Church, Who is that Antichrist? the Iewish Rabbins are ignorant in both.

Secondly, this harmonie conuinceth all su••h s 1.87 Here∣ticks, as hold two sundry disagreeing Gods to be the au∣thors of the two Testaments, one of the Law, another of the Gospell.

It affordeth also comfort: first in generall it may per∣swade the conscience that the Bible is the booke of God. For if Prolomee was astonished at the 72. Interpreters, because being placed in sundry roomes, and neu••r con∣ferring nor seeing one another, did notwithstandi••g write the same not only for sense of matter, but in sound of words vpon the selfe-same text, as t 1.88 Iustin Martyr, and u 1.89 Augustine report; then how should we be moued with the most admirable diuine conco••dance betweene the Prophets and Apostles, who writing the word of God in diuers places, at diuers times, vpon diuers occasi∣ons, do notwithstanding agree so generally, x 1.90 that they seeme not diuers pen-men, but rather in••••••ed only diuers pens of one and the same writer?

In more particular, it may strengthen our faith in the gracious promises of Almighty God: he speakes the word, and it is done; commands, and it is effected: Hea∣uen and earth shall passe, but not one iot of his word shal perish: he promised by Zachary that the Messias of the world should come, and he tels vs here by Mat••hew that he is come: All this was done, that it might be fulfilled which was spoken by the Prophet: Behold thy king commeth vnto thee. Thus much of the Pr••face generally: now to fist the words seuerally.

Tha••, is taken here, non y 1.91 causaliter sed consecutiuè, not for an efficient cause, but rather for a consequence and e∣uent. Christ did not thus ••ide into Hierusalem because Zachary foretold it, but Zachary foretold it because Christ would thus ride, Christ being the complement of the Prophets, and end of the Law: yet the word That, in∣sinuates (as z 1.92 Chrysostome notes) the finall cause why

Christ did thus ride, namely, to certifie the Iewes how that himselfe only was that King of whom their prophet Zach••ry did thus speake, that none but he was the King of the Iewes, and Messias of the world.

Fulfilled] A prophesie may be said to be fulfilled a 1.93 foure wayes especially: 1. When the selfe-same thing comes to passe which was literally deliuered in the prophesie. So S. Math. cap. 1.22. saith, b 1.94 Esayes prophesie; Behold, a Virgin shall conceiue, &c. was fulfilled in Mary, who brought forth a Sonne, &c.

2. When the thing allegorically signified is fulfilled, as Exod. 12 46. it is said of the Paschall Lambe, Yee shall not breake a bone thereof: yet S. Iohn, cap. 19.36. affirmes this to be fulfilled in Christ: The souldiers brake not his legs, that the scripture should be fulfilled, Not a bone of him shall be broken.

3. When as neither the thing literally nor allegori∣cally ment, but some other like is done: so Christ, Math. 15. tels the pe••••le in his time, that the words of Esay, This people draweth neere vnto me with their mouth, &c. were fulfilled in them: O hypocrites, Esay prophesied well of you, that is, of such as are like to you.

4. When as it is daily more and more fulfilled, as Iam. 2.23. the scripture was fulfilled which saith, Abra∣ham beleeued God. Abraham assuredly beleeued God before, but his offering vp of Isaac was a greater probate of his faith: then the scripture was fulfilled, that is, more and more fulfilled, when Abraham thus far trusted in God. Now Christ fulfilled Zacharies saying in a literall and plaine sense, for he sent for an Asse and rode thereon into Hierusalem, that it might be fulfilled which was spoken by the Prophet, Reioyce O daughter Sion, for behold thy King commeth, &c.

S. Iohn and S. Matthew relate not the precise text of Zachary, but keeping the sense, they somewhat alter the words. On the contrary, blasphemous Heretikes and A∣theists vse to keepe the words of scripture, but altogether

to change the sense. Children full fed often play with their meate: so Lucianists of our time play with the food of their soule, making the Bible their babble. The Lord who will not suffer his Name to be taken in vaine, mend or end them.

As for Heretikes, it is alway their custome to make the scriptures a ship-mans hose, wreathing and wresting them euery way to serue their turne. c 1.95 Non ad materiam scripturas, sed materiam ad scripturas excogitant: First they make their Sermon, and then they looke for a text.

Herein the Papi••ts of later time most offend, who doe not only faine d 1.96 new Fathers, and falsifie the old e 1.97 Do∣ctors, putting out, putting in, chopping and changing as shall best fit their purpose, so that the Fathers (as Reue∣rend f 1.98 Iewell said) are no Fathers, but their children, no Doctors, but their schollers, vttering not their owne mind, but what the Papists enforce them to speake: they do not, I say, wrong humane authors only, but also pre∣sume to censure and const••ue Gods own bookes as they list, as g 1.99 Augustine said of Faustus the Manichee; Legant, qui volunt, & inuenient aut falli imprudentèr, aut fallere impudentèr. Hence h 1.100 kill and eate to Peter is a i 1.101 warrant for the Pope to depose Princes. It is written, k 1.102 Thou shalt goe vpon the Lion and the Adder, the young Lion and the Dragon shalt thou tread vnder thy feet, l 1.103 therfore the Pope may tread vpon the Emperors neck.

m 1.104 God made two great lights in the firm••ment, that is, two great dignities in the Church, the Priest, and the Prince: but that which ruleth the day, to wit, spirituall things, is the greater; that which ruleth carnall things is the lesser: as Innocentius the third disputes in the n 1.105 De∣cretals: and their o 1.106 Glosse further addes out of P••olomie, that the Sunne containes the bignes of the Moone se∣uen thousand seuen hundred fortie foure times, and so many degrees iump is euery Prela••e aboue euery Prince. Sometime they cite the beginning without the end, sometime the end without the beginning: sometime

they take the words against the meaning, sometime they make a meaning against the words, and so they do not re∣ceiue, but giue the Gospell, as p 1.107 Maldonate fitly: not admit the old scripture, but vpon the point coine a new: for in controuerted places, either they suppresse the words, or else not expresse the sense: as if a man should pick away the corne, and giue vs the chaffe; or conuey away the iewels, and throw vs the bag. The blessed Euangelists had warrant from God, and we warrant from them to quote scripture, sometime more fully for explication, and sometime more shortly for breuitie, yet without al∣teration of the sense, though there be some little altera∣tion of the sentence. q 1.108 Marlorats annotation is good, that our Euangelist and other doe not alway repeate the very words in the Prophets and the Law, that we might hereby take occasion to peruse the text, and to conferre place with place. Let vs then examine the words in Za∣chary, which are these, Reioyce greatly ô daughter Sion: shout for ioy ô daughter Hierusalem: Behold thy King com∣meth vnto thee.

• They contain 2. re∣markable points: an
  • Exultation: Reioyce greatly, &c.
  • Exaltation, or commendation of Christ, as a reason of this excee∣ding ioy: Behold thy King com∣meth vnto thee, iust, meeke, &c.

• In the former obserue the
  • Persons
    • Exhor∣ting,
      • Principall, God: for the worde of the Lord came to Za∣chary, cap. 1. vers. 1. This then is not the word of man, but the voyce of God.
      • Instrumentall: Za∣chary.
    • Exhorted, Hierusalem.
  • Act, reioyce.

In that Zachary was Gods organ, marke the worthi∣nes of holy Prophets, as being the very tongues and pens of the blessed Spirit: and this dignitie belongeth also to their successors, Apostles, and other Preachers of the word, for S. Matthew speakes in the plurall, dicite, tell ye; r 1.109 concluding th•• Prophets and Preachers, whose of∣fice is to tell Hierusalem ••hat her King and Sauiour is come into the world to seeke and saue that which is lost.

Almighty God hath had in all ages either Patriarks, or Prophets, or Apostles, or Preachers, a Moyses, or an E∣lias, a Zachary, or a Paul, or an Athanasius, or an Augu∣stine, or a Luther, or a Iewel, by whom he spake to his be∣loued Spo••se comfortably. Reioyce greatly daughter Sion: especially the Lord vseth to ch••se Zacharies, that is, such as are mindfull of God, such as delight in the law of the Lord, and exercise themselues therein day and night.

The persons exhorted are, daughter Sion, and daughter Hierusalem, that is, according to the vulgar Hebraisme, Sion and Hi••rusalem, as the sonne of man, for man, and sonne of floors, for floore, Esay 21.10. and Psalm. 72.4. the child••en of the poore, for the poore, as Augustine vpon that place: so s 1.110 daughter Sion, daughter Babylon, daughter Hierusalem, for Sion, Babylon, and Hierusalem; a phrase not strange to the t 1.111 Poet, who called the Grecians—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Now Hierusalem was the Metropolis of the Iewes, and Sion an eminent mount adioyning to Hierusalem, and at this time the Iewes were the u 1.112 people of God, and Hierusalem the x 1.113 citie of God. A•• y 1.114 Sal••m was his taber∣nacle, and his dwelling in Sion. Whereas therefor S. Mat∣thew, Tell ye the daughter of Sion, he meaneth, z 1.115 vsing a sy∣necdoche, Hierusalem. And whereas Zachary names Hierusalem, he a 1.116 meaneth the Church of God ouer the face of the whole earth, of which Hierusalem is a figure, and so the text i•• to be construed typically, not topically, for this ioy concernes the Gentile so well as the Iew, the

one as the roote, the other as the branch, as Paul shew∣eth in his epistle to the Rom. cap. 11. Indeed Christ is the glory of his people Israel, but he is the light of the Gentiles, illuminating all such as sit in darknes, and in the shadow of death.

Heere then obserue, that Christ is the Churches ioy, and only the Churches ioy: dumb Idols are the Gentiles ioy: Mahumet is the Turks ioy: Circumcision is the Iewes ioy: Antichrist is the Babylonians ioy: the Diuell C••licuts ioy: but onely Christ is our ioy: We b 1.117 will re∣ioyce and be glad in thee: c 1.118 I am my beloueds, and my be∣loued is mine: Christ is so much the Churches, as that he is none others ioy: for as d 1.119 Cyprian and other Catholike Doctors, He that hath not the Church for his Mother, hath not God for his Father: and he that hath not God for his Father, hath not Christ for his Sauiour. e 1.120 Per por∣tam Ecclesia intramus in portam paradisi: No Church, no Christ; no Christ, no ioy.

This exultation appertaines only to the Church: He that is not a sonne of Sion, a Citizen of Hierusalem, is in the f 1.121 gall of bitternes, and hath no part nor portion in this happines.

Now concerning the act, the matter is, to reioyce.

The maner, greatly to reioyce, with iubilation and shouting.

It is a receiued opinion in the world, that religion doth dull our wits, and daunt our spirits, as if mirth and mischiefe w••nt alway together: but it is taught and felt in Christs schoole, that none can be so ioyfull as the faithful, that there is not so merry a land as the holy land, and therefore Zachary doth double his exhortation, Re∣ioyce greatly shout for ioy: and g 1.122 Zophony doth triple it, Re∣ioyce •• daughter Sion, be ye ioyfull ó Israel, be glad with all thine heart ô daughter Hierusalem: Exulta, laetare, iubila.

Now iubilation, as the h 1.123 Fathers obserue, is so great a ioy, that it can neither be smothered nor vttered: i 1.124 Hila∣ris cum pondere virtus. In the words of Christ, k 1.125 My yoke

is easie, my burde•• is light. A new yoke is heauie, but when it is worne and dried it waxeth easie: Christ therefore did first weare and beare this yoke, that it might be sea∣soned and made light for vs: he commanded vs to fast, and himselfe did fast: he commanded vs to pray, and himselfe did often pray: he commanded vs to forgiue one another, and himselfe pardoned. Againe, when he saith, My yoke is sweet, and my burden is light, he doth insinuate, that the yokes of other are bitter, and their burdens heauie: that it is a sorie seruice to be Sathans vassall, or the worlds hireling, so that the good man takes more delight in performing his dutie, then the wicked can in all his villanies & vanities. I was glad, saith l 1.126 Dauid, when they said vnto me, we will goe into the house of the Lord. And Psalm. 84.2. My soule hath a longing desire to enter into the courts of the Lord. And Psalm. 81. Sing we merily to God, &c.

An vpright Christian is a Musician, a Physician, a Law∣yer, a Diuine to himselfe: for what is sweeter Musicke than the witnes of a m 1.127 good conscience? What is better Physicke n 1.128 then abstinere & sustinere: good diet, and good quiet? what deeper counsell in Law, o 1.129 then in hauing nothing to possesse all things? and what sounder Diui∣nitie, p 1.130 then to know God and whom he hath sent, Iesus Christ? On the contrary, the wicked is q 1.131 wearied in his wayes, and discontented in his courses. A malitious man is a murtherer of himselfe, the prodigall man a theese to himselfe, the voluptuous man a witch to himselfe, the couetous man a diuell to himselfe, the drunkard all these to himselfe, a murtherer to his bodie, a theese to his purse, a witch to his wit, a diuell to his soule. The blinde r 1.132 Poet saw so much:

—Semitacertè Tranquillae per virtutem ••atet vnica vita.

s 1.133 Sal••ia••••s hath pithily comprehended all in a few words, N••mo al••orum sensu miser est sed suo: & ideo non possunt cuiusquam falso iud••cio esse miseri, qui sunt verè su••

conscientiá beati: hoc cun••tis beatiores sunt religiosi, quia & habent quae volunt; & meliora quàm quae habent omninò ha∣bere non possunt. Fi••ei praesentis oblectamenta capiunt, & beatisudinis futurae praemia consequentur.

Hitherto concerning the Prophets exultation: his ex∣altation followeth, Ecce rex tu••s, &c. The word Behold in the Bible is like Iohn the Baptist, alway the forerunner of some excellent thing: and indeed all our comfort con∣sists in this one sweet sentence, Behold thy King commeth vnto thee.

Behold,] looke no more for him, but now looke on him; t 1.134 Happy are the eyes which see the things that ye see.

King,] a reall and a royall Prince:

• Reall in regard of his
• ...
  • right, and that by a v 1.135 thr••efold title:
  • ...
    • ...iure creationis.
    • ...merito redempti∣onis.
    • ...don•• patris.
  • might, as being the Lord, vers. 3. who commands, and it is done, vers. 6. for he can doe whatsoe∣uer he will, and more then he will. A royall Prince both in his affections and actions.

A tyrant doth rob and spoile the people, but the Mes∣sias is Iesus, a Sauiour of his people: Matth. 1.21.

A tyrant is a wolfe to scatter and destroy the sheepe, but Christ is the good shepheard, who gaue his life for the sheepe: Iohn 10.11.

Thy] x 1.136 promised vnto thee: borne of thee: bred vp with thee: flesh of thy flesh, and bone of thy bone: not euery ones King: for Satan is Prince of the world: but thy King: for he is God of y 1.137 Israel: his comming was suf∣ficient for the whole world, but efficient only for Sion. Or thy King, because it is not enough to confesse in ge∣nerall that Christ is a King: for the Diuell himselfe be∣leeues the z 1.138 Maior of the Gospell: but the daughter of Sion must assume and beleeue the Minor, that Christ is her King, Esay 9.6. To vs a child is borne, to vs a Sonne is giuen. There is great diuinitie, saith a 1.139 Luther, in Pronouns: a great Emphasis in nobis and noster, as b 1.140 Bullinger & Cal∣uin note.

Commeth] c 1.141 Christ is the way: we d 1.142 wanderers out of the way: e 1.143 so that if the Way had not found vs, we neuer should or could haue found the way, f 1.144 nec opibus, nec ope∣ribus, nec opera.

Vnto thee] g 1.145 tibi, sicredis: contra te si non credis: if in∣credulous, against thee: but if beleeuing, for thee: for thy, not his good; he i 1.146 gaue himselfe for thee: k 1.147 Nas∣cens se dedit in socium, conuescens in cibum, moriens in pre∣tium, regnans in praemium. See Epist. Dom. 3. Quadrages.

What could haue been said lesse, and yet what canst thou wish for more? for if Chr••st be a King, then he is able: if thine, then willing: if he come, he respects not his paine: if he come vnto thee, he regards not his profit: and therefore reioyce daughter Sion, shout for ioy daugh∣ter Hierusalem. These glosses are common in the Fathers and Friars, and I shall often touch vpon them, especially Epist, and Gospell on Christmas day.

• The second part of this Gospell insinuates how wee must entertaine Christ in our Thoughts.
• The second part of this Gospell insinuates how wee must entertaine Christ in our Words.
• The second part of this Gospell insinuates how wee must entertaine Christ in our Deeds.

For the first: we must beleeue Christ to be that Iesus, vers. 11. that great Prophet, who is the Messias and Sa∣uiour of the world.

For the second: wee must professe and confesse this faith, hauing Hosanna in our mouthes, and crying, Bles∣sed is he that commeth in the Name of the Lord, Hosanna in the highest, vers. 9.

For the third: we must spread our garments in the way, cut downe branches from the trees, and straw them in the passage, vers. 8. l 1.148 that is, forsake all, and follow Christ, profering and offering our selues whollie to his seruice: or, as the Epistle doth expound the Gospell, see∣ing our saluation is neere, the night past, and the day come, let vs cast away the works of darknes, and put on the armour of light, &c.

I am occasioned here iustly to direct their ignorance who do not vnderstand, and correct their obstinacie who

will not vnderstand the wisdome of the Church, so fitly disposing of the Gospels and Epistles, as that often the one may serue for a Commentary to the other. As heere S. Matth. Behold thy King commeth: And S. Paul, Our saluation is nigh, and the day is come. S. Paul doth aduise, not to make prouision for the flesh: and S. Matthew reports, how the people accompanying Christ, spread their gar∣ments in the way.

S. Paul commands loue in all men, S. Matthew com∣mends loue in these men, who gaue such entertainment vnto Christ.

The whole Gospell is a l 1.149 liuely picture of the Church, in which are foure sorts of persons especially:

• 1. Christ, who is King and head, verse 5. and 12.
• 2. Prophets, who loose men from their sinnes, and bring them vnto Christ, verse 2. and 7.
• 3. Auditors, who beleeue that Christ is the Messias, openly professing this faith, Hosanna to the Sonne of Da∣uid, vers. 9. and manifesting this faith also by their works in obeying the Ministers of Christ, verse 3. and perfor∣ming the best seruice they can, verse 8.
• 4. Aduersaries, who much enuy Christs kingdome, saying, Who is this? verse 10.

Concerning Christs seueritie toward those who play∣ed the Merchants in the Temple, See Gospell, Dom. 10. post Trinit.

Epist. ROM. 15.4.

Whatsoeuer things are written aforetime, they are written for our learning, &c.

THis Scripture containes in it three things concer∣ning the Scripture:

• What it is written. Shewing the Scriptures authority.
• When aforetime. Shewing the Scriptures antiquity.
• Why for our learning. Shewing the Scriptures vtility.

For the first: things only told, passing thorough many mouthes, are easily mistold: it is long ere we get them, and we soone forget them: Almighty God therefore commanded that his Law should be written in bookes, and engrauen in stone, that the syllables thereof might alway be in our eyes, so well as the sound in our eares, and that for two causes especially:

• 1. That the godly man might m 1.150 exercise himselfe therein day and night.
• 2. That the wicked might neither n 1.151 adde to it, nor detract from it.

In like maner, albeit the o 1.152 sound of the thundring A∣postles went out thorough all the earth, and their words vnto the ends of the world: yet the Spirit of wisedome thought it meete that there should be a treatise written of p 1.153 all that Christ did and said: and that q 1.154 from point to point: entituled, r 1.155 The Booke of the generation of Iesus Christ. The Scripture then is a Bible, because written: and the Bible, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in many respects excelling all o∣ther bookes, especially for the maker and matter, in so much that S. Paul saith, s 1.156 If an Angell from heauen preach otherwise, let him be accursed. And t 1.157 Iustin Martyr goes yet further: If Christ himselfe should preach another God, or another Gospell, I would not beleeue him: Ipse non crederem Domino Iesu.

This doctrine makes against vnwritten verities of Pa∣pists, and fond reuelations ofu 1.158 Anabaptists, and factious interpretations of Schismatikes, and impudent conceits of x 1.159 Libertines; all which equall their owne phantasies with the Scriptures authority.

The Papists and Schismaticks are all for a speaking Scripture: the Libertines and Anabaptists are all for an infused scripture: the true Catholicks only for the writ∣ten scripture; y 1.160 to the Law, and to the Testimony. z 1.161 Thy word is a lanterne vnto my feet, and a light vnto my paths.

The second point to be considered is, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, scriptures written aforetime, being the first booke so well as the best booke: for as a 1.162 Tertullian was wont to call Praxeas, hesternum Praxean: so we may terme the most ancient Poets and Philosophers, in comparison of Moyses, vpstart writers. b 1.163 Omnia Graecorum sunt n••ua & heri. As Galaton painted Homer vomiting, Reliquos verò poetas ea quae ipse euomuisset haurientes: to signifie, saith c 1.164 Aelian, that he was the first Poet, and all other, as well Greeke as Latine, but his apes.

In like maner Moyses is called by d 1.165 Theodoret, Oceanus theologiae, the sea of Diuinitie, from whom all other wri∣ters as riuers are deriued. The which point as it is excel∣lentlie confirmed by Theodoret, e 1.166 Clemens, f 1.167 Iosephus▪ and others, so it is ingeniously confessed euen by the heathen Historiographers: g 1.168 Eupolemus lib. de Iudaea•• regibus, a∣uoweth Moyses to be the first wise man: h 1.169 Plato. that a barbarous Egyptian was the first inuentor of Arts, i 1.170 Appion, Ptolomey, Palaemon, haue granted the same: and vpon the point, Strabo, Plinie, Cornelius Tacitus, and o∣thers, as ••icinus reports, lib. de religione Christiana, cap. 26. To demonstrate this more particularly; The Troian war is the most ancient subiect of human history: but Tr••y was taken in the dayes ofk 1.171 Dauid. about the yeare of the world, l 1.172 2788. and Homer flourished m 1.173 anno 3000. whereas Moyses was borne n 1.174 anno 2373.

Secondly, this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 o 1.175 confutes the Marcionites

and Manichees, and all such as reiect the old Testament. For the place, to which the text hath reference, is taken out of the 69. Psalme, verse 9, that the scriptures of Mo∣ses and the Prophets are written for our instruction. It is plain by Christs iniunctiō, p 1.176 Search the Scriptures: as also by that of our Apostle, 1. Cor. 10. These things happened vnto them for ensamples: and were written to admonish vs vpon whom the ends of the world are come. If all little histo∣ries, then much more the great mysteries are our schole∣masters vnto Christ: Let vs examine therefore the third obseruable point, concerning the Scriptures vtilitie; Whatsoeuer things are written afore time, they are written for our learning. The Scripture (saith Paul) is the peoples instruction: the Scripture, say the q 1.177 Papists, in the vulgar tongue, is the peoples destruction. The Scripture, saith r 1.178 Paul, doth make the man of God absolute: the Scripture, say the Papists, in a knowne language, makes men here∣ticall and dissolute; but the Bible makes men heretikes, as the Sunne makes men blinde: and therefore s 1.179 Wickliffe truly; To condemne the word of God translated in any language for heresie, is to make God an heretike.

Not to presse this place nor vrge any other scripture, we may beate the Rhemish and Romish in this controuer∣sie with their owne weapons, Antiquitie and Custome. For it is t 1.180 acknowledged that the Christians in old time read the Bible to their great edification and increase of faith in their mother tongue. The u 1.181 Armenians had the Psalter, and some other peeces of Scripture translated by S. Chrysostome. The Sclauonians by S. Hierome: the Goths by Vulpilas, and that before he was an Arian: The Italians three hundred yeers since by Iames Archbishop of Genua: and the Bible was in French also two hundred yeeres a∣goe. Beside these, the x 1.182 Syrians, Arabians, Aethioptans, had of ancient time the Scriptures in their seuerall lan∣guages; as it is manifest by those portions of them, which are at this day brought from their countries into this part of the world.

To speake of our owne countrey; venerable Beda did translate the whole Bible into the y 1.183 Saxon tongue, and the Gospel of S. Iohn into English. K. z 1.184 Alfred also con∣sidering the great ignorance that was in his kingdome, translated both the Testaments into his natiue language. Queene Anne, wife to Richard the second, had Scrip∣tures translated in the vulgar, as Thomas Arundel, then Archbishop of Yorke and Chancellor of England, men∣tioned at her funerall sermon, anno a 1.185 1394.

Moreouer; in a Parliament of this King Richard there was a bill put in to disanull the Bible trāslated into Eng∣lish, vnto which Iohn Duke of Lancaster answered, and said: We will not be the refuse of al men; other Nations haue Gods lawes in their owne language. Thomas A∣rundel, as we reade in the constitutions of b 1.186 Linwood, be∣ing translated vnto the sea of Canterburie, made strait prouision in a Councell holden at Oxford, that no ver∣sion set out by Wickliffe or his adherents should be suffe∣red, being not approued by the Diocesan.

It is apparent then out of our owne Chronicles, that the Bible was turned into the mother tongue before and after the Conquest; before and after the time of Wickliffe; before and after the daies of Luther: and all this paine was vndertaken by good and holie men, that the peo∣ple of God reading and vnderstanding the Scripture, through patience and comfort of the Sonne might haue certaine hope of another life.

As then I condemne the malice of Papists in forbid∣ding; so likewise the negligence of carnall Gospellers in forbearing to reade those things aforetime written for our learning. Our forefathers heretofore spared neither cost nor paine: they ventred their crownes and their heads too for the new Testamēt in English, translated by Master Tyndall: and when they could not heare the Gos∣pell in the Church publikely, they receiued much com∣fort by reading it in their houses priuately: the very chil∣dren became fathers vnto their parents and begat them

in Christ, euen by reading a few plaine Chapters vnto them in a corner: but in our time, when euery shop hath Bibles of diuers translations, editions, volumes, annota∣tions, the number of those who can read•• is but small, the number of those who doe reade is lesse, the number of those who reade as they should, least of all. If a lear∣ned Clerk should ••en a treatise for thy particular instru∣ction, thou wouldest instantly with all diligence peruse it. If a Nobleman should send thee gracious letters con∣cerning thy preferment, thou wouldest with all dutifull respect entertaine thē. If thy father, or some other friend, taking a iourney into a farre countrey, should penne his Will, and leaue it in thine hands and custody, thou woul∣dest hold it as a great token of his loue. Behold the Bi∣ble is written by Wisedome it selfe for our learning, that we may be perfect vnto all good workes. It is Gods c 1.187 E∣pistle, and Letters patent, wherein are granted vnto vs many gracious immunities and priuiledges: it is his Te∣stament wherein all his will is reuealed, whatsoeuer hee would haue done or vndone: and therefore let vs pray with the Church, that wee may in such wise reade holie Scriptures, heare, mark, learne and inwardly digest them, that by patience and comfort of Gods holie word, wee may embrace and euerhold fast the hope of euerlasting life: through Iesus Christ our Lord. Amen.

The Gospel. LVKE 21.25.

There shall be signes in the Sunne, &c.

• THe d 1.188 Sunne of righteousnesse appeareth in three signes:
  • ...Leo.
  • ...Virgo.
  • ...Libra.

First roring as a Lion, in the Law: e 1.189 so that the people could not endure his voyce. Then in Virgo, borne of a f 1.190 Virgin, in the Gospell: in Libra, weying our workes in his g 1.191 ballance at the last and dreadfull audite. Or there

is a three-fold comming of Christ, according to the

• three-fold difference of time
  • Past.
  • Present.
  • Future.

• Which h 1.192 Bernard hath vtte∣red elegantly: venit
  • ...ad homines.
  • ...in homines.
  • ...contra homines.

He came among men in time past, when as the Word was made i 1.193 flesh and dwelt among vs: hee comes into men in the present by his grace and holie Spirit: Apoc. 3. 20. Behold I stand at the doore and knocke. He shall in the future come against men, to iudge both the quicke and the dead: but the Sonne of man hath but two commings in the forme of man: his first comming in great meeknes, his second in exceeding maiestie. At his first comming he rode vpon an asse: in his second (as it is here said) he shall ride vpon the clouds. In his first comming he came to be iudged: in his second, he comes to iudge. In his first com∣ming the people did triumph and reioyce, crying Hosan∣na: but in his second comming the people shall bee at their wits end for feare, and for looking after those things which shall come on the world.

In that therefore the Church hath adioyned this Gos∣pell of his second comming vnto that other of his first comming; it doth teach all Teachers this lesson, that their song be like Dauids, of k 1.194 iudgement and mercie; that in all their sermons they mingle faith and feare; l 1.195 that they preach Christ to be a Iudge so well as an Aduocate. This method Christ himselfe did vse, who did as well expound the Law, as propound the Gospell; who de∣nounced woe to the proud Pharisies, and pronounced blessednesse to the poore in spirit; m 1.196 who powred wine and oyle into the wounds of him that was halfe dead: oyle which is supple, wine which is sharpe: and when he departed he gaue to the host two pence, n 1.197 that is, to the Preachers who take charge of him, the two Testaments, and willed them to temper and applie these two till hee

come againe, that thinking on the Gospell we might ne∣uer despaire, and thinking on the Law wee might neuer presume: that looking vpon Christs first comming wee might reioyce; and expecting his second comming wee might feare: because there shall be signes in the Sunne and in the Moone, &c.

In handling whereof I will not trouble you with idle curiosities: only note two plaine points:

• Especiallie, to wit, the Certaintie Of Christs second comming.
• Especiallie, to wit, the Vncertaintie Of Christs second comming.

The certaintie, that he shall come: the vncertaintie, when he shall come.

• The certain∣tie is declared heere by
  • ...Words:
    • Affirmed barely: vers. 27. They shall see the Son of man come in a cloud, &c.
    • Enforced with an asseueratiō: verse 22. Verily I say vnto you, &c. adding further a perēptory conclusion: vers. 33. Heauen and earth shall passe away, but my words shall not passe away.
  • Wonders: vers. 27. There shall be signes, &c.

The words are spoken by Christ: as it is apparent vers. 8. Now Christ is truth: Ergo, this prophesie cannot be false. That which hee foretold touching Hierusalem in this Chapter, is in euery particular come to passe: why then should this prophesie be thought vntrue, concerning the worlds destruction, when as that other was true concer∣ning Hierusalems desolation?

Zachary foretold that the Messias in his first comming should in meekenesse ride vpon an asse, and, as S. o 1.198 Mat∣thew reports, all that was done: behold here a greater than Zachary tels vs that the Messias in his second com∣ming shall ride vpon the clouds: and shall we doubt of his word, who is that eternall Word? shall wee beleeue Zachary, who was but one of the small Prophets, and

shal we distrust him who is that great Prophet? Ioh. 6.14.

But because men will not beleeue him vpon his bare word, who made all the world with his word: Psal. 33.9. He spake, and it was done: he doth vse an oth and earnest asseueration in the 32. verse, Verily, I say vnto you. &c. Because there is none gr••ater then ••imselfe, he doth sweare by himselfe, Truth doth prot••st by Truth, This generation shall not passe, till all be fulfilled.

The word generation hath perplexed as well old as new writers exceedingly. Sometime generation in scrip∣ture signifieth an age: As p 1.199 one generation passeth, and a∣nother commeth: and q 1.200 the truth of the Lord endureth from generation to generation▪ that is, euer, from age to age. Now r 1.201 generation in this acception is 100. yeares. So Nestor is said to liue 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, three ages, that is, three hundred yeares: and therefore some Diuines haue referred this vnto the destruction of Hierusalem only, which happened within an hundred yeares after this prophesie: so learned s 1.202 Erasmus and Beza construe the place, both of them, interpreting the word aetas: and the translators of Geneua following them in our lesser Eng∣lish Bible, This age shall not passe: but as well the transla∣tion as obseruation is defectiue, because Christ saith here, This generation shall not passe, till all these things be done, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not only those which concerne the deso∣lation of Hierusalem, but all those likewise which con∣cerne the worlds end.

t 1.203 Other by this generation vnderstand the nation of the Iewes, as Luke 17.25. The sonne of man must be re∣proued of this generation: and Math. 23.36. All these things shall come vpon this generation: that is, this nation.

S. u 1.204 Hierom by generation vnderstands all mankinde, as if Christ should say, the generation of men shall con∣tinue till all be fulfilled, and then in fine they shall ac∣knowledge that I spake the truth.

x 1.205 Chrysostome, y 1.206 Theophylact, Euthymius, expound this of that generation onely z 1.207 which seeke God; of Gods

elect and faithfull people, as if Christ should speake thus, Albeit there be signes in heauen, and troubles on earth, yet a 1.208 hell gates shall not preuaile against the Church: b 1.209 I am with you alway, saith Christ, vntill the end of the world. The generation of such as beleeue in me shall not passe, till all this be fulfilled: and therefore let none of my followers be discouraged, but rather lift vp their heads, in that their redemption is so neere. This exposi∣tion I take to be both pertinent and profitable, because Christ in this Chapter had foretold, that his Disciples should be persecuted and brought before Kings and Princes for prosessing his Gospell, verse 12. Yet this ge∣neration shall not passe, but there shall be a Church al∣way to confesse the faith in despight of the Diuell. c 1.210 The Church one day shall passe too, but not till these things be done, then in the end it shall inherit a better posses∣sion in Gods owne kingdome without end.

d 1.211 Other by generation vnd••rstand all that time be∣tweene Christs first comming and his last; for the whole world being diuided into three generations, a time be∣fore the law, a time vnder the Law, a time after the Law▪ the time of the Gospell is Hora nouissima, the last houre: 1. Epist. Iohn 2.18. and, We are they vpon whom the ends of the world are come, 1. Cor. 10.11. so that ye shall not looke for another Gospell, or another change; for the prea∣ching of this Gospell and the world shall end together.

e 1.212 Other by generation vnderstand not only the Iewes, or the Christians, or all men only, but the whole vniuer∣sall world, termed elsewhere the Creature. This genera∣tion, that is, this world, in which all things are generated, shall not end till these signes, forerunners of it ruine shall come to passe. So Christ interprets himselfe in the verse following, Heauen and earth shall passe, but my words shall not passe a••ay. That is, howsoeuer the earth be moue∣able, and the powers of heauen shake: though both wax old as doth a garment, and all things in them are subiect to mutation and change, yet f 1.213 Christ is yesterday, and

to day, the same also for euer: so that if you will credit Christ, either vpon your owne reason and experience, or vpon his word and oath, beleeue this also, that he shall come riding on the clouds with great power and glory to iudge both the quick and the dead.

Secondly, Christs comming to iudgement is shewed heere by wonders in heauen, in earth, and in the sea, which shall be like harbingers of that dreadfull and ter∣rible day: There shall be signes in the Sunne, and in the M••one, and in the earth: the people shall be at their wits end through despaire: the sea and the water shall rore, &c.

Euery man is desirous to buy the Kalender, that at the beginning of the yeare he may know what will happen in the end: Merchants and Husbandmen especially, that they may see this yeare what dearth, or death, or other accidents are likely to ensue the next yeare. g 1.214 Behold then here Christs Prognostication, foretelling by signes in the Sunne, and in the Moone, and in the Starres, what shall come to passe in the end of our yeares, as also, what shall betide vs in the new yeare, the world to come. The h 1.215 Ma∣thematicians of the world neuer mentioned or dreamed of an vniuersall eclipse of the Sunne and Moone toge∣ther, only Christs Almanacke reports this. I purpose not in particular to discusse any curious question, but only to note in generall, that these wonders in heauen, and extra∣ordinarie troubles on earth, are manifest forerunners of the worlds ruine; that as we know Summer is neere when the trees bud, so when we see these things come to passe, we may be sure that the kingdome of God is nigh: for as a man that is dying hath many phantasies, euen so, saith Chrysostome, the world declining shall haue manifold er∣rors, in so much if it were possible Gods elect should be deceiued. Matth. 24.24.

Aristotle could not conceiue the world should haue an end, because he thought and taught it had no begin∣ning: but diuine Plato who liued in Egypt, and read (as it is i 1.216 supposed) the bookes of Moyses, acknowledged the

worlds creation, and so subscribed to the worlds destru∣ction, holding this axiome, Quod oritur, moritur, That which hath a beginning, hath an end. Whatsoeuer hath an end, had a beginning; the which is to be construed of compounded elementarie substances, subiect to genera∣tion and corruption, as all things in this world are. For as we reade in scripture, Some things haue a beginning, but no end, as Angels, and the soules of men.

Some things haue no beginning, but yet haue an end, as Gods eternall decrees.

One thing, to wit, Ens Entium, Almighty God, hath neither beginning nor end: k 1.217 who only hath immorta∣litie of all other things: the l 1.218 first and the last: and yet in himselfe there is neither first nor last.

Some things haue both a beginning and end, as the world, which had a creation, and is subiect to corruption.

m 1.219 The world passeth away, and the glory thereof, and then when as the powers of heauen shall be shaken, and the n 1.220 element shall melt with heat, and the earth with the works that are therein shall be burnt vp, then the sonne of man shall come in a cloud with power and great glory.

Now this certainty of Christs comming to iudgement

• affordeth abundant matter of comfort to the godly.
• affordeth abundant matter of terror to the wicked.
• affordeth abundant matter of instruction to both.

Comfort to Gods elect: for when these things come to passe, then, saith Christ in 28. verse, Lift vp your heads, for your redemption draweth neere. Now you are prosecu∣ted and persecuted, deliuered vp to the Synagogues, and cast into prison, but at that great assise there shall be a ge∣nerall goale deliuery, and you that haue done good, shall goe into euerlasting ioy, and your enemies who haue done euill, into euerlasting fire. Heere ye mourne, but hereafter all teares shall be wiped from your eyes: here ye sow in hope, but then ye shall reape with ioy; when as ye shall see the sonne of man comming in the clouds, &c. As God is the God of comfort, so his booke is the booke

of comfort: Whatsoeuer things are written aforetime, they are written for our learning, that wee through patience and comfort of the Scriptures might haue hope.

The very soule of all the Bible is the Gospell: and the summe of all the Gospell is the Creede: and the maine point of all the Creed is that article concerning our re∣surrection and hope of eternall glorie, when Christ shall appeare. The Church then hath well a••nexed that Epistle to this Gospell, as a consolation against desolation. By the booke of comfort, wee know that our Redeemer li∣ueth, and that he will come againe to iudge and reuenge our cause.

We beleeue that an eternall kingdome was secretly granted vnto vs in our election, openly promised in our vocation, s••aled in our iustification, and that possession shall bee giuen in our glorification: when as the Iudge of the world shall say, Come ye blessed of my Father, inherit ye the kingdom prepared for you from the foundations of the world. o 1.221 When the Lord himselfe sh••ll descend from heauen with a shout, and with the voyce of the Archangel, and with the trumpet of God; we sh••ll be caught vp in the clouds to meete him, and so shall euer be with him. And therefore pray wee daily, Thy kingdome come: Come Lord Iesus, come quickly. Amen.

Now as this is comfortable to good men, so most ter∣rible to the wicked: as Christ, vers. 26. Their hearts shall 〈◊〉〈◊〉 them for feare. They p 1.222 shall seeke death in those da••es, and shall not finde it. And, as it is Apocal. 6.16. They shall s••y to the mountaines and rocks, fall on vs, and hide vs from the presence of him that sitteth on the throne, and from the wrath of the Lambe. This hath been their day, wherein so farre as they could they haue done their will; the next is the Lords day, wherein they must suffer his will; q 1.223 a day of anger, a day of trouble and heauinesse; a day of destruction and desolation; a day of obscuritie and darknesse; a day of clouds and blacknesse. The reprobate shall see the sonne of man in the clouds aboue, to condemne them: beneath,

hell mouth open readie to deuoure them: before, the di∣uels haling them: behinde, the Saints and all their dea∣rest friends forsaking them: on the left hand, their sinnes accusing them: on the right, iustice threatning them: on all sides, the whole world made a bone fire terrifying them; to goe forward, insupportable; to goe backe, im∣possible; to turne aside, vnauailable: no maruell then if at the worlds end, men be at their wits end.

Thirdly, this administreth instruction vnto all: for as it is in the Epistle: Whatsoeuer things are written afore∣time, are written for our instruction. And this is so good a lesson, that if we could obserue it well, wee should neede no more teaching: so saith the Wiseman, r 1.224 Remember the last things, and thou s••alt neuer doe amisse.

The last things are foure:

• Death.
• Iudgement.
• Heauen.
• Hell.

But the chiefe is iudgement: for all the rest attend it. Death is vsher to iudgement going before; Heauen and Hell executioners following after. Death would not bee so fearfull, if iudgement did not follow: Hell would not be so painfull, if iudgement went not before: without it heauen would not be desired, nor hell feared. Hee then that remembers the last day, remembers in it all the last things: and he that remembers the last things, cannot do amisse. Wherefore let vs euer embrace that godly medi∣tation of S. ••••••rome: Wheth••r I eate or drinke, or whatsoe∣uer I doe else, I thinke I h••••re the last tr••mpe: Arise ye•• dead and come vnto i••dgement. The consideration of the worlds destruction is a suffi••ient instruction to keepe good men in honest courses, & to terrifie bad men from euill waies. Italians, in a great thunder, vse to ring their bels, and discharge their cannon shot, that the roring of the one, may lessen the terror of the other. s 1.225 In like sort Satan hangs tinckling cymbals on our eares, and de∣lights vs with the vanities and musicke of the world, that

we may forget the sound of the last trumpe, and so that t 1.226 day be seene, before foreseene of most.

As it is certaine that Christ shall come; so most vncer∣taine when he shall come: for he speakes of the time not definitly, but indefinitly: vers. 25. Then there shall be signes: vers. 27. Then shall they see the Sonne of man comming in a cloud: vers. 28. When these things come to passe, then look vp, for your redemption draweth neere. But how neere now? u 1.227 no man or Angel can tell. x 1.228 Esay saw God in his throne, and the Seraphims stood vpon it, couering his face with two wings, and his feet with two wings: his face, y 1.229 kee∣ping vs from the secrets of Gods eternall predestination in the beginning: his feete, not disclosing when he will come to iudge the world in the end.

The certai••tie then of this vncertaintie, may teach vs not to bee z 1.230 curious or carelesse; not curious, for why should we presume to know more then other men? more then all men? more then Angels? more then Christ him∣selfe? It is a kinde of sacriledge, saith a 1.231 S••l••ianus, to breake into Gods holie place, and prie into his secret sanctuarie, and to know more then he would haue vs to know.

Christs Apostles were his Secretaries, his especiall fa∣uourites and followers, from whom hee kept nothing which was for their good, and yet he said vnto them, b 1.232 It is not for you to know the times or the seasons, which the Father hath put in his owne power. The glorious An∣gels abound with much knowledge, naturall, experimen∣tall, reuealed, hauing farre better meanes of knowledge then wee: forasmuch as wee know the Creator by the creatures; whereas they know the creatures by the Crea∣tor. c 1.233 Opus habet humana anima, quasi quodam vehiculo Creaturae, vt adcognitionem Creatoris assurgat. Cùm è con∣trà longè perfectius angelica natura in Creatore notitiam habet creaturae: Angels alway d 1.234 behold the face of God in heauen, in which as in a glasse they see much more then is possible for vs on earth to discerne. Let not then

an heauie lump of clay presume to know more then hea∣uens heralds: and yet Christ, to satisfie further our curio∣sitie, saith in the 13. of Marke▪ that himselfe knowes not that day and houre. Now e 1.235 the disciple is not aboue his ma∣ster, nor the seruant aboue his Lord: It is enough for the disciple to be as his master is, and the seruant as his Lord. He is a foole that will be wis••r then Wisedome it selfe: but Christ as man was either ignorant of it, or else had no commission to reueale it: or as f 1.236 Aq••in; Dicitur nescire, quia non facit scire: Hee is said himselfe not to know, be∣cause he g 1.237 would not haue vs to know. Such as will en∣quire more touching that text, may see Sixt. Se••en. Bib. sent. lib. 6. annot. 105. Soarez Conimbricen. traect. 3. in Mat. Bellarm. lib. de anima Christ 1. cap. 5 sect. ••am de quarto. Ian∣sen. concord. cap. 124. Maldonat. in Matth. 24.36. I will end with the saying of h 1.238 Augustine: Ne nos addamus inquirere, quod ille non addidit dicere. i 1.239 Let vs not seeke the things that are too hard for vs: but that which God hath commanded let vs thinke vpon with reuerence. k 1.240 Secret things b••long to the Lord; reuealed things vn∣to vs.

Secondly, this vncertaintie of Christs second com∣ming, may teach vs not to be carelesse: Nam ideo latet vl∣timus dies, vt obseruetur omnis dies: God would haue vs ignorant of the last day, that we might be vigilant euery day. This vse Christ makes in the words immediatly fol∣lowing my text: and Matth. 24.42. and Mark. 13.33. It behoueth vs, vpon whom the ends of the world are come, to bee more watchfull: because Satan is growne more wrathfull, Apocal. 12.12.

—l 1.241 as Lysards cut in peeces, Threat with more malice, though with lesser might: And euen in dying shew their liuing spight.

The Father of mercies and God of compassion increase our faith, and fill our lampes with oyle, that when the Bridegrome shall come, wee may meete him, and enter with him into the wedding; m 1.242 where there is ioy be∣yond

all ioy, pleasure without paine, life without death, euery thing that is good, without any thing that is euill. Amen.

The Epist. 1. COR. 4.1.

Let a man this wise esteeme vs, euen as the Mini∣sters of Christ, &c.

THe people of n 1.243 Corinth in Pauls age, like the people of o 1.244 England in our time, were very factious and hu∣morous, extolling some Preachers, and despising other indiscreetly, without either iudgement or loue. S. Paul therfore rebukes sharply this insolent rashnes, and shew∣eth in this scripture, 1. What euery man should iudge, verse 1. Let a man &c.

2. What he should not iudge of the Preachers: in

• which point he doth
  • 1. report, verse 2.
  • 2. reproue their fault, and that two wayes:
    • 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by way of correction, I passe very little to be iudged of you, &c. vers. 3.4.
    • 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by way of direction, He that iudgeth is the Lord, and therfore iudge nothing before the time, vers. 5.

Let a man] Whereas the Corinthians ascribed either too much or too little to their teachers, our Apostle shew••s a p 1.245 meane, Let a man this wise &c. neither mag∣nifying them as Christ, for they are not Masters but Mi∣nisters, and yet not vilifying them as ordinary seruants in Gods house, for they are stewards, and that of Gods own secrets.

Albeit Paul q 1.246 plant, and Apollos water, only God gi∣ueth increase. Paul r 1.247 planted in preaching, Apollos wate∣red in baptizing: some plant by their words, other water by their works: some plant by doctrine, other water by their exhortation: some plant by speaking,

other water by writing, but in all God is all.

He that planteth is nothing, he that watereth is nothing, s 1.248 that is, no great thing, no principal agent, but a subordi∣nate instrument: wherefore let not a man boast in 〈◊〉〈◊〉, Whether it be Paul or Apollos, or Ce••has, or the word 〈◊〉〈◊〉, or death; whether the•• be things present, or things to come. euen all are yours and ••e Chri••ts▪ and Christ Gods. If then the Preachers are yours, and you are Christs, and Christ Gods, t 1.249 as of him, and through him, and for him are all things, so vnto him, and not vnto men, giue all the praise and glory.

Let a man esteeme vs not as Christ, but as the Mini∣sters of Christ, not as Lords, but as stewards in Gods house: now stewards administer not their owne goods but their masters, and one day must account for them, and therefore ye must haue, and we behaue our selues as accountants. u 1.250 Antichrist then is not the vicar of God, but a factor of Satan, in preaching his owne Decrees, and equalling them with the diuine law.

But albeit Preachers are seruants, yet are they not meane, but high stewards: and this is an exceeding great dignitie to be Christs mouth, Christs voice, Christs mes∣sengers, Christs angels, in so much as x 1.251 he that receiueth them, receiueth him, and he that despiseth them, despiseth him, as ambassadours speaking from him, and for him, as our Apostle y 1.252 elsewhere. They be not only common ambas∣sadors, but legati à latere, stewards of his hidden secrets: not only dispensatores ministeriorum as in the vulgar La∣tine; but z 1.253 according to the originall, mysteriorum, ad∣ministers of his sacraments, which are mysteries, and Preachers of his faith, which is a deepe secret, 1. Tim. 3.16. of all other the greatest: and yet it is the a 1.254 Ministers pro∣per office, with Iohn Baptist to shew the Lambe of God, which taketh away the sinnes of the world.

They are the mouth of God in preaching to the peo∣ple, and againe the peoples mouth in praying to God; euen mediators as it were betweene God a man: as

Moses said of himselfe, Deut. 5. I stood betweene the Lord and you, to declare vnto you the word of the Lord. This doth intimate how wee should teach, and you should heare. First how wee should preach: If any man speake, let him talke as the words of God. 1. Pet. 4.11.

It is a good obseruation, that the Lawyer ought to be∣gin with reason, and so descend to common experience and authoritie. The Physician he must begin with ••••pe∣rience, and so come to reason and authoritie: but the Di∣uine must begin with authoritie, and so proceed to rea∣son and experience.

2. This may teach you to heare our voyce; b 1.255 not as the word of men, but as it is indeed the word of God. Christ said of the wicked Pharisies in the 23. of S. Matth. Quae dicunt, facite: Doe as they say, but not as they doe: c 1.256 Dicunt enim quae Dei sunt, faciunt quae sua sunt: They doe their owne workes, but speake the Lords word. And therfore so long as the Preachers deliuer the wholesome words of our Lord Iesus, d 1.257 or doctrine which is accor∣ding to his words, you must entertaine them as Angels of God, euen as Christ Iesus; honouring their place and re∣uerencing their persons. And this I take to be the pith of the first part.

In the second, S. Paul teacheth how wee must not iudge: first he reports, then reproues their fault. His re∣port is in these words: e 1.258 Hîc iam quaeritur &c. f 1.259 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, non 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: g 1.260 Heere among you Corinthians it is discussed and disputed who is a faithful Minister, & who is vnfaithfull.

And herein they wrong both God, his word, and his Ministers: God, to whom onely iudgement belongs in this case. Some peraduenture may iudge of the Ministers eloquence; many of his industrie, but none of his faith∣fulnesse: which is the h 1.261 chiefe thing required in a ste∣ward. A man may be fruitfull and yet not faithfull; an instrument to saue other, and yet be condemned himself: for he may preach Christ not for Christ, but happely for other respects: as the fornicator makes delectation his

end, not generation; so the Preacher, i 1.262 adulterans ver∣b••m, as it is in the vulgar, intends not to get children in Christ vnto God, but gaine, or glorie to himselfe. Ye know the men, ye know not their minde: ye see their fact, not their faith; onely God knowes the secrets of all hearts.

Secondly, it is an iniurie to Gods word, in hauing the faith of our glorious Lord Iesus Christ in respect of per∣sons, Iames 2.1. It is not any who, who may either priui∣ledge an error, or preiudice a truth: if another Gospell, hold him accursed, although the Minister be an Angell: if a truth, doe as they say, though the teacher be a diuell: poyson in a golden cup is as hurtfull as in an earthen pot: wine in a siluer bowle no better then in a woodden dish. When one faith, I am Pauls, and another I am Apollos, are ye not k 1.263 carnall? Is not this grosse carnalitie, to set vp I∣dols in the Church, and to worship them in stead of God?

Thirdly, this is an indignitie to the Preachers, in that artles men will take vpon them to iudge of art. By the l 1.264 lawes of the land, a person occupying the craft of a But∣cher, may not vse the occupation of a Tanner; and a Brewer may not deale in the occupation of a Cooper: Quod medicorum est promittunt medici, tractant fabrilia fabri. None prescribe physick but such as are Doctors, at least practitioners in the facultie: none plead at the com∣mon barre, but such as are learned in the law: yet euerie one, as Hierome complaines in an Epistle to Paulinus, takes vpon him exact knowledge in Theologie, and will teach both Clerke and Priest what they should say, what they should doe. So that often it fareth with Preachers, as it doth alway with fish, none so welcome as new come: If a stranger happely come among vs, albeit he be neuer so weake for his learning, neuer so wicked for his liuing; yet all the countrie must gad after him, and neglect their owne pastors: m 1.265 as Christ in the Gospell, A Prophet is not honoured in his owne citie, and in his owne house. This

was a soule fault in Corinth: Apollos, and Cephas and Paul were despised, while false teachers were deified. In∣deed Paul writes in the third chapter of this Epistle, as if some followed him, and other Apollos: himselfe for his plaine doctrine, and Apollos for his excellent eloquence. But in the sixth verse of this chapter hee saith, he applied those things vnto himselfe, and Apollos figuratiuely; n 1.266 meaning that Peter and Apollos and himselfe were neglected, and other vpstart seducers only rega••ded: he did vse the names of Gods Apostles in his censure for the benefit of the Corinthians: For your sake, that ye might learne by vs that no man presume aboue that which is written, and that one swell not against another for any mans cause.

So men in our daies are too partiall in hearing and censuring their Teachers: as one said, Auditories are like Faires; the Pedler and the Balladmonger hath more cōpany then the graue rich Merchant: Children & fooles hang vpon them who sell toyes, and neglect those who haue their shops stuft with good commodities: and this assuredly doth discourage many Pastors learned and pro∣fitable. For euery man hath not a magnanimous spirit, spernere se sperni, to tell his auditorie with Paul, I passe ve∣ry little to be iudged of you. For so this fault is reproued in the third verse.

The false teachers had extolled themselues and disgra∣ced him; affirming o 1.267 that his bodily presence was weake, and his speech of no value. S. Paul therfore hauing the testimo∣nie of a good conscience, resolutely tels the Corinthians, I little passe to be iudged of them, or you, or any man: Hee p 1.268 saith not, I esteeme not at all; but I little regard: that is, not so much respect your iudgement, as that I should be discouraged in doing my dutie. The witnesse of con∣science is more comfortable then the vulgar breath: in comparison of the one, I little prise the other. Or as q 1.269 Gorran: It were a great thing to be iudged of such as are spirituall; but it is a very small thing to be iudged of

you, who are thus carnall. As r 1.270 Seneca: Male de me lo∣quuntur, sed mali; mouerer si de me Marcus Cato, si Lalius sapiens, si duo Scipiones ista loquerentur: nunc malis displi∣cere, laudari est.

Either of mans iudgement.] Our Apostle wils vs to re∣buke with all long suffering and doctrine. Now himselfe is a paterne of his owne precept: for left he should seeme too bitter in chiding the Corinthians, and despising their iudgement; he doth in this clause somewhat qualifie his speech, insinuating that he doth except against all others iudgement, so well as theirs. Happely some will obiect it is vnciuill and vnchristian, not to regard what men speake of vs: As wee must haue care of our conscience, so likewise of our credit:

s 1.271Quâ semel amissâ posteà nullus eris.

It is good in our courses to gaine the fore-game; for it is exceeding hard to play an after-game of reputation. Answere is made, that albeit Paul esteemed little their iudgement in regard of t 1.272 himself, as expecting the praise of God, and hauing a good certificate from his owne conscience; yet in respect of other who might hereby be scandalized, and so the Gospell hindred, he was assuredly grieued, and therefore reproues here their fault boldly, that they might repent heartily: To me it is little, but vnto other it is a great scandall, that I should be thus a∣bused and neglected of you.

Iudge not mine owne selfe.] I know more by my selfe then you or any man else: and yet I cannot iudge my selfe, therefore much lesse ought yee to iudge me. This seemes contradictorie to that of u 1.273 Paul: If we would iudge our selues we should not be iudged. I answer with x 1.274 Aquine,

• that there is a three-fold iudgement:
  • 1. Discussionis.
  • 2. Condēnationis.
  • 3. Absolutionis.

Euery man may, yea must iudge himselfe with the two former; hee must examine himselfe, and vpon examina∣tion altogether condemne himselfe. Euery man ought

daily to commune with his owne heart, and to search out his spirit: Psalm. 77.6. Scopebam spiritum, I did as it were sweepe my soule: y 1.275 Diligenter attend••, qua••tum proficias vel quantum deficias: Examine thy selfe whether thou hast gone forward or backward in the waies of the Lord. Summon thy selfe, as it were before another, and so fift the whole course of thy life, wherein thou hast offended in thought, word, deede; by sinnes of omission, or com∣mission, against God, thy neigbour and thy selfe. Iudge thine owne selfe in secret before thy selfe, and thou shalt not be condemned at the last day before all the world. Do this, saith z 1.276 Bernard, Si non semper, aut saepè, saltem in∣terdum: If not alwaies, or often, at least sometime: espe∣cially, saith our Apostle, when yee come to receiue the blessed sacrament of our Lords Supper: Let a man exa∣mine himselfe, and so let him eate of this bread, and drinke of this cup.

The second kinde of iudgement is of condemnation. So a 1.277 Iob: I will reproue my waies in his sight. b 1.278 If I would iu∣stifie my selfe, mine owne mouth shall condemne me. So c 1.279 Da∣uid: Enter not into iudgement with thy seruant, for in thy sight shall no man liuing be iustified. And S. d 1.280 Iohn: If wee say we haue no sinne, wee deceiue our selues, and the truth of God is not in vs.

A Christian in this world is e 1.281 mundus & mundandus: cleane in part, and in part to be made cleane: f 1.282 all his per∣fection consists in acknowledging his imperfection; all his righteousnesse in g 1.283 forgiuenes of sinnes, rather then in perfection of vertue. Yea but, say the Pelagians, and after them the Papists, Elizabeth and Zachary were iust, obseruing all the commandements and ordinances of the Lord, Luke 1.6. Iob an vpright man departing from euill, and preseruing his innocencie, Iob 2.3. In Dauid no wic∣kednesse, Psal. 17.3. and here Paul; I know nothing by my selfe.

I answere to the first: If Zacharie was a Priest, then a sinner: for as we reade, Heb. 7.27. the Priests manner was

first to offer sacrifice for his owne sinnes, and then for the peoples. If then Zacharie did sacrifice, he had sinne, and sinne is a transgression of the Law: so that he did not ex∣actly keepe the whole law, but himselfe and his wife so farre obserued the commandements as that they were blamelesse in the worlds eye: h 1.284 no man could iustly con∣demne them for doing vniustly.

But, as i 1.285 Augustine said, Vae etiam laudabili vitae homi∣num, si remota misericordia discutias eam: Woe to the commendable life of man, if God set mercie aside in iudging of it.

Euen their owne k 1.286 Bernard confesseth ingeniously, that if the Lord should take a strait account of vs his ste∣wards, it were impossible that any should answere the thousanth, yea the least part of his debt, nec millesimae nec minimae parti.

For the commendation of Iob, it is not simple but com∣paratiue: There was none like him on the earth; at least none so righteous in that part of the earth in the land of Vz. l 1.287 It was a great praise to be so good among that peo∣ple, who were so bad. According to the measure of hu∣mane perfection Almightie God hath giuen him so great testimonie of righteousnesse, saith m 1.288 Augustine: Hast thou not considered my seruant Iob? how none is like him in the earth, an vpright and iust man, one that feareth God, and eschueth euill. But himselfe is afraid of himselfe: Verebar omnia opera mea: So the Romish translation hath it: I was afraid of all my workes, Iob 9.28. And in the second verse of the same chapter: How shall a man bee iustified before God? and in the third verse: If I contend with him, I shall not be able to answere him one for a ••housand.

Now for Dauid, his praise was not generall, but parti∣cular and partiall. There was no wickednesse found in him, n 1.289 that is, no plot or practise against Saul; wherof he was accused vniustly: but otherwise in other things, his sinnes were so many, and those so heauie, that hee crieth out in the 38. Psalme, Put me not to rebuke, O Lord, in thine

anger, &c. Dauid was no traitor, but Dauid was an adul∣terer, and a cru••ll murtherer: He turned from nothing the Lord commanded him all the daies of his life, saue only in the matter of Vriah the Hittite. 1. Kings 15.5.

What, had Dauid no fault else, but only that against Vriah? Yes surely, Dauid was o 1.290 conceiued in sin, and sha∣pen in wickednesse. As he was the sonne of many yeares, so the father of many sinnes. In his priuate conuersation hee did so much offend, as that he saith in the 130 Psalme, If thou O Lord be extreame to marke what is done amisse, oh Lord who may abide it? That text then is to be construed of his publike gouernment, as the circumstances import; as he was a King, the Scripture giueth him this commen∣dation, that, excepting the matter of Vriah, hee gaue no publike scandall in the whole time of his raigne. Dauid was in many things a bad man, but in most things a good King.

So likewise this speech of Paul: I know nothing by my selfe, is not p 1.291 generall, extended to the whole course of his life, but particular touching his Apostleship. So Bi∣shop q 1.292 Latimer said: As for sedition, for ought that I know, me thinkes I should not need Christ, if I might so say. Paul knew nothing, that is, no vnfaithfulnes in exer∣cising his ministerie; which hee did vtter here, not to i••∣stifie himselfe, as it is apparent in the next clause, but to glorifie God. As wee finde in the 15. Chapter of this E∣pistle, vers. 9. I am the least of the Apostles, not worthie to be called an Apostle, because I persecuted the Church of God: but by the g••••ce of God I am that I am, and his grace was not in vaine, for I laboured more abundantly then them all; yet not I, but the grace of God which is with me. S. Paul then, assisted with Gods especial grace, found nothing in him∣selfe to condemne himselfe, for his vnfaithfulnes in prea∣ching: but in other actions hee was so buffeted with Sa∣tan, and ouerladen as it were with his infi••mities, as that he grieuously r 1.293 complaineth: O wretched man that I am, who shall deliuer me from the bodie of this d••ath? Hee that

cals himselfe in s 1.294 one place the least Saint, in t 1.295 another ac∣knowledgeth himselfe the greatest sinner. But what need wee looke any further? He that here saith, I know no∣thing by my selfe, saith also, yet herein am I not iustified: as I doe not condemne, so not absolue my selfe. The Pa∣pist then in citing this text, hath lost a pound to gaine a peny: For although a man doe all that he can, he is still an vnprofitable seruant. I know no vnfaithfulnes in me, yet I am not hereby iustified: for, as u 1.296 Gorran and Aquin note, Paul might haue many secret sinnes vnknowne to himselfe: according to that of x 1.297 Dauid; Who can tell how often he offendeth? O cle••se thou me from my secret faults. Euery way of a man (saith y 1.298 Salomon) is right in his owne eye: but the Lord pondereth the heart: and who can say, z 1.299 I haue made mine heart cleane? Or, as a 1.300 our Diuines ex∣pound it, howsoeuer Paul was faithfull in his office, yet his and all our good workes are stained with some ble∣mish.

There was iniquitie in the holie sacrifices of the chil∣dren of Israel: but their high Priest did beare the ini∣quitie to make the offering acceptable before the Lord: Exod. 28.38. There is vnholinesse in our holiest actions, but Christ our high Priest hath borne the iniquitie: and they are accepted of God in him, not by themselues or their owne perfection, but as perfumed with the sweete incense of Christs obedience: who to make both vs and them acc••ptable, gaue himselfe an offering and a sacri∣fice of a sweete smelling sauour to God: Ephes. 5.2. See Epist. Dom. 3. Quadrages.

The Gospel. Matth. 11.2.

When Iohn in prison heard the works of Christ.

• THis Gospell hath two principall parts:
  • A question moued by S. Iohn Baptist, in the 2.3. verse.
  • An answer made by our Sa∣uiour Christ, in the rest.

• In the question foure things are regardable:
  • 1. The place where: in prison.
  • 2. The time; when, he heard the works of Christ.
  • 3. The messengers: hee sent two of his disciples.
  • 4. The message▪ Art thou he that shall come, &c.

• Christs answere con∣cerneth either the Message Of Iohn.
• Christs answere con∣cerneth either the Or person Of Iohn.

That which concerned the message of Iohn, he deliue∣red vnto the messengers: vers. 4.5.6. Goe and shew Iohn what ye haue heard and seene.

That which concerned the person of Iohn: he deliue∣red vnto the multitude when the disciples of Iohn were departed: vers. 7.8.9.10.

• Wherein obserue these three circumstances:
  • 1. When: After Iohns disci∣ples were gone, auoyding hereby all flatterie.
  • 2. To whom: To the multi∣tude, confirming in them a reuerend opinion of Iohn.
  • 3. What: his speech altoge∣ther tēded vnto the praise of Iohn.

• And it is partly
  • Negatiue, shewing what he was not for his life: vers. 7.8.
  • Affirmatiue, shewing what hee was for his office, vers. 9.10.

This I take to be this Gospels anatome and epitome.

When Iohn, in prison.] b 1.301 Many are the troubles of the righteous. If they were many and not troubl••s, ••hen, as it is in the prouerbe, The more the merrier: or if they were troubles, & not many; then, the fewer the better cheere. But it hath pleased almightie God to couple them both together; in nature, troubles; in number, many: that thorow many tribulations we might enter into the kingdome of God: Act. 14.22.

Some therefore are touched in their reputation, as Su∣sanna: some crossed in their children, as Ely: some perse∣cuted by their enemies, as Dauid: some wronged by their friends, as Ioseph: some tormented in their bodie, as La∣zarus: some suffer losse of goods, as Iob: some restrai∣ned of their libertie, as here Iohn in prison. As Naples is called in c 1.302 history, the butt, and Millaine the bale of for∣tune: so the good man is the butt of the wicked, where∣at he shootes his sharpest head arrowes: and therefore wee must put on Gods armour, following S. Ioh••s exam∣ple. When we are in prison, or in any other affliction, we must not flie to witches, or relie too much on men, but immediatly send to Christ; I say send two messengers vnto God, our almes and our prayers: for they will doe our errand for vs, as they did for ••ornelius, Act. 10.4.

Not to follow the common postils in this argument, I note out of these two circumstances, of place and time, two commendable vertues in Iohn, to wit, his discretion and humilitie. The disciples of Iohn held their master a greater Prophet then Christ: albeit he told them plain∣lie, that h••e was not worthie to vntie the latchet of Christs sho••e, Matth. 3.11. Behold then his exceeding wisedome, who sent his disciples vnto Chr••st, ••hen him∣selfe was mo••t abased in regard of his pr••sent imprison∣ment, and imminent dea••h, and when Christ on the other side, was most famous for his wondrous works & strange miracles: When Iohn b••ing in prison, heard ••he workes of Christ, he sent two of his disciples vnto him.

• The disciples of Iohn had three faults, as wee finde in the Gospell:
  • Enuie: d 1.303 Behold he that was with thee beyond Iordan baptizeth, and all men follow him.
  • Ignorance; supposing e 1.304 Iohn to be Christ.
  • Incredulitie; ioyning with the Pharisies against Christ, say∣ing: f 1.305 Why doe wee, and the Pharisies fast oft, and thy dis∣ciples fast not?

Now in g 1.306 Christs schoole there were three perfections opposite to these three defects: Examples of humilitie against enuie: words of wisedome against ignorance: workes of wonder against incredulitie. Iohn therefore sent his disciples vnto Christ, that seeing his humilitie, their enuie might be lessened; that hearing his wisedom their ignorance might bee rectified; that wondring at his workes their incredulitie might be confounded: and because h 1.307 faith is the mother of all vertues, and infideli∣tie the nurse of all wickednesse, the Baptist then sent his disciples, when he heard of the great workes of Christ; that going, they might see; seeing, wonder; wondring, beleeue; beleeuing, be saued.

A good example for all i 1.308 Preachers to follow; that they take their hint, and best opportunity to benefit their auditors. Euery Pastor is a steward in Gods house; and a steward must not on••ly prouide meat enough, but also prepare it in due season: otherwise, saith k 1.309 Bernard, it is not dispensatio, but dissipatio. This ought to be their first and last l 1.310 care: for Iohn in prison euen at deaths doore was most carefull to commend his schollers vnto the best Tu∣tor: and this paterne fits all parents, as well as Preachers. In a word, all m 1.311 superiors that they be watchfull, for the good of such as are vnder them. n 1.312 If there be any that pro∣uid••th not for his owne, and namely for them of his houshold, he denieth the faith, and is worse then an infidell. If such as neglect their families in temporall things, be worse then

infidels; how bad are they who neglect them in spirituall things, vsing no paines in their life, nor care at their death; that their seruants and children after their depar∣ture, may be brought vp in instruction and information of the Lord?

But that which is especially noted out of those cir∣cumstances, is, Iohns humility, who was not vaine glori∣ous, or factious, or any way desirous to draw disciples af∣ter him, but rather to send them vnto other, who could better instruct them. If all our Preachers were like Iohn, there would be much lesse diuision, and much more de∣uotion in the Church. An itching shepheard must neces∣sarily make a scabbie sheep.

He sent] When the Pastor is restrained of his libertie, let him not cease to prouide for his flocke: when the Ma∣ster of the family cannot come to Church himselfe, let him send his seruants vnto Christ.

Two] For mutuall society, because o 1.313 two are better then one: if one fall, the other may lift him vp; if one forget, the other may remember: and yet not mo then two, lest turba should proue turbulenta, lest many heads should make many Creeds. p 1.314 As Iosuah sent two to spie the pro∣mised land; so Iohn sent two to spie the promised Lord.

Art thou he that shall come] At the first sight hereof some may suppose that Iohn did doubt, whether Christ was the true Messias or no: for otherwise he would neuer haue sent his disciples with this question; Art thou hee that shall come▪ &c. But if you call to mind that which is written before; that Iohn baptised Christ in Iordan, and how hee saw the holy Ghost descending vpon him, and how he pointed him out with the finger, This is the Lambe of God. Or if you shall aduisedly consider what fol∣loweth after this question of Iohn in this present Chap∣ter, what honourable testimony Christ gaue of him, that he was not a reed shaken with the wind; that is, an incon∣stant man, one that preached Christ to be come, and now to make question of his comming: that he was a Prophet,

yea more then a Prophet: if, I say, we note the text either precedent or consequent, it will appeare more manifest then light at noone that Iohn himselfe did no way doubt of Christ: and therefore to let passe all other expositions, I follow with the whole streame of q 1.315 late writers, that old interpretation of S. r 1.316 H••erome, s 1.317 Chrysostome, t 1.318 Theo∣phylact, Euthymius, Hilary, u 1.319 Rupertus, all which are of this opinion, that Iohn Baptist made not this doubt in regard of himselfe, but in the behalfe of his doubting dis∣ciples, as yet not throughly perswaded that Christ was the Sauiour of the world: and therefore did he send them vnto Christ, that by occasion of Christs answere, hearing his words, and seeing his wonders, they might be fully satisfied, and in fi••e saued.

A candle being put in a close roome, will shew forth it selfe thorow the little cranies of the wals, and chinckes of the window. Iohn was a x 1.320 burning and shining lamp: and therefore though he was shut vp in prison, yet notwith∣standing shined in his humility, wisdome, loue, zeale be∣fore men, euen like the Sun giuing the greatest glimpse at his going downe.

Goe and tell Iohn] Why tell Iohn? He knew before that Christ was the Messias: he might haue said rather; I tell you; not, Goe you and shew Iohn: y 1.321 but Christ would take no notice of their vnbeliefe, lest h••e should shame and discourage them too much.

What you haue heard and seene] What you haue heard of others, and seen your selues: for as S z 1.322 Luke reports at that very time b••fore their eies, our Sauiour cured many of their sicknesses and plagues, and of euill spirits, and vnto many blind men he gaue sight: as if hee should reason thus; I haue made the premises; it remaineth onely that ye gather the conclusion: a 1.323 he that inlightneth the eies of the blind and openeth the eares of the deafe, & b 1.324 bin∣deth vp the broken hearted, a••d preacheth good tidings vnto the poore, &c. hee is assu••edly the Messias of the world: But I doe all these; therefore goe tell Iohn what yee

haue heard and seene, the blind receiue their sig••t, the lame walk &c. Ye know the tree by his fruit. c 1.325 Non ex ••elijs, non ex floribus, sed ex fructibus. Here then we may l••arne to teach ignorant people with our workes as w••ll as our words, d 1.326 that all men may see, so well as h••a••e what we are.

Yea but why did not he shew them in plaine termes, but demonstrate by miracle, that he was the M••ssias? He told the woman of e 1.327 Samaria before shee did aske: why then did hee not tell them when they did aske? Chryso∣stome giues this reason; because Christ knew the woman of Samaria would easily belieue, therefore hee vsed a bare word onely: but the disciples of Iohn were hard of beliefe, and therefore he ••hought it best to teach them by works, and not by words: f 1.328 I haue greater witnesse ••hen the witnesse of Iohn; for the works which the Father hath giuen me to finish, the same works that I doe, beare witn••sse of me, that the Father hath sent me. Wherefore g 1.329 though yee be∣leeue not me, yet beleeue ••he works: Go shew what ye haue seene; the blinde receiue their sight, the lame walke, the leapers are cleansed, and the deafe heare, the dead are raised vp, &c. These h 1.330 works which I haue done, the like whereof were neuer done, testifie that I am hee who should come: and so will your master Iohn, that he looke for none other. This answere was thought sufficient by Christ, which is wisdome it selfe: Go and shew Iohn the things that ye haue heard and seene. But if Christ now will finde any faith among our Atheists, he had neede to come with new miracles, I might haue said with more then miracles, lest our searching wits finde the reason of them: or otherwise conclude them to be but our igno∣rance of the cause. Men and Gods, as it is in the fable of the golden chaine, were not able to draw Iupiter downe to the earth, and yet Iupiter was able to draw them vp to heauen: so we must submit our reason vnto faith, and not faith vnto reason.

And as they d••parted, Ies••s began to say vnto the people.] This part of our Sauiours answere concernes the com∣mendation

of Iohn: if i 1.331 Alexander the great accounted Achilles happie for that he had so good a trumpeter of his honor as Homer, what an exceeding glory was it for the Baptist to be thus extolled by Christ, who being truth it selfe would not flatter, and could not lie.

k 1.332 Diuines out of these circumstances of persons and time, note Christs wisdome and sinceritie; wisdome, who did not magnifie Iohn before those who did already praise him too much: his sinceritie, that would not flat∣ter him before his owne disciples, albeit hee did extoll him before the people, when they were gone. It is an olde saying of l 1.333 Gregorie: Plus nocet lingua adulatoris, quàm gladius pers••cutoris; The word of the flatterer, hurts more then the sword of the persecuter.

A malicious enemie doth often good by telling vs of our vices, but a fauning friend wrongs vs in telling vs of our vertues: either commending that which wee haue not, or too much extolling that which wee haue: the which is termed in the Canon law simonia linguae, verball simonie. m 1.334 Salt was vsed in the legall sacrifices, but not hony, that our lips may offer vp acceptable sacrifice to God. We must haue salt in our n 1.335 speech, and not honey complements, as being more desirous to correct our ac∣quaintance wisely, then to flatter them basely.

o 1.336 Sidona non sunt dona, quae dant▪ hostium; Nec verba quae dant verba, sed sunt verbera.

The Parasite, saith the p 1.337 Poet, hath bread in one hand, and a stone in the other; vsing vs as the Iewes did Christ; carrie vs vp to the top of an hill, and then cast vs downe headlong. q 1.338 Christ therefore rebuked the Pharisies be∣fore their face, but commended Iohn behinde his backe, not to his owne but to the people, lest they should en∣tertaine an ill conceit of him who was a Preacher and a Prophet: and here by the way note, that the difference betweene the Disciples of Christ and Iohn in matter of ceremonies, as fasting and washing of hands, made no schisme in the Church; but Iohn gaue this testimonie of

Christ, that he was not worthie to loose the latchet of his shoe: and Christ here commends highly both the carri∣age and calling of Iohn; affirming of the one, that hee was not an inconstant or vaine man; of the other, that he was a Prophet and more then a Prophet. There are three kindes of Prophets according to the threefold distincti∣on of time: some write of things past, as Moses: In the beginning God created, &c. penning an hexameron ma∣ny yeares after the world was made: some of things to come, so Christ was foretold by the mouth of all his holy Prophets euer since the world began: some of things pre∣sent, as Zacharias in his song: Blessed be the Lord God of Israel, for he hath visited and redeemed his people: Christ being then conceiued had begun his visitation; and such a Prophet was olde Simeon at Christs circumcision: Mine eyes haue seene thy saluation. Now Iohn is more then any of these, because he is all these; prophesying of things past: I am the voice of him that crieth in the wilder∣nes, opening an olde text of r 1.339 Esay; prophesying of things present: Behold the lambe of God▪ that taketh away the sinnes of the world; prophesying of things to come, Repent, for the kingdome of God is at hand.

Secondly, Iohn is more then a Prophet; for whereas other prophesied onely in their life; Iohn was a prophet in his mothers bellie before hee was borne: for s 1.340 when Elizabeth heard the salutation of Mary, the babe sprang in her wombe, the which was so sensible a prophesie, that Elizabeth instantly called Mary the mother of our Lord.

Thirdly, Iohn was greater then the Prophets vnder the lawe, because they prophesied of Christ to come: but Iohn bare record that he was come, being, as t 1.341 diuines haue tearmed him, a midling, betweene a Prophet and an Apostle: a propheticall Apostle, and an apostolicall Prophet: u 1.342 Limes inter vtrumque constitutus, in quo de∣sinerent vetera, & noua inciperent: The Baptist then is more then a Prophet, in pointing him out with the fin∣ger;

who is the very center of all the Prophets aime.

Fourthly, greater then a Prophet, x 1.343 in that he bapti∣zed the Lord of the Prophets.

But what need we looke any further, when as our Sa∣uiour in the very next verse giues a sufficient reason of this assertion out of the Prophet y 1.344 Malachie: This is he of whom it is written, Behold I send my messenger before thy face, &c. z 1.345 Other Prophets are sent to men, but Iohn to God, from God the Father to God the Sonne: Behold, saith God the Father, I send mine Angell before thee, &c.

Christ in all his Sermons vsually cited text for the proofe of his doctrine: so Iohn the Baptist; I am the voice of a crier, as saith the Prophet Esay: So Saint Peter, This is that which was spoken by the Prophet Ioel: so Saint Paul buildeth all his exhortations and conclusions vpon eui∣dence of holy writ; teaching vs hereby, that howsoeuer the descant bee fetched out of the schoole; yet the grounds of all our preaching must be taken out of Gods owne booke: Beleeue this, for it is written: doe this, for it is written. a 1.346 A••di, dicit Dominus, non dicit Donatus, aut Rogatus, aut Vincentius, aut Hilarius, aut Augustinus, sed dicit Dominus. Expound one text by comparing it with another; for the Prophets are b 1.347 commentaries vpon Mo∣ses, and the Gospell is a short exposition of both; and that you may the better performe this, examine the que∣stions, harmonies, concordances, annotations, glosses of the learned Doctors in Christs Church from time to time; for it was an impudent speech of Abelardus, Omnes sic, sed ego non sic: and worthily censured by c 1.348 Bernard: Os talia loquens ••ustibus iust••••s tunderetur, quàm rationibus refelleretur: For as the word of God was not penned in olde time▪ so l••kewise not to be cons••••ued in our time by any priuate spirit: 2. P••t. 1.20.21.

••e••old I se•••• my 〈…〉〈…〉.] Our Euangelist reports 〈◊〉〈◊〉 spoke•• by God the Fath••••▪ but the Prophet as 〈◊〉〈◊〉 by the Sonne: B••h••ld, I 〈◊〉〈◊〉 ••end my ••ess••nger and 〈…〉〈…〉 before me. This al••ering of the per∣sons

hath troubled Interpreters a little: d 1.349 some therefore thus, I send my messenger before my face; that is, before my Sonne, Hebr. 1.3. This obseruation is true, but not per∣tinent: e 1.350 for to send a messenger before a mans face, is no∣thing els but to send a messenger before him, as Hab. 3.5. Before him went the pestilence: and Ieremie, Lament. 1.5. Her children are gone into captiuitie before the enemie: An∣te faciem tribulantis; and so Christ expounds it here, be∣fore thy face, that is, before thee.

Now for the changing of the persons, it is vsuall in the Bible: Saint f 1.351 Peter affirmes tha•• the word of God was written by the holy Ghost; but Saint Paul saith, Hebr. 1.1. that God the Father in olde time spake by the Prophets. g 1.352 Esay doth ascribe this vnto the Sonne; My people shall know my name, in that day they shall know, that I am he who sent to them: and the reason hereof is plaine; be∣cause all the workes of the sacred Trinitie, quoad extra, be common vnto all the three persons, and so God the Father, and God the Sonne, and God the holy Ghost, send. The persons diuersitie then alters not the sacred Identitie: but as h 1.353 Interpreters obserue, that text of Malachie compared with this of Matthew, proues no∣tably that God the Father, and God the Sonne are all one, their power equall, their maiestie coeternall.

My messenger:] In the vulgar Latin, Angelum meum: i 1.354 Origen therefore thought Iohn was an Angell; but other expositours more fitly, that the Baptist was Angelus of∣ficiō, non naturâ; so Malachie cals other Prophets, An∣gels, in his 2. Chapt. 7. The Priests lips shall preserue know∣ledge, and they shall s••eke the law at his mouth, for he is the messenger of the Lord of hosts: Angelus Domini: so Prea∣chers are called k 1.355 Angels in the new Testament, that is, messengers and ambassadours of God; and here the Gos∣pell agrees with the Epistle. This is a paterne of S. Pauls precept: Preachers are to be respected as the Ministers of Christ, and stewards of God, for God saith of Iohn the Baptist, Behold I send my messenger, &c.

Happily some will obiect, if ordinarie Prophets are called Angels, how doth this testimonie proue Iohn to be more then a Prophet? Answere is made by Zacharie, l 1.356 that Iohn is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Prophet, & here by Matthew, that Angell, as it were bedell or gentleman vsher vnto Christ. As then in a solemne triumph they be most honoured, who goe next before the king; so Iohn being next vnto Christ, euen before his face, is greater then they who went farre off: he was the voice, Christ the word: now the word and the voice are so n••ere, that Iohn was taken for Christ. Againe, Iohn may be called that Angell, in m 1.357 regard of his carriage so well as his calling, for albeit he did no miracle, yet, as n 1.358 one said, his whole life was a perpetuall mira••le: first, his conception was wonderfull; begotten, saith o 1.359 Ambrose with prayer: Non tàm com∣plexibus quàm orationibus: An Angell from heauen a∣uoucheth as much in the first of Luke, verse 13. Feare not Zacharie; for thy prayer is heard, and thy wife Elizabeth shall beare thee a Sonne, and thou shalt call his name Iohn. It was another miracle, that a babe which could not speake, yea, that was vnborne, began to execute his angelicall office, and to shew that Christ was neere: that dumbe Zacharie should prophesie, was a third wonder at his circumcisi∣on; and so the whole life of Iohn was very strange, li∣uing in the wildernes more like an Angell then a man: and in a word, those things which are commendable in other seuerally, were found in him all ioyntly, being a Prophet, Euangelist, Confessor, Virgin, Martyr: liuing and dying in the truth and for the truth. I know not (as p 1.360 Ambrose speakes) whether his birth, or death, or life was more wonderfull.

How Iohn doth prepare the way before Christ, is shewed in the Gospell on next Sunday; yet obserue this much in generall, that it is the Ministers office to shew men the right way to saluation, and to bring them vnto God: our Sauiour hath promised to come vnto men; it is our dutie therefore to knocke at the doores of your heart

by preaching faith and repentance, to prepare the way for our master, that when himselfe knocks he may be let in, and so sup with you, and dwell with you, and you with him euermore. Amen.

The Epistle. PHILIP. 4.4.

Reioyce in the Lord alwaies: againe, I say reioyce.

A Text of reioycing against the time of reioycing: whereby the Church intimates how wee should spend our Christmas ensuing; not in gluttonie and drun∣kennesse, in chamb••ring and wantonnesse▪ doing the di∣uel more seruice in the twelue daies, then in al the twelue moneths: but rather q 1.361 in Psalmes and hymnes and spiri∣tuall songs, making melodie in our hearts vnto the Lord: I say the Church allotting this scripture for this Sunday, teacheth vs how this holy Time should be well imploied, not in vnholinesse and mad meriments among Lords of misrule: but in good offices of religion, as it becomes the seruants of him who is the God of order: obseruing this festiuall in honour of Iesus, not Iacchus; alway praising our heauenly Father, in louing vs so well as to send his Sonne to saue his seruants: and lest we should erre in our spirituall reuels, obserue in this Epistle both

• The Matter Of our ioy.
• The Manner Of our ioy.
• The matter and obiect of our ioy: reioyce in the Lord.
• The manner: how Long; alway reioyce.
• The manner: how Much; againe and againe reioyce.

It is an old rule in r 1.362 Philosophie, and it is true in Diui∣nity, y^t affections of the mind, as, anger, feare, delight, &c. are in their own nature neither absolutely good, nor sim∣ply euill, but either good or bad, as their obiect is good or bad. As for exāple, to be angry or not angry, is indiffe∣rent: Be a••grie, and sin not, saith s 1.363 Paul; there is a good an∣ger. Whosoeuer is angrie with his brother vnaduisedly (saith

t 1.364 Christ) is in danger of iudgement; there is a bad anger. So Matth. 10.28. Feare not them that kill the body, and are not able to kill the soule: but rather feare him which is able to destroy both soule and body in hell. So likewise to reioyce, or not to reioyce, in it selfe is neither absolutely dis∣gracefull, nor altogether commendable: we may not re∣ioyce in the toyes of the world, in frowardnes, or doing euill, faith u 1.365 Salomon: Non in vitijs, non in diuitijs, saith x 1.366 Bernard: y 1.367 Woe bee to you that thus laugh, for yee shall waile and weepe▪ but wee may delight in the Lord, saith Dauid. Reioyce in Christ, saith Mary: then our ioy is good, when as our ioyes obiect is good, yea God; as Paul here; Reioyce in the Lord.

As sorrow is a straitning of the heart, for some ill: so ioy the dilating of the heart for some good, either in pos∣session or expectation. Now Christ is our chiefe good; as being author of all grace in this life, and all glorie in the next: and z 1.368 therefore we must chiefly reioyce in him, and in other things only for him: in him, as the donor of euery good and perfect gift: for him, that is, according to his will: as the phrase is vsed, 1. Cor. 7.39. If her hus∣band be dead▪ s••ee is at libertie to marrie with whom shee will, only in the Lord.

So then we may reioyce in other things; for the Lord as in the Lord: we may reioyce in our selues, as being the Lords; and in other, because they reioyce in the Lord. Psal. 16.3. All my delight is vpon the Saints that are in the earth, and vpon such as excell in vertue: So likewise wee may reioice with the a 1.369 wife of our youth, and disport our selues in good companie: we may make Christmas pies, and Haruest dinners: in a word, reioice in euery thing which may further our spirituall reioycing in the Lord. But b 1.370 whether wee eate or drinke, or whatsoeuer we doe else, all must be done to the honor and glorie of God. Reioyce in the Lord alwaies: and againe I say, reioyce.

Yea but Christ, Mat. 5.4. Blessed are they that mourne: Luk. 6.21. Blessed are they that weep. c 1.371 This reioycing is

not contrarie to that mourning: for such as mourne are blessed in being comforted: and comforted by reioycing in the Lord. Reioyce, saith d 1.372 Christ, in that day and bee glad, when any shall hate you for my sake: the which his Apostles accordingly fulfilled, Act. 5.41. They departed from the Councell reioycing, that they were counted worthie to suffer rebuke for his Name: that Christ would vse them as his e 1.373 buckler: and Rom. 5.3. Wee reioyce in tribulations. The Father of mercies and God of all con∣solation comforteth vs in al our afflictions: f 1.374 As the suffe∣rings of Christ abound in vs, so our consolation aboun∣deth through Christ. g 1.375 He doth appoint comfort to such as mourne in Sion: hee doth giue beautie for ashes, oyle of ioy for sorrow, the garment of gladnesse for the spirit of heauinesse: so that a martyr when he is most mourne∣full, is mirthfull: he speakes of his tormentor, as h 1.376 Socra∣tes of Anitus; and i 1.377 Petus of Nero the Tyrant, Occidere me potest, laedere verò non potest: He may well kill me, but he shall neuer ill me. Nihil crus sentit in neruo, cùm manus est in coelo, saith k 1.378 Tertullian: Euery cut is a wide mouth to praise Christ, as the Martyr l 1.379 Romanus sweetly:

Tot ecce laudant ora quot sunt vulnera. Grates tibi ô praefecte magnas debeo, Quòd multa pandens ora, iam Christum loquor.

Blessed are they that die for the Lord, because they re∣ioyce in the Lord. No losse, no crosse can interrupt our spirituall ioy: for as it followeth in the text to be consi∣dered, it must be continuall, alway reioyce. The Christian must keepe Christmas all his life, though not in his hall, yet in his heart: alwaies in his minde, albeit not alway with his mouth.

It is a true rule deliuered in the schoole, that Gods af∣firmatiue lawes, m 1.380 obligant semper, sed non ad semper: ad semper velle, but not ad semper agere; requiring disposition perpetuall, and practise so often as occasion is offered. Holy, iust, valiant men are they who can whensoeuer they will, and will whensoeuer they ought, execute what

their seuerall perfections import. There is a time for all things, and therefore seuerall duties ought to be dischar∣ged in seuerall seasons. He that saith heere reioyce alway, saith in another place, n 1.381 pray continually, and in all things giue thankes: and therefore we need not alwai••s actually pray, nor actually giue thankes: not actually reioyce, in word and outward gesture, but as opportunitie shall re∣quire. If then as time, neuer a better time, then this holy time: neuer greater cause to o 1.382 shout out for ioy, then now, for that our King comes vnto vs: it is our bounden dutie alwaies intentionally; b••t at this time with Psalms and songs actually. No sinne, no sorrow must hinder our spirituall reioycing. For in all our aduersitie God is euen at hand; p 1.383 not onely nigh in his Maiestie, q 1.384 though doubtlesse he be not farre from euery one of vs, but also nigh in his mercie. Psal. 145.18. The Lord is nigh vnto all them that call vpon him. A r 1.385 very present helpe in trouble. Yea the Lords second comming is at s 1.386 hand, when as hee shall iudge and reuenge our cause; rewar∣ding vs with eternall happinesse, and punishing our ad∣uersaries with euerlasting fire: and therefore reioyce al∣waies in all things: I say, reioyce in the Lord: for wee cannot alway reioyce in the things of this life. t 1.387 The world passeth away, and the lust thereof, but Christ is euermore the same: the beginning and end of all other things, himselfe without either beginning or end. If then our ioyes obiect be God, it may be continuall: but if fixed on earthly things, exposed to manifold changes and chances; it must necessarily be mutable. u 1.388 Gaudium in materia conuertibili mutari necesse sit re muta••â. So that as the x 1.389 Poet truly: Gaudia principium nostrisunt saep•• do∣loris. y 1.390 Euen in laughing the heart is sorrowfull, and the end of mirth is heauines. The world is a sea of glasse, A∣pocal 4.6. z 1.391 brittle as glasse, tumultuous as the sea: but hee that reioyceth in the Lord, is like a 1.392 mount Sion which standeth fast for euer. If then any desire to re∣ioyce alway, let him reioyce in the Lord.

And againe I say, reioyc••.] The b 1.393 troubl••s of this life a••e so great, and our patience so little, that Paul doubleth his exhortation c 1.394 to presse the duty, and expresse our dul∣nesse: and indeed our reioicing cannot be continued, ex∣cept it be multiplied againe and againe: reioice there∣fore for mercies already receiued, and againe reioice for mercies hereafter promised. For receiued grace: first, for thy creation: Almighty God might haue made thee a dull asse, a venemous serpent, an vgly t••ade; whereas he created thee according to his own image and similitude, as it were diuinitatis epitome. For the world is Gods book, and man is Index of that booke, or a commentary vpon that text: reioice therefore in the Lord, & say with d 1.395 Da∣uid; What is man that thou art so mindfull of him, or the Son of man, that thou shouldest visit him? Thou hast crowned him with worship and glory: thou makest him to haue dominion of the works of thy hands, and thou hast put all things in subie∣ction vnder his feete, as a ladder whereby men might as∣cend to the consideration of thy greatnes and goodnes.

For thy preseruation, he might haue denied thee sight, as he did to Bartimeus, or made thee deafe or dumbe, or a cripple, as we reade of many in the Gospell, and daily see many crying and dying in our streets. If the Lord of hosts had not bin thy guard, all other creatures his soul∣diers would haue banded themselues against thee; fire would haue deuoured thee, water would haue drowned thee, mother earth would open and swallow thee quick; e 1.396 the stone out of the wall, the beame out of the timber would fight against thee: but f 1.397 he hath giuen his Angels charge ouer thee, to keepe thee in all thy waies: he doth defend thee vnder his wings, & g 1.398 blesse thy going forth, and thy comming home; blesse the fruit of thy body, the fruit of thy ground, the fruit of thy cattell; euery way so blesse thee, that thou maiest alway reioice in the Lord.

For thy redemption, at this festiuall especially; consi∣der with h 1.399 Bernard, Quis est qui venit, vnde, quò, ad quid, quando, quâ: meditate on Gods vnspeakable loue, who

sent his Sonne, his first begotten, onely begotten Sonne, whom he loued as himselfe. The very i 1.400 character and brightnes of his glory to deliuer vs his seruants, vnduti∣full as vnprofitable, from the hands of all our enemies. If thou hast any feeling of these mysteries, any faith, be it so small as a graine of mustard seed, euermore reioice in the Lord.

For thy sanctification also: many men in a reprobate sense doe not call vpon God; cannot call vpon God. Whereas he hath giuen thee grace to pray with the con∣gregation publikely, with thine owne family priuatly, with thy selfe secretly; giuing thee grace to feele thy sinnes, and to be sorie for the same: reioice for these good benefits in possession; and againe reioice for those mer∣cies of God in expectation; for that k 1.401 most excellent and et••rnall weight of glory, which he hath l 1.402 laid vp, and in that day will giue to such as loue his appearing. Let vs euermore reioice in this m 1.403 hope, saying with n 1.404 Haba∣cuk, I will reioice in the Lord, I will ioy in the God of my sal∣uation.

Faith is the mother of our reioicing in the Lord: for Christ dwelleth in our hearts by o 1.405 faith, and faith is by p 1.406 hearing of the word: spirituall ioy then is increased by reading, hearing, meditating on holy Scriptures. q 1.407 I haue spoken vnto you these things, that my ioy might rem••••ne in you: Luke 24.32. Did not our hearts burne within vs while he talked with vs, and opened vnto vs the Scriptures?

It is increased also by good life. For as sin doth r 1.408 grieue the spirit, so good workes on the contrary cheere the soule. Prouerbs 21.15. It is ioy to the iust to doe iudgement. s 1.409 Here the Gospell and Epistle parallell; for the way of the Lord is prepared especially by faith and repentance. Now poenitens de peccato dolet; & de dolore gaudet: He that is a good man sorroweth in his sinnes, and reioiceth in his sorrow; and that he may doe this, he must reioice in the Lord: wherefore be not carefull for that which is worldly, but make your patient mind knowne vnto men,

and let your petitions bee manifest vnto God. And the peace of God which passeth all vnderstanding, keepe your hearts and minds through Christ, giuing you many ioyes in this life, to the end; and in the next, his eternall ioy, without end. Amen.

The Gospel. IOHN 1.19.

This is the record of Iohn, When the Iewes sent Priests and Leuites from Ierusalem to aske him, What art thou?

THis Gospell is a dialogue betweene certaine Priests and Iohn the Baptist. The Priests inquire after his person and place, cariage and calling. Their interrogato∣ries are fiue: the which are answered by S. Iohn seuerally; shewing, and that directly, both what he was not, as also what he was; not Christ, not Elias, not the Prophet; but the voice of a Crier in the wildernesse.

The first question is, Who art thou? t 1.410 Quis ego sum? is the question of a good man? Tu quis es? of an enuious. He that hath a bad house gads abroad. The wicked are u 1.411 busie Bishops in other mēs diocesses. A true saying in it selfe, but vpon this text a false glosse: for it belonged vnto the x 1.412 Priests office to mannage the businesse of the Church, and exactly to know what euery Prophet was. And albeit Euth••mius is of opinion, that the Iewes here∣in malitiously disabled their knowledge: yet it is more probable that they made this question, to see whether he was Christ. For as we read••, Luke 3.15. All men mused in their hearts of Iohn, if he were not the Christ: and our y 1.413 Sauiour told the Iewes plainly, that they for a time re∣ioiced more in Iohn, who was but a candle, then in him∣selfe who was the Sunne of righteousnesse, and light of the world: and albeit these messengers vttered not so much in word, yet assuredly they harboured such a con∣ceit

in their hearts, therefore Iohn answering their z 1.414 in∣tention, rather then their question, acknowledged in∣genuously, that he was not the Christ.

In which answere, obserue the matter and the man∣ner. In the matter he confessed the truth, denying him∣selfe, where note his a 1.415 modesty; and acknowledging Christ to be the Messias, where note his b 1.416 constancie. Fortè (saith c 1.417 Gregory) graue non est gloriam & honorem non petere, sed valde graue est non eum suscipere cum offer∣tur. It was then great humility to refuse this honour, which not onely the people, but also the Priests, as it should seeme, were ready to cast vpon him: hereby tea∣ching vs in all our actions, to seeke, not our owne, but Gods glory, saying with this holy Baptist, d 1.418 he must increase, but we must decrease. The constant resolution of Iohn is also remarkeable, confessing Christ freely, not on∣ly before the multitude, but also before the Leuites and Pharisies, men of great learning, and no lesse place in the Church, and such as he might well suspect would call his preaching into question.

But the maner of his confession exceeds far the mat∣ter: hee confessed and denied not, and said plainly, I am not Christ. The which words are not superfluous and idle, for euery tittle of the Scriptures hath his worth and weight. Such repetitions are vsuall in the Bible, to set out things more fully, as e 1.419 vanity of vanities, vanity of vanities, and all is vanity. f 1.420 Returne, returne, O Shulamite returne, returne. g 1.421 O earth, earth, earth, heare the word of the Lord. By this iteration then of one and the same thing, S. Iohn shewed how vnwilling hee was to rob Christ of that honour, which onely belong••d vnto him. When h 1.422 Cornelius fell downe at Peters feet, and would haue worshipped him, Peter instantly tooke him vp, saying; Stand vp, for euen I my selfe am a man. When the men of i 1.423 Lystra would haue sacrificed vnto Paul & Barnabas; they rent their clothes, and ran in amóg the people, crying, We are euen men, sub∣iect to the like passions that yee be. When that other Iohn

would haue worshipped the glorious Angell who shew∣ed him his reuelation, k 1.424 he said vnto Iohn; See thou do it not, for I am thy fellow seruant: so carefull are Gods children in all ages to giue God the things appertaining to God: honour to whom honour, feare to whom feare, diuine worship to whom diuine worship belongeth. Here wee may iustly condemne the Papists, in giuing that kind of l 1.425 worship to the crosse, which is onely due to Christ. If a man should aske them whether the crucifix were Christ, I hope they would answer with Iohn, and deny, and con∣fesse plainly that it is not the Christ. Giue then to the cru∣cifix the respect due to the crucifix, reseruing to the cru∣cified that honour which onely belongs to the crucified.

If a man should aske the bread in the Sacrament, What art thou? it would answere plainly with Iohn, in such lan∣guage as it can, I am not the Christ; approuing it selfe to our sight and taste, that it is a morsell of bread, a creature, not a Creator, & therefore not to be worshipped & ado∣red as God. If good men on earth, and glorious Angels in heauen, haue refused alway to bee reputed Christ; what shamelesse Idolaters are they, who say; heere is Christ, and there is Christ; this is Christ, and that is Christ?

The second question is; Art thou Elias? To which Iohn answers, No. Yet m 1.426 Christ saith, he is that Elias. An n 1.427 An∣gel from heauen hath answered this obiection, Luk. 1.17. Iohn Baptist is Elias in power, not in person, indued with the like temperance, like wisdome, like courage. Now the Pharisies imagined that Elias o 1.428 himselfe should come, not another in the spirit of Elias; and therefore Iohn ac∣cording to their meaning, answered truly, that he was not Elias. How Ioh•• and Elias parallel, see Beauxamis Harmo••. Euangel. Tom. 1. fol. 101. Ludolphus de vita Chri∣sti. part. 1. cap. 19. Post••l. catholic. Con. 2. Dom. 4. Aduent. Whether Eli••s shall come before the great day of the Lords second comming, see Luther postil. maior. in loc. and his Maiesties Premonition, from the 62. pag. to the 80.

The third question is, Art thou a Prophet? To which Iohn answered also negatiuely. Christ said he was more then a Prophet: himselfe that he was lesse then a Prophet. There are three degrees of

• humility:
  • 1. To submit our selues vnto our betters.
  • 2. To giue place to equals.
  • 3. To yeeld vnto inferiours.

All these were found in Iohn: he submitted himselfe to superiors, affirming that he was not Christ: he gaue place to equals, answering that he was not Elias: he did yeeld to his inferiors, in saying he was not a Prophet. p 1.429 Yea but Iohn out of his humilitie must not tell an vntruth: his fa∣ther Zacharias in the Benedictus, cals him the Prophet of the most high; and Christ, more then a Prophet. q 1.430 Chry∣sostome, r 1.431 Theophylact, Euthymius, and other Greeke fa∣thers are of opinion, that the Pharisies imagined Iohn to be that Prophet spoken of by Moses, Deut. 18.15. The Lord thy God will raise vp vnto thee a Prophet like vnto me from among you, euen of thy brethren, vnto him ye shall hear∣ken. s 1.432 The which text must bee construed either of the whole Colledge of Prophets, or else of Christ, the chiefe of the Prophets: and therefore Iohn answered directly, that he was not that Prophet; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Prophet. t 1.433 Ru∣pertus, and other Latine Doctors affirme, that the Phari∣sies in this interrogatory, desired to know whether his office were like that of Esay, Ieremias, Amos, and the old Prophets: vnto which Iohn might answere well, that he was not such a Prophet: for their office was to foreshew Christ by some works, or foretell him by some words; vel dictis praesignare, vel factis praefigurare, saith Rupertus. But Iohns ambassage was not to foretell that Christ should come, but plainly to tell that Christ was come. Thou shalt be called the Prophet of the most high: not to prefigure, but to goe before the face of the Lord. A Prophet ••s a Preacher of the Gospel, not as a Priest of the Law.

Hitherto Iohn Baptist answers negatiuely, shewing what he was not, neither Christ, nor Elias, nor a Prophet.

Whe••ein hee did not satisfie the messengers of the Iewes fully. That therefore they might returne a more perfect answere, they further importune and presse him, to know what he was; What saiest thou of thy selfe? The which is the fourth interrogatory. To this Iohn affirmatiuely, decla∣ring what he was: I am the voice of a Crier, &c.

There were two chiefe prophecies of him: one, that he should be that Angel of the Lord; and this, that he should be the voice of a Crier in the wildernesse. Here then u 1.434 In∣terpreters obserue Iohns humility, giuing himselfe the meanest title; not Christ, not an Angell, not a Prophet, but onely vox clamantis, &c. x 1.435 Wherein he liuely descri∣beth a good Preacher of the Gospell, hee must be the voice of a Crier in the wildernesse, to make straight the way for the Lord.

The word of God is a proclamation in writing, com∣mon to all, and the Minister is the voice of the Crier to giue notice to the people, that the matter of the procla∣mation concerneth them and euery one of them: Acts 13.26. Men and brethren, and whosoeuer among you feareth God, to you is the word of this saluatiō sent: To y 1.436 you God rai∣sed vp his Sonne Iesus, and hath sent him to blesse you by tur∣ning euery one of you from your iniquities.

Out of the abundance of the heart the mouth spea∣keth: A Preacher therefore must cry from the bottome of his heart: the which is prefigured Ezekiel 3.1. Sonne of man, eat this roll, and goe and speake vnto the house of Israel. Vtter nothing to the people, but that which thou hast first digested thy selfe.

The voice] A word is first conceiued in the heart: then vttered by the voice; yet we heare the voice before wee know the word: so Christ the eternall Word was before Iohn, and all other Preachers. In the beginning was the Word, and that beginning was before all beginning: yet the world knew not the Word, till it was preached by the voice of men and Angels: albeit the word in it selfe be before the voice, yet vnto vs the voice goeth before the

word: z 1.437 He that commeth after me was before me. Christ then is the Word; and euery Preacher of Christ is a voice; the which one word confounds all such as being called thereunto, doe neglect their dutie of preaching. In euery voice, specially a Church voice, three commendable qualities are required; that it bee cleere, sweete, and high.

Cleere: for as Hierome said, Omnia in sacerdote debent esse vocalia: All things in a Diuine should preach: his ap∣parell preach, his diet preach, his whole life preach: a 1.438 An example in word, in conuersation, in spirit, in faith, in pure∣nesse. Such a voice was the Baptist; his preaching was of repentance, and he liued as a penitent: as he did bold∣ly speake the truth, so constantly suffer for the truth: on the contrarie, bad manners and false doctrine make harsh and hoarse the loud voice.

Couetous Iudas had an hoarse voyce: filthie Nicolaes an hoarse voyce: Simon Magus an hoarse voyce: Peter in denying his Master, through extreame coldnesse of feare, had an hoarse voyce too for a time. Manicheus, A∣rius, Pelagius, all Hereticall, Schismaticall, Atheisticall teachers are hoarse voyces in Gods quier.

I••le solus praedicat viua voce, quipraedicat vita & voce.

Secondly, the Church voice must be sweet: euery seed is not to be sowen at euery season, in euery ground: and so it is in Gods husbandrie: The voyce therefore must b 1.439 aright diuide the word which it sings and saies; obser∣uing time, and keeping it selfe in tune, speaking to the proud boldly, to the meeke mildly, to all wisely. The bels hung on c 1.440 Aarons garment were of pure gold, hereby signifying that Aarons voyce should bee no founding brasse, no iarring cymball, but a sweete ring, prouing sweetly, reprouing sweetly, confuting error sweetly, con∣firming the truth sweetly; running ouer all the changes of Gods ring, mentioned 2. Tim. 4. without any iarre or false stroke sweetly. Such a voyce was Iohn the Baptist, rebuking d 1.441 Herod, hardened in his wickednes, rufly; ta∣king

vp y^e dissembling▪ e 1.442 Pharisies bitterly; speaking to his own disciples gently, singing to euery one the true note fitly: and this, as f 1.443 Dauid speakes, is to charme wisely.

Thirdly, the Church voyce must bee high, and that in

• regard of the Matter, of which He speakes.
• regard of the Men, to which He speakes.

And such a voyce was the Baptist also. First for the mat∣ter, he reached many streines neuer sung before: Repent, saith he, for the kingdom of heauen is at hand. This note was neuer heard of the people, nor sung by the Priests in old time. Iohn being more then a Prophet, exalted his voyce aboue the Prophets, and in a plaine song, with∣out any crotchets, preached him who is higher then the highest.

Secondly, in regard of the men, to whom he spake: For, as it followeth in the next word, hee was the voice of a Crier. Now men vse to crie aloud,

• g 1.444 Either
  • When they speak to mē which are a far off.
  • When they speake to men which are deafe.
  • When they are angrie.

Sinners are farre off from God, and exceeding deafe: and therfore we must be angrie crying aloud, and lifting vp our voyce like a h 1.445 Trumpet, shewing the people their transgressions, and to the house of Iacob their sinnes.

First, sinners are farre off, as it is said of the i 1.446 prodigall childe gone into a farre countrey, like k 1.447 lost sheep, straied out of Gods pastures into Satans inclosures: and therfore it is our office not onely to whistle, but also to crie: Re∣turne, returne, ô Shulamite, returne, returne.

God doth not goe from man,* 1.448 but man from God. He that saileth nigh a rocke, thinketh the rock runnes from the shippe, when as indeed the shippe rides, and the rock stands still: euen so we leaue the waies of the Lord, and runne our owne courses, and then wee complaine that God is farre from vs, and that our crie comes not nigh him. It is true that God is l 1.449 farre off from the wicked, not

because he is moueable, for hee is euer the same, but be∣cause they bee wandring: yet they cannot flie from his m 1.450 presence. The further from East the neerer vnto the West: the more they goe from Gods grace, the neerer his iustice: n 1.451 saluation is far from the wicked, but iudge∣men hangs ouer their heads. It is our dutie therefore to recall men, à Deo irato ad Deum placatum, from God as an angrie Iudge, to God as a mercifull Father. If we draw neere to God, o 1.452 he will draw neere to vs: as the good father of the prodigall sonne, when hee perceiued him a farre off, he had compassion, and ran, and fell on his neck, and kissed him. It is said in the text, that the sonne did go to his father; but the father ran to meete his sonne. The fathers compassion and mercie, was greater then the sonnes passion and miserie.

Secondly, sinners are deafe, and therefore wee neede to crie aloud. Some will heare, but with one eare, like p 1.453 Malchus in the Gospell, hauing their right eare cut off, and only bringing their left eare to the sermon, mis∣construing all things sinisterly: Some stop both their eares; like the deafe adder, refusing to heare the voice of the charmer, charme hee neuer so wisely: Psalme 58.5. q 1.454 S. Augustine writing vpon those words, hath reported out of naturall Historiographers, that the serpent de∣lighting in the darknesse, where withall he hath inclosed himselfe, claspeth one of his eares hard to the ground, and with his taile stoppeth the other, lest hearing the Marsus hee should be brought foorth to the light: so worldly men stop one eare with earth, that is, with coue∣tousnesse; and the other with their taile, that is, hope of long life. r 1.455 Ieremie therfore crieth: O earth, earth, earth. O vnhappie caitiue, thou that hast nothing but earth in thy mouth, euer talking of worldly wealth: thou hast nothing but earth in thy minde, euer plotting how to ioyne house to house, and field to field; nothing but earth in thine hands, euer busied about the trifles of this life; heare the word of the Lord, which s 1.456 chargeth thee

not to trust in vncertaine riches, but in the liuing God: and that thou be rich in good workes, euermore readie to distribute while thou hast time; stop not thine eare from the crie of the poore with hope of long life, but re∣member what Iob saith in his 21. chap. vers. 13. They spend their daies in wealth, and suddenly they go downe to hell. t 1.457 O foole this night will they fetch away thy soule from thee, then whose shall those things be which thou hast prouided?

Thirdly, men speake aloud, when as they be angrie: so the Preacher ought to be zealous in the cause of God; euermore displeased with the sinnes of his people, saying with u 1.458 Dauid; Doe not I hate them, O Lord, who hate thee? and am not I grieued with those that rise vp a∣gainst thee? Such a crier was S. Peter▪ telling Simon the Sorcerer that he was in the x 1.459 gall of bitternes & bond of iniquitie. Such a crier was Paul, taking vp Elymas; y 1.460 O full of mischiefe, the childe of the diuell, and enemie of all righteousnesse, &c. Such a crier was z 1.461 Polycarpus, who told Marcion that he was the diuels darling. And such a crier euery Diuine should bee, as a Simon helping to beare the crosse of the distressed; and a a 1.462 Barnabas, which is the sonne of consolation: so like Iames and Iohn, stiled in b 1.463 scripture Bonarges, which is, sonnes of thunder: as c 1.464 Ambrose fitly, vox and clamor must goe together, the voice preach faith, the crie repentance; the voice com∣fort, the crie threaten; the voice sing mercie, the crie sound iudgement: so most d 1.465 Interpreters expound vox clamantis, according to the vulgar Hebraisine, vox cla∣mans. Yet it is a good obseruation of e 1.466 other, that Iohn is not the crier, but the voice of the crier: for it is Christ who crieth in Preachers, he speakes by the f 1.467 mouth of all his holie Prophets: he crieth, O ye g 1.468 foolish, how long will yee loue foolishnes? he crieth, Repent, for the kingdome of God is at hand: he crieth, Come v••to me all ye that are wea∣ried and laden, and I will refresh you. To day then if yee will heare his voice harden not your hearts, but suffer

the words of exhortation and doctrine: be moued at his crie, lest he despise your call. As he saith in the first of the Prouerbs: Because I haue called, and yee haue refused, I haue stretched out mine hand, and none would regard: therefore they shall call vpon me, but I will not answere: they shall seeke me earely, but they shall not finde me. Think on this all ye that forget God, ye that suffer Christ to stand and knock, and crie at the doore of your hearts, and yet ye will not let him in.

In the wildernes] That is, in the world a desert of good∣nes, wherein the Preacher must fight with beasts, as h 1.469 Paul at Ephesus in the shapes of men, crying vnto rauening wolues, couetous foxes, roaring lions, &c. Here is the place where he must crie: for in heauen there is no crying, but all singing, and in hell there is no crying, to take heede of woe; but howling and crying for woe: while then you are in the i 1.470 way, while it is called to k 1.471 day, giue eare to the voice of the crier.

Or in the wildernes] That is, l 1.472 Ierusalem; out of order as a desert: or in the wildernes: that is, among the m 1.473 gen∣tiles and desolate people, strangers from the common∣wealth of Israel, and aliants from the couenants of pro∣mise before Christs comming: but now the n 1.474 desolate hath moe children then the married wife. The Gentiles heretofore were without an husband, and the synagogue of the Iewes had God for her loue; but now contrarie∣wise the Church conuerted to the faith, beares moe chil∣dren vnto God then euer the synagogue did. The voice of the crier shall gather and call so many sheepe to Christs fold, that the wildernes shall say in her heart, o 1.475 Who hath begotten me these children, seeing I am bar∣ren and desolate?

Or in the wildernes] p 1.476 Literally, because that is the most fit place for the Preacher of repentance, wherein there is least tumult: and againe, to signifie that the peo∣ple should follow the Pastor; not the Pastor humour the people. The Preacher is the voice of a crier in the wil∣dernes,

not a carpet diuine for table Gospellers in a cor∣ner. I will not any further examine the place, the end is all, and that is to make straight the way of the Lord.

The wicked walke either in circles, or else in ouer∣twhart waies. Impij ambulant in circuitu, saith q 1.477 Dauid, wearying themselues in the labyrinth of their vnruly de∣sires; or if they walke not circularlie, they walke in wrie waies and by-waies opposite to the Lords way: for ex∣ample; The vaine glorious doe all their good workes to be r 1.478 seene of men, and so they crosse Gods way tending to another end; onely the children of God walke in the straight way, in a right line beginning and ending in God; as euery good gift is from him, so it is by them re∣ferred vnto him; as his is the power, so his is the praise.

The end of our preaching is not to make way for our selues & our own preferment, but for our Master and his glorie: Make streight the way of the Lord, as saith the Prophet Esay. Wherefore leauing all other expositions, I come to the Prophets interpretation, as it is recorded in his 40. Chapter, at the 3. and 4. verses. A voice crieth in the wildernes, prepare yee the way of the Lord: make streight in the desert a path for our God. Euery valley shall be exalted, and euery mountaine and hill shall be made lowe: and the crooked shall bee straight, and the rough places plaine.

Now these things are to be construed in a s 1.479 spirituall sense. For t 1.480 as Kings in their solemne progresses haue their waies leuelled and straightned against their com∣ming into the countrie: so the Preachers as harbingers and sumners of Christ, ought to prepare the people, that he may come vnto them, as about this time he came vnto them. Presumption and pride make mountaines and hils in Christs way; desperation holes in Christs way; vaine∣glorie makes crooked the way: couetous cares are briers and bushes in the way; noisome lust makes foule the way: wherefore the voice of the crier in the wildernes must dig downe the mountaines, exalt the valleis, stub

vp the briers, make smooth the rough, rectifie y^e crooked. Behold, saith God to the u 1.481 Prophet, I haue set thee ouer the nations, and ouer the kingdomes to plucke vp, and to roote out, and to destroy and ouerthrow, to builde and to plant. The which x 1.482 text is wrested by the Papists exceedingly, to proue that the Pope hath authoritie to depose Princes, and dispose of their crownes at his pleasure. But God expoundes himselfe in the words immediatly before: I haue made thee a Prophet, and put my words into thy mouth: a Preacher with words in his mouth, not a Magistrate with a sword in his hand; and therefore their owne y 1.483 glossographer interprets it thus: I haue appointed thee to roote vp; that is, to roote vp vices, to beate downe he∣resies, and to build vp vertues. And z 1.484 Theodoret; To root vp kingdoms is nothing else but to denounce Gods hea∣uie iudgements against them: As Hierome; To cast them downe by the word of Almightie God. Vt facias opus prophetae, sarculo, non sceptro, opus est tibi, saith a 1.485 Bernard; That thou maist doe the worke of a Prophet, thou must haue a weeding hooke, not a scepter: And as b 1.486 Gregorie notes aptly, the Prophet is willed here first to roote vp, and after to plant; because the foundation of truth is neuer well laid, except the frame of error be first subuer∣ted: at the first wee must cast downe the mountaines by the preaching of the Law; then exalt the valleyes by the preaching of the Gospell. Such a voice was the Prophet c 1.487 Nathan: at the first he did cast downe the mountaine, the presumptuous hypocrisie of King Dauid, rebuking him for his sinnes, and thundring out iudgements for the same: but when he saw this huge mountaine cast down, when Dauid was vnder foote, deiected in spirit, crying out, I haue sinned against the Lord; Nathan presently raiseth vp this valley, saying, The Lord hath taken away thy sinne. This course d 1.488 S. Peter vsed in his first sermon, in beginning whereof hee charged the Iewes with their sinnes: but so soone as they were pricked in their hearts, and said, Men and brethren what shall we doe? S. Peter

presently lifteth them vp againe by preaching Christ for the remission of sinnes. And well might Iohn call him∣selfe such a voice, for all his preaching stood vpon two legs; repentance, and faith; e 1.489 digging downe the moun∣taines by the one, and f 1.490 raising vp the valleyes by the other.

The great Doctor hauing heauen for his chaire, earth for his schoole, the whole Bible for his text, and the whole world for his audience; began this method in the first sermon that euer was made: Gen. 3. Adam by fol∣lowing his new schoolemaster the diuell, waxed proud, and began to grow so big as a mountaine: God therfore doth first cast him downe, shewing the greatnesse of his fault, and then hee raiseth him vp againe, by promising that the seede of the woman should bruse the Serpents head. Seeing then wee haue both precept and paterne from God himselfe; let vs bee followers of him as deare chil∣dren, pulling downe the mightie from their seates, and exalting the humble and meeke. To begin with the first:

• There are two sorts of mountaines:
  • One assuming too much vnto thē∣selues, out of their owne merit.
  • The other presuming too much vp∣on Gods mercie.

Euery man is naturally like Simon the Sorcerer, Act. 8. conceiting himselfe to be some great man: as Martin g 1.491 Luther said, All of vs haue a Pope bred in vs; an opinion of our owne workes: albeit there be in vs no reall ver∣tue, no true substance; yet, Narcissus like, we are inamou∣red with our owne shadowes: and this is the h 1.492 Serpents head, the beginning of all euill: Omnium iniustitiarum est ferè sola causa iustitia. Wherefore we must labour euerie day to dig downe this high mountaine: we must descend that wee may i 1.493 ascend: as wee fell by ascending, so wee must be raised by descending. Beda wrote of the Publi∣can: Appropinquare noluit ad Deum, vt appropinquaret ad illum. Hee that will not be a mountaine in Christs way, must not be a mount-bank of his owne vertue, but leuell

himselfe euen with the ground, k 1.494 working his saluation in feare and trembling.

The second kinde of mountaines are such as raise themselues vpon meere presumption of mercie, boasting of a shorter cut to heauen then either the good works of Papists, or good words of Puritanes, abusing that sweete text of l 1.495 Paul; Where sinne aboundeth, there grace super∣aboundeth. Indeed where sinne is m 1.496 felt and grieued for, the••e Gods grace is greater then our sinne, n 1.497 both in im∣putation and effect: for our sinnes are finite, whereas his goodnesse is infinite, the salue is greater then the sore. o 1.498 Non peccantis merito, sed superuenientis auxilio. But when we draw iniquitie with cords of vanitie, and sinne as with cartropes; when wee speake good of euill, and euill of good; when as without any remorse we sin pre∣sumptuously; when as we fall not forward as Abraham and Ezechiel, but backward as old p 1.499 Eli, and the q 1.500 Iewes who tooke Christ; then assuredly the more sin, the lesse grace. Shall wee continue still in sinne that grace may a∣bound? God forbid. Yea God hath forbidden it, enioy∣ning vs to bee holie as hee is holie, that being deliuered out of the hands of all our enemies, wee might serue him in holinesse and righteousnesse all the daies of our life.

• A man is deiected and made a valley two waies: in regard of his
  • Great faults.
  • Little faith.

The voice of the Crier must pronounce Gods procla∣mation and generall pardon for the one, and applie it in particular for the strengthening of the other.

The fift and last question of the Pharisies is: Why bap∣tizest thou then, if thou be not the Christ, neither Elias, nor the Prophet? Vnto which Iohn answered: I baptize with water, &c.

This last interrogatorie was the first in their inten∣tion: r 1.501 for the Pharisies had a tradition, that none might baptize but Christ, or some great Prophet, and therefore they did first aske craftily whether hee were Christ or a Prophet: and then hauing s 1.502 vndermined him thorough∣ly,

with what authoritie doest thou baptize? being nei∣ther Christ, nor Elias, nor a Prophet? S. Iohns answere is opposite, but apposite. t 1.503 I am a Minister, but not a Mes∣sias; I giue the outward signe, but Christ is he who doth giue the inward grace: I baptize you with water, u 1.504 but hee that commeth after me shall baptize you with the holy Ghost and fire. x 1.505 In which he compareth the ministerie of man with the power of God; the outward baptisme with the spirituall baptisme: where of the first is done by the hand of man, the other is peculiar only to Christ. y 1.506 The com∣parison is not as the Papists imagine, betweene the baptisme of Iohn and Christ, but betweene the per∣son of Iohn and Christ: for the baptisme of Iohn and Christ are one, both in effect and authoritie: for Iohns baptisme was not of his owne deuising, but of Gods in∣stitution: as hee sheweth his commission in the first of Ioh. 33. He that sent me to baptize with water, &c. a text which hath made z 1.507 Bellarmine contradict himselfe twice in one page. For whereas he first had set downe peremp∣torily that Iohn instituted his owne baptisme; now hee confesseth honestly that God was author of it for the matter in generall, but not for the manner in particular: and yet after long search hee cannot finde in what rite Iohns baptisme differs from Christs.

It is an axiome deliuered in their owne a 1.508 schoole, that there are but two things essentiall in Baptisme, verbum & elementū, the outward element of water, and inuoca∣tion of the blessed Trinitie. So S. b 1.509 August. Accedit ver∣bum ad elementū & fit sacramentū: Other things are re∣quired in a Sacramēt circumstantially, not substantially. Now Bellarmine out of this text grants that Iohn vsed the right element: for he saith, I baptize you with wa∣ter: and out of c 1.510 Ambrose cites against himselfe, that Iohn inuocated the sacred Trinitie, Father, Sonne and holie Ghost: Ergo. the baptisme of Iohn and Christ are one for essence: so likewise one in effect, for Iohn preached the baptisme of repentance d 1.511 for the remission of sinnes: Ergo,

forgiuenes of sinnes is by the baptisme of Iohn▪ so well as by the baptisme of the blessed Apostles: as e 1.512 Augu∣stin, f 1.513 Basil. g 1.514 Greg. Nyssen. out of that text obserue: nei∣ther doth the h 1.515 Cardinal disauow their glosse, though the Councell of i 1.516 Trent hath denounced anathema to such as hold baptismum Ioannis habuisse eandem vim cum baptis∣mo Christi •• let Matthaeus Tortus, if he can vnloose this wedge for his Master. I feare that ouerthwart Diuine so little, that I say with Luther; Hunc nodū ne{que} soluunt, ne{que} soluent vnquam omnes papicolae in vnum Chaos confusi. The Scripture makes no difference betweene Iohns and our baptisme: but this only; k 1.517 that we baptise in Christum pas∣sum & r••suscitatum; whereas Iohn baptised l 1.518 in Christum passurum & resurrecturum See Epist. Dom. 17. post. Trin.

The Epistle. GALAT. 4.1.

I say, that the heire so long as he is a child differeth not from a seruant, &c.

IGnorant people behold rather an m 1.519 Image well pain∣ted, then a booke well written, and are sooner perswa∣ded with plaine similitudes and familiar examples, then with subtill reasons and accurate discourses Our Apostle therefore after hee had vsed for his purpose (namely, to proue that iustification is not by the law, but by faith in Christ) the comparison of a mans will, of the prison, of the schoolemaster in the former Chapter, addes also this of an heire; wherein as in euery similitude two

• points are remarkable: the
  • proposition: vers. 12.
  • reddition in the rest.

• In which our twofold estate must bee considered, of
  • Thraldome, v••der Moses.
  • Freedome, by Christ, when the lawes tyrannical go∣uernement ends: and that is,

• Two maner of waies, as n 1.520 In∣terpreters out of the text:
  • 1. By the cōming of Christ in the flesh once at the fulnes of time: vers. 4.5.
  • 2. By the cōming of Christ in the spirit daily: vers. 6.7.

• In his firstcom∣ming, note the
  • Fact: vers. 4. and in it the
    • Giuer: God, whose good wil appeares in bestow∣ing on vs his Sonne:
      • Fitly: when the time was full come.
      • Freely: for hee was not bought or stolne, but sent.
    • Gift: Christ described heere by his
      • Diuinitie: his Sonne.
      • Humanity: made of a woman.
      • Humility: bond to the law.
  • Effect: vers. 5. to redeeme them which were bound vnto the law, &c.

The heire as long as he is a child] This comparison is ta∣ken out of the Roman law by which it is ordained that a pupill, albeit he be Lord of all his fathers inheritance, should be kept vnder tutors and gouernours, vntill hee come to full age; to wit, vnder tutors till o 1.521 fourteene yeeres, vnder Curators vntill p 1.522 fiue and twenty. q 1.523 Tutores dantur impub••ribus, Curatores puberibus. Tutors are guar∣dians of the pupils r 1.524 person principally: so called, s 1.525 Quasi∣tuitores at{que} defensores; but t 1.526 Curators are factors especial∣ly for his goods and estate.

Now the Ward, during the time of his minority, suf∣fers much bondage; differing, saith Paul, nothing from a seruant; nothing in respect of any present possession, or actuall administration of his owne estate, but very much in respect of his right and proprietie, being u 1.527 dominus ha∣bitu, non vsu: as hauing x 1.528 free hold in law, though as yet

not free hold in deede: and so the Ward doeth differ from the slaue; who was in old time no y 1.529 person in law, but a meere chattell, and as it were of the nature of z 1.530 cattell.

It was in Pauls age then a great slauery to be a pupill. And a 1.531 Bishop Latuner complained of late, that there was not a schoole for the Wards, so well as a Court: a schoole for their learning, so well as a Court for their lands. It should seeme Gardians in his daies vsed young Noble men not as Lords, but as seruants; as Paul here, &c.

In like manner, when wee were little children, in our nonage we were heires, hauing the promise of an eternall inheritance to come, which should be giuen vnto vs by the seed of b 1.532 Abraham: that is to say, by Christ, in whom all nations should be blessed; but because the fulnesse of time was not yet come, Moses our tutor and gouernor held vs in bondage▪ The law doth threaten, accuse, condemne, so long as we be children in vnderstanding, dwarfes in faith, ignorant of Christ. Saint Paul cals the law rudiments of the world; not onely c 1.533 because it is our first d 1.534 schoole∣master, and A, B, C, to Christ, but e 1.535 because it leaues a man in the world, and prepares not a way for him to hea∣uen. I kill not, I steale not, I commit not adultery: this out∣ward honest conuersation is not the kingdome of Christ, but the righteousnes of the world.

The law when it is in his principall vse, cannot iustifie, but accuse, terrifie, condemne. Now these are things of the world, which because it is the kingdome of the di∣uell, is nothing else but a puddle of sinne, death, hell, and of all euill: and so the whole law, especially the ceremo∣niall, are f 1.536 beggerly rudiments of the world.

I speake not this to disgrace the law, neither doth Paul so meane; for it is holy, righteous, spirituall, diuine: but because Paul is in the matter of iustification, it is, as g 1.537 Lu∣ther obserues, exceeding necessary, that he should speake of the law as of a very contemptible thing. Wherefore, when Satan assaults thee with the terrors of the law, ba∣nish

that stutting and stammering Moses far from thee: let him vtterly be suspected as an heretike, or as an ex∣communicate person, worse then the Pope, worse then the diuell himselfe, quoth Luther: bu•• out of the matter of iustification, and conflict of conscience, reuerence Mo∣ses as a great Prophet, as a man of God, euen as God.

In the ciuill life Moses and Christ agree: for our Sa∣uiour said, he came not to destroy, but to h 1.538 fulfill the law; but in the spirituall life, the one cannot abide the other: for i 1.539 no man is iustified by the la; but the iust shall ••••ue by faith. And therefore when Christ is presen••, the law must de∣part out of the conscience, and leaue the bed, which is so k 1.540 strait that it cannot hold two, to Christ alone. Let him onely raigne in righteousnesse, in peace, ioy, life, that the soule may sleepe and repose it selfe in the multitude of his mercies sweetly without any terror of the law, sinne, death, hell. And thus you see the law tyranniseth ouer our consciences, as the cruell tutor doth ouer his vnfortu∣nate Ward, till God in fulnesse of time giueth vs free∣dome by Christ.

When the time was full come] Not by fatall necessitie, but by Gods appointment. 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, preser∣ueth, iustifieth, sanctifieth in his due time, and he will also glorifie vs in his due time.

Now the comming of Christ in the flesh, is called the fulnesse of time for many respects: as,

• 1. For the l 1.541 fulnesse of grace receiued by his com∣ming.
• 2. Because Christ is the fulfilling of the m 1.542 promises of God, as being in him, yea and amen.
• 3. Because the n 1.543 Law and the o 1.544 Prophets are fulfilled in him.
• 4. Because the times from Christ are the p 1.545 ends of the world, and it was fit hee should come so late, when the time was full, for q 1.546 two reasons especially:
• ...

• ...
  • 1. Because Christ is a Lord, yea the Lord, and there∣fore most meete there should be great preparation, and long expectation of so puissant a person.
  • 2. Because Christ is the grand Physition of the world, and therefore very requisite al sinners, his patients, should throughly * 1.547 feele their sicknesse and misery before hee came to visit and redeeme them; vt conuincerentur homi∣nes de morbo, vt quantum ad defectum scientiae in lege natu∣rae, & quantum ad defectum virtutis in lege scripta.

• His Sonne] God is father of
  • All men, and all things, by creation generally.
  • His elect, by adoption specially.
  • Christ, by nature, singularly. See before the Creed: Art. His onely Sonne.

Made of a woman] In expounding this clause, we must take heed of sundry wicked heresies, on the left hand, and on the right. On the left; first, of r 1.548 Paulus Samosate∣nus, and s 1.549 Fotinus, affirming that Christ had his being and beginning from his mother Mary: whereas the Scrip∣ture teacheth plainly, that Christ was made of the seed of Dauid according to the t 1.550 flesh: not according to his person, for that is eternall. In the beginning was the Word, and the Word was with God, and that Word was God. Againe, we must take heed of u 1.551 Ebion, holding, that Christ was not conceiued of the holy Ghost, but begot of Ioseph: and the reason of his madnesse is taken hence; because Mary is called a woman, not a virgin. x 1.552 Our answere is, that a wo∣man in scripture doth not alway signifie the maried, or one that hath knowne a man: but sometime it doth onely denotate the sex, as Gen. 3.12. The woman which thou ga∣uest to be with m••, she gaue me of the tree, and I did eat. Eua must needs be a virgin, because so soone as she was made she was maried: and yet the text calles her woman at that time, when there could bee no time for man to cor∣rupt her.

On the right hand we must shun the rockes of Valen∣tinus

and Nestorius: of y 1.553 Valentinus, who taught, Christ had not his body from Mary but that he brought it with him from heauen, and passed thorow the wombe of the virgin, as water thorow a conduit pipe: contrary to the text here; made of a woman. z 1.554 Ex muliere, non in muliere: not in a woman, but of a woman. And the preposition a 1.555 ex, notes the matter, as an house is made of timber and stone; bread is made of wheat; wine, of grapes: and therefore Christ had the materials of his body from Mary: so some copies haue it here, b 1.556 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Yet Christ had not his formale principium of Mary, for the holy Chost was agent in his wonderfull conception: and therefore fitly said here to be borne, or as we reade, to be made; not begotten of a woman.

By this also we may shun Nestorius his rocke, who thought Mary might not be called the mother of the Sonne of God: for the text is plaine; God sent his Sonne made of a woman: Ergo, the Sonne of God was the sonne of Mary. For the confutation of this error, the famous Councell of Ephesus was assembled, wherein it was c 1.557 concluded, and that in the first canon, that Mary should be called the mother of God. See before, the Creed; Art. Borne of the virgin Mary.

Bond to the law] Though he were Lord of the law, yet made he himselfe subiect to the law, circumcised accor∣ding to the law, and presented in the Temple, according to the law; yea it executed vpon him all the iurisdiction it had ouer vs. It doth by good right accuse, conuince, condemne vs. For alas, all of vs are d 1.558 sinners, and by na∣ture the children of e 1.559 〈◊〉〈◊〉: but Christ did no sinne, neither was there f 1.560 guile f••und in his mouth: yet not∣withstanding the law was no lesse cruell against this in∣nocent and blessed lambe, then it was against vs cursed and damnable sinners: yea much more rigorous. For it made him guilty before God of all the sinnes of the whole world. It terrified and oppressed him with such an heauinesse of spirit, that he sweat blood; and in fine,

condemned him to death, euen the death of the Crosse. Thus Christ was made bond vnto the law, to redeeme them which were bond vnto the law: for hee died for our sinnes, and indured all this for our sakes; and so being vnder the law, conquered the law by a g 1.561 double right: first, as the Sonne of God, and Lord of the law: secondly, in our per∣son, which is as much as if our selues had ouercome the law; for his victory is ours.

And therefore remember alway this sweet and com∣fortable text in the midst of all dangers, all assaults of ty∣rants, all temptations of Satan, in the houre of death espe∣cially, saying to the law; Thou hast no power ouer me; for God the Father hath sent his Sonne to redeeme mee from thy bondage; thou dost accuse, terrifie, condemne in vaine: for I will h 1.562 creepe into the hole which bloudy Longinus made with his speare in my Sauiours side There will I hide my selfe from all my foes; I will plunge my conscience in his wounds, death, victorious resurrection, glorious ascension; besides him I will see nothing, I will heare nothing. i 1.563 The sting of death is sinne, and the strength of sinne is the law. But thanks be vnto God, which hath giuen vs victory, through our Lord Iesus Christ.

k 1.564 The Nouelists exception against our translating na∣turall sonnes, is idle: for our Communion booke doth not call vs naturall sonnes, as Christ is Gods naturall Sonne by eternall generation: but as it were naturalized by spi∣ritual regeneration, adopted through election and grace: so Paul elsewhere termeth vs l 1.565 Cohe••res with Christ. Nei∣ther doth this paraphrase wrong the Patriarks before the law, nor the Prophets vnder the law: for as I haue noted out of Martin Luther; Chirst, who came in the flesh once, comes in the spirit daily, crying Abba Father, as it followeth in the text: he is one m 1.566 yesterday, and to day, and shall be the same for euer. Yesterday, before the time of his comming in the flesh: to¦day, now he is reuea∣led in fulnesse of time: For euer the same lambe of God, n 1.567 slaine from the beginning of the world. The o 1.568 Fathers

then had Christ in spirit; which holy spirit made them free from the bondage of the law: so that they and we are saued by one and the same grace, by one and the same faith in one and the same p 1.569 Christ.

How the blessed Spirit crieth in our hearts, assuring our spirit that we are the children of God; helping our infirmities, and making request for vs with sighes, which cannot be expressed; see before, The grace of our Lord Iesus Christ, &c. This Epistle doth accord with the Gospell, which intimates in particular, how Christ be∣came the Sonne of man, that hee might make vs the sonnes of God: how Christ is Iesus and Emmanuel. Both fit the time, that in the midst of Christmas our soule might magnifie the Lord, and our spirit reioice in God our Sauiour: who was made of a woman, and made bond vnto the law, to redeeme those who were bound vnto the law: that wee might bee sonnes and heires of God through him.

The Gospel. MATTH. 1.1.

Liber generationis, Iesu Christi, filij Dauid, filij Abraham.

SVmma Theologiae Scriptura, summa scrip∣turae Euangelium, summa Euangelij 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: summa summarum Iesus Christus, filius Dauid, filius Abraham; ille primus, ille postremus: Alpha legis, Omega Euan∣gely: principium 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A∣men. q 1.570 Velatus in veteri Testamento, reuelatus in no∣uo: in illo praedictus, in isto praedicatus. Vno spiritu dicam bre∣uissimè, nihil aliud continet verbum Domini nisi verbum Dominum.

Innuit hoc in praesenti••itulo Matthaeus; annuit Paulus ad Corinthios r 1.571 prim••. Non statui quicquam inter vos sci∣re nisi Iesum Christum crucifixum. Apertiùs ait Augusti∣nus confessionum quinto, cap. 4. Infoelix homo qui scit caetera omnia, te autem nescit: beatus autem quite scit, etiamsi illa omnia nesciat: qui verò te & illa nouit, non propter illa beatior, sed propter te solum beatissi∣mus. Est ars artium, & scientia scientiarum, ea legere & a∣gere quae narrantur in hoc libro generationis filij Dauid, filij Abraham.

• Cuius frontispicij duo sunt luminae:
  • Inscriptio Euangelij.
  • Descriptio Christi.

Inscriptionis (vt ita loquar) duo praecipus sunt radij re∣sp••cientes Euangelium: 1. Quod, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 2. Quòd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

• Descriptionis item duo; splendet ••∣nim s 1.572 sol iustitiae
  • Nomine,
    • Proprio: Iesus.
    • Appellatiuo: Christus.
  • Genere, Filius Dauid, Filius Abra∣ham.

Vbi quatuor problemata veniunt examinanda:

• 1. Curhos potissimùm duos ex tàm longa Parentum Chri∣sti serie Euangelista nominauerit?
• 2. Cur Dauidem Abrahamo, iuniorem seniori antepo∣suerit?
• 3. Ad quem referatur secundus genetiu••s▪ filij, ad Chri∣stum, an ad Dauidem?
• 4. Quomodo Christus & filius Dauid, & filius Abra∣ham?

Ad haec omnia fusius explicanda t 1.573 Tulliani flu••ius sic∣caretur ingenij, credo Terrullianus non sufficeret. Ego pr••∣inde cum u 1.574 Hieronymo sequar eos. qui terrarum situs in bre∣ui tabella pingunt: adumbrata, non expressa dabo: & in his (vt aliquando x 1.575 Synesius in re dissimili) faciam hercle quod Eccho facit, voces quas accepi fidelissimè reddam. y 1.576 Vt Aeschylum poetam dicere solitum fuisse narrat Atha∣naeus, tragoedias suas esse particulas de magni coenis Homeri: sic omni studio contendi ex instructissimis optimorum autho∣rum mensis selectiores portiunculas decerpere. Vos specta∣tissìmi conuiuae pro sapientia vestra gustate, sed edent••l••; fercula siquidem istiusmodi more candido deuoranda, non ore canino laceranda.

Inprimis occurrit libri consideratio, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; causae vero quae s••nctissimos Euangelistas ad scribendum impulere, partim communes, partim speciales.

• Communes erant duae:
  • Prima, vt credamus Christum.
  • Securd••, vt credamus in Christum.

1. Vt cred••mus Christum; & hae•• dicitur h••storic•• sides: ita Lucas in prologo: Visum est mihi (praestantissime The∣ophile) omnia altè repetita ordine ad te scribere, vt cog noscas corum verborum de quibus cruditus es histori∣cam veritatem.

2. 〈◊〉〈◊〉 credam••s in Christum; & hae•• nisi Satanae tenta∣tionibus z 1.577 cedat & caedat saluisica fides est. Ita Ioannes Euangelij cap. 20. vers. 31. Haec scrip••a sunt vt credatis Iesum ••sse Chris••um illum, & vt credentes vitam habea∣tis in nomine ••ius. Has rationes (et 〈…〉〈…〉 ••atthaeum & Marcum) omnibus Euangelistis f••••sse communes

apparet, quia mens omnium eadem, idem spiritus, cor vnum, via vna.

• Speciales autem, quae singulis occasionem Euangelium scribendi dedere, partim colliguntur è
  • Scriptura.
  • Coniectura.

Escriptura: Lucas enim, cap. 1. vers. 1. significat se ad historiam componendam impulsum▪ quòd intellexerat conatos esse ••ultos Euangelium texere, qui parùm fidelitèr id praesti∣tissent. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, non a 1.578 Matthaeus, non Marcus, b 1.579 sed Apelles, vt Beda; Basilides, vt Ambrosius; Merinth••s, vt memorat Epiphaenius: aliae ferebantur etiam eo tempore euangeliae c 1.580 Nazaraeorum, Matthiae, Nicodemi, Thomae, quae postea velut apochrypha reiecit Ecclesia. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, conatisunt, sed quod conatiminimè perfecerunt: vt d 1.581 Origenes, e 1.582 Am∣brosius, f 1.583 Augustinus annotârunt.

E coniectura: Ioannes ab Episcopis Asiae rogatus, Euan∣gelicam narrationem aduersus Haereticos exarauit. Cum enim Ebionaei, Cerinthiani, Nicolaitae diuinitatem Christs iam iam negarent, viderat{que} caeteros Euangelistas in ea con∣firmanda minus olei posuisse; ad eam potissimum probandā Euangelium sibi scribendum exist••mauit: vt Irenaeus lib. 3. cap. 11. Epiphanius haeresi 51. Hieronymus in g 1.584 catalogo: nec non Augustinus in prooemio expositionis in Ioannem, & reliqui fere omnes theologici tractatores.

Reddit alteram h 1.585 Eusebius causam, quòd visis Euangelijs Matthaei, Marci, Lucae, probarit equidem omniae vtpote ve∣ra; sed quaedam esse praetermissa quae praecesserant ante bap∣tistae captiuita••em, & haec adijciend•• curauit.

Refertur apud i 1.586 Magdeburgenses etiam tertia, nempe quòd animaduerterat Euangelistas reliquos historiae magis studi••sos, admodùm paucas Christi conciones recitare, qui∣bus eum abundare cernimus.

Matthaeus autem iste noster k 1.587 Hebraeorum causa suam contexuit historiam. Cum enim illis di••s praedicasset & ••am ad Aethiopes transiturus erat, Hebraico sermone descrip∣sit Euangelium, vt haberent certam non modo narrationem, sed quasi l 1.588 methodum vn••uersae religionis Christianae. Sic

Irenaeus lib. 3. cap. 1. sic Athanasius in synopsi: sic Euse∣bius histor. lib. 5. cap. 8. sic Augustinus lib. 1. de consen∣su Euangelistarum, cap. 2. sic Theophylactus & alij quam plurimi doctores, quasi ex maiorum traditione docuerunt.

At quis ex Hebraico in Graecum verterit, pauci dicunt, & qui dicunt, contradicunt. m 1.589 Athanasius Iacobū, n 1.590 Theo∣phylactus Ioannem: o 1.591 Abulensis ipsum Matthaeum tran∣stulisse putat. Augustinus dicit incertissimum, cuius ego iu∣dicium credo certissimum. p 1.592 Hieronymus Hebraicè se vidisse testatur in bibliotheca Caesariensi, quam Pamphilus Mar∣tyr extruxerat: hodiè inter Iudaeos reperitur, & typis etiam excusune prodijt; quod an idem illud sit quod Hieronymus vi∣derat ipse non disputo, constare clamitant nonnulli; verùm ego cum q 1.593 Erasmo malim extare quàm constare.

Si quis adhuc desiderat plura de rationibus Matthaei, quare scripserit, de loco vbi scripserit, de tēpore quando scripserit, adeat ille r 1.594 bibliothecā Sixti Senen. & haec omnia disceptan∣tes copiosissimè Magdeburgenses, cent. 1. lib. 2. in vita Mat. Caesarē Baroniū, Ecclesiast. annalium, Tom. 1. fol. 288. Al∣phons. Tostatū, in prolog. Matth. quaest. 2. Atque sic acce∣pistis (amplissimi viri) quo consilio Matthaeus s 1.595 praedicandi munere non contentus, etiam scriptis ad posteros transmitte∣re voluerit hunc librum de generatione Iesu Christi; omnem scilicet mouebat i••pidem vt nō modo viuus▪ sed etiam t 1.596 mor∣tuus aedificet Hierosolymam sanctam Dei ciuitatem, vt quemadmodum ad mortuos (testante u 1.597 Petro) praedicatum erat euangelium, ita etiam per mortuos annunciaretur. Haec ego explicatè, vos vt placuerit applicate: vel ipsum biblij no∣men apud Academicos excitat attentionem; cui magis arri∣det biber quàm liber, indignus omme Aca••emici; cui magis alius quis quàm iste liber, indignus nomine Christiani.

Inepte Stancarus apud x 1.598 Bellarminum; Plus valet vnus Petrus Lombardus quàm centum Lutheri, ducenti Me∣lancthones, tercenti Bullingeri, quadringenti Petri Mar∣tyres, quingenti Caluini. Rectiùs ego, Plus est in vnà sen∣tentiola aurei huius enchiridij, quàm in omnibus Liuij, Pla∣tonis, Plutarchi, Demosthenis, addo Tullij, Aristotelis,

Theophrasti spaciosis voluminibus. Incomparabiliter pul∣chrior est haec Margarita Christianorum, quàm Helena Graecorum, vt olim y 1.599 Augustinus Hieronymo.

Quemadmodum per se facundi si cum Cicerone conferan∣tur protinus obmutescunt: ita caeteri doctores cum Hierony∣mo composi••i vix sapere, vix loqui, vix viuere videantur, vt z 1.600 Erasmus scrip••••t egregius ille prosopolatra: verum si cōpa∣rentur vni Matthaeo, sancti spiritus Amanuensi, separatim singuli, coniunctim vniuersi, vel ipsi P••tres velut inf••ntuli conticescunt, vt aliquando Lutherus, Ego non curo mille Augustinos, mille Cyprianos, mille ecclesias.

Imò fatentur è pontifici••s nonnulli, a 1.601 Gerson scilicet d••∣ctissi••us ille cancellarius Parisiensis, & ill••strissimus Ioannes Picu•• Mirandulanus, amplecti se magis opinionem ho∣minis laici, Idiotae, infantuli scripturam adf••rentis: quàm ipsius summi pontificis iudicium aut vniuersalis concilij decretum, quod nullum habeat in verbo Dei fundamen∣tum. Haec veriora sunt quàm vt negari possint, notiora quàm vt tractari debeant. Ad reliqua pergo.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Ista vox generatio mirè doctorum exercuit ingenia: quidam enim existimant hunc non esse titulum libri, sed initium tantummodo genealogiae Christi; Alijputant esse titulum, sed vniuerso libri arg••mento non conuenire: Al•• & titulum, & totius titulum, & totam Euangelij summam in se complecti.

Negantes titulum interpretantur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, narrationem, ca∣talogum siue recensi••••m, vt Gen. 5.1. Hic est liber gener••∣tionis Adam: id est, haec est narratio genealogiae ab A∣dam ductae. Sic in 〈◊〉〈◊〉 Caluinus, in annotationibus Beza, in expositione ecclesi ••stic•• super Matthaeum Augusti∣nus Marloratus. Alij concedu••t oss•• titulum libri, sed ad r••∣tum non extend••▪ na•• vt M••s••s i••scripsit penta••euchi volu∣men, Librum geneseos, cùm agat de rerum generatione solo capite prim••; vel, vt rectius Al••••, b 1.602 Beres••sh, qui•• primum erat illius libri verbum: Ita Matthaeus ••ebr••ice scribens, Hebraeorum more nomen imposuit libro ex eò quod refertur in exordio, scilicet ex genealogia, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 appellauit:

c 1.603 huic expositioni fauet authorum pars & maior & me∣lior.

Nonnulli tamen aff••rmant hunc & esse titulum, & non vnam modo part••m, sed in••egrum Euangel•••• argumentum de∣clarare. Nam vt d 1.604 Sixtus Senensis coll••git e Rabin••s, Hebr••a vox qua Matthaeus vtitur hoc in loco significat non 〈◊〉〈◊〉 generationem, sed etiam totum vitae ••••rsum; vt Gen. 6.9. Noe dicitur perfectus in generationibus suis: id e••••, in omnibus vitae partibus▪ e 1.605 vt perinde liber si•• ••••••erationis 〈◊〉〈◊〉 Christi, ac sidiceret, liber de vit•• Christi, om••ia illius ge••ta ab incarnatione vs{que} ad 〈◊〉〈◊〉. Vti Lucas 〈…〉〈…〉 nominau••t historiam eor•••• omnium quae caepit Iesus & fa∣cere & docere: Actorum 1. vers. 1. Quae quidem interpre∣tatio, fateor ingen••è 〈◊〉〈◊〉 maxime placet, & quia plen••or, & quia planior; in quo non tam M••ldonatum, aut Alphonsum Tostatum, quàm f 1.606 Ill••ricum sequor. Faustus ita{que}, qui nega∣bat hoc Euangelium esse, quia non Euangelium, sed l••ber ge∣••erationis inscriberetur; & impius erat, & imperitus, non intelligens omnem Christi vitam generationem appell 〈◊〉〈◊〉 ve∣rùm ego mittam infestum hunc Manichaeum, cuius ineptas cauillationes aduersus Matthaei titulum abunde satis doctis∣simus pater g 1.607 Augustinus exagitauit, Tom. 6. editionis Frobenianae, fol. 147.

Cur a••tem generationis in singulari, non generationum Euangelista dixerit à nonnullis quaeritur, quorum alij re∣spondent caus••m e••se, quòd cum duas Christus generationes habuerit, humanam & diuinam, de sola humana. Matthaeus ageret, vt qui de di••in•• sciebat e••se di••••um Esaiae 53. gene∣rationem eius quis enarrabit? Alijeum Hieronymo dicunt E••angelistam en••merare generat••ones certè multas: at h 1.608 v∣nam t••••en quaerere Iesu Christi filij Dauid, filij Abrahae. Sic enim describitur Christus ••x nomine & genere.

• Ex nomine
  • Proprio: Iesus.
  • Apell••t••••o: Christus.

Iesus nomen proprium, Christus appellati••um, I••sus no∣men naturae; Christus personae, siue nomen dignitatis & ••ssi∣cij vt Theologi loquuntur. Ita Tertullianus ad••ersus Pra∣xeam

disputat Christum non esse nomen sed appellatio∣nem.

At obijci solet, inconuenienter hoc diciproprium, & singu∣lare nomen illud de quo propheta, Vocabitur nouum nomen, cùm in veteri Testamento pluribus fuerit impositum.

Respondet i 1.609 Aquinas appositè, nomen Iesu alijs conuenire secundum aliquam particularem & temporalem salutem: sed secundum vniuersalem & spiritualen•• hoc nomen esse proprium Christo, qui saluum facit populum suum à pec∣catis corum, vt Matthaeus interpretatur, huius capituli vers. 21.

Iesus enim Naue, Iesus Sydrach, Iesus Iosedech, Typi tan∣tummodo fuèrunt huius nostri Iesu. In Iesu Naue celebra∣tur potentia: in Iesu Sydrach scientia: In Iesu Iosedech bo∣nitas: Iesus ergo Naue figura Christi regis: Iesus Sydrach figura Christi prophetae: Iesus Iosedech, figura Christi sa∣cerdotis: Vt explicatissimè doctores in tertium Zachariae, nec non Eusebius in lib. 4. de demonstratione Euangelica, cap. 29. & Augustinus lib. 12. contra Faustum Manichaeum, cap. 36. Contendunt alij, nomen hoc ••tiam k 1.610 materialiter ac∣ceptum, aptissimè Christo vnt, soli, semper conuenire: ita tra∣didit Petrus Galat. lib. 3. de arcanis, c. 20. & Sanctes Pag∣ninus in interpretatione nominum Hebraicorū: & Ian∣senius, concordiae cap. 7. Qui quidem omnes arcte tenent, accurate{que} defendunt, nomen Iesu Naue, Iesu Sydrach, Iesu Iosedech, non fuisse conscriptum ijsdem omnino literis: no∣men enim eorum Iehosua, Christi verò Iesua; Ichosua au∣tem significat, Deus saluabit; & Iesus in praesents saluato∣rem; at{que} sic vni Christo, soli Christo, semper Christo con∣gruit hoc saluificum nomen, excogitatum à Deo, vocatum ab Angelo, inditum à Marta & Ios••pho.

Vrgent adhuc Iudaei; quòd M••ssiae nomen est Emmanuel, secundùm illud Isaiae vaticinium, Ecce virgo concipiet & pariet filium, & vocabitur nomen eius Emmanuel.

Huic obiectiunculae Matthaeus occurrit in praesenti ca∣pitulo, Vocabis nomen eius Iesum, & vt ita vocari debuisse l 1.611 probet, Esaeiae locum citat: vt impleretur, inquit, quod

Dominus per prophetam, vocabis nomen eius Emma∣nuel, id est, nobiscum Deus. Emmanuel igitur & Iesus vt (argute m 1.612 Tertullianus) ••dem sensu, vtcun{que} non idem sono. Idem enim est, Deū nobiscum, & esse Deum seruatorem no∣strum, vt scitè Paulus ad Romanos octauo; Si Deus nobis∣cum, quis contra nos? Accepimus plura bona Deo rege∣nerante, quàm mala Adamo degenerante. Maior enim digni∣tas Euangelica quàm Angelica.

Intellexerat hoc qui non vidit omnia sanctus Bernardus; Alia nomina (inquit) sunt Maiestatis; at Iesus est nomen misericordiae. Nam esse Dei verbum, esse filium, esse Dei Christum, ad eius praecipue gloriam pertinet. At nomen Ie∣su saluatorem sonat: quo quidem & illius gloria & saelus no∣stra continetur. Ideo{que} meritò quidem ex Ecclesiae instituto ad hoc salutare nomen assurgimus, & genua flectimus; at hoc non aed syllabicam compositionem, sed ad saluificam exposi∣tionem, diuini numinis maiestatem reuerentes, & pro salute nobis per sacrum illud n 1.613 nomen impensa gratias exhibentes: Hoc siquidem nomen est super omne nomen, ad quod omne genu flectatur caelestium, terrestrium, infernorum. Ad Philippenses 2. vers. 10.

Elegantissime o 1.614 poeta: Quid satis est, si Roma parum? Ita quidem ego, Quid satis erit illi, cui non sufficiant ista?

Si p 1.615 cuncta corporis membra verterentur in linguas, & omnes artus humanâ voce resonarent, nihil hercle dignum hoc nomine, hoc numine proferrem. I stud enim orationibus potius inuocandum quàm rationibus illustrandum. q 1.616 O bone Iesu! esto mihi Iesus. Noli Domine, noli sic attendere malum meum, vt obliuiscaris bonum tuum: etsi ego ad∣misi vnde me damnare possis, tu non amisisti vnde me saluare soles: es Iesus, ••••go volens; es Christus, ergo poteus: est enim vox 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 appellatio dignitatis & officy (sicut ante monui:) In veteri siquidē lege reges & sacerdotes Vncti siue Christi dicebantur: Vt Esaiae 45.1. Haec dicit Dominus Christo suo Cyro. Et Psalmo 105. Nolite tangere Chri∣stos meos. Iesus autem vnctus oleo laetitiae prae consortibus (vt r 1.617 Psalmista loquitur:) s 1.618 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, non modò Chri∣stus

Domini; sed etiam Christus, Dominus, vnctus & rex & sacerdos: t 1.619 Regis munera tria, iudicare, regere, tueri suos▪ sacerdotes item tria; docere, orare, sacrificare. Quae quidem omnia nunc in coelis; olim in terris agebat Iesus rex & s••cerdos noster; rex, vtpote qui filius Dauid; sacerdos, vt∣pote qui filius Abraham, vbi quatuor occurrunt exami∣nanda.

Primum est, cur hos potissimùm duos ex tàm longa paren∣tum Christi serie Euangelist•• nominauerit? Cuius (vt u 1.620 A∣quinas explicat) est ratio multiplex.

Prima, quòd his potissimùm promissio venturi Messiae fa∣cta fuerit: Abrahamo, Gen. 22. vers. 18. In femine tuo be∣nedicentur omnes Gentes terrae; quod Apostolus intell••gen∣dum esse de Christo clarè docet ad Galatas 3.16. Abrahamo dictae sunt promissiones, & femini eius, non dicit & femi∣nibus, quasi in multis, sed quasi in vno, & femini tuo, qui est Christus.

Dauidi verò iurauit Dominus: De fructu ventris tui po∣nam super sedem tuam: Psal. 132.11. Vnde populus Iudaec∣rum vt regem honorifice suscipientes vndi••j clamabat, accla∣mabat; Hosanna filio Dauid: acquiescunt in h••c expositio∣ne Chrysostomus, Hieronymus, Ambrosius, Irenaeus.

Secunda ratio, quia Christus eratrex, sacerdos, & prophe∣ta. Dauid autem rex & propheta, sacerdos Abraham, vtpo∣te cui dixerat Dominus, Sume mihi vaccam triennem, & arietem annorum trium: turturem quoque & co••um∣bam. Gen. 15.9.

Tertia ratio; quoniam in Abrahamo primò incepit cir∣cumsio: in Dauid autem maxime ma••ifesta Dei electio: Se∣cundum illud, x 1.621 Elegi virum iuxta cormeum. V••rius{que}, pro∣inde silius specialissime dicitur à M••tthaeo Christus, vt osten∣datur esse in salutē & circumcisioni & electioni Gentil••um: Ita Patres, ita scholastici docuere: verùm si liceret vestra bona cum venia meam hic interponere sententiam; ego for∣tasse dicerem Abrahamum & Dauidem specialiter in hoc E∣uangelicae structurae frontispicio collocari, quia duae sunt prin∣cipales Euangelij partes, sides & poenitentia. E••inebat in

Abrahamo fides, in Dauide poenitentia: quemadmodum ita{que} Christus secundum carnalem genarationem; ita Christia∣nus secundum spiritualem regenerationem habendus est fi∣lius Dauid, filius Abraham.

—Si quid tu rectius istis Candidus imperti; si non, his vtere mecum.

Quod attinet ad secundum problema: y 1.622 quadruplex est causa quare Matthaeus Abrahamo Dauidem antepo∣suerit.

1. Quia Dauid erat regno clarior: eleganter enim z 1.623 Ter∣tullianus; Imperator omnibus maior est, dum solo Deo mi∣nor est.

a 1.624 Astra Deo nil maius habent, nil Caesare terra.

2. Ne series genealogiae turbaretur: Hebraeorum enim mos est, vbi multa recensent, illud vnde volunt incipere vlti∣mo loco ponere: vt Gen. 1.1. In principio creauit Deus cae∣lum & terram, terra autem erat inanis: Ita liber genera∣tionis Iesu Christi, filij Dauid, filij Abraham. Abraham autem genuit Isaac.

3. Quia Iesus in mundum venit, non b 1.625 iustos vocare, sed peccatores: Euangelij proinde prologo Dauid peccator A∣brahae iusto praeponitur. Et hoc solamen miseris & Euange∣lium verè: nam quomodo Iesus potest esse non Iesus peccatori, cum ipse fuerit peccatoris summi filius, adulteri, homicidae, blasphemi Dauid: qui non adhuc natus liberauit parentes à peccatis quomodo tam glorificatus non liberabit filios?

Animaduertere licet omnes ferè qui petebant à Christo beneficia, solere prius eum Dauidis filium appellare: Ita mu∣lier Cananaea, Miserere mei Domine fili Dauid: Ita Barti∣maeus, Marci. 10. Iesu fili Dauid miserere mei. Ad hunc etiam modum vnusquis{que} considenter ad gratiae thronum ac∣cedere potest & debet: O Domine Iesu Dauidis fili, miserere mei. Sum ego fateor homo peccator, at tu Iesu non hominis modo filius, sed hominis peccantissimi, filius Dauid. Auda∣cius adhuc c 1.626 Lutherus: Ignoscite quaeso; Christus omnium maximus latro, fur, sacrilegus, homicida, scilicet reputa∣tiuè coram hominibus, imputatiuè coram Deo: quoniam ex∣istens

hostia pro peccatis totius mundi portauit in corpore suo; peccata Noe, qui fuit ebrius; peccata Pauli, qui fuit blas∣phemus; peccata Dauid, qui fuit homicida: non miseranda ne∣cessitate, sed miserante potius volūtate, sicut optimè distinxit Augustinus ad Laurentium enchiridij cap. 49.

Portauit siquidem omnia omnium peccata, qui nullam ne minimam habuit labeculam de proprio. M••hi compatitur, mi∣hitristis, mihi dolet, inquit d 1.627 Ambrosius; in me & pro me doluit, qui pro se nihil habuit quod doleret.

Ita mihi verbum caro factum est; verbum; quid poten∣tius? in initio enim erat verbum: caro factum est, quid imp••∣tentius? Omnis enim caro foenum. Attamen qui fecit homi∣••em factus est filius hominis, impij hominis, filius Dauid. e 1.628 Magna miseria superbus homo; sed maior misericordia hu∣milis Deus. Quid rependam ei pro omnibus quae tribuit mihi? f 1.629 Primò nihil eram, & fecit me: perieram, quaesiuit me; quae∣rens inuenit me; inuentum redemit me; redemptum liberauit me; de hoste fecit seruum, de seruo fratrem, de fratre cohae∣redem: Ille qui non nouit peccatum, pro me factus est pecca∣tum, & filius nequissimi peccatoris Dauid.

4. Dauid Abrahamo, iunior seniori praefertur; quia licèt vtri{que} Messiae dicta fuerit promissio, tamen ea quae Dauidi facta, & recentior & specialior, & honorificentior; ideo{que} Iu∣daeis gratior, & omnium ore magis celebrata. Nam interro∣gati a Iudaeis Pharisaei; Quid vobis videtur de Christo? in∣cunctantèr respondēt, filius Dauid; & ipsa g 1.630 populaeris turba vifis admirabilibus Christi, dicebat illicò, nunquid hic est filius Dauid? haec scilicet opinio tenaciter haerebat omnium animis, oportere Messiam esse filium Dauid; inter Iudaeos praecipuè (quorum gratiâ praesens hoc opus excogitatum) adeò manifestum erat, h 1.631 vt nulla doctorum paucitas, nulla in∣doctorum turba dissentiret.

Hanc rationem afferre video, Chrysostomum, Euthy∣mium, Theophylactum, alios{que} tractatores quàm plures; & hanc ego longè clarissimam, eloquio{que} sacro conuenientissi∣mam esse determino.

De tertia verò quaestione: i 1.632 Secundus genitiuus filij cōue∣nientèr

& ad Dauidem & ad Christum referri potest: ad Dauidem; erat enimille filius Abraham; ac sidiceret Euan∣gelista: Liber generationis Iesu Christi filij Dauid, qui Dauid fuit filius Abrahae: Ad Christum etiam; erat enim ille vtrius{que} filius, ac si Matthaeus ad hunc modum enucleatius, hic est liber generationis Iesu Christi filij Dauid & Abra∣ham. Sed quo modo iam vltimo quaeritur, & ipse breuius for∣tasse enarrabo, quàm res tanta dici debeat.

Isaias sacrorum vatum Homerus (vt eum appellat k 1.633 Bu∣d••eus) admiranda canit sed credenda. Cap. 9. vers. 6. Paruu∣lus natus est nobis, filius datus est nobis: in quem locum l 1.634 Eusebius Emissenus appositè, Datus ex diuinitate, natus ex virgine; natus qui sentiret occasum, datus qui ••esciret exordium; natus qui & matre esset iunior, datus quo nec pater esset antiquior; & sic qui erat, datus est; qui nō erat, natus est; in mundum nempe ve••it, qui mundum condidit: ad terrena descendit, & caelestia non dereliquit; & affuit, & inde non defuit, vt m 1.635 Augustinus olim Volusiano: humana natura accessit, diuina non recessit: illa fuit assumpta, ista non consumpta; vel (vt n 1.636 Emissenus acutissimè) verbum caro fa∣ctum est, non deposita, sed seposita Maiestate. o 1.637 Oportet enim Mediatorem inter Deum & hominem, habere aliquid simile Deo, aliquid simile homini, ne in vtro{que} homini similis longè esset à Deo; aut in vtro{que} Deo similis longè esset ab ho∣mine: Christus igi••ur p 1.638 inter mortales peccatores, & immor∣talem iustum, apparuit mortalis cum hominibus, iustus cum Deo.

Quemadmodum enim flores (authore Protagora) solem habent in caelo patrem, solum in terra matrem: Ita Christus flos de q 1.639 Iesse, Patrem habuit in coelo sine matre; in terris au∣tem matrem sine patre; r 1.640 non alter ex patre, alter ex virgine; sed al••ter ex patre, aliter ex virgine: de Deo Deus, de Deo patre Deus filius, inquit s 1.641 Fulgentius: alter in persona, non alius in natura: semper apudpatrem, semper cumpatre, sem∣per de patre, semper in patre: t 1.642 filius ex ipso, cum ipso, hoc quod ipse.

Verus etiam homo de homine, u 1.643 propter hominem, secun∣dum

hominem, super hominē; vnus tamen idem{que} Iesus Chri∣stus, Emmanuel, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, nobiscum Deus; eiusdē Mariae fi∣lius & parens. Ita Paulus ad Galatas quarto, Misit Deus Fi∣lium suum factum de muliere. A & Ω, Apocalyp. 1.8. id est, vt exponit x 1.644 Epiphanius, homo & Deus. Nam A. quae in∣fernè aperitur, humanam denotat naturam: ••, quod supernè apertum est innuit diuinam. Ipsum (inquit y 1.645 Emissenus) san∣guinem quem pro matre obtulit, antea de sanguine matris accepit: & hoc, vt exclamat Bernardus, est singulariter mi∣rabile & mirabiliter singulare. z 1.646 Secundum conditionem na∣turae natus ex foeminâ: suprae conditionem naturae, naturae ex virgine.

Iam verò Deipara, (sicut historia sacra testatur) ex stirpe Dauidica; nec non ex Abrahamist stemmate oriunda. Chri∣stus ita{que}, secundum vsitatam loquendi consuetudinem apud Hebraeos, & filius Dauid, & filius Abraham, ••on a 1.647 ex ijsdem prognatus, sed ex eâdem generis serie propagatus.

At{que} sic ea, qua potui breuitate, quaestionibus ist is omnibus enodate respondi; quantum attinet ad contentiosos non satis, quantum ad pacatos & intelligentes plus forte quam satis; vt ad Bonifacium scripsit b 1.648 Augustinus.

Si quis expectet vt ego subtilius aliquid adijciam de Christi genealogia, quaerat ille genealogicos fabulones; qui dum anigmata nescio quae conantur explicare, lectorum ani∣mos inextricabilibus errorum labyrinthis solent implicare.

• Horum duo sunt genera;
  • Iudaei veteres.
  • Iudaizantes noui.

Illi a luce veritatis c 1.649 auersi, & ob hoc luci veritatis ad∣uersi. Isti genealogiam Christi, d 1.650 vel non intelligendo repre∣hendunt, vel reprehendendo non intelligunt. Ambo (quod e 1.651 Augustinus de Petiliano) Multa dicendo nihil dicunt, aut potius nil dicendo multa dicunt. O mirabilem insa∣niam (inquit sanctissimus f 1.652 pater) aliquid de Christo nar∣ranti, nolle credi Matthaeo, & velle credi Manichaeo. O cu∣ras hominum! quantum est in rebus inane! Excidium Troiae post Homerum, aut 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, post Lucam & Matthaeum

contexere. Paulus instituens Timotheum abundare fecit eum praeceptis morum, institutis{que} Theologiae; sed g 1.653 inutiles de genealogiae quaestiones, & inaniloquia, non ab auribus modo, sed ab orbis Christiam sinibus arcenda iudicauit. Odi sem∣per ego Nonatores, etiam recens antiquitatem amplexus sum. Ita{que} toto hoc sermone, quod à patribus accepi, vobis tra∣didi: quorum omnium haec est summa. Liber excitat lecti∣onem; Liber generationis electionem; Iesus deuotionem; Christus obedientiam: filius Dauid spem; filius Abrahae si∣dem. In his siquid bene, quia nostrum non est, agnoscite; si quid malè quia nostrum est, ignoscite. Humanum enim (a••t h 1.654 Ari∣stoteles) imò regium (vti i 1.655 Plutarchus) imo Christianum (inquit k 1.656 Hieronymus) idest, vestrum est, (ornatissimi viri) m••gna liberaliter dare, parua libenter accipere. Gratia Do∣mini nostri Iesu Christi filij Dauid, filij Abraham sit cum omnibus vobis, nunc & in saecula saeculorum. Amen.

Ad Clerum habita Cantabrigiae pro gradu Doctoratus: Anno 1605.

The Epistle. ROM. 12.1.

I beseech you brethren by the mercifulnesse of God, that you make your bodies a quicke sacrifice, &c.

IT is well obserued by l 1.657 Chrysostome, that all the sacred Epistles of this Apostle stand vpon two legs especially;

• to wit;
  • Explications: or doctrines of holy faith.
  • Applications: or exhortations to godly life.

The former Chapters are spent in dogmaticall con∣clusions appertaining to beliefe. The m 1.658 residue containe morall instructions of honest conuersation and loue: wherein our Apostle teacheth, how wee should behaue our selues to God and man; and that by n 1.659 precept and pa∣terne. By precept, in the 12, 13, 14, 15. Chapters: by pa∣terne, in the 16. Chapter.

• This scripture shewes how we must demeane our selues to o 1.660 God, in
  • Body: vers. 1. Make your bodies a quicke sacrifice, &c.
  • Soule: vers. 2. Fashion not your selues like vnto this world, but be yee changed by the re∣newing of your mind.

I beseech you brethren] Two things induce men espe∣cially to suffer the words of exhortation: opportunity, and importunity: The worth of the matter, and zealous affection of the speaker. Saint Paul makes his louing af∣fection manifest in these sweet termes; I beseech you bre∣thren by the mercifulnesse of God. He might haue comman∣ded, as he told p 1.661 Philemon; but for loues sake, he doth ra∣ther intreat.

God the Father appeared in a q 1.662 still and soft voice: God the Sonne was not a tiger, but a r 1.663 lambe: God the holy Ghost came downe, not in the forme of a vulture; but in the shape of a s 1.664 doue: signifying hereby, that Prea∣chers ought to vse gentle meanes in winning men vnto

God; herein resembling the good mother which hath t 1.665 vbera and verbera, a teat so well as a rod: a dug to restore such as feele their sinne with the spirit of meeknesse: Gal. 6.1. but a rod to whip the carelesse and senslesse, lest they grow too wanton. And therefore Saint Paul, who doth heere beseech the Romans out of his loue; doth adiure them also by the mercifulnesse of God: that is, as u 1.666 some construe it, I beseech you by mine Apostolical au∣thority, committed vnto me by Gods especialll mercy, 1. Cor. 7.25. as himselfe expounds himselfe in the third verse of this Chapter: I say through the grace that is giuen to me: where the Greeke verbe x 1.667 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, may be translated, I command: or, By the mercifulnesse of God shewed vn∣to you: for as God is more bountifull, so you must bee more dutifull. We may not sinne, that grace may abound: but on the contrary, because the grace of God, that bringeth saluation vnto all men, hath appeared, it teacheth vs to de∣nie vngodlinesse and worldly lusts, and that wee should liue soberly and righteously and godly in this present world.

The mercies of God to me, the mercies of God to you, be many and manifest. I beseech you therefore by the riches of his abundant mercy, make your bodies a quicke sacrifice, &c.

Thus you see the zealous earnestnesse of the spea∣ker: I come now to the worthinesse of the matter; con∣cerning the Romans, and in them our selues, as much as the saluation of our soules. I beseech you therefore marke what the Spirit writeth, and first obserue Pauls or∣der: y 1.668 After iustification hee speakes of sanctification: herein intimating that good workes, as z 1.669 Augustine said; Non praecedunt iustificandum, sed sequuntur iustificatum: Not goe before, but after iustification. a 1.670 As the wheele turneth round, not to the end that it may be made round, but because it is first made round, therefore it turneth round: so men are sanctified because first iustified; not iustified because first sanctified. As Aulus Fuluius when he tooke his sonne in the conspiracie with Catiline, said:

Ego te non Catilinae genui sed patriae. So God hath not be∣gotten vs in Christ, that wee should follow that arch∣traitor Satan; but serue him in holinesse and righteous∣nesse all the daies of our life: making our selues a quicke sacrifice, &c.

• There are two kinds of sacrifices:
  • Expiatory, for sinne; which we can∣not offer. See epist. Dom. 3. Qua∣dragesimae.
  • Gratulatory, of thanks and praise, which wee can and must offer: and,

• hereof there are b 1.671 three kinds according to the three sorts of goods; of the
  • World.
  • hereof there are b 1.672 three kinds according to the three sorts of goods; of the Mind.
  • hereof there are b 1.673 three kinds according to the three sorts of goods; of the Body.

1. We must offer our goods of the world: Heb. 13.16. To doe good and distribute forget not; for with such sacrifices is God pleased. c 1.674 He that hath mercy vpon the poore, lendeth vnto the Lord.

2. Wee must offer to the Lord the goods of our mind, by deuotion and contrition: Psal. 51.17. The sa∣crifice of God, is a troubled spirit; a broken and contrite heart O God shalt thou not despise. When by diuine me∣ditation and deuote praier, we beat downe the proud conceits of our rebellious hearts, we kill, and offer vp as it were our sonne Isaac; that which is most neere, most deere to vs.

3. We must offer to the Lord the goods of our body;

• which are done,
  • Patiendo, by dying for the Lord.
  • Faciendo, by doing that which is ac∣ceptable to the Lord.

Martyrdome is such a pleasing sacrifice, that as Am∣brose said of his sister; Appellabo martyrem & praedi∣cabo satis: I will call her Martyr, and then I shall bee sure to commend her enough. See Epist. on Saint Ste∣uens day.

S. Paul here meanes a sacrifice by doing; d 1.675 Giue your members as weapons of righteousnesse to God. For as

Christ offered vp himselfe for vs; so wee made confor∣mable, should offer vp our selues vnto him. e 1.676 Interpre∣ters obserue a great Emphasis in the word hostia, deriued, as Ouid noteth, ab hostibus.

Victima quae dextra cecidit victrice, vocatur; Hostibus à domitis hostia nomen habet.

And therefore seeing Christ hath deliuered vs from the hands of all our enemies, it is our dutie to sacrifice perpetually to him, our selues and our soules, and so liue to him who died for vs.

• Lest we should erre in our offering, Saint Paul shewes all the f 1.677 causes:
  • Efficient: our selues.
  • Materiall: our bodies.
  • Formall: quicke and holie.
  • Finall: acceptable to God.

• Or (as g 1.678 other obserue) S. Paul sets downe foure properties of a sacrifice:
  • 1. Sound and quicke.
  • 2. Sanctified and holie.
  • 3. Pleasing.
  • 4. Reasonable.

First, our sacrifice must be sound and quick; not blind, not lame, not seeble, Malach. 1.8. Wee must not offer to the diuell our youthfull yeares, and lay our old bones vp∣on Gods altar: his sacrifice must bee the fattest, and the fairest; he must haue both head and hinderparts: here∣by signifying that we must remember our Creator in the daies of our nonage, so well as in the daies of our dotage: for if wee deferre our offering till the last houre, when sicknes the bailiffe of death hath arrested vs, and paine sicknes attendant dulled our senses; it cannot be called a quicke, but a sicke; not a liuing, but a dead offering. That our sacrifice therefore may bee quicke, let vs, I be∣seech you, begin quickly to dedicate our selues vnto God.

Or quicke] That is, h 1.679 willing: for those things are said to be quicke which moue of themselues; and those dead which doe not moue, but by some outward violence: we may not then be stockes and blockes in Gods holie ser∣uice, doing no good but vpon constraint of law, and pe∣naltie

of statute: such oblations are not acceptable, be∣cause they bee not quicke. The Lord loueth a cheerefull giuer and thanksgiuer. Nothing is done well, but that only which is done with our will, freely, readily, liuely.

Or quicke] That is, quickned through faith: for as the soule is the life of the body, so faith is y^e life of the soule; without which he y^t liueth is dead: i 1.680 for the iust doth liue by faith. H••e situs es•• Vacia. (said Seneca, when he pass••d by the ground of that voluptuous Epicure) Vacia lieth here dead and buried: and k 1.681 so Pa••l of a widow liuing in pleasure; She is dead euen while she doth liue. That our sacrifice therefore may bee liuing it must proceede from a faith that is liuely.

Or liuing] That is, a l 1.682 continuall sacrifice. The sacrifi∣ces of the Iewes haue now their end▪ but the sacrifices of Christians are without end. We must 〈◊〉〈◊〉 m 1.683 giue thanks, and n 1.684 al••aies pray. The fire on our altar must neuer goe out, our sacrifice neuer die.

In the Law beasts appointed for sacrifice were first slaine, and then offered; and that for two causes especial∣ly: first, (as o 1.685 Ambrose notes) to put the sacrificer in mind what hee deserued by sinne: namely, death: and second∣ly, because those bloodie sacrifices were types of Christs death on the crosse, which is the propitiation for our sinnes. In like manner euery Christian sacrifice must bee dead to the world, that he may liue to God; p 1.686 mortify∣ing his earthly members, and q 1.687 crucifying his car∣nall affections, that he may become a r 1.688 new creature in Christ.

As death depriues a man of naturall life, so mortifica∣tion destroyes the bodie of sinne, which is the sensuall life: Moriatur ergo ne moriatur, mutetur homo ne d••mne∣tur: (quoth s 1.689 Augustine) We must die for a time in this life, lest wee die for euer in the next life. Wee must rise a∣gaine with Christ, saith t 1.690 Paul. Now a man must be dead before hee can rise againe: first u 1.691 grafted with Christ to the similitude of his death, and after to the similitude of

his resurrection. Hee that liued ill, and now demeanes himselfe well, is risen againe from the death of sinne, to the life of grace; mortified, and yet a liuing sacrifice; the x 1.692 more mortified, the more liuing. Rom. 8.13. If ye mor∣tifie the deedes of the bodie by the spirit, ye shall liue.

• This killing of our beastly desires is verie fit, whether we consider our selues, y 1.693 as Men.
• This killing of our beastly desires is verie fit, whether we consider our selues, y 1.694 as Ciuill men.
• This killing of our beastly desires is verie fit, whether we consider our selues, y 1.695 as Christian men.
• This killing of our beastly desires is verie fit, whether we consider our selues, y 1.696 as Eminent men.

As men; that we may leade our life not according to sense, but according to reason: otherwise wee should be rather sensuall beasts, then reasonable men.

As ciuill men; that we may not liue according to lust, but according to law; though not according to consci∣ence, yet according to custome, that wee breake not the statutes and disturbe not the common-wealth wherein we liue. The Philosophers in old time comprehended all points of mortification in these two words, sustine & ab∣stine.

As Christian men; z 1.697 for he that will be Christs disci∣ple, must deny himselfe: abnegare suos, sua, se. a 1.698 The king∣dome of heauen suffereth violence, and the violent take it by force: that is, by mortification and daily fighting against the lusts of the flesh; as b 1.699 Basil, Chrysostome, Au∣gustine, Hierome, Gregori••, Theophylact, Euthymius ex∣pound it.

Last of all, yet most of all, mortification is necessarie for eminent persons, either in the Ministerie or Magi∣stracie. For great ones ought especially to be good. Their sacrifice must be most quicke, that they may be paternes vnto other; as it were walking statutes, and talking lawes to the people.

Holy] The second thing required in our sacrifice: so we reade, Leuit. 22. that vnhallowed and vncleane per∣sons ought not to touch the things of the Lord. c 1.700 Ye shall be holy for I the Lord am holy; d 1.701 this is the will of God, euen our sanctification.

The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is deriued, as e 1.702 Plato notes, of the priua∣tiue particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifying that holie things are not infected with the corruptions and filth of the world; when our throte is an open sepulchre: when our mouth is full of cursing and bitternes; when our feete are swift to shed blood; when our bodies are sinkes of sinne, wee cannot be an holie sacrifice: for the law is plaine, f 1.703 Yee shall not offer any thing that hath a blemish, not a beast that is scabbed, not a bullocke nor a sheepe that hath a member lacking: The drunkard then, that is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, without his head, (as Clemens Alexandrinus termed him) and the coward who wants an heart, and the rotten adulterer whose bodie is neither holie nor whole, is no sacrifice for the Lord.

The Latines haue deduced the word sanctum of san∣cire, g 1.704 quasi sancitum: hereby teaching vs that our sacri∣fice must be constant and continuall. That by-word, A yong Saint, an old Diuell, is a wrie word; for wee must be good in our youth, better in our manhood, best of all in our old age: wee must grow from grace to grace, till wee bee of full growth in Christ; dedicating all that is within vs, all that is without vs, all that is about vs vnto the seruice of God.

Seruius expounding the words of h 1.705 Virgil; Qui foede∣ra numine sancit, affrmes that sanctum is sanguine conse∣cratum: and so must our sacrifice be consecrated and dip∣ped in Christs blood, in whom only God is well pleased: and therefore, as it followeth in the text, if holie, then acceptable.

Now that it may bee well accepted of God, i 1.706 two

• things are required especially:
  • 1. That it bee grounded vpon his word.
  • 2. That it be performed in faith.

k 1.707 Obedience is better then sacrifice: no sacrifice then is pleasing to God, except it bee done according to his will: inuocation of Saints, adoration of the consecrated host, administration of the Sacraments vnder one kinde,

diuine seruice in an vnknowne tongue, praying to the dead, mumbling of Masses, iumbling of beades, worship∣ping of Images, and other like trash; which are the very Diana of the Romis•• religion, haue no foundation in holie Scripture; not built vpon the rocke Christ, but vp∣on the sands of humane braines, and therefore not ac∣ceptable, but abominable to the Lord. A new religion is no religion: l 1.708 To deuise phantasies of God, is as bad as to say there is no God.

Againe, courses of life not warranted by Gods owne booke, such as are rather m 1.709 auocations from God and goodnesse, then vocations, as ordinarie cheating, bro∣theldrie, coniuring, and all other vnlawfull occupations or professions are not a sweete fauour to God, but alto∣gether stinking in his nostrels: If we will haue our sacri∣fice acceptable they must be first holy. So diuine n 1.710 Pla∣to, Whatsoeuer is good and holie, that is accepted of God.

Secondly, sacrifice must be performed in faith, other∣wise though it be warrāted by Gods own word, it is not acceptable: prayer, receiuing of y^e Sacraments, hearing of the Scriptures, &c. are holy sacrifices, and yet not plea∣sing God, if done without faith. As our Apostle, Rom. 14.23. Whatsoeuer is not of faith, is sinne; that is, whatsoe∣uer is against our o 1.711 conscience: so when the Recusant comes to Church against his conscience, to satisfie the law of man, not to certifie his loue to God, it is not an acceptable sacrifice. If a man be a Lawyer, a Physitian, a Merchant, a Souldier, against his conscience, though his calling be neuer so good, yet his oblation is bad.

Or as p 1.712 other expound that text more fitly; Whatsoe∣uer is not done in a good assurance, that God for Christs sake will accept of it and vs, it is sinne. Christians are q 1.713 Priests offering spirituall sacrifices acceptable to God by Iesus Christ. r 1.714 All good works without faith in him, are like the course of an horse that runneth out of the way, which taketh great labour but to no purpose. For vnbe∣leeuing

Gentiles and misbeleeuing heretikes, albeit they be neuer so wittie, neuer so vertuous, are no sweete fa∣uour to the Lord.

Reasonable] We reade in the s 1.715 Law, that euery sacri∣fice was seasoned with salt: now s••lt mystically notes dis∣cretion; as Coloss. 4.6. Let your speech be gracious al∣waies and powdred with salt: that is, with wisedome and sobrietie. When Paul then exhorteth vs to giue our bo∣dies a reasonable sacrifice, t 1.716 his meaning is, that al things must be done in order, comely, discreetly. The prouerbe is good, An ounce of discretion is worth a pound of learning: for as zeale without knowledge is blinde, quo vehementius irruit eo grauius corruit: so knowledge with∣out discretion is lame, like a sword in a mad mans hand able to doe much, apt to doe nothing: u 1.717 Tolle hanc, & virtus vitium erit. Hee that will fast, must fast with dis∣cretion, x 1.718 he must so mortifie that he do not kill his own flesh. He that giueth almes to the poore must doe it with discretion; omni petenti, non omnia petenti, quoth y 1.719 Augu∣stine; to euery one that doth aske, but not euery thing that he doth aske: so likewise pray with discretion, ob∣seruing place and time; z 1.720 place, left thou be reputed an hypocrite; time, lest accounted an heretike, like the a 1.721 Psallianists and Euchitai.

b 1.722 Other expound the word reasonable as opposite to the Iewes oblations. As if Paul should speake thus: In the Law dead beasts; but in the Gospell reasonable li∣uing men are to be sacrificed vnto God. Euery Christian is a sacrificer, euery layman a priest; but the pastor is a priest of priests, one that sacrificeth his people by teach∣ing and exhorting them to giue vp their bodies, a quicke and holie sacrifice to the Lord. c 1.723 I am (saith Paul) the mini∣ster of Iesus Christ toward the Gentiles, ministring the Gos∣pell of God▪ that the offering vp of the Gentiles might be ac∣ceptable, being sanctified by the holy Ghost.

Hitherto concerning the first generall branch of Saint Pauls exhortation. Now as Musitians doe not only teach

their schollers what they shall sing, but also what they shall not sing, that they may follow that which is good, and eschue that which is euill: so Paul doth not onely shew what we must doe, but also what we must not doe: Fashion not your selues like vnto this world.

World vsed in the worse sense signifieth either the wicked men of the world; or else the vaine things of the world: the wicked men, as Ioh. 12.31. the diuell is ter∣med the prince of the world, that is, of the wicked in the world, who make themselues his vassals, by yeelding to his temptations, according to that of d 1.724 Paul: He is our ma∣ster to whom we submit our selues as seruants. It is not Sa∣tans power that hee doth thus dominere in the Church: for he was e 1.725 bound and f 1.726 cast out of the Church; but it is the weaknes and wickednes of men, who loose him and open the gate when he was shut out; admitting him as a lord of misrule, ruling and ouerruling those who are chil∣dren of disobedience: Ephes. 2.2.

Secondly, the word World taken in a bad and more strict sense, signifies the pomps and vanities of the world. As 1. Epist Ioh. 2.15. Loue not the world, neither the things of the world: that is, as himselfe construeth himselfe, the lust of the flesh, and pride of life.

According to both acceptions it may be well expoun∣ded in this text; as if S. Paul should say, Brethren I beseech you by the tender mercies of God, that yee fashion not your selues, either according to the wicked men, or ac∣cording to the vaine things of this world.

• For y^e first: 2. things oc∣casion fashiō in the world:
• Multitude: for as Cyprian said; Incipit esse licitū, quod solet esset publicum. Custome is not onely another nurture, but as it were another nature. And, as the Law∣yers speake: Quod est consuetum praesu∣mitur esse iustum: That which is done by many, is thought at length lawfull in any.
• Greatnes: for as g 1.727 Paterculus writes; Im∣perio

• maximus exemplo maior: He that is highest, hath al∣way most followers. Augustus, a learned Prince, filled the Empire with schollers: Tiberius, with dissemblers: Canstantine, with Christians: Iulian, with Atheists.

So that Paul vnderstanding how prone men are to follow fashions, aduiseth vs here, not to conforme our selues according to the world.

In complements of courtesies and common ciuilities, it is not amisse to follow either the most or the best.

In matter of Church orders and Ceremonies, it is h 1.728 in∣solent singularitie, not to fashion our selues according to that which is inioined by the best, and vsed by the most; yea euen in the maine points of holy religion: If the great be good, and the most, best, we may follow both.

But Saint Pauls meaning is, that wee may not follow wicked men in their wickednesse, nor worldly men in their worldlinesse, nor good men but in that they are good: as hee saith elsewhere, i 1.729 Be ye followers of me, as I am of Christ: for as in imitation oratorie, there are two sorts of examples; one necessarie to be followed alwaies in all things; as Demosthenes among the Grecians, and Tully among the Latines; another to be followed in some things, and at some times, as Poets and Historiographers: Euen so there are two sorts of examples in Christian imi∣tation: the one necessarie, which is Christ the way, the truth, and the life: k 1.730 Via in exemplo, veritas in promisso, vita in praemio: The truth in his learning, the way for his liuing; as the l 1.731 Fathers vsually glosse that place. The o∣ther are to be followed in some things, and at some times: as Paul, Peter, Augustine, Chrysostome, Nazianzen, and other blessed Saints of God, whose liues and lines are so farre foorth to be followed, as they swarue not from our chiefe copie Christ. In sin we may not follow the good; much lesse the wicked of the world, be they neuer so ma∣ny, neuer so mightie: we may not be drunken, because it is the fashion among the most; nor liue lasciuiously, be∣cause commonly great ones are wantons. In this point

the scriptures are plaine and peremptory. m 1.732 The gate is wide, and way broad, that leadeth to destruction, and many goe in thereat: Ergo, we must not follow the most. n 1.733 Doe any of the Rulers beleeue in Christ: Ergo, we must not fa∣shion our selues according to the greatest.

In the old world many were drowned, only o 1.734 Noah and his familie saued: in Sodome many wicked beasts de∣stroied, onely p 1.735 Lot and his house deliuered: there were two malefactors hanged, one, Christ crucified; two ex∣tremes, one vertue; many thornes, one lilie. Cantic. 2.2. Like a lilie among the thornes, so is my loue among the daughters.

It is said, Apoc. 20.12. that at the last day, the bookes shall be opened, and another booke which is the booke of life. Where some note, that the booke wherein Gods elect are registred, is but one; but the bookes of the re∣probate are many. The number of fooles is infinite; but Gods people, which are truly w••se, a q 1.736 little flocke. Chri∣stendome is the least part of the world: they that prosesse Christ aright, are the least part of Christendome; and of this little part, many be called, but few chosen; r 1.737 profes∣sing they know God in their words, but denying him in their works: arrant heretikes, as one wittily, not dispu∣ting against religion; but liuing contrary to religion, mar∣ching vnder Christs colours, and yet fashioning them∣selues according to the world.

Here some will obiect. If I fashion not my selfe like the world, I shall be plaied vpon, and made a very s 1.738 Tabret. I shall become the by word and song of the people.

First, according to the rules of reason, he is base that dependeth on vulgar breath.

t 1.739Qui pendet ab errore & opinione vulgi, Pendet magis at{que} arbore quipendet ab alta.

Augustine, who reckoned out of Varro, u 1.740 288. diuers opinions concerning the chiefe good; x 1.741 affirmes not∣withstanding, that no man euer was so mad, as to place his happinesse in common fame, because that is but wind,

and of winde it is said in the y 1.742 scripture; that no man knoweth whence it commeth, and whither it goeth. As the childes loue, so the peoples commendation is gotten, and forgotten in an houre. z 1.743 Socrates in Plato suspected euer∣more that to be bad, which the vulgar extolled for good. And Plinie gaue this rule in the schoole; That hee decla∣med worst, who was applauded most.

Secondly, it is an axiome in the a 1.744 Bible, that amity with the world, is enmitie with God. b 1.745 Hee that is a parasite to men, is not the seruant of Christ. It is an vnhappy thing to cōuerse with vngodly wretches in the tents c 1.746 of Kedar; d 1.747 to be brother vnto the Dragons, and companions to the Ostriches. Yet Noah must not follow the fashions of the old world: Lot must not follow the fashions of So∣dome: Iob must not follow the fashions of Vz: we must not follow the fashiōs of our corrupt age; but, as e 1.748 Paul ex∣horteth, in the midst of a crooked and naughty genera∣tion, wee must be pure and blamelesse, shining euen as lights in the world, striuing euermore to walk in the nar∣row path, and enter in at the strait gate.

Againe, we may not conforme our selues according to the greatest: Ego & rexmeus, is no good plea, when God shall reckon with vs at the last and dreadfull day. Some men are so much at other mens seruice, that they neglect altogether Gods seruice. That thou didst follow such a Lord, and humor such a Gentleman; that there were bet∣ter men in the company, when thou diddest this villanie; that vanity will not goe for a currant excuse: when Al∣mighty God shall come to iudgement, then scepters and sepulchers shall be all one; Princes and pesants shall bee fellowes.

As in Chesse play, so long as the game is in playing, all the men stand in their order, and are respected according to their place: first, the king; then, the queene; then, the bishops; after them, the knights; and last of all, the com∣mon souldier: but when once the game is ended, and the table taken away, then all are confusedly tumbled into a

bag, and happily the king is lowest, and the pawne vp∣most. Euen so it is with vs in this life; ••••e world is a huge theater or stage, wherein some play the parts of Kings; other, of Bishops; some, Lords; many, Knights; other, Yeomen: but when our Lord shall come with his Angels to iudge the world, all are alike. For if great men and meane persons are in the same sinne, they shall be bound together, and cast as a fagot into hell fire. And therefore let vs not fashion our selues according to the wicked, whether Prince or people.

Secondly, we must not fashion our selues according to the vanities of the world, and that for two causes espe∣ciallie.

1. Because they be transitory: where note the worlds mortality.

2. Because they be not satisfactory: where note the soules immortality.

For the first, all the things of this world are of such a fashion, as that either they will leaue vs, or else we must leaue them. They leaue vs; All riches haue their f 1.749 wings, and make their flight like an Eagle. We leaue them; As the g 1.750 Partridge gathereth the young, which she hath not brought forth: so he that getteth riches, and not by right, shall leaue them in the midst of his daies, and at his end shall bee a foole.

The Partridge, as Ambrose writes in his 48. Epistle, maketh a nest of egges, which she laied not; but so soone as the birds are hatched, the true mother cals them all away from the stepmother. So it is, saith Ieremy, with the couetous man, incubat auro, like a brood goose, or as an hen that sits; incubo (for so the Latines terme him) hee keepes his nest, and sits as it were brooding, but when his chickens are hatched, he heares a voice from heauen; O foole, this night will they fetch away thy soule from thee: and then, whose shall these things be which thou hast prouided? Indeed many men reputed him wise while he liued; but at his end, when by the finger of God, wee see that his

goods are otherwise disposed, either excheated to the King, or restored to the true masters; or else by some small error in his will, caried away by those whom he neuer lo∣ued: at his end, when euery Partridge shall call his young, then those that are wise, shall account him a very foole: h 1.751 Lo this is the man that tooke not God for his strength, but trusted in the multitude of his vncertaine riches, and streng∣thened himselfe in his wickednesse. And therefore loue not the world, neither the things of the world; for the world passeth away, and the lust thereof, being onely certaine, in being vncertaine.

Secondly, things of this world are not satisfactory, they doe not fill and content the mind of man. i 1.752 The eye cannot be satisfied with seeing, nor the eare filled with hearing: all things haue an emptinesse and extreme va∣nity, purchasing vnto the possessors nothing but anguish and vexation of spirit: and the reason hereof, as k 1.753 Vi••aldus obserues, is, because the heart of man is made like a tri∣angle, and the world round as a circle. Now a circle can∣not fill a triangle, but there will be some corner empty.

There is nothing can fill the mind of man, but the bles∣sed Trinitie, when God the Father, the most ancient of daies, shall fill our memory; God the Sonne, who is wis∣dome it selfe, shall fill our vnderstanding; God the holy Ghost, who is contentation and loue, shall sit in our will; then all the powers of our mind will be at rest, when as they shall inioy him who made them. But the things of this world afford no perfect and absolute contentment; and therefore, ne vos configurate seculo isto, fit not your selues according to the worlds figure, which is a circle; but be ye renewed in your mind, which is a triangle, re∣presenting the sacred Trinitie.

Take a view with the Wise man of all worldly things: in briefe, doth any pleasure satisfie? No: pleasure is like lightning: l 1.754 Simul oritur & moritur; it is sweet but short; like hawking, much cost and care for a little sport.

The prodigall child wasted both goods and body, yet

could not haue enough, at the lest not enough m 1.755 hogs meat.

—n 1.756 Virgo formosa supernè Desinit in turpem piscem malesuada voluptas.

Doth learning, that incomparable treasure of the mind, satisfie? No: The more a man knoweth, the more hee knoweth that hee doth not know: so that as o 1.757 Sa∣lomon said; Hee that increaseth knowledge, doth increase sorrow.

Doth honour content a man? No: The poore labou∣rer would be written Yeoman; the Yeoman after a few deare yeeres is a Gentleman; the Gentleman must bee Knight; the Knight, a Lord; the Baron, an Earle; the Count, a Duke; the Duke, a King; the King would Cae∣sar bee; and what then, is the worlds Emperour con∣tent? No.

p 1.758 Vnus Pellaeo iuueni non sufficit orbis, Aestuat infoelix angusto limine munde.

One world is not enough for Alexander, and there∣fore he weepes, and is q 1.759 discontent: as if hee wanted el∣bow roome.

In the state Ecclesiasticall, the begging Frier would be Prior; the Prior, an Abbat; the Lord Abbat, a Bishop; the Bishop, an Archbishop; the Metropolitane, a Cardi∣nall; the Cardinall, Pope; the Pope, a God: nay, that is not enough, aboue all that is called God: 2. Thes. 2.4. This made r 1.760 Bernard wonder, O ambitio ambientium crux: how dost thou paine, yet pleasure all men!

Doe riches content? No: the more men haue, the more men craue: and that which is worst of all, they are the greatest beggers, when they haue most of all. s 1.761 He that lo∣ueth siluer, shall not bee satisfied with siluer. As the poore man crieth out, Quid faciam quia non habeo? so t 1.762 the coue∣tous wretch as fast complaineth, Quid faciam quia habeo? Luke 12.17.

Those drinks are best that soonest extinguish thirst; and those meates, which in least quantity doe longest

resist hunger: but here the more a man doth drinke, the more thirstie; so strange in some is this thirst, that it ma∣keth them dig the pits, and painfully draw the water, and after, wil not suffer them to drinke. This, saith u 1.763 Salomon, is an euill sicknesse, and a great vanity, when a man shall haue riches, and treasure, and honour, ••nd want power and grace to ioy in them.

Thus you see, the world is like a butterflie with pain∣ted wings; vel sequend•• lab••mur, vel assequendo laedimur: either we faile in pursuing it, or else whē we haue caught it, it is so vaine, that it giueth no contentment. x 1.764 Herein is the true difference betweene earthly things & heauen∣ly things: the one are desired much, but being obtained, they content little: the other are desired little, but once gained, satisfie much: and therefore, Lay not vp treasure vpon earth, where the moth and canker corrupt, and where theeues dig thorow & steale: for these things are neithe•• y 1.765 ve∣ra, nor vestra; but lay vp treasure for your selues in hea∣uen. If ye will not heare the words of Scripture, behold the works of nature: mans heart is broad aboue, narrow beneath; open at the top, close below: to signifie, that we should inlarge and spread our affections toward heauen and heauenly things, and draw them to as narrow a point as possibly we can, concerning earth and earthly things; and so by the fashion of our heart, we may learne not to follow the fashion of the world.

Be ye changed by the renewing of your mind] We are for∣med by God, deformed by Satan, transformed by grace:

• 1. Sacramentally, by baptisme.
• 2. Morally, by newnesse of life; which our Apostle meanes in this place. That which followes in the text, is expounded Epist. for the next Sunday.

The Gospel. LVKE 2.42.

The father and mother of Iesus went to Hierusalem af∣ter the custome of the feast day, &c.

THis Gospell is a z 1.766 direction how parents ought to carrie themselues toward their children, and how children also should demeane th••mselues toward their parents: the one, by the practise of Ioseph and Mary: the other, by the paterne of our Sauiour Christ.

• Parents care touching their children concernes their
  • Soule.
  • Bodie.

Their soule: that they bee brought vp in a 1.767 instruction and information of the Lord; b 1.768 that is, in godlinesse and ci∣uilitie: by the one they shall keepe a good conscience before God: by the other they shall obtaine a good re∣port among men: the which two, conscience and credit, must chiefly be sought after in this life.

For the bodie: Parents ought to c 1.769 prouide competent sustenance and maintenance; guarding their persons, and regarding their estates: all which is performed here by Ioseph and Mary toward Christ.

First, for the soules institution; they did instruct him by precept and example: precept, bringing him to the Temple, that he might be taught; and that not only this once, but often, as often as law did require. So d 1.770 Iuuencus expressely:

Ad Templum laetis puerum perducere festis, Omnibus annorum vicibus de more solebant.

This should e 1.771 teach al parents, how to teach their chil∣dren; especially, that they send them vnto the publike Catechising in the Church, and that according to f 1.772 Ca∣non and custome: for the common Catechisme, which Authoritie commands, is fit and full, as containing all the

vertues necessarie to saluation, and the meanes whereby those vertues are receiued and conserued.

• The principal vertues of a Christian, are
  • Faith.
  • Hope.
  • Charitie.

The Creede is necessarie for faith; as teaching vs what wee haue to beleeue. The Pater noster is necessarie for hope; teaching vs what we are to desire. The ten Com∣mandements are necessary for charitie, teaching vs what we haue to do. The Sacraments are instruments of grace, by which those vertues are conueied vnto vs, and conti∣nued in vs. As to build an house, it is requisite, first to place the foundation, then to raise the walles, and last of al to couer it with the roofe: so saith g 1.773 Augustine, to make in our soules the building of eternall saluation, we neede the foundation of faith, the walles of hope, the roofe of charitie. The tooles as it were wherewith all these bee wrought, are the sacred Word and blessed Sacraments; our Catechisme then in briefe, comprehending all these matters and all these meanes; and standing vpon the same legges especially, with the h 1.774 Geneuian and i 1.775 Ro∣mane Catechisme cannot be distasted either of Accusant or R••cusant out of deuotion and pietie, but out of sac∣tion and malice: well, or rather ill, each may say with the k 1.776 Poet:

Non amo te Sabidi, nec possum dicere quaere: Hoc tantùm possum dicere, non amo te.

The father and mother] Ioseph was not the naturall fa∣ther of Christ, but father

• In
  • Opinion: Luk. 3.23. Iesus, as men supposed, was the so••ne of Ioseph.
  • l 1.777 Care: being his nurcing father appointed of God: for nurces are called mothers, and patrons fa∣thers.
  • Law: m 1.778 being husband to Mary, and nigh of kin to Christ.

But Mary was the mother of Christ; not only in opi∣nion

and care, but in truth and in deed. Mater à mat••∣ria, the very matter of Christs bodie was of the Virgin Mary: Galat. 4.4. God sent his so••ne made of a woman: S••e Epist. Sunday after Christmas.

Secondly, these parents instruct their child by their owne example; for they doe not send, but bring him vp to Hierusalem, after the custome of the feast day. The which is the shortest cut of teaching: Longum iter per praecepta, breue per exempla: The parents n 1.779 good life pre∣uailes more with his childe, then a good lesson.

• Their deuotion is seene, in
  • ...Going vp to Hierusalem, after the custome of the feast.
  • ...Tarying there, fulfilling the daies.

S. Paul exhorts vs to pray at all o 1.780 times, and in all p 1.781 pla∣ces: for the whole world is Gods vniuersal, and as it were Cathedrall Church; and euery particular Christian is as it were his priuate Chapell, and Temple; Daniel praied in the Lions den••e, Ionas in the Whales bellie, Iob on the dunghill, and the theese on the crosse; yet the Lord heard their prayers, and granted their requests. It is lawful then in priuate to pray when and where we shall iudge most meete: but God for his publike worship hath in all ages assigned certaine times, and certaine places. The most speciall time is his Sabbath, and the most speciall place the Temple: so wee finde precept and practise. Precept, q 1.782 My house shall be called the house of praier; the which is repeated by Christ in three Eua••gelists.

Practise: The Publican and the Pharisie went vp into the Temple to pray, Luk. 18. Anna prayed in the Temple, Luk. 2. Peter and Iohn went vp into the Temple at the houre of prayer, Act. 3. Christ himselfe daily teaching in the Temple, Luk. 19.

After Christ, by reason of the great persecution, the Christians assembl••d not in the fittest, but in the safest places: in processe of time they did erect Oratories; not

in any sumptuous or stately manner, r 1.783 which neither was possible by reason of the Churches pouerty, nor plausible in regard of the worlds enuie: but at length when Al∣mightie God stirred vp religio••s Kings and Queenes, as s 1.784 nursing fathers and nursing mothers of the Church, that which the Christians before either could not, or durst not doe, was with all alacritie performed; in all places Tem∣ples were built; no cost spared, nothing too deare which that way should be spent: sacrilegious wretches are not now more desirous to pull downe, then those deuout professors were to set vp Churches.

Now one chiefe cause why God in all ages would be serued in publ••ke Temples, is, that his Church might be distinguished from the Conuenticles of Heretikes and Schismatikes, that all of vs acknowledge one God, and one Christ, so all of vs might haue t 1.785 one faith, and one baptisme, an vniformitie in doctrine, and a conformitie in outward ceremonies, for the better deliuering of this doctrine.

The parents of Christ did therefore well in u 1.786 ioyning themselues vnto the congregation, and obseruing the publike ceremonies of the Church. At that time the tem∣ple was made a denne of theeues; and yet Ioseph and Mary ioyne with the Church in the publike worship of God: x 1.787 whose example doth exceedingly crosse the pra∣ctise of Brownists, and all other Recusants, who refuse to communicate with vs in our Temples; because some things, as they pretend, are amisse. Ioseph and Mary took part with Gods Priests and people in that which was good, and as for the rest they did not meddle further then their place required. They went this long iourney to satisfie the law; as also by their good example to stirre vp other, to reuerence the publike ceremonies and mi∣nistrie.

By the Law, men only were bound to keep the general solemne feasts, as wee reade, Exod. 23. and Deut. 16.16. Three times in the yeere shall all the males app••are before

the Lord thy God in the place where he shall chuse: so that Mary went not vp to Hierusalem as compelled by law, but only carried with pure deuotion to God, and vnfai∣ned loue to her husband and childe.

Here then is a notable relique for women to behold; Mary free by the letter of the law, by th•• custome of the countrey, dwelling at Nazareth, a great way from Hie∣rusalem, did notwithstanding euery yeere goe with her husband vnto the feast of the Passeouer. In our time ma∣ny women vnlike this good Ladie, will be content ••uen on the Lords day, to toyle at home about their own bu∣sinesse, and gad abroad to meddle with others businesse, rather then th••y will accompanie their good husband Ioseph, and their towardly sonne Iesus vnto Gods house.

And when they had fulfilled the daies] That is, whole y 1.788 seuen daies, according to the custome. They came with the first, and went home with the last. Worldly men for their honour, will ride post to the Court, to be knighted with the first; for their profit at mill and market first; for their pleasure at the play first; at hunting first; first at any m••rrie meeting: but as for the Church, they thinke they come too soone, and stay too long: winter daies are too short for hunting, sommer daies too short for haw∣king; yet one houre of seuen daies is thought long that is spent in Gods holy worship: as z 1.789 one wittily; Long Samons, and short sermons please best: and yet if we looke not with the spectacles of the world, but with the eyes of faith discerning all things aright, we shall finde that there is no such honour, as to be Gods seruant, no such gaine as godlinesse, no such pleasure as a good con∣science.

The congregation vnder the Law, was not dismissed without the Priests a 1.790 benediction and b 1.791 valediction; the which custome is reteined in the Christian Church, that no man depart out of the Temple, before the diuine prayers and sermon end: so the c 1.792 4. Councel of Carthage decreed, excōmunicating all such as offend in this kind.

Thus you see Christ was instructed by good lessons and life: so that if Iesus had not been Iesus, to be saued, and not a Sauiour; hee might haue said of his mother M••r••, which d 1.793 Augustine writes of his mother Moni∣ca: M••••ori soll••citudi••e me parturiebat spiritu, quàm car∣ne pepererat; e 1.794 parturi••it carne, vt in hanc temp••ralem nas∣cerer; corde vt in aeternam lucem r••nascerer.

Now for his bodie; when he was missing, Ioseph and Mary sought him instantly with all diligence till h••e was found: Behold thy father and I haue sought thee wee∣ping. Where literally note Maries humble carriage to∣ward her husband Ioseph, and the care of them both ouer Christ their childe. The dutifull respect of Mar•• toward Ioseph is obserued f 1.795 ex ordine verborum; in that she saith, thy father and I, not, I and thy father; as Cardinall Wol∣sees stile, Ego & rex meus, I and my king, is insupportable in the Polit••kes; so I and my husband insufferable in the Oeconomicks. It was g 1.796 Assuerus his edict, and it is Gods law that all women both great and small shall giue their husbands honour, and that euery man shall be••re rule in his owne house: for the man is the wiues h 1.797 head, and the wife is her husbands subiect: Subdita eris sub potestate viri: Thou shalt b•• subiect to thine husband, and he shall rule ouer thee, G••n. 3.16. So that a woman murthering her husband, is accounted by the i 1.798 Ciuill lawes a parricide, by the k 1.799 statutes of our land a traitor.

The next remarkable point is the ioynt care of them both ouer Iesus: Thy father and I haue sought thee weeping. As Paul said to l 1.800 Timothie so we to euery father, ser••a de∣posi••um, keepe that which is committed to thee. Haue a tender eye ouer thy childe, which is a pledge of Gods goodnesse, and that happily which may moue thee more, flesh of thy flesh, and bone of thy bone; not only a liue∣ly picture, but a liuing and walking image of thy selfe. Barren S••ra was so glad of a childe, that she called her onely sonne, m 1.801 Isack, that is, laughter. How wicked then is that parent, who neglecteth his owne flesh, his

owne childe, which is a token from heauen, and or∣dinarilie the best monument of himselfe after death on earth?

As this example concernes the naturall father, so like∣wise the ciuill and ecclesiasticall: for, incuria praepo••iti, in∣iuria deposit••; n 1.802 detrimentum pecoris, ignominia pasto∣ris, &c. Pastor and Prince must s••••ke the good of such as are vnder them, as Ioseph and Mary did Christ, with carefull hearts, &c. In a o 1.803 mysticall sense these words insinuate, when, where, and how Christ is to be found of vs.

• 1. When? On the third day.
• 2. Where? In the Temple.
• 3. How:
  • Socialiter; in vnitie; thy father and I.
  • Desid••rabiliter; with an earnest desire to finde.
  • Lachrym••biliter; with teares; haue sought thee sorrowing.

First, Christ is to be found on the third day: vers 46. It came to passe three daies after, that they found him in the Temple. The first day was the time before the law, in which, as p 1.804 Christ told his Apostles, all the Patriarks and holy fathers desired to see the things which they saw, and could not see them; and to heare the things which they heard, and could not heare them.

The second day was the time vnder the law, when also the Priests and Prophets expected Christ, but they could not finde him: therefore the Prophet Esay crieth out in his 64. Chapter, Oh that thou wouldest bre••ke the heauens and come downe.

The third day is the present time; thi•• acceptable time of grace; wherein Christ is to be found: q 1.805 hora est n••nc; The houre is now. Therefore to day, while it is to day, se••ke the Lord euen while he may be found; call vpon him while he is neer; for the next day, which is the fourth day, is the time after death, and r 1.806 then he cannot be found or sought.

Ioseph and Mary could not finde Christ among their kinsfolke, &c. s 1.807 Non humana cognatione, nec cognitione com∣prehenditur: He that wil finde Christ, must forsake friends, t 1.808 forget his owne people, and his fathers house. They found him in Ierusalem, u 1.809 that is, in the Church among the faithfull: not among barbarous Heathens, or blasphe∣mous heretikes; his dwelling is at Sion, there you may finde him among the Doctors in the Temple: x 1.810 not in the market, not in the tauerne, but in the Temple; y 1.811 for hee is to be found in his word, in his sacraments, a∣mong the Doctors and Preachers. If this lesson often taught, were once learned, it would make you to fre∣quent Gods house more diligently, thirst after his word more greedily, respect Christs ambassadours more re∣uerently.

The third point to be considered is, how Christ is to be found: Socialiter, in vnitie, pater tuus & ego. God is loue, and his followers are the children of peace, and his Ministers the messengers of peace, his doctrine the do∣ctrine of peace: and therefore if we wil finde him, we must follow the truth z 1.812 in loue.

God said to the serpent; a 1.813 I will put enmitie between thee and the woman, and betweene thy seed and her seed. But if wee seeke Christ in contention, all the feud is among our selues, and not betweene Satan and vs. b 1.814 Odium in nos ipsos conuertimus: all our fight is against our friends, and not against our foes.

Againe, we must seeke Christ earnestly: Quaerebamus te & nihil extrate; Iesus for Iesus: and lastly, we must seeke Christ, lachrymabilitèr, sorrowing.

Now Mary did feare for three causes, as Interpreters obserue:

• 1. c 1.815 Lest Christ should leaue her, and ascend to his fa∣ther in heauen.
• 2. d 1.816 Lest he should fall into the hands of persecutors.
• 3. e 1.817 Lest he should forsake the Iewes, and goe to some other nation.

• So we must seek Christ with three sorts of teares: of
  • Deuotion; lest he withdraw his gracious countenance frō vs.
  • Contrition; when he doth ab∣sent himselfe for a time.
  • Compassion, when any mem∣ber of his is afflicted and per∣secuted.

And he went downe with them, and came to Nazareth, and was obedient to them] As the former part of this Gos∣pell is a paterne for parents, how they should instruct their children; so this latter is a glasse for children, how they should obey their parents; Omnis enim actio Christi, instructio Christiani: For euery line of Christ is a copie for a Christian. In that therefore the Lord of all, submitted himselfe to the gouernment of his supposed father, and vnderling mother; as f 1.818 Hierome notably; Venerabatur ma∣trem, cuius ipse erat pater; colebat nutritium, quem nutriue∣rat, and that for the space of thirty yeeres, executing fi∣lial and oeconomicall duties in their house; what doth he but teach obedience to superiours? especially that chil∣dren should honour father and mother, albeit they be neuer so meane; for this subiection is a g 1.819 vertue, not a weaknesse.

If parents inioine things vnlawfull, and contrary to scripture, then, as expositours vpon this text commonly note, we must prefer our father in heauen, before our fa∣thers on earth; and say with Christ, How happened it that ye sought me? wist ye not that I must goe about Gods businesse? Otherwise we must not offend them so much as with h 1.820 a very looke. See decalog. com. 5.

The dutifull child shall i 1.821 prosper as Christ, in fauour with God and men: but gracelesse k 1.822 Cham shall be cursed; rebellious l 1.823 Absolon, disobedient m 1.824 Phinehas and Hophni shall not liue out halfe their daies. It was n 1.825 Gods law, that the stubborne child should be stoned to death open∣ly, that all might heare and feare. By the o 1.826 common lawes, he that murthers his parent, is reputed a petty trai∣tor

By the p 1.827 Ciuill lawes in old time, an offender in that kind, was sowed in a sacke, with a dog, a cocke, a viper, and an ape, and so cast into some deepe water, as vnwor∣thy to reap the benefit of any element. For so q 1.828 Tully doth excellently glosse that law. V•• qui eum necásset, vnde ipse natus esset, careret ijs rebus omnibus, ex quibus omnia nata esse dicuntur. Etenim quid est tam commune, quàm spiritus viuis? terra mortuis? mare fluctuantibus? littus eictis? Ita viuun••, dum possunt, vt ducere animam de coelo non pos∣sint: ita moriuntur, vt eorum ossa terra non tangat: ita ia∣ctantur fluctibi••••, vt nunquàm abluantur: ita postremò eijci∣untur, vt ne ad saxa quidem mortui conquiescant.

It is r 1.829 probable, that Christ submitting himselfe to Io∣seph, vsed his occupation: but what it was, I cannot shew: you need not know. Saint Hilary thinks he was a Smith; Hugo, that he was a Mason: most Diuines, that he was a Carpenter. So s 1.830 Iustin Martyr, and other ancient Doctors haue gathered out of Matth. 13.55. Marke 6.3. See Six. Sinen. biblioth••c. lib. 6, annot. 62. Baron. ••nnal. tom. 1. an. 12. Iansen. concord. cap. 54. Maldonat. & Rhemisan Matth. 13.55.

Now then in that Christ exercised a mechanical trade, we may t 1.831 learne that a poore man may serue God, and of∣ten doe much good in an honest occupation: the text saith; Iesus prospered in wisdome, and in fauour with God and men. He was a lambe, and therefore the bigger the bet∣ter: but the wicked are u 1.832 goates, and x 1.833 therefore the lon∣ger they liue, the worse they are.

Mary kept all these sayings together in her heart] It was well she laid them vp; better that she kept them; best of all that she kept them all. Let vs also lay these things vp in our secret treasury, that being inwardly grafted in our hearts, they may bring forth in vs the fruit of good liuing.

This Gospell is well fitted to the day: for after the ce∣lebration of Christs birth, circumcision, Epiphanie; what should follow but his first manifestation in the Temple,

and then on the next dominical, his first miracle wrought in Cana of Galile.

The Gospell and Epistle concord: y 1.834 for what Christ doth in the one, is a paterne of that Paul saith in the o∣ther. Paul doth require; first, that we should offer our selues a quicke sacrifice to God; and then, according to the measure of grace, that we should become seruiceable to men, eue∣rie one among our selues one anothers members: euen so Christ here, did first dedicate himselfe to God, in cele∣brating the Passeouer, in hearing the Doctors, in dispu∣ting about religion, in neglecting his acquaintance, to doe the businesse of his Father in heauen: and then hee went with his parents, and came to Nazareth, and was obedient to them.

Or (as z 1.835 other obserue) the Gospell and Epistle both in∣sinuate, that two things are requisite to saluation, humili∣tas mentis, munditia carnis.

For the first, Pauls precept is, that no man stand high in his own conceit, but so iudge of himselfe, that he be gen∣tle and sober, as a member helping other. And Christs pa∣terne is; he became subiect to Ioseph and Mary, though he was Lord of all.

For the second, Pauls precept is; Offer your bodies a quicke sacrifice, holy and acceptable to God. And Christs paterne is; hee did the businesse of God in the Temple, neglecting the pleasures of the flesh among his friends and acquaintance. Sweet Iesus indow vs plentifully with thy grace, that we may thus preach and practise; that fol∣lowing thee, who art the way, wee may come to thee which art the life. Amen.

The Epistle. ROM. 12.6.

Seeing that we haue diuers gifts according to the grace that is giuen vnto vs, &c.

a 1.836 LVther is of opinion, that this Epistle should be ca∣pite breuior, & sine prolixior; shorter in the begin∣ning, longer at the end. For the beginning appertaines vnto the conclusion of the Epistle for Sunday before; and the end to be the beginning of the Epistle for Sun∣day following: yet so, that it may be both read and ex∣pounded, as a text absolute in it selfe. The summe where∣of is, that wee must imploy and improue the manifold gifts of God vnto the glory of his name, and good of his people.

This exhortation is inferred vpon a familiar compari∣son vsed in the words immediatly before: for as we haue many members in one body, and all members haue not one of∣fice; so we being many, are one body in Christ, and euery man among our selues, one anothers members. In which, obserue foure instructions.

First, as the members are not made by their owne ver∣tue, but created by Gods almighty power, before they could execute any function in the body; not members because working, but on the contrary, working because members: In like sort, Christians are not members of Christ through their owne good works, but they doe good works because they be members, and inserted in∣to Christ: as the tree brings forth the fruit, and not the fruit the tree. The Papists then in their works of congrui∣tie, run too much vpon the figure called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; set∣ting the cart before the horse; merit before mercy. Potes à te de ficere (saith b 1.837 Augustine) sed teipsum reficere non potes; ille reficit, qui te fecit.

Secondly, the members are well c 1.838 content with their

seuerall offices and place; the foote is not grieued at the heads supremacie, neither doth the nose maligne the eye, nor eye couet to be tongue, but euery one performes his function without any faction: euen so we which are members of Christs mysticall body, must be content with our vocation and calling, d 1.839 neither enuying such as are a∣boue, nor despising such are vnder vs. e 1.840 Although there be diuersities of gifts, yet but one spirit: diuersities of administra∣tions, yet but one Lord: diuersities of operations, yet but one God, who worketh all in all.

Are all Apostles? are all teachers? are all workers of miracles? haue all the gift of healing? doe all speake with tongues? doe all interpret? It is God who worketh all in all; communicating indifferently spirituall life to all his members; insomuch as the least is a member of his bo∣die so well as the greatest. In this respect all parts are peeres.

Albeit (I say) there be diuers gifts, and diuers measures of gifts, and so by consequence for fashion, and function an imparity; yet because they be f 1.841 donatiues, grants, and graces, as it is said here, the mighty may not scorne the meane, nor the meane enuie the mighty: no part must be p••rt. g 1.842 For ••hat hast thou that thou hast not receiued? He that appointed thee mouth or eye, might haue made thee foote or hand. Againe, no member ought to mutter a∣gainst head or fellow; for the mysticall body of Christ is all fa••re: h 1.843 Tota pulchra es amica mea: now beauty consists in variety of colours, and in a concinne disposition of sundry different parts. i 1.844 If all the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling? But God hath in a most sweete order, disposed the members euery one of them in the body: first, Apostles; secondly, Prophets; thirdly, Teachers; then, workers of miracles; after that, the gifts of healing; helpers, gouernours, diuersities of tongues.

Hee then that affects in the Church an hotchpotch paritie, martyrs and marres Christs body, which is,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. a body fitly knit together by euery ioynt: Ephesians 4.16.

Thirdly, there is a sympathie betweene the members of the naturall bodie; k 1.845 for if one suffer, all suffer with it; if one member be had in honour, all the members reioyce with it. So Paul in this scripture: Be merie with them that be me∣rie; weepe with them that weepe. Paine is often lessened by pitie; passion is relieued in one by compassion of many. l 1.846 Minus fit quod patitur vnum membrum, si compatiantur alia membra: nec ipsa mali releuatio fit per communionem cladis, sed per solatium charitatis, vt quamuis alij ferendo patiuntur, alij cognoscendo compatiuntur: Communis fit ta∣men tribulatio, quibus probatio, spes, dilectio, spiritus{que} com∣munis est. He that hath not this fellow feeling, may sus∣pect worthily that hee is not a liuely member of Christ; for his bodie is coupled, and knit together throughout euery ioynt, wherewith one ministreth to another. If then we doe not m 1.847 beare one anothers burthen, and feele one another miserie, wee are not knit together by the sinewes of loue; and if not knit to the bodie, no part of the bodie.

Fourthly, there is no dead or idle member in the body, but euery one helpes another, and is seruiceable for the good of the whole: the eye doth direct the head, and the hand guard the eye; the nose smels for all, tongue speaks for all, hand workes for all. n 1.848 The eye cannot say to the hand, I haue no need of thee; nor the hand againe to the feet, I haue no need of you: but euery part seekes anothers and not his owne good.

In like sort, the wise Counseller must see for all; the tall Souldiers fight for all; the iudicious Clerke write for all: as o 1.849 Occam said vnto the Emperour Lewis; If you will defend me with your sword, I will defend you with my pen. See∣ing wee haue diuers gifts, according to the grace giuen vnto vs; if a man haue the gift of prophecie, let him haue it, &c.

• The duties here men∣tioned are, p 1.850 partly
  • Publike; If a man haue the gift of prophecie, &c.
  • Priuate; If a man shew mercie, let him do it with cheerfulnes.

• The pub∣like cōcerne things
  • Spiritual, for
    • Doctrine
      • Theoricall; as prophecying and teaching.
      • Practicall; as ex∣hortation.
    • Discipline; let h••m that ru∣leth doe it with diligence.
  • Temporall; if any man giue, let him doe it with singlenes.

If any man haue the gift of prophecie, let him haue it agreeing to the faith] A Prophet in old time foretold things to come: but vnder the Gospell a q 1.851 Prophet is hee that interprets the Prophets; he that shewes Christ is come, spoken of by y^e mouth of al his holy Prophets euer since the world began. A Preacher is a Prophet, as the word is vsed: 1. Cor. 14.1. and 1. Cor. 13. we know in part, we prophecie in part. A Preacher then must teach agree∣ing to the faith; r 1.852 that is, according to the Scripture, which is a rule of faith: or according to the s 1.853 Creede, which is an abridgement of that rule; for t 1.854 other foun∣dation can no man lay, then that which is laide, Christ Iesus.

He that will edifie Gods house must build vpon Christ, and square al his doctrines according to the rule of truth. u 1.855 If any man speake, let him talke as the words of God. It is not said here that a Prophet ought to vse no booke but the Bible; no Commentarie but the Creede; for that is too spirituall (as x 1.856 M••rlorate notes.) He that will preach agreeing to the Scripture, must reade the best exposi∣tors of the Scripture: for, as y 1.857 Bernard said, all bookes are written for the bettering of the conscience, which

is the booke of the soule: so wee must examine all bookes, especially treatises of Diuinitie, for the better vnderstanding of this one booke, which is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Booke.

Neither is it said here, that the Prophet in the pulpit must speake nothing beside plaine text, but only that hee must exercise his gift according to faiths analogie, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 teaching the wholesome words of Christ; and z 1.858 consenting to the doctrine which is agreeable to god∣linesse: for whatsoeuer is deduced out of Gods booke by necessarie consequence, must be receiued as his word; let him that hath the gift of prophecie, haue it agreeing to the faith.

Or as a 1.859 other interpret; to beget and confirme faith in vs euermore. For, if a Prophet rise among you, saying, Let vs goe after other gods and serue them, &c. thou shalt not hearken vnto the words of the Prophet, Deut. 13.1. The true Prophet is he, Cuius in ore v••rbum vitae, cui••s in more vita verbi.

Or, as b 1.860 Melanct. and c 1.861 most of the most ancient fathers, according to the proportion of faith and grace giuen. As if hee should say, Whosoeuer is called by the Church law∣fully, to preach the Word, let him abide therein accor∣ding to the measure of his gift: for God hath giuen to some more, to some lesse, and often blesseth him that hath lesse, more then him that hath more. Let euery man ther∣fore exercise his talent with faith and diligence, to the best edification of Gods people comitted to his charge: so likewise, let him that hath an office ••aite on his office; let him that teacheth, take heed to his doctrine; let him that exhorteth, giue attendance to his exhortation, according to the proportion of grace. Let not any suffer his d 1.862 talents to rust, but imploy them and so multiplie them vnto the Donors glorie; e 1.863 who gaue some to be Apostles, and some Prophets, and some Euangelists, and some Pastors and Tea∣chers for the gathering together of the Saints, for the worke of the ministerie, and for the edificatiō of the bodie of Christ.

If any gi••••, l••t him doe it with singlenes] With an f 1.864 vp∣right intention, not to bee seene of men, g 1.865 or to gaine much by giuing a little; for that is not simplicitie, but duplicitie.

Or because Paul speakes of Deacons, publike guar∣dians of the poore, such as wee call Almoners and ouer∣seers; h 1.866 he would not haue them deale subtilly for their own benefit, but simply for the common good, distribu∣ting the Churches beneuolence committed vnto their charge, without respect of perso••s, according to the se∣uerall necessities of the Saints.

Let him that ruleth, doe it wi•••• diligence] The slothfull and idle person is the diuels shop▪ there he workes, euer busie when men are lasie. Wheref••re i 1.867 doe that which is in thine hand with all thy power; especially, take heed that thou doe not the worke of the k 1.868 Lord negligently. That which Christ said of our redemption, euery Christian must say of his particular vocation: It is meate and drinke for me to doe my fathers will. Vnto diligence there are two maine motiues.

• 1. In regard of God, who bestowes his gifts for this end, that they may be well imployed in his holy ser∣uice.
• 2. In respect of our selues: for l 1.869 vnto euery one that hath, it shall be giuen, and hee shall haue abundance; and from him that hath not, euen that hee hath, shall be taken away.

• The pri∣uate du∣ties are
  • Generall: Hate that which is euill, cleane to that which is good.
  • Particu∣lar, con∣cerning our
    • Faith: Be feruent in spirit: continue in prayer.
    • Hope: Reioyce in hope, be patient in tribulation.
    • Cha∣ritie, in
      • Giuing due re∣spect to
        • Superiours; In gi∣uing honor go one before another.
        • Equals: Be kind one to another with brotherly loue.
        • Inferiours: Distri∣buting to the ne∣cessity of y^e saints: harboring the di∣stressed: equalling our selue•• to thē of the lower sort.
      • Forgiuing: Blesse them that persecute you, &c.

• All which offices are to be performed
  • Freely.
  • Fully.
  • Fitly.

Freely, with cheerefulnes and compassion: Be merie with the merie; weepe with such as weepe.

Fully, without sloth or dissimulation; Let loue be with∣out dissimulation.

Fitly: Applie your selues to the time: for there is a time for all things: and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, doth m 1.870 fit the place better, then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. See Luther. postil. Erasm. Mar∣tyr. in loc.

His meaning is not, that we should alter our manners and religion according to the time; like the Polypus and Camelion: for in the beginning of this chapter hee doth aduise the contrarie: Fashion not your selues according to to the world. But that we should apprehend the best hint

to doe good in the Church, euermore redeeming the time: Ephes. 5.16. so shall we be sure to serue God in ob∣seruing the time.

The Gospel. IOHN 2.1.

There was a mariage in Cana, &c.

• MAriage is honorable (saith n 1.871 Paul.) Honoured of God the
  • Father.
  • Sonne.
  • Holy Ghost.

Father, instituting it at the purest time, in the best place: for it was his o 1.872 first ordinance in Paradise, when man was innocent.

Honoured of God the Sonne by his presence and first miracle, wrought (as the text saith) at a wedding.

Honoured of God the holy Ghost, who did ouersha∣dow the betrothed virgin Mary Christs mother.

• Honoured of the whole blessed Trinitie, both in
  • Deede: for in the worlds vniuersall deluge, ma∣ried persons and couples onelie were deliuered: Gen. 7.
  • Word: comparing it to the kingdome of heauen; and holinesse, to a p 1.873 wedding garment: calling it a q 1.874 great mysterie, representing the spirituall vnion betweene Christ and his Church.

Honoured by the primitiue fathers as a fruitfull semi∣narie, which fils earth with men, and heauen with Saints. Honoured of Iewes, honoured of Gentiles; honou∣red of all, except r 1.875 heretikes and Papists: herein appea∣ring rather like diuels, then Diuines, as Paul tels vs, 1. Tim. 4.

The Papists in making mariag•• a sacrament, seeme to commend it more then wee: but in affir••ing, that holy Pr••esthood is prophaned by this holy sacrament, s 1.876 is to

honour it as the Iewes honoured Christ, in clothing him with a purple robe.

Mariage is a sacrament, and yet a sacrilege. So t 1.877 Bellar∣min plainly, Coniugia post solennia vota, non cōnubia, sed sa∣crilegia: so the rest of that vnchast generation generally, such as vow, first chastity, then marry; begin in the spirit, and end in the flesh: mad men (saith u 1.878 Luther) not vnder∣standing what is the spirit, or what is the flesh. For in sin∣gle life to burne with lust, & when one concubine wil not serue, to commit villany with many strumpets, are mani∣fest workes of the flesh: on the contrary, for a man to loue his owne wife, to gouerne his family, to bring vp his chil∣dren in instruction and information of the Lord, are fruits of the spirit.

We might rather say, that in heat of youth (as x 1.879 Au∣gustine speakes) inquietâ adolescentia, to vow single life, were a sinne: for whatsoeuer is not of faith, is sinne. y 1.880 Sed de talibus perpetuae virginitatis votis fides nulla, nulla in sacris literis est litera.

z 1.881 Saint Ambrose writes peremptorily, that all the twelue Apostles had wiues, except Saint Iohn: and al∣most all the Romish Postils obserue, that Iohn was the bridegroome at this wedding. If this annotation bee true, why doe they condemne mariage in Priests? If false, why doe they suffer it for currant, as well in their a 1.882 accurate new writers, as in their olde fustie b 1.883 Friers.

If any desire to be further satisfied in this curiositie, let him reade Maldonat vpon the first of Saint Iohn▪ in the preamble; and Cardinal. Baronius. annal. Tom. 1. fol. 94.

• In this historie foure things are re∣garda∣ble.
  • 1. The occasiō of the miracle; want of wine at a wedding, de∣scribed by cir∣cumstances of
    • Time: the third day.
    • Place: in Cana, a town of Galile.
    • Per∣sons,
      • Guests, inuited, as Christ and his disciples.
      • c 1.884 Gossips, comming of their owne accord, to further and helpe the businesse:
  • 2. Certaine passages of speech vpon this oc∣casion, betweene Christ and his mother: vers. 3.4.
  • 3. The miracle it selfe. vers. 6.7.8.9.
  • 4. The consequent and effect of the miracle. vers. 11.

And the third day] These circumstances of time, place, persons, are set downe to confirme the truth of the mi∣racle. The time was the third day: d 1.885 mystically there are three daies of the world: the first, before the law: the se∣cond, vnder the law: the third, after the law. The world was instructed before the law by the Patriarks example: by the writings of the Prophets vnder the law: but in the third day, which is the gospels acceptable time, by Christ and his miracles; or literally, the third day from his be∣ing in the wildernes, as Euthymius; or, the third day after his conference with Nathaniel, as e 1.886 Epiphanius; or, the third day after he came into Galile, as Iansenius. I like the conceit of f 1.887 Rupertus, affirming, that the coniunction And, doth send the reader to that which is said before, to wit, in the first Chapter, vers. 35. The next day Iohn stood, and two of his disciples, &c. This is the first day. The se∣cond day is mentioned in the 43. verse; The day follow∣ing Iesus would goe into Galile. Now the third day this mari••ge was in Cana. So g 1.888 soone then as Christ had called his disciples, he presently begins to manifest him∣selfe, both in his words, and in his works: and because this was his first miracle, we h 1.889 should giue the greater at∣tention to it.

There was a mariage] i 1.890 This insinuates, it was a solemne meeting, not a clandestine mariage; done not in a cor∣ner secretly, but after a publike fashion, with consent of parents and friends openly. Such was the custome in old time: Tobith. 7. Iudges 14. where Samsons mariage feast is said to continue seuen daies: and it is well retained in our age; the k 1.891 Church appointing that al mariages ought to bee performed with the good will of friends in the most publike •• place, at the most publike time, betweene eight and twelue in the forenoone; the which is a renew∣ed old canon of the Councell of l 1.892 Arls, and of m 1.893 Euari∣stus, Bishop of Rome, writing thus vnto the Prelates of Africa: Non fieri legitima matrimonia, nisi ab his qui super ipsam foeminam dominationem habent; & à quibus custodi∣tur, petatur; à parentibus autem sponsetur, legibus dotetur suo tempore, sacerdotalitér cum precibus benedicatur: alitèr praesumpta non coniugia sed adulteria, &c.

In Cana a Citie of Galile] There were n 1.894 two Canaes, one called Cana the greater, neere the coasts of Tyrus and Sidon, Iosua 19.28. from whence the good Cananite wo∣man came: Matth. 15.22. This other was Cana the les∣ser, neere Nazareth, from whence Simon the Cananite: Matth. 10.4.

Cana signifieth zeale; Galile, transmigration. o 1.895 Hereby signifying typically, that Christ delights in their com∣pany who bee feruent in deuotion, and are willing to passe from things earthly, to things heauenly: or insinua∣ting, that matrimoniall loue shall onely continue but in this our pilgrimage; for in heauen, wee shall neither marrie wiues, neither haue wiues bestowed in mariage. Matth. 22.30.

Some note that Galile signifieth rotation: intimating the mutable changes and chances in this estate. Concer∣ning this, and the like, I send the reader to Bibliothec. con∣cion. Tom. 1. fol. 217.

If I durst venture vpon any mysticall exposition, it should be this; A mariage ought to be made in Cana of

Galile▪ that is, in an honest desire to flie fornication, and to possesse our vessels in chastitie, to passe from Sodome to Cana.

The mother of Iesus] Not as other writers vsually, the virgin: or as other Euangelists, Mary; but the mother of Iesus. Because the seedes of Apollinarists, Valentinians and other heretikes, denying Christs humanitie, were sowen in S. Iohns age.

Was there] Cana was neere Nazareth, and it is thought probable by most interpreters as well old as new, that either the bridegroome, or the bride, was cosen to Ma∣ry; p 1.896 so that vpon neighbourhood and affinitie she came to this wedding, as a fauourer, and furtherer of the busi∣nesse: q 1.897 otherwise Mary was no busie bodie, no prat∣ling idle gossip r 1.898 gadding from house to house. We reade only that she visited her cosen s 1.899 Elizabeth, and here was present at the mariage feast of another especall friend, who was deare in blood, and neere in place.

And Iesus was called also and his Disciples] t 1.900 This ex∣ample may teach all inuiters, especially parents, to bid such ghests vnto their childrens mariage dinner, as are modest and religious. At such meetings vsually wilde wantons are best welcome. Graue persons are for a fune∣rall, mad merrie people for a wedding: if Christ preach, or sober Mary be present, all the sport is spilt. These are spots in your loue-feasts, as S. Iude speakes: inuite such men, as Christ, such women as Mary, who may bee pa∣ternes vnto the new married of lowly and louely ca∣riage.

Secondly, this example of Christ, of the Virgin, of the Disciples, is a sufficient u 1.901 warrant for men to call, and for men to come vnto neighbourly meetings, and friendly feasts, as occasion is offered. It is written of Philip x 1.902 Me∣lancthon that great Diuine, that he was exceeding cour∣teous in this kinde; often inuited, often inuiting. Reioyce with them that reioyce, saith Paul. We may be merie (saith y 1.903 Luther) at a feast, and recreate our selues with pleasant

talke; which may feede the minde, as meate doth the maw. See Luther. postil. ••aior. in loc.

But wee must auoid in our meriments all drunkennes and surfetting. z 1.904 There was so little wine prepared for this feast, that the pots were emptie, before the pates were full: such a necessarie want, as that Christ miracu∣lously supplied it.

a 1.905 Ecclesiastes hath pronounced a woe to that land whose Princes eate in the morning: b 1.906 that is, by surfetting and riot deuoure their estate so soone as it comes into their hands; euen in the morne of their youth, and afterward liue by base courses in their afternoone. What a woe then hangs ouer that countrey, where both Princes and people too rise vp early to follow drunkennes? when a man of meane qualitie wil waste so much vpon his wed∣ding dinner, as might haue fed him and his al the yeere; and so much vpon his wedding garment, as happily might haue clothed him all his life. Surely the diuell danceth at such a mariage, Christ is not present.

• Christ is inuited vnto a wed∣ding c 1.907 two waies: by
  • Prayer.
  • Good intentions in that enterprise.

First by prayer, as yong Tobith and Sara, who being together in the bride chamber, and, as the d 1.908 storie saith, in the bridebed, rose againe to beg a blessing of God af∣ter this sort: Blessed art thou O God of our fathers, &c. and she said with him, Amen.

Euerie regenerate man is e 1.909 Gods house; and Gods house is called the house of f 1.910 prayer. I know that text is expounded by g 1.911 Christ of the Temple materiall; yet it may not vnfitly be construed of the Temple h 1.912 mysticall. If then euery good man be a priest, as S. i 1.913 Peter cals him; a Church, as S. k 1.914 Paul termes him, it is meete hee should vndertake no businesse, especially such a maine matter as mariage, without often and heartie prayer.

• Secondly, Christ is called to our wedding by good in∣tentions, in this enterprise; which are principally three:
  • 1. Auoyding of fornica∣tion: 1. Cor. 7.2.
  • 2. Procreation of children: Gen. 1.28. to be brought vp in instruction, and in∣formation of the Lord: Ephes. 4.6.
  • 3. Mutuall consolation and comfort: Gen. 2.18.

If a man in the feare of God vndertake this honorable estate, for these good ends, he calles as it were Christ, and God to his wedding: but he that marrieth vnaduisedly, lightly, wantonly, like bruite beasts hauing no vnderstan∣ding, doth inuite Satan and his reuellers, and then no maruell if that which was ordained for his helpe, turne to his hurt. For in this the Philosopher truly: Corr••ptio optimi pessima.

And his Disciples] l 1.915 Christ was inuited for his mo∣thers sake, the Disciples for Christ. They went but inui∣ted.

Here I might remember S. m 1.916 Hieromes aduice to Ne∣potian: Conuiuia tib•• sunt vitanda secularium; & maximè eorum qui honoribus tument. Facilè cōtemnitur clericus qui saepe vocatus ad prandium, ire non recusat: nunquam peten∣tes, rarò accipiamus rogati.

n 1.917 Epiphanius is of opinion that Ioseph was dead before this time, because there is no mention made of him in the Gospel, after his going vp to Hierusalem at the Passe∣ouer, Luk. 2. therefore no maruell, if hee were not bid with Christ and his Disciples.

Diuines haue rendred sundrie reasons, why Christ and his companie being inuited came to this wedding.

First (as our o 1.918 Church doth speake) to beautifie with his presence this holy calling: p 1.919 Confirmare voluit, quòd ••pse fecit, nuptias: q 1.920 and it was exceeding fit that Christ should worke his first miracle, for the confirmation of Gods first ordinance.

Secondly, to manifest his r 1.921 humilitie, vouchsauing to visite the meanest.

Thirdly, to certifie the spiritual mariage betweene the Church and himselfe: Seuerus Antiochenus orat. 119. vt citatur in Graec. caten. & à Maldonat in loc.

Fourthly, that he might act this miracle at this solemne celebritie: s 1.922 Miraculi potiùs quod acturus erat, quam con∣uiuij gratiâ profectus.

We cannot now feast Christ in his person; but we may feede him in his ministers, in his members. Inuite there∣fore the good man, and the poore man; as t 1.923 Iob saith, If I haue eaten my morsels alone, and the fatherlesse haue not eaten thereof. As u 1.924 Amos complained of the rich glut∣tons in his time, deuouring the lambs of the flocke, and calues out of the stall; drinking wine in bowles, and anoynting them∣selues with the chiefest oyntments, and singing to the viole: but no man (saith the Prophet) is sorrie for the affliction of Ioseph. If thou wilt feast Christ, inuite the Disciples, in∣uite Mary, the fatherlesse, the widow: for hee protests openly; x 1.925 whatsoeuer is done vnto the least of my brethren, is done vnto me.

And when the wine failed] Want at a wedding, y 1.926 doth intimate the discontentment and vanitie of earthly plea∣sure, that euen in laughing the heart is sorrowfull, and the end of mirth is heauinesse: Prouerbs 14.13. Ecclesiastes 2.1.

Wee neede not dispute curiously z 1.927 whether this want was occasioned either by the pouertie of the parties in∣uiting, or by the riotous intemperance of the guests in∣uited, or by the lauish negligence of the seruitors, or by the multitude of acquaintance, who came not called, as it is vsuall at such meetings: it is enough for vs to know that it came to passe by Gods all-seeing prouidence, that our Sauiour might manifest his glorie. For, as it is said of him that was borne blinde, Iohn 9. Neither hath this man sinned, nor his parents, but that the workes of God should be she••ed on him: so neither the master of the feast, nor the guests, nor the seruants offended in that the wine

failed; onely this happened for our good, and Christs glorie.

They haue no wine] a 1.928 This speech is grounded vpon faith, hope and charitie. Faith, in that she beleeued Christ was able: hope, being throughly perswaded Christ was willing miraculously to supplie this want. Her words are but three: vinum non habent: an indicatiue short narra∣tion; not an optatiue long oration. Hereby teaching vs, that albeit in regard of our miserie, nothing can be said too much; yet in respect of Christs mercie, one word is enough, as being more willing to relieue then we to re∣quest.

Lastly, this is a demonstration of her charitie; b 1.929 being solicitous for her good friends, accoūting their want her woe. c 1.930 For if one member of Christs mystical bodie suffer, all suffer with it: and therefore the good Virgin out of d 1.931 sympathie, perceiuing the wine would faile, cried vnto her sonne, they haue no wine.

She could not but be full of pitie, who carried in her wombe nine moneths the God of compassion. If a man hold an apple in his hand all the forenoone, he will smell of it all the afternoone. Mary did inwombe the father of mercies: her bowels therefore must needes be very compassionate. e 1.932 Nam & ant•• mentem repleuit quàmven∣trem, & cùm processit ex vtero, non recessit ab animo. As Mary to Christ, they haue no wine; so I to you, the poore haue no corne. For their supplie (God be thanked) as yet we need no miracle, but only your mercie. f 1.933 S. Peter said to the begging creple: Siluer and gold haue I none, but such as I haue, that giue I thee. In the name of Iesus Christ, rise vp and walke. But our g 1.934 liues, if not our lips, vtter the contrary; compassion and pitie haue we none; but goods and corne which we haue, giue we not.

h 1.935 Iulius Caesar gloried in nothing so much as in pardo∣ning his enemies, and gratifying his friends. Hee did be∣leeue as a Pagan, but worke as a Christian: but I feare i 1.936 many beleeue like Christians, but liue like Pagans.

The subtill disputant presseth his aduersarie with two premisses, that hee may bring him to an absurd conclu∣sion. Satan is the most cunning sophister, he doth prae∣mittere d••o delicias & diuitias. Now wee must denie the first proposition flatly, and distinguish of the second. And this distinction must bee a diuision, and this diuision Christ diuision: k 1.937 Diuide pauperibus, Giue to the poore.

Master l 1.938 Tyndal being a diligent Preacher, and a great student, allotted two daies in euery weeke, monday, and saturday, to visit the sicke and to relieue the poore, which he tearmed his owne daies of pastime; a sweete recreati∣on (as m 1.939 Ambrose speakes) in alieno remedio vulnera sua curare: To benefit our selues in helping other. In our time wee want such women as Mary, such men as Tyn∣dal &c.

If any shall demaund how Mary came by this faith, hope, charitie? how she beleeued Christ to be God, and able to doe wonders? Answere is made, first, that she might vnderstand this by n 1.940 diuine reuelation: for Gabriel an harbinger of heauen told so much vnto her: o 1.941 He shall be great, and shall be called the Sonne of the most high: and hee shall reigne ouer the house of Iacob for euer, and of his kingdome shall be no end.

Secondly, p 1.942 by the preaching of Iohn the Baptist, open∣ly proclaming Christ to be the Lambe of God who takes away the sinnes of the world.

Thirdly, by the diligent obseruation of Christs doc∣trine both abroad and at home: for the text saith in the second of S. Luke, that Mary kept all those sayings and pon∣dred them in her heart. Where by the way note what an excellent thing it is to marke the words of the Preacher, and safely to lay them vp in our heart as in a treasure house, that as occasion is offered at any time, they may be readie for our vse.

What haue I to doe with thee?] q 1.943 There is some diffe∣rence betweene the Protestants and Papists about this answere, which seemes exceeding hard and harsh. I will

therefore follow Saint r 1.944 Augustines exposition, as an in∣different Iudge betweene both: Operaturus facta diuina non agnoscit viscera humana.

What haue I to doe with thee?] To wit, in this businesse. I had mine humane weaknesse from thee: but to worke miracles, is a diuine power; and therefore why should I respect my mother in matters appertaining to the cōmis∣sion of my father? as it is in this daies Epistle; Let him that hath an office, wait on his office. Hence we may learne, that respect of kindred ought not to be the principall motion in doing our duty, but Gods glory; neglecting s 1.945 father and mother, wife and children, brethren and sisters, and our owne life, to doe the will of our heauenly father. t 1.946 Pi∣etatis genus est impium esse pro domino.

Secondly, this doth shew that u 1.947 God defers our suits vntill his good houre.

Thirdly, Christ answered roughly, lest we should ac∣count his mother our mediatrix and aduocate. For x 1.948 hee foresaw the superstition of popery, making Mary the Queene of heauen, and assigning greater dignitie to the mother, then to the Sonne. For whereas Gods kingdome consists of his iustice and mercy, the y 1.949 Papists attribute the greatest part, which is mercy, to Mary, making her high Chanceller, and Christ, as it were, chiefe Iustice: so that a poore Client may well z 1.950 appeale from the tribu∣nall of God, to the court of our Lady. The whole Church doth sing,

a 1.951 ••ube filio •• foelix puerpera nostrapians scelera: iure matris impera redemptori.

Behold their new Pater Noster, answerable to Bona∣uentures Psalter. It is their owne for the matter, albeit as yet they are in my debt for the maner.

b 1.952 Mater nostra quae es in coelis] O c 1.953 veram matrem, quae semper monstrat se esse matrem: melior quàmdecem matres,

ita{que} te matrem laudamus; vti Bonauentura in psalterio vir∣ginis ad hymnum Ambrosij.

Sanctificetur nomen tuum] Nomen tantae virtutis (in∣quit d 1.954 Idiotus) vt ad eius inuocationem coelum rideat, infer∣nus conturbetur: ineffabile suo modo nomen, vt in nomine tuo flectatur omne genu, coelestium, terrestrium, & infer∣norum.

Adueniat regnum tuum] Es enim regina coeli, & domina mundi, sicut in eo doctorum paucitas, & indoctorum turba consentit.

Fiat voluntas tua] Nam tu potes iubere filium, quipotest omnia: sicut Bonauentura dicit, & e 1.955 Ecclesia docet: f 1.956 beati, qui timent dominam nostram, & beati omnes, quisciu••t fa∣cere voluntatem suam. Panem nostrem quotidianum da no∣bis hodie.) g 1.957 Nam ab vnâ matre petuntur omnia, quasi filius Christus semper infans esset. h 1.958 Oculi nostri sperant in te do∣mina, mitte nobis cibum & escam.

Dimitte nobis debita nostra] Es enim mater i 1.959 gratiae & misericordiae; regina misericordiae, &c. Bonauentura, ser. 2. de Maria.

Et ne nos inducas in tentationem] Es enim k 1.960 exordium salutis nostr••, l 1.961 quapropter in omnibus pressuris respice stel∣lam maris: voca & clama Mariam. Ipsa enim est anchora quâ nauis in marifirmatur, & est nauis quâ homo à tentatio∣num fluctibus liberatur.

Sed libera nos à malo] Tu nos ab hoste protege, ac horâ mortis suscipe; vt habet ecclesia m 1.962 cantus. n 1.963 Ad eam venite omnes qui laboratis, & tribulatiestis, & refrigerium dabit animabus vestris. Te o 1.964 precor mitissimā virginum gemmam, vt in tremendo & terribili iudicio me liberes & protegas á poenis inferni.

Quia tuum est regnum, potentia, & gloria] Laus Deo virgini{que} matri; sicut communiter in librorum epilogo, papi∣colae, virginicolae.

Cum adulatorie quidam scripsisset de Papa Adriano: Tra∣iectum plantauit, Louanium rigauit, Caesar autem incre∣mentum dedit: ••lter homo lepidus subscripsit, Deus interim

nihil fecit. Ita quidem ego, si Maria mater nostra, domina nostra, regina nostra, mediatrix nostra, patrona nostra, salua∣trix nostra; Christus interim p 1.965 vnicus mediator Dei & homi∣num nihil pro nobis fecit. Ille mediator est mediatus, media∣tor dimidiatus; in illius locum Maria successit; illa, illa vocata; inuocata velut aduocata.

O woman] Hence the Montanists and Valentinians ab∣surdly gather, that Christ was not the Sonne of Mary: yet (as q 1.966 Augustine notes) euen the same Euangelist in the same place, calles her againe and againe, the mother of Iesus. Our Sauiour happily called her woman, not mo∣ther, r 1.967 to signifie that he was greater then her child; that his elect people might acknowledge him to be the Son of God; as they knew he was the sonne of Mary: or s 1.968 wo∣man, because then a widow.

Mine houre is not yet come] t 1.969 Some reade this clause with an interrogation; Is not mine houre yet come? am I not yet of sufficient yeeres and discretion to manage my businesse without your direction? The houre is now come, wherein you must obey my commands, as I haue submitted my selfe heretofore to yours.

u 1.970 Other interpret this of his passion, according to that of our Euangelist, Chap. 7.30. No man laid hands on him, because his houre was not yet come. As if Christs meaning were this: In miracles acted by the finger of God, I haue nothing to doe with thee: but when my weake flesh, which I tooke from thee shall be crucified, in that houre I will acknowledge you to be my mother. And so wee reade, Iohn 19.25. Then stood by the Crosse of Iesus, his mo∣ther: and when Iesus saw his mother, and the disciple stan∣ding by, whom he loued, he said vnto his mother; Woman, be∣hold thy Sonne.

But it is expounded most aptly, that it was not as yet an x 1.971 opportune time to worke the miracle, y 1.972 because the want of wine was not generally perceiued and manife∣sted. It is Gods houre when we most need. z 1.973 Cùm omne carnale consilium & auxilium cessauerint: When all men

and meanes are wanting, a 1.974 God is a present helpe in trouble.

• This one clause then b 1.975 in∣sinuates our Sauiours
  • Power.
  • Prouidence.
  • Wisdome.
  • Pitie.
  • Pietie.

Power] For no man hath an houre. c 1.976 Times and seasons are put in Gods owne power onely. Whereas therefore Christ saith, Mine houre; he doth euidently demonstrate, that he is creator of yeeres, and eternall d 1.977 clock-keeper of time.

Prouidence] For it came not to passe by fate or fortune, but by disposition diuine; e 1.978 determining from all eter∣nitie, both what, when, and where Christ should suffer and doe.

Wisdome] Performing this act of wonder in the right quand••, when it might procure the greatest good to men, and glory to God.

Pitie] For hereby the new maried conceiued hope, that he would relieue their want in his good houre.

Pietie] Toward his mother, not absolutely denying, but onely deferring her suit for a time. Nondum venit: It shall come, though as yet not come.

His mother said vnto the ministers, whatsoeuer he saith vnto you, doe it,] She was not offended or discouraged with Christs answer, but belieued his word, and submitted her selfe to his will: a notable president of f 1.979 faith and g 1.980 obe∣dience; teaching vs in all afflictions of body and soule, wholly to stay our selues vpon his gracious promises. In a word, it is h 1.981 a good rule to be followed in all things; heare him; in all the works of thy calling, whatsoeuer he saith vnto thee, doe it; not onely belieue, i 1.982 but doe.

And there were standing there six water pots of stone] The relation of the miracle it selfe, containes in it a most liue∣ly k 1.983 picture of the Church militant, subiect euen in her greatest happinesse to much want and woe: but Christ that keepes Israel doth neither slumber nor sleepe; hee

knowes her workes, and in the midst of her wants, euen when she thinks her selfe forsaken, heres her praiers, and turnes her water into wine, giuing her a garment of glad∣nesse for the spirit of heauinesse.

The Fathers and Friers abound with other allegories. He that list may reade August. tract. 9. in Ioan. Bernard. ser. 2. post octau. Epiphan. Rupert. comment. in Ioan. lib. 2. Lu∣ther. postil. maior. Dom. 2. ab Epiphan. Ferus. ser. 9. Dom. 2. post Epiphan. Pontanus bibliothec. con. tom. 1. fol. 222. 223. &c.

I did alway thinke of glosses, as l 1.984 Augustine of gra∣ces: Alter aliquando fructuosus est donis paucioribus sed po∣tioribus, alter inferioribus sed pluribus: One man edifieth his hearers with many, though meane notes; another, with few, but fit; short, but sweet. I passe therefore from the miracle, to the consequent and effect.

• The which is twofold:
  • 1. The manifestation of Christs glory.
  • 2. The confirmation of his Disciples faith.

Christ in his morals instructed vs to liue well; in his mi∣racles to belieue well. And therefore this fact increasing the Disciples faith, and illustrating his honour, Omne tu∣lit punctum, quia miscuit vtile dulci.

The Epistle. ROM. 12.16.

Be not wise in your owne opinion, &c.

SAint Paul exhorts vs in this Epistle, not to hurt, but ra∣ther helpe our enemies.

• Not to hurt by
  • Concealing that which is good; as,
    • Wisdome: Be not wise in your owne opinion.
    • Sanctimony: Prouide things ho∣n••st in the sight of all men.
  • Rendring that which is euill: vers. 17. Recom∣pence to no man euill for euill: and vers. 19. Auenge not your selues, &c.

• But to help by preseruing
  • Peace: vers. 18. If it be pos∣sible, liue peaceably with all men. Vers. 20. If thine enemy hunger, feed him.
  • Patience: vers. 21. Bee not ouercome of euil, but ouer∣come euill with goodnesse.

Be not wise] Not in your selues, nor onely wise to your selues: not in your selues and▪ m 1.985 owne conceit: n 1.986 If any man among you seeme to be wise, let him be a foole, that hee may be wise. o 1.987 Seest thou a man hastie in his matters an•• haughty; there is more hope of a foole, then of him. It is p 1.988 re∣corded as a great fault in Charles, Duke of Burgondie, that he seldom asked, neuer followed the coūsel of other. On the contrary, Moses, a man q 1.989 learned in all wisdome of the Egyptians, and mighty both in words and deeds, obeied the voice of his father in law Iethro, doing according to his aduice: Exod. 18.24. Saul hearkened vnto the coun∣sell of his seruant: 1. Sam. 9. Agamemnon in Homer, wi∣shed for ten Nestors. r 1.990 Alexander Seuerus neuer determi∣ned any thing of moment, without twelue or twenty iu∣dicious Lawyers. It is a great part of wisdome, yea the first entry to knowledge, s 1.991 scire quod nescias; not to be too wise; or in our opinion so wise, that wee neglect others helpe. The Pope in this respect (as t 1.992 Roderigo, Bishop of Zamora well obserues) is most vnfortunate. For though he hath all things at command, yet euermore stands in need of one thing, to wit, a faithfull counseller.

The Romans at this time being Lords of the world, were puffed vp exceedingly with the greatnesse of their gifts, and largenesse of their Empire: Paul therefore did often (as Chrysostome notes) inculcate this exhortation; in this Chapter twice, that it might be remembred once.

The men of England, yea the women of England abu∣sing the great light of the Gospell, and long peace, are growne so wise, that many will take vpon them to teach euen their most learned teachers: and therefore we must

againe and againe preach and presse this one lesson: Be not wise in your owne opinion. Let no man presume to know more then is meete for him to know; but so iudge of himself that he be gentle and sober, according as God hath dealth to euery man the measure of faith.

Or as u 1.993 other expound it; Be not wise to your selues: but as x 1.994 Salomon speakes, Let thy fountaines ••l••w foorth, and the riuers of water in the streets: according to the mea∣sure of grace, proceeding from the fountaine of good∣nesse, communicate thy wisedome to other, hide not thy talent.

To one is giuen by the Spirit y^• word of wisedom, y 1.995 t••n∣quā luminare maius; vnto another y^e word of knowledge, t••nquam luminare minus; vnto another prophecie, vnto another faith, vnto another diuersity of language, tanq••ā stell••e, as starres in the firmament of the Church. Our light then must shine before men, and we must waste our s••lues for the good of such as are in Gods house. The z 1.996 candle must not be put vnder a b••shell, but on a candlestick. Scire tuum nihil est, nisite scire hoc sciat alter. If thou wilt onely be wise to thy selfe, thou shalt at last turne foole. For as water standing still is soone puddle: a 1.997 so the gifts of the minde not employed are empaired. b 1.998 Af••aniu•• said truly that vse begate wisedome:

Vsus me genuit, m••ter peperit memori••.

Let not vs then inclose truth and the knowledge ther∣of, it is common. If we make it priuate, wee shall be de∣priued of it. As c 1.999 Au••ustine sweetly: Non licet h••••ere priuatam, ne pri••emure••. d 1.1000 When Ch••ist as••ended vp on high, he gaue gifts to men, among oth••r the gift of e 1.1001 wis∣dome, for the gathering together of the Saints, for the worke of the ministerie, for the building vp of his mysti∣call bodie. Wisedome then is not giuen only for thy self, but for other, among the rest f 1.1002 euen for th••ne enemies, that the Lord God might dwell among them.

Secondly, we may not conceale our sanctimonie. Pro∣uide things honest in the sight of all m••n] as Pa••l expounds

Paul. g 1.1003 Giue none offence neither to the Iewes, nor to the Gre∣cians, nor to the Church of God. h 1.1004 For as a man must haue care of his conscience before God; so likewise of his cre∣dit before men.

• Some prouide thinges honest
  • Before men, but not before God, as the vaine-glorious hypocrites, Herod within, Iohn with∣out, painted tombes, as Christ aptly: Sepulchra quasi semipulchra, exteriùs nitida, interius foe∣tida.
  • Before God, but not before men; as the male-content and vndiscreet professor, by whose euill example the name of God is often i 1.1005 blas∣phemed.
  • Neither before God nor men: as the shamelesse ruffins and Atheists of the world, whose k 1.1006 glory is their shame, l 1.1007 delighting in doing euill, and boa∣sting of iniquitie; reputing dishonestie no dis∣honour; but the top of their gallantrie. So Saint m 1.1008 Augustine writes of himself before he was a saint: Vbi non suberat quô admisso aequa∣rer, perditis, fingebam me fecisse, quod non fece∣ram, ne viderer abiector, quô eram innocen∣tior.
  • Both before God and men; as n 1.1009 Elizabeth and Za••harie, who were iust before God, and vnreproueable before men: so must euery Christian abstaine, so farre as hee can, o 1.1010 from all appearance of euill: p 1.1011 yet this honest care of our cariage must not be to please men, but only to praise God. As S. q 1.1012 Peter interprets S. Paul: Haue your conuersation honest, that they which spea••e euill of you, as of euill doers, may by your good workes, which they shall see, glo∣rifie God in the day of the visitation. Let your light (saith Christ) shine before men; not onely that they may see your good workes, but also that seeing, they may glorifie your father which is in heauen. r 1.1013 Vt hoc ipsum, quod homo per bona opera placet hominibus, non ibi finem constituat, vt hominibus placeat, sed referat hoc ad ••audem Dei, & prop∣terea

• ...
  • ... placeat hominibus, vt in illô glorificetur Deus.

As wee may not conceale from our enemie wisedome and knowledge which are good: so much lesse render euill. Recompence to no man euill for euill] A Magistrate may punish a malefactor, and so pro malo c••lpae, render malum poen••e. f 1.1014 But this is not to recompence euill for euill, but good for euill: because corrections are dire∣ctions as well to the seer as sufferer: t 1.1015 the flesh is de∣stroyed, that the spirit may be saued. A Magistrate then may render euill for euill: but a priuate man out of a pri∣uate grudge, may not auenge himselfe, but rather giue place to wrath.

• The which may be construed of our owne wrath.
• The which may be construed of aduersaries anger.
• The which may be construed of Gods iudgement.

Of our owne wrath, as u 1.1016 Ambrose: Resiste irae, ••i potes, cede si non potes. An hastie x 1.1017 cholerick man is like one that dwels in a thatched house, who being rich in the morne, through sudden fire is a begger ere night. It is ex∣treme folly to doe any thing in furie; but wisedome to giue place and space to wrath. It was an excellent decree of y 1.1018 Theodosius, enacted by the counsell of S. Ambrose, that execution after a seuere sentence should be deferred thirtie daies: vt ira decocta, durior emendari possit senten∣tia, that all heate of contention allaied, if need require, the seueritie of the censure might bee qualified and mo∣derated.

Secondly, this may bee construed of our z 1.1019 aduersaries anger: for as a 1.1020 thunder and gunnes hurt not any thing which yeelds vnto their fury, but only that which is hard and stiffe; so the raging and roring of our foes are best quelled by patience. Turne to the brauling curre, and he will be more fierce; but ride on neglecting him, and he will soone be quiet. You may turne the prouerbe:

Veterem iniuriam feres do vitas nouam.

Thirdly, this may bee construed of Gods iudgement, and that b 1.1021 most fitly: for to God onely vengeance be∣longs,

and he will auenge our cause. The malitious man in reuiling thee, doth c 1.1022 treasure vp wrath against the day of wra••h, and therefore giue place to Gods wrath: d 1.1023 Cast all your care on him, ••or he ••••reth for you.

Y••a but may we not co••plaine to the Magistrate for redresse of iniurie? yes sur••ly: for he i•• Gods lieutenant on earth, and therefore the vulg••r Latine v••sm••tips••s d••∣fende••tes, is in••u••ficient, e 1.1024 as our Diuines haue well ob∣serued: and the Rhemist•• haue well m••nded it▪ r••ading as we doe, reuenge; or, 〈◊〉〈◊〉 not ••our s••lue••. For we may be so wise as serpents in defending our s••lues; howsoe∣uer so innocent as doue•• in ••ffending other. f 1.1025 Hee that commits his cause to the Magistrate, giues place to di∣uine iudgement: for all superiour powers are g 1.1026 Gods ordinance: but whosoeuer auengeth his owne quarell, steps into the Princes chaire of estate, yea Gods owne seate dethroning both, and so disturbes heauen and earth.

Here then is no place for duell; a fault (as it is vsed in England, the Low Countries, especi••ll•• h 1.1027 France, for eu••ry punctilio of honor falsely so called) against not only the rules of reason and religion (as i 1.1028 Bernard notably: Quis hic tàm stupendus error? quis furor hic tàm non ferendus, nullis stipen••ijs militare ni••i aut mortis aut criminis? Nam occisor leth••••••ter peccat: & occisus aetern••li••er perit) but euen ••gainst the first principles of that art.

As a Christian may warre in k 1.1029 loue, so a Christian must iarre in loue; so contend with his aduersarie before the lawfull Iudge, that the partie cast in the s••ite may bee bettered, if not in his money, yet in his manners, and Sa∣tan onely conquer••d: l 1.1030 Vt qui vincitur 〈◊〉〈◊〉 incat▪ & v••nus ta••tummo••o vincatur di••bolus. m 1.1031 Otherwise when wee sue for our rig••t out of rancor and malice, we com∣mit not our case to God and his deputie the P••ince, but make them both our de••uties, our instruments of re∣uenge; the which is such an horrible crime, that Paul calles it a m••sterie of iniquitie, 2. Thess. 2.7. I say, this se∣cret

exalting of our selues aboue all that is called God, vsing Soueraignes as seruants in our priuate quarels, is to play the diuell and the Pope.

We may not then dissemblingly, but simply giue place to wrath. An hard saying, and therefore Paul doth n 1.1032 sweeten it with a louing tearme, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, dearely belo∣ued: as if hee should speake thus, It is my loue, that I write so much against malice: not for your hurt, but for your eternall good. If you will not beleeue me, beleeue God himselfe, who sai••h in his holy o 1.1033 word, Vengeance is mine, I will repay▪ s••ith the Lord.

God doth reu••nge the quarell of his children vpon the wicked in this, and in the world to come. In this life, so the children who mocked his Prophet E••••••••••, were rent in peeces with beares, 2. King. 2. So when Hie∣rusalem had killed the Prophets, and stoned such as preached vnto her, Almightie God was w••oth, and sent foorth his warriers, and destroyed those murtherers, and burnt vp their citie: Matth. 22.7.

p 1.1034 Three shamelesse ruffins accused Narciss••s, a reue∣rend and holie Bishop, of a most hainous crime, confir∣ming their accusation with imprecation: the first wished if it were not so, that he were burnt: the second, that he might dye of the iandise: the third, that he might lose his eyes. And afterward in processe of time, the first had his house set on fire in the night, and he with all his fa∣milie was burnt: the second had the iandise from the crowne of his head, to the sole of his foote, whereof he died vncomfortably: the third, seeing what was befal∣len these twaine, repented, and confessed the conspira∣cie; yet for all that he lost his eyes.

q 1.1035 Earle Godwin swearing at table before the King, that hee did not murther A••fr••••, after many words in excusing himselfe, said; So mought I safely swallow this morsell of bread, as I am guiltlesse of the deede. But so soone as he had receiued the bread, foorthwith he was choked.

What need we looke so farre: the confounding of the Spanish Armado; the defeating of so many cruell treasons against our late Queene of blessed memory; the frustrating of that hellish Gunpowder Treason, are plaine demonstra∣tions that vengeance is Gods, and that hee will repay; that hee doth r 1.1036 plead the cause of his seruants, against such as striue with them, and fight against such as fight against them.

Againe, God rewards the wicked in the world to come; Depart from me ye cursed into euerlasting fire, prepa∣red for the diuell and his angels. For I was an hungred, and ye gaue me no meat; I thirsted, and ye gaue me no drinke, &c. s 1.1037 If they shall be punished who did no good, how shall they be tormented who render euill to the members of Christ? If negligent Diues be tortured in hell, for omit∣ting onely the works of mercy, what shall become of vio∣lent Diues, for committing the works of cruelty?

t 1.1038 Some sins are punished only in this life; as poore La∣zarus, and that incestuous Corinthian. Other only in the life to come, as the rich Glutton, who while he liued, had the world at will. Other are both tortured in this life, and tormented in the next; as the filthy Sodomites, who for their burning lust, had here sulphureum ignem, and shall haue there, gehennalem ignem. Or as Saluianus, lib. 1. de gu∣bernat. Dei, God sent vpon them in this life, Gehennam è coelo.

Wherefore seeing Almighty God doth reuenge our quarell, either immediatly by himselfe, or mediatly by his ministers, and wariers, euen all his creatures in heauen and earth; it is both faithlesse and fruitlesse for our selues to right our selues. It is faithlesse not to belieue that the Lord wil deale with vs u 1.1039 according to his word, who pro∣mised by the mouth of his holy x 1.1040 Prophet: With thine eyes shalt thou behold and see the reward of the vngodly. Fruitlesse, for as much as it is a y 1.1041 fearefull thing to fall into the hands of the liuing God, whose little finger is heauier then our whole hand.

If it be possible, so much as in you is, liue peaceably with all men] We must seeke peace, yet vnder these conditions; If it be possible, and as much as in vs is. For we cannot haue peace with some men; and wee may not haue peace in some matters. See Gospell on all Saints, and ser. on the first Lesson for the next Sunday, ioined to the Gospel and Epistle.

If thine enemie hunger, feed him] There are degrees of loue; z 1.1042 Doe good to all men, especially to them which are of the houshold of faith. Among the faithfull, the neerest ought to be dearest vnto vs; a wife, father, child, ally, neighbour, friend, is to be respected more (caeteris pari∣bus) then a stranger or an enemy: yet in case of necessitie, thou must feed thy foe, blessing him that did curse thee. By the ciuill lawes, he that bequeathes a man nourish∣ment, intends he should haue bed and boord, apparell and dwelling. a 1.1043 Alimentis legatis, cibaria & vestitus & habitatio debentur. b 1.1044 In like sort, God inioining vs in his Testament and last will, to feed our enemies, includes also, that we must harbour them, and cloath them, and according to their seuerall necessities, euery way relieue them.

In so doing, thou shalt heape coales of fire vpon his head] I finde c 1.1045 two constructions of these words; one bad, ano∣ther good. It is a senslesse sense to say by well doing, thine enemie not deseruing it, thou shalt he••pe coales of fire vpon his head; increase Gods heauy iudgements a∣gainst him. Our Apostles intent is to moue men vnto charitable works euen toward their enemies: hereby to doe them good, and to purpose the same. But if that were the meaning, Paul should teach vs how to be reuenged; and in shew of doing kindnes, to worke mischiefe, pre∣tending good, intending euill.

The better construction is; In so doing thou shalt ei∣ther confound, or conuert thine aduersary. d 1.1046 Confound him in his conscience, making him acknowledge, that thou art more religious, and more nobly minded then

himselfe. So when Saul vnderstood of Dauids honest and honourable cariage toward him, instantly brake forth into this ingenuous confession; e 1.1047 Thou art more righteous then I, for thou hast rendred mee good, and I haue rendred thee euill. Or else thou shalt f 1.1048 conuert him to thy selfe. For g 1.1049 loue is strong as death, the coales thereof are ••iery coales, and a vehement flame. There is no greater prouocation to loue, then preuention in loue. h 1.1050 Nimis enim durus ani∣mus, qui dilectionem, ersinolebat impendere, nolit rependere. Kind respect to thy foe, shall blow the coales of his affe∣ction, and inflame his loue toward thee.

Be not ouercome of euill] We must haue patience, when we cannot haue peace; so we shall be i 1.1051 more then conque∣rours, ouercomming without resistance, which is the k 1.1052 most noble kind of victory: or ouercome euill with goodnesse; that is, make the wicked good by thy good example. l 1.1053 Probum ex improbo redde. For as m 1.1054 Augustine from Seneca, diligendi sunt mali, vt non sint mali. We must manifest our loue to the wicked, in winning them to God, not in fostering or flattering them in their folly.

The Gospel. MATTH. 8.1.

When he was come downe from the mountaine, &c.

DOwne from the mountaine] n 1.1055 From the mount of hea∣uen, into this valley of earth; as a Physitian to cure our leprosies. o 1.1056 Or from the mount of the law, to the plaine of the Gospell. p 1.1057 Or from the mount of contem∣plation, vnto the field of action. q 1.1058 Or he came downe from the mountaine, first instructing his disciples, and af∣ter, descending to the capacities of the people. r 1.1059 Teaching all teachers hereby, to deliuer high points vnto the lear∣ned, and plaine principles to the simple. Doctores ascen∣dunt in montem, vbi perfectioribus excellentia praecepta; de∣scendunt autem, cùm in••erioribus l••uiora demonstrant.

Behold a leper] In Christ, preaching and practise meet together. So soone as he had said well, s 1.1060 he proceeds for the confirmation of his doctrine to do well. Acting good works and great works: good works of mercy; great works of miracle. Of mercy, in helping; of miracle, in hea∣ling a leprous man present, and a palsie man absent. In∣timating hereby, that it is not enough to talke of Gods waies, except we walke in his paths; and manifesting him∣selfe to the world, that he was the Messias of the world. As if he should argue thus; If you belieue not my words, t 1.1061 yet credit me for my wonders. u 1.1062 I make the blind to see, the deafe to heare, the lame to goe. I cure all kind of diseases, euen with the least touch of my finger, and least breath of my mouth. I heale the leper, I heare the Centurion.

The leper was a Iew, the Centurion a Gentile; the le∣per poore, the Centurion rich; the leper a man of peace, the Centurion a man of warre. x 1.1063 Insinuating heereby, that God is no y 1.1064 accepter of persons; but that his be∣nefits indifferently belong to men of all nations and all fashions.

I•• z 1.1065 Christ there is neither Iew nor Grecian, neither bond nor free] Yet Christ did first cure the Iew, then the Gen∣tile. For saluation was offered, a 1.1066 first, to the Iewes; he tou∣ched the Iew, but cured the Gentile with his word. b 1.1067 He visited Ierusalem in his owne person, but healed other na∣tions by the Preachers of his Gospell.

• In the le∣per, 2. things are remark∣able: the
  • Weaknesse of his body: sicke, and sicke of a leprosie.
  • Vertues of his mind:
    • Faith.
    • Adoration.
    • Wisdome.
    • Patience.
    • Confession.

• In Christ also two things are to be considered: his
  • Mercy; that would so rea∣dilie.
  • Might; that could so easily cure this distressed Lazer.

Aleper] All weaknesse originally proceeds from c 1.1068 wic∣kednesse; d 1.1069 either from some defect in our conception, or disorder in our conuersation: as Mephibos••eth had e 1.1070 his lamenesse by falling from his nurse; so euery man his sick∣nesse by falling from the Lord. Christ, who was free from sinne, was also free from sicknesse: but vnto men, carying about them bodies of sinne, diseases are as it were a f 1.1071 ser∣mon from heauen, wherein Almighty God accuseth of sins, and shewes his wrath against sinners.

But the condition of a leper, as we reade in the g 1.1072 law, was of all other sicke, most insupportable. First, he must liue alone, separated from the fellowship of Gods peo∣ple, as vnworthy to come into cleane company. Second∣ly, he did weare foure markes to be knowne by; his gar∣ments torne, his head bare, his mouth couered, and he must cry; I am vncleane, I am vncleane. For griefe where∣of, assuredly some pined away; being forlorne in their sorrow, destitute of all good comfort and company. Yet this leper indued with a liuely faith, is not hopelesse, howsoeuer haplesse. For he comes, and saith vnto the great Physitian of the world; Lord, if thou wilt, thou canst make me cleane: though he knew that his sicknesse in the worlds eye was incurable, yet he did beleeue that vnto God nothing is impossible. He felt his owne misery to be great, yet hoped Christs mercy was more great: and therefore comes vnto him (as h 1.1073 Ludolphus aptly) Non tàm passibus corporis quàm fide cordis: If thou wilt, thou canst. A strong faith in a weake body.

Faith comes by i 1.1074 hearing▪ and the reason why this le∣per extraordinarily desired to heare Christ, and heare of Christ, was his vncleane disease: k 1.1075 so that the weaknesse of his body, brought him vnto the Physitian of his soule. Note then here with l 1.1076 Paul, that all things happen for the good of such as are good. It was good for Dauid that he was in trouble; good for m 1.1077 Naaman that he was a leper; for his vncleannesse brought him vnto the Prophet, and the Prophet brought him vnto the sauing knowledge of

the true God. It was good for Paul that he was buffeted by Satan, for otherwise peraduenture through abun∣dance of reuelations he would haue buffeted God.

Of all herbes in the garden (as one wittily) Rew is the herbe of grace. Many times our woe doth occasion our weale: for as pride doth breed sores of salues, so faith on the contrarie doth often make salues of sores, altoge∣ther renouncing her owne merit, and wholly relying vp∣on Christs mercie. Tanto desiderantiùs ad Christum con∣tendit, quòd suam indignitatem & immunditiam probè sen∣tiret: as n 1.1078 Luther and o 1.1079 Ferus accord in this; and that so truly, that as a Papist said; If Bonauentura had not been a Romish saint, he would haue been reputed an asse: So the Protestant, if Ferus had not been a Romish asse, he might haue proued in the Church a renowned saint.

The second vertue to bee considered as a fruite of his faith, is adoration; p 1.1080 a spiritual fee for a spirituall physi∣tian: as the bodily Doctor must be paied, so the ghostly prayed. He therefore worships Christ, and that with all

• humblenes of Thought.
• humblenes of Word.
• humblenes of Deede.

He comes to Christ as a vassall to his Lord: Domine, non tanquam ad dominum titularem, sed tanquam ad domi∣num tutelarem: If thou wilt thou canst. Out of the abun∣dance of the heart the mouth speaketh: and therefore beleeuing in his heart that Christ was the Lord, willing and able to helpe, confesseth it also with his mouth: If it be for my good, I am sure thou wilt: and I beleeue thou canst; attributing all to Christs might and mercie, no∣thing to his owne either worth or woe.

Vttering this also with humble gesture. For, as S. q 1.1081 Mark reports, hee kneeled, and as S. r 1.1082 Luke, he fell on his face: teaching vs in prayer to fall down and kneele before the Lord our maker. Hee that worships God irreuerently, shewes himselfe not a Christian but a s 1.1083 Manichee: t 1.1084 who thought God made the soule, but not the bodie.

Thirdly, note the lepers wisedome, who did obserue

• Circumstances of * 1.1085 Place: not pressing to Christ on the mount, but expecting him in the valley.
• Circumstances of Time: not interrupting Christ in his sermon, or disturbing his auditory.
• Circumstances of Person: speaking in a succinct stile:

Lord, if thou wilt, thou canst make me cleane. Giuing vs to vnderstand, that in suing vnto men which are wise, and in praying to God who is wisedome, we need not vse many but pithie words. See Gospel. Dom. 2. quadrages.

The fourth vertue is his patience, who was content, notwithstanding his extreame miserie, to stay Gods lei∣sure, and Christs pleasure. u 1.1086 First, seeking the kingdome of God, and then desiring that other things might be cast vpon him. x 1.1087 In y^e first place giuing God glory, Lord if thou wilt, thou canst. In the second, praying for his own good: Make me cleane; not as I will, but as thou wilt O Lord: prescribing neither the time when, nor place where, nor manner how, but referring all to Christ, possessing his soule with patience.

The last vertue to be regarded in this leper, is con••es∣sion. He knew the Pharisies hated and persecuted al such as confessed Christ: yet he calles him Lord, and worships him as a Lord, and proclaimes him in the presence of much people to bee the Lord. It is well y 1.1088 obserued, that Gods omnipotent power and infinit mercies are the two wings of our deuotion, whereby faith in the midst of all trouble mounts into heauen. Here the leper acknowled∣geth openly Christs omnipotencie: z 1.1089 for hee saith not, intreate God, to make me cleane; but, if thou wilt, thou thy selfe canst; and therefore thou art the very Christ: neither doth he a 1.1090 doubt of his mercie, b 1.1091 for he saith not, make me cleane, but, if thou wilt▪ make me cleane. c 1.1092 It is enough to shew my need, I cōmit the rest to thy cure, to thy care. Thou canst doe whatsoeuer thou wilt, and thou wilt do y^• which shall be most for my good & thy glorie.

This may teach vs how to confesse our wickednesse to God, as also to professe his goodnesse vnto men. Our wickednesse vnto God: for as Seneca truly, Pr••ma sanita∣tis pars est velle sanari: The first step vnto health is to be desirous of helpe. d 1.1093 Ipse sihi denegat curam, qui suam me∣dico non publicat causam. Our sinnes are a spirituall vn∣cleannes and leprosie, defiling the whole bodie, making our eyes to lust, our mouth to curse, our tongue to lie, our throte an open sepulchre, our hands nimble to steale, our feete swift to shed blood. It is therefore necessarie we should manifest vnto Christ our sores, that he may see them, and search them, and salue them.

Againe, by this example wee may learne to professe the faith of Christ openly, Though e 1.1094 the kings of y^e earth stand vp, and the rulers take counsell against the Lord, and against his anointed. Other happily thinke so, but dare not say so. Some peraduenture say so, though they thinke not so: but I beleeue as I speake, and speake as I beleeue: Lord if thou wilt, thou canst make me cleane.

Hitherto concerning the patient: I come now to the physition, in whom two things are obseruable:

• 1. His mercie, who would so readily.
• 2. His might, who could so easily cure such an incu∣rable leprosie.

And Iesus put foorth his hand] He granted that cheere∣fully, which the leper desired earnestly. The leper said, if thou wilt, and Christ answereth, I will; and as I will, I say, be thou cleane; and as I say, I doe. His leprosie was imme∣diatly cleansed: hee spake the word and it was done; hee commanded and it was effected, euen with a little mo∣uing of his lips, and touch of his finger.

Here then is comfort for the distressed soule: the le∣per calles, and Christ heales him; the Centurion comes, and Christ helps him. Other Physitions are deceiued of∣ten themselues, and often deceiue others; and therefore we venture much, when we trust them a little. The best physicke (as one said) is to take no physicke: but if wee

commit our cause to this heauenly Doctor, our venture is without all peraduenture: for hee cureth all that f 1.1095 call vpon him, and g 1.1096 easeth all that come vnto him.

Iesus put foorth his hand and touched him.] h 1.1097 Extendens manum suam] quod fuit liberalitatis contra auaros: tetigit eum] quod fuit humilitatis contra superbos: dicens volo] quod fuit pietatis contra inuidos: mundare] quod fuit pote∣statis contra incredulos.

It was vnlawfull to touch a leper, as we finde, Leu. 14. In that therfore Christ touched here this leper, he shewes himselfe to be greater then Moses aboue the law. When Elisha cured Naaman, hee did not put his hand on the place, because hee was subiect vnto the law; but Christ touched this leper as being Soueraigne of the law. So Chrysostome, Ambrose, Theophylact, Ludolphus: and almost all other vpon the place.

Secondly, note with i 1.1098 Melancthon, that morall duties are to be preferred before ceremoniall offices: and ther∣fore Christ neglects a ceremonie to saue his brother, and that according to Gods owne commandement, k 1.1099 I will haue mercie, not sacrifice. The best glosse vpon the Gospel is faith: and the best exposition of the law is loue. l 1.1100 Christ therefore did offend the sound of the law, but not the sense.

Thirdly, this intimates that Christ was homo verus, and yet not homo merus; a very man in touching, but more then a meere man in healing with a touch. m 1.1101 Ambrose pithily: Volo dicit propter Fotinum, imperat propter Arium, tangit propter Manichaeum: He did touch the leper to confute Manichaeus, denying him to be very man; he did vse the imperatiue moode, be thou cleane, to confound A∣rius, denying him to be very God.

Fourthly, obserue with n 1.1102 Cyrillus of Alexandria, the preciousnes of Christs humanitie, the which vnited vnto the Godhead, is the sole salue of all our sores; his rags are our robes, his crying our reioycing, his death our life, his incarnation our saluation.

Fifthly, with o 1.1103 Aquin, to demonstrate, that himselfe and none other cured him, because himselfe and none other touched him.

Sixthly, with p 1.1104 Caluin and Marlorat, Christs hu∣mility, who did vouchsafe not onely to talke with the le∣per, but also to touch the leper. q 1.1105 According to this exam∣ple, we must learne not to loath any Lazarus, as the rich Glutton in the Gospell, but rather (at it is reported of r 1.1106 Elizabeth, the Kings daughter of Hungary) to make me∣dicines for his maladies, and plaisters for his wounds: in humanity to relieue the distressed; in humility to kisse the very feete of the poore. As Christ stretched out his hand to the leper, s 1.1107 so we should put forth our hand to the needy. Let not thine hand (saith the t 1.1108 Wise man) be stre••∣ched out to receiue, and shut when thou shouldest giue.

Lastly, with u 1.1109 Tertullian and x 1.1110 other, how Christ in this action respected not the letter, but the meaning, which is the soule of the law. The scriptures are not y 1.1111 in superfi∣cie, sed in medulla; non in verborum folijs, sed in radice ra∣tionis.

Now the reason of the law forbidding the cleane to touch vncleane, was, lest hereby they should be polluted. But Christ could not be thus infected; he therefore tou∣ched the leper, not to receiue hurt, but to giue helpe: so the text of z 1.1112 Paul is to be construed; hos deuita.

The Nouice may not be familiar with an old subtill fox; but a iudicious Diuine may confer with an heretike, not to peruert himselfe, but to conuert his aduersary: Christ may touch a leper, if it be to heale him; and the Minister of Christ may teach an heretike, if it be to win him, and not to wound the truth.

I will, be thou cleane] I will. (a 1.1113 If God will) is the stile of man: our will being subordinate to Gods eternall de∣crees; in b 1.1114 whom we liue, and moue, and haue our being. But, I will, is the stile of God only, who doth whatsoe∣uer pleaseth him in heauen, in earth, in sea: Ps. 135.6. The commanding terme then, I will, and imperatiue moode,

be thou cleane, (except we reade the text with the specta∣cles of Arius) c 1.1115 euidently proue, that Christ is God Al∣mighty.

And immediatly his leprosie was clensed] This amplifi∣eth exceedingly Christs greatnesse and goodnesse: first, in that he cured this vncleane person thorowly, then in that he cured him quickly; for in all our suits vnto men, we desire two things especially, that they deale soundly and roundly. Christ dealt so soundly with this leper, as that he did expose his cure to the censures euen of his ad∣uersaries the Priests, of all, most ready to cauill at his ca∣riage, and mocke his miracle: so roundly, so speedily, that whereas ordinary physicke must haue time for opera∣tion; his extraordinary medicine wrought, as the text saith, immediatly, instantly.

Iesus said vnto him, tell no man] Saint d 1.1116 Marke reports, that this leper instantly published the matter, and that in such sort, that Iesus could not openly enter into the Ci∣tie, but was without in desert places; and yet people came to him from euery quarter. Here then a question is made, whether it was a fault in the leper or no, thus to diuulge the miracle? For e 1.1117 Esay would haue men declare Gods works among the people. f 1.1118 Dauid wished often, O that men would therefore praise the Lord for his goodnesse. And Christ himself said vnto another, whom he cured, in the 5. of S. Marke; Goe thy way home to thy friends, and shew them what great things the Lord hath done to thee. g 1.1119 Ludolphus answers by distinction, affirming that there is,

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

• Or as h 1.1120 other Obligationis.
• Or as h 1.1121 other Tentationis.
• Or as h 1.1122 other Instructionis.

All the positiue lawes of God are obligatory; the com∣mandements affirmatiue bind semper; and the negatiue semper, and ad semper. The probatory precepts are to try vs

onely. So God i 1.1123 commands Abraham to kill Isaac; inten∣ding hereby not to destroy the sonne, but to try the fa∣ther; admonitory precepts; as here, Christ commanded the leper to tell no man: hereby teaching vs in him to shun vaine glory; for so most interpreters expound it.

This distinction is insufficient; as hauing no firme ground in the Bible. For when almighty God inioines a particular command, for the triall of his people, contrary to the generall scope of his law, he doth at that instant k 1.1124 dispense with the generall, and the particular onely binds; as in the sacrificing of Isaac; Offer thy sonne, was an exemption at that time from the law, Thou s••alt not kill.

And as for admonitory precepts, how did this leper in∣fallibly know, that Christs command, Tell no man, was ra∣ther an instruction for other, then a prohibition vnto himselfe? Wherefore seeing all Christs iniunctions bind, I subscribe vnto their opinion, l 1.1125 who thinke this leper offended in publishing abroad Christs benefit, notwith∣standing he did it affectionately, and zealously. For we must giue thanks vnto God, not as we will, but as he will: Deut. 4.1. Iohn 2.5.

Hence we may learne to temper our zeale with know∣ledge and obedience: for m 1.1126 obedience is better then sa∣crifice.

If any demand, why Christ would haue this miracle concealed: I answere with n 1.1127 Paul; O man, who art thou which disputes against God? o 1.1128 If thou dispute with him, thou canst not answere one thing of a thousand: but he can render a thousand answeres vnto this friuolous obie∣ction. As first, that there is a time for all things; a time, wherein Christ would be thorowly knowne, and a time wherein he would not be knowne, because his houre was not yet come.

Secondly, p 1.1129 Non erat necesse, vt sermone iactaret, quod corpore praeferebat: It was needlesse to publish the mira∣cle, seeing his whole body made cleane, was as it were turned all tongue to tell it.

Thirdly, it was absurd, that the leper should boast he was cleane, before he was iudged to be cleane. Therefore Christ saith in the next clause, Goe and shew thy selfe vnto the Priest: and then being adiudged cleane, tell whom thou wilt.

Shew thy selfe vnto the Priest] Interpreters obserue di∣uers reasons of this command. First, to q 1.1130 confirme the truth of the miracle, when as the leper according to law, shall be iudged cleane.

Secondly, that the leper might inioy the r 1.1131 benefit of his cure: for hee might not enter into the City, s 1.1132 before the Priest had pronounced him cleane.

Thirdly, to t 1.1133 condemne the Priests, who taught, that Christ was not an obseruer, but rather a transgressor of the law.

Fourthly, that as the law doth witnesse of Christ; and all the sacrifices are types of Christ: u 1.1134 so likewise the Priests, expounders of the law, might also witnesse, that Christ is the true Messias of the world; that seeing this miracle, they might belieue; or in not belieuing, be left inexcusable.

Fifthly, to x 1.1135 magnifie the calling and office of the Priests, howsoeuer they were wicked wretches. Here∣by teaching vs, not to vilifie that holy profession for the faults and infirmities of some Iudas crept in among the twelue.

Lastly, by this example, instructing vs to doe the grea∣test right vnto those who doe vs the most wrong. Goe to the Priests, albeit they bee my mortall enemies, and doe that respect, which is incident to their places and persons.

Here the Gospell and Epistle meet. Christ did not ren∣der euill for euill, but ouercome euill with goodnesse: prouiding things honest, not onely before God, but also in the sight of all men; auenging not himselfe, but giuing place to wrath, hauing peace so farre as might be with all men.

The y 1.1136 Papists vpon this clause build auricular particu∣lar confession vnto the Priest. The leper ought to shew himselfe vnto the Priest of the old Testament: Ergo, the sinner infected with spiritual leprosie must confesse him∣selfe vnto the Priest of the new Testament.

Answere is made, that an argument drawne from alle∣gories and similitudes, is of little or no force, except it be seconded by some other euident text, whose naturall and proper sense is agreeable thereunto: but there is no such place, which e••ther expresseth or implieth auricular po∣pish confession, and therefore quod non lego, non credo.

Master z 1.1137 Harding saith that auricular cōfession is Gods ordinance: but when he comes vnto the point, his onely confirmation is his owne bare affirmation. We tell them that confession is an institution of God, and not of man: as if his tale should stand for Gospel, in whom are found so many legends, and legions of lies.

a 1.1138 Panormitan confesseth honestly, that it is not a diuine constitution, but an humane tradition: and b 1.1139 Maldonate writes plainly, that many Catholikes are of the same opi∣nion, as namely Scotus among the schoolemen; and the expounders of Gratian among the Canonists.

If then a tradition, of what antiquitie? Beatus Rhena∣nus a popish Doctor auoweth in his c 1.1140 notes vpon Tertul∣lians booke de Poenitentiâ, that this kinde of confessing was vnknowne in the daies of Tertullian, who liued a∣bout three hundred yeeres after Christ: and it is noted in the glosse vpon the d 1.1141 Decrees; and by e 1.1142 Peter Lom∣bard, that it was not vsed in S. Ambrose time, who liued foure hundred yeeres after Christ. f 1.1143 Erasmus an indiffe∣rent man, affirmes peremptorily, that this manner of con∣fessing to the Priest secretly, was not as yet ordained in Hieroms age. The Greeke Church, as g 1.1144 Theodorus writes, hath no such custome. Master h 1.1145 Harding himselfe is con∣strained against his will, to confesse that the termes of au∣ricular and secret conf••ssion are seldom mentioned in the Fathers; i 1.1146 a greater clerke thē he, saith neuer in old time.

We may then iustifie Caluins challenge, lib. 3. Institut. cap. 4 sect. 7. that auricular popish Confession was not practised in the Church vntill twelue hundred yeeres af∣ter Christ, instituted first in the Lateran Councell, vnder Innocentius the third.

We reade that there was in the k 1.1147 Primitiue Church a godly discipline, that such persons as were notorious sin∣ners, were put to open penance, and that by the direction of the Bishop or Pastor: l 1.1148 and such as voluntarily desired to make publike satisfaction for their offences, vsed to come vnto the Bishops and Priests, as vnto the mouth of the congregation. But this confession was not constrai∣ned, but voluntarie; not priuate, but publike: yet hence the priests abusing the peoples weaknes tooke their hint, to bring in auricular confession vpon perill of damna∣tion. A cunning inuention to discouer the mysteries of all states, and all men, and to inrich that couetous and ambitious sea: for Confessions euermore make worke for Indulgences, and Indulgences are a great supporter of the triple crowne.

The Papists in this case, flie from the Scriptures vnto the Councels, from the Councels vnto the Fathers, and from the Fathers vnto their last starting hole, miracles. Auricular Confession is Gods ordinance (saith m 1.1149 Bellar∣mine) because God hath wrought many miracles at au∣ricular Confession. It is answered aptly, that Dauid saith not thy wonder, but thy word is a lanterne. Scripture without miracles are a good warrant; but miracles with∣out text, are insufficient: for they were wrought by false prophets in n 1.1150 old time, by false teachers in o 1.1151 our daies.

It is obserued by Tully, that bad Orators in stead of reasons vse exclamations: and so Bellarmine, for want of arguments is faine to tell a tale or two related by Bona∣uentura, Antoninus, and our good countriman Alanus Copus; all which is no more, but aske my fellow whether I be a theefe.

That priuate confession, as it is vsed among the Pa∣pists,

is neither necessarie nor p 1.1152 possible; see Calum. In∣stitut. lib. 3. cap. 4. Iewel. defence Apolog. part. 2. cap. 7. di∣uision. 2. D. Morton, Apolog. catholic. part. 1. cap. 64. Ma∣ster White, way to the true Church, pag. 157.226.227.

Offer the gift] For the q 1.1153 labourer is worthie of his hire. This is a witnesse to the Priests, r 1.1154 that is their right and due by law. Yea though the Priest doe not labour, yet wee must giue vnto Caesar the things which belong vnto Caesar, and vnto God the things which appertaine to God: the publike Ministerie must bee maintained, al∣though the Ministers bee neuer so weake, neuer so wicked.

And when Iesus was entred into Capernaum, there came vnto him a Centurion] This miracle doth second the first.

• In it obserue the
  • Fact of Christ,
    • Performing that fullie, which the Centurion desired faithfullie; his seruant was healed in the same houre: vers. 13.
    • Promising further also▪ that other Gentiles, euen from al the quarters of the world, shall come vnto him, and rest with Abraham, Isaac and Iacob, in the kingdome of heauen: vers. 11.
  • Faith of the Centurion,
    • Perswading Christ to cure his seruant: vers. 5.6.
    • Disswading Christ to come into his house, because it was
      • vnfit.
      • vnne∣cessary.

Vnfit: I am not worthie that thou shouldest come vnder my roofe. Surely this Captaine was a man of great worth, a deuout man, s 1.1155 for hee builded a synagogue; a good man to the Common-weale wherein hee liued, one that loued the nation of the Iewes, a man of such a faith, as that Christ found none so great in all Israel, vers. 10. a louing master to his seruants, as this act declares a man

of command and authoritie, vers. 9: yet this great Wor∣thie confesseth himselfe vnworthie; like the wheat eare, which hangs it head downe lowest, when it hath most corne. By this example, learne lowlines of minde. When the Sunne is right ouer our heads, our shadowes are most short; euen so when we haue the greatest grace, we must make the least shew.

Vnnecessarie; because Christ can helpe the distressed only with his word, t 1.1156 euen one word; which hee proues à minori ad maius: u 1.1157 I am a man vnder the authoritie of ano∣ther, &c. I am a man, but thou art God; I am vnder ano∣ther, but thou art Lord of all; I haue souldiers obedient to me. For albeit vsually men of that profession are rude, yet I say to one, goe, and hee goeth; vnto another, come, and hee commeth; and therefore Sicknes, which is thy x 1.1158 souldier, if thou speake the word onely, will depart: say to the palsie, goe, and it will goe; say to thy seruant, Health, come, and it will come.

I haue not found so great faith] He might haue remem∣bred in this noble Captaine, bountie, loue, deuotion, hu∣militie; but he commends faith most of all, as being in∣deede the ground of all; without which one vertue the rest are sinne: Rom. 14.23. Heb. 11.6.

The Epistle. ROM. 13.1.

Let euery soule submit himselfe, &c.

• THis Epistle consists of three parts; a
  • Proposition: Let euery soule sub∣mit himselfe to the authority of the higher powers.
  • Reason: for there is no power but of God, &c.
  • Conclusion: wherefore yee must needes obey, giuing to euery man his duty; tribute to whom tribute, &c.

The proposition is peremptory, deliuered not narra∣tiuely, reporting what other hold meete; but positiuely, importing what God would haue done, not aduised on∣ly by Paul, but deuised euen by Christ, as a command, in imperatiue termes expresly; Let euery soule bee sub∣iect. In which,

• obserue the quality of this duty, To submit our selues.
• obserue the equality of this duty, Belonging indifferēt∣ly to all; Let euery soule, &c.

First of the last, according to the words order in the text.

Let euery soule] y 1.1159 That is, euery man: putting the princi∣pall part for the whole. So Gen. 46.27. All the soules of the house of Iacob, which came into Egypt, are seuenty: that is, as Moses expounds himselfe, Deut. 10.22. seuenty per∣sons. If any demand, why Paul said not; Let euery body, but euery soule; z 1.1160 Diuines answere fitly, to signifie, that we must obey, not in outward shewes onely, but in truth and in deed: Omnis anima, quoniam ex animo: a 1.1161 Not with eye seruice, but in singlenesse of heart.

This vniuersall note confutes as well the seditious Pa∣pist,

as the tumultuous Anabaptist: The Papist exemp∣ting Clergy men from this obedience to secular powers: a doctrine not heard in the Church a b 1.1162 thousand yeeres after Christ.

c 1.1163 Bernard out of this place reasoneth thus with an Archbishop of France: Let euery soule be subiect: if euery, then yours: I pray, who doth except you Bishops? Si quis tentat excipere, conatur decipere. So Chrysostome, Theodo∣ret, Oecumenius, Theophylact, vpon this text expresly: Clergy men a••e not excepted; Ergo, not exempted.

d 1.1164 Gregory the Great, one of the most learned Popes, alleageth this glosse; Power (saith he) ouer all men is gi∣uen to my Lord Mauritius the Emperour, from heauen: and lest any should imagine Priests exempted, he saith in the same place, to the same Prince; Sacerdotes meos tuae m••nui commisi: and epist. lib. 2. epist. 103. Christ hath ap∣pointed Mauritius to be ruler, not ouer souldiers onely, but ouer Priests also.

e 1.1165 Iustinian, who fauoured the Church, and of all other Emperors inlarged most the priuiledges of Church men, inacted this law; Let no Bishop be brought or presented against his will, before the Captaine or ciuill Iudge, vn∣lesse the Prince shall so command.

Our Sauiour Christ, the best Interpreter of Gods law, doth shew both by precept and practise, that Clergy men owe subiection and loialty to the ciuill Magistrate: so f 1.1166 Bernard writes; Howsoeuer you Bishops hold your selues free, yet Christ, alitèr iussit, aliter gessit. He taught otherwise, Luke 20.25. speaking vnto Priests; Giue to Caesar the things which are Caesars. He wrought otherwise; for being a Priest and a Prophet, he submitted himselfe to the Roman Magistrate, g 1.1167 confessing the Presidents power to be from heauen.

His Apostles did tread in their Masters steps: Acts 25. Paul appealed vnto Caesar, and appeared before Caesar, as his lawfull gouernour. Saint Iude detested them for false Prophets, who despised gouernment, and spake ill of those that

are in authority. h 1.1168 Saint Peter exhorted all men to submit themselues vnto Gods ordinance, whether it be to the King, as to the superior, or vnto gouernours, as vnto them that are sent of him for the punishment of euill doers, and for the praise of them that doe well.

I will not write Iliads after Homer, nor dispute this point after those reuerend fathers of incomparable iudgement and industry, Iewel, Bilson, Andrewes; in dispari genere par laus. Each of thē hath fought the battell of the Lord valiantly: the first with a sword; the two latter haue stabbed the Popes supremacie with a dagger, euen to death.

Secondly, Libertines & Anabaptists are confounded by this vniuersalitie, i 1.1169 who thinke themselues free from all lawes. In Germany they would haue framed a poli∣tike body, like the body of Polyphemus, without his eye; or like the confused Chaos in old time, when height and depth, light and darknes were mingled together. Our Apostle teacheth here, that some must be subiect, other soueraigne; some low, some high; some rule, some obey. Popular equality is the greatest inequalitie, void of all name, nurture, and nature of a common weale.

The ground on k 1.1170 which Anabaptists haue framed their anarchie, is Iames 2.1. My brethren, haue not the faith of our Lord Iesus in respect of persons. If no respect of persons, no distinction; if no distinction, why should there be dif∣ference betweene bond and free, Prince and people? An∣swere is made, that Saint Iames saith not; Haue no respect of persons; but, Haue not the faith of Christ in respect of per∣sons; as he doth interpret himselfe in the verse following; he speakes of grace, not of place. All men are fellowes in regard of the common faith, and spirituall grace: but all men are not fellowes in respect of authority and place; for some be parents, other children; some masters, other seruants; some commoners, other commanders.

Beasts and Diuels obserue order. l 1.1171 Rex vnus est apibus, & dux vnus in gregibus. Among Bees there is one master;

among flockes of sheep, one belwether. The Cranes haue their Captaine; m 1.1172 Quem ordine literato sequuntur. Albeit the Grashopper hath no king, n 1.1173 yet goe they forth all by bands. In hell, which is the kingdome of confusion, there is distinction of persons and order; otherwise o 1.1174 Belzebub could not be chiefe of diuels.

The Libertines haue wrested also that text of Paul, 1. Tim. 1.9. The law is not giuen vnto the iust or righteous man: Ergo, good men are exempted from obedience to lawes. p 1.1175 It is answered aptly, that the iust man doth well, not for feare of punishment, as compelled by law, but of grace and meere loue toward God and goodnesse: Virtu∣tis amore. Iusto lex non est posita, q 1.1176 ne{que} ad condemnationem, ne{que} ad coactionem: Albeit there were no king, nor law to command him, he would be a king and a law to himselfe, obeying higher powers of his owne accord, with all his heart and soule. Thus euery person, as well Christian as heathen, ecclesiasticall as laick, must submit himselfe to superior powers.

Submit himselfe] To be subiect, is to suffer the Princes will to be done, aut à nobis, aut de nobis, either of vs, or on vs: of vs, when he commands for truth; on vs, when he commands against the truth: either we must be patients, or agents: agents, when he is good and godly; patients, when he is tyrannous and wicked. Wee must vse not a sword, but a buckler against a bad Prince. Saint Paul heere doth not say; let euery soule be subiect to Chri∣stian and vertuous gouernours, but r 1.1177 indefinitly to Po∣tentates, in that they bee Potentates; as Saint s 1.1178 Peter expresly; not onely to the good and courteous, but also to the froward.

If Peter and Paul inioined all men in their time, to submit thēselues vnto gouernours, albeit they were wor∣shippers of diuels, and cruell persecuters of Christians; how much more should we now respect and honour re∣ligious kings, which are defenders of the faith, and nur∣sing fathers vnto the Church? as t 1.1179 Caesar Baronius hath

well obserued against the bloody practises of turbulent statizing Iesuites.

I haue read and heard, that the Iesuites are desirous to purge Saint Pauls Epistles, especially this to the Ro∣mans, as being herein more Lutheran then Catholicke. This text of all oth••r, Omnis anima potestatibus subli∣mioribus subdita sit, is so much against their humor and honour, that it is neither read in their Missale, nor ex∣pounded in their Postils. How Pope u 1.1180 Boniface 8. and x 1.1181 other Papists haue wronged this Scripture, both in their precepts and practices, is seene of all Christian peo∣ple, felt of all Protestant Princes.

Higher powers] y 1.1182 Not highest onely, for we must obey the z 1.1183 subordinate magistrate so well as the supreame. So that this proposition hath three large extensions; euery soule, in euery thing, must submit himselfe to euery supe∣riour. Bee wise now therefore, O yee Kings: vnderstand yee that are Iu••ges of the earth, how the Church of Rome doth lessen all this extent.

Clergy men are exempted; Ergo, not euery soule. Cau∣ses ecclesiasticall are excepted; Ergo, not in euery thing. The Pope may depose what higher powers he list; Ergo, not to euery superiour, but only to those whom his Ho∣linesse doth not curse. Thus some Princes only may com∣mand some men onely, in some matters onely: whereas Paul here; Let euery soule submit himselfe to the authority of the higher powers, &c.

For there is no power] The reason is threefold, drawne from the threefold good.

• ...Ab
  • honesto, which Paul shewes, à a 1.1184 bonitate
    • ...ordinantis; there is no power but of God.
    • ...ordinationis; the powers are ordained, or or∣dered.
  • vtili, for, to
    • resist, is euill: malum
      • ...culpae; whosoeuer resisteth power, re∣sisteth the ordi∣nance of God.
      • ...poenae; they that re∣sist, shall receiue to themselues dam∣nation.
    • submit our selues is good, be∣cause the Magistrate is the minister of God for our good, for the good of peace, prote∣ction, iustice, religion, & the like. For this cause we pay tri∣bute, quia ministri Dei sunt in hoc ipsum seruientes.
  • iucundo, wee must obey for conscience: the which vnto the disobedient, is a perpetuall hell; but vnto such as obey Gods ordinance, is a continuall feast.

No power but of God] An argument from the Au∣thor of authority; all higher powers are from the highest power, vnto whom all creatures must be subiect. It hap∣peneth often, that potens, the ruler, is not of God: b 1.1185 Ipsi regnauerunt & non per me: They haue set vp Kings, but not by me; they haue made Princes, and I knew it not. c 1.1186 And the maner of getting kingdomes is not alwaies of God. d 1.1187 Alexander 6. obtained the Popedome by giuing himselfe to the diuell. e 1.1188 Phocas by sedition got his Em∣pire. f 1.1189 Richard 3. came to the crowne of England by but∣chering his Nephewes, and other of the blood Royall;

yet the power it selfe is euer from God: g 1.1190 By me Kings reigne. h 1.1191 Thou couldest haue no power (saith Christ to Pi∣late) except it were giuen thee from aboue.

The powers that be are ordained of God.] i 1.1192 Insinuating that the Magistrate is not from God, after any common manner as all things are, but after a more speciall fashion ordained. The Lord is the God of order, and order is the good of euery creature, with whom it is better not to be, then to be out of order.

Whosoeuer therfore resisteth] If there be no power but of God, and nothing done by God but in order; he that re∣sisteth authoritie, resisteth Gods ordinance. So the Lord himselfe said to k 1.1193 Samuel: They haue not cast thee away, but they hau•• ••ast me away, that I should not reigne ouer them. And hee might haue said of Princes, as hee doth of Preachers, l 1.1194 He that despiseth you, despiseth me. For hee said of both; m 1.1195 Ego dixi, dij estis. As God is a great king, so a king is as it were a little God. He therefore that re∣sisteth the Prince, resisteth him that sent him, almightie God the King of Kings, and Lord of Lords: 1. Tim. 6.15.

• There are n 1.1196 two binders of the conscience:
  • 1. Proper, Gods law.
  • 2. Improper, mans law.

Gods holy word hath absolute and soueraigne power to binde the conscience, for God is Lord of conscience, creating it, and gouerning it, and only knowing it.

The lawes of men improperly binde conscience, not by their owne vertue, but by the power of Gods law, which here and elsewhere commands obedience to prin∣ces. He therefore that willingly with a disloyall minde breakes any wholesome lawes of men, is guiltie of sinne before God: o 1.1197 Non enim habendae sunt pro traditionibus humanis, quandoquidem fundatae sunt in generali mandato, & liquidam habent approbationem, quasi ex ore Christi. So S. p 1.1198 Augustine notably: Hoc iubent imperatores, quod iu∣bet & Christus, quia cum bonum iubent, per illos non iubet nisi Christus.

They that resist shall receiue to themselues damnation] It may be construed q 1.1199 either of temporall punishment, or eternall iudgement. Of temporall, r 1.1200 for the wrath of a King is like the roring of a lion: he that prouoketh him vnto anger, sinneth against his owne soule.

By the s 1.1201 lawes of England a traitor conuicted and at∣tainted, hath his iudgement to be drawne from his pri∣son to the place of execution, as being vnworthie to tread any more vpon mother earth; and that backward with his head downward, for that hee hath been retro∣grade to naturall courses; after hanged vp by the necke betweene heauen and earth, as deemed vnworthie of both: his priuie parts are cut off, as being vnprofitably begotten, and vnfit to leaue any generation after him; his bowels and intrals burned, which inwardly had con∣ceiued and concealed such horrible treason; then his head cut off, which imagined the mischiefe: last of all, his whole bodie quartred and made a prey for the birds of the ayre, as one said of a Romish treacherous Iesuite:

Sic benè pascit aues, qui male pauit oues.

How Rebels haue ruinated vtterly themselues, and their families, all histories are full of t 1.1202 tragicall exam∣ples: acquirunt sibi damnationem, as it is in the vulgar; they doe not only receiue, but pull vpon themselues hea∣uie iudgements.

Againe, this may be construed of eternall damnation, as is manifest in u 1.1203 Chore, Dathan, and the rest of that conspiracie, who went downe quicke to hell. If murther be fitly termed a crying sinne, then treason may well bee called a roring sinne. For as he that robs a scholer, is said to rob many; so the traitor that murthers a Prince, kils many; sometime the whole State, the which assuredly cries aloud to the Lord in such sort, that it awaketh him, and often calles him to speedie iudgement.

He is the minister of God for thy wealth] x 1.1204 If hee be a good Prince, causa est, he is the cause of thy good, tem∣porall and eternall; if an euill Prince, he is an o••casion of

thine eternall good, by thy temporall euill. y 1.1205 Si bonus, nutritor est tuus; si malus, tentator tuus est: If a good king, he is thy nurse, receiue thy nourishment with obe∣dience; if euill, he is thy tempter, receiue thy triall with patience. So there is no resistance, either thou must obey good gouernours willingly, or endure bad tyrants pa∣tiently.

Magistrates are Gods ministers: ergo, subordinate to God. If then higher Powers enioyne things against him, z 1.1206 who is higher then the highest, It is better a 1.1207 to obey God then men. Hic (saith b 1.1208 Augustine) contemne potesta∣tem, timendo potestatem: In that thou fearest Gods po∣wer, feare not mans power: as Iulians souldiers would not worship Idols at his command, yet when he led them against an enemie, they obeyed most readily: * 1.1209 Distin∣guebant dominū temporalē à domino aeterno, & tamē subditi erant propter dominum aeternum. As al power is from God, so for God: and therefore when the Prince commands against truth, it is our dutie to be patient, and not agent.

For this cause pay ye tribute] Subsidies are the Kings sti∣pend or pay: for he is the minister of God, and great ser∣uant of the State. So S. Paul expressely, Seruing for the same purpose; not to take his owne ease, c 1.1210 but to wake when other sleepe; taking such care, that al men else may liue without care. Magnaseruitus est magna fortuna: d 1.1211 nam ipsi Caesaricui omnia licent, propter hoc ipsum multa non li∣cent. e 1.1212 Erasmus wittily: Miserosesse principes, si intelligant sua mala, miseriores si non intelligant. A Prince must be like Iob, f 1.1213 eyes to the blinde, and feete to the lame. g 1.1214 Be ye wise therefore, ye Kings, Intellig••te Reges. Intelligere est intus legere; they must not altogether hang vpon the almes basket of their Counsell, but vnderstand of themselues in some measure those things which concerne their places: Erudimini qui, quia indicatis.

Wherefore yee must needs obey] Because all powers are of God; because they bring with them the good of or∣der; because it is a sinne to disobey; because iudgement

temporall and eternall accompanie this sinne; because gouernment is the meane of our weale; because Kings are hired by tribute to serue their seruants, and care for their subiects. It is necessarie wee should obey, both ex necessitate finis & praecepti: for hereby wee shall doe that which is acceptable to God, and profitable to our selues: acceptable to God, enioining obedience; profitable to our selues, enioying the good of gouernment, h 1.1215 that we may le••de a quiet and peaceable life in all godlinesse and ho∣nestie.

Not onely for feàre of vengeance, but also because of con∣science.] Thus all must obey, bad men for feare, good men for loue. The Kings Bench compels the one, for he bea∣reth not the sword in vaine; but the Chancerie moues the other: and therefore the Papists and Schismatikes are not good men, in pretending conscience for their disobe∣dience to the Ciuill Magistrate. For as a learned i 1.1216 father of our Church obserues excellently: Tutâ conscientiâ praestari possunt, quae propter conscientiam praestanda sunt: A man may doe that with a safe conscience, which he must doe for conscience.

Tribute to whom tribute.] Soueraigne Sublimities on earth are Gods among men in respect of their attri∣butes and tributes. k 1.1217 Almightie God himselfe expects and receiues at our hands his immediate rents, as prayer and thanksgiuing; the rest as tithes and tributes hee doth accept, being faithfullie paied vnto his Stewards and Vicegerents. It is very remarkable that our Sauiour ne∣uer did any miracle about honour or money, l 1.1218 except that one for giuing tribute to Caesar. m 1.1219 For ••e must giue to Caesar, the things which appertaine to Caesar, honour to whom honour, tribute to whom tribute: but how much, is not defined by Christ or Paul. They leaue that (as n 1.1220 Bi∣shop Latymer obserues) to Caesars Counsell for to de∣termine. Wherefore let all such as are in Commission for the subsidie, remember that excellent speech of o 1.1221 Saluia∣nus: Ill••d indignius & poenalius, quòd omnium onus non om∣nes

sustinent, imò quòd pauperculos homines tributa diui∣tum premunt, & infirmiores ferunt sarcinas fortiorum, res di••ersissimas dissimilimas{que} patiuntur inuidiam & egesta∣tem; inuidia est enim in solutione, egestas in facultate.

The Gospel. MATTH. 8.23.

And when he entred into a ship, his Disciples followed him, &c.

SAint Matthew reports in this scripture two miracles, one wrought by Christ in the water, another on the land.

• The first is both an Historie.
• The first is both an Mysterie.

The word of God is a p 1.1222 two edged sword; hauing one edge, saith q 1.1223 Tertullian, in the sense of the matter; and an other in the sound of the words; or (as r 1.1224 Ludouicus Viues obserueth) being sharpe in a literall exposition, and sharp in an allegoricall sense. Most Interpreters therefore note that the ship heere mentioned, is a type of the s 1.1225 Church militant, tossed in the world, t 1.1226 which is most like the sea with stormes of persecution, vntill Christ the Master of the ship (who seemes to sleepe for a time) doth awake by the prayers of passengers, and makes a calme.

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

• In his shipping two points obseruable:
  • 1. That he entred himselfe.
  • 2. That his Disciples followed him.

• In the sailing two princi∣pall occurrences are to bee noted also: the
  • ...raging of a tempest.
  • ...stilling of a tempest.

• The tempest is said here to be Sudden; Behold there arose.
• The tempest is said here to be Great: so that the ship was couered with waues; and Christ (who was to com∣fort, and help all) was asleepe.

• In the stilling of the tempest, foure things are regardable:
  • 1. Christ awaketh: His Disciples came, and awoke him, saying, Master saue vs, &c.
  • 2. The Disciples are rebuked: Why are ye fearfull, O ye of little faith?
  • 3. The tempest calmed: He rebuked the windes and the sea.
  • 4. The beholders of this miracle won∣dred, saying, What manner of man is this, &c.

Iesus entred into a ship.] As the superstitious u 1.1227 Papists in latter daies, assigned seuerall Saints for seuerall seruices; as Apollonia for the toothach; for hogs, S. Anthony; for horses, S. Loy; for Souldiers, S. Maurice; for Seamen, S. Nicholas, &c. so the grosse idolatrous Heathen in old time, marshalled their gods into seuerall rankes, allot∣ting Heauen for Iupiter, Hell for Pluto, the Sea for Nep∣tune.

Christ therefore to shew their x 1.1228 vanitie, and to mani∣fest himselfe to be the sole Commander of the world; so soone as he had wrought miracles on the land in healing the leper, vers. 3. in curing the Centurions seruant, vers. 13. in casting out diuels, vers. 16. in helping al that were sick, vers. 17. he comes now (saith y 1.1229 Origen) to shew wonders on the sea.

Wee neede not then exhibit supplications either vnto the no gods of the Gentiles, or moe gods of the Papists, importuning the virgin Mary for euery thing, z 1.1230as if her sonne Iesus were still a babe, not able to helpe. For if we be schollers, he is our saint Gregorie the God of a 1.1231 wisedome; if souldiers, he is our Mars the God ofb 1.1232 hosts: if wee desire to liue in quietnesse, he is the God of c 1.1233 peace: if mariners, he is our Nicholas and Neptune, that enters into the ship,

and calmes the tempest. d 1.1234 If we ascend vp into heauen, hee is there; if we descend downe into hell, he is there also; if wee take the wings of the morning, and dwell in the v••termost parts of the sea, yet thither shall his hand lead vs, and his right hand hold vs: hauing all power ouer all things in all places, and doing whatsoeuer hee will▪ in heauen, earth, sea. Psalm. 139.6.

Saint Mat. vers. 18. of this chapter, and saint Marke, cap. 4. vers. 36. intimate another reason why Christ en∣tred into the ship; namely, to shun the multitudes of peo∣ple; for as the sunne, though a most glorious creature, e 1.1235 oculus mundi, the worlds eye, is regarded little, because it shineth euery day; so ministers, the f 1.1236 light of the world, are eclipsed much by the grosse interposition of earth. It is true that familiaritie breeds contempt, and as true, g 1.1237 cuius persona despicitur, eius praedicatio contemnitur; and therefore h 1.1238 clergie men, as Christ heere, must vpon occa∣sions often withdraw themselues à turbâ turbulentâ.

Bartholomaeus Ang••icus mentioneth a lake in Ireland, in which if a staffe be pight, i 1.1239 and tarieth any long time therein, the part that is in the earth, is turned to iron, and the part in the water to stone, onely the part aboue the water remaines in his own kind. So it is with Aarons rod, and with the crozier staffe; if it sticke long in the common puddle, it will not diuide the waters aright, but become so rusty as iron, so stonie as flint; onely that rod is like it selfe which is aboue the waters, aboue the streame, aboue the people. The vulgar is like tapestrie, the further, the fairer, but the neerer you come, the worse they are. He that is pinned as a cognosance to the towne coate, and depends vpon the common sleeue, k 1.1240 pendet ma∣gis, arbore quam qui pendet ab al••â, is as base as a signe that hangs on a painted maypole. Paul then had good cause to desire that he might be deliuered from l 1.1241 vnreaso∣nable men; and Christ here to decline troublesome troopes, entring into a ship with his disciples.

Our Sauiour Christ could haue walked on the water, as

he did, Mat. 14. or else drie vp the water, as hee did for the children of Israel, Exod. 14. but he did neither, for if hee should haue vsed his omnipotent power in euery thing, as God, no bodie would haue beleeued him to bee man; hee did therefore take this course in the whole course of his life to manifest both. If hee were not God, whom did m 1.1242 Gabriel call Lord? If not man, whom did Mary beare in her wombe? If not God, whom did the n 1.1243 wisemen worship? If not man, whom did o 1.1244 Ioseph cir∣cumcise? If not God, who promised p 1.1245 Paradise to the thiefe? If not man, who hanged on the crosse? q 1.1246 If not God, who rebuked the windes and the seas? If not man, who slept in the ship? If not God, who raised the tem∣pest? If not man, who went into this barke?

His disciples followed him. A ship, as r 1.1247 Hilary notes, doth fitly resemble the Church of Christ; for as a ship is small in the foredecke, broade in the middle, little in the stearne: so the Church in her beginning and infancie, was verie little; in her middle age flourishing, but in her old age, her companie shall be so small, and her beleefe so weake, that when the sonne of God shall come to iudge the sonnes of men, he shall scarse finde any faith on earth: Luk. 18.8.

It is s 1.1248 obseruable, that Christ and his Disciples failed all in one ship: he did enter in first, and his Disciples fol∣lowed. t 1.1249 Vnus mundus docet vnum esse Deum: The world being but one teacheth vs that there is but one God; one God, that there is but one Church; one Church, one truth: and therefore as the Church is called by u 1.1250 Paul, Columna veritatis; so by Salomon, Columba vnitatis. Cant. 6.8. My doue is alone.

Noes Arke represents the x 1.1251 Church: all in the Arke were saued, all out of the Arke perished. All that conti∣nue with Christ, in his ship are secure, though the Sea make a noise, and the stormes arise: but hee that vtterly forsakes the ship, and swims either in the cockboate of heretikes, or vpon the windie bladders of his owne con∣ceits,

shall neuer touch the land of the liuing. As in Salo∣mons Temple there were three roomes, the porch, the body, the sanctum sanctorum; so likewise in Christianitie, we cannot enter into the holiest of holies, but by the Church, nor into the Church, but by the porch of bap∣tisme. First, there must be shipping; then, sailing; last of all, arriuing. First, wee must be shipt with Christ in bap∣tisme; after, saile with him in the Pinnisse of the Church, or else wee shall neuer anchor in the hauen of hap∣pinesse.

Saint Matthe•• doth vse the word follow, signanter; in∣sinuating, that all Christs disciples ought to follow him, as himselfe saith: y 1.1252 If any will be my disciple, let him forsake himselfe, and take vp his crosse, and follow me.

Some in their high towring thoughts and immoderate zeale, run before Christ, as z 1.1253 Iames and Iohn: other goe cheeke by iole with him, as Pelagians, and all such as mingle their merit with Christs mercy, making him but halfe a mediator, mediatum dimidiatum mediatorem. Other follow Christ, but a far off, as Peter, Matth. 26.58. Other follow Christ neere, but not for Christ, not for loue, but for loaues, as the people, Iohn 6.26. Few follow him in a troublesome sea, as the disciples here.

a 1.1254 The people followed him in the plaine, not vp to the mountaine, nor into the sea: but Christ leauing the mul∣titude, would haue his company tossed in the waues of affliction, b 1.1255 lest they should be puffed vp with presump∣tion and pride.

c 1.1256 Apollonius writes of certaine people that could see nothing in the day, but all in the night. In like maner, ma∣nie men are so blinded with the sunshine of prosperity, that they see nothing belonging vnto their good; but in the winter night of misery, d 1.1257 schola crucis, schola lucis; no such schoolehouse as the crosse house. The e 1.1258 Palsiman lying in his bed, desired to be brought vnto Christ. f 1.1259 Pto∣lomaeus Philodelphus, being so sickly, that hee could not follow worldly delights as he was wont, gaue himselfe

to reading, and builded that his renowned Library. The disciples here seeing the wonders of the deepe, and dan∣gers of the sea, were humbled in feare, and raised vp in faith.

And behold there arose a great tempest] Vntill Christ was in the ship, there was no storme. While men haue pillowes sowed vnder their elbowes, all is peace; g 1.1260 but so soone as Christ rebukes the world of sinne, h 1.1261 the wicked are like the raging sea, that cannot rest, whose waters cast vp dirt and mire.

Iohn Baptist raised such a storme by preaching against Herod, that it cost him his head. When Paul preached at Athens, Corinth, Ephesus, &c. there followed alway tu∣mults and vprores among the people. When Luther first preached the Gospell, instantly there was great thunde∣ring frō Rome, a great tempest in Germany, France, Eng∣land, Scotland, and in the whole Christian world, which all the Popes Buls and calues too, could not appease.

This storme was not by chance, but raised by i 1.1262 Gods prouidence, who brings the winds out of his treasures, Psal. 135.7. and the tempest was k 1.1263 great, that the miracle might be great: the greater the tempest, the greater was the triall of the disciples faith.

In so much that the ship was couered with waues] The Church is often in danger, l 1.1264 but it cannot be drowned; m 1.1265 hell gates cannot ouercome it. n 1.1266 Robur fidei concussum, non excussum. Albeit Satan goe about daily like a roa••ing lion, seeking whom he may deuoure, yet there shall be some still, whom he shall not deuoure.

He was asleepe] o 1.1267 He that keepeth Israel doth neither slumber nor sleep. He did sleep as man, but watch as God. p 1.1268 I sleep, but mine heart waketh. q 1.1269 He seemes onely to sleep, that we might wake: r 1.1270 Nobis dormit Iesus, nobis surgit à somnô. s 1.1271 Christus videtur non attendere, patientiam bonorum, poenitentiam impiorum expectans. He doth as it were neg∣lect vs for a time, for the greater manifestation of his t 1.1272 power, and our patience.

His disciples came to him, and awoke him] Almighty God likes in our necessity this importunity: Psal 50.15. Call vpon me in the time of trouble. Psal. 91.15. He shall call vpon me, and I will heare him. And therefore learne by this example, u 1.1273 to come to Christ, to cry to Christ in all extremity, renouncing your selues, and relying vpon him onely; Master, saue vs, or else we perish.

He said vnto them; Why are ye fearfull; O yee of little faith?] x 1.1274 It was great faith in that they followed Christ into the ship; but little faith in that they feared.

y 1.1275 He saith not, O ye of no faith, but O ye of little faith. It was impossible to come vnto God, and call vpon Christ without faith; in saying, we perish, they shewed infidelity; but in praying, saue vs, they manifested faith.

Againe, he doth not say; z 1.1276 yee of little courage, or ye of little charity; but ye of little faith: because faith is the ground of all other vertues, and in a 1.1277 aduersity most vse∣full. If we belieue that Christ is our Captaine in the ship with vs, who can be against vs? And therefore Paul, Ephes. 6.16. Aboue all, put on the shield of faith, wherewith ye may quench all the fiery darts of the diuell.

Then he arose and rebuked the winds and the sea] Christ reprehends the disciples a little, but instantly grants their requests; his reprehensions had not so much sting as b 1.1278 ho∣nie, for a great calme followed a little chiding: c 1.1279 at his word the stormy wind ariseth, which lifteth vp the waues of the sea: They are caried vp to heauen, and downe a∣gaine to the deep: their soule melteth away because of the trouble. They reele to and fro, and stagger like a drunken man, and are at their wits end. But when they cry to the Lord in their trouble, he deliuereth them out of their distresse: for he maketh the storme to cease, so that the waues thereof are still.

A great calme followed a great tempest; d 1.1280 Decet enim mag••um magna facere. Christ spake but one word to the violent windes and vnruly seas, and they both obeyed his command. e 1.1281 He doth at sundry times, and in diuers ma∣ners

speake to vs, and yet wee will not hearken vnto his voice. f 1.1282 The spectators of this act might therefore won∣der to see the senslesse water and weather obey more then man, indued with reason and religion.

The men maruelled:] g 1.1283 Ideo premantur iusti, vt pressi cla∣ment; clamantes exaudiantur, exauditi glorificent Deum; A great storme caused in the disciples a great feare; great feare, great deuotion, great deuotion occasioned Christ to worke this great miracle; this great miracle moued this great admiration; What is this man that commands as a God?

And when he was come to the other side.] Two points are

• to be considered in this miracle principally; the
  • Gratiousnesse of Christ, in curing two possessed of diuels.
  • Vngratiousnesse of the Ger∣gesites, preferring a peece of bacon before the Gospell, hogs before Christ. Such as respect their tithe pig, more then their Pastor, are Gergesites, and deserue that Christ should depart out of their coasts.

I will not in particular examine these, but in stead thereof, insert a few notes, vpon the last verse of the first Chapter, appointed to be read at morning praier this Sun∣day; preached at Pauls Crosse. Ian. 29. 1608.

ESAY 57.21.

There is no peace to the wicked, saith my God.

This text is a proclamation of warre against the wic∣ked, enemies to God and his Gospell, wherein, ob∣serue

• the
  • thing proclaimed: No peace to the wicked. An heauy doome, whether we consider the time, the mat∣ter, or the men: for there is no time, no peace, no wicked, if impenitent, excepted.
  • person pro∣claiming: the
    • Prophet, as Herald.
    • Lord, as chiefe Cō∣mander,
      • able to make this war, because God.
      • willing to maintaine this war, because my God.

This sentence would not be so grieuous, if it were not so generall, if any wicked man at any time could inioy any kind of peace: but the proposition is an vniuersall ne∣gatiue; non est pax impi••s.

Our and other translations haue it not in the time past, non erat, there was no peace; nor in the future, non erit, there shall be no peace; but in the present, there is no peace. Or as it is in the originall, indefinitely without a verbe, naming no time, that wee might feare this iudge∣ment at all times: h 1.1284 Cognatum, imò innatum omni sceleri sce∣leris supplicium. In the words of Saint i 1.1285 Paul, the wages of sinne is death; as the worke is ready, so the pay present, nec aufertur, nec defertur, if impiety, no impunity; When sin is k 1.1286 finished, it hath his hire; l 1.1287 scelus aliquis tutum, nemo securum tulit.

If we consider a wicked man out of m 1.1288 Christ, he hath neither here peace of grace, nor hereafter peace of glory; but as he passeth from sinne to sinne, he goeth as it were from diuell to diuell, euen from hell to hell, from the

flashes to the flame, from hell internall, to hell eternall.

As this includes all time, so likewise excludes all peace. For albeit n 1.1289 Harding found a great difference between no bread, & not bread; yet Interpreters here make no diffe∣rence betweene not peace, and no peace. For the wicked haue no peace with man, no peace with God, no peace with themselues. None with man: for as it is said in the verse before my text, The wicked are like the raging sea, whose waters cast vp dirt and mire. They are of their owne nature turbulent; but if we stir them a little, then they fume and some like the sea, both actiue (saith o 1.1290 Mus∣culus) and passiue, being neither peace makers, nor peace takers.

For nature and scripture tell vs plainly, that righte∣ousnesse is elder sister to peace. So said p 1.1291 Aristotle na∣tures chiefe Secretary, that agreement in euill is not loue, but conspiracie. So Dauid, a man after Gods owne heart, and a penner of Gods owne will, * 1.1292 iustitia & pax osculatae sunt; righteousnesse and peace haue kissed each other. As Augustine vpon the place, fiat iustitia, & habebis pacem, if thou wilt haue peace, worke righteousnesse; first es∣chew euill, and doe good, then seeke peace, and insue it: Psal. 34.13. Nay, you need not seeke it, for it will finde you; peace will come of it selfe to kisse righteousnesse. On the contrary, no truth, no mercy; where there is no loue of good, there can be no good of loue; no true friendship, except it be q 1.1293 Christi glutino copulata, glew∣ed together in Christ; a man can hardly be true friend to any, that is not first truly friend to truth it selfe.

It was an excellent speech of r 1.1294 Constantius, how can they be faithfull vnto their Prince, who are persidious and vnfaithfull vnto their God? I tell thee, saith Au∣gustine to Martianus,* 1.1295 albeit you were mine old acquain∣tance, yet neuer my friend, vntill you were my louer in Christ.

And therefore when t 1.1296 Iehoram said vnto Iehu, Is it peace? Iehu replied; What peace, whil•• the whordomes

of thy mother Iesabel, and her witchcrafts, are yet in great number?* 1.1297 What fellowship hath righteousnesse with vn∣righteousnesse? what communion hath light with dark∣nesse? what concord hath Christ with Belial? As Ismael that was borne after the flesh, persecuted Isaac that was borne after the spirit, euen so it is now, saith Paul: Galat. 4.29. The x 1.1298 Dragon and his armie, will fight against Mi∣chael and his Angels.

It is then an idle phantasie to dreame of an vnity with the Papists, of an vniformity with the Schismatikes: for so long as the one is an enemy to truth, and the other an enemy to peace; so long as both are set on mischiefe, combined in faction, howsoeuer different in faith, I must tell you from Esay, and Esay from the Lord, There is no peace to the wicked.

Paex nostra bellum contra Satanam (saith y 1.1299 Tertullian) our peace is a continuall warfare against Satan and his complices. As Christ, so the z 1.1300 Church must suffer and ouercome in medio inimicorum, in the midst of all our ene∣mies: Psal. 110.2. The builder of Gods house must haue a trowell in one hand, and a sword in another. Nehe. 4.17.

And here let not the carnall Gospeller hold himselfe exempted, in being of no side: for pax, (as the a 1.1301 schoole speaks) is tranquill••tas ordinata: Goodnesse is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 wic∣kednesse, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: where there is no order, there can be no peace, but a Babell of confusion: howsoeuer worldlings account the drunkard a good fellow, the fornicator a kind man, the flatterer a louing soule; yet the truth is, there is no peace in things that are wicked, and therefore no peace with men that are wicked. And as they can haue no peace with the godly, so but little agreement among themselues: b 1.1302 Ephraim is against Manasses, and Manasses against Ephraim, and both against Iuda. The Pharises a∣gainst the Sadduces, & the Sadduces against the Pharises; both against Christ. The Pelagians against the Mani∣chees, and the Manichees against the Pelagians; both against the Catholikes. The Pope against the Turke, the

Turke against the Pope, and both against the truth.

All the vices are iarring in extremity, couetousnesse fighting against prodigalitie, basenesse against pride, rashnesse against dastardy;* 1.1303 nay, many times, Egyptians are set against Egyptians; and birds of a fether doe not alway flie together; for the d 1.1304 transgressor is against the trans∣gressor, and the destroier against the destroier: a drunkard will stab a drunkard, a theefe rob a theefe, a traitor proue false to a traitor, proditoris proditor, one wicked wretch is executioner of another.

They be so far from the peace betweene man and man, as that they want the loue which is betweene beast and beast: for if one sheep be faint, the rest will stand between it and the Sunne, till it be comforted; if one hog hunted, the whole heard will muster together to reuenge it. Of Bees it is reported, aegrotante vnâ lamentantur omnes, if one sicke, all sory: yea some beasts are more kind to man then mankind. In humane story we reade of gratefull Li∣ons, of kind Eagles, of trusty dogs, qui mori pro dominis, & commori cum dominis parati; saith Ambrose in his e 1.1305 Hex∣ameron.

In holy Bible, we finde that f 1.1306 Eliah was fed by rauens, and g 1.1307 Daniel not hurt among hungry lions. h 1.1308 O dete∣standam humanae malitiae crudelitatem! aues pascunt; ferae parcunt; homines saeuiunt. O hatefull cruelty! the birds feed, the beasts fauour; but one man is a woolfe, yea a di∣uell to another. In this the wicked resemble i 1.1309 God, that they neither slumber nor sleep, but like the k 1.1310 diuell, in that they watch as the theefe to spoile and destroy, see∣king whom they may deuoure: 1. Pet. 5.8. For to render good for euill, is the part of a Saint: to render good for good, the part of a man: to render euill for euill the part of a beast, but to render euill for good onely, the part of a diuell. And yet such is the fashion of the wicked, l 1.1311 imagi∣ning mischiefe in their hearts, and stirring vp strife all the day long. Their throat is an open sepulcher; the poison of Asps is vnder their lips. Their mouth is full of cursing and bitter∣nesse,

their feet are swift to shed blood, their teeth are speares and arrowes, and their tongue a sharpe sword. More sharpe (quoth m 1.1312 Bernard) then the speare which pierced our Sa∣uiours sweet side. For this doth not only wound Christs mysticall body, but also dismember it, in the Common∣weale making so many factions, as there are functions; in the Church, so many Creeds, as heads: as the same Father sweetly; Non iam exanime fodit, sed facit exanime fodiendo: Longius thrust thorow a body that was dead, but the wicked a body that is quicke. n 1.1313 Destruction and vnhap∣pinesse is in all their waies, and the way of peace haue they not knowne: in their bed appointed for rest, they plot how to be turbulent, (as the o 1.1314 Prophet speakes) they trauell with mischiefe, and bring forth vngodlinesse. In a word, these are the troublers of Israel, thornes in our eies, pricks in our sides, bellowes & brands of sedition, hating the good, not louing the bad; crossing themselues, at war with all: There is no peace to the wicked saith my God.

The second kind of peace is betweene God and man, our reconciliation to God by the mediation of Christ, who is our p 1.1315 peace. So the glosse interlin••al, and other ex∣positors generally, there is no peace, that is, no Christ to the wicked. The scripture tels vs, how that we were the sonnes of wrath, enemies of God; fire brands of hell, ali∣ants from the Common-wealth of Israel, and strangers from the couenants of promise. But Christ God and man; and therefore most fit to be the Mediator q 1.1316 betweene the mortall sinner, and immortall Iudge: dying for our sinnes, and rising againe for our iustification, is peace to them that are far off, and peace to them that are neere, saith the Lord in this Chapter. That is, as the Fathers r 1.1317 ex∣pound it; peace to the Gentiles a far off, and peace to the Iewes that are neere.

This one blessed Peacemaker hath made attonement for both, and appeareth in the sight of God daily, to plead our pardon as a faithfull intercessor and aduocate, in whom onely God is well pleased; and without whom,

God is no hearing God, no helping God, no sauing God, no louing God to vs at all.

And without faith the Gospell is no Gospell; the sa∣craments are no sacraments; Christ is no Christ. Faith is f 1.1318 Iohn the Baptist, shewing the Lambe of God, which ta∣keth away the sinnes of the world: yea Saint Thomas, first handling, then applying the wounds of Christ; euen the spirituall hand that puts on Christs robe of righte∣ousnesse.

The wicked then hauing no true faith, haue no true Christ; and hauing no true Christ, they can haue no true peace with God; the grace of our Lord in redeeming, the loue of God in electing, the fellowship of the holy Ghost in comforting is far from them; so long as they continue in their sinnes and vnbeliefe, so long they be traitours, enemies, rebels vnto the King of all Kings; he proclaimes war, and they can haue no peace.

Thinke on this, ye that forget God. t 1.1319 Yee that ioine house to house, and lay field to field, till there be no place for other in the land: ye that rise vp early to follow drun∣kennesse, and are mighty to powre in strong drinke. Ye that speake good of euill, and euill of good; which put light for darknesse, and darknesse for light, &c. u 1.1320 Agree with your aduersary quickly, while you are in the way: x 1.1321 seeke the Lord while he may be found, and call vpon him while he is nigh. y 1.1322 O Ierusalem, Ierusalem, thou that killest the Prophets, and stonest them that are sent vnto thee. z 1.1323 Suffer the words of exhortation; a 1.1324 harden not your heart, but b 1.1325 euen in this day heare the voice of the c 1.1326 Crier; confesse thy rebellion, and come in to the Lord thy God: d 1.1327 for he is gentle, patient, and of much mercy: desire of him to create in thee a e 1.1328 new heart, and to giue thee one drop of a liuely faith, one dram of holy deuotion, a desire to f 1.1329 hunger and thirst after righteousnesse. Suffer not thine eies to sleep, nor thine eie lids to take any rest, vn∣till thine g 1.1330 vnrighteousnesse is forgiuen, and sinne coue∣red; vntill thy peace be made with God, and thy pardon

sealed. O pray, pray, that thou maist haue this peace. O pray, pray, that thou maiest feele this peace: for it is the third kinde; the peace of conscience betweene man and himselfe.

There are foure kinds of conscience, as h 1.1331 Bernard hath well obserued.

• 1. A good, but not a quiet.
• 2. A quiet, but not a good.
• 3. Both good and quiet.
• 4. Neither good nor quiet.

The two good belong properly to the godly; the two bad vnto the wicked, whose cōscience is either too too quiet, or else too too much vnquiet; in neither peace: non est gaudium impijs, as the Translators of the Septuagints reade: non est i 1.1332 gaudere impijs, There is no ioy to the wic∣ked. Somtime their conscience is too too quiet, as k 1.1333 Paul speakes, euen feared with an hot iron, when habit of sin takes away the sense of sinne, when as men are past fee∣ling, in a reprobate sense, giuen ouer to worke all vn∣cleannes euen with greedinesse: Ephes. 4.19.

This is no peace but a numnesse, yea a dumbnesse of conscience. For at the first euery mans conscience speaks vnto him, as l 1.1334 Peter to Christ; Master looke to thy selfe: Her prick-arrowes, as the shafts of m 1.1335 Ionathan forewarne Dauid of the great Kings displeasure: but if wee neglect her call, and will not lend our eares while she doth spend her tongue, this good Cassandra will crie no more.

Now it fareth with the maladies of the minde, as it is with the sicknes of the bodie. When the pulse doth not beate, the bodie is in a most dangerous estate: so if con∣science neuer prick vs for sinne, it is a manifest signe our soules are lulled in a deadly sleepe. That schoole will soone decay, where the monitor doth not complaine; that armie must necessaril••e be subiect to surprise, where watches and alarums are not exactly kept; that towne is dissolute, where no clocks are vsed: ••o likewis•• ••ur little citie is in great peril••, when our conscience i•• ••ill and

sleepie, quiet but not good; tunc maxime oppugnaris, si t•• nescis oppug••ari, saith n 1.1336 Hier••me to Heliodore. None so desperatly sicke, as they who feele not their disease. Saint o 1.1337 Augustine notably: Quid miserius misero non miserante seipsum? and p 1.1338 Bernard; Ideo dolet charitas mea, quòd cùm sis dole••dus, non doleas; & inde ma is miseretur, quòd cùm miser sis, miserabilis tamen non es: and q 1.1339 Hierome to Sabi∣nian; Hoc plango, quòd te non plangis.

r 1.1340 When the strong man armed keepes ••is hold, the things that are possessed are in peace. Where Diuines obserue, that vngodly men already possessed with Satan, are not a whit disquieted with his temptations. As God is at open war, so the diuell is at secret peace with the wicked: but yet, saith s 1.1341 Hierome, tranquillitas ista tempestas est. This calm•• of conscience will one day prooue a storme. For as God said vnto t 1.1342 Cain; If thou doest ill, sinne lieth at the doore. Where wickednesse is compared to a wilde beast, which dogs a man wheresoeuer hee goeth in this wildernesse. And albeit for a time it may seeme harmlesse, for that it lieth asleepe, yet at length except men vnfainedly re∣pent, it will rise vp and rent out the very throte of their soules. A guiltie conscience being once roused and awa∣ked thoroughly, will make them like those who lie on a bed that is too strait, and the couering too short, who would with all their heart sleepe, but cannot; they seeke for peace of minde, but there is no peace to the wicked, s••i••h my God.

As the cōscience was heretofore too too quiet, so now too too much vnquiet. As godly men haue the first fruits of the Spirit, and certaine ••asts of heauenly ioyes in this life: so the wicked on the contrarie feele certaine flash∣ings of hell flames on earth. As there is heauen on earth, and heauen in heauen; so hell on earth, and hell in hell: u 1.1343 an outward hell, and an inward; outward, in outward darknesse mentioned in holy Scripture, where there shall be x 1.1344 weeping and gnashing of teeth; at this feast (as Bi∣shop y 1.1345 Latymer wittily) there can bee no mirth where

weeping is serued in for the first course, gnashing of teeth for the second.

Inward hell is an infernall tormenting of the soule, void of hope, faith and loue: this hell the diuels haue al∣waies in thē, and reprobate forlorne people carrie about thē, insomuch that they can neither disport themselues abroad, nor please themselues at home; neither comfor∣ted in companie, nor qui••ted alone, but in all places and times, Erinnys conscie••tiae, (so z 1.1346 Melanc••hon calles it) hellish hags and infernall ••uries affright them.

a 1.1347 Au••ustine in his ••narration of the 45. Psalm, thus liue∣ly describes the wofull estate of a despairing sinner: F••∣giet ab agro ad ciuitatem, à publico ad domum, à domo in cubiculum: He runnes as a mad man out of the field into the citie, out of the citie into his house; from the com∣mon roomes in his house to his chamber, from his cham∣ber into his studie, from his studie to the secret closet of his own heart: & ecce hostē suum inuenit, quo confugerat, seip sum quò fugitur••s est: and then last of all, he is content least of all, himselfe being greatest enemie to himselfe.

The blinde man in the b 1.1348 Gospel newly recouering his sight, imagined trees to be men; and the Burgundians (as c 1.1349 Comi••aeus reports) expecting a battell, supposed long thistles to be launces: so the wicked in the darke, conceit euery thistle to be a tree, euery tree a man, euery man a diuell, afraid of ••uery thing they see; yea many times of that they doe not see.

d 1.1350 Polydore Virgil writes that Richard the 3. had a most terrible dreame, the night before Bosworth field, in which hee was slaine: hee thought all the diuels in hell halled and pulled him in hideous and vgly shapes. Id cre∣d•• non fuit somnium, sed conscientia scelerum: I suppose (saith Polydore) that was not a fained dreame, but a true torture of his conscience, pr••saging a bloodie day both to himselfe, and all his followers.

The penner of the Latine Chronicle, de vitis Archie∣piscoporum Cantuariensium, in the life of Archbishop Hu∣bert,

records a will of a couetous oppressor in this forme. Lego omnia bona mea domino regi, corpus sepulturae, animam diabolo: The godly mans will alway runnes in this stile:

Terram terra tegat, daemon peccata resumat, Mundus res habeat, spiritus astra petat:

I bequeath my bodie that is earthly to the earth, my sins which are diuellish vnto the diuell, my goods that are worldly to the world, my soule that is heauenly to hea∣uen: but this vnhappie wretch in great despaire yeelded vp his coyne to the King, whom hee had deceiued, and his soule to the diuell, whom he had serued.

It is written by e 1.1351 Procopius that Theodoricus, as he was at supper imagined he saw in a fishes head the visage of Symmachus a Noble man whom hee had vniustly slaine; with which imagination he conceiued such terror, as that he neuer after enioyed one good houre, but pining away ended his vnfortunate daies.

Cardinall f 1.1352 Crescentius the Popes Vicegerent in the Chapter of Trent, on a time writing long letters vnto Rome, full of mischiefe against the Protestants and cause of Religion, had a sudden conceit that the diuell in the likenesse of a huge dogge, walked in his chamber, and couched vnder his table, the which affrighted him so much, as that notwithstanding the counsell and comfort both of friends and Physitians, hee died a disconsolate death.

To conclude this argument, the diuell Iudas out of the hell of his conscience, was Bailiffe, Taylor, witnesse, Iurie, Iudge, Sheriffe, deaths-man in his owne execution.

Thus as you see, the wicked haue no peace with man, no peace with God, no peace with themselues. The very g 1.1353 name of peace betweene man and man is sweete, it selfe more sweete, h 1.1354 like the pretious ointment vpon the head of Aaron, that ranne downe vnto his beard, and from his beard to the skirts of his clothing. Yet the peace of con∣science is farre sweeter, a i 1.1355 continual feast, a daily Christ∣mas vnto the good man; as the rich Epicure, Luke 16. so

the godly fareth deliciously euery day. The man that tru∣steth in the Lord is fat, saith k 1.1356 Salomon, he feedes himselfe on the mercies of God, and merits of Christ. And so the peace of God passeth all these: for it passeth all vnder∣standing, without which one gift all other are rather cur∣ses then blessings vnto vs. As l 1.1357 Cyril excellently, Domin•• priuante suo gaudio, quod esse potest gaudium? It is the m 1.1358 con∣solation of Israel and solace of the Church: n 1.1359 Reioyce greatly ô daughter Sion, shout for ioy ô daughter Hie∣rusalem, for behold thy King commeth vnto thee. That God is our God, that Christ is our Christ, that the King of all Kings is our King, that he is reconciled vnto vs, and we to him, is a ioy surpassing all ioyes, a iubilation as the Scripture termes it, which can neither be suppressed, nor yet expressed sufficiently.

How wretched then are the wicked in being debar∣red of all this sweete? of all this exultation, of all these iubilees of ioy? for if they can haue no peace abroad, no peace at home, no peace with themselues, no peace with other, no peace with man, no peace with God; assuredly the proposition is most true, There is no peace to the wic∣ked.

Yea but you will say, o 1.1360 there is none good except God, all of vs are gone astray, if we say wee haue no sinne, the truth of God is not in vs. Of what kinde of wicked is this then vnderstood? Answere is made, that this onely concernes incorrigible, malicious, impenitent, senselesse sinners. For when once men feele their sinnes, and re∣pent for their sinnes, grieuing much because they can grieue no more; then in such as p 1.1361 sinne aboundeth, grace superaboundeth, q 1.1362 all things worke for their good; euen sinne which is damnable to other, is profitable to them, occasioning r 1.1363 repentance, neuer to be repented. s 1.1364 Re∣member the speech of God to Rebecca; The greater shall serue the lesser. Albeit our spirituall enemies are stron∣ger, and our sinnes greater then we; yet they shall serue for our good, the greater shall serue the lesse. God who

can bring sweet out of sower, and light out of darknesse, shall likewise bring good out of euill.

Such offenders haue peace with men, so far t 1.1365 as is possi∣ble with all men, u 1.1366 indeuoring to keep the vnity of the spirit in the bond of peace.

Secondly, being iustified by faith, they haue peace to∣ward God in Christ: Rom. 51.

Lastly, Christ dwelling in their heart, they want not peace of conscience, but abound with ioy in the holy Ghost: Rom. 14.17.

When sinners are rather passiue then actiue in sinne; when it is rather done on them, thē of them; albeit their conscience accuse them of the fact, yet it doth not con∣demne them of the fault: and so there is all kind of peace to the penitent; no kind of peace to the wicked imp••ni∣tent, saith my God.

Hitherto concerning the thing proclaimed. I come now to the person proclaiming, in these words, saith my God. The subordinate proclaimer is Esay; the principall, God himselfe.

As heretofore the Prophet, so now the Preacher is not onely the mouth of God, as Luther cals him: but as x 1.1367 Iohn Baptist said of himselfe; The very voice of God. For albeit we speake, yet it is Christ who by vs, and in vs calleth vn∣to you: 2. Cor. 5.20. See Epist. dom. 3. & Gospel. dom. 1. and 4. in Aduent.

If then the Lord hath said it, y 1.1368 let no man doubt of it; Heauen and earth shall passe, but not a iot of his word shall passe: he is not like man, that he should lie, or like the Sonne of man, that he should deceiue. Yea, that we might the better obserue it, Almighty God hath spoken once and twice, as it is in the 62. Psalme. For the Lord had made this proclamation once before in the 48. chap∣••er, at the last verse. So that as z 1.1369 Augustine in the like case, verba toties inculcata, vera sunt, viua sunt, sana sunt, plana sunt. One text repeated twice, pressed againe and againe, must needs be plaine and peremptory. And assuredly (be∣loued)

if we further examine the person of this Chiefe, we shall finde him able to make this war, because God, and willing to maintaine this war, because My God. He is stiled elsewhere the Lord of hosts, and therefore all crea∣tures as his warriours, are ready pressed to reuenge his quarrels, and to fight his battels. His souldiers against the wicked, are either celestiall, or terrestriall, all the Crea∣tures in heauen and on earth. In the beginning God crea∣ted the heauen and the earth, Gen. 1. and all that therein is, Exod. 20. And in this acception, according to the Bi∣ble, which is a lantern vnto our feet, and a guide vnto our paths, I finde three heauens, as Paul saith, he was taken vp into the a 1.1370 third heauen:

• the
  • 1. Airy.
  • 2. Starry.
  • 3. Glorious.

Airy heauen is all the space from vs vnto the firma∣ment: so the birds which flie betweene vs and the starres, are called in holy writ; the fowles of b 1.1371 heauen. In this hea∣uen are meteors, haile, wind, raine, snow, thunder, lighte∣ning, all which are at Gods absolute command, to serue such as serue him, and to fight against them that fight a∣gainst him. As when the wicked old world was filled with cruelty; The windowes of c 1.1372 heauen were opened, and the raine was vpon the earth forty daies and forty nights; inso∣much, that this one souldier of the Lord, destroied all his enemies, euery thing that was vpon the earth from man to beast; onely Noah, Gods holy seruant, remained, and they that were with him in the Arke, whom the raine did not hurt, but rather helpe: for the deeper the flood, the safer the ship; the water had peace with Noah and his company, but open warre with all the rest of that old world.

So likewise the Lord out of heauen, rained fire and brimstone vpon the d 1.1373 Sodomites; and hailestones out of heauen vpon the cursed Amorites at Bethoron, and they were moe, saith the e 1.1374 text, that died with the haile, then

they whom the children of Israel slew with the sword.

But what need we looke so far? the great wind f 1.1375 this yeere, the g 1.1376 great frost the last yeere sensibly demonstrate this point. What a wracke on the s••a, what a worke on the earth occasioned by the one? what a dearth, and so by consequence, what a death ensued vpon the other? If God cast forth his ice like morsels, who is able to abide his frost? Psal. 147.17.

To step higher, the second heauen is the firmament, coelum quasi coelatum, because it is ingrauen, & as it were enameled with glorious lights, as Moses in the first of Genesis, God made two great lights, the greater to rule the day, the lesser to gouerne the night: he made also the stars, and placed them in the firmament of heauen.

Now this heauen h 1.1377 declares the glory of God, and the fir∣mament shewes his handy worke: though they want vnder∣standing and are dumbe, yet they trumpet forth his wor∣thy praises in such sort, that there is neither speech nor language, but their voice is heard among them. And as they speake for God, as schollers, so they fight also for God as souldiers; for the starres in their course fought against Sisera: Iosua 5.20. and when Duke Iosua fought against the wicked Amorites, he said in the sight of Israel; Sunne, stay thou in Gibeon, and thou Moone in the val∣ley of Aialon; and the Sunne abode, and the Moone stood still, vntill the people of God auenged themselues vpon their enemies; the Sunne abode, and hasted not to goe downe for a whole day: Iosua 10.13.

i 1.1378 O Lord our gouernour, how excellent is thy name in all the world! When I consider the heauens, euen the works of thy hands, the Sun and the Moone which thou hast ordained, what is man that thou art so mindfull of him? or the son of man that thou shouldst thus regard and gard him? The third heauen is called by Philosophers, empyreum: by Diuines, the glorious heauen: by k 1.1379 scrip∣tures, heauen of heauens, or heauen aboue the visible hea∣uens. In this heauen Almighty God hath two sorts of tall

• wariours:
  • Angels.
  • Saints.

Angels are l 1.1380 heauenly souldiers, ministring spirits of God, instruments of his mercy toward the good, execu∣tioners of his iudgements vpon the bad. When Iosua was about to sacke Iericho, an m 1.1381 Angel appeared vnto him as a Captaine with a drawne sword to fight for his people. When Zenacherib and his innumerous host came against Israel, the Angel of the Lord in one night slew one hun∣dred, eighty, and fiue thousand: 2. Kings 19. The first borne of Egypt, slaine by an Angell: Exod. 12. blasphe∣mous Herod smitten with an Angell: Acts 12.23. To con∣clude this argument, Angels at the last and dreadfull day shall binde the n 1.1382 tares, that is, make fagots of the wicked, and cast them into hell fire. As they pitch their tents a∣bout Gods elect, being the Saints guard and nurses, as it were, to o 1.1383 carry them in their armes, lest at any time they hurt their foot against a stone: so contrariwise, speedy messengers and Ministers of Gods anger vnto the re∣probate.

Now for Saints, albeit they be milites emeriti, (as the p 1.1384 Romans speake) souldiers discharged the field, past figh∣ting, past sighing, for all teares are wiped from their eies; euen so saith the spirit, they rest from their labours, and their good works follow them: Apocalyp. 14.13. The•• be past warfare, and now liue in eternall welfare, crow∣ned as conquerors in heauen, where there is neither mi∣litia, nor malit••a.

Though, I say, their fight be ended, and they rewarded with an immortall crowne of glory, yet for as much as there is a communion of Saints, a fellowship betweene the triumphant Saints in heauen, and the militant Saints on earth; the blessed soules departed and deliuered out of the miseries of this sinfull world, howsoeuer they be se∣cure for themselues, yet are they carefull for vs: as q 1.1385 our Churches in their Harmonie speake, de foelicitate suà se∣curi, de nostrà salute soliciti: they wish well vnto vs, and

pray still for vs in generall, albeit they know not our wants in particular. Howsoeuer they fight not any longer against Gods enemies with pen or pike, with paper or powder, yet they continually fight against them with push of praier, as Saint r 1.1386 Iohn expresly; The soules of them that were killed for the word, cried with a loud voice, saying; How long Lord, holy and true! dost not thou iudge and re∣ue••ge our blood on them that dwell on the ••arth? Albeit they contend not with earthly weapons, yet they maintaine Gods quarrell with heauenly wishes in generall against Satan and his kingdome, out of zeale and heat to Gods cause, not out of any spleene or hate to any of the wicked in particular; I dare not say so: for whe••e the spirit hath not a pen to write, the Pastor must not haue a tongue to speake, not the people an eare to heare; but that the bles∣sed soules in heauen pray for vs, against our enemies in generall, is an article of faith, and an euident truth of the Bible.

I come from Gods selected band in heauen, to the common band, the host of his creatures on earth, the which containes both sea and land, and all that is therein, euermore willing to fight in this quarrell.

The s 1.1387 red sea did ouerwhelme proud Pharaoh, and all his host, euen all his horses, his chariots, and horsemen. Anno 1588. the sea and fish in the sea fought against the superstitious Spaniard, enemy to God and his true reli∣gion: a wonderfull worke, which ought to be had in perpe∣tuall remembrance. I say, wind and water ouercame that inuincible army, prepared for our destruction; in such sort, that the t 1.1388 popish Relator he••reof confessed ingenu∣ously, that God in that sea-fight, shewed himselfe a very Lutheran, and meere Protestant.

The floods and inundations which happened in di∣uers parts of this kingdome within these few yeeres, here should not be passed ouer with dry eyes. If the Lord had not according to his infinite greatnes and goodnesse, fet∣tered the waters of our seas, as u 1.1389 Xerxes did the waters

of Hellespontus. If God had not gathered the waters together on an heape, and laid them vp in the deepe, as in a treasure house: Psalme 33.7. If hee had not spo∣ken to the flood, x 1.1390 IIitherto s••••lt thou goe, but no further, and here shall it stay thy proud waues, assuredly there had followed a great doomesday to this Iland. y 1.1391 The waters saw thee, O L••rd, the waters saw thee, and were afraid; z 1.1392 Blessed be the Lord God, euen the God of Israel, which only doth wondrous things; and bl••ssed be the n••me of his Maiesty for euer▪ and let all the people 〈◊〉〈◊〉, Amen, Amen.

I passe to the shore, to drie land, a 1.1393 which opened and swallowed vp quicke, Cor••••h, Dath••n, and Ab••ram.

In this one Prouince are sundrie rankes of fighting souldiers, armies o•• fell dragons, of hissing serpents, of roring lions, of deuouring wolues, of other wilde beasts in the forrest, and cattell vpon a thousand hils; all which named, and all other not named, are readie with force and furie to crush the wicked, and at Gods alarum to breake them in pecces like a potters vessell.

Euen the least of these creatures is strong enough, if God set them to fight; an host of frogges, an armie of grashoppers, a swarme of flyes, able to dismay Pharao and all his people; a few rats troubled all the citizens of b 1.1394 Hamel; a few wormes deuoured c 1.1395 Herod; a little gnat choked a great man, yea the greatest monarch in his own conceit, Adri••n the Pope.

The very senselesse creatures haue sense and feeling of the wrong done to God. In Siloam (as we reade in the d 1.1396 Gospell) a tower fell vpon eighteene p••rsons and slew them. In e 1.1397 Rome fiftie thousand men were hurt and slaine with the fall of a Theater, as they were beholding the games of the Sword-players. f 1.1398 Anno 25. Reg. Eliz••b. the scaffold about Parisgarden vpon a Sunday in the af∣ternoone fell downe, which instantly killed eight per∣sons, and hurt many moe. A faire warning to such as profane the Sabbath, and delight more in the crueltie of beasts, then in the workes of mercie, which are exer∣cises

of the Lords day. The time will not suffer me to name, much lesse to mufter all the rest of Gods war••iers on earth: I will only remember one, whom, I thinke, you feare most, namely the plague, fitly called by the Cano∣nists, bellum Dei contra hom••es, the warre of God against men, and by the Scripture, the g 1.1399 sword of God, and h 1.1400 ar••o••r of his anger.

In the yeere 1006, there was such an vniuersall plague thoroughout the whole world, that the liuing were not able to burie the dead, as Sigisbertus and i 1.1401 other report. Anno 1342. there was in k 1.1402 Venice such a pestilence, that the hundreth person was scarsly l••ft aliue, insomuch that the State made a law, that whosoeuer would come and dwell at Venice two yeeres, he should instantly be made free.

About the ye••re 1522. there died of the plague in l 1.1403 Millaine fiftie thousand within the space of foure mo∣neths. In m 1.1404 Norwich from the first of Ianuarie to the first of Iuly, 57104. In n 1.1405 Yarthmouth within the space of one ye••re 7052. In London and the liberties thereof, from the 23. of December 1602. vnto the 22. of Decem∣ber 1603. there died of all diseases, as was accounted weekely, 38244. whereof of the plague 30578. and from that time to this day, the Citie not yet free. This last yeere past, as appeares in your own bils, there died 2262. Lay this heauie iudgement to your heart, heare this pro∣clamation againe and againe, There is no peace to the wicked.

As the o 1.1406 stones of the field are in league with the righteous, and the beasts at peace with the godly, they may dwell safe in the wildernes, and sleepe in the woods: Ezech. 34.25. so contrariwise the stone shall crie ••ut of the wall, and the beame out of the timber against the wicked: Habacuk 2.11.

Their sinne begets their sorrow, their faults increase their foes, euen their tables are made snares, and their i••orie beds accus••rs, and their seeled houses witnesses a∣gainst

them; all things which were giuen for blessings are become curses vnto them: and that which is most strange, beside these two great bands of souldiers, one common in earth, another select in heauen; there is yet a third of rebels, euen of the very diuels in hell; for al∣beit they be p 1.1407 reserued in euerlasting chaines vntill the iudgement of the great day; yet God infinite in his po∣wer and wisedome, who brings light out of darknesse, doth make good vse of these bad inst••uments.

It is said in the first of Sam. chap. 16. that the euill spirit of the Lord vexed Saul; it was Gods spirit which came vpon Dauid, but it was a malignant spirit which was on Saul; and yet this spirit is called s••••ri••us Domini, the spi∣rit of the Lord, because the Lord q 1.1408 sent that euill spirit, and suffered it to torment Saul, as r 1.1409 Augustine and s 1.1410 Lom∣bard haue well expounded that place. So likewise w••e reade in the Gospell, that the foule spirits made some d••ase, some dumbe, casting one into the water, another into the fire; all which actions, as they were actions, proceeded from God for the Scripture tels vs plainly, t 1.1411 there is no power but of God.

Happily some will say, the diuels assault the good so well as the bad. We wrestle (saith u 1.1412 Paul) against prin∣cipalities, against powers, against the prince of darknes: for Satan goes about like a roring lion, seeking whom he may deuoure. Answere is made, that God suffers Satan to tempt his children onely to trie them, but suffers him to tempt the reprobate, so farre, as to destroy them: the temptations of the good are instruction; of the bad, de∣struction, vtter ruine of bodie and soule. In what a mi∣serable case then is euery wretch irrepentant? x 1.1413 drawing iniquitie with cords of vanitie, and sinne as it were with cart∣ropes, y 1.1414 heaping vp wrath against the day of wrath. For the number of his enemies is without number; the number of the blessed Saints is innumerable: Apocalyp. 7.9. Af∣ter these things, I beheld, and loe a great multitude, which no man could number, of all nations, and kinreds, and people, and

tongues, stood before the throne, and before the Lambe, clo∣thed with long white robes, and palmes in their hands. The number of Angels is infinite: Thinkest thou (said Christ to Peter, in the 26 of S. Matth••w) that I cannot now pray to my father, and he will giue me moe then twelue legions of Angels?

A legion is * 1.1415 3000. footmen, and 300. horsemen; or as Caluin vpon the place, 5000. foote, 500. horsemen; as z 1.1416 Vegetius, 6000. in all; and ••uery particular Angell able in one night, to kill, as is recorded in the storie of Senn••∣cherib, one hundred, eightie and fiue thousand. The num∣ber of starres in the skie, of fowles in the aire, of fish in the sea, of beasts in the field, of diuels in hell are without number: How infinitely infinite then is the number of all his enemies? in what a f••arefull ••state doth hee stand, when as God and man, Angels and Diuels, saints and sin∣ners, heauen and earth, fish and fowle, beasts and birds, other and himselfe; in a word, all that is within him, all that is without him, all that is about him, combine them∣selues together to maintaine Gods holy warre against him?

I know there are degrees of sinners, as there are de∣grees in sinne; some be fautores, some actores, a third sort authores. Of the first, Seneca wittily, Nihil interest fa••eas ne sceleri an illud facias: It is in a manner all one to com∣mit and commend a villanie. Non caret scrupulo occultae societatis, qui manifesto discrimini non occurrit, saith Gre∣gorie: He is suspected to be an abetter of euill, who doth not endeuour to better the euill. A commoner then that flattereth, a Commander that fauoureth vngodly wret∣ches in a citie, lets in so many strong foes, to cut your throtes, and ruine your estate.

Yet actors on the stage be worse then idle sp••ctators: for howsoeuer sinne be commendable, because common, as a 1.1417 S••lui••nus complained in his time; In h••c scelus res deuoluta, vt nisi quis malus fuerit, saluus esse non possit: In plaine English, except a man be first bad, he cannot be

reputed a good fellow: Yet horrible blasphemers, incor∣rigible drunkards, shamelesse whoremongers, makebate pettifoggers, malcontent accusants on the one side, re∣cusants on the other, are the very men and meanes, which bring and keepe the dearth and plague so long among you.

But authors of euill and plotters of mischiefe are worst of all; as it appeares euen by Gods owne censure giuen of the first sinne in Paradise, where the serp••nt had three punishments inflicted vpon him, as the originall contri∣uer; the woman two, being the mediate procurer; and Adam but one, as the partie seduced. Applie, for I can no further amplifie.

When b 1.1418 Phocas had built a mightie wall about his palace, for his securitie, in the night he heard a voice: O King, though thou build as high as the clouds, yet the citie might easily be taken, the sinne within will marre all: c 1.1419 as see Ambrose notably; Grauiores sunt ini••••ci mores praui, quam hostes in••esti: Wicked manners are stronger then armed men. If God be with vs, who can bee against vs? if we stand against God, who can withstand him?

And as God is abl••, because God. so willing to main∣taine this warre, because my God: that is, the God of his people, whom the wicked persecute: for his Grant is faire in letters patent to d 1.1420 Abraham and his seed for euer: I will blesse them that ble••••e thee, and curse them that curse thee. Or, my God▪ that is, the God by whom I speake, who dealeth alway with his seruants according to his word.

The gods of the Gentiles are lying gods, and dying gods: but my God is the truth, and the life, who can nei∣ther deceiue nor be deceiued. Or, my God, because wee must not only beleeue the Maior of the Gospell, but the e 1.1421 Minor also, saying with Thomas my Lord; with Mary, my Sauiour; with Esay, my God. If we can gaine this as∣sumption, it will bring vs to the most happie conclusion; enioying peace of conscience which is an heauen on

earth, & peace of glory, which is heauen in heauen. Vnto which, hee bring vs that hath made peace for vs, euen Christ Iesus the righteous▪ to whom with the Father, and the holy Ghost, as we are bound, so let vs heartily yeeld all honour, &c. Amen.

The Epistle. COLOS. 3.12.

Put vpon you as the elect of God, tender mercy, &c.

THis Epistle consists of two parts: In the first, Saint Paul exhorts the Colossians vnto many speciall ver∣tues, as tender mercy, kindnesse, humblenesse of mind, meek∣nesse, long suffering, &c. In the second, because it is infinit to insist in euery particular, he drawes them, and all other duties, vnto two f 1.1422 generall admonitions in grosse:

• whereof, the
  • 1. concernes our theory; Let the word of Christ d••ell in you plenteously, &c.
  • 2. our practise; whatsoeuer ye doe in word or deed, doe all in the name of the Lord, &c.

Put vpon you] Christ had two sorts of garments, (as we read in the g 1.1423 Gospell:) one without seame, not diuided at his death; and that was a h 1.1424 figure of faith, which, maugre the i 1.1425 rents of all heretikes and schismatikes in the Church, is k 1.1426 but one.

Another with seames, parted among the souldiers, and that was a type of loue, l 1.1427 which seekes not her owne, but communicates it selfe to many.

m 1.1428 So the Christian must haue two coates: one of faith, indiuisible, by which he puts on Christ: another of loue, parted among many, by which one Christian n 1.1429 puts on another; o 1.1430 reioicing with them that reioice, weeping with them that weep.

Vpon the point, these two coates are but one; faith be∣ing inside; and loue outside; faith in respect of God, and loue toward the world. This Epistle speakes of the out∣side,

put on tender mercy] p 1.1431 quoad affectum; kindnesse] quo∣ad effectum: meeknesse] bene vtendo prosperis: long suffe∣ring] bene se habendo in aduersis, &c.

These vertues are both ornamenta, and munimenta, clothes and corslets. Ephes. 6.11. Put on the whole armour of God, that yee may be able to stand against the assaults of the diuell. Seeing we must euery day sight, and euery day be seene, let vs as well for armour as honour, put on ten••er mercy, kindnesse, &c. that we may q 1.1432 walke vprightly and confidently. See epist. dom. 21. post. Trinit. How loue is said to be the bond of perfectnesse, and chiefe vertue; See epist. dom. quinquages.

As the elect of God] Saint Paul builds all these good exhortations vpon one argument, drawne ab r 1.1433 hones••o se•• s 1.1434 debito: you are the elect of God, holy and beloued; chosen and beloued of God before the world; through baptisme consecrated solemnly to God in the world: wherefore being thus, electi, selecti, dilecti, t 1.1435 Gods owne workmanship created in Christ Iesus vnto good works; it is most meete new men should vse new maners; in stead of the works of darknesse, put on tender mercy, kindnesse, humblenesse of mind, which are weapons of light. It is due debt that you should be followers of God, forbearing one another, and forgiuing one another, as Christ forgaue you. See epist. dom. 3. quadrages.

The u 1.1436 Nouelists except against our Seruice Booke, for omitting here two titles, holy and beloued. Our answer is, that the word, elect. implies the rest; for if elect, then be∣loued and holy. The Church omits not the greater, and in∣fers the lesser, as the Churches of Scotland and Middle∣burge, call Gods heauy iudgements vpon the wicked, a little rap: Psal. 74.12. and bread of affliction, bro••ne bread: Psal. 127.2. Contrary, not onely to the Geneua Bible, but euen C••luins exposition of the place. If these friuolous obiections be their aqua coelestis, to keepe life in their fainting cause, we may toll the passing bell, and ere long ring out to the funerall.

Let the word of Christ] That is, the Scripture, the

• Gospell, especially so called, in respect of three causes:
  • Efficient: for he speakes in the Prophets and Apostles: x 1.1437 I am he that doth speake; behold it is I.
  • Materiall: for hee is the con∣tents of all the Bible; sha∣dowed in the Law, shewed in the Gospell: y 1.1438 vnam vo∣cem habent duo Testamenta. The word of the Lord con∣taines nothing, but the word, which is the Lord.
  • Finall: as being the z 1.1439 end of the whole Law, & scope a 1.1440 of all the Prophets euer since the world began. Wherefore, seeing the Scriptures haue Christ for their author, Christ for their obiect, Christ for their end, well may they be called the word of Christ.

Dwell] We must not entertaine the word as a stranger, giuing it a cold complement, and so take our leaue; but because it is Gods best friend, the Kings best friend, and our best friend, we must vse it as a b 1.1441 familiar and dome∣sticke; receiuing it into the parlor of our heart, making it our chamber fellow, study fellow, bed fellow. Things of l••sse moment are without doore, the staffe behind the doore, c 1.1442 sed quae pretiosa sunt, no•• vno seruantur ostio: things of worth are kept vnder many locks and keyes. It is fit then that the word, being more pretious d 1.1443 then gold, yea the most fine gold, e 1.1444 a peerlesse pearle, should not be laid vp in the Porters lodge, onely the outward eare, but euen in the cabinet of the mind: Deut. 11.18. Ye shall lay vp these my words in your heart, and in your soule: so the word that now doth plenteously dwell among you, may dwell plenteously in you.

Plenteously] Reade, heare, meditate, with all attention exactly, with all intention deuoutly, with all diligence throughly. Iohn 5.39. Search the Scriptures. Esay 8.20.

to the law, to the testimony. Apocalyps 1.3. Blessed is he that reades, and heares, and keepes the words of this prophecie: not onely reade, nor onely heare, nor onely meditate; but all: sometime reade to rectifie meditation, and sometime me∣ditate to profit by reading. Lectio sine meditatione arida, meditatio sine lectione erronea.

It is reported of Alphonso King of Spaine, that hee read ouer all the Bible with Lyraes postil, fourteene times. And f 1.1445 Augustine writes of Antonius an Egyptian Monke, that hauing no learning, he did by hearing the Scriptures often read, get them without booke, and af∣ter by serious and godly meditation, vnderstand them.

This one word, plenteously, confutes plenteously, first, ignorant people, who cannot: secondly, negligent peo∣ple, who will not reade and heare: thirdly, delicate peo∣ple, who loath the Scriptures as vnpleasant, preferring the Poets before the Prophets, admitting into their house the writings of men before the word of God: fourthly, perfunctory students in the Bible, turning ouer not the whole, but some part, and that so coldly, that as it is said of the Delphicke Oracle, g 1.1446 quoties legitur, toties negligi∣tur, a lesson is no sooner got, but it is forgot: fiftly, coue∣tous people, who will not giue to their Pastor plenteous∣ly, that the word may dwell in them plenteously. h 1.1447 Ne∣hemia complained in his time, that the Leuites for want of maintenance, were faine to leaue the Temple, and fol∣low the plow. And Saint Augustine made the like com∣plaint in his age: i 1.1448 whereupon in processe of time, Clergy men inuented such points of superstition, as were most aduantageous vnto them. Hence they ••aked heil, and found out Purgatory, to make the Popes kitchin smoke: an inuention not knowne vnto the Greeke Church for the space of k 1.1449 1500. yeeres after Christ; and but of l 1.1450 late knowne to the Latine. Hence praier for the dead, indul∣gences, and other new trickes of popery, which are more for the Priests belly, then the peoples benefit. God of his infinite goodnesse forgiue Britans ingratitude in this

kind, and grant that the burning lamps in our Temple, may be supplied with sufficient oile, that the light of Israel goe not out. Sixtly, this condemes Enthusiasts, de∣spising the word and ministery. Seuenthly, the Marcionits and Manichees, reiecting Moses and the Prophets. Last of all, and most of all, the Papists, in denying the vulgar translations of Scripture to the common people. Let the word of God dwell in you: m 1.1451 that is, in all you, Priest and people: Non in nobis modo, sed in vobis: as Saint n 1.1452 Hierom peremptorily; Hic ostenditur verbum Christi, non suffici∣entèr sed abundantèr etiam laicos habere debere, & docerese inuicem vel monere: The word must dwell in vs: Ergo, the Bible must be in our house. It must dwell plenteously: Ergo, we must reade daily; but, as it followes in the text,

With all wisdome] The o 1.1453 Papists as well in the Church as in the street, chant scripture plenteously; but because their hymnes are not in a knowne tongue, it is without vnderstanding. The Brownists in their p 1.1454 bookes and ser∣mons often cite scripture plenteously, but it is not in wisdome. Learned q 1.1455 Origen notes well, (and where hee doth well, none better) that heretikes are scripturarum fures, great lurchers of holy writ: but they so wrest it, that (as r 1.1456 Hierom speaks) Euangelium Christi, fit euangelium ho∣minis, aut quod peius est, d••aboli.

Table Gospellers are full of text: It is ordinary to dis∣cusse diuinitie problemes euen at ordinaries; a custome very common, but by the censure of our Church, no way commendable. For the 37. s 1.1457 Iniunction forbids all men to reason of diuine scripture rashly; and the greatest part of Archbishop Cranmers preface before the Church Bi∣ble, is spent against idle brabling and brawling in mat∣ters of Theology. And a t 1.1458 graue Diuine, much esteemed in our daies, held it better for venturous discoursers of predestination, and sinne against the holy Ghost, that they had neither tongues in their heads, nor hearts in their breasts, then that they should continue in this irre∣uerend vsage.

u 1.1459 Manlius reports, how two meeting at a tauerne, con∣tended much to little purpose about their faith. One said he was of Doctor Martins religion; and the other sware he was of Doctor Luthers opinion; whereas Martin, and Luther, were but one. So many men moue many doubts in many matters, hauing neither will to heare, nor skill to conceiue the state of a controuersie, and then, as x 1.1460 Augu∣stine said of Petilian the Donatist: Multa dicendo nihil di∣cunt: aut potius, nihil dicendo multa dicunt.

The word of Christ must dwell in vs plenteously, but in all wiidome, we must heare it in all wisdome, reade it in all wisdome, meditate on it in all wisdome, speake of it in all wisdome, preach it in all wisdome; not only in some, but in all wisdome; for all is little enough, considering the Lord will not hold him guiltlesse, who taketh his name in vaine.

Teaching and exhorting] This clause may be referred either to that which went before, or to that which fol∣lowes after: to that which went before; Let the word of Christ dwell in you so plenteously with all wisdome, y 1.1461 that yee may both instruct and exhort your selues vnto euery good worke; for doctrine and exhortation are two prin∣cipall vses of the Scripture: 2. Tim. 3.16. For doctrine, the z 1.1462 law shewes euery man in his vocation, what actions are acceptable to God; and the Gospell teacheth how they be acceptable; namely, by faith in Christ. Let the word of Christ therefore dwell in you so plenteously with all wis∣dome, that it may be a lanterne to your feet, and a light to your paths; a direction how to serue God in holinesse and righteousnesse all the daies of your life.

For exhortation; the word must so dwell in vs, as that wee may stirre vp one another to godlinesse: Esay 2.3. Heb. 3.13. a 1.1463 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; est in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; so to put it, and print it in our mind, that it may not onely be profitable to our selues, but vsefull also to other; b 1.1464 in publike, which is the Pastors office; in priuate, which is euery Christians duty.

This also may be referred vnto the words following, as according to c 1.1465 most expositors our Church here; Teach and exhort your owne selues in Psalmes, &c. where Saint Paul describes the Christians musicke, both for

• the matter; Psalmes, hymnes, spirituall songs.
• the maner; sing with grace in your hearts to the Lord.

Psalmes and hymnes] Some distinguish these by their obiect, affirming that hymnes are laudatory: d 1.1466 for the glorious Angels in heauen sing not Psalmes, but hymnes: e 1.1467 Hominum est psallere, Deum hymnis efferre angelorum. Spirituall odes are peculiar songs accuratelie framed by the Church, according to her seuerall exigence: Psalmes are of sundry matters and arguments, exhorta∣tory, consolatory, precatory, deprecatory. But I follow that other distinction of f 1.1468 Hierom and Luther, vnderstan∣ding by the first, the Dauidicall Psalmes; by the second, the songs of Moses, Debora, Zacharias, Mary, Simeon, mentioned in the Bible; by the third, godly hymnes in∣uented by the Christians of that age, called spirituall,

• respectu termini à quo, as proceeding from Gods spi∣rit.
• respectu terminiad quem, as edifying our spirit: contai∣ning spirituall matter and melody for the comfort of our soule, not any carnall or wanton dittie, to nourish the lust of our flesh. And therefore the Papisticall hymnes in an vnknowue language are not spirituall, respectus termini ad quem; in that they neither instruct, nor exhort; much lesse ribald ballads, instructing in vanity, exhorting to villany.

g 1.1469 Luther, h 1.1470 Zanchius, i 1.1471 Marlorat construe this of sing∣ing in the Church, as well as in priuate: for Gods holy people haue vsed in k 1.1472 all ages, euen frō the primitiue time, vntill this day, to sing in the publike congregation the Psalmes of Dauid; hymnes of Zacharias, Simeon, Mary; spirituall songs, composed by deuout Doctors, according to the seuerall occasions of the Church; and therefore Come holy Ghost, sung at the consecration of our Bishops:

Te Deum of Saint Ambrose, the Creed of Athanasius, vsed in our Liturgy, are warranted both by Gods precept, and his peoples practise.

• With grace] I finde three con∣structions of this one clause:
  • for grace.
  • by grace.
  • with grace.

Sing to the Lord for grace receiued: as Paul Ephes. 5. Speake to your selues in psalmes and hymnes, and spiritu∣all songs, making melody to the Lord, giuing thanks al∣way for all things. And in the next verse following here; What soeuer yee doe in word or deed, doe all in the name of the Lord Iesu, giuing thanks to God the Father by him. Euery good and perfect gift is from aboue, comming downe from the father of lights. Ipsum l 1.1473 minus munus est: the least gift is a grace; the meanes to get and preserue grace, proceeds altogether from grace: for if God withdraw his mercy, we presently fall. As a staffe, which if a man take and set vpright vpon the ground, so long as he holds it with his hand, it stands vpright; but so soone as he with∣drawes his helpe, though he neuer push it downe, it will fall o•• it selfe. Ascendat ergo gratia, vt descendat gratia: Let our thanks ascend vp vnto God, that his grace may descend downe to vs.

m 1.1474 By grace] Man is not onely the Temple of God, as Paul speakes; but as Clemens Alexandrinus, the timbrell of God. Now the timbrell cannot found, except it be touched. It is then the n 1.1475 spirit of God that makes our pipes to goe. God, saith o 1.1476 Athenagoras, is the bellowes, and we the organs. A man may sing to the diuell, to the world, to the flesh without this grace; but he cannot sing to the Lord, but by the Lord. Our musicke may bee songs, but not spirituall songs, except they bee guided by the spirit. This should teach vs in our Psalmes and hymnes to praise God for his grace when wee feele it, and often to pray to God for it, when wee feele it not.

With grace] p 1.1477 That is, with a gratious dexteritie, with

delight and profit, both vnto our selues and other. Vnto our selues: for as it is a ioy to the iust to doe iustice, Pro∣uerbs 21.15. so a grace to the godly to bee ioyfull in the Lord: to serue the Lord with gladnesse, and to come be∣fore his presence with a song: to sing the Psalmes of Da∣uid with the spirit of Dauid: the song of Mary with the spirit of Mary; Te Deum of S. Ambrose with the spirit of S. Ambrose.

Againe, with grace to other: Ephes. 4.29. Let no cor∣rupt communication proceed out of your mouth, but that which may minister grace, q 1.1478 that is, instruction and con∣solation to the hearer, vttered in such manner and me∣thod, that it may bee well accepted euen of the most vn∣toward. We must not sing our own crochets out of tune, without rule, witlesse and senselesse songs; All that we sing, all that we say, must be gracefull:

Et prodesse volunt, & delectare poetae.

And if Poets, how much more Prophets? Hee that doth preach and pray without a grace, doth the worke of the Lord negligently, though he preach euery day, and pray euery houre.

In your hearts] As our mouth must shew foorth his praise, so our soule must magnifie the Lord, and our spirit must reioyce in God our Sauiour. It is not enough that we come neere to God with our lips, in chanting hymnes and psalmes, except we make melodie to the Lord with the best member that wee haue. r 1.1479 Plus valet consonantia voluntatum quàm vocum. How wee neglect this precept in singing, when our hearts are on our haruest, and our mindes on our meate, I neede not say; your domesticall Chaplane doth daily tell you.

To the Lord] f 1.1480 That as of him, and through him, and for him are all things, so vnto him may be glorie for euer∣more.

Whatsoeuer yee doe in word or deede] A generall rule ex∣tended to all men, and all actions in all places at al times, vno cumulo cuncta complectitur, as Luther vpon the place.

Doe all] Not say yee, but doe. t 1.1481 Celsus and Antiphon writing against the truth, intituled their treatise, the book of truth: and the Papists vnder the name of the Church, ouerthrow the Church, * 1.1482 Ecclesiae nomi••ee armamini, & contra ecclesiam dimicatis; Anabaptists are most carnall, and yet they boast of the spirit. Vnconscionable men in our time, seeme to be all for conscience: Iustice and Con∣science are the greatest martyrs in the world. For a great man in doing mischiefe pretends iustice, and a meane man alway conscience: so that as it is in the Prouerb, u 1.1483 In nomine domini incipit omne malum. So soone as the mali∣cious man had sowen his tares, he went his way. See the Gospell for this day.

In the name of the Lord Iesu] Not in our owne name, for there is no good in vs: of our selues we cannot think so much as a good thought, much lesse speake a good word, or doe a good deede: nor in x 1.1484 Angels name, nor in any Saints name, for that is to mingle the blood of Tho∣mas with Christs blood, as y 1.1485 Pilate did the blood of the Galileans with their owne sacrifice. Christ is our only Sa∣uiour, and redeemer, our only mediatour and aduocate. This (saith the z 1.1486 Wiseman) is the summe of all, that he is all; yea a 1.1487 all in all; and therefore good reason all should bee said, all should bee done in his name: that is, as our Church in the Collect, begun, continued and ended in him: he is Alpha, therefore we must begin euery worke, b 1.1488 by calling vpon his name, and squaring it according to his word: he is Omega, therefore all must be referred vnto him, and end in him: 1. Cor. 10.31.

To God the Father] c 1.1489 Because God, and because a fa∣ther: God for his greatnesse, Father for his goodnesse.

By him] Otherwise, our spirituall sacrifices are not ac∣ceptable to God: 1. Pet. 2.5.

The Gospel. MATTH. 13.24.

The kingdome of heauen is like vnto a man which sowed good seed in his field, &c.

THis parable being explained by Christ, vers. 37. needs not any further exposition, but our good disposition only to practice that hee taught; it requires application rather then explication.

• For application then vnder∣stand, that it makes against 4. principal enemies of y^e Church:
  • Carnall Gospellers.
  • Brownists.
  • Papists.
  • Atheists.

Against carnall Gospellers, in that they neither watch ouer the Church, nor pray for the Church as they should. Satan is here called our enemie, both ab affectu, and effectu: for his malice, d 1.1490 going about daily like a roring lion, see∣king whom he may deuoure. For his successe, ouercom∣ming many; for this cause called a man in 28. verse, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; e 1.1491 as Scipio was called Africane, for that hee con∣quered Africa: or as f 1.1492 other obserue, there is such affini∣tie betweene Satan and the wicked, as that mutually they be called one by anothers name. The wicked man is cal∣led a diuell: g 1.1493 Haue not I chosen you twelue, and one of you is a diuell? and the diuell is here termed a wicked man.

This enuious aduersarie soweth alway tares among the wheate; where God hath his Church, he hath his chapell. The diuell hath not any ground of his owne, but he soweth in Gods field, vpon Gods seede; and so the corruption of the good is the generation of the bad; he∣resie being nothing els but an ouersowing. h 1.1494 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an after teaching, or another teaching.

Almightie God hath i 1.1495 foure principall fields:

• Heauen.
• Paradise.
• The Church.
• Mans heart.

In heauen Lucifer ouersowed pride, by which himself and his angels fell: in Paradise Satan ouersowed disobe∣dience, by which he deceiued Adam and Eue: k 1.1496 God said, in the day that thou eatest of the tree of knowledge, thou shalt die the death: l 1.1497 Eua being corrupted by the Serpent, said, lest ye die; Satan himselfe, ye shall not die: so Gods good seede, moriemini, was turned first to ne moriamini, then vn∣to non moriemini: m 1.1498 Deus affirmat, mulier dubitat, diabolus negat.

In the Church (as it is here shewed) he doth ouersow schismes and heresies, in such sort that tares ouertop the wheate, at least they be so mingled together, as that the one cannot bee rooted vp without hurt to the o∣ther.

In mans heart (which is Gods especiall enclosure) when the good seede is sowen, Satan enters, and ende∣uours to n 1.1499 catch it away, planting in stead thereof vn∣lawfull lust, pride of life, couetous desires. He doth la∣bour to blast our good workes, o 1.1500 either in the act, or els in the end: and all this is done, saith the text, while men sleepe. The which I finde construed of p 1.1501 Priests especially, called in holy Bible, the q 1.1502 Watchmen of Israel: but not onely, for the Prince being a pastor of his people, must watch also the flocke; yea the shepheards, ouerseeing the Seers, and watching the watchmen that they doe not sleepe.

This also concernes the people: for euery master hath charge of his house, euery man of his soule. The r 1.1503 master doth sleepe when he doth not gouerne well his familie; s 1.1504 euery man doth sleepe, when hee neglects Gods seede sowen in his heart. That therefore which our Sauiour said vnto his Disciples, he said vnto all, t 1.1505 Watch: and so the u 1.1506 Church expounds it of all idle persons, insinuating, that it is the best time for the diuell to worke his feate, when men are negligent in their calling.

It is not Gods fault then that tares are mingled among wheate, for he sowed none but good seede: x 1.1507 All that he

made was good▪ yea very good. Neither can we iustly con∣demne the diuell, for he doth but his part, being a y 1.1508 mur∣derer from the beginning; z 1.1509 all the blame belongs vnto our selues, in that we sleepe, when we should watch.

Here the Gospell and Epistle parallel: If the word of God dwell in vs plenteously with all wisedome, then Sa∣ta•• cannot sow tares in our soule. If Ministers, Magi∣strates and M••sters, as Gods elect, put on tender mercie, kindnes, humblenes of minde, loue toward their charge, their compassionate bowels assuredly will pitie the dan∣gerou••, ••state of such as are tares vnder their gouern∣ment, endeuouring to make them wheate against the great haruest. For the seruants here teach vs by their ex∣ample to bee a 1.1510 solicitous for the good of the corne, to come to Christ, and to pray that b 1.1511 faithfull labourers may be sent into Gods haruest.

Paul was grieued because some cockle grew in c 1.1512 Phi∣lippi: d 1.1513 Dauid was grieued because the Heathen had broken into Gods inheritance: Christ was grieued be∣cause Gods house was made a e 1.1514 denne of theeues; and so Christians in our time should bee grieued, because Satan hath sowed such offences and scandals among the profes∣sors of the Gospell.

Secondly, this parable makes against the Brownists in their

• criticall doctrine.
• hypocriticall cōuersatiō.

It condemnes their doctrine; for there was, is, and euer shall be darnell in Gods field, tares among wheate, bad among good, in the visible Church. I confesse, the Church militant may be called the f 1.1515 suburbs of heauen; our Sa∣uiour here termes it the kingdome of heauen, because the King of heauen doth heauenly gouerne it with his holie word, and blessed Spirit: but it is not heauen in heauen; it is but heauen on earth: and therefore in this heauen are many fire-brands of hell; the children of the g 1.1516 wic∣ked, whose h 1.1517 end is damnation, and vtter confusion in vnquenchable fire.

Wee may not therefore leaue Gods flower, because

there is some chaffe; neither breake Gods net, because there are some baggage fish; neither depart out of his house, because there be some vessels of wrath; neither runne out of his field, because there growes some cockle: but, as i 1.1518 Augustine determined against the Donatists accurately: Non propter malos boni deserendi, sed propter bonos mali tolerandi: We must not forsake the good for the bad, but rather tolerate the bad for the good. Al∣mightie God would haue spared a whole citie for tenne k 1.1519 good mens sake; let vs not then condemne a whole Church for tenne wicked mens companie.

l 1.1520 Ecclesiam tenco ••lenam tritico & palea, em••ndo, quos possum, tolero quos emendare non possum; fugio paleam, ne hoc sim; non aream, ne nihil sim: In m 1.1521 Gods house there are not onely vessels of gold, and vessels of siluer, but also of wood and of earth, and some to honour, and some to dis∣honour. n 1.1522 It is our dutie to striue that we may be golden vessels, and as for earthen, we must leaue them to God, in whose hand is a rod of iron, to o 1.1523 breake them in peeces like a potters vessell.

I will say to the Brownist as p 1.1524 Augustine to the Do∣natist: Accusa quantis viribus potes; si innocentes fuerint, nihil eis tanquam frumentis oberit ventositas tua; si nocen∣tes, non debent propter zizania frumenta deseri: accusa quantum potes; vinco, si non probas; vinco, si probas; si non probas, vinco, iudice te ipso; sin probas, teste Cypriano, qui docuit horreum non esse deserendum ob paleas. Hee might haue said, teste Christo, commanding here, Let both grow together vntill the haruest. Wee may not q 1.1525 iudge be∣fore the time, calling (out of our immoderate zeale) for fire from heauen to consume the tares, but expect hell fire to burne them vp; and that for two reasons espe∣cially, that the bad may be conuerted, and the good ex∣ercised.

r 1.1526 Omnis malus aut ideo vinit, vt corrigatur; aut ideo, vt per illum bonus exerceatur: s 1.1527 He that is now cockle, may proue by Gods especiall grace corne: weed not the field

therefore presently, lest while ye gather the tares, ye plucke vp also the wheat.

Saint Peter was an apostate, S. Matthew a Publican, Zacheus an oppressor, Paul a Saul, Iustin Martyr was a Gentile, Saint Augustine a Manichee, Martin Luther a Monke, Tremellius a Iew, Leo Africanus a Mahumetan: if all cockle had then been rooted vp at the first, Gods field would haue wanted much good wheat, the Church ma∣nie good men, yea t 1.1528 all men; for Adam in Paradise was a tare, when he disobeied. Here the Gospell and Epistle meet againe. For if we may not root vp the tares, it is ve∣ry requisite that we put on tender mercy, kindnesse, humble∣nesse of mind, meeknesse, long sufferance, forbearing one ano∣ther, and forgiuing one another, &c.

Againe, the cockle must grow for the cornes exercise: u 1.1529 There must be heresies among you, that they which are approued among you might be knowne. If Arius had not bin borne, y 1.1530 qui posuit cum Trinitate personarum Tri∣nitatem substantiarum: and Sabellius on the contrary, qui posuit vnitatem personae cum vnitate essentiae: the questions about the blessed Trinitie would neuer haue been deter∣mined so sufficiently by those great lights of the Church, Athanasins, Augustine, Hilary, &c.

If superstition had not a long time growne in Gods field among th•• wheat, principles of the true religion, especially the point of iustification by faith onely, would neuer haue been so well vnderstood.

If Anabaptists and Brownists had not contended a∣gainst the Church, it would haue gone worse with the Church; as z 1.1531 Augustine said of Rome: Maegis nocuit Ro∣manis Carthago tam cito euersa, quàm priùs nocuerat tàm diù aduersa. The counsell is good;a 1.1532 Sic viue tanquam ini∣mici semper te videant: for the Church, as Christ, must suf∣fer and ouercome, in medio inimicorum, in the midst a∣mong all her enemies: Psal. 110.2.

Secondly, this makes against the Brownists in their hy∣pocriticall conuersation. It is said here, that so soone a•• the

malitious man had sowne tares among the wheat, hee went his way. b 1.1533 Not that he departs from hypocrits and here∣tikes, but he putteth on another face: when hee doth a worke of darknesse, he transformes himselfe into an c 1.1534 An∣gell of light. He is no more blacke, nor browne, but a white diuell, saith d 1.1535 Luther. And therefore when it is ob∣iected against the conformable Clergy, that heretikes and schismatikes are graue men, and good men: our an∣swer may be; that the diuell is now gone: e 1.1536 rauening wolues are in sheeps clothing. Tares are so like good corne, that they cannot be discerned vntill the blade spring vp and bring forth fruit. Fitches haue many fetches: hypo∣crites are like Goodwin sands, in dubio pelagi terrae{que}, nei∣ther of both, and either of both, as occasion shall serue: f 1.1537 Gentilem agunt vitam sub nomine Christianô: They play the Turkes vnder the names of Christians, oues visu, vul∣pes astu: there is no more diuell appearing, but all is now the spirit of God, and secret reuelations euen from heauen.

Thirdly, this parable makes against the Pa∣pists, in the question of

• their religions antiquity.
• putting to death of heretikes.
• Purgatory.

We protest, and that vnfeinedly, that no Church ought further to depart from the Church of Rome, then she is departed from her selfe in her florishing estate. Shew then, say the g 1.1538 Papists, in what age the tares were sowen among the wheat: When and where purgatory, praier for the dead, indulgences, auricular confession, and other new tricks of Popery crept into the Church. Answere is made for vs here by Christ; While men slept, the malitious enemy sowed tares among the wheat. And it was not discerned vntill the blade was sprung vp, and had brought forth fruit.

When I see the finger of the diall remooued from one to two, shall I be so mad as to thinke it standeth still where it was, because I could not perceiue the stirring of it? In the h 1.1539 forehead of the whore of Babylon, is written

a mystery: so Paul i 1.1540 calles the working of Antichrist, a my∣stery of iniquity; because the man of sinne doth couertly and cunningly wind his abominations into the Church of Christ.

Polititians obserue, that corruptions are bred in ciuill bodies, as diseases in naturall bodies: at the first they be not discerned easily, but in their growth: insensibly they proceed often, till it come to passe, which k 1.1541 Li••e said of the Roman State; Nec vitia nostra, nec remedia ferre possu∣mus; We can neither indure the malady, nor the medicin. l 1.1542 Was it so in the Empire of Rome, and might it not be so in the Church of Rome?

The m 1.1543 Rhemists acknowledge many barbarismes and incongruities in the vulgar Latine text. Cardinall Caie∣tan, Sanctes Pagninus, Franciscus Forerius, Hieronymus Oleastrius, n 1.1544 Sixtus Senensis, all learned Papists, ingenu∣ously confesse, that beside solecismes in the vulgar tran∣slation of Rome, there are many grosse faults, additions, transpositions, omissions. o 1.1545 Isidorus Clauius a Spanish Monke, professed that he found in it 8000. errors. It is plaine they were so manifest, and so manifold, as that the Councell of p 1.1546 Trent; and after it, Pope Sixtus Qu••ntus, a••d Clement 8. took order for the correcting of it. I would know then of a Papist, how this cockle was sowen among Gods seed? in what yeere this & that absurdity first crept into their text? as Luke 15.8. domum e••ertit, for domum euerrit: and Exod. 34 29. Moses in stead of a bright coun∣tenance, is said to haue cornutam faciem, a face of horne, whereupon the common painters among the Papists, vsu∣ally paint Moses with two hornes, as a cuckold, to the great scandall of Christian religion, as q 1.1547 Augustinus Steuchus, and r 1.1548 Sixtus Senensis obserue.

The whole Rhemish Colledge cannot tell in what age confusus est, in stead of confessus est, entred in Marke 8.38. Pope Sixtus Quintus hath sundry coniectures, in the pre∣face prefixed to his Bible, vel ••x ••niuriâ temporum, vel ex librariorum in••uriá, vel ex impressorum imperitiâ, vel ex te∣merè

emendantium licentiâ, vel ex recenti••rum interpretum audaciâ; vel ex haere••icorum scholijs ad marginem. If the Pope cannot tell in whose head and hands is all the Churches treasure, both for wit and wealth; it is enough for the disciple to be as his Master is, and the seruant as his Lord.

The late Pope Clement 8. corrected the corrections of his predecessor Sixtus Quintus, setting forth another Bi∣ble, which one called vnhappily, The new Transgression. In these reformed editions of Rome, there is such s 1.1549 diffe∣rence, that we may say with the t 1.1550 Prophet; Egyptians are set against Egyptians, and the u 1.1551 destroier against the de∣stroier, one against another, and all against the truth.

In the x 1.1552 Roman M••ssals and Breuiaries, there were so many damnable blasphemies, and superstitious errors, that the late Popes euen for shame reformed them; and yet they cannot tell in what yeere these corruptions first grew: and therefore what need wee tell them at what time this and that popish nouelty was first sowen? Is it not enough that we now discerne the tares among the wheat? and prooue to the proudest of their side, that there was no such darnell in Gods field for the space of y 1.1553 six hundred yeeres after Christ? I say, no such stinking weeds, as the single communion of the Priest, halfe commu∣nion of the people, worshipping of the bread, creeping to the Crosse, supremacie of the Pope, which are the most essentiall points of all the Romish religion.

Secondly, this parable makes against the z 1.1554 Papists in the question of putting heretikes to death. I confesse the words, sinite vtra{que} simul cresc••re; teach not the Magi∣strates duty, but rather shew Gods bounty towards here∣tikes. It is the a 1.1555 Princes office to banish, imprison, mulct, and by all meanes possible, to suppresse them, and in no sort to suffer them, as being so p••stilent as the plague. For as the plague doth instantly strike the heart, and by poi∣soning one infects many, b 1.1556 ••ic haeresis cor ipsum animae petit, & cùm vnum in••erficit, centum alios inficit: Heresie strikes

at faith, and so takes away the life of the Christian; for the iust doth liue by faith, and then it fretteth as a c 1.1557 canker or gangren, corrupting all other members of Christs my∣sticall body: we may cry mors in illà; as the children of the Prophets d 1.1558 mors in ••llâ: such cockle then ought to be cropt and topt, but not vtterly rooted vp and burnt vntill the great haruest. A murtherer and a traitor indued with faith and repentance, may passe from the crosse to the crowne; as the blessed theefe in the Gospell was instantly translated from his paine to Paradise: but an heretike dy∣ing in his heresie, cannot be saued. He therefore that puts an heretike to death, is a double murtherer, as e 1.1559 Luther thinks, in destroying his body with death temporall, in slaying his soule with death eternall. Excommunication, exile, losse of goods, imprisonment, depriuation, haue bin reputed euermore fit punishments for heretikes: but fire and fagot is not Gods law, but canon shot, f 1.1560 enacted first by Pope Lucius 3. An. 1184. and confirmed afterward by Innocentius 3. and Gregory 9. as it appeares in the De∣cretals: and it was executed against the Waldenses, and in latter times against the Protestants especially, marty∣ring the g 1.1561 dead with the liuing, the wife with the hus∣band, the new borne, yea h 1.1562 not borne infant with the mother, (whom they should haue cherished by all lawes, and christened by their owne lawes) and that not for the denying of any article of the Creed, but one∣ly for not beleeuing Transubstantiation, and other new quirkes of the Schoole, which the most iudicious a∣mong them, as yet cannot explicate: for as one wit∣tilie,

Corpore de Christi lis est, de s••nguine lis est, de{que} modo lis est, non habitura modum.

i 1.1563 Scotus, k 1.1564 Cameracensis, and l 1.1565 other Papists of great note, confesse plainly, that transubstantiation cannot be inforced by the Gospell, nor by any testimonies of the ancient Church. And m 1.1566 Bell••rmin, Romes oracle, doth ac∣knowledge, that it may well be doubted whether there

be any place of scripture cleerly to proue transubstantia∣tion, otherwise then that the Church hath declared it so to be, because many learned and acute men hold the con∣trary. What hellish crueltie then was it in the Bonners of Queene Mary, to make bon••fires of sillie women, for not vnderstanding this their ineffable mystery, wherein are nine miracles at the least, as n 1.1567 Ioannes de Combis af∣firmes? If these gunpowder Priests, and fagot Diuines are Saints, I wonder who are Scythians: if these be Catholikes, who are Canibals?

In this question, as in all other, I submit my selfe to the iudgement of our Church, and practise of our Country. Which, as o 1.1568 Diuines and p 1.1569 Statesmen auow, neuer put any to death meerly for the cause of religion. I conclude with the glosse of q 1.1570 Luther; Hoc verbum, Sinite, non est confirma∣tionis, aut approbationis haereticorum, sed consolationis & exhortationis nostri ad patientiam: r 1.1571 Apertè saeuit perse∣cutor paganus, vt leo; haereticus insidiatur, vt draco; ille cogit negare Christum, iste docet: aduersus illum opus patien∣tia, ad••ersus hunc opus vigilantia. Consulas Augustinum, epist. 48.50.61.127.158.159.160. Diligite homines, interfi∣cite errores, sine superbiâ de veritate praesumite, sine saeuitiâ pro veritate certate. Contra literas Petilian. lib. 1. cap. 29.

Thirdly, this makes against Popish Purgatory, prouing it to be superfluous and idle: for whatsoeuer 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 sort of persons, is that s 1.1572 which neither God made, nor Christ mentioned, nor the Apostles be∣lieued, nor the Primitiue Church imbraced. It is an hea∣thenish fantasie founded by the Poets, & not by the Pro∣phets, by t 1.1573 Plato and u 1.1574 Virgil, not by Peter and Paul, and that vpon so tickle ground, that the most learned Papists can neither tell vs where it is, nor what it is.

x 1.1575 Bellarmine reports eight sundry different opinions about the place, confessing honestly, that the Church as yet hath not defined, vbi si•• purgatorium; it is in so many

places, as that it can be in no place, quod vbi{que}, n••llibi. Sir y 1.1576 Thomas More said, that in all purgatorie there is no water, and that hee would proue by the words of Zach. 9.11. I haue loosed thy prisoners out of the pit wherein is no water. On the contrarie, z 1.1577 Roffensis affirmed, that there is great store of water, and this he proued by Dauid, Psalme 66.11. Wee went thorow fire and water. a 1.1578 Albertus and Roffe••sis are of opinion, that purgatories executioners are good Angels. Other, as b 1.1579 Dio••y••ius Carthusianus, and Sir Thomas More make no doubt, but that they be di∣uels. Cardinall Bell••ermine is of both sides, and no side, concluding this point; c 1.1580 Maneat hoc inter se••reta, qu•• suò tempore nobis aperientur. Happily this vncertaintie is a great certaintie to the Pope, being Lord of Purgatorie; for hee can d 1.1581 when he please make ga••le-deli••••rie, an•• auoid all the soules in Purgatorie, being ••is peculiar; the Pope may * 1.1582 command Gods Angels to fetch away from thence whom he list: and therefore this imaginarie fi••e may make his kitchin smoke, but it is altogether need∣lesse for the people; because Christ (saith e 1.1583 Paul) hath purged our sinnes: all our sinnes, saith S. f 1.1584 Iohn: as g 1.1585 Au∣gustine sweetly, Gods pitié is mans purgatorie.

Lastly, this makes against Atheists, imagining that ei∣ther eternall iudgement shall haue an end; or else that the world shall haue no end: our Sauiour confutes both in his exposition of this parable: vers. 39. The haruest is the end of the world, and the reapers be the Angels, who shall gather the tares, &c. but the wheate shall be gathered into Gods barne.

The glorious Angels at the great haruest, shall first ga∣ther the tares, h 1.1586 separating them from the wheate, which is poena damn••, priuation of God, and all that is good; Angels, Saints, friends; and then they shall binde them in sheaues to be burnt, which is poena sensus, a possession of hell and all that is euill; i 1.1587 they shall not be bound all in one, but in many fagots; an adulterer with an adulteresse shall make one fagot, a drunkard with a drunkard ano∣ther

fagot, a traitor with a traitor another fagot: as there be seuerall sinnes, so seuerall sheaues; all shall not be pu∣nished in the same degree, though in the same fire: all shall be burnt, yet none consumed. In that vnquench∣able flame, k 1.1588 poenae gehennales torquent, non extorquent: puniunt, non finiunt corpora: l 1.1589 mors sine morte, finis sine fine, defectus sine defectu.

Dauid said of his enemies in the 55. Psalme; Let them goe downe quicke into hell: in another sense wee may wish so much vnto our best friends, euen our own selues, (as m 1.1590 one fitly) let vs often goe to hell while we liue, that we come not thither when we be dead; let vs euery day descend into hell by meditation, that in the last day wee may not descend by condemnation.

Gather the wheate into my barne] In Gods field tares are among wheate, but in Gods barne no tare, no care shall molest vs: in the kingdome of grace bad are ming∣led with the good, but in the ki••gdome of glorie there shall bee none but good, enioying nothing but good, good Angels, good Saints; aboue all, our good God, in whose n 1.1591 light we shall see such light, o 1.1592 as the eye of man hath not seene, neither eare hath heard, neither heart sufficiently can conceiue, &c.

The Epistle. 1. COR. 9.24.

Perceiue ye not, how that they which runne in a course•• runne all, but one receiueth the reward?

THere are p 1.1593 two waies of teaching; one by precept, and another by paterne. S. Paul vseth here both: a precept, so runne that ye may obtaine: a paterne, I there∣fore so runne, &c.

• The precept is pressed by two similitudes:
  • 1. Frō runners▪ in the 24 verse.
  • 2. From wrastlers, in the 25.

The summe of both is: q 1.1594 if such as runne for a wager,

and cōtend for a corruptible crowne, suffer great pains, and abstaine from many pleasures to winne the gole; what should wee doe, what should wee not doe to gaine the crowne of glorie, proposed and promised onely to such as runne, trauell and endeuour for it? So runne there∣fore that ye may obtaine.

• In which exhortation 4. points are regardable: the
  • Men, ye.
  • Matter, runne.
  • Manner, so runne.
  • Marke, that ye may obtaine.

Runne ye] That is, all yee; for that is taken as granted here; Perceiue ye not? All men are viatores in this valley of teares, before they can be comprehensores, ascended vp to heauen, and resting on Gods holy hill, the blessed Vir∣gin not excepted, the most blessed of all the sonnes of men, Christ Iesus himselfe not exempted, he first r 1.1595 suffe∣red, and after entred into glorie; first he did runne, then obtaine. God hath three houses, Heauen for ioy, Hell for paine, Earth for labour: Man is borne to trauell, as the sparkes flie vpward: Iob 5.7.

The matter then in the next place to be considered, is, that we must runne, Runne ye.

• Wherein obserue s 1.1596 2. things especially:
  • 1. The labour of our life.
  • 2. The shortnesse of our life.

The labour in that wee must runne, the shortnesse in that it is but a race. t 1.1597 Man that is borne of a woman, is of short continuance, and full of trouble: u 1.1598 Animal aeuibre∣uissimi, solicitudinis infinitae: Mans life is not short and sweete, but sharpe and short. Running is a violent exer∣cise, therefore sharpe; a stage is but a little ground, there∣fore short.

God is good vnto vs in tempering these so fitly, that thinking on the shortnesse of our life wee may bee con∣tent, because full of miseries; and againe, considering the miseries of our life we may be cōforted, because it is but of small continuance, not a long iourney, but a short tye.

• The word originall is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a race of men or horse, whereof I finde in x 1.1599 anti∣quitie three kindes:
  • ...Italicum.
  • ...Olympicum.
  • ...Pythicum.

One of Italy, containing 625. fecte, that is, 125. paces. The second, of Olympus, containing 600. feete, that is, 120. paces. The third, containing 1000. feete, that is, 200 paces. It is probable that Paul writing this vnto the Co∣rinthians, alluded to the Olympiack course which is the shortest, much like the tyes in Kent, some 30. or 40. rods. And as experience shewes daily, some giue ouer at the first setting out, in the very cradle; some perish when they haue runne two or three paces in their youth; other about the midst of their race; most are out of breath be∣fore they can reach the staied paces of threescore yeeres; if any liue till eighty, we repute him exceeding old. Why doe I name rods or paces? our life is as it were a z 1.1600 span long, a very a 1.1601 nothing in respect of eternitie: seeing then our course is small, and reward great, a little paine, but an inestimable price; seeing our b 1.1602 light affliction, which is but for a moment, causeth vnto vs a farre most excellent and an eternall waight of glorie; let vs not faint in our course, but so runne that we may obtaine.

So runne] Noting the manner and the meanes, c 1.1603 a ge∣nerall rule necessarie for the course of our whole life, teaching vs in all we say or doe to foresee the right end, and to vse the meanes for obtaining that end.

Some looke to the right end, but vse not the right meanes, as Carolostadius in Luthers age, who desired the Gospell might florish, but he failed in the meanes; he de∣spised authoritie, neglected humane lawes, and was alto∣gether transported with his owne p••iuate humours of ambition and couetousnesse. And so the Schismatikes in our time, especially those of the separation, embrace the Gospell (as it should seeme) so much as we, but they faile in their Sic, in their so running; for they runne out of the Church, without which none can be safe, none can be sa∣ued

and so the more they runne, the further are they fro•• the prize.

Some vse the right meanes, but not for the right end, as d 1.1604 hypocrites vse to fast and giue to the poore, not for Gods glorie, but for their owne praise. So vainglorious Preachers and people seeke the trueth, but not for the truth, & e 1.1605 dum quaerunt eam, non quaerunt ipsam.

Some neither vse the right meanes, nor aime at the right end, as Atheists, who preferre their fiue senses be∣fore the foure Euangelists, and panem nostrum in the Pa∣ter noster, before sanctificetur nomen tuum.

Some look to the right end, and vse the right meanes, as the holie Prophets and Apostles, all their preaching tended to the glorie of God, and they runne the right way, to propagat•• that his glorie: So runne therefore that ••e may obtaine.

• Now y^t we may run well, 2. things are re∣quired especially: a
  • due preparatiō before the race.
  • right disposition in the race.

He that vndertakes to runne a tye, will first, if he be wise, f 1.1606 diet himselfe, and not spend his time in drunken∣nes••e and gluttonie; the text saith, he will abstaine from all things, euen those meates and pleasures which hee doth most affect, only to make his bodie swift and fit for the race. So if we will happily runne our course in Gods way, we must not walke in surfetting and drunkennesse, in chambering and wantonnesse, but as ••aul heere, wee must tame our bodies, and bring them into subiection: Wee must not be filled with g 1.1607 wine, but with the holie Spirit: for fasting and voluntarie chastising of our bodies, as oc∣casion is offered, are not workes h 1.1608 either superfluous or superstitious. A full panch and heauie head is fitter to lie then to goe, to stand still then to runne a swift race. The Gentiles liue to eate, but i 1.1609 Christians eate to liue, and life consists in k 1.1610 health and strength, and both are maintained especially by moderate fare.

Secondly, the runner vseth to strip himself of all about

him, except some white garment to couer his nakednesse: and so we must put off the workes of darknesse, and eue∣ry thing that l 1.1611 presseth downe: wee must cast away the cares of this life, m 1.1612 vsi••g the world as if we vsed it not; hauing wiues and children as if wee had neither wiues nor children, accounting all things losse to winne Christ. We must strippe our selues of all that might hinder vs in our course, leauing nothing on vs but the n 1.1613 long robe of Christs righteousnesse to couer our nakednesse, to o 1.1614 co∣uer our wickednesse, as our Apostle, Rom. 13.14. Put yee on the Lord ••esus Christ, and take no thought for the flesh to fulfill the lusts of it.

And as the runner must haue due preparation before his race; so likewise a right disposition in his course, that he begin well, continue well, and end well.

First, he must be carefull to begin well, to set out in the right and direct passages: otherwise if he runne in wrie waies and by-waies, the more his labour the greater is his losse. Wee must take heed lest meta be p 1.1615 transpos••t••: such as will ob••aine Gods prize, must walke in Gods path, turning neither to the right hand, nor to the left, Deut. 5.32.33. for there is danger in both; and, as q 1.1616 Lu∣ther obserues, often the gr••atest perill is on the right hand. For Schismatikes hurt more vnder a colour of re∣forming and building vp the Church, then heretikes and open tyrants can doe by persecuting and pulling downe the Church. Omnes ••mici omnes inimici (quoth Bernard). On the contrarie, by the Martyrs blood, the Church is not destroyed, but watered: r 1.1617 Ante fuit in ope∣ribus fratrum candida, nunc in martyrum cruore purpurea. Eue••y man must be sure to set foorth aright, in the true profession of the Catholike faith; otherwise when wee runne without Christ, who is the way, s 1.1618 then our wise∣dome is double foolishnesse, our righteousnesse double sinne; when we are best, then are we worst. Againe, we must walke in an honest vocation warranted by Gods word, otherwise we shall not run to, but from the prize.

Secondly, we must continue well; for many runne, but one receiueth the crowne: we must therefore take heede that we doe not slip; or if we slip, that we doe not fall; or if we fall, that we fall not backward but forward, so that wee may with speede rise againe. The most iust t 1.1619 often slip, and sometime fall, but they fall not backward as u 1.1620 Eli, and the x 1.1621 Iewes who tooke Christ, but forward, as y 1.1622 Abraham in the valley of Mambre, and z 1.1623 Ezechiel by the riuer Chebar.

Lastly, wee must end well; Death is our last enemie, which must be destroyed, and therefore we must run well vnto the end, and in the end. As good not to runne at all, as to runne neere the end, and then to lose the prize; to suffer Satan at the last houre to snatch our reward from vs. A runner will bee sure to stretch out his hand at the races end to take the marke; so when death approcheth, a Christian must stretch out the hand of faith apprehen∣ding Christ and his righteousnesse.

Obserue yet a great difference betweene the Christian and other races. In the games of other runners, as it is here said, one onely doth winne the gole; a 1.1624 but in the Christian course many receiue the prize, so many as con∣tinue stedfast vnto the end, though they doe not runne so fast, though they doe not runne from so farre as other. So Christ shewes in the parable of the vineyard, allotted for the Gospell on this day; Such as came to worke at the eleuenth houre had a peny, so well as they that came into the vineyard at the third houre.

Secondly, in other races one hinders another; b 1.1625 but in our iourney to heauen one helpes another. The moe the merier, the greater companie the better encouragement, euery good man being a spurre to his neighbour. As when Peter and Iohn ranne to Christs sepulchre, Iohn o∣uerrunne c 1.1626 Peter vnto the graue, Peter outwent Iohn into the graue.

Thirdly, runners and wrastlers contend for a crowne that shall perish, but we runne to obtaine an euerlasting

crowne. They run for a little prize, for a little praise; but wee striue for no lesse then a kingdome that is at stake, that is the marke, which being d 1.1627 infinitly aboue the value of all mens works, it cannot be deserued by merit, but onely giuen by grace. To propound a garland for the runner, and a crowne for the wrestler, proceeds altoge∣ther from Gods owne meere mercy: to run, and not to fall, to fall, and not finally to be cast downe, comes also from his especiall grace. So that it is e 1.1628 neither in him that willeth, nor in him that runneth, but in God that shewes mercy. Yet we must so runne, that we may obtaine. Wee must worke well in respect of the reward, as also for feare of punishment, due to such as worke not well, albeit not onely, nor chiefly for these considerations, as slaues for feare, or hirelings for reward; but principally out of lo∣uing obedience to God, as becomes children vnto so good a father. Holy conuersation is a signe and seale of our iustification, by which our election is made f 1.1629 sure. g 1.1630 Feramus ergo sidei fructum ab ipsâ pueritiâ, augeamus in adolescentiâ, coloremus in iuuentute, compleamus in se∣••ectute.

I therefore so run] h 1.1631 One said of Erasmus his Enchiri∣dion, that there was more deuotion in the booke, then in the writer. But here Saint Pauls life doth preach so much as his letter; I so run, so fight, I Preachers, as it is well ob∣serued vpon the Gospell for this day, must be not onely i 1.1632 verbarij, but operarij: fo that as Christ said to the k 1.1633 Law∣yer; I say to thee, Goe and doe thou likewise.

Not as one that beateth the aire] l 1.1634 Such as contend in the Church about things vncertaine and vnnecessary beat the aire.

I tame my body] The m 1.1635 Monkes of S. Swithin in Win∣chester, complained to Henry the second, that their Bi∣shop had taken away three of their dishes, and left them but ten: to whom the King answered, that the Bishop should doe well to take away ten, and to leaue them but three; for they were so many as he had in his Court. In

England Monkes so tamed their body, that among vs as yet, Frier and fat are n 1.1636 voces conuertibiles: and the new ba∣stard Monke, though his habit resemble loue, couering a multitude of sinnes; yet himselfe is the pi••••re of en∣uie. No treason in old time without a Priest, no treason in our time without a Iesuit: so that I may say with the o 1.1637 Poet:

In vestimentis non est contritiomentis, Ni mens sit pura, nil confert regula dura.

p 1.1638 Bodily exercise profiteth little; but godlinesse is pro∣fitable to all things. As q 1.1639 to shew the behauiour of a Pro∣phet in the robes of a cauiliere, is louely: so contrariwise, doe the works of a ruffin in the weeds of a Priest, is no better then hypo••risie.

Lest by any meanes] Our Apostle was assured of his sal∣uation, as it is euident Rom. 8. r 1.1640 This then is to be con∣strued of reproofe before men, not of reprobation before God. Or if it be referred to damnation eternall, his s 1.1641 ••••a∣ning is, that we may not presume of the end, without the meanes and waies, by which Almighty God brings vs vnto it. And so we t 1.1642 lambes may tremble, seeing the bel∣wether of the flocke must so labour and subiect his flesh, lest perhaps he misse the marke.

u 1.1643 Christ doth assure that a little faith, euen little as a grain of mustard seed, is strong enough to cast all moun∣taines into the sea, that shall rise vp to diuide betweene God and vs. It is true that the x 1.1644 shield of faith is able to repell all the fierie darts of the wicked: but this our faith is made y 1.1645 fat by good works. And if we will make our cal∣ling and election sure, we must with all diligence z 1.1646 ioine vertue with faith, and with vertue knowledge, and with knowledge temperance, and with temperance patience, and with patience godlinesse, and with godlinesse bro∣therlie kindnesse, and with brotherly kindnesse loue, &c.

The Gospel. MAT. 20.1.

The kingdome of heauen is like vnto a man that is an housholder, &c.

OVr Sauiour was delighted exceedingly with cer∣taine proue••biall speeches; as, a 1.1647 Euery man that ex∣al••eth himselfe, shall be brought lo••; and hee that humbleth himselfe, shall be exalted. b 1.1648 Vnto euery man that hath, it shall be giuen, but from him that hath not, euen that which he hath shall be taken away. Many that are first shall be last, and the last shall be first. The which saying is hard, and (as c 1.1649 Bishop Latymer speakes) it is no meat for mowers and ignorant people. Christ therefore propounds here this parable for d 1.1650 explanation thereof, as it is apparent by the 16. verse of this present Chapter, as also by the last words of the former▪ Many that are first shall be last, and the last shall be first: for the kingdom•• of heauen, &c.

In which, a lecture of meeknesse is read by the great e 1.1651 Doctor of humility; f 1.1652 teaching all such as are forward in religion, not to be proud, because the first may be last; and all such as are called late, not to despaire, because the last may be first.

• In the whole parable, three points are to be noted: our
  • calling.
  • worke.
  • reward.

• In our calling, obserue the
  • Author of our calling; God.
  • diuersitie of our cal∣ling, in respect of
    • time, called a•• houre, 3.6.9.11.
    • place: some cal∣led in y^e mar∣ket, & other elsewhere.

God is termed here paeterfamilias, in respect of his g 1.1653 fa∣therly loue and care, disposing of all things in the Catho∣like Church, with greater prouidence and wisdome, then any discreet housholder can manage the priuate busi∣nesse of his particular family. So that all Atheists and Epi∣cures holding that either there is no God, or that hee cares not for the things on earth, are confuted by this one word, that God is an housholder, a father of his Church.

Went out] Whither can he goe, that is euery where? h 1.1654 Liceat dicere, exijt à se, vt intret in te, imo vt te conuertat in se. God went out from his maiesty, which is vnknowne vnto his mercy, which is manifested in all his works, in gouerning the Church esp••cially, sending labourers into his haruest, and workmen into his vineyard.

If then all laborers in the vineyard are called by God, i 1.1655 such as are busied in vnlawfull professions and occupa∣tions, not allowed by his word, are not seruants of the Lord, but hirelings of Satan.

The second point obseruable in our calling, is the di∣uersity thereof in respect of time and place. God cals in diuers houres of the day; k 1.1656 that is, in diuers ages of the world, and in diuers yeeres of our age. In the time before the law, God called Abel, Enoch, Noah, Abraham, and such like. In the time vnder the law, Moses, Dauid, Esay, together with other Kings and Prophets: in the time af∣ter the law, the blessed Apostles, Martyrs, Confessors. Or as l 1.1657 other, God called some in the first houre, as Adam and the Patriarks vntill Noah: some in the third houre, as all Noahs posterity to Abraham: some in the sixt houre, as all his seruants, who liued betweene Abraham & Mo∣ses: some in the ninth houre, as Moses and the Prophets: some in the eleuenth houre, as Peter and Paul; and all o∣ther who liued since Christs time, which is hora nouissima, the last houre: Iohn 1. epist. 2.18.1. Cor. 10.11. But I thinke with Saint Hierom, that this difference is meant of our age, rather then of the worlds age. For our great

Master calles some to labour in his vineyard at the first houre of the day, that is, in their childhood, as Samuel, Ie∣remy, Iohn the Baptist; each whereof might say with ••he m 1.1658 Psalmographer; O Lord, thou wast mine hope, when I hanged yet vpon my mothers breasts. Thou art my God euen from my mothers wombe. Other he cals in the third houre, that is, in their youth, as Daniel the Prophet, and Iohn the Euangelist; of whom Saint n 1.1659 Hierom, Discipu∣lum minimum Iesus amauit plurimum. Other in the sixt houre, that is, in their middle age, as Peter and Andrew. Other in the eleuenth houre, that is, in their old age, as Gamaliel, and Ioseph of Arimathea; some not onely in the last houre of the day, but euen in the last minute of the houre, as the theefe vpon the Crosse: Luke 23.

Againe, this our calling is diuers in respect of the place: for God calles some from their o 1.1660 ships, and some from their p 1.1661 shops, and some from vnder the q 1.1662 hedges, and some from the market; as it is here, vers. 3. Now this diuers calling at diuers times, and in diuers places

• in∣timates a caueat, for such as are called.
• in∣timates a comfort, for such as are not called.

A caueat for such as are called, that they neither mag∣nifie themselues, nor vilifie other. It proceeds not from our good works, but from Gods good will that wee be called; and he being infinitely rich in mercy, can call the most wicked ruffin, euen though he haue denied Christ with Peter, or sold Christ with Iudas, or crucified Christ with Pilat. r 1.1663 Iudge not therefore, that ye be not iudged: iudge not malitiously, iudge not curiously. The counsell of Gods election is secret: s 1.1664 whom he did predestinate, them also he calleth; and whom he calleth, he iustifieth; and whom he iustifieth, he sanctifieth in his good time: and therefore iudge not before the time.

This also may t 1.1665 comfort such as feele not themselues as yet sufficiently called. Our good Lord calles at all times, in all places: he called Paul in the midst of his fu∣rie, u 1.1666 breathing out th••eatnings and slaughter against the

professors of the faith. He called Cardinall x 1.1667 Vergeriu•• as he was running away: for being suspected in the Court of Rome, to fauor the Gospellers, and purposing to cleere himselfe of that suspition, intended to write a booke a∣gainst them; and for that purpose reading their works, and examining their arguments exactly, was fully resol∣ued that their doctrine was good, and also perswaded his brother, the Bishop of Pola, to receiue the same. He cal∣led Henry 8. Wicklif, Luther, in their discontent. Henry 8. of famous memory, displeased with the Pope for deny∣ing his diuorce, banished all forraine iurisdiction, and immediately made publike profession of the Gospell. y 1.1668 Iohn Wicklif, with other, being thrust out of Cante••bu∣rie Colledge in Oxford, & Monkes placed in their roome by the Popes edict, and Simon Langham Archbishop of Canterburies power, at the last grew so discōtent, that he misliked Pope, Bishop, Monkes and all▪ and afterward it pleased God to shew him the bright beames of his truth, in so much that Wicklif was a wicket, and a doore of en∣trance to many who liued in that time of ignorance.

Martin Luther at the first distasted in all popery but one point onely, to wit, the base prostitution of indulgen∣ces in Germany: but herein receiuing no satisfaction, he grew to be so great a laborer in the Lords, vineyard, that it might haue been written on his tombe:

z 1.1669 Pestis eram viuens, moriens ero mors tua papa. Or as a 1.1670 learned Bèza worthily and wittily: Roma orbem domuit, Romam sibi Papa subegit, Viribus illa suis, fraudibus iste suis. Quanto isto maior Lutherus, maior & illa Istum, illam{que} vnô qui domuit calamô.

Hitherto concerning our calling into the vineyard. The next obseruable point is our working. This vine∣yard, as the b 1.1671 Prophet tels vs, is the Church. Surely the vineyard of the Lord is the house of Israel, and the men of Iudah are his pleasant plant. All men are either loite∣rers in the market of the world, or else laborers in the

vineyard of the Church. Of such as stand in the market

• idle there be foure sorts: some
  • sell their soules.
  • pawne their soules.
  • lose their soules.
  • giue their soules.

Some sell: for as it is said of the Lawyer, that hee hath linguam venalem, a tongue to bee bought and sold; so it may be said of the couetous man, that hee hath animam venalem, a soule to be c 1.1672 sold; so the d 1.1673 voluptuous man doth sell his soule for pleasures, as Esa•• did his birthright for a messe of pottage; so the proud man doth sell his soule for aduancement, ••s Alexander the 6. is said to haue done for his Po••edome. The Lord saith, Thou shalt haue no other Gods but me, neither in h••auen aboue, nor in earth beneath, nor in the water vnder the earth: and yet as the Scripture doth intimate, the proud man makes ho∣nour his god, the couetous man gold his god, the volup∣tuous man his belly his god. The first hath his idoll as it were in the aire; the second his idoll in the earth; and the third his idoll in the water, as e 1.1674 one pithily notes vp∣on the second Commandement.

Secondly, some pawne their soules, albeit they be not so desperate, so giuen ouer to commit sinne with greedi∣nesse, as to sell their soules right out, yet for their profit and pleasure they will be content to pawne their soules vnto the diuell for a time: so Dauid in committing adul∣terie did as it were pawne his soule; Noe when hee was drunke did pawne his soule; Peter in denying Christ did also pawne his soule: but these being all labourers in Gods vineyard redeemed their soules againe, with vn∣fained and hartie repentance. But let vs take heede how we play the merchant venturers in this case: for our soule is our best iewell, of greater value then the whole world, and the diuell is the craftiest vsurer and greatest oppres∣sor that euer was, if he can get neuer so little aduantage, if we keep not day with him, he will be sure at the iudge∣ment day to call for iustice, and to claime his owne, spea∣king

vnto God as the King of Sodome did vnto Abra∣ham; f 1.1675 Da mihi animas, caetera tolle tibi: Giue me the soules which haue been pawned and forfetted vnto me, the rest take to thy selfe.

There is another kinde of pawning of soules, and that is vnto God; for Princes and Prelates, Ministers and Ma∣sters are bound to God as it were in goods and bodie for all such as are vnder them: as the Prophet said vnto King g 1.1676 Ahab; Keepe this man, if he be lost, and want, thy life shall goe for his life. But if thou dost thy best endeuour, though the wicked incorrigible sinner die for his iniquitie, thou shalt h 1.1677 deliuer thy soule, redeeeme thy pawne, and when euening is come, the Lord of the vineyard shall giue thee thy reward.

Thirdly, some lose their soules; as carnall and care∣lesse Gospellers, ignorant negligent people, who though they come to Church either for fashion or feare; yet, a∣las, they seldome or neuer thinke of their poore soule, from whence it came, or whither it shall goe, trifling a∣way the time in the market, neither buying nor selling, nor giuing; but idly gaping and gazing vpon other, a fit pray for the cutpurse, betraying themselues and their soules vnto that old cunnicatcher Satan, who goes about daily, seeking whom he may deceiue, cunningly snatch∣ing and stealing such soules as are vnguarded, vnregar∣ded. O blockish stupiditie! will you keepe your chicken from the kite, your lambe from the wolfe, your fa••ne from the hound, your conies and pigeons from the ver∣mine; and will not you keepe your soule from the diuell, but idly lose it without any chopping or changing in the market?

Fourthly, some giue their soules, as first the malitious and enuious person: for whereas an ambitious man hath a little honour for his soule; a couetous man a little pro∣fit for his soule; a voluptuous man a little pleasure for his soule; the spitefull wretch hath nothing for his soule, but fretting and heart-griefe, like Cain, who said of himselfe,

i 1.1678 Whosoeuer findeth me, shall slay me.

Secondly, such as finally despaire, giue their souls away; for the diuell bestoweth nothing in liew thereof, but hor∣ror and hell of conscience. The k 1.1679 distressed soule may comfort himselfe with the conclusion of this parable: The first shall be last, and the last first. The l 1.1680 last in 〈◊〉〈◊〉 owne iudgement, the first in Gods eye.

Thirdly, such as destroy their bodie, that the diuel may haue their soule, giue themselues away for nothing: in one word, this is the case of all such as stand idle in the market, they serue the diuels turne for nothing: for the wages of sinne (saith m 1.1681 Paul) is death; and death is none of Gods workes, a nothing in nature. Why therefore do you stand idle in the market all the day? goe into the vineyard, saith the Lord, and whatsoeuer is right I will giue you.

Now there be diuers labourers in the vineyard, as there be diuers loiterers in the world; one plants, another wa∣ters, some dig, some dung; the n 1.1682 householder giues vnto one man a shredding hooke, to another a spade, to a third an hatchet: so there be * 1.1683 sundrie vocations and offices in the Church, diuersities of gifts, and diuersities of admini∣strations, and diuersities of operations, 1. Cor. 12. But about the trimming of the materiall vine, there be o 1.1684 three sorts of labourers especial••y: the first to proyne; the se∣cond to lay abroad, and vnderprop it; the third, to digge away the old mould, and to lay new to the root: al which are so necessarie, that if any of them faile, the vine will soone decay.

• No lesse needfull in Christs Church are these three estates:
  • Clergie.
  • Magistracie.
  • Commonaltie.

It belongs to the Priest to cut away supers••uous bran∣ches with the sword of the spirit. The Magistrate must protect, vnderset and hedge in the vine, lest the wilde p 1.1685 bore out of the wood roote it v••, and the wilde beasts of the field deuoure it. The common labourer must dig

and till the ground, that hee may get sustenance for him∣selfe and other. If no Priest, what would become of our spirituall life? if no Prince what would become of our ciuill life? if no common people, what would become of our naturall life? We must al be labourers, and that pain∣full and profitable; painfull, called in this our parable thrice, workmen: Non otiandum in viâ, sed laborand••m in vineâ: There is no roome in y^e vineyard for sluggishnes: q 1.1686 Cursed is he that doth the worke of the Lord negligently.

But because Satan is the most r 1.1687 diligent preacher in the world, and heretikes s 1.1688 compasse sea and land to make proselyts, and to draw disciples after them; it is not e∣nough that labourers in the vineyard be painfull, except they be profitable: for as one said of the schoolemen; A man may magno conatu nihil agere, take great paine to little purpose; toile much, and yet not helpe, but rather hurt the vineyard. The by-word, Euery man for himself, and God for vs all, is wicked, impugning directly the end of euery vocation and honest kind of life. That our paine may be profitable, wee must labour in a lawfull calling lawfully, for the good of the vineyard, and then, as it fol∣loweth in the last point of the parable, wee shall receiue Gods peny for our paine.

When euen was come, the Lord of the vineyard said vnto his steward, Call the labourers and giue them their hire, be∣ginning at the last vntill the first.] Wherein obserue two

• things especially:
  • When? at euening.
  • What? giue thē their hire; the which is not a reward os merit, but of mercie; not of debt, but of fauour, as it appeares here by the
    • persons,
      • Of whom, God the Father.
      • Through whom, the Steward, God the Sonne.
      • To whom, to the labourers; yet so that the last be paied first, and the first last.

When euen] All our time of labouring in the vineyard is termed in this and other places of holy writ, a day:

t 1.1689 Behold now the day of saluation: u 1.1690 Exhort one another while it is called to day.

• Now our whole pilgrimage on earth is called a day, in two respects especially:
  • 1. For the shortnesse of our life.
  • 2. For that after this our day is spent, wee shall no longer worke.

All our time is but a day, and that a short day, a win∣ters day; for our eternal night is infinitly longer then our temporall day: and alas! it is but a little part of this little day that we worke. x 1.1691 Multum temporis e••ipitur nobis, plus subducitur, plurimum eff••uit: exigua pars est vitae quam nos vi••imus. It is the least part of our life that we truly liue; for wee spend our youth, which is our morning, in toyes and vanities; and our old age, which is our afternoone, for the most part is lost in carking and caring for things of this life, so that there remaineth only the noone of our day. As Epaminondas aptly, we must salute young men with good morow, or welcome into the world; old men with good night, because they bee leauing the world; only those of middle age with good day.

Let vs examine then how we spend our noone. Though honest men vse not to sleepe at noone, yet all wee being labourers in Gods haruest and vineyard ordinarily sleepe almost halfe our time. Other houres we waste in eating, other in playing, and that which is worst of all, most of all in sinning: all which time, wee cannot properly bee said to liue; for as the scripture teacheth vs plainly, bad workes are not the workes of light, but of night and darknesse: a day mispent is lost, y 1.1692 amici, diem perdidi.

Similis Captaine of the guard to the Emperour A∣drian, after he had retired himselfe, and liued priuatly se∣uen yeeres in the countrey, confessed that hee had liued only 7. yeers, and caused to be written vpon his tombe:

z 1.1693 Hic iacet Similis, cuius aetas multorum annorum fuit, ipse septem duntaxat annos vixit.

So, many religious men haue numbred their yeeres, not from the day of their birth, but of their new birth, from their beginning of their regeneration and repentance, reputing all that time lost, which was idly misspent in the market of the world: so that whether we consider our life of nature, or life of grace, our whole time may well be called a short day.

Secondly, a day in regard of our eternal night, in which we cannot worke; for there is no grace in the graue, nor health in hell. I must worke the workes of him that sent me, (saith a 1.1694 Christ) while it is day; the night commeth when no man can worke. When euen is come the Lord of the vine∣yard shall say to his steward, call the labourers, and giue them their hire. This euen is either b 1.1695 euery mans end, or else the c 1.1696 worlds end; the particular houre of our death, or the general day of iudgement: at d 1.1697 both which as well the loiterer as the labourer, shall receiue his reward.

The next point to be discussed, is, what? Giue them their hire] The word hire doth exceedingly trouble the Papists; for they cannot, or at least will not vnderstand how eternal life may be both a reward and a gift: where∣as it is demonstrated in holy Scripture, that the immor∣tall crowne of glorie, is called a reward secundùm quid, only, but a gift simplicitè••; if we compare life euerlasting to the worke, and looke no further, it is called a reward: Matth. 5.12. Great is your reward in heauen: but examine the first original from whence the worke it selfe also pro∣ceedes, and all is meerely and wholly gift: eternall life is the gift of God through Iesus Christ our Lord; whereas the blessed Apostle said, the wages of sinne is death. If there were any merits in our workes, the sequell of his speech e 1.1698 should haue been, The wages of righteousnesse is eter∣nall life; hee saith not so, but the gift of God is eternall life; and so by that which he doth not say as also by that which he doth say, sheweth that there is no place for me∣rit. f 1.1699 If then it be of grace, it is no more of works; other∣wise grace is no grace: g 1.1700 Gratia non erit gratia vllo modo,

nisi sit gratuita omni••odo: Grace is not grace in any sort, if it be not free in euery sort.

In this controuersie, the scriptures, and fathers, and ma∣ny learned Papists are on our side. God saith in the h 1.1701 law, that he will shew mercy to such as keep his commande∣ments: Ergo, rew•••••• is giuen of mercy to them that ful∣fill the law. Christ saith in the i 1.1702 Gospell; It is your fathers pleasure to giue you•• kingdome. And k 1.1703 Paul; The sufferings of this life are not worthy of the glory in the life to come.

The most iudicious and the most indifferent for both parties among the fathers is Augustine, who repeates in his l 1.1704 works often this one golden sentence; Deus coronat dona sua, non mer••a••••••••r••. God crowneth his owne gifts, not our merits: according to that of m 1.1705 Dauid; Hee crowneth vs with compassion and louing kindnesse. n 1.1706 Eternall life should be rendred as due vnto thee, if of thy selfe thou hadst the righteousnesse to which it is due. But of his fulnesse wee receiue, not onely grace, now to liue iustly in our labours vnto the end, but also grace for this grace, that afterward wee may liue in rest without end; o 1.1707 Haec est gratia ••ratis d••••a▪ non meritis operantis, sed miseratione donax••i••. p 1.1708 Origen saith, he can hardly be per∣swaded that there can be any worke, which by debt may require reward at Gods hand, in as much as it is by his gift, that wee are able to doe, or thinke, or speake any thing thati•• good. q 1.1709 Marke▪ the Hermite, saith; He that doth good▪ 〈◊〉〈◊〉 ••••ng reward thereby, serueth not God, but his owne w••••••▪

r 1.1710 〈…〉〈…〉 the words of my text: The Lord of the vineyard 〈…〉〈…〉 hire, not as paying a price to their labour, bu•• pow••ing forth the riches of his good∣nesse to the•• 〈…〉〈…〉 chos•• without works, that euen they al••o who 〈…〉〈…〉 with much labour, and haue re∣ceiued no m••re 〈…〉〈…〉, may vnderstand that they haue receiued a 〈…〉〈…〉, not wages for their worke. So Saint 〈…〉〈…〉 in Rom 8. Greg. Mag∣nus in Psalm. 〈…〉〈…〉 1. d•• interpell. cap. 1.

& in Luc. lib. 8. c. 17. Fulgentius ad Monimum. lib. 1. Many learned Papists agree with vs also both in their positi∣ons and practise. s 1.1711 Bernard in his sermon vpon the Annun∣ciation, said, that the merits of men are not such as that life eternall by right is owing for them: his reason is this; Omnia merita, Dei dona sunt, & ita homo magis propter ipsa Deo debitor est, quam Deus homini. For, saith he, all our me∣rits are the gifts of God: and so man is rather a debter to God for them, then God to man. And in t 1.1712 another place; Meritum meum miseratio Domini, &c. my merit is Gods mercy, &c.

u 1.1713 Stella: God my protector looke not vpon me; but first looke vpon thine onely Sonne: place betweene me and thee, his crosse, his blood, his passion, his merit; that so thy iustice passing thorow his blood, when it commeth at the last to me, it may be gentle and full of mercy.

Frier Ferus in his commentaries vpon this plece, saith, that the parable of the vineyard teacheth, that whatsoe∣uer God giueth vs, is of grace; not of debt. And in his x 1.1714 Postil he professeth openly, that if it were not for pride, this question would soone be at an end.

y 1.1715 Gregorius Ariminensis vpon Peter Lombard, defends at large, that no worke done by man, though comming from the greatest charity, meriteth of condignity, either eternall life, or any other reward temporall; because eue∣rie such worke is the gift of God. His owne words are; Ex hoc infero, quod ne dum vitae eternae, sed nec alius alte∣rius praemij aeterni vel temporalis aliquis actus hominis ex quantâcun{que} charitate elicitus est de condigno meritorius a∣pud Deum, quia quilibet talis est donum Dei.

Cardinall z 1.1716 Bellarmin, after he had a long time trauel∣led and wearied himselfe in the questions of iustification, at the last holds it the safest course to repose our whole trust in the onely mercies of God: propter incertitudinem propriae iustitiae, & periculum inanis gloriae, tutissimum est fiduciam totamin solâ Dei misericordiâ & benignitate re∣ponere.

Thus, as you see, Papists of the best note for lear∣ning, accord with vs in the pulpit and schoole. Now for their practise, that learned Clerk a 1.1717 Chemnitius hath ob∣serued long since, that most of them in the question of iu∣stification by works, haue said one thing in their disputa∣tions, and another in their meditations; otherwise beha∣uing themselues at their death, then in their life. For when once they see that they must appeare before the bar of Gods iustice, they plead for the most part, guilty, crauing a Psalme of mercy; Miserere mei Deus, & secunudum, multitud••nem miserationum tuarum dele iniquitatem meam.

Pope b 1.1718 Gregory counselleth vs, vt recta, quae agimus, sci••ndo nesciamus, in plaine English, to take no further no∣tice of our good workes, but to renounce them.

c 1.1719 Anselmus, Archbishop of Canterbury, confesseth of∣ten in his meditations, that all his life was either vnpro∣fitable or damnable. Whereupon hee concludes at last; Quidergo rest••t ô peccator; nisi vt in totâ vitá tuá deplo∣res totam vitam tuam? What remaines to bee done in our whole life, but to lament for the sinnes of our whole life.

Abbot d 1.1720 Bernard hath this sweet saying; Sufficit ad ••e∣ritum scire quod non sufficiant merita. Penury of merit is a dangerous pouerty, presumption deceitfull riches. I will therefore (saith he) pray with e 1.1721 Salomon, O Lord, giue me neither pouerty nor riches, neither want of merit, neither abundance of presumption.

Sherwin, a Seminary Priest, f 1.1722 executed for treason with Edmund Campian at Tiborne, when hee was in the cart, ready to die, though he held himselfe a Martyr for the Catholike faith, acknowledged notwithstanding inge∣nnously, the miseries, imperfections, and corruptions of his owne vile nature, relying wholly vpon Christ, and in∣uocating no Saint but his Sauiour, ending his life with these words; O Iesus, Iesus, Iesus be to me a Iesus.

But the truth of this doctrine doth appeare more plainly by the consideration of the persons here mentio∣ned,

of whom, through whom, to whom. First, of whom, the Lord of the vineyard, that is, God the Father, who saith in the 15. verse, that the eternall penny is his owne, and that he may doe with it what he list. If it were debt, then not his owne, neither could he dispose of it as he will. In execution, the worke goeth before the reward; as here the labour before the hire: but in Gods intention the re∣ward is before the worke. God therefore giueth vs grace to worke wel, because formerly by his election he giueth vs eternall life: g 1.1723 Whom he doth predestinate, them hee calleth; and whom he calleth, he iustifieth; and whom he iustifieth, them he glorifieth. And so his mercy is h 1.1724 from euerlasting to euerlasting, from euerlasting predestina∣tion, to euerlasting glorification.

Happily some will say; pr••••ise is deb•• ••ut God pro∣mised and couenanted with 〈◊〉〈◊〉 ••••bourers in the second verse, to giue them a penny. 〈◊〉〈◊〉 made, that this ve∣ry promise is mercy on Gods part, not merit on our part: by promise hee bindeth himselfe, but by merit wee bind him vnto vs. It is in his own power to promise, and with∣out promise he should be tied vnto nothing▪ but whether there be promise or not, he is tied in iustice to reward de∣sert. If a man deserue a penny, he must haue a penny; for God infinitely rich in mercy, doth highly scorne to owe any laborer a farthing: but if this penny be due not by any performance of man, but onely by the promise of God, it cannot truly be called a reward of debt, but of fauour; not purchase, but inheritance. i 1.1725 Come 〈◊〉〈◊〉 blessed of my father, inherit the kingdome prepared for you, &c.

Inheritance is a matter of birth, and not of industry. The younger brother often is of bet•••••• 〈◊〉〈◊〉 then the elder; yet that cannot make him his fat•••••••• heire. When therefore the Scripture sets ••orth vnto vs eternall life, vn∣der the condition of inheritance; it teacheth v•• plainly, that we cannot attaine it by merit; but that God electing vs his childen, b••••••re any worke, giueth vs freely the state and prerogatiue thereof.

Christ is the Steward, by whom euery labourer hath his hire: for we receiue nothing from God the Father, but by God the Sonne; n 1.1726 grace by Iesus Christ.

The persons vnto whom reward is giuen, are the first and the last labourers in Gods vineyard, and the last hath equall pay with the first. If then in our spirituall warfare, any good worke chance to leape ouer the wall, and chal∣lenge to it selfe any prerogatiue of merit, and so the di∣uell by his seeming retreat, infect it with the bane of pride, as hauing obtained victory; we must vse it as Tor∣qua••us did his oueruenturous sonne, cut it off with the vnpartiall sword of the spirit, for daring beyond his com∣mission. I conclude with o 1.1727 Augustine; It is true righteous∣nesse vnto which eternall life is due; but if it be true, it is not of thy selfe. It is from aboue, descending downe from the father of lights, that thou mightst haue it: if at least thou haue it, verily thou hast receiued it: for p 1.1728 what hast thou that thou hast not receiued? Wherefore, O man, if thou be to receiue eternall life, it is indeed the wages of righteousnesse; but to thee it is grace, to whom righte∣ousnesse it selfe is also grace.

That God cals, it is his mercy; that thou commest at his call, it is his mercy; that thou dost labour when thou art come, it is his mercy; that thou art rewarded for thy labour, it is his mercy. q 1.1729 By the grace of God I am that I am, and his grace which is in me, was not in vaine; but I labo∣red more abundantly then them all; yet not I, but the grace of God which is with me.

The Epistle. 2. COR. 11.19.

Ye suffer fooles gladly, &c.

SAint Paul was so modest in his owne cause, that hee cals himselfe the greatest sinner, and the least Saint: but in Gods cause, perceiuing that his personall disgrace

might tend to the generall hurt of the Church, and scan∣dall of the Gospell, he doth boast with the prowdest; In wh••••soeuer a•••••• t••an is bold, I am bold also. Not out of vaine glory, to commend himselfe, but out of a r 1.1730 iust necessitie to stop the mouthes of other; especially to confound the false teachers. He doth therefore, s 1.1731 first confer, then pre∣fer himselfe before them all.

He compares himselfe with them in that which is lesse commendable, namely, for his birth and ancientry. 〈◊〉〈◊〉 are Hebrewes, euen so ••m I: they are Israelites, euen so am •• they are the seed of Abraham, euen so am I: whereas they re∣ioice after the flesh, I will reioice also: vers. 18.

As he doth equall himselfe with them in things car∣nall; so prefer himselfe before them in things spirituall, in that which is more worthy praise, to wit, in his Apostle∣ship. First in generall: They are the Ministers of Christ, (I speake as a foole) I am more: t 1.1732 put apart to preach the Gospell of God, u 1.1733 not by man, but by Iesus Christ.

In more particular, he doth extoll himselfe aboue them

• all, in two points especially:
  • 1. For that he suffered moe troubles; as he sheweth in this scripture.
  • 2. For that he receiued mo graces; as he declareth in the next Chapter.

• His trou∣bles here mentio∣ned, are partly, such as him∣selfe assu∣med of his owne ac∣cord:
  • such as other imposed on him. In x 1.1734 stripes a∣boue measure. y 1.1735 Supramodū virtutis huma••••▪ supra modum cōsuetu••inis humanae. In pr••••••n more plenteously: in z 1.1736 death of••: of the Ie••s s••ue times I receiued forty stripes saue one. Thrice was I beaten with rods: I was once a 1.1737 stoned: I suffered thrice shipwracke: night and day haue I been in the deep sea: in perill of wat••rs, in perill of robbers; in ieopardie of mine owne nation, in ieopard•• among the heathen: inpe∣rils in the b 1.1738 Citie in perils in wildernesse, in pe∣rils among false brethren, &c.
  • ...

• ...
  • Outward: Labour, watching, hunger, thirst, fasting, cold, na∣kednesse.
  • Inward: I am cumbred daily, and take care for all the congrega∣tions, &c.

• The naturall man is comfor∣ted in three things especially:
  • quiet rest.
  • liberall diet.
  • good apparell.

For rest, Paul did labour much, c 1.1739 euen with his owne hands, d 1.1740 night and day, watching osten preaching some∣time till midnight: Acts 20.7. For diet, he sometime was in hunger and thirst, vpon want: 1. Cor. 4.11. and often he did fast for the ••aming of his body: 1 Cor. 9.27. For ap∣parell, he was in cold and e 1.1741 nakednesse: the one hurtfull to himselfe, the other hatefull to the world. For his in∣ward afflictio••; he tooke care for the whole Church, ex∣ceeding solicitous for their spirituall & temporall good: spirituall; who is weake in faith, or good works, and I am not grieued? f 1.1742 insirmis factus sum infirmus: I became weak to the weake, that I may win the weake. So the g 1.1743 Pro∣phet: Oh that mine head were full of water, and mine cies a fountaine of teares, that I might weepe day and night, for the slaine of the daughter of my people!

Concerning defects in temporall good, he saith; Who is offended, that is, afflicted, and I burne not, in heat of compassion? All this Saint Paul doth hedge in with a preface before; Yee su••••er fooles, &c. And a protesta∣tion after, vers. 31. The God, euen the Father of our Lord Iesus Christ, which is blessed for euermore, knoweth that I lie not.

In the preface, Saint Paul doth h 1.1744 tax the Corinthians folly, for that they suffered, and that gladly, the false tea∣chers to tyrannise ouer their persons and purses,i 1.1745 eit••er secretly defrauding, or openly deuouring their estate; whereas the good Apostles in the meane while, (who

preached liberty of conscience, and sought not their owne, but that which is Iesus Christ) were neglected and despised.

As it was in Corinth, it is in England; the craftie Iesuit, and dissembling schismatike, preuaile more with the people then the true Protestant Preacher. Our popish La∣dies are so wise, that they suffer the Iesuit to bring both their credits and consciences into bondage, to deuoure their husbands estate, to take what they list, inioyning penance to other, while they pamper themselues, and ex∣alt their order aboue all either Priest or people.

So the Schismatike gaines by losse: as in familiar let∣ters, it is the best rhetoricke to vse no rhetoricke: k 1.1746 carere figuris sigurat epistolam. And as l 1.1747 Sci••io said; he was neuer lesse alone, then when he was alone: so the factious haue neuer so much liuing, as when they haue no liuing. But the Protestant Pastor is kept often from his own, (which all lawes of God and men hold his due) by prohibitions and vniust vexations; or else paied with insupportable grudging and enuie. Some will happily complaine with m 1.1748 Innocentius; Iustitia nisi venit, non prouenit, ne{que} datur nisi vendatur. So that (as n 1.1749 trauellers obserue) Diuines are lesse regarded in England, then in any nation of the world, either Christian or heathen.

Saint Paul in his protestation, o 1.1750 calles to witnesse the most mercifull and most mighty, that he speaks nothing but the truth. He that knoweth all, knoweth I doe not lie.

The p 1.1751 Lord is to be feared, because God; to be loued, be∣cause the Father of our Lord Iesus Christ; to be praised, be∣cause blessed for euermore. By this great, good, glorious Lord, whom I dare not abuse, because great; will not, be∣cause good; may not, because glorious, I protest that all is true which I haue said, or shall say.

It appeares then in his preface, that he dealt wisely in his protestation, that hee dealt truly. Some commend themselues truely, but not wisely, moe commend themselues wisely, but not truly. Paul here doth both,

approuing himselfe before God and men: before God in speaking so truly; before men, in speaking so wisely.

The Gospel. Luke 8.4.

When much people were gathered together, and were come to him out of all cities, he spake by a similitude: The sower went out to sow, &c.

• OVr Sauiour Christ in this Scripture
  • propoundeth a parable.
  • expoundeth a parable.

• In the propounding, three points are regardable: the
  • Occasion: When much peo∣ple, &c. vers. 4.
  • Parable: The sower went out to sow: vers. 5.6. &c.
  • Conclusiō: He y^• hath eares to heare, let him heare: v. 8.

The peoples pressing r 1.1752 occasioned Christ to deliuer this

• parable: wherein obserue, s 1.1753 the
  • diligence of the people in hearing.
  • care of Christ in instructing.

The peoples earnest desire to heare doth appeare, in that they were a multitude: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a very great mul∣titude; as it is in our vulgar English, much people, gathe∣red together; many srom many cities, in zeale so good, in number so great, that pressing vpon Christ by the sea side, he was faine to leape into a ship, and make that his pul∣pit, as S. Matthew reports in his t 1.1754 Gospell.

This peoples paterne condemnes our peoples practise, who will not runne out of the citie into the countrey, nor out of the countrey into the citie to heare Christ, ex∣cept it be vpon hatred or curiositie, faction or affection.

Vnder the cruell persecution of u 1.1755 Dioclesian twentie thousand Christians in Nicomedia were burned in the Temple, being all assembled to celebrate the birth of Christ. And x 1.1756 Hierom makes mention, how that at Ments in Germany, the citie being taken, many thousands were

slaine in the Church. And what massacres haue late∣ly been in England, France, Flanders, is not vnknowne vnto such as haue had either open eyes or eares. Happie then are the eyes which see the things that we may see: for we liuing vnder the peaceable gouernment of a most religious Prince, may come to Church in peace, heare in peace, depart in peace: wee may come in our slippers and sit on our cushion•• If then Christ doe not hold vs by the cares, as y 1.1757 Socrate•• did A••cibiades: if we doe not presse to heare him, as the people did here, he will one day speak of vs, as he did of Hi••rusalem: z 1.1758 How often would I haue gathered you together, as the henne doth her chickens vnder her wings, and yee would not? a 1.1759 I haue called, and yee refused, I haue stretched out mine hand, and none would regard: But because yee despised all my counsell, and would none of my correction; I will also laugh at your destruction, and mocke when your feare com∣meth, &c.

Happily some will obiect: All the people whom yee commend, came not vnto Christ with a good minde and honest heart to be taught: it may be some came in ma∣lice to carpe at him; other in curiositie to wonder at his miracles; other vpon couetousnesse to reape some tem∣porall benefit by him, b 1.1760 according to which seuerall hu∣mours our Sauiour was occasioned to propound this pa∣rable of the sower sowing his seed in diuers lands increa∣sing diuersly.

Well, how soeuer ye come, yet come vnto Christ: if ye come with an intent to carpe, come: for happily while ye thinke to catch the preacher, he may catch you, as c 1.1761 Am∣brose did Augustine: if ye come with a minde to sl••epe at the Temple, yet come; for it may be (saith d 1.1762 B. La••••••••) Almightie God will take you napping: if you come with a resolution to steale, yet come; for peraduenture the first word that yee shall heare, will be, Thou shalt not steale: or, Let him that hath stollen, steale no more e 1.1763 The word of God is pure, and conuerteth the soule: perfect and

pure formaliter and effectiue, both in it selfe pure, and making other pure; Come then howsoeuer ye stand af∣fected, euermore presse to Christ, out of all cities and vil∣lages.

• The care of Christ in instructing, is see••e
  • 1. In that hee went out of his house (saith f 1.1764 Matthew) to a more publike, large, sit place for teaching.
  • 2. For that he spake by a simi∣li••••de.

By y^• former al•• Preacher•• may learne to take their best hint and opportunitie for the propagating of the Gos∣pell,g 1.1765 and instructi••g of Gods people, leauing sometime their own li••••l•• cure•• and vpon good occasion to preach vnto much people, sowing their seede in a more large field, and profiting euen so many as they can.

For the second point, Diuines haue rendred sundrie reasons, why Christ vsed to speake by parables: as first, h 1.1766 that the Scripture might bee fulfilled: I will open my mouth in a parable, Psal. 78.2.

Secondly, i 1.1767 that wee might know that Christ spake with the same spirit, by which all God•• holy Prophets in old time spake, whose writings are full of parables.

Thirdly, k 1.1768 that ••ee might descend vnto the capacitie of the most simple, who best vnderstand and remember ••omely comparisons; as the l 1.1769 Poet truly:

Seg••••s i••rit••nt ani••os d••••ss••••er ••ure••, Quam q••••s••ns oc••lis sub•••• 〈◊〉〈◊〉 ••idelibus.

Fourthly, m 1.1770 that his auditors might hereby take occa∣sion to moue doubts, and aske questions, as the Disciples in the 9. verse, i•• h••t manner of ••••••litude is this?

Fiftly, that the mysteries of Gods heauenly kingdome might not be r••uealed vnto the scornefull; as Christ him∣selfe teacheth in the tenth verse: To you it is giuen to know the secrets of the kingdome; but to other in parables, that when they see▪ they should not see, &c.

Sixtly, that euery man in his occupation and ordinarie

vocation, might be taught those things which concerne his soules health, as this parable may bee termed the ploughmans Gospell. The seed is the word of God, &c. He that meditates on it, when he plougheth his ground, may haue a n 1.1771 sermon alway before him, euery furrow being a line, euery graine of corne a lesson bringing foorth some fruite.

The sower went out to sow his seede] S. o 1.1772 Augustine wri∣ting vpon the words: Aperiam in parabolis os meum, elo∣quar propositiones ab initio, wisheth; vtinam qui dixit ape∣riam os meum in parabolis, ita aperiret etiam ipsas parabo∣las; & sicut eloquitur propositiones, ita etiam eloqueretur ea∣rum expositiones. Here S. Augustines prayer is heard: for Christ giues an exposition of his proposition; and there∣fore we must p 1.1773 take heede, that wee neither detract nor adde any thing to it: Opus q 1.1774 habet lectore, non interprete.

And as he said these things he cried, he that hath eares] r 1.1775 He cried to manifest his affection and our dulnesse: ex∣cepting this occasion he did not cry aboue three or foure times in all his life. He cried as he taught in the Temple, Ioh. 7.28. He cried when he raised vp Lazarus from the dead, Ioh. 11.43. Hee cried, Ioh. 12.44. He cried on the Crosse, Matth. 27: at all which times he deliuered matter of great consequence. This sentence then, He that hath eares to heare, let him heare, being vttered vpon a crie, must not lightly be respected of vs. All men for the most part haue both their eares, but not to heare. The s 1.1776 man sicke of the gowt hath both his feete, but not to walke: Hee that is purblind, hath both his eyes, but not to see cleere∣ly: he that is manicled by the Magistrate for some fault, hath both his hands; but so long as they are bound, they cannot doe their office. So most men haue eares, but few men haue eares to heare, namely, to heare that which is good, & to heare y^• which is good, well. t 1.1777 Aures audiendi sunt aures mētis. scilicet intelligēdi, & faciēdi quae iussa sunt.

A good eare, saith the u 1.1778 Wiseman, will gladly hearken vnto wisedome: where note two lessons as concerning

hearing: first, that wee hearken vnto nothing but that which is good, vnto wisedome. Secondly, that we hear∣ken vnto it gladly, with a great desire to learne: for in Scripture phrase, obaudire is obedire: so Christ in the Gos∣pell, x 1.1779 Hee that heareth you, heareth mee: that is, he that obeyeth you, obeyeth me: and he that despiseth you, de∣spiseth me. z 1.1780 If thy brother heare thee, thou hast wonne thy brother: that is, if thy brother follow thy counsell, and will be content to be ruled by thee.

We reade in the a 1.1781 law, that if a bond seruant will not be made free, but stay still with his master, hee shall bee brought before the Iudges, and set to the doore or the post, and his master shall boare his eare thorow with an aule, and so he shall serue him for euer. Euery sinner is the diuels vassall: and therefore if hee refuse to be free, when libertie and free grace of the Gospell is offered, ere it be long the diuell will so boare his eares, as that they shall be made vnfit to heare, and then hee shall serue his old master for euer. Hee may peraduenture come to Church and heare the sermon; but hee shall be like the man, b 1.1782 that beholds his face in a glasse: for when he hath considered himselfe he goeth his way, and forgets imme∣diatly what manner of one he was.

Wherefore, when yee come to Christ bring your eares with you, eares to heare; so to heare, that ye may vnder∣stand; so vnderstand that ye may remember; so remem∣ber that ye may practise; so practise that ye continue; so Gods seede shall be sowen in good ground, and bring foorth fruite in some thirtie, in some sixtie, in some an hundred fold, &c.

The parables exposition is occasioned by the Disciples question, vers 9. What manner of similitude is this?

• Where note
  • their carefulnesse in asking.
  • Christs readinesse in answering.

For the first, the Sabbath is aptly termed a c 1.1783 schole day, wherein all Gods people must come to the Temple, which is the schoole, to learne his word their lesson. In

this seminarie Christ is the chiefe seedman, stiled in the beginning of this parable, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The sower. In this Vni∣uersitie Christ is the prime Doctor: d 1.1784 Vnus est doctor ve∣ster; ^e cuius schola in terris, cathedra in coelis. His Apo∣stles sowed as vnder-bailiffes in his field; and his Prea∣chers in our time teach as vnder-vshers in his schoole.

As then in the schooles of humane knowledge, so soone as the lecture is read, it is the schollers dutie to question among themselues how to parse & construc it, and when they doubt, to haue recourse to their Gram∣mar rules, by which all construction is examined: and when they doe not vnderstand an hard rule, to come for a resolution vnto their master, who is as it were a liuing Grammar and a walking booke.

So likewise in Gods Academy in the Diuinitie schoole, when either the lecture of the Law is read, or sermon on the Gospell ended, it is your part to reason among your selues as you walke abroad in the fields, or talke at home in your house, how this and that may be construed; and when you cannot resolue one another, with the men of f 1.1785 Beroea, to search the Scripture daily, whether those things are so, to trie the spirits of men by the spirit of God: for the Bible is our Diuinitie Grammar, according to which all our lessons ought to bee parsed and con∣strued. And if yee meete with a difficult place, repaire to Gods Vsher the Priest, g 1.1786 whose lippes should pres••rue knowledge: Demand of your pastor, as the Disciples of Christ here; What manner of parable is this?

It is apparent in the Gospell that the Disciples euer tooke this course: when Christ had deliuered any deepe point, first they disputed among themselues, and then af∣ter came to him, and asked his resolution: g 1.1787 Why say the Scribes, that Elias must first come? How i 1.1788 can these things be? k 1.1789 Declare vnto vs the parable of the tares.

In our daies if the pastor be learned in the lawes of the land, and well acquainted with businesse of the world, his house shall be reputed oraculum totius ciuitatis, (as

l 1.1790 Tully speakes) all his neighbours will haste vnto him for aduice in law, but few for counsell in religion. Indeed they come to schoole, but like truants onely for feare of punishment, and when they come, they care n•••• how little learning they haue for their money. B••t let me tell them of another schoole tricke; at the worlds end there is a black friday,m 1.1791 a generall examination; at which time Conscience the monitor 〈…〉〈…〉 her bookes and bils of all our faults, and our 〈◊〉〈◊〉 Schoolmaster in his owne person shall reward euery 〈◊〉〈◊〉 according to his worke. It behoueth euery one therefore to be diligent in comming to schoole, to be carefull in hearing, painfull in examining, fruitfull in practising.

And he said] Christs readinesse in answering, teacheth all Preachers his Vshers and Curates, not only to preach in publike, but also to catechise their auditors, as occa∣sion is offered, in priuate: especially such as hunger and thirst after righteousnesse; for vnto them it is giuen to know the secrets of Gods kingdome. The which words containe Gods donation vnto his elect, and it is cum pri∣uilegiô & gratiâ; with priuiledge to you, but vnto other in parables: cum gratiâ, it is giuen. Consulas Augustin. de prae∣destinat. Sanctorum, cap. 8. lib. de bono perseuerantiae, cap. 8.9 11. lib. de correp. & gratiâ, cap. 4.6.7.8

Sauing knowledge of God is a gift and grace: for the n 1.1792 naturall man vnderstands not the things of God; hee beleeues oculô magis quàm oraculo, trusting his fiue sen∣ses more then the foure Gospels. It is a mysterie reuealed vnto you, but hidden vnto many, whose eyes the o 1.1793 god of this world hath darkened, that seeing they should not discerne, and hearing they should not vnderstand. O fa∣ther, saith Christ, p 1.1794 thou hast hid these things from the wise, and hast opened them vnto babes. It is so, because thy good pleasure was such. As it is our fathers will alone to giue vs a kingdome; so likewise his good will alone to make vs know the secrets of his kingdome.

There are mysteria regis, which may not be knowne,

and there are mysteria reg••i, which must be knowne: ma∣ny mysteries of our heauenly king are knowne onely to himselfe. Canst thou (saith q 1.1795 Iob) finde out God? canst thou finde out the Almightie to his perfection? The heauens are high, what canst thou doe? it is deeper then the hell, how canst thou know it? The measure thereof is longer then the earth, and it is broader then the sea. God therefore requires ra∣ther we should remember what hee hath been to vs, then curiously to seeke what he is in himselfe.

But as for the secrets of his kingdom, he reueales them vnto the heires of his kingdome; these mysteries may, yea must be knowne: and therefore Christ cried, He that hath eares, let him heare. Teaching hereby that in making our election sure, we must not begin à priori, but à poste∣riori: such as with a good heart heare the word and keep it, and bring foorth fruite through patience, shall inherit the kingdome of God; r 1.1796 but the kingdom of God shall be taken away from such as are fruitlesse, from such as are faithlesse.

This is the parable] Bare reading without vnderstan∣ding, is bare feeding; the true meaning of the Scripture is the true Manna: s 1.1797 for as a man, so the Bible consists of a bodie and a soule. The sound of the letter is the bodie, but the t 1.1798 sense is the soule: this indeed is the scripture▪ this is the parable.

The seede is the word of God] The sower is Christ, who went out, u 1.1799 ab occultô Patris in mundum, à Iudaeá in Gen∣tes, à profundô sapientiae in publicum doctrinae. The Prea∣cher is not properly the sower, x 1.1800 but the seedcod, at the most an vnderseed man.

The sower went out to sow] Not to reape. y 1.1801 Now many goe out into Gods field only to gather in haruest, z 1.1802 t••n∣quam Stratocles & Dromoclid••s, ad auream messem, inten∣ding to reape things carnall, more then sowing things spirituall.

The sower sowed his seede; for the seed is the word of God, a 1.1803 not of Angell or man: and this seede hath in it

generatiue power in it selfe, it is b 1.1804 liuely, yea the word of c 1.1805 life. So that if it bring not forth fruit, the fault is not in the seed, but in the groūd, being either vnplowed, or sto∣ny, or thorny. The seed is the word of God. And therefore such as corrupt it, as heretikes; or choke it, as hypocrites; or keepe it downe from growing by force, as tyrants; or thrust o••her seed into it, as Papists doe, shall one day feele the 〈◊〉〈◊〉 wrath of God: for as he gaue pure seed, so will he requ••re pure c••rne.

He left this in the Church, euen in the garners of the Prophets and Apostles; and therefore whosoeuer adulte∣rate i•• before it be sowen, or nip it when it doth spring, or cut it downe before the Lord, haruest, are not Gods hus∣bandme••, but Satans hirelings▪ and you may know them, saith d 1.1806 Christ, by their fruit, e 1.1807 that is, by their doctrine. For Gods husbandmen sow Gods seed; but the diuels fa∣ctors, as Saint f 1.1808 Paul plainly, the doctrines of diuels. As for example, this is pure seed; Thou shalt worship the Lord thy God, and him onely shalt thou serue. But to worship An∣gels and Saints, and to giue the same kind of worship to the crucifix, which is due to Christ, is sophisticate seed. This was not at the first sowen by the sower; but ouer∣sowen after by the malitious enemie, while men slept.

Those that are b••••••de the way] g 1.1809 Three parts of foure are bad; h 1.1810 yea the most of such as heare the word, & confesse Christ, are vnprofitable. i 1.1811 Striue then to enter in at the strait gate. Remember that couetous cares and volup∣tuous liuing, are the thornes which vsually choke Gods seed in our heart: riches vnto the couetous are thornes, in this and the next life; their pricks are threefold in this life;

• namely, k 1.1812 pun••tura
  • ...l••boris in acquisitione.
  • ...timoris in possessione.
  • ...doloris in amissione.

The true reason why so many men are delighted with them, is, l 1.1813 because they put on wants or ti••ning gloues, and so their hearts and hands being hardened, they feele not their pricking: but in the next world they will bee

thornes againe, when Christ shall say to the couetous; Hence from me yee cursed, into euerlasting fire: for I was an hungred, and ye gaue me no meat; I thirsted, and ye gaue me no drinke, &c. Here pause good Reader, and pray with m 1.1814 Ludolphus.

O Domine Iesufac me de veteri vita exire, ne semen verbi tui quod in meô intellectu boni propositi, quod in meô affectu boni operis, quod in meô actu seminâsti, comedatur à volu∣cribus inanis gloriae, ne conculcetur in viâ assiduitatis, ne areat in petrâ durae obstinationis, & ne suffocetur in spinis so∣licitudinis, sed potiùs in terra bonâ cordis humilimi centesi∣mum fructum edat in patientiâ: fac etiam me haec omnia in∣telligere & facere, ac verbô vel saltem exemplô alios do∣cere. Amen.

The Epistle. 1. COR. 13.

Though I speake with tongues of men and An∣gels, &c.

THe Bible is the body of all holy religion; and this little Chapter is as it were, an abridgement of all the Bible: for it is a tract of loue, which is the n 1.1815 complement of the law, and o 1.1816 supplement of the Gospell. All the scrip∣ture teaching nothing else (saith p 1.1817 Augustine) but that we must loue our neighbour for God, and God for him∣selfe. q 1.1818 Nihil praecipit nisi charitatem, nec culpat nisi cupidi∣tatem: it forbids nothing but lust, and inioines nothing but loue: for without r 1.1819 loue, there is no true faith; and without faith, s 1.1820 all our righteousnesse is sinne.

• S. Paul therefore doth extoll in this Chapter a∣boue all other, this one vertue:
  • 1. largely, shew∣ing that it sur∣passeth al other graces in t 1.1821 two things:
    • Vse: vers. 1, 2, 3, 4, 5, 6, 7.
    • Continu∣ance: ver. 8, 9, 10, 11, 12, 13.
  • 2. briefly, by way of u 1.1822 recapi∣tulation in the last verse. Now abideth faith, hope, and loue, euen these three; but the chiefe is loue.

Charity doth excell in vse: for all other gifts without it are nothing auaileable to saluation, as Paul proues by this induction; If I speake with tongues of men and An∣gels, &c.

• All vertues are either
  • Intellectu∣all: in
    • accurate speech: vers. 1.
    • other knowledg: vers. 2.
  • Morall: in
    • doing: v. 3. Though I feed the poore with al my goods.
    • suffering: Though I giue my body to be burned, &c.

Though I speake with the tongues of men] x 1.1823 That is, of all men. If I had vnderstanding in all languages, and Art to parle in them all: if a man could speake so many tongues as our late Soueraigne of blessed memory Queene Eli∣zabeth, of whom the diuine y 1.1824 Poet, as a Diuine truly; not as a Poet flatteringly:

That Rome, Rheine, Rhone, Greece, Spaine and Italy, Plead all for right in her natiuity.

If a man could discourse in so many languages as My∣thridates,

of whom z 1.1825 Volaterane reports, that he well vn∣derstood 22. sundry tongues; or as a 1.1826 other, 25. If a man could thunder in an Oration, as Aristophanes said of Pe∣ricles; or tune his note so sweetly, that hee could moue mountaines and stony rockes with Orpheus; or fe••ch soules out of hell, as fabulous antiquity fained of Mer∣cury. Though a man could hold the people by the ••ares, and cary them vp and downe the Country like pitchers, as b 1.1827 Socrates did Alcibiades; and steale away their harts, as c 1.1828 Absolon did in Israel. If a man were so bewitching an Orator, that he could d 1.1829 pro arbitrio tollere, extollere, ••mpli∣ficare, extenuare, magicis quasi viribus eloquentiae in quam velit faciem habitum{que} transformare; so subtill a disputer, as that he could make quidlibet ex quólibet, euery thing of anything, yet without loue were he nothing.

Yea though a man could speake with the tongues of Angels, e 1.1830 that is, of the learned Priests and Prophets, who are Gods f 1.1831 Angels and messengers. If a man had the siluer g 1.1832 trumpet of Hilary; or the golden mouth of Chrysostome; or the mellifluous speech of Origen, h 1.1833 cuius ex ore non tam verba quàm mella flu••re videntur. If a man were so painfull in preaching, that as i 1.1834 Saint Peter, he could adde to the Church with one sermon, about three thousand soules: or as it is k 1.1835 recorded of venerable Beda, fondly and falsly, that he could make the very stones applaud his notes, and say, Amen.

Or as l 1.1836 other expound it, hyperbolically: though a man should speake like the glorious Angels, as Paul, Gal. 1.8. Though an Angell from heauen should preach vnto you: m 1.1837 si quae sint Angelorum linguae. Giue me leaue to adde one thing more to this hyperbolicall supposition. If a man could speake like God, as antiquity reports of n 1.1838 Plato; that if Iupiter himselfe should speake Greeke, he would vse no other phrase but his. And of o 1.1839 Chrysippus, that if the gods should speake logicke, they would haue none but his. Or as the people blasphemously of Herod, Act. 12. The voice of God, and not of man. Though, I say, we could

speake with tongues of men, of Angels, of God, if it were possible, and haue not loue, we were but as a soun∣ding brasse, or as a tinckling cymball: p 1.1840 we might hap∣pily pleasure other, but not profit our selues vnto salua∣tion. Herein q 1.1841 resembling Bal••ams Asse, who by spea∣king, bettered her Master, not her selfe.

A plaine piece of brasse makes but a plaine noise, Tin∣kers musicke; but a tinckling cymball, in regard of the concauity, yeelds a various sound, a more pleasant stroke. So rude speakers are like sounding brasse; r 1.1842 but the Curi∣ous and Iudicious, adorned with multiplicity of distincti∣ons, and variety of good learning, are as a tinckling cym∣ball, or more tickling delight to their hearers: and yet if they preach without loue, their sound is without life. Qui non diligit fratrem,s 1.1843 man•••• in morte, saith S. Iohn. Such fitly resemble the sermon bel, which cals other to the Church, but heares nothing it selfe; it weares out to his owne hurt, though others good.

Nay, when Auditors are perswaded throughly, that their Pastors instruct not out of charity, their plaine do∣ctrines are but as sounding brasse, tedious as the Tinkers note; their accurate sermons as a tin••k••ing cy••ball, which onely pierce the eares, and enter not into their hearts: as the t 1.1844 Prophet aptly; Their admonitions are vnto them: as a iesting song of one that hath a pleasant voice, and can sing well: for they heare their words, but they doe them not. u 1.1845 As one that heares excellent musicke from out of the streetes in the night, will instantly leape out of his bed, and lend his care for a time; but when the musitians are gone presently returnes to sleep againe: so many de∣light to heare the sweet songs of S••on, but when the ser∣mon is at an end, they sleep in their old sinnes againe, for∣getting immedia••ly the good lesson, as if it were but the drumming on a pan, or scraping on a ke••••le.

And though I 〈◊〉〈◊〉 pr••ph••••ie] Prophecie then is no∣thing without loue. x 1.1846 For Balaam, Ca••p••••, and S••ul pro∣pheci••d. Vnderstanding of mysteries is nothing without

loue: for Iudas, and Nicolas, and Arius, were wel acquain∣ted with the scriptures. All knowledge is nothing: for the Scribes had the y 1.1847 key of knowledge, yet entred not in themselues.

And all knowledge] Though a man were an Ocean of learning, as Plutarch is called; in so much that z 1.1848 Theodo∣•••• Gaza said, if he could reade but one mans bookes, he would make choice of him. Or if a man were so full as Plinie, whose works are a 1.1849 instar mille voluminum: if a man were a treasure house of letters, as Picus Mirandula writes of Hermolaus Barbarus: a library for a whole na∣tion, as b 1.1850 Baronius of Albinus: as c 1.1851 Erasmus of Bishop Tonstal, a world of learning, mundus eruditionis, aboun∣ding with skill in

• d 1.1852all Arts:
  • ...theorical:
    • ...real:
      • ...metaphy∣sical:
        • inspired: as Di∣uinity, contai∣ned in y^e Bible,
        • acquired: of w^t Aristotle and Auicen write.
      • mathemati∣cal: as
        • ...Arithmetike.
        • ...Geometry.
        • ...Musicke.
        • ...Astronomie.
      • physical: con∣cerning the
        • Principles.
        • Generation of naturall things.
    • ...rational:
      • ...Grammar.
      • ...Rhetoricke.
      • ...Logicke.
  • ...practical:
    • ...actiue:
      • ...Ethicks.
      • ...Oeconomicks.
      • ...Politicks.
    • factiue: as skill in
      • ...Nauigation.
      • ...Husbandry.
      • ...Hunting, &c.

If a man vnderstand all mysteries in Scripture, all se∣crets in nature:* 1.1853 ••f he had all faith, that he could remoue moun∣taines, in a literall sense, moue that which cannot be mo∣ued, high hils, Imponere Pelion Ossae: e 1.1854 in an allegorical ex∣position, cast out diuels. If a man had all parts of all knowledge, prophecie, sapience, prudence, and had not loue, he were nothing. Nothing f 1.1855 in esse gratiae, though something in esse naturae; dead spiritually, though some∣thing, some great thing in the naturall and ciuill life. For great Clerkes haue long life on earth. Albe••t Aquiras, Iewel, Picus Mirandula, Whitaker died in the principall strength of their age: yet in respect of honour and fame, they liue with the longest.

g 1.1856 Dum liber vllus erit, dum scrinia sacra literarum Te leget omnis amans Christum, tua Cypriane discet.

Knowledge is a good stirrup also to get aloft, the hie way to much honor & prefermēt in this world; but with∣out loue, nothing auailable to glory eternall in the world to come. Knowledge h 1.1857 bloweth vp, but charity buildeth vp. i 1.1858 If learning be taken without the true correctiue thereof, it hath in it some nature of poison, and some ef∣fects of that malignity, which is a swelling. If I speake with the tongues of men and Angels, and had not charitie, it were but as a tinckling c••mball. Not but that it is an ex∣cellent thing to speake with tongues of men and Angels, and a far more noble treasure to possesse all knowledge. For Christ said of his Apostles; that they were the light of the world; and the worthy Doctors succeeding, were k 1.1859 lu∣minaria magna, great starres in the firmament of the Church, by whose light, descending from the father of lights, we finde out the truth hidden in many darke pla∣ces of the scripture. But the meaning of P•••••• i••, if our knowledge be seuered from loue, and not referred to the good of men▪ and glory of God; it hath rather a sounding glory, then a meriting vertue; though it seeme to be ne∣uer so much, it is a very nothing.

The l 1.1860 Papists out of these words; If I haue all faith, so

that I can remoue mountaines, and haue not charitie, I am nothing; gather two conclusions against vs: the first is, th••t true faith may bee without loue: the second, that faith alone without good workes is nothing worth in the businesse of our iustification.

To the first, answere is made, that the speech of Paul is not a categoricall proposition, but an hypotheticall supposition; m 1.1861 if it were possible that all faith should be without good workes, it were nothing.

Secondly, Paul here n 1.1862 speakes not of a iustifying saith, of that faith of beleeuers which is common and gene∣rall, but of the speciall gift of faith to worke miracles, of which our Sauiour in the o 1.1863 Gospell; If yee had faith, a•• much as a graine of mustard se••de, and should say vnto this mulbery tree, Pluck thy selfe vp by the rootes, and plant th•• selfe in the sea, it should euen obey you. This hee said vnto the beleeuing Apostles; and therefore cannot bee con∣strued of a sauing faith, but of a miraculous faith: and so S. Ambrose notes vpon this text, to doe wonders, and to cast out diuels by faith is nothing worth, except a man be an earnest follower of good conuersation.

Our Diuines acknowledge that euery kind of faith is not ioyned with loue: for there is p 1.1864 a dead ••aith, and there is a q 1.1865 liuely, whereby Christ liueth in vs, & we in Christ. There is a faith of r 1.1866 diu••ls, and a faith of s 1.1867 Gods elect. There is a faith, whereby the beleeuer shal neuer t 1.1868 perish; and there is a faith, whereby some u 1.1869 beleeue for a time, and in the day of temptation fall away. There is a faith, which the world x 1.1870 destroyeth, and a faith which is our y 1.1871 victorie, by which a Christian ouercomes the world. There is a faith, whereby wee beleeue there is z 1.1872 a God; and there is a faith, whereby we beleeue a 1.1873 in God: ac∣cording to these differences of faith in Scripture, there is a faith without b 1.1874 workes, and there is a faith which wor∣keth by c 1.1875 loue.

We say then of the faith of Gods elect, whereby we be∣leeue in God, to which the promise of iustification and

eternall saluation is made, that is a faith which cannot be separated from charity, but wheresoeuer it is there is loue ioyned with it, d 1.1876 bringing forth the fruites of righteous∣nesse, which are by Iesus Christ vnto the glorie and praise of God. Inseparabilis est bona vita à sid••. qua per d••••e iio∣nem operatur▪ imò verò ea i••s•• est bona v••••••, saith e 1.1877 A••gu∣stine; according to that of f 1.1878 Irenaeus, to beleeue is to doe as God will: and therfore Beza translates here, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not omnem fidem. but to••••m ••idem; implying not all kinde of faith, but all faith of this kinde to worke miracles; as if Paul should argue thus: If a man could worke neuer so many miracles, and faile in his morals, he should be ne∣qu••m, & nequam is nequi••quam, as our Apostle speakes, a nothing.

The second conclusion gathered out of these words against vs is, that faith alone without charitie, nothing auaileth to iustification. Our answere is, that albeit faith is not solitaria, yet in our iustification it is s••la; g 1.1879 euen as the eye in regard of being is neuer alone from the head, yet in respect of seeing it is alone, for it is the eye onely that doth see. So saith subsists not without other graces of God, as hope, loue, &c. yet in regard of the act of iusti∣fication it is alone without them all. For the further ope∣ning of this hard point, you must vnderstand, that separa∣ting of things one from another, is either h 1.1880 real in the subiect, or mental in the vnderstanding: real separation of faith and charitie wee wholly denie. For i 1.1881 Bellarmine confesseth expressely that Luth••r, Melan••thon, Chemni∣tius, Caluin, and other learned Protestants haue taught, that good workes in s••me sort be necessarie to saluation, and that there is no true ••aith vnlesse it bring forth good workes, and be conioyned with charitie.

Separation mental in vnderstanding and consideration is either negatiue or priuatiue. Negatiue, when in the vn∣derstanding there is an affirming of one, and denying of another. Priuatiue, when of things that cannot be sepa∣rated indeed, yet a man vnderstands the one, and omit∣teth

to vnderstand the other. As for example, though light and heate cannot be sepa••ated in the fire, yet a man may consider the light, and not the heate: so then in our iustification, wee doe not negatiuely separate other gra∣ces from faith, as if faith existed alone without hope and loue, but priuatiuely making them effects and conse∣quents, not concur••ing causes of our iustification. Our assertion is, faith considered without hope and charitie, that is, hope and charitie not considered with it, doth iu∣stifie.

Christ Iesus is our husband, and we are his spouse: now the k 1.1882 Bridegroome must bee ••lone with the Bride in his secret chamber, all the seruants and the familie being put apart; afterward when the doore is opened, and he com∣meth foorth into the waiting roome, then let all the ser∣uants and handmaids attend, then let hope doe her of∣fice, let loue doe the duties of loue; then, as S. l 1.1883 Peter ex∣horts, ioyne vertue with faith, and with vertue knowledge, and with knowledge temperance. &c. The m 1.1884 Papists obiect that loue is the life of faith. All faiths actiuitie proceedes only from charitie, and without which our ••aith is dead. So the Scripture plainly, that in Christ neither is circumci∣sion any thing, neither vncircumcision: but faith which wor∣keth by loue. Cardinall n 1.1885 Bellarmine reades 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, pas∣siuely, wrought by loue: disagreeing herein from all the Fathers, and that which becomes him worse, from the vulgar Latine, to which all Papists are tied by the Coun∣cell of Trent, as also from the Rhemish translation in En∣lish, which hath as our Testament, wor••eth, actiuely: for they foresaw this absurditie, that if they should haue translated faith wrought by loue, then it would haue fol∣lowed, that loue must needs be before faith, whereas all of them acknowledge faith to be before loue; according to that of o 1.1886 Augustine; Faith is giuen first, by which wee obtaine the rest: and p 1.1887 Altissiodorensis in his golden Summe saith, that faith, hope and charitie are a created trinitie, resembling the three diuine persons vncreat. For

the Sonne is begotten of the Father, and the holy Ghost proceeds from both: so stedfast hope is bred of faith, and loue doth issue from them both.

And q 1.1888 Bellarmine cites often in his workes out of Au∣gustine: Domus Deicredendo fundatur, sperando erigitur, diligendo perficitur: The foundation of Gods house in our soules is faith, the walles hope, the roofe charitie. The Prophet in a vision saw the transgressor against the transgressor, and the destroyer against the des••royer. So the schoolmen oppose the schoolmen, and their Cham∣pion Bellarmine fights against Bellarmine. For if faith be the foundation of all other vertues, as himselfe writes, lib. 1. de Rom. pont. cap. 10. then it is not as hee disputes in lib. 1. de Iustificat. cap. 4. wrought by charitie: but contra∣riwise charitie doth arise from faith.

It is then an idle dreame to suppose that charitie is in∣closed in faith, as a diamond is in a ring; for r 1.1889 Christ is the pretious pearle, which giues life and lustre to the ring. The iust liue not by loue, but by faith in him. It is an im∣proper speech (as s 1.1890 our Diuines obserue) to say that faith worketh by loue, as the bodie by the soule, the matter by the forme; for the soule rather worketh by the bodie, then the bodie by the soule. The matter is passiue, the forme actiue.

Secondly, we t 1.1891 say, that Paul in that text, faith which worketh by loue, doth not intend iustification, but y^e whole course of a Christian aft••r his iustification: hee shuts out of Gods kingdome nullifidians and meritmongers on the left hand, nudifidians and carnall Gospellers on the right. In Christ neither circumcision auaileth any thing, neither vncircumcision, that is to say, no merit, nor worshipping. No religious order in the world, but faith alone without any trust in workes, auaileth before God. On the right hand he doth exclude slothfull and idle persons, affirming that if faith only doe iustifie, then let vs worke nothing, but barely beleeue. Not so y•• carelesse generation, ene∣mies of grace: for faith is operatiue working by loue.

Paul therefore sets foorth in that excellent sentence the whole perfection of a Christian in this life, namely, that inwardly it consists in faith toward God, and outwardly in good workes and loue toward our neighbours: so that a man is a perfect Christian inwardly through faith be∣fore God, who hath u 1.1892 no neede of our workes; and out∣wardly before men, (whom our faith profiteth nothing) by loue.

Faith is the Christians hand. Now an hand hath a pro∣pertie to reach out it selfe and to receiue a gift, but it can not cut a peece of wood without an hatchet or saw, or some such like instrument, yet by help of them it can ei∣ther cut or diuide. Such is the nature of faith, it doth re∣ceiue Christ into the heart; but as for the duties of the fi••st and second table, faith cannot of it selfe bring them forth, no more then the hand can cut of it selfe: yet ioine loue to faith, and then (as our Apostle) ••••ith worketh through loue, performing all duties so well to man, as God.

The propertie of true faith is, to receiue in to it selfe. The nature of true loue is to lay out it selfe vnto other: faith then alone iustifieth, apprehending and applying Christs merits vnto it selfe; but it cannot manifest it selfe to other, except it be ioyned with loue: x 1.1893 Shew me thy ••••ith out of thy workes. And thus, as you see, that inward worke of iustification is ascribed in holy Scripture to faith onely; but outward workes of sanct••fication, holi∣n••sse and righteousnesse, to faith and loue ioyntly.

I ref••••re the distressed soule to the comfortable Com∣mentaries of M••rtin L••••••er vpon the Galathians; and the curious Diuine to Do••tor Abbot his Apologie for the reformed C••tholike. Ti••. I••••ti••ication. For I will ingenuous∣ly confesse, that my conscie••••e was neuer quieted more then in reading the one; and my curiositie neuer satis∣fied more then in examining the other.

Though I besto•• all my goods to ••eed the poore•• M••rcifull workes are y 1.1894 pro sacri••ici••s, im•• prae sacri••ici••s, accepted of

God as sacrifice, Heb. 13.16. yea more then sacrifice: Ho∣sea 6.6. I will haue mercie, not sacrifice. To be mercifull is the z 1.1895 sole worke common to man with God.

It is then an higher step of perfection, to distribute goods vnto the poore, then to sp••ake with the tongues of men and Angels, or to be furnished with all varietie of knowledge: yet Paul saith, If I bestow my goods, all my goods, not vpon the rich, but vpon the poore, to feede, not to feast them, and had not loue, it profits me nothing. Where note fiue degrees of this amplification: the first is to giue; for most men, as it is in the prouerbe, are better at the rake then at the pitchforke, readier to pull in, then to giue out. The second is to giue, not another mans, but our owne goods. If I bestow my goods. According to that of Salomon, Ecclesiastes 11.1. Cast thy bread vpon the wa∣ters: Pa••is, si tuus, qui tuus. The third is, all our goods, not some small portion, or great summe, but all; accor∣ding to that of a 1.1896 Christ; If thou wilt be perfect, sell all that thou hast, and giue it to the poore. The fourth is, to giue not to the rich, but to the poore: Frange panem esu∣rienti, saith the b 1.1897 Prophet, Deale thy bread to the hungry. The last is to giue to the poore, not superfluously to feast, but necessarily to feede them. If a man performe this and more then this out of vaineglorious ostentation, or idle prodigalitie, not out of loue to Christ and com∣passion of his members, it were but so much as no∣thing.

Though I gaue my bodie to be burned] Loue is seene more in deedes then in words, and in suffering more then in doing; and of all suffering death is most terrible; and of all kindes of death, burning is most fearfull. Here then are many degrees in this one speech (as c 1.1898 Interpreters ob∣serue): first, si tradidero, not, if I be forced, but if of mine owne accord, I giue my bodie to be burned, as it is said of Christ, d 1.1899 he gaue himselfe for vs a sacrifice. Secondly, si tradidero corpus, if I suffer losse not of goods onely, (though that be very commendable, Heb. 10.34. Ye suf∣fered

with ioy the spoiling of your goods] But affliction in body, which is far dearer then our wealth, as the father of lies in this truly; e 1.1900 Skinne for skinne, and all that euer a man hath, will hee giue for his life. Thirdly, S••tra••••∣dero corpus meum; if I giue not onely the body of my child, (though a woman is highly magnified for such an act in the 2. of Maccabees, 7.) but my hod; not one∣lie flesh of my flesh, but flesh which is my flesh; not onely to suff••r a naturall death, but a violent, and of all violent, the most terrible, to be rosted, yea consumed in the fire.

If any suffer all this, and want charity to particular per∣sons, esp••cially toward the common body of the Church, it is no better, or rather indeed wor••e then nothing. I beseech you therefore by the mercifulnesse of G••d, whatsoeuer you speake, whatsoeuer you study, what∣soeuer you doe, whatsoeuer you suffer, f 1.1901 let all be done in loue.

Vniuersa inutilitèr habet, qui vnum illud, quô vniuersis vtatur non h••bet: Vnprofitably (quoth g 1.1902 Augustine) hath he all, who wants that one whereby he should vse all. As the h 1.1903 same father in another place: Quāta est charitas? quae si desit, frustrà habentur caetera, si adsit, rectè habentur om∣nia: How great is loue; for if it be wanting, all other gra∣ces lose their grace; but if present, all are profitable. So the text here; Loue suffereth long, it is bountifull, &c.

• In this en∣comiasticall passage, S. Paul sets downe loues operation in i 1.1904 3. points:
  • Imbracing that which is good:
    • Internall: it is pa∣tient.
    • Externall: it is cour∣teous.
  • Eschewing that which is euill, a∣gainst our
    • k 1.1905 neigh∣bour, in
      • thought: it enui∣eth not.
      • deed: loue doth not frowardly.
    • selues, either out of
      • passion: it swelleth not, dealeth not dishonestly, se••keth not her owne: it is not pro∣uoked to an∣ger.
      • election: it thinketh no euill; it r••∣ioyceth not in iniquity.
  • Perseuering in both: suffering, belieuing, ho∣ping, induring all things.

Loue suffereth long] Saint Paul doth begin with pati∣ence, l 1.1906 because desire to reuenge is a vice most opposite to charitie. Malitious impatient men are like the toad, no sooner moued, but they swell: or like gunpowder; no soo∣ner touched with an hot word, but instantly they are in your face. Which accasioned m 1.1907 Bion the Philosopher to say; Magnum est malum ferre non posse malum. For if ••hine enemie be little, n 1.1908 parce illi the best course is to spare him; if great, parce tibi, the best counsell is to spare thy selfe. Si turbet non perturbet; as o 1.1909 B••••narà in the like case, Though he moue thee, let him not remoue th••e frō that

which is good, from that which is thy good. The p 1.1910 dis∣cretion of a man deferreth his anger, and his glory is to passe by an offence. Better it is to suffer much and long, then by courses of impatience, to runne thy selfe out of all honest breath. It is reported of the Philo∣sophers, q 1.1911 that they had a sword, and wanted a buck∣ler: but a buckler becomes a Christian better then a sword. We must not beat euery dog that barks at vs in the way, but run with patience the race that is set before vs: Heb. 12.1.

Loue is courteous: or as other read••, bountifull] Amor si est, operatur; si non operatur, non est. As loue is patient in wrong, so actiue in kindnesse, doing good vnto all, al∣way performing liberall and courteous offices, euen to the greatest enemie. So S. Steuen abounding with loue, r 1.1912 respected his accusers as brethren, and saluted them as fathers: Acts 7.2. So s 1.1913 Ioseph vsed his brethren nobly, who sold him for a slaue basely.

• Loue enuieth not] There are t 1.1914 two parents of enuie,
  • highnesse.
  • nighn••sse.

For it is nothing else but a repining griefe for our neighbours happinesse. An enuious man, saith u 1.1915 Saluia∣nus, esteemes anothers good, his hurt; parum est si ipse sit f••elix nisi alter fuerit inf••elix. And therefore when x 1.1916 Bion saw such an one very sorrowfull, asked him; I pray thee whether hath some euill happened to thee, or good to thy neighbour? y 1.1917 As high hils are most exposed to thun∣der, f••riunt summos fulmine montes: and z 1.1918 as the fairest flowers are soonest nipt by the venemous Cantharides; euen so the most eminent gifts in neighbors, are the grea∣test griefes of enuious wretches.

In neighbours, I say; for as the basiliske doth kill none, but such as he doth see; so the malecontent enuious eye malignes none that are far off. And this I take to be the true reason why the schismaticall Brownist, and other of the like malitious humor, hate the conformable Prote∣stant more then either Turke or Pope: because that which

eye seeth not, heart grieueth not. But it hath been their hell to behold their neighbour Bishops, and fellow Mi∣nisters in b••tter f••shion, and among the best of greater account for iudicious preaching and writing then them∣selues.

It is wittily noted by a 1.1919 Bonauentura, that an enuious man is like Cam, who said of himselfe, Gen. 4.14. Whoso∣euer s••••deth me, s••all slay me. For either he seeth in a man that which is good, and then he repineth; or else that which is euill, and so reioiceth: and both these slay the soule.

Things amisse in our Church, are the schismatikes may game; but her glory, their griefe; her weale, their woe. Let them reade this Chapter often, and marke this word especially. Loue enuieth not; Loue doth not froward∣ly] Not ouerthwartly, not insidiously, b 1.1920 quod est arte alios pellere aut toll••re, by cunning to thrust men out of their preferments and others loue: so c 1.1921 Maximus expelled Gre∣gor•• Nazianzene, Ae••chines wronged De••osthenes, and M••rtin Makebate the Whitgif••s of our Church.

Loue swelleth not] As loue doth not abuse good things in other, d 1.1922 so it makes men vse well their owne graces. It swelleth not in any preferment it hath; it is not ambiti∣ous for any which it hath not; it is not querulous for any which it once had, and is now lost; it seeketh not her owne, e 1.1923 that is, with others hinderance, so f 1.1924 to ioine house to house, and field to field, till there be no place for other in the land. It doth not desire that g 1.1925 oxen should labour, and asses feed; that one should take the paines, and ano∣ther reape the profit; but is content that preferment be conferred vpon men of worth, according to merit, with h 1.1926 equall proportion.

Or it seekes not her owne principally, bu•• so far forth as shall be for the Churches good, and Gods glory. So faith our Apostle, 1. Cor. 10. I seeke not mine owne profit, but the profit of many, that they might be saued. And Philip. 2.21. he rebukes all such as seeke their owne, and not

that which is Iesus Christs. Or it seekes no•• 〈◊〉〈◊〉 i 1.1927 that is, to recouer her owne by law, when it sha•••• be to the scandall of the Gospell, as he sheweth in th•• ••ixt Chapter of this Epistle.

It is not prouoked to anger] That is, rash and in••onsid••∣rate anger; otherwise a man may be angry and sinne not, as our Apostle k 1.1928 elsewhere; l 1.1929 ••rasci hominis, iniu••i•••• non facere Christiani: It is the part of a man to be ang••y, but the duty of a Christian to doe no wrong in anger. A lo∣uing man will chide his friend sweetly; and a good man punish sinne according to his place s••uer••ly: m 1.1930 Qu•••• te appellem am••r? nescio: bonum in malum? ••••or quippen••s facit nostros amare, amor interdum cogit offen••••re: si•• v••gi∣let tolerantia, saith n 1.1931 Augustine, vt non do••mi••t disciplin••. Saint Pauls meaning then is, that we must not be trans∣ported with heat, so that we forget our friends, and lose our selues; in such sort, that the ending of our anger proue the beginning of our sorrow.

It thinks no euill] It is so far from doing wrong, that it doth not so much as thinke euill. o 1.1932 A vertue compoun∣ded of truth and ingenuity. Truth belieues onely that which is certaine: ingenuity construeth in the better part that which is doubtfull: whereas suspiciousnesse is misled often with false, alway with vncertaine report. Ielous yoke-fellowes, and suspicious friends, are both vnchari∣table. For such, as the p 1.1933 Prophet aptly, trauell with mis∣chiefe, and bring forth vngodlinesse; vnquiet as the q 1.1934 ra∣ging sea; r 1.1935 stirring vp strife all the day long.

It reioiceth not in iniquity] Not ••n her owne fault, not in anothers fall. Not in her owne: for albeit the malitious incorrigible sinner reioiceth in doing euill, and delights in frowardnesse, Prou. 2.14. yet the man of God doth no sinne: 1. Iohn 3.9. For it is rather done on him, then of him: according to that of s 1.1936 Paul; I doe not the good thing which I would; but the euill thing which I would not, that do I. Not in anothers fall: for it doth grieue when they grieue: yea sometime because they doe not grieue for their sins,

as t 1.1937 Hiero••e to Sabinian: Hoc plango, quòd te non plangis. And u 1.1938 A••gustin•• calles this a blessed vnhappinesse, when a man is a••fected, not infected, with his neighbours ini∣quitie: ••••••ta miseria vitijs alienis tribulari, non implicari; d••lor•• 〈◊〉〈◊〉 trabi, no•• amore attrahi.

I•• su••fereth all things; it beleeueth all things] x 1.1939 It suffe∣reth not it selfe to bee abused, but it iudgeth other wi••h al•• loue and humanitie. To beleeue all, wer•• sillinesse; to b••••••••ue n••••e, ••ullenn••sse: discreet loue therefore doth b••l••eue much, and hope the best of all. Enduring all thing••: that is, all that it may without offence to Gods holy word: y 1.1940 Nor p••titur ludum f••ma, fides, oculus: A 〈◊〉〈◊〉 g••od n••me, faith, and eye will not be dallied with∣all A Ch••••st••an as concerning his faith, cannot bee too ster•••••• ••oo••lour. I will ••ake vpon me (saith Luther) this ti••le: 〈◊〉〈◊〉: I giue place to none.

lo•••• ••o••h not fall a••ay] Knowledge is not abolished in the ••orld to come, but perfited, as Paul expounds himsel••e: We know in p••rt, we prophecie in part: but when ••hat which is perfect is come, then that which is vnperfect sha••l be done awa••. z 1.1941 Ex abstractiuâ sit intuitiua notitia. a 1.1942 As the light of a candle doth vanish away when the bright Sunne doth shine. The manner of teaching in the world to come shall c••a••e: for we shall neede no schooles or tu∣tors in heauen: all there shall see God face to face, but knowledge it selfe shall not vanish, b 1.1943 for this is eternall li••e to know God.

S▪ Paul proues our knowledge and prophecying vn∣perf••ct by two familiar ex••mpl••s: one taken from his owne person, another from a looking glasse: When I was a childe, I spa••e as a childe, •• vnderstood as a childe, I imagi∣ned as a childe. Speaking may be referred vnto the gift of tongues, vndersta••ding to the gift of prophecie, think∣ing to knowledge.

Now we see in a gl••ss•• dar••l••▪ but then shall wee see face to face.] When a man sees a map of Hierusalem, he can pre∣sently conceiue what ma••ner of citie it is imperfectly:

but when he comes thither, and beholds all the streetes, is better satisfied. The Scripture is a glasse, faith is an eye, by which all Gods elect in part know the glorious buil∣ding of Hierusalem aboue; they beleeue that this c 1.1944 cor∣ruption shall put on incorruption, that this mortall shall put on immortalitie; that the iust shall shine d 1.1945 like stars for euer: in heart conuersing with the Saints, and assured through hope, that themselues are e 1.1946 burgesses of that celestiall Incorporation.

I am sure, saith f 1.1947 Iob, that my redeemer is aliue, who died for our sinnes, and rose againe for our iustification, and now sitteth at the right hand of God as our aduo∣••ate. But hereafter, when wee shall sup with him in his kingdome, and sit with him in his g 1.1948 throne, when al mists of ignorance and diffidence shall vanish away, when we shall see God face to face, then we will say to him as the noble Queene of h 1.1949 Sheba to Salomon; Loe, the one halfe of thy kingdome was not told vs.

Now abideth faith, hope and loue] The rest of the graces are reduced to these, saith Melancthon, and the chiefe of these is loue, saith Paul. There is so great affinitie be∣tweene faith and hope, that (as i 1.1950 Luther obserues) it is hard to finde any difference, they cannot be well separa∣ted, one hauing respect to the other, as the two Cheru∣bins on the mercie seate: Exod. 25.20.

• Yet they differ much especially in their
  • ...Obiect.
  • ...Subiect.
  • ...Order.
  • ...Office.

In their obiect: Faith hath for her obiect the truth; Hope for her obiect the goodnesse of God. Faith (as k 1.1951 Augustine notes) is of good things and bad: but hope lookes on good things onely. The Christian beleeues there is an hell as well as heauen; but hee feares the one, and hopes only for the other; as the l 1.1952 Poet distinguish∣eth aptly: — liceat sperare timenti.

• Faith is of things
  • Past: for wee beleeue that Christ is dead, bu∣ried, risen againe, &c.
  • Present: for wee beleeue that Christ now sit∣teth at the right hand of God.
  • Future: for we beleeue Christ shall come again to iudge the quick and the dead.

But hope doth expect and respect only things to come.

In their subiect: Faith is in the m 1.1953 vnderstanding, hope resteth in the will: if they differ in place, this I take to be the most probable separation.

In order: for n 1.1954 faith is the ground of things hoped for. A stedfast hope proceeds out of a liuely faith: if the sparke of faith should not giue light to the will, it could not be perswaded to lay hold vpon hope. Faith alway goeth be∣fore, then hope followeth after.

In their office: for faith is our o 1.1955 logicke to conceiue what we must beleeue; hope our rhetorick to perswade vs in tribulation vnto patience. So S. Paul saith: Wee are saued by hope, Rom. 8.24. p 1.1956 Sic liberati sumus, vt adhuc spe∣randa sit haereditas, postea possidenda; nunc habemus ius ad rem, nondum in re. Faith is a Doctor and a Iudge, dispu∣ting against error and heresie, iudging spirits and do∣ctrines; hope is a Captaine fighting against impatience, tribulation, heauines of spirit, weaknes, desperation. In a word, the difference betweene faith and hope in Diuini∣tie, is the same that is betweene fortitude and prudence in policie. Fortitude not guided by prudence is rashnes, and prudence not ioyned with fortitude is vaine: So faith without hope is nothing, and hope without faith a meere presumption and tempting of God. And therefore wee must ioyne together all these graces, as Paul here, faith, hope, charitie: We waite for the hope of righteousnesse through faith, and faith worketh through loue.

First faith teacheth vs the truth, and then hope teach∣eth vs what to suffer; and loue what to doe for the truth. Faith engendreth hope; faith and hope loue, but the chief is lone, &c.

The q 1.1957 Papists hence reason against vs; If charitie bee greater then faith, it is vnprobable that men are iustified only by faith. r 1.1958 Our Diuines answere, that the argument is not good: A Prince doth excell a pesant: Ergo, till the ground better. A man is better then a beast: Ergo, runne faster then a horse, carrie more then an elephant, &c.

Secondly, s 1.1959 that loue is not greater in euery respect absolutely, but onely greater in latitude of vse and conti∣nu••nce: faith and hope are restrained within the bounds of our priuate persons, as the iust man doth liue by his owne faith, and the good man hopes only for himselfe: but loue like t 1.1960 Dauids vine doth cou••r the mountaines with her boughes, and stretcheth her branches vnto the sea, extending it selfe to God, Angels, men; in men, to our selues and other; in other, u 1.1961 vpward, to supe••iours, downward to inferiours; on the right hand to friends, on the left to foes.

Loue thē in respect of other is of greater vse: but if we consider a man in himselfe priu••tly, faith is more needfull then loue, as wherein originally stands our communion and fellowship with God, by which Christ x 1.1962 dwels in our hearts, into which as an hand, Almightie God pow∣reth all the riches of his grace for our saluation, and by which only, whatsoeuer else is in vs is accepted of God, as y 1.1963 Salu••anus excellently: Omnibus semper ornatibus orna∣mento est, quiae sine hac nihil tam ornatum quod ornare pos∣sit. See Epist. Dom. 17. post Trinit.

Againe, charitie is greater in latitude of continuance: faith apprehends the Lords gratious promise concerning eternall saluation, and hope doth expect it with patience. When God then shall haue fulfilled his word, and filled vs with vnspeakable ioy, when in that other life we shall see God face to face, faith is at an end, hope is at an end, their vse cease, but loue shall continue betweene God and vs an euerlasting bond. So the fathers expound it; only loue (saith z 1.1964 Chrysostome) is eternall; in this respect the greatest is charitie, because they passe away, but cha∣ritie

continueth alway. So a 1.1965 Saint Augustine; Loue is the greatest of the three; because the other two departing, it shall continue more increased, and better assured; & auctior & certior permanebit. b 1.1966 In this p••esent life there are three; but in the life to come, loue remaineth onely: therefore that is greater which is euer needfull, then that which once shal haue an end. And so c 1.1967 Gorran and d 1.1968 other popish writers heretofore construed this text. I con∣clude, to saue a man, faith is greater; in a man saued, cha∣ritie is the greater: vntill faith haue * 1.1969 finished our salua∣tion, loue must yeeld to faith; but when faith hath fully saued vs, it shall haue an end, and so must yeeld to loue, which is without end.

The Gospel. LVKE 18.31.

Iesus tooke vnto him the twelue, and said vnto them; Behold we goe vp to Ierusalem, and all shall be ful∣filled, &c.

IN this Gospell, our Sauiour Christ, e 1.1970 the true light of the world, doth illuminate two sorts of blinde: the dis∣ciples, who were spiritually blind; and a poore beggar, who was corporally blind. The disciples f 1.1971 vnderstood not as yet the mysteries of our redemption, wrought by Christs humiliation and exaltation; by g 1.1972 the one taking from vs all euill; and by the other, giuing all that is good. h 1.1973 Hee died for our sinnes, and rose againe for our iustifi∣cation.

Christ therefore doth open their eies, and instruct them in these two points exactly.

First, generally: vers. 31. Behold we goe vp to Ierusalem, and all things, &c.

Secondly, more particularly, declaring the maner of his death and resurrection, in the 32.33. verses.

• Concerning his passion, fiue things are deliuered.
  • traditio, that hee shall be betraied.
  • illusio, that hee shall be mocked.
  • conspuitio, that hee shall be spitted on.
  • fl••gellatio, that hee shall be scourged.
  • occisio, that hee shall be put to death.

For truth it selfe was betraied, wisdome it selfe moc∣ked, glory it selfe spitted on, innocencie it selfe scourged, and life it selfe killed.

• Concerning his resurrection, hee sets downe two points especially:
  • 1. that he shal rise.
  • 2. that hee shall rise the third day.

Iesus tooke vnto him the twelue] Reuealing to them the secrets of his kingdome, foretelling his passion

• i 1.1974 for two causes especially:
  • 1. that they might beare it more patiently, praemoniti, praemuniti.
  • 2. to signifie that hee suffe∣red willingly: Ioh. 10.18. See Gosp. dom. 10. post. Trin.

Behold] This word of attention, is k 1.1975 like the sounding of a trumpet before some waighty proclamation, or like the ringing of a great bell before the sermon of a famous Preacher. And therefore let vs heare this doctrine with an especiall care, which Christ hath commended vnto vs here by such a remarkable note.

We goe vp] Christs passion is called an l 1.1976 exaltation or ascending. For albeit he could not ascend higher, as God, yet he was exalted by his humiliation, as man, and had a name giuen him aboue euery name: Phil. 2.8.9. Lucifer and Adam by climbing vp, were cast downe: but Christ by casting himselfe downe, went vp.

Or, We goe vp: m 1.1977 insinuating that his iourney was not easie. Facilis descensus Auerni: Men go sooner downe hil, then vp hill; yet he that hath a good horse, can ride faster vp hill then downe hill. So the n 1.1978 charets and horsemen of Israel, assisted by Gods especiall grace, lifting them vp a∣boue

the base vallies of the world, runne faster, and are more delighted in heauens vp hill, then the wicked i•• hels downe hill.

To Ierusalem] Interpreters haue rendred o 1.1979 sundry rea∣sons, why Christ was crucified at Ierusalem, especially p 1.1980 two. First, because there was not enough malice in any other Citie to kill the Lord of life; none but the holy could enuie the most holy. The prophane Gentiles & ig∣norant Iewes elsewhere, did not maligne Christ in his words and wonders; Ierusalem onely the q 1.1981 Prophet-kil∣ler could not indure r 1.1982 the Prophet. His holinesse and wis∣dome was the fittest obiect for the Scribes and Pharises enuie. s 1.1983 That vpon them might come all the righteous blood shed vpon earth, euen from Abel the shadow, to Christ the substance, t 1.1984 whose bloud speakes better things vnto vs, and cries ••owder against them, then that of Abel. Here note by the ••ay, that as the Sonne of God was cru∣cified in the Citie of God; so by good correspondence, the members of Christ are persecuted most by the vicar of Christ.

Secondly, Christ suffered in that eminent place, that his passion and patience might be renowned in the whole world. There was not another stage fit for his tragedie, which is our comedie.

In a u 1.1985 mysticall sense, Christ and his Apostles ascend to Ierusalem, euen to Ierusalem x 1.1986 aboue, the y 1.1987 new Ierusa∣lem prepared as a bride trimmed for her husband: but the god of this world, with his company, descend to Iericho, to the lowest hell. Hee that followes not Christ in his course, goes from Ierusalem to Iericho; from heauenly paths, vnto the by-waies of destruction; and so he falles among theeues, that is, as the z 1.1988 fathers expound it, among many diuels and euils, who rob him, and wound him; and in fine, will leaue him dead, except Christ the true Samaritan relieue him, and set him in his right way a∣gaine.

And all shall be fulfilled that are written by the Prophets

of the Sonne of man] a 1.1989 As the Painter at the first drawes his picture with a coale roughly, then with an accurate pensill, and or••ent colours exactly: so the holy Ghost in the Prophets and old Testament, shadowed Christs pas∣sion obscurely; but in the new, paints it as it were to life perspicuously. The two Testaments are b 1.1990 two pence, c 1.1991 bea∣ring the same Kings image, though not of the same stampe: for all things being now fulfilled, written by the Prophets of the Sonne of man, our Sauiours picture in∣grauen in the Gospell, is more full and cleere then that imprinted in the law. Now God hath shewed vs the light of his countenance: Psal. 67.1. Let vs therefore search the Scripture, for that is the way to Christ, and Christ is the way to God.

For hee shall be deliuered vnto the Gentiles: and shall bee mocked] Hee did particularly foretell the manner of his suffering, d 1.1992 that his disciples might see, that as God he did foresee these things, & that they might be strengthe∣ned at his Crosse, when as they should vnderstand all things to be fulfilled as they were told by Christ, and foretold by the Prophets.

• That he should be
  • betraied, was foretold, Psal. 41.9.
  • mocked, was foretold, Ps. 69. v. 7.12.22.
  • spitted on, was foretold, Esay 50.6.
  • scourged, was foretold, Esay 53.5.
  • put to death. was foretold, Psal. 22.17.

Christ was deliuered vnto the Gentiles, as we reade in

• the Gospell, especially by three:
  • ...Iudas.
  • ...the Iewes.
  • ...Pilat.

By Iudas, out of couetousnesse, as the e 1.1993 text expresly; What will ye giue me, and I will deliuer him to you? For a lit∣tle siluer, and that not paied, but onely promised, he sold his friend; yea that which is worse, his Master; yea that which is worst of all, his Maker. See the Gospell the Sun∣day before Easter.

By the Iewes, out of malice. Matth. 27.18. Pilat knew

well that for enuy they deliuered him.

By Pilat, through feare: for the Iewes said vnto him: f 1.1994 If thou set him free, thou art not Caesars friend: for whoso∣euer maketh himselfe a King, speaketh against Caesar. And therefore Pilat chose rather to crucifie the Lord eternall, then to displease Caesar, a Lord temporall.

In like sort, all couetous, all malitious, all cowardly professors betray Christ daily. The couetous, who make their coine their Creed, and their penny their Pater no∣ster, and their bils their Bible, betray Christ with Iudas. It is but what will you giue them, and they will deliuer vp the Gospell vnto you.

Enuious men, who persecute the Saints, and disgrace their graces, betray Christ in his members with the Iews, euen for meere malice, speaking to their Christian bro∣ther as Antoninus Caracalla to his naturall brother; g 1.1995 Sit diuus, modò non vinus.

Cowardly prof••ssors vse to betray Christ with Pilat. h 1.1996 For as soone as tribulation or persecution commeth for the word, they feare more the threats of Caesar an earthly Prince, who can kill onely the body, then the wrath of God, who being King of all Kings, is i 1.1997 able to destroy both body and soule in hell.

The second point touching Christs passion, is illusio. Now Christ was mocked in foure places especially.

1. In Caiphas house, where the keepers k 1.1998 blindfolded him, and smote him on the face, and asked him, saying; Prophecie; who is it that smot•• thee?

In Herods company, l 1.1999 when as the souldiers arraied him in white.

In the Common hall, where they m 1.2000 stripped him, and put vpon him a scarlet robe.

In Golgotha, when he was crucified. First, as Saint Matthew in the 27. Chap. by the passengers, wagging their heads, and saying; Thou that destroiest the Temple, and buildest it in three daies; saue thy selfe, &c. Then by the Scribes and Pharises; Hee saued other, but he cannot saue

himselfe. Last of all, some peruerted his words, affirming that he called for Elias, when as he praied; Eli, Eli, &c.

The popish Clergy mocke Christ with Caiphas, in that they blindfold the people, by denying them the Scrip∣tures, and then mocke them for their ignorance. n 1.2001Samson hauing his ei••s out, was a laughing stocke to the Phi∣listins: and so the blinde laymen are the Priests pastime. Though a Iesuit or a Seminary buffet them euery day, yet can they not prophecie who smote them. Either Samson must pull downe the Colledges of these Philistins, or else he shall neuer see but thorow their spectacles. They mock Christ with Herod, who retaine foule consciences in a white rochet, who conforme themselues in habit, but re∣forme not themselues in heart.

The Babylonian whore mocks Christ with the souldi∣ers, in putting on o 1.2002 skarlet, betokening zeale and charity, when her actions are cruell and bloudy.

They mocke Christ with the Iewes in Golgotha, who distort the words of Scripture for their aduantage, ma∣king Elias of Eloi. Like the popish dolt, who reading the subscription of Pauls 2. Epistle to the Thessalonians, in the vulgar Latine; Missa fuit ex Athenis, instantly cried out, that he had found a plaine text for the Masse. Or like that foppish Anabaptist, who gathered out of Christs words in English; p 1.2003 Goe and teach all nations, and baptise, &c. that it is not lawfull for a Clergy man to ride on a faire palfrey; much lesse, as the Bishops, in a stately coach. Or as that Fen-man, alias Fin-man, standing vpon a marsh custom••, iustified his not paiment of Tithes out of Paul; q 1.2004 Custome to whom custome: but his Pastor replied aptly; r 1.2005 the Churches of God haue no such custome.

So the blasphemous mouth spits on Gods face; the tyrants openly crossing the Gospels proceeding, scourge Christ: and all such as slide from the profession of the faith, are said in s 1.2006 scripture, to crucifie againe the Sonne of God. And therefore t 1.2007 the Church hath allotted this Gos∣pell for this weeke most fitly. For at this Carniual & gut

tide, many deliuer Christ vnto y^e Gentiles, in their cham∣bering and wantonnes, drunkennes & gluttonie, making such as are no Christians to u 1.2008 blaspheme Christianitie, seeing such vncomely behauiour and mad meriments among prof••ssors of holy religion.

As a louing wife which hath her husband slaine, to moue compassion in the Iudges, and to make the fact most odious and hatefull, tels of his deadly wounds, and describes his gastly look••s, and shewes some garment of his embrued in blood: x 1.2009 so the Church at this time doth offer vnto our considerations how Christ her deare Loue, was betraied, and mocked, and spitted on, and scourged, and put to d••ath; hereby recalling vs from our horrible sinnes, which as another Iudas betray Christ, as another Herod mock Christ, as another Pilate condemne Christ, as another Longinus wound Christ, as another band of Iewes recrucifie Christ.

And the third day he shall rise againe] y 1.2010 Christ is large in ••he report of his ignominie, but short in this of his glo∣••ie: for he deliuered fiue points as concerning his humi∣liation, but he remembers on••ly two, yea for the matter but one touching his exaltation. And the third day hee shall rise againe. Yet this one is the locke and key of all Christian faith, on which all other articles of holy be∣leefe depend. See before the Creed, and after the Gospell on Easter and S. Thomas day.

The Prophets vsually mingle the sweet of Christs ex∣altation with the sower of his humiliation; as Gen. 49.9. Esay 53.7, 8. Psal. 4.9. and Christ heere foretold the one so well as the other to z 1.2011 strengthen his followers in af∣fliction: for as he first suffered, and after entred into glo∣rie; so such as beare with him the crosse, shall be sure to weare with him the crowne. a 1.2012 If we be grafted with him to the similitude of his death, euen so shall we be to the simili∣tude of his resurrection.

And this saying was hid from them Men hardly con∣ceiue ill of those whom they loue well; and therefore

the Disciples expecting better things of Christ, could not vnderstand this prophecie, but the Iewes (as b 1.2013 Beda notes) hating Christ, and seeking how they might put him to death, easily beleeued him vpon his word, yea one word, and that not so perspicuous as this, but obscure; for when he said, c 1.2014 If I were lift vp from the earth, I will draw all men vnto me; the Iewes answered him: We haue heard out of the law, that Christ bideth for euer: and how saist thou that the Sonne of man must be lift vp?

Hence we may note d 1.2015 that the dearest Saints of God haue their infirmities and errors; and lest wee should doubt of it, Saint Luke repeates it againe: They percei∣ued not the things which were spoken. e 1.2016 Not that we should follow their ignorance, but praise God for our know∣ledge, when we conceiue these deepe mysteries of our saluation.

Againe, we may learne from hence f 1.2017 not to be discou∣raged, if we do not at the first discerne Gods holy word: for the blessed Apostles after Christs resurrection vnder∣stood all these things, as S. Luke reports in his last chap∣ter, vers. 45. God at his good time, will open our eyes, as he did the blindmans in this Gospel, and open our eares, as he did of the Prophet, Esay 50. and open our hearts, as he did of Lydia, Act. 16.

In that other part of this Gospell, concerning the bo∣dily blind, we may behold a miserable patient, and a mer∣ciful Physitian.

• In the patient two things are regarda∣ble: to wit, his
  • Outward wants,
    • Blindnes.
    • Beggerie, v. 35.
  • Inward vertues:
    • Faith.
    • Gratefulnes.

• In his faith obserue the
  • Beginning, it came by hearing, vers. 36.
  • Continuance, though he was rebuked, he ceased not to crie, Iesus thou sonne of Da∣vid haue mercie on me, vers. 37, 38, 39.
  • End and fruite, he receiued his sight, vers. 43.

• His thankfulnes appeares in two things especially:
  • 1. In following Christ.
  • 2. In praising God.

And his example caused other to doe the like: All the people when they saw this gaue praise to God.

• The mercifulnes of Christ the Physitian to∣ward this distressed pa∣tient, is seene in his
  • Gesture: vers. 40. He stood still and commanded the blind man to be brought vnto him.
  • Speech: vers. 41. What wilt thou that I doe vnto thee?
  • Workes: vers. 42. Receiue thy sight, thy faith hath made thee whole, and immediatly hee re∣ceiued his sight.

And it came to passe, that as he was come nigh to Iericho] Christs actions are our instructions: as Christ then, g 1.2018 so we must doe good in all places, as occasion is offered, euen in the streets and high waies, so well as in the Tem∣ple. There is nothing in the sheepe but good; his fell is good, his flesh is good, his entrals good, his dung good: so the lambes of Christ must be profitable to all, hurtfull to none.

A certaine blind man sate by the high way side] h 1.2019 Prote∣stant Diuines as well as the Fathers and Friers haue con∣strued this mystically; for euery man is blind by nature, not discerning the things of God; he sits by the way, but he cannot walk in the way, till Christ open his eyes & di∣rect his paths. And it is most certaine that the state of the spiritually blind is more miserable then that of the other blind; for to want the eyes of Angels, is worse then to want the eyes of beasts, as i 1.2020 Antonius told that good blind man Didymus.

As the bodily blind is led either by his seruant, or wife, or dogge; so the spiritually blind misled by the world, the flesh and the diuell: the bodily blind will be sure to get a seeing guide, but the spiritually blinde followeth his owne k 1.2021 lusts and the blind guides; and so the l 1.2022 blind

leading the blinde, both fall into the ditch.

The bodilie blinde feeleth and acknowledgeth his want of sight, but the spiritually blinde thinkes hee sees as well as any. So Christ in the Gospell: m 1.2023 If yee were blinde, ye should not haue sinne: but now ye say, we see, there∣fore your sinne remaineth▪ &c. The bodily blinde suppli∣eth his want of sight oft by feeling, as n 1.2024 I sack when hee could not see Iacob, said, Let me feele thee my sonne: but the spiritually blind though hee feele many times in his conscience the flashing, yet n••uer auoides the flames of hell fire. The bodily blinde account•• them happie who see; but the spiritually blind doth despise the Seers, and all such as walke in the right way: o 1.2025 This is hee whom wee sometime had in derision, and in a parable of re∣proch.

To conclude, the want of corporall eyes, is to many p 1.2026 diuinum bonum, albeit humanum malum; but the want of faiths eyes, is the greatest euill which can befall man in this life: for reason is our soules left eye, q 1.2027 faith our right eye, without which r 1.2028 it is impossible to see the way to God. Come to me, saith s 1.2029 Christ; credendo venimus, saith t 1.2030 Augustine, yea Christ u 1.2031 comes to vs, and x 1.2032 dwels in our heart by faith.

Begging] The Iewes had a y 1.2033 law, that there should be no begger in Isra••l. England hath statutes also to correct im∣pudent poore, and to prouide for impotent poore: but as it is obserued, our lawes haue a better prologue then epi∣logue; they be well penned, but ill kept: and so this good order is neglected among vs, as it was about Iericho, to the great scandall of Christian religion, and dishonour of our English nation. It is written of the z 1.2034 Athenians, that they punished idle persons as hainous offenders. And the Egyptians had a law, that euery man sho••ld bring his name to the chiefe ruler of the Prouince, and shew what trade of life he did vse. The a 1.2035 Romans enacted se∣uere statutes against such as negligently suffered their ground vntilled. Among the b 1.2036 Chinois, euery man is ••et

about somewhat, according to his strength and yeeres: one laboureth with his hand, another with his foot, some with their eies, & some must be doing with their tongue; and that which is most admirable, they keepe in Can∣tane, foure thousand blind men, vnfit for other service, to grinde corne and rice or the people. If either the law were belieued as Gospell, or the Gospell kept as law, such c 1.2037 as would not labour, should not eate. Loiterers and stur∣die rogues, should be sent either to the Gallies, or pri∣sons, or Bridewell, or to some like place where they might worke well: and as for such as cannot labour, it is fit, we that are strong, should help to beare the burdens of the weake, being d 1.2038 ••ies to the blind, and feet to the lame.

And when hee he••rd the people passe by] e 1.2039 We must ap∣pr••hend euery fit occasion for our good: and when once we haue begun well, we must not faint in our course, but continue, f 1.2040 though the world r••buke vs, as the people did the blind man here. Let v•• still cry for mercy, manifesting a liuely saith in our words and wa••es. In our words, g 1.2041 ac∣knowledging Christ to be man: O Iesu▪ thou Son of Da∣uid & God, haue mercy on me. By our waies i•• forsaking our old wicked courses, and following Christ, that other seeing our good example, may likewise giue praise to God.

The Gospell and Epistle h 1.2042 well agree. For i•• the Epi∣stle, S. Paul aboue all other vertues, extolleth loue. Now i 1.2043 greater loue then this hath no man. then t•• b••stow his life for his fri••nds. And yet Christ, as S. Luk•• ••e••orts in the Gospell, was betraied and mocked, and spitte••••••, ••nd ••••our∣ged▪ and ••ut to dea••h e••en for vs k 1.2044 h••s e••emie••. Agai••e▪ Saint Paul in the Epistle, next to loue commends in a Chri∣stian, faith and hope; both which (as the Gospell i••ti∣m••tes) are emine••t in blinde Bartimae••s, vnfai••edl•• b••∣lieuing, that Christ could: and in his greatest d••scourage∣ment▪ hoping against hope, that Christ would haue ••••r∣cie on him; in so much, that Truth it selfe giues this testi∣mony; Rec••i••e thy sight, thy faith hath saued thee.

If Duke Ios••a be renowned in holy Bible, for that hee made the naturall Su••ne to stand still at his praier in Gi∣beon; O what omnipotent faith had this blind man, to make the supernaturall sunne, the Sunne of righteous∣nesse, the Sunne that made the sun to stay his course, and stand still in the way, till his desire was fulfilled! O Lord increase our faith and loue, making the one like this in the Gospell; and the other according to thy precept in the Epistle, that being mounted vpon these two wings, we may soare to the place where thine honor dwelleth, and there rest with thee for e••ermore.

Amen.

FINIS.

Notes

• a 1.1

  Libr. contr•• Valentin. cap. ••.
• b 1.2

  Gorran. in Loc.
• c 1.3

  Mel••nct. & Til••an. in loc.
• d 1.4

  Debitum mo∣rale, legale. Th••∣mas 12^ae. quaest. 99. art. 5. & P••t. Aragon. in 22 ••. quaest. 58. art. 5.
• e 1.5

  Postil. maior. dom. 4. ab Epi∣phan.
• f 1.6

  Act. 20.27.
• g 1.7

  Rom. 1.14.
• h 1.8

  1. Cor. 9.19.
• i 1.9

  Gorran. in loc.
• k 1.10

  Lexicon Theo∣log. Altenstaig. i•• verb. debi∣tu••.
• l 1.11

  Luther in 1. Galat. 16.
• m 1.12

  Iulius Scali∣ger, vti Iosephus Scaliger in eius vita.
• n 1.13

  Citing his au∣thoritie for the lawfulnesse of vsuri•• when they would bo∣row, but all ea∣ging the text, nibil ind•• spe∣rant••s, when they should pay.
• o 1.14

  Serm. Gosp. D••m. 2. Aduent.
• p 1.15

  Last Sermon before King Edw. the sixth.
• q 1.16

  Augustin. epist. 54.
• r 1.17

  Iustin. insti∣tut. lib. 4 tit. 1. &c. lib. 6. tit. 2.
• s 1.18

  Luke 19.8.
• t 1.19

  In ••oc.
• u 1.20

  Loc. de sur••o in explicat. e∣pist. ad Ephes. cap 4.
• x 1.21

  Tract. n••t. of repent. cap. 11.
• y 1.22

  See Church hom. of repen∣tance. part. 2.
• z 1.23

  Ephes. 4.28.
• a 1.24

  Prou. 2.14.
• b 1.25

  Vbi supra.
• c 1.26

  Institut. lib. 4. cap. 22.
• d 1.27

  Latimer. Ser∣mon on the Gosp. Dom. 2. Aduent.
• e 1.28

  2. Cor. 8.12.
• f 1.29

  Bernard. ep. 77
• g 1.30

  Perkins vbi supr••.
• h 1.31

  22 ••. q. 62.
• i 1.32

  In ••oc. Thom. supra.
• k 1.33

  Comment in loc. Thom.
• l 1.34

  Aphorism. in verb. debitum & restitut.
• m 1.35

  Rom. 14 23.
• n 1.36

  Lombard sent. lib. 4 dist. 39.
• o 1.37

  Melancthon in loc.
• p 1.38

  August. epi. 62
• q 1.39

  Anselmus in loc. ex Augusti∣••••. vbi supra.
• r 1.40

  Arist••t.
• s 1.41

  Prou. 11.24.
• t 1.42

  In loc.
• u 1.43

  Caluin. & Martyr. in loc.
• x 1.44

  Augustin con∣sess. lib. 4. cap. 9.
• y 1.45

  In Gal. 5.14.
• z 1.46

  Martyr. in loc.
• a 1.47

  Ephes. 4.13.
• b 1.48

  A••••stot.
• c 1.49

  Chrysostom. in epist. ad Rom. bom. 14.
• d 1.50

  1. Cor. 9.25.
• e 1.51

  2. Tim. 4.7.
• f 1.52

  Theophylact. in loc.
• g 1.53

  2. Pet. 3.10.
• h 1.54

  Ambros. Hie∣ron. Aquin. in loc.
• i 1.55

  Melancthon in loc.
• k 1.56

  Sarcerius in loc.
• l 1.57

  Luther. Postil. maior. in epist. Dom. 1. Aduent.
• m 1.58

  Prou. 14.9.
• n 1.59

  2. Sam. 2.14.
• o 1.60

  Theophylact. in loc.
• p 1.61

  Aquin. in loc.
• q 1.62

  Defence for not lub••c••ip. cap. 8.
• r 1.63

  BB. Bible.
• s 1.64

  Hom. against gluttonie and drunkennesse.
• t 1.65

  Institut. lib. 3. cap. 4.
• u 1.66

  B. Latimers Sermon vpon this epistle.
• x 1.67

  Caluin. in Le∣uit. 19. Carthu∣si••n. in Leui. 17. B. Babington in Gen. 9.4.5.
• y 1.68

  Lament. 4.10. Et Iosephus de bello Iudaico. lib. 7. cap. 8.
• z 1.69

  Hieron. ca∣talog. in vit•• Ignat.
• a 1.70

  Laertius in vita Diogenis.
• b 1.71

  Church hom. against glut∣tonie, &c.
• c 1.72

  Bernard. de considerat. lib. 1.
• d 1.73

  Luke 16.19.
• e 1.74

  Rom. 13.5.
• f 1.75

  2. Part hom. of fasting.
• g 1.76

  Melanctho••. loc. com. Tit. de ceremon. & Christian. liber. Beza epist. 24. Perkins t••ea∣tise of consci∣ence. cap. 2.
• h 1.77

  Luther. & Melancth. in loc.
• i 1.78

  Esay 61.10.
• k 1.79

  Apocalyp. 7.9.
• l 1.80

  Math. 22.11.
• m 1.81

  Psalm. 32.1.
• n 1.82

  Apocalyp. 1.8.
• o 1.83

  Ferus ser. 1. Dom. 1. Aduent.
• p 1.84

  Theodoret. de curat. Graec. affect. lib. 2.
• q 1.85

  Cicero ad Mar. Brutum orat.
• r 1.86

  Augustin. quaest. 73. super Leuit. In vetere no∣uum latet: in nouo vetus patet.
• s 1.87

  Tertul. lib. 4. contra Marcion. & Augustin. Haeres. 21.
• t 1.88

  In admonito∣rio.
• u 1.89

  De ciuit. Dei. lib. 8. cap. 42.
• x 1.90

  Bellarmin. de verbo Dei lib. 1. cap. 2.
• y 1.91

  Postil. cathol. con. 2. Dom. 1. Aduent. & Maldonat. in loc.
• z 1.92

  Hom. 37. in Matth.
• a 1.93

  Maldonat. in 2. Matth. 15.
• b 1.94

  Esay 7.14.
• c 1.95

  Tertullian. lib. de praescript. haeretic.
• d 1.96

  Abdias. Amphilochius. Hippolytus, &c.
• e 1.97

  In indic. ex∣purgat.
• f 1.98

  Answer to M. Hardings conclusion.
• g 1.99

  Contra Faust. lib. 27. cap. 32.
• h 1.100

  Act. 10.13.
• i 1.101

  Baronius orat. ad Paul. 5. de Venet. excom.
• k 1.102

  Psalm. 91.13.
• l 1.103

  Nauclerus gen. 40. an. 1177.
• m 1.104

  Gen. 1.16.
• n 1.105

  Lib. 1. tit. 33. de maior. & o∣bedi••n. cap. 6.
• o 1.106

  Ibi••em in verb. inter so∣l••m & lunam.
• p 1.107

  Pr••••fat. co••∣ment. in 4. E∣u••ngelist. ca••. 2.
• q 1.108

  In loc.
• r 1.109

  Caluin. & Marlorat. in loc.
• s 1.110

  Ribera in Ho∣seam ca••. 10. num. 28.
• t 1.111

  Homer Iliad. 7.
• u 1.112

  Leuit. 26.12.
• x 1.113

  Psalm. 87.2.
• y 1.114

  Psalm. 76.2.
• z 1.115

  Maldonat. in loc.
• a 1.116

  Ia••sen. in loc.
• b 1.117

  Cant. 1.3.
• c 1.118

  Cant. 6.2.
• d 1.119

  Tract. de sim∣plici••ate praela∣torum.
• e 1.120

  Augustin. serm. 136. de tempore.
• f 1.121

  Act. 8.23.
• g 1.122

  Cap. 3.14.
• h 1.123

  A••gustin. in Psalm. 65. & 94. Gregor. moral. lib. 2••. cap. 14.
• i 1.124

  ••tatius.
• k 1.125

  Matth. 11.30.
• l 1.126

  Psalm. 122.1.
• m 1.127

  Prouer. 15.15.
• n 1.128

  Epictetus.
• o 1.129

  2. Cor. 6.10.
• p 1.130

  Iohn 17.3.
• q 1.131

  Wisdom. 5.7.
• r 1.132

  Iuuenal.
• s 1.133

  De gubernati∣one Dei. lib. 1.
• t 1.134

  Luke 10.23.
• v 1.135

  Bernard. lib. 3. de considerat.
• x 1.136

  Rom. 9.4.
• y 1.137

  Luke. 1.68.
• z 1.138

  Bu••er.
• a 1.139

  Com••n 1. Gal. vers 4.
• b 1.140

  In Esay cap 9.6.
• c 1.141

  Iohn 14.6.
• d 1.142

  Esay 53.6.
• e 1.143

  Augustin. ••••act. de ••picur. & Stoicis, cap. vlt.
• f 1.144

  P••lican. in loc.
• g 1.145

  Glossa ex Ch••••sost.
• i 1.146

  Ephes. 5.2.
• k 1.147

  Postil. catho∣lic. con. 2. Dom. 1. Aduent.
• l 1.148

  Melancth. & Culman. in loc.
• l 1.149

  Melancthon. Postil. in loc.
• m 1.150

  Psalm. 1.2. Ioshua 1.8.
• n 1.151

  Deut. 4.2.
• o 1.152

  Rom. 10.18.
• p 1.153

  Act. 1.1.
• q 1.154

  Luke 1.2.
• r 1.155

  Matth. ••.1.
• s 1.156

  Gal. 1.8.
• t 1.157

  Ir••naeus cont. haeres. lib. 4. cap. 14 & Euseb. hist. lib. 4 cap. 1••.
• u 1.158

  Melancth. in loc.
• x 1.159

  Martyr in loc.
• y 1.160

  Esay 8.20.
• z 1.161

  Psalm. 119.105.
• a 1.162

  Lib. contra Praxeam.
• b 1.163

  Iosephus lib. 1. contr. Apion.
• c 1.164

  De varia hist. lib. 23.
• d 1.165

  De curat. Graec. affect. lib. 2.
• e 1.166

  In Protrept.
• f 1.167

  Libris contra Appi••n.
• g 1.168

  Clem. 1. Strom.
• h 1.169

  In Epinomide.
• i 1.170

  Iustin. Mart. in admonitorio.
• k 1.171

  Clem. 1. Strom.
• l 1.172

  B••cholcer. in Chron, ad ann. 2788.
• m 1.173

  Idem ad ann. 3000.
• n 1.174

  Idem ad an∣num 2373.
• o 1.175

  Martyr in loc.
• p 1.176

  Iohn 5.39.
• q 1.177

  Bellarmin. de verbo Dei, lib. 2. cap. 15.
• r 1.178

  2. Tim. 3.17.
• s 1.179

  In his Wicket.
• t 1.180

  Sixtus Senen. bib. lib. 6. annot. 152.
• u 1.181

  Rhem. preface, sect. 4.
• x 1.182

  D. E••lk an∣swer to Rhem. prefac. vbi sup.
• y 1.183

  Fox Preface before the 4. Euang. in the Saxon.
• z 1.184

  Histor. Eli. lib. 1. cap. 37.
• a 1.185

  Polydor. Virg. hist. Anglican. lib. 20. fol. 420.
• b 1.186

  Tit. de magi∣stris.
• c 1.187

  Chrysost. in 2. Th••s. 2.
• d 1.188

  Malach. 4.2.
• e 1.189

  Exod. 20.19.
• f 1.190

  Ma••th 1 25.
• g 1.191

  Dan. 5 27.
• h 1.192

  Serm. 3. de aduentu Dom.
• i 1.193

  Iohn 1.14.
• k 1.194

  Psal. 101.1.
• l 1.195

  Ferus serm. 1. in Euangelium Dom. 2. Aduent. & Acosta con. 1. Dom. 1. Aduent.
• m 1.196

  Luke 10.34.
• n 1.197

  Theophylact. in 10. Luc.
• o 1.198

  Cap. 21.4.
• p 1.199

  Ecclesiastes 1.4.
• q 1.200

  Psalm. 100.5.
• r 1.201

  ••anse••ius con∣cord. cap. 124.
• s 1.202

  Annot. in Matth. 24.34.
• t 1.203

  Abulensis in loc. vti postil. cathol. con. 4. Dom. 2. Adu••nt. & Iansenius vbi supra.
• u 1.204

  Com. ••n Matth. 24.34.
• x 1.205

  Aquin. caten. in Matth. ••4.
• y 1.206

  In loc. Matth. vbi supra.
• z 1.207

  Psalm. 24.6.
• a 1.208

  Matth. 16.18.
• b 1.209

  Matth. 28.20.
• c 1.210

  Origen. & A∣quin. caten. in Matth. 24.
• d 1.211

  Postil. catholic. vbi supra.
• e 1.212

  Maldonat. in Matth. 24.34.
• f 1.213

  Hebr. 13.8.
• g 1.214

  Ba••••ho••dus Pontanus bibli∣othe••. co••cio∣••ū Dom. 2. Ad∣uent.
• h 1.215

  Thomas sup∣plemēt. quaest. 73 artic. 2.
• i 1.216

  Iustin. Martyr in admonitorio.
• k 1.217

  1. Tim. 6.16.
• l 1.218

  Apocal. 1.8.
• m 1.219

  1. Iohn 2.17.
• n 1.220

  2. Pet. 3.10.
• o 1.221

  1. Thes. 4.16.
• p 1.222

  Apocal. 9.6.
• q 1.223

  Zoph. 1.15.
• r 1.224

  Ecclesiast. 7.36
• s 1.225

  Di••z. con. 1. Dom. 1. Aduent.
• t 1.226

  Du Bartas, 1. day, 1. weeke, fol. 15.
• u 1.227

  Ma••th. 24.36.
• x 1.228

  Cap. 6.2.
• y 1.229

  Hieron. com. in loc. Isaiae sup. Praeterita ante mundum & su∣tura post m••n∣dum s••ire non possumus: sed media tant••m contemplam••r.
• z 1.230

  Musculus & Marlorat. in Matth. 24.36.
• a 1.231

  De gubernat. Dei lib. 3.
• b 1.232

  Act. 1.7.
• c 1.233

  Bernard. ser. in illud Psalmi: Audiām quid loquatur in me Deus. fol. 345.
• d 1.234

  Matt••. 18.10.
• e 1.235

  Mat. 10.24.25
• f 1.236

  Part. 3. qu. 10. a••t. 2. ex Augu∣stino lib. 83. quaest▪ onum quaest. 60.
• g 1.237

  Responsum nes••i••ndi non natu••ae, sed vo∣lunt atis. vt Hi∣lar. de Trin. lib. 6.
• h 1.238

  Epist. 146.
• i 1.239

  Ecclesiast. 3.22
• k 1.240

  Deut. 29.29.
• l 1.241

  Du Bartas: 1. day, 1. weeke.
• m 1.242

  August. soliloq. cap. 35.
• n 1.243

  1. Cor. 3.3.
• o 1.244

  Suruey of the pretended holy di••c. cap. 29.
• p 1.245

  Martyr & Cal∣nin. in l••c.
• q 1.246

  1. Cor 3.6.
• r 1.247

  August••n. con∣tra••iteras Peti∣lian. li. 3. cap. 35
• s 1.248

  ••quin. in loc.
• t 1.249

  R••m. 11.36.
• u 1.250

  Luther postil. maior. in loc.
• x 1.251

  Matth. 10.40.
• y 1.252

  2. Cor. 5.20.
• z 1.253

  Erasmus in loc.
• a 1.254

  Luther loc. com. tit. de mi∣nisterio verbi.
• b 1.255

  1. Thes. 2.13.
• c 1.256

  August. contra literas Petilian. lib. 2. cap. 6.
• d 1.257

  1. Tim. 6.3.
• e 1.258

  Hieron. in loc.
• f 1.259

  Erasmus in loc.
• g 1.260

  Aquin. & Gorran. in loc.
• h 1.261

  Matth. 24.45.
• i 1.262

  2. Cor. 4.2.
• k 1.263

  1. Cor. 3.4.
• l 1.264

  Pou tons A∣bri••gement, title, Brewer and Butcher.
• m 1.265

  Matth. 13.57.
• n 1.266

  Aquin. in loc.
• o 1.267

  2. Cor. 10.10.
• p 1.268

  Marlorat ex Martyr. in loc.
• q 1.269

  In loc.
• r 1.270

  De remedys ••ortuitorum ad Galionem.
• s 1.271

  Ouid.
• t 1.272

  1. Thess. 2.6.
• u 1.273

  1. Cor. 11.31.
• x 1.274

  In loc.
• y 1.275

  Bernard. me∣ditat. cap. 5.
• z 1.276

  Vbi supra.
• a 1.277

  Cap. 13.1••.
• b 1.278

  Cap. 9.20.
• c 1.279

  Psal. 143.2.
• d 1.280

  1. Epist. 1.10.
• e 1.281

  August. tract. 80. in Iohan. al∣luding to that of S. Iohn▪ chap. 15.2.3.
• f 1.282

  Hieron. epist. ad C••esiphont. tom. 2. fol. 254.
• g 1.283

  Augustin. de c••••it. Dei lib. 19 cap. 27.
• h 1.284

  Bacer. & Be∣za in loc.
• i 1.285

  Confess. lib. 9. cap. 13.
• k 1.286

  Serm. de qua∣druplici debito.
• l 1.287

  Gregor. Moral. lib. 1. cap. 1.
• m 1.288

  De peccatorū meritis & re∣missione, lib. 2. cap. 12. tom. 7. fol. 472.
• n 1.289

  Euthymius in loc.
• o 1.290

  Ps••l. 51.5.
• p 1.291

  Cal••in i•• loc.
• q 1.292

  Serm. 3. be∣fore King Ed. 6
• r 1.293

  Rom. 7.24.
• s 1.294

  Ephes. 3.8.
• t 1.295

  1. Tim. 1.15.
• u 1.296

  In loc.
• x 1.297

  Psal. 19.12.
• y 1.298

  Prou. 21.2.
• z 1.299

  Prou. 20.9.
• a 1.300

  D. Fulk in loc. D. ••bbot contra Bishop, pag. 574. Caluin. institut. lib. 3. cap. 14. Sect. 18. & cap. 17. sect. 14.
• b 1.301

  Psal. 34.18.
• c 1.302

  Ortelius.
• d 1.303

  Iohn 3.26.
• e 1.304

  Iohn 3.28.
• f 1.305

  Matth. 9.14.
• g 1.306

  Iacob. de vo∣rag. ser. 1. Dom. 3. Aduent.
• h 1.307

  Clem. Strom. 2.
• i 1.308

  Marlorat. ex Caluin. in loc.
• k 1.309

  De conside∣rat. lib. 3.
• l 1.310

  L••dolphus de vita C••risti, part. 1. cap. 56. & Zepperus co••. 1. Dom. 3. Aduent.
• m 1.311

  D••z cone. 2. Dom. 2. Aduent.
• n 1.312

  1. Tim. 5.8.
• o 1.313

  Eccles. 4.9.
• p 1.314

  Beauxamis har. Euang. T••m. 2. fol. 255.
• q 1.315

  Iansen. Con∣cord. cap. 47. Be••uxamis vbi sup. Culman. conc. 1. Dom. 3. Aduent. Musculus Ma••∣d••n, &c. in loc.
• r 1.316

  Com. in loc.
• s 1.317

  Hom. 27. in Matth.
• t 1.318

  In loc.
• u 1.319

  Lib. 9. in Mat. fol. 80.
• x 1.320

  Iohn 5.35.
• y 1.321

  M••ldona••. in loc.
• z 1.322

  Cap. 7.21.
• a 1.323

  Esay 35.5.
• b 1.324

  Esay 61.1.
• c 1.325

  Bernard. ••pist. 107.
• d 1.326

  Ludolph. vbi ••upra, & Acosta Con. 3. Dom. 2. Aduent.
• e 1.327

  Iohn 4.••6.
• f 1.328

  Iohn 5.36.
• g 1.329

  Iohn 10.38.
• h 1.330

  Iohn 15.24.
• i 1.331

  Cic••ro orat. pro Archiapoet. O fortunate, qui tuae virtutis Homerum prae∣conem inuene∣ris.
• k 1.332

  Ludolphus: Beau••amis: Ian∣sen. Marlorat. Bucer. &c. in loc.
• l 1.333

  In Ezechiel.
• m 1.334

  Leuit. 2.13.
• n 1.335

  Colos. 4.6.
• o 1.336

  Reusner. class. 1. Symbol. p. 145
• p 1.337

  Pla••tus.
• q 1.338

  Luk. 4.27.
• r 1.339

  Cap. 40.3.
• s 1.340

  Luk. 1.41.
• t 1.341

  Beauxāmis harmon. Tom. 2. fol. 258. & Al∣bert. in loc. & Caluin. Instit. lib. 2. cap. 9. Sect. 5.
• u 1.342

  T••rtullian. lib. 4. contra Marcio••.
• x 1.343

  Hieron. in loc.
• y 1.344

  Cap. 3.1.
• z 1.345

  Maldonat. in loc.
• a 1.346

  Augustin. epist. 48.
• b 1.347

  Doron Basili∣con, lib. 1. pag. 8.
• c 1.348

  Epist. 190.
• d 1.349

  Pet. Galat. de arcanuilib. 3. cap. 12. & Ian∣sen. Concord. cap. 13.
• e 1.350

  Ribera in Ma∣lach. 3. num. 4.5.
• f 1.351

  2. Pet. 1.21.
• g 1.352

  Cap. 52.6.
• h 1.353

  Hieron. Ian∣s••n. Maldonat. in loc.
• i 1.354

  V•• Beda in cap. 1. Marc.
• k 1.355

  Apoc. 2.1.8.12
• l 1.356

  Luk. 1.76.
• m 1.357

  Theophylact. in loc.
• n 1.358

  Maldonat. in loc.
• o 1.359

  Serm. 6••.
• p 1.360

  Vbi supra.
• q 1.361

  Colos. 3.16.
• r 1.362

  Arist. Ethic. lib. 2. cap. 5.
• s 1.363

  Ephes. 4.26.
• t 1.364

  Matth. 5.22.
• u 1.365

  Prov. ••.14.
• x 1.366

  Ser. de nimiâ fallacia praesen∣tis vitae, sol. 3••9
• y 1.367

  Luk. 6.26.
• z 1.368

  Zanchius in Philip. 3.1. ex Graecorum scho∣lijs.
• a 1.369

  Ecclesiast. 9.9.
• b 1.370

  1. Cor. 10.31.
• c 1.371

  The••p••ylact. & Marlorat. ex Brent. in loc.
• d 1.372

  Luc. 6.23.
• e 1.373

  Bernard. de considerat. lib. 2.
• f 1.374

  2. Cor. 1.5.
• g 1.375

  Esay 61.3.
• h 1.376

  Plato in Ap••∣log. Socratis. & Epictet. Enc••ei∣rid. cap. vlt.
• i 1.377

  Xiphilin. in vi∣ta Neronis.
• k 1.378

  In lib. ad Mar∣tyr.
• l 1.379

  Prudentius Peristephan. hymn. 10.
• m 1.380

  Thomas 12. ••. quaest. 71. art. 5. ad. 3.11.
• n 1.381

  1. Thes. 5.17.
• o 1.382

  Zachar. 9.9.
• p 1.383

  Aquin. in loc.
• q 1.384

  Acts 17.••7.
• r 1.385

  Psal. 46.1.
• s 1.386

  1. Pet. 4.7.
• t 1.387

  1. Iohn 2.17.
• u 1.388

  Bernard serm. de nimia fali•• cia praesentis vite.
• x 1.389

  Ouid. de pont••, lib. 4.
• y 1.390

  Prou. 14.1••.
• z 1.391

  Bullinger ••on. 24. in Apocal.
• a 1.392

  Psal. 125.1.
• b 1.393

  T••eop••••lact, in loc.
• c 1.394

  Marlora••. in loc.
• d 1.395

  Psalm. 8.
• e 1.396

  Habacuk ••.11
• f 1.397

  Psal. 91.11.
• g 1.398

  Deut. 28.6.
• h 1.399

  Ser. 1. de Ad∣uentu.
• i 1.400

  Heb. 1.3.
• k 1.401

  2. Cor. 4.17.
• l 1.402

  2. Tim. 4.8.
• m 1.403

  Rom. 12.12.
• n 1.404

  Cap. 3.18.
• o 1.405

  Ephes. 3.17.
• p 1.406

  Rom. 10.17.
• q 1.407

  Iohn 15.11.
• r 1.408

  Ephes. 4.30.
• s 1.409

  Postil. mai••∣res cum gloss••s & figuru in epist. Dom. 3. Aduent.
• t 1.410

  Diez conc. 1. Dom. 3. Aduent.
• u 1.411

  1. Pet. 4.15
• x 1.412

  Melanct. Cal∣uin. & Marlo∣rat. in loc.
• y 1.413

  Iohn 5.35.
• z 1.414

  Theophylact. & Cai••tan. in l••c.
• a 1.415

  Cu••man in loc. con. 1.
• b 1.416

  Zepperus in loc.
• c 1.417

  Hom. 7. in E••ang.
• d 1.418

  Iohn 3.30.
• e 1.419

  Eccles. 1.2.
• f 1.420

  Cant. 6.12.
• g 1.421

  Ierem. 22.29.
• h 1.422

  Acts 10.26.
• i 1.423

  Acts 14.15.
• k 1.424

  Apoc. 22.9.
• l 1.425

  Thom. in 3. sent. dist. 2. & part. 3. quest. 25. a••t. 4.
• m 1.426

  Matth. 11.14.
• n 1.427

  August. tract 4. in Iohan. & Greg. hom. 7. in Euangel.
• o 1.428

  Malachi 4.5.
• p 1.429

  Maldonat. in loc.
• q 1.430

  Hom. 15. in Ioan.
• r 1.431

  In loc.
• s 1.432

  Beza in Ioban. 1.21.
• t 1.433

  Lib. 1. com∣ment. in Ioban.
• u 1.434

  Diez con. 1. Dom. 3. Ad∣uent. & Malde∣na••. in loc.
• x 1.435

  Culman. con. 2. Dom. 4. Ad∣uent.
• y 1.436

  Acts 3.26.
• z 1.437

  Iohn 1.15.
• a 1.438

  1. Tim. 4.12.
• b 1.439

  2. Tim. 2.15.
• c 1.440

  Exod. 28.33.
• d 1.441

  Luke 3.19.
• e 1.442

  Matth. 3.7.
• f 1.443

  Psal. 58.5.
• g 1.444

  Thom. caten. i•• 3. Ma••th. ex Raban. & Beauxamis Har. Tom. 1. fol. 100.
• h 1.445

  Esay 58.1.
• i 1.446

  Luke 15.13.
• k 1.447

  Esay 53.6.
• * 1.448

  Non tellus cym∣ham▪ te••••urem cymba relin∣quit.
• l 1.449

  Prou. 15.29.
• m 1.450

  Psal. 139.6. Vbinon est per gratiam, adest per vindictam. August. meditas. cap. 29.
• n 1.451

  Psal. 119.155.
• o 1.452

  Iam. 4.8.
• p 1.453

  Bilney to B. Tonstal, vti Fox Acts & Mon. fol. 917.
• q 1.454

  In Psal. 57. Tom. 8. fol. 392.
• r 1.455

  〈◊〉〈◊〉 22.29.
• s 1.456

  1. Tim. 6.17.18
• t 1.457

  Luk. 12.20.
• u 1.458

  Psal. 139.21.
• x 1.459

  Act. 8.23.
• y 1.460

  Act. 13.10.
• z 1.461

  Irenaeus lib. 3. cap. 3.
• a 1.462

  Act. 4.36.
• b 1.463

  Mark. 3.17.
• c 1.464

  Serm. 64.
• d 1.465

  Musculus & Maldonat. in Matth. 3.3. Iansen. concord. cap. 13. D••••z con. 1. D••m 3. Aduent.
• e 1.466

  Aquin. caten. Mat••h. ••. Ru∣pertus com. in Matth. lib. 2. ••ol. 17.
• f 1.467

  Luke 1.70.
• g 1.468

  Prou. 1.22.
• h 1.469

  1. Cor. 15.32.
• i 1.470

  Matth. 5.25.
• k 1.471

  Heb. 3.13.
• l 1.472

  Calu. & Mar∣lorat. in Mat. 3. ex Hilario & Gregorio.
• m 1.473

  Ex Hieronymo & Ambrosio. Pontanus in theatro Dom. 4. Aduent.
• n 1.474

  Esay 54.1.
• o 1.475

  Esay 49.21.
• p 1.476

  Coster. con. 3. Dom. 3. Ad∣uent.
• q 1.477

  Psal. 12.6.
• r 1.478

  Matth. 7.1.5.
• s 1.479

  Hyperius in loc. Esaiae.
• t 1.480

  Thomas caten. in 3. Matth. ex Chrysost.
• u 1.481

  Ierem. 1.10.
• x 1.482

  S•••• ••. Biis•••• against 〈◊〉〈◊〉 Ie∣suites, fol. 160, 161.
• y 1.483

  Lyra in Iere. 1
• z 1.484

  In loc. Ierem.
• a 1.485

  De considerat. lib. 2.
• b 1.486

  Pastoral. part. 3 ad••on••t. 35.
• c 1.487

  2. Sam. 12.
• d 1.488

  A••••. 2.
• e 1.489

  Matth. 3.10.
• f 1.490

  Ioh. 1.29.
• g 1.491

  Loc. com. tit. de pro••ect. in Christianism.
• h 1.492

  Luther. vbi sup. ••it. de prae∣sumption.
• i 1.493

  August. con∣fes lib. 4. cap. 12. descendite vt ascendatis ad Deum, cecidistis enim ascenden∣do contra eum.
• k 1.494

  Philip. 2.12.
• l 1.495

  Rom. 5.20.
• m 1.496

  Cal. & Aquin. in loc Paul.
• n 1.497

  Melancthon in loc. Paul. tom. 4. fol. 124.
• o 1.498

  August. de spi∣ritu & litera, cap. 6.
• p 1.499

  1. Sam. 4.18.
• q 1.500

  Iohn 18.6.
• r 1.501

  Ammonius in caten. Graec. ci. tat.
• s 1.502

  Maldonat. in loc. ex Chrysost.
• t 1.503

  Melancthon. loc. com▪ tit. de baptis. Ioan. & Christi.
• u 1.504

  Matth. 3.11.
• x 1.505

  Doct. Fulk in Matth. 3.11.
• y 1.506

  Calu. & Mar∣lorat. in 3. Mat. 11. & Melanct. vbi supra.
• z 1.507

  Desacramento Baptismi▪ lib. 1. cap. 20.
• a 1.508

  Lombard. sent. l.b. 4. distinct 3.
• b 1.509

  Tract. 80. in Ioan. Tom. 9. fol. 303.
• c 1.510

  De spiric. sanct. lib. 1. cap. 3.
• d 1.511

  Mark. 1.4.
• e 1.512

  Lib. 5. de bap∣tism cap 10.
• f 1.513

  De baptism. lib. 1. cap. 2.
• g 1.514

  Orat. de lau∣dib•••• Basilij.
• h 1.515

  Vbi sup. ca. 21.
• i 1.516

  Sess. 7. con. 1.
• k 1.517

  Melanct. in 3. Mat. tom. 3. fol. 256
• l 1.518

  Acts 19.4.
• m 1.519

  Greg. Nyss••n. grat. de laude Theodor. solet pictura tacens in pariete loqui. The Papist calles it the lay mans gospell.
• n 1.520

  Luther. in loc.
• o 1.521

  Iustinian. in∣stitut. l. 1. tit. 22.
• p 1.522

  Idem eodem tit. 23.
• q 1.523

  Idem codem tit. 20.
• r 1.524

  Idem codem tit. 14.
• s 1.525

  L. 1. D. de Tu∣tela.
• t 1.526

  L. in copulan∣di••. 8. ••. de nup∣tijs.
• u 1.527

  Gorran. in loc.
• x 1.528

  Termes of the law. pag. 103.
• y 1.529

  L▪ quod at∣tinet. 32. D. de reg. iuris.
• z 1.530

  L. 2. D. ad le∣gem Aquileam.
• a 1.531

  Serm. at Pauls Crosse.
• b 1.532

  Gen. 12.3.
• c 1.533

  Gorran. & Aquir. in loc.
• d 1.534

  Galat. 3.24.
• e 1.535

  Luther. in loc.
• f 1.536

  Gal. 4.9.
• g 1.537

  Vbi supra.
• h 1.538

  Mat. 5.17.
• i 1.539

  Gal. 3.11.
• k 1.540

  Esay 28.20.
• l 1.541

  Iohn 1.16.
• m 1.542

  2. Cor. 1.20.
• n 1.543

  Rom. 10.4.
• o 1.544

  Lu••. 1.70.
• p 1.545

  1. Cor. 10.1••.
• q 1.546

  Aquin. in loc.
• * 1.547

  Matth. 9.12. The whole need not a Physition.
• r 1.548

  August. b••res. 44.
• s 1.549

  Idem. b••res. 45
• t 1.550

  Rom. 1.2.
• u 1.551

  Iren••us. lib. 1. cap. 25.
• x 1.552

  Gloss. & Au∣gust. contra F••u∣stum, lib. 23. cap. 7. & Thom. 3. •• p. quaest. 28. ar. 1. ad 3.••.
• y 1.553

  〈◊〉〈◊〉. haer. 11.
• z 1.554

  Gorran. in loc.
• a 1.555

  Aquin. in loc.
• b 1.556

  Erasmus an∣not. in loc.
• c 1.557

  Magdeburg. Cent. 5. Col. 889.
• d 1.558

  Psal. 14.4.
• e 1.559

  Ephes. 2.3.
• f 1.560

  1. Pet. 2.22.
• g 1.561

  Luther in loc.
• h 1.562

  Augustin. manuel. cap. 23.
• i 1.563

  1. Cor. 15.56.
• k 1.564

  Defence for not subscri∣bing, part. 1. cap 9.
• l 1.565

  Rom. 8.17.
• m 1.566

  Heb. 13.8.
• n 1.567

  Apoc. 13.8.
• o 1.568

  Luther. in loc.
• p 1.569

  Anglican. Confes. art. 7.
• q 1.570

  August. lib. 5. de ciuit. cap. 18.
• r 1.571

  Cap. 2. vers. 2.
• s 1.572

  Mal••c. ••.2.
• t 1.573

  Hicron. ad De∣metriadem. Tom. 1. sol. 62.
• u 1.574

  In Epitaphio Nepo••ian.
• x 1.575

  Epist. 33.
• y 1.576

  Bucan. praef. loc. com.
• z 1.577

  Aug. epist. 80.
• a 1.578

  Stella in loc.
• b 1.579

  Maldon••t. in loc.
• c 1.580

  Eras••us in loc.
• d 1.581

  Hom. 1. in Luc.
• e 1.582

  In cap. 1. Luc.
• f 1.583

  De consensu Euangelistarum, lib. 4. cap. 8.
• g 1.584

  In vita Ioan. Euangelist.
• h 1.585

  Hist. lib. 3. cap. 26.
• i 1.586

  Cent. 1. lib. 2. col. 569.
• k 1.587

  Hieron. preoem. in Mat. & Sixt. Senen. Biblioth. lib. 1. sol. 17.
• l 1.588

  Magdeburg. cent. 1. lib. 2. col. 576.
• m 1.589

  Maldonat. prooem. in Mat. cap. 5.
• n 1.590

  Prooem. iu Matth.
• o 1.591

  Praefat. in Mat. quaest. 25.
• p 1.592

  In vita Mat∣t••aei.
• q 1.593

  Annot. in Matth. 1.
• r 1.594

  Vbi supra.
• s 1.595

  Marloratus argument. in E∣uang. Matth.
• t 1.596

  Maldonat. prae∣sat. in Euangel. cap. 6.
• u 1.597

  1. Epist. cap. 4.6
• x 1.598

  Lib. de Christo mediatore, cap. 2
• y 1.599

  Epist. 9.
• z 1.600

  Epist, praesix. Tom. 4. oper. Hieronymi.
• a 1.601

  Philip. Mor••aeus praesa••. lib. de Missa.
• b 1.602

  Abulensis.
• c 1.603

  Maldonat. in loc.
• d 1.604

  Lib. 2. fol. 75.
• e 1.605

  Ab••lensis in Matth. 1.
• f 1.606

  〈…〉〈…〉 script. v••••b. generatio.
• g 1.607

  Lib. 2. contra Faus••um Mani∣chaeum, cap. 6.
• h 1.608

  Quia propter Ch••••sti genera∣tionem indu∣c••ntur caeterae. Thom. caten••n loc.
• i 1.609

  Part. 3. qu••••t. 37. art. 2.
• k 1.610

  Swarez. tom. 2 in 3. Thom. dis∣putat. 15. sect. 2.
• l 1.611

  Maldonat. in Matth. 1.21.
• m 1.612

  Lib. 3. contra Marcion.
• n 1.613

  Act. 4.12.
• o 1.614

  Lucanus vt Erasmus in E∣pist. Hi••ron. ad G••rontiam.
• p 1.615

  Hieron. ••pist. ad Eustochium.
• q 1.616

  Augustin.
• r 1.617

  Psal. 45.8.
• s 1.618

  Ioan. 10.31.
• t 1.619

  Illyricus in clau. script. verb. Christus.
• u 1.620

  Caten. in Mat. 1. & pa••t. 3. qu. 31. art. 2.
• x 1.621

  Act. 18.22.
• y 1.622

  Hugo Cardi∣nal. in loc.
• z 1.623

  Lib. ad Sca∣pulam.
• a 1.624

  Scriptum in Curia Worma∣tiensi•• sicut Manlius loc. com.
• b 1.625

  Matth. 9.13.
• c 1.626

  Loc. com. tit. de Christi pas∣sione.
• d 1.627

  De fide. lib. 2. cap. 3.
• e 1.628

  Augustin. de ••ate••bizand. rudibus, cap. 4.
• f 1.629

  Aug. serm. 115. de temp.
• g 1.630

  Matth. 12.23.
• h 1.631

  Aug. de vera Religione.
• i 1.632

  Erasmus & Maldonat. in loc.
• k 1.633

  Lib. 5. de asse.
• l 1.634

  Hom. 1. de na∣tiuit. Christi.
• m 1.635

  Epist. 3.
• n 1.636

  Hom. 2. de natiuit. Christ.
• o 1.637

  Aug. confess. lib. 2. cap. 42.
• p 1.638

  Idem ibidem. cap. 43.
• q 1.639

  Isai. 11.1.
• r 1.640

  Emissenus vbi supro.
• s 1.641

  Serm. de du∣plici natiuit. Christi.
• t 1.642

  Aug. ser. 4. de temp.
• u 1.643

  Lombard. ••. sent. dist. 8.
• x 1.644

  Sixtu••. Senen. bib. lib. 2 pa. 37.
• y 1.645

  Hom. 1. dena∣tiuit. Christi.
• z 1.646

  Thom. 3 part. q. 31. art. 5.
• a 1.647

  Erasmus in loc.
• b 1.648

  Epist. 23.
• c 1.649

  Aug. cont. ad∣uers. Legis. lib. 2. cap. 7.
• d 1.650

  Idem contra Faustum. li. 22. cap. 34.
• e 1.651

  Contra literas Petiliani. lib. 3. cap. ••6.
• f 1.652

  Idem contra Fau••tum. lib. 17. cap. 3.
• g 1.653

  1. Tim. 1.4.
• h 1.654

  Ethic. lib. 4. cap. de liberal.
• i 1.655

  Bucan. praef. loc. com.
• k 1.656

  Consolat. ad Pammachium.
• l 1.657

  In 6. ad Rom.
• m 1.658

  Ambros. Theophylact. Melancthon. in loc.
• n 1.659

  Gorran. in loc.
• o 1.660

  Aquin. in loc.
• p 1.661

  Philemon. 8.9.
• q 1.662

  1. King. 19.12.
• r 1.663

  Ioh. 1.29.
• s 1.664

  Luk. 3.22.
• t 1.665

  Bernard.
• u 1.666

  Aquin. in loc.
• x 1.667

  Erasmus an∣not. in loc.
• y 1.668

  Martyr in loc.
• z 1.669

  Lib. de fide & operiòus.
• a 1.670

  Church ho∣mily of good workes.
• b 1.671

  Aquin. in loc.
• b 1.672

  Aquin. in loc.
• b 1.673

  Aquin. in loc.
• c 1.674

  Prou. 19.17.
• d 1.675

  Rom. 6.13.
• e 1.676

  Martyr in loc.
• f 1.677

  Gorran. in loc.
• g 1.678

  Aquin. & Martyr.
• h 1.679

  Martyr in l••c.
• i 1.680

  Abacue. 2.4.
• k 1.681

  1. Tim. 5.6.
• l 1.682

  Melanct. in l••••.
• m 1.683

  Ephes. 5.20.
• n 1.684

  Ephes. 6.18.
• o 1.685

  In loc.
• p 1.686

  Coloss. 3.5.
• q 1.687

  Galat. 5.24.
• r 1.688

  Galat. 6.15.
• s 1.689

  Serm. 141. de temp.
• t 1.690

  Coloss. ••.1.
• u 1.691

  Rom. 6.5.
• x 1.692

  Luther. post. maior in loc.
• y 1.693

  Fatius de mor∣tificat. cap. 4.
• y 1.694

  Fatius de mor∣tificat. cap. 4.
• y 1.695

  Fatius de mor∣tificat. cap. 4.
• y 1.696

  Fatius de mor∣tificat. cap. 4.
• z 1.697

  Luke 9.23.
• a 1.698

  Matth. 11.12.
• b 1.699

  Consule Mal∣donat. in Mat. 11.12. & Fa∣tium, vbi supra.
• c 1.700

  Leuit. 20 26.
• d 1.701

  1. Thess. 4.3.
• e 1.702

  In Cra••ylo.
• f 1.703

  Leu. 22.20.23.
• g 1.704

  Vlpian. de ver∣borum signifi∣cat.
• h 1.705

  Aeneid. 12.
• i 1.706

  Mela••ct••on. in loc.
• k 1.707

  1. Sam. 15.22.
• l 1.708

  Hilarius in Psal. 1.
• m 1.709

  Perkins Treatise of Callings.
• n 1.710

  In Eutyphrone.
• o 1.711

  Aquin. & Gloss. in loc.
• p 1.712

  Melanct. & Caluin. in loc.
• q 1.713

  1. Pet. 2.5.
• r 1.714

  Church hom. of good works, part. 1.
• s 1.715

  Leuit. 2.13.
• t 1.716

  Aquin. in loc.
• u 1.717

  Bernard. serm. 49. in Cantic.
• x 1.718

  Gorran. in loc.
• y 1.719

  Lib. 1. de. serm. Dom. in Mont.
• z 1.720

  Matth. 6.5.
• a 1.721

  Augustin. hae∣r••s. 57.
• b 1.722

  L••ther. Me∣lancthon. Eras∣mus, &c. in loc.
• c 1.723

  Rom. 15.16.
• d 1.724

  Rom. 6.16.
• e 1.725

  Apocal. 20.2.
• f 1.726

  Apocal. 12.9.
• g 1.727

  Lib. 2.
• h 1.728

  August. epist. 118. cap. 5.
• i 1.729

  1. Cor. 11.1.
• k 1.730

  Bernard. ser. 2. in ascens. Dom.
• l 1.731

  Basil. de spirit. sanct. cap. 8. Leo s••rm. 2. de resar∣rect. Cyril. in loc.
• m 1.732

  Matth. 7.13.
• n 1.733

  Iohn 7.48.
• o 1.734

  Gen. 7.
• p 1.735

  Gen. 19.
• q 1.736

  Luke 12.32.
• r 1.737

  Tit. 1.16.
• s 1.738

  Iob 17.6.
• t 1.739

  Scalig••r.
• u 1.740

  De ciuit lib. 19. cap. 1.
• x 1.741

  Epist. 56.
• y 1.742

  Iohn 3.8.
• z 1.743

  Erasmus epist. praefix tom. 4. oper. Hieron.
• a 1.744

  Iames 4.4.
• b 1.745

  Galat. 1.10.
• c 1.746

  Psal. 120.4.
• d 1.747

  Iob 30.29.
• e 1.748

  Philip. 2.15.
• f 1.749

  Prou. 23.5.
• g 1.750

  Ier. 17.11.
• h 1.751

  Psal. 52.8.
• i 1.752

  Eccles. 1.8.
• k 1.753

  Ludo••icus vi∣ua••dus de veri∣tate contritio∣nis, fol. 87.
• l 1.754

  Plutarco.
• m 1.755

  Luke 15.16.
• n 1.756

  Horace.
• o 1.757

  Eccles. 1.18.
• p 1.758

  Iuuenal.
• q 1.759

  Valerius Max. li. 8. c. 15.
• r 1.760

  Lib. ••. de con∣siderat.
• s 1.761

  Eccles 5.9.
• t 1.762

  Theophylact. in 12. Luc.
• u 1.763

  Eccl••s. 6.2.
• x 1.764

  Aug. de doct. Christ. lib. 1. cap. 38.
• y 1.765

  Bernard.
• z 1.766

  Iansen. Con∣cord. cap. 12.
• a 1.767

  Ephes. 6.4.
• b 1.768

  Hemingius po∣stil. Dom. 1. post Epiphan.
• c 1.769

  1. Tim. 5.8.
• d 1.770

  Hist. Euang. lib. 1. vt Maldo∣nat. in loc.
• e 1.771

  Culman. con. 1. Zepperus con. 2. in loc.
• f 1.772

  Can. 59.
• g 1.773

  Vti Bellarm. praefat. Tom. 1. controue••s.
• h 1.774

  Cat. Caluin. vsed in the French and Scotish Chur∣ches.
• i 1.775

  Bellarm Cat. written in Ita∣lian▪ englished by R. Haddock.
• k 1.776

  Martial. l••••. 1. Epigram. 33.
• l 1.777

  Theophylact. in loc.
• m 1.778

  Augustin. de cons••nsu Euan∣gelist. lib. 2. c. 1.
• n 1.779

  Hicro••. ••pist. ad Lae••am. tom. 1. sol. 57.
• o 1.780

  1. Thess. 5.17.
• p 1.781

  1. Tim. 2.8.
• q 1.782

  Esay 56.7.
• r 1.783

  Hooker. lib. 5. s••ct. 11.
• s 1.784

  Esay 49.23.
• t 1.785

  Ephes. 4.5.
• u 1.786

  Melanct po∣stil. in loc.
• x 1.787

  C••lu••n. & Marl••ra••. in loc. Beauxamis harm. Tom. 1. fol. 76.
• y 1.788

  Ex••d. 23.15.
• z 1.789

  Ant••n. Gueu••∣ra. ••pist.
• a 1.790

  Num. 6.23.
• b 1.791

  Zepperus co••. 1. in loc.
• c 1.792

  Canon. 24. & Concil. Agathen. cap. 47.
• d 1.793

  Con••••ss. lib. 5. cap. 9.
• e 1.794

  Idem. c••••••ess. l•••• 9. cap. 8.
• f 1.795

  Ex Augustino Maldonat. in loc. & Iansen. concord. cap. 12.
• g 1.796

  Ester 1.20.
• h 1.797

  E••hes. 5.23.
• i 1.798

  L. 1. D. ad le∣g••m P••mpeiam de paricidijs.
• k 1.799

  Ra••••al. coll••ct. stat. 〈◊〉〈◊〉. ••r••ason.
• l 1.800

  1. Tim. 6.20.
• m 1.801

  Gen. 21.3.
• n 1.802

  Hieron. epist. ad Furiam. tom. 1. fol. 80.
• o 1.803

  Iacob. de Vo∣rag. ser. 3. Dom. in••ra octa. Epiphan.
• p 1.804

  Luke 10.24.
• q 1.805

  Iohn 4.23.
• r 1.806

  Psal. 6.5.
• s 1.807

  Iansen. vbi suprà.
• t 1.808

  Psal. 45.11.
• u 1.809

  Beauxamis har. tom. 1. f••l. 77.
• x 1.810

  Thom. in loc. ex Origen.
• y 1.811

  Melanct. po∣stil. in loc. & Church H••m. concerning the right vse of the Church. part. 1.
• z 1.812

  Ephes 4.15.
• a 1.813

  Gen. 3.15
• b 1.814

  Nyssen. epist. ad Eustat. pe•• Casaubonum public.
• c 1.815

  Th••m. in l••c.
• d 1.816

  Gloss.
• e 1.817

  Iacob de V••∣rag. vbi supra.
• f 1.818

  Epist. de vi∣tando sus••ect. contubern. Tom. 1. fol. 224.
• g 1.819

  Non infumi∣tatis sed piet a∣tis. Ambros. in Luc. lib. 2. cap. 2.
• h 1.820

  Vultu saepè lae∣ditur pietas. Cicero. pro Sext. Ros. orat. 2.
• i 1.821

  Zepperus con. 2. in loc.
• k 1.822

  Gen. 9.25.
• l 1.823

  2. Sam. 18.
• m 1.824

  1. Sam. 4.
• n 1.825

  De••t. 21.21.
• o 1.826

  Ras••al. col. stat. tit. treason.
• p 1.827

  Lege penult. D••ad legem Pompeiam de parricidijs.
• q 1.828

  Vbi suprà.
• r 1.829

  Erasmus an∣not. in Mat. 13.5••. & Z••pperus con. 1. in loc.
• s 1.830

  In dialog. cum Tryphon.
• t 1.831

  Z••pper. vbi supra.
• u 1.832

  Mat. 25.33.
• x 1.833

  Diez con. 4. Dem. 1. post. ••piphan.
• y 1.834

  Ferus, ser. 1. & 6. Dom. 1. post. Epiphan.
• z 1.835

  Postil. cum glossis & fi••uris Ep••st. Dom. in∣fra octa. Epi∣ph••n.
• a 1.836

  Postil. maior. dom. 2. ab Epi∣p••an.
• b 1.837

  In Psal. 94.
• c 1.838

  Zancbius in Ephes. 4.16.
• d 1.839

  1. Cor. 7.20.
• e 1.840

  1. Cor. 12.4.
• f 1.841

  Sarcerius in loc.
• g 1.842

  1. ••or. 4.7.
• h 1.843

  Cant. 4.7.
• i 1.844

  1. Cor. 12.17.
• k 1.845

  1. Cor. 12.26.
• l 1.846

  Augustin. epist. 133.
• m 1.847

  Galat. 6.2
• n 1.848

  1. Cor. 12.21.25.
• o 1.849

  Tritten••em. de Scriptor. in vitam Ockam.
• p 1.850

  Luther. in loc.
• q 1.851

  Aquin. in loc.
• r 1.852

  Luther. & Cal∣uin. in loc.
• s 1.853

  D. Fulke in loc.
• t 1.854

  1. Cor. 3.11.
• u 1.855

  1. Pet. 4.11.
• x 1.856

  Praefa••. in ex∣posit. N. Testa∣ment.
• y 1.857

  De domo in∣terior. cap. ••••.
• z 1.858

  1. Tim. 6.3.
• a 1.859

  Aquinas in loc.
• b 1.860

  In loc.
• c 1.861

  D. Fulk. in loc.
• d 1.862

  Matth. 25.18.
• e 1.863

  Ephes. 4.11.
• f 1.864

  Gorran. in loc.
• g 1.865

  Aquin. in loc.
• h 1.866

  Martyr in loc.
• i 1.867

  Eccles. 9.10.
• k 1.868

  Ierem. 48.10.
• l 1.869

  Matth. 25.29.
• m 1.870

  Ambros. in loc.
• n 1.871

  Heb. 13.4.
• o 1.872

  Gen. 2.28.
• p 1.873

  Matth. 22.12.
• q 1.874

  Ephes. 5.32.
• r 1.875

  Taciani: Au∣gu••••••n. haer 25. Saturnini:••ren. l••b. 1. ca••. 2.
• s 1.876

  Doctor Fulk, in Heb. 13.4.
• t 1.877

  Orat. habit. Rom. Tom. 3. c••ntrouers. in fine.
• u 1.878

  Com. in Gal. 3.3.
• x 1.879

  Confes. lib. 2. cap. 3.
• y 1.880

  R••m. de re∣l••g. lib. 2. cap. 9.
• z 1.881

  In 2. Cor. 11.
• a 1.882

  Pontan. bi∣bli••thec. con. t••m. ••. fol. 217. Diez con. 1. Co∣ster. con. 2. in loc.
• b 1.883

  Dormisecure in loc. Anton. Be••o••tin. quast. 17▪ super. Euang. dominical.
• c 1.884

  Luther. maior postil. in loc. & L••dol hus de vitá Christ. part. 1. cap. 25.
• d 1.885

  Thom. ex Beda in loc.
• e 1.886

  Haeres. 51.
• f 1.887

  Com. in Iohan. lib. 2.
• g 1.888

  Ia••sen.
• h 1.889

  Caluin.
• i 1.890

  Beauxamis in loc.
• k 1.891

  Canon. 62.
• l 1.892

  Cap. 6. vt Pet. Crabbe, Tom. concil. fol. 632.
• m 1.893

  Caus••. 3. quaest. 5. vt Crabbe vbi supra. fol. 66
• n 1.894

  Hieron. in loc. Hebraic. Tom. 3. fol. 278.
• o 1.895

  Beda vbi suprà.
• p 1.896

  Chrysost. hom. 20 ••uper Iohan. & Bucer. apud Marlorat. in loc.
• q 1.897

  Frequentiùs videri in pub∣co displicebat. Ambros. in Luc. lib. 2.
• r 1.898

  1. Tim. 5.13.
• s 1.899

  Luke 1.40.
• t 1.900

  Ferus ser. 7. in loc.
• u 1.901

  Musculus & Marlorat. in loc.
• x 1.902

  Camerarius in eius vita, pag. 37
• y 1.903

  Loc. com ••it. de pus conuiuijs.
• z 1.904

  Acosta con. 2. in loc.
• a 1.905

  Cap. 10.16.
• b 1.906

  Di••z con. 1. in loc.
• c 1.907

  Coster. con. 2. in loc.
• d 1.908

  Tobith 8.
• e 1.909

  Heb. 3.6.
• f 1.910

  Esay. 56.7.
• g 1.911

  Mat. 21.13.
• h 1.912

  Bellarmin. de bonis operibus in particular. lib. 1. cap. 10.
• i 1.913

  •• Epist. 2.9.
• k 1.914

  1. Cor. 3 16.
• l 1.915

  Maldonat. in loc.
• m 1.916

  Epist. de vitâ clericorum. ••om. 1. fol. 15.
• n 1.917

  Haeres. 78.
• o 1.918

  Com. Booke, tit. Matrimonie.
• p 1.919

  Augustin. tract. 9. in ••••an.
• q 1.920

  Costerus vbi supra.
• r 1.921

  Theophylact. in loc. & Augustin. ser. 41. de tem∣p••re.
• s 1.922

  Cyril. in loc.
• t 1.923

  Iob 31.17.
• u 1.924

  Amos 6.
• x 1.925

  Matth. 25.40.
• y 1.926

  Acosta. con. 2. in loc.
• z 1.927

  Marlorat. ex M••sculo. in loc.
• a 1.928

  Iansen. con∣cord. cap. 18.
• b 1.929

  Zepper. con. 1. in loc.
• c 1.930

  1. Cor. 12.26.
• d 1.931

  Caluin. in loc.
• e 1.932

  Bernard. ser. 1. Dom. 1. post octau. Epiphan.
• f 1.933

  Acts. 3.6.
• g 1.934

  Hieron. epist. ••d Eustochium: tom. 1. fol. 146.
• h 1.935

  Augustin. epist. 5.
• i 1.936

  Gueuara. epist.
• k 1.937

  Mtr. 10 21.
• l 1.938

  In the life of Tyndall before his workes.
• m 1.939

  Orat. de obitu Theodosy.
• n 1.940

  Maldonat. in loc.
• o 1.941

  Luke 1.32.
• p 1.942

  Theophylact. in loc.
• q 1.943

  Rhemists & Maldonat in loc.
• r 1.944

  Tract. ••. in Ioan. ac de fide & symb. cap. 4.
• s 1.945

  Luke 14.26.
• t 1.946

  Hieron. epist. Marcel. tom. 1. fol. 155.
• u 1.947

  M••lanct. in loc.
• x 1.948

  Zepper. in loc.
• y 1.949

  Bi••l. exposit. can. missae. lect. 80.•••• D. Rey∣nold. idolat. lib. 1. cap. 1. & Cas∣sander consult. art. 21.
• z 1.950

  Bernardin. in Mariali.
• a 1.951

  Cassander vbi supra.
• b 1.952

  Postil. cathol. con. 2. Dom. 3. post. nati••it.
• c 1.953

  Ribe••a com. in 6. Michae. Num. 15.
• d 1.954

  D. Morton. apolog. lib. 1. cap. 67. ex V••gà. co••. in. Apoca∣lyp. 12.
• e 1.955

  D. Fulk. i•• 1. Tim. 2.
• f 1.956

  Psalter. vir∣gin. Psal. 127.
• g 1.957

  Eras••us col. de peregrinat. religio••is ergó
• h 1.958

  Psalter. vir∣gin.
• i 1.959

  Bellarmin. de beatitudin. sanct. cap. 17.
• k 1.960

  Lexicon theo∣log. Altenstaig. in verb. Maria.
• l 1.961

  B••nauent. tom. 3. pag. 390.
• m 1.962

  Bellarmin. vbisupra.
• n 1.963

  Bonauent. s••∣cut Chemnitius 3. part. examin. pag. 149.
• o 1.964

  Hortulus ani∣mae. pag. 163.
• p 1.965

  Consule Me∣la••cthon. apo∣log. confess. Au∣gustan. T••t. de sanct. inuocat.
• q 1.966

  Tract. 8. in Ioan.
• r 1.967

  Marlor. in loc.
• s 1.968

  Maldonat. in loc.
• t 1.969

  Greg. Nyss. bom. in Apost. verba, Tuncipse filius subijcie∣tur ei, &c.
• u 1.970

  August. vbi supra. & Ru∣pertus in loc.
• x 1.971

  Theophylact. in loc.
• y 1.972

  Chrysost. hom. 21. in Ioan.
• z 1.973

  Marlorat. ex Brent. in loc.
• a 1.974

  Psal. 46.1.
• b 1.975

  Pontanus in loc.
• c 1.976

  Act. 1.7.
• d 1.977

  Dubartas 1. day. 1. weeke.
• e 1.978

  Act. 4.28.
• f 1.979

  Bullinger.
• g 1.980

  Caluin.
• h 1.981

  Zepp••rus.
• i 1.982

  Pontanus.
• k 1.983

  Melan••. postil. in loc.
• l 1.984

  Desanctâ virginitat. cap. 46.
• m 1.985

  Prou. 3.7. Esay. 5.21.
• n 1.986

  1. Cor. 3.18.
• o 1.987

  Pro••. 29.20.
• p 1.988

  See the life of Co∣minaeus be∣fore his works in English.
• q 1.989

  Acts 7.22.
• r 1.990

  Reusner. in symbo••is.
• s 1.991

  Fulge••tius lib. 1. mytholog.
• t 1.992

  In s••ecul. vitae human. lib. 2. cap. 3. & Vig∣nier answere to Baron. pag. 39.
• u 1.993

  Ambr••s. & Go••ran. in l••c.
• x 1.994

  Prouerbs 5.16.
• y 1.995

  Augustin▪ con∣f••ss. lib. 13. c. 18.
• z 1.996

  Matth. 5.15.
• a 1.997

  Plutarch. de n••m lat••ndo.
• b 1.998

  A ••. G••l. lib. 13. cap. 8.
• c 1.999

  Confess. lib. 12. cap 25.
• d 1.1000

  Eph••s. 4.8.
• e 1.1001

  1. Cor. 12.8.
• f 1.1002

  Psal. 68.18.
• g 1.1003

  1. Cor. 10.32.
• h 1.1004

  Mar••orat.ex Caluin. ••n loc.
• i 1.1005

  Rom. 2.24.
• k 1.1006

  Philip. 3▪19.
• l 1.1007

  Prouerbs 2.14.
• m 1.1008

  Confess. lib. 2. cap. 3.
• n 1.1009

  Luke 1.6.
• o 1.1010

  1. Thess. 5.22.
• p 1.1011

  Theophylact. in loc.
• q 1.1012

  1. Epist 2.12.
• r 1.1013

  Augustin. lib. 1 de ser. Dom. i•• mont.
• f 1.1014

  Aquin. in loc.
• t 1.1015

  1. Cor. 5.5.
• u 1.1016

  Os••ic. lib. 1. c. 21
• x 1.1017

  Bonauent. diê∣tá salutis, cap. 5.
• y 1.1018

  Reus••er▪ in symbolis, & Ti∣l••man. in loc.
• z 1.1019

  Aut fugiendo aut permitten∣do: Hicron. in loc.
• a 1.1020

  Martyr. in loc.
• b 1.1021

  Theophylact. Aquin. Luther. in loc.
• c 1.1022

  Rom. 2.5.
• d 1.1023

  1. Pet. 5.7.
• e 1.1024

  Whit••ker a∣gaints R••yno••ds the Papist.
• f 1.1025

  A••uin. & Ti∣leman. in loc.
• g 1.1026

  Rom. 13.1.
• h 1.1027

  Where with∣in ten yeeres sixe thou••and gentle••ē haue been slaine, as it appeares by the Kings par∣dons: vide lis ••mbres•• des de∣••uncts sieuts de Vill••mor & de Fontaines, pa••. 46.
• i 1.1028

  Exhortat ad milites Templ••, c••p. 2. ••. 401.
• k 1.1029

  A••g••stin. ••pist 5.
• l 1.1030

  Baro••. 〈◊〉〈◊〉 Tom. 9 ••ol. 5.
• m 1.1031

  Ma••lorat ex caluin. in ••oc.
• n 1.1032

  Erasmus & Martyr in loc.
• o 1.1033

  Deut. 3••.35. Heb. 10.30.
• p 1.1034

  Euseb. histor. lib. 6. cap. 8.
• q 1.1035

  Lanquet ••••••on. f••l. 196.
• r 1.1036

  Psal. 35.1.
• s 1.1037

  Augustin. de fide & operibus. cap. 15.
• t 1.1038

  Theophylact. in Matth. 12.
• u 1.1039

  Luke 2.29.
• x 1.1040

  Psal. 91.8.
• y 1.1041

  Heb. 10.31.
• z 1.1042

  Galat. 6.10.
• a 1.1043

  Lege, quos nos hostes. 234. de verb. signific.
• b 1.1044

  Martyr in loc.
• c 1.1045

  Theophylact. Aquin. & Tile∣man. in loc.
• d 1.1046

  Caluin. in loc.
• e 1.1047

  1. Sam. 24.18.
• f 1.1048

  Hieron. in loc.
• g 1.1049

  Cant. 8.6.
• h 1.1050

  Aquin. ex Au∣gustin. in loc.
• i 1.1051

  Rom. 8.37.
• k 1.1052

  Martyr in loc.
• l 1.1053

  Theophylact. in loc.
• m 1.1054

  Epist. 54.
• n 1.1055

  Haymo apud Thom in loc.
• o 1.1056

  Coster. con. 3. in loc.
• p 1.1057

  Ferus, ser. 4. in loc.
• q 1.1058

  Origen. hom. 5. in Mat.
• r 1.1059

  Ha••mo vbi sup. & A••••sta con. 2. 〈◊〉〈◊〉 loc.
• s 1.1060

  Chrysost. & Hieron. in loc.
• t 1.1061

  Iohn 5.36.
• u 1.1062

  Mat. 11.5.
• x 1.1063

  Culman. & Hemingius in loc.
• y 1.1064

  Acts 10.34.
• z 1.1065

  Gal. 3.28.
• a 1.1066

  Act. 13.46.
• b 1.1067

  Rupertus. in loc.
• c 1.1068

  Iohn 5.14.
• d 1.1069

  T••om. 3. part. quaest. 4. art. 4.
• e 1.1070

  2. Sam. 4.
• f 1.1071

  Hemingius in loc.
• g 1.1072

  Leuit. 13.
• h 1.1073

  De vitá Chri∣sti. part. 1. cap. 41.
• i 1.1074

  Rom. 10.17.
• k 1.1075

  Ferus ser. 4. in loc.
• l 1.1076

  Rom. 8.28.
• m 1.1077

  2. King. 5.
• n 1.1078

  Postil. maior. in loc.
• o 1.1079

  Vbi supra.
• p 1.1080

  Thomas ex Chrysost. in loc.
• q 1.1081

  Cap. 1.40.
• r 1.1082

  Cap. 5.12.
• s 1.1083

  Diez con. 1. in loc.
• t 1.1084

  Augustin. b••∣res. 46.
• * 1.1085

  Chrysostom. & Th••••plylact. in loc.
• u 1.1086

  Matth. 6.33.
• x 1.1087

  Ferus ser. 5. in loc.
• y 1.1088

  Zepper. in loc.
• z 1.1089

  Chrysosto••. & Theophylact. in loc.
• a 1.1090

  Ambros. l. b. 5. in Luc.
• b 1.1091

  Ludolphus v••i supra.
• c 1.1092

  Coster. expli∣cat. in loc.
• d 1.1093

  Augustin. epist. 1••8
• e 1.1094

  Psal. 2.2.
• f 1.1095

  Psal. 50.15.
• g 1.1096

  Matth. 11.28.
• h 1.1097

  Ludolphus vbi svpra.
• i 1.1098

  Postil. in loc.
• k 1.1099

  Osee 6.6.
• l 1.1100

  Thomas ex Chrysost. in loc.
• m 1.1101

  Lib. 5. in Luc. cap. 1.
• n 1.1102

  Maldonat. in loc.
• o 1.1103

  Ex Chrysost. & Iansen. concor. cap. 44.
• p 1.1104

  In loc.
• q 1.1105

  Origen.
• r 1.1106

  Postil. cathol. con. 1. in loc.
• s 1.1107

  Prou. ••1.20.
• t 1.1108

  Eccles. 4.31.
• u 1.1109

  Lib. 4. contra Marcion.
• x 1.1110

  Thomas & Chrysost. in loc. & Ludolphus vbi suprà.
• y 1.1111

  Hieron. expo∣sit prior. in c. 1. ad Galatas.
• z 1.1112

  2. Tim. 3.5.
• a 1.1113

  Iames 4.15.
• b 1.1114

  Act. 17.28.
• c 1.1115

  Iustin. Martyr. Athanas. & re∣liqui sere patres, vti Maldonat. in loc.
• d 1.1116

  Cap. 1.45.
• e 1.1117

  Cap. 12.4.
• f 1.1118

  Psal. 107.
• g 1.1119

  Vbi suprà.
• h 1.1120

  Helmetius in loc.
• h 1.1121

  Helmetius in loc.
• h 1.1122

  Helmetius in loc.
• i 1.1123

  Gen. 22.
• k 1.1124

  Perkins treat. of cons. cap. 2.
• l 1.1125

  Caluin. & Marlor. in loc.
• m 1.1126

  1. Sam. 15.22.
• n 1.1127

  Rom. 9.20.
• o 1.1128

  Iob 9.3.
• p 1.1129

  Hieron. in loc.
• q 1.1130

  Marlorat. in loc.
• r 1.1131

  Theophylact. in loc.
• s 1.1132

  Leuit. 14.
• t 1.1133

  Hieron. in loc.
• u 1.1134

  Idem ibidem.
• x 1.1135

  Melancthon. in loc. & Ludol∣phus vbi supra.
• y 1.1136

  Coster. con. 3. Acost. con. 2. in loc. &c.
• z 1.1137

  Iewel defence of Apolog. fol. 151.
• a 1.1138

  Melanct. tom. 2 fol. 161.
• b 1.1139

  Sum. quaest. 18 art. 4. vide Mer∣ton. Apolog. part. 1. cap. 64. Idem serè Peresius de tradit. part. 3. consid. 3. & Ian∣sen. concord. cap. 147.
• c 1.1140

  Argument. in libel. Tertullian. de poenitent.
• d 1.1141

  De poenit. di∣stinct. 1. Petrus in glossá. Iewel. vbi suprà, fol. 155.
• e 1.1142

  Senten. lib. 4. distinct. 17. cap. cum ergo.
• f 1.1143

  Schol. in epist. Hieron. ad Ocea∣num de obitu Fabiolae, tom. 1. fol. 201.
• g 1.1144

  Melancthon. & Iewel. vbi suprà.
• h 1.1145

  Idem ibidem, fol. 148.
• i 1.1146

  Rhenanus vbi suprà, & Eras∣mus annot. in A••t. 19. vti Bel∣larmin. fatetur de poenit. lib 3. cap. 1.
• k 1.1147

  Communion booke, tit. Com∣mination.
• l 1.1148

  Rhenanus & Iewel, vbi su∣pra.
• m 1.1149

  De Poenitent. lib. 3. cap. 12.
• n 1.1150

  Deut. 13.1.
• o 1.1151

  Matth. 24.24.
• p 1.1152

  Quod sine nu∣mero est, quomo∣do numerabo? Berna••d. ••••rm. de quad••u lici debito.
• q 1.1153

  Luke 10.7.
• r 1.1154

  Melancthon. com. in loc.
• s 1.1155

  Luke 7.5.
• t 1.1156

  Maldonat. in loc.
• u 1.1157

  Zepper. in. loc.
• x 1.1158

  Theophylact. in loc.
• y 1.1159

  Aquin. & Gorran in loc.
• z 1.1160

  Gualter in loc.
• a 1.1161

  Colos. 3.22.
• b 1.1162

  B. Bilson a∣gainst the Iesuites, pag. 128.
• c 1.1163

  Epist. 42. ad archiepisc. Senon.
• d 1.1164

  Epist. lib. 2. epist. 100.
• e 1.1165

  Cod. lib. 1. tit. 3. § Nullus. & in authent. de sanct. ••pisc. § Sed neque pro qua∣libet.
• f 1.1166

  Vbi suprà,
• g 1.1167

  Iohn 19 11.
• h 1.1168

  1. Epist. 2.13.
• i 1.1169

  Bullinger ad∣uersu•• Ana∣baptist. fol. 95.
• k 1.1170

  Rhemists an∣not. in Iam. 2.1.
• l 1.1171

  ••yprian. de vanitat. Idol.
• m 1.1172

  Hieron. epist. ad Rusticum.
• n 1.1173

  Prou. 30.27.
• o 1.1174

  Luke 11.15.
• p 1.1175

  Theophylact. in 1. Tim. 1.
• q 1.1176

  Melanct. in 1. Tim. 1.
• r 1.1177

  Aquin. in loc.
• s 1.1178

  1. Epist. 2.18.
• t 1.1179

  Praesat. tom. 11. annal.
• u 1.1180

  In extraua∣gant. vnam san∣ctam.
• x 1.1181

  See Peter Martyr in loc.
• y 1.1182

  Marlorat. ex Hyperio in loc.
• z 1.1183

  1. Pet. 2.14.
• a 1.1184

  Gorran. in loc.
• b 1.1185

  Osea 8.4.
• c 1.1186

  Aquin. in loc.
• d 1.1187

  Balaeus in vi∣là Alex. 6.
• e 1.1188

  Tileman. in loc.
• f 1.1189

  Polydor. Vir∣gil. hist. A••glic. lib. 25.
• g 1.1190

  Prou. 8.15.
• h 1.1191

  Iohn 19.11.
• i 1.1192

  Marlor. in loc.
• k 1.1193

  1. Sam 8.7.
• l 1.1194

  Luke 10.16.
• m 1.1195

  Psal. 82.6.
• n 1.1196

  Perkins Treat. of conscience. cap. 2.
• o 1.1197

  Caluin. in 1. Cor. 14. & In∣stitut. lib. 4. cap. 10. §. 30.
• p 1.1198

  Epist. 166.
• q 1.1199

  Aquin. & Gor∣r••n in loc.
• r 1.1200

  Prou. 20.2.
• s 1.1201

  Stanford p••eas of the Crown••, lib. 3. cap. 19.
• t 1.1202

  Consule Tile∣man. & Mar∣tyr. in loc.
• u 1.1203

  Numb. 16.3••.
• x 1.1204

  D. Buckeridge ser. vpon the fist verse of this chapter.
• y 1.1205

  Augustin. ser. 6 de verbis Dom. secundùm Mat.
• z 1.1206

  Ecclesiast. 5.7.
• a 1.1207

  Act. 4.19.
• b 1.1208

  Vbi suprà.
• * 1.1209

  Augustin. in Psalm. 124.
• c 1.1210

  Plutarch. com. ad Principem indoctum.
• d 1.1211

  Seneca conso∣lat. ad Polybiū.
• e 1.1212

  Manlius in loc. com.
• f 1.1213

  Iob 29.15.
• g 1.1214

  Psal. 2.10.
• h 1.1215

  1. Tim. 2.2.
• i 1.1216

  Torturâ Torti. pag. 70.
• k 1.1217

  Customers Al∣phabet by M^r. Thomas Milles.
• l 1.1218

  Matth. 17.27.
• m 1.1219

  Matth. 22.21.
• n 1.1220

  Serm. at Stan∣ford.
• o 1.1221

  Lib. 5. de gu∣bernat. Dei.
• p 1.1222

  Heb. 4.12.
• q 1.1223

  Lib. contra Praxeam.
• r 1.1224

  In Augustin. lib. 14. de Ciuit. cap. 12.
• s 1.1225

  Consule Luther. Melancth. Laty∣mer. Culman. in loc.
• t 1.1226

  Vide Pontan. in loc.
• u 1.1227

  D. Fulk in 1. Tim. 2.5.
• x 1.1228

  Gran••t. Dom. 3. post. octau. Epiphan. con. 2.
• y 1.1229

  Hom. 6. in di∣•••••• script. loc.
• z 1.1230

  Erasmus col∣loq. de peregri∣nat. Religionis ergó.
• a 1.1231

  Dan. 2.20.
• b 1.1232

  Esay. 3.1.
• c 1.1233

  Heb. 13.20.
• d 1.1234

  Psal. 139.7.
• e 1.1235

  Onid.
• f 1.1236

  Matth. 5.14.
• g 1.1237

  Bernard. ser. 2 de Resurrectio∣ne Domini.
• h 1.1238

  Soarez tract. 3. in 8. Matth.
• i 1.1239

  De propri••ta∣tibus ••erum, lib. 15. cap. 80.
• k 1.1240

  Scaliger.
• l 1.1241

  Thess. 3.2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• m 1.1242

  Luk. 1.
• n 1.1243

  Matth. 2.
• o 1.1244

  Luke 2.
• p 1.1245

  Luke. 23.
• q 1.1246

  Origin. vbi supra, & Ludol∣phus de vitâ Christi, part. 1. cap. 46.
• r 1.1247

  In Matth. cap. 13. & postil. ca∣tholic. Dom. 5. post. ••at. co••. 1.
• s 1.1248

  Pontan. in loc.
• t 1.1249

  Athanagoras orat. pro Chri∣stianis.
• u 1.1250

  1. Tim. 3.15.
• x 1.1251

  Ambros. ser. 11 & Cyprian. epist. lib. 1. ep. 6.
• y 1.1252

  Matth. 16.24.
• z 1.1253

  Luke 9.54.
• a 1.1254

  Diez. con. 1. in loc.
• b 1.1255

  Thomas ex Chrysost. in loc.
• c 1.1256

  In mirabili∣bus historys.
• d 1.1257

  Zepper. in loc.
• e 1.1258

  Mat. 9.
• f 1.1259

  Alexander ab Alexand••o, l. 1. cap. 2.
• g 1.1260

  Luther. postil. ex Culman. con. 1. in loc.
• h 1.1261

  Esay. 57.20.
• i 1.1262

  Aquin. Ludol∣phus, Beauxamis in loc.
• k 1.1263

  Origen. in cat. Thom. in loc.
• l 1.1264

  Ludolphus & Pontan. in loc.
• m 1.1265

  Matth. 16.18.
• n 1.1266

  Tertu••ian.
• o 1.1267

  Psal. 121.4.
• p 1.1268

  Cant. 5.2.
• q 1.1269

  Thomas ex Origen. in loc.
• r 1.1270

  Emissenus hom. in loc.
• s 1.1271

  Ludolphus in loc.
• t 1.1272

  Z••pperus in loc.
• u 1.1273

  Luther. postil. maior. in loc.
• x 1.1274

  Culman. con. 1. in loc.
• y 1.1275

  Theophylact. in loc. See B. ••atymer ser. in loc.
• z 1.1276

  Pontanus in loc.
• a 1.1277

  Melancthon. in loc.
• b 1.1278

  Zepperus in loc.
• c 1.1279

  Psal. 107.25.
• d 1.1280

  Thomas in loc.
• e 1.1281

  Heb. 1.1.
• f 1.1282

  Origin. hom. 6. in di••ersos scripturae locos.
• g 1.1283

  Ludolphus ex Augustin.
• h 1.1284

  Lipsius de consiantiâ. l. 2. cap. 13.
• i 1.1285

  Rom. 6.23.
• k 1.1286

  Iam. 1.15.
• l 1.1287

  Seneca in Hip∣poly••o.
• m 1.1288

  Hugo Cardi∣nal. in loc.
• n 1.1289

  Reioy••der. pag. 163.
• o 1.1290

  In loc.
• p 1.1291

  Ethic. lib. 8. cap. 3.4.8.
• * 1.1292

  Psal. 85.10.
• q 1.1293

  Hi••ron. epist. Paul. Tom. 3. fol. 1.
• r 1.1294

  Euseb. de vita Constant. lib. 1. cap. 13.
• * 1.1295

  Epist. 155.
• t 1.1296

  2 King. 9.
• * 1.1297

  Cor. 6.14.
• x 1.1298

  Apoc. 12.7.
• y 1.1299

  Lib. ad Mar∣tyres.
• z 1.1300

  Luther. loc. com. Tit. de conciliatoribus.
• a 1.1301

  Thomas, 22. quaest. 29. art. 1.
• b 1.1302

  Esay 9.21.
• * 1.1303

  Esay 19.2.
• d 1.1304

  Esay 21.2.
• e 1.1305

  Lib. 6. cap. 4.
• f 1.1306

  1. King. 17.
• g 1.1307

  Dan. 6.22.
• h 1.1308

  ••yprian. ser. de orat. dominic.
• i 1.1309

  Psal. 121.4.
• k 1.1310

  Iohn 10.10.
• l 1.1311

  Psal. 140.••.
• m 1.1312

  Ser. de triplici custodiâ.
• n 1.1313

  Psal. 14.7.
• o 1.1314

  Psal. 7.15.
• p 1.1315

  Ephes. 2.14.
• q 1.1316

  Augustin. confess. lib. 10. cap. 43.
• r 1.1317

  Hieron. in loc. ex Paul. Ephes. 2.17.
• f 1.1318

  Church hom. of saluation. part. 2.
• t 1.1319

  Esay 5.
• u 1.1320

  Matth. 5.25.
• x 1.1321

  Esay 55.6.
• y 1.1322

  Matth. 23.37.
• z 1.1323

  Heb. 13.22.
• a 1.1324

  Psal. 95.8.
• b 1.1325

  Luke 19.4••.
• c 1.1326

  Iohn 1.23.
• d 1.1327

  Ioel 2.13.
• e 1.1328

  Psal. 51.10.
• f 1.1329

  Mat. 5.6.
• g 1.1330

  Psal. 32.1.
• h 1.1331

  Lib. de con∣scientiá, sect. 2. fol. 1784.
• i 1.1332

  Em. Sa. notat. in loc.
• k 1.1333

  1. Tim. 4.••.
• l 1.1334

  Matth. 16.22.
• m 1.1335

  1. Sam. ••0.
• n 1.1336

  Tom. 1. fol. 2.
• o 1.1337

  Confess. lib. 1. cap. 13.
• p 1.1338

  Epist. 2.
• q 1.1339

  Tom. 1. fol. 231.
• r 1.1340

  Luke 11.21.
• s 1.1341

  Ad Heliodor. de vita Eremet.
• t 1.1342

  Gen. 4.7.
• u 1.1343

  Cartbusian. in 3 sent. dist. 22.
• x 1.1344

  Matth. 25.30.
• y 1.1345

  Scr. ad cl••rum to the Conuoca∣tion.
• z 1.1346

  Comment. in ••. Cor. 11.
• a 1.1347

  Tom. 8. sol. 286
• b 1.1348

  Mark 8.••4.
• c 1.1349

  Lib. 1. cap. 11.
• d 1.1350

  Anglican. hi∣stor. ab. 25.
• e 1.1351

  Lanquet. chron. fol. 146.
• f 1.1352

  Sleidan. com. lib. 23. in fine.
• g 1.1353

  Clc.
• h 1.1354

  Psalm. 133.
• i 1.1355

  Prou. 15.15.
• k 1.1356

  Prou. 28.25.
• l 1.1357

  Cyril. Alexand. in loc.
• m 1.1358

  Luke 2.25.
• n 1.1359

  Zachar. 9.9.
• o 1.1360

  Mark 10.18.
• p 1.1361

  Rom. 5.20.
• q 1.1362

  Rom. 8.28.
• r 1.1363

  2. Cor. 7.10.
• s 1.1364

  Luth••r. loc. com. tit. d•• vul∣neribus consci∣••ntiae.
• t 1.1365

  Rom. 12.18.
• u 1.1366

  Ephes. 4.3.
• x 1.1367

  Iohn 1.23.
• y 1.1368

  Bullinger. in loc.
• z 1.1369

  De adulterinis coniugijs ad Pollentium. lib. 2. cap. 4.
• a 1.1370

  2. Cor. 1••.2.
• b 1.1371

  G••n. 1.28.
• c 1.1372

  Gen. 7.
• d 1.1373

  Gen. 19.
• e 1.1374

  Iosua 10.
• f 1.1375

  Decem∣ber 30.
• g 1.1376

  From 2••. December, to lan. 15.
• h 1.1377

  Psal. 19.1.
• i 1.1378

  Psal. 8.1.
• k 1.1379

  1. King. ••.27.
• l 1.1380

  Luke 2.13.
• m 1.1381

  Iosua 5.
• n 1.1382

  Mat. 13.
• o 1.1383

  Psal. 91.12.
• p 1.1384

  Consule com. Godes. Stewchij. ad Veget. lib. 2. cap. 3.
• q 1.1385

  D. Reynold de Idolat. lib. 1. cap. 1.
• r 1.1386

  Apoc••l. 6.10.
• s 1.1387

  E••od. 14.
• t 1.1388

  Treat. to Mendoza.
• u 1.1389

  Herodot.
• x 1.1390

  Iob 38.11.
• y 1.1391

  Psalm. 77.16.
• z 1.1392

  Psal. 72.18.
• a 1.1393

  Numb. 16.30.
• b 1.1394

  Munster.
• c 1.1395

  Act. 12.23.
• d 1.1396

  Luke 13.4.
• e 1.1397

  Lanquet. chro. fol. 95.
• f 1.1398

  Stow.
• g 1.1399

  1. Chron. 21.30
• h 1.1400

  Psal. 91.5.
• i 1.1401

  Zuing••r. in Thea••ro. volum. 2. lib. 7. pag. 544.
• k 1.1402

  Sabellicus lib. 8 Ae••ead. 9.
• l 1.1403

  La••quet. chro. fol. 280.
• m 1.1404

  Stowes a∣bridgement.
• n 1.1405

  Idem.
• o 1.1406

  Iob 5.••••.
• p 1.1407

  Iude epist. v. 6.
• q 1.1408

  Immissus seu permissus à Do∣mino. Em. Sa. not. in loc.
• r 1.1409

  Ad Simpli∣cian. lib. 2. qu. 1.
• s 1.1410

  2. Sen••. dis••. 44
• t 1.1411

  Rom. 13.1.
• u 1.1412

  Ephes. 6.12.
• x 1.1413

  Esay 5.18.
• y 1.1414

  Rom. 2.5.
• * 1.1415

  Dionysius Hal. lib. 1.
• z 1.1416

  Lib. 2. de re mi∣litari cap 2. See the view of certaine mili∣tarie matters annexed to Tacitus in Eng∣lish.
• a 1.1417

  De gubernat. Dei, lib. 5.
• b 1.1418

  C••dren. hist. pag. 542.
• c 1.1419

  Ser. 87.
• d 1.1420

  Gen. 12.3.
• e 1.1421

  Bucer.
• f 1.1422

  Zanchius in loc.
• g 1.1423

  Iohn 19.23.
• h 1.1424

  Luther. postil. maior. in epist. Dom. 5. ab Epi∣phan.
• i 1.1425

  Rupert. com. in Ioan. lib. 13.
• k 1.1426

  Ephes. 4.5.
• l 1.1427

  1. Cor. 13.5.
• m 1.1428

  Luther. vbi supra.
• n 1.1429

  Idem. postil. in Epist. F••st. circumcis.
• o 1.1430

  Rom. 12.15.
• p 1.1431

  Postillae ma∣iores cum glos∣sis & figu••is. in loc.
• q 1.1432

  Prou. 10.9.
• r 1.1433

  Zanchius in loc.
• s 1.1434

  Sarcerius in loc.
• t 1.1435

  Ephes. 2.10.
• u 1.1436

  Defence for not subscrip. part. 1. cap. vlt.
• x 1.1437

  Esay 52.6.
• y 1.1438

  August. in Psal. 49.
• z 1.1439

  Rom. 10.4.
• a 1.1440

  Luke 1.70.
• b 1.1441

  Caluin. in loc.
• c 1.1442

  Erasmus.
• d 1.1443

  Psal. 119.117.
• e 1.1444

  Matth. 13.46.
• f 1.1445

  Prolog. in l. b. 1. de do¦ctri••â Christi∣anā.
• g 1.1446

  Ausonius.
• h 1.1447

  Nehem. 13.10.
• i 1.1448

  Luther. postil. & Zanchius in loc.
• k 1.1449

  Rossensis art. 18. contra Lu∣therum, & Al∣phonsus de hae∣resibus.
• l 1.1450

  Polydor. de in••ent. lib. 8. cap. 1.
• m 1.1451

  Zanchius in loc.
• n 1.1452

  Hi••ron. in loc.
• o 1.1453

  Luther. postil. in loc.
• p 1.1454

  For articles 25. in their confession, they quoted aboue 3000. texts.
• q 1.1455

  In Rom. 2.
• r 1.1456

  Expositio. ori∣or. in cap. ••. ad Galatas.
• s 1.1457

  Iniunctions of Queene Elizabeth.
• t 1.1458

  Master Dea∣ring. lect. 27. vpon the Heb.
• u 1.1459

  In loc. com.
• x 1.1460

  Contra literas 〈◊〉〈◊〉 li••. ••. cap. 26.
• y 1.1461

  Marlorat. & Aquin. in loc.
• z 1.1462

  Malanct. in loc.
• a 1.1463

  Zanchiu•• in loc.
• b 1.1464

  Luther. post. in loc.
• c 1.1465

  Ad sequentia pleri{que} referunt: vli Zanchius in loc.
• d 1.1466

  Chrysost. & 〈◊〉〈◊〉 s••••olia.
• e 1.1467

  Theophy lact. Hymnus e••••ol∣lit, Psa••mus lau∣dat. Ambros••n loc.
• f 1.1468

  In loc.
• g 1.1469

  Vbi supra.
• h 1.1470

  In Ephes. cap. 5.19.
• i 1.1471

  In loc.
• k 1.1472

  Con. Toletan. 4. can. 12.
• l 1.1473

  Audax. apud August. epist. 139.
• m 1.1474

  Chrysost. Theo∣phylact. & schol. in loc.
• n 1.1475

  Macarius, hom. 47.
• o 1.1476

  Orat. pro Christianis.
• p 1.1477

  Theophylact. Luther. Caluin. in loc.
• q 1.1478

  Caluin. & Marlorat. in Ephes. 4.
• r 1.1479

  Bernard, s••rm. super salue re∣gina.
• f 1.1480

  Rom. 11.36.
• t 1.1481

  Origen. contra Celsum. lib. 3.
• * 1.1482

  L••o epist. 83.
• u 1.1483

  Luther. in loc.
• x 1.1484

  Theophylact. in loc.
• y 1.1485

  Luke 13.1.
• z 1.1486

  Eccles. 43.27.
• a 1.1487

  1. Cor. 15.28.
• b 1.1488

  Zanch. in loc.
• c 1.1489

  Erasmus an∣not. in loc.
• d 1.1490

  1. Pet. 5.8.
• e 1.1491

  Ludolphus de vitá Christi, cap. 64.
• f 1.1492

  Coster. in loc.
• g 1.1493

  Ioh. 6.70. & 1. Tim. 4.1.
• h 1.1494

  1. Tim. 1.3.
• i 1.1495

  Pontan. in loc.
• k 1.1496

  Gen. 2.17.
• l 1.1497

  Gen. 3.3.
• m 1.1498

  Bernard. ser••s. de quadruplici debito.
• n 1.1499

  Matth. 13.19.
• o 1.1500

  Gregor. moral. in Iob, lib. 1. cap. 38.
• p 1.1501

  Thomas ex Augustin. & Hieron. in loc.
• q 1.1502

  Ezechiel 3.17 Hieremy 17.
• r 1.1503

  Ferus ser. 1. in loc.
• s 1.1504

  Hemingius in loc.
• t 1.1505

  Mark. 13.37.
• u 1.1506

  Hom. against idlenesse.
• x 1.1507

  Gen. 1.31.
• y 1.1508

  Iohn 8.44.
• z 1.1509

  Ferus vbi sup.
• a 1.1510

  Ferus serm. 2. in loc.
• b 1.1511

  Matth. 9.38.
• c 1.1512

  Philip. 3.18.
• d 1.1513

  Psalme 79.
• e 1.1514

  Matth. 21.53.
• f 1.1515

  Coster in loc.
• g 1.1516

  Matth. 13.38.
• h 1.1517

  Philip. 3.19.
• i 1.1518

  Epist. 48.
• k 1.1519

  Gen. 18.32.
• l 1.1520

  Augustin. lib. 3 contra Crescon. cap. 35.
• m 1.1521

  2. Tim. 2.20.
• n 1.1522

  Cyprian. epist. lib. 3. epi••••. 3.
• o 1.1523

  Psal. 2.9.
• p 1.1524

  Lib. ••. contra Cr••scon. cap. 36. vide Tom. 7. Psalm. contra part••m Donat. lib. contra epist. Parm••nian. contra literas •• P••tilian & Cy∣prian•• bi suprà.
• q 1.1525

  1. cor. 4.5.
• r 1.1526

  Augustin. in Psalmum 54.
• s 1.1527

  Thomas ex Hieron. & Au∣gustin. in loc.
• t 1.1528

  Pont••••. in loc.
• u 1.1529

  1. Cor. 11.19.
• y 1.1530

  Thom. 1. part. quaest. 31. art. 2.
• z 1.1531

  Lib. 3. de ciu. Dei. cap. 21.
• a 1.1532

  Consule Plu∣tarch com. d•• capiendá ab bostibus vtili∣tate.
• b 1.1533

  Hemingius in loc.
• c 1.1534

  2. Cor. 11.14.
• d 1.1535

  In Galat. 1.
• e 1.1536

  Matth. 7.15.
• f 1.1537

  Hieron. ad C••∣lant. tom. 1. fol. 109.
• g 1.1538

  D. Bishop. epist. to the King. §. 13.
• h 1.1539

  Apocal. 17.5.
• i 1.1540

  2. Th••s. 2.7.
• k 1.1541

  Decad. 1. l. 1.
• l 1.1542

  D. Abbots answer to Bi∣shops epist. to the King. pag. 111.
• m 1.1543

  Preface to the Reader. §. 22.
• n 1.1544

  Bibliothec. l. 8. fol. vlt.
• o 1.1545

  E••ist. lectori. praefix. Bib. Ve∣net. An. 1557. See D. Fulk des E••g. Trans. pag. 60.
• p 1.1546

  Sess. 4.
• q 1.1547

  An••ot. in Exod.
• r 1.1548

  ••••blioth••••. l. 5. annot. 116.
• s 1.1549

  Consule bellum papale ••••r Thom. Iames.
• t 1.1550

  Esay 19.2.
• u 1.1551

  Esay 21.2.
• x 1.1552

  Consule praef. Pij 5. & Clem. 8 Breuiar. nuper reformat.
• y 1.1553

  Melancthon, Iewel, and all other •• arned Protestants.
• z 1.1554

  E••kius en∣chirid. tit. de comburend. ••aeret. & Rof∣f••••sis contra Luther. a••t. 33.
• a 1.1555

  Chr••sost. hom. 47. in Ma••.
• b 1.1556

  Bellarmin. praefat. Tom. 1. controuers.
• c 1.1557

  2. Tim. 2.17.
• d 1.1558

  2. King. 4.40.
• e 1.1559

  P•• stil. •• aior. in loc.
• f 1.1560

  Bullinger de concilijs, lib. 2. cap. 12.
• g 1.1561

  The bones of Fagius and Bucer.
• h 1.1562

  M. Fox. Acts and Mon. fol. 1765.
• i 1.1563

  In. 4 sent. dist. 11. quaest. 3.
• k 1.1564

  Chemnitius examin. con. Trident. de Transubstant.
• l 1.1565

  Andradius v••i Chem. vbi supr••.
• m 1.1566

  De sacrament. e••••••arist. lib. 3. cap. 23. §. Se∣cund•• dicit.
• n 1.1567

  Compendium the••log. lib. 6. cap. 14.
• o 1.1568

  Whitaker. r••••p••n. ad epist. Campian.
• p 1.1569

  Execution of English iustice.
• q 1.1570

  Loc. com. tit. de zelo.
• r 1.1571

  August. in Psal. 39.
• s 1.1572

  Sir Edward Hoby to T.H. § 5. & Sutliu. de pu••gat. cap. 4.5.6. &c.
• t 1.1573

  In Timaeo.
• u 1.1574

  Ae••••ad. 6.
• x 1.1575

  De pu••gato∣ri••. lib. 2. cap. 6.
• y 1.1576

  Contra Luther. See B. I••wel. de∣fence Apolog. part. 2. cap. 16. & Sutliu. de purgat. cap. 2.
• z 1.1577

  Cont••a Luther. art. ••7.
• a 1.1578

  Consule Iew••l. v••isuprà diui∣sion. ••.
• b 1.1579

  In 4. sentent. dist. 20. q••aest. 2. ••o••sule Sut••u. ••bi suprà.
• c 1.1580

  Lib. 2. d•• p••r∣gat. cap. 13.
• d 1.1581

  Ioannes Ange∣lus vti I••••••l. vbi suprà d••••is. ••.
• * 1.1582

  Clem. 6. in bullá.
• e 1.1583

  Heb. 1.3.
• f 1.1584

  1. Epist. 1.
• g 1.1585

  Lib 2. de actis cum Felice, c. 2•• tom. 6. fol. 362.
• h 1.1586

  Matth. 25.32.
• i 1.1587

  Ludolphus in loc.
• k 1.1588

  Prosper.
• l 1.1589

  Augustin. de spiritu & ani∣ma, cap. 56.
• m 1.1590

  Gueuara e••ist.
• n 1.1591

  Psalm. 36.9.
• o 1.1592

  1. Cor. 2.9.
• p 1.1593

  Melanc••••on. o••at. ••e a••gu∣••ent. ••••st. prae∣fix. tom. 5.
• q 1.1594

  Rhe••. annot. in loc.
• r 1.1595

  Luke 24.26.
• s 1.1596

  Aquin. & Gor∣ran. in loc.
• t 1.1597

  Iob 14.1.
• u 1.1598

  Petrarcha.
• x 1.1599

  consul•• Cor∣••ucop. pag. 196. 197.
• z 1.1600

  Psalm. 39.6.
• a 1.1601

  Psalm. 144.4.
• b 1.1602

  2. Cor. 4.17.
• c 1.1603

  Melanct••on. in loc. tom. 4. sol. 236.
• d 1.1604

  Matth. 7.
• e 1.1605

  Augustin.
• f 1.1606

  English glosse in loc.
• g 1.1607

  Ephes. 5.18.
• h 1.1608

  D. Fulk in loc.
• i 1.1609

  Cle••. Alex. paedagog. lib. 2. cap. 1.
• k 1.1610

  Vita non est vi••ere sed va∣lere.
• l 1.1611

  Heb. 1••.1.
• m 1.1612

  1. Cor. 7.31.
• n 1.1613

  Apocal. 7.9.
• o 1.1614

  Psalm. 32.1.
• p 1.1615

  Luther. pos••il. in loc.
• q 1.1616

  Com. in Gal 1. vers. 6.
• r 1.1617

  Cyprian. epist. lib. 2. epist. 6.
• s 1.1618

  Luther. in Ga∣lat. 1.4.
• t 1.1619

  Prou. 24.16.
• u 1.1620

  1. S••m. 4.
• x 1.1621

  Ioh. 18.6.
• y 1.1622

  Gen. 18.
• z 1.1623

  Ezech. 1.
• a 1.1624

  Ambros. in loc.
• b 1.1625

  Marlorat. ex Caluin. in loc.
• c 1.1626

  Io••n 20.
• d 1.1627

  D. Fulk in loc.
• e 1.1628

  Rom. 9.16.
• f 1.1629

  2. Pet. 1.10.
• g 1.1630

  Ambros. de Abraham. lib. 2. cap. 9.
• h 1.1631

  Bocholzer. in chron. An. 1500.
• i 1.1632

  Ludolphus, de vitá Christi. part. 2. cap. 13.
• k 1.1633

  Luke 10.37.
• l 1.1634

  M••lanc. in loc.
• m 1.1635

  Gyrald. Cam∣bren. in speculo Eccl••siae.
• n 1.1636

  Lubbers are heires appa∣rent of Ab∣bies.
• o 1.1637

  Poem. de cor∣ruptó statu Ec∣cles. per Illyri∣cum.
• p 1.1638

  1. Tim 4.8.
• q 1.1639

  Hieron. ad Ex••perant. tom. ••. pag. 210.
• r 1.1640

  Marlorat. & ••••za in loc.
• s 1.1641

  D. Fulk in loc.
• t 1.1642

  August. apud Pet. Lombard in loc.
• u 1.1643

  Mat. 17.20.
• x 1.1644

  Ephes. 6.16.
• y 1.1645

  Luther.
• z 1.1646

  2. Pet. 1.5.
• a 1.1647

  Luke 18.14.
• b 1.1648

  Mat. 25.29.
• c 1.1649

  Ser. on the Gosp••ll for Sept••••g••s.
• d 1.1650

  Ludolphus de vita Christi. part. 2. cap. 13. Iansen. con. cap. 101. Marlorat. ex Bullinger. in loc. & rel••qui fere omnes.
• e 1.1651

  August. de sanctá virginit. cap. 31.
• f 1.1652

  Lu••••er. postil. maior. in loc.
• g 1.1653

  Culma••. con. 2. in loc.
• h 1.1654

  Po••t. in loc.
• i 1.1655

  Marlorat. ex Caluin. in loc.
• k 1.1656

  Ludolphus & Ia••sen. vbi sup. ex Chrysost.
• l 1.1657

  Hitron. in loc. & August. de verbis Dom. ser. 59.
• m 1.1658

  Psal. 22.9.
• n 1.1659

  Ad Heliodo∣rum. ••om. 1. fol. 4.
• o 1.1660

  Mat. 4.19.
• p 1.1661

  Mat. 9.9.
• q 1.1662

  Luke 14.23.
• r 1.1663

  Mat. 7.1.
• s 1.1664

  Rom. 8.30.
• t 1.1665

  Ferus. ser. 5. in. loc.
• u 1.1666

  Acts 9.1.
• x 1.1667

  Petr•••• Pau∣lus Ve••gerius, vti Lanquet chron. fol. 343.
• y 1.1668

  D. Godwin in the life of Simon Lang∣ham.
• z 1.1669

  Stapleton. de magnitudine Rom. Eccl••s. lib. 1. cap. 7.
• a 1.1670

  In epitaphijs.
• b 1.1671

  Esay 5.7.
• c 1.1672

  Eccl••s. 10.9.
• d 1.1673

  Ludolphus in l••c.
• e 1.1674

  Ioannes de Combis com∣pend. lib. 5. cap. 60.
• f 1.1675

  Gen. 14.21.
• g 1.1676

  1. King. 20.39.
• h 1.1677

  Ezech. 33.9.
• i 1.1678

  Gen. 4.14.
• k 1.1679

  Ferus, ser. 5. in loc.
• l 1.1680

  Ludolphus in loc.
• m 1.1681

  Rom. 6.23.
• n 1.1682

  Hemingius in loc.
• * 1.1683

  Mil••s equis, piscator aquis, & clericus hym∣nis, nauta fre∣tis, pugiles Mar∣te, poeta m••tris.
• o 1.1684

  Esay 5.2.
• p 1.1685

  Psalm. 80.13.
• q 1.1686

  Ieremy 48▪ 10
• r 1.1687

  B. Latymer ser. at Pauls.
• s 1.1688

  Matth. 23.15.
• t 1.1689

  2. Cor. 6.2.
• u 1.1690

  Heb. 3.13.
• x 1.1691

  Seneca, epist. 1. Multos annos transegi, paucos vixi. Cael. Calcag∣ninus.
• y 1.1692

  Titus V••sp. vti Sucton. in ••ius vita.
• z 1.1693

  Xiphilinus in vita Adriani.
• a 1.1694

  Iohn 9.4.
• b 1.1695

  Soarez tract. 2 in Matth. 20.
• c 1.1696

  Theoph••lact. in loc.
• d 1.1697

  Culman. & Maldonat. in loc.
• e 1.1698

  Perkins resor∣med Catholike, tit merits.
• f 1.1699

  Rom. 11.6.
• g 1.1700

  Augustin. con∣tra P••lag. & Ce∣lestiū, lib. 2. c. 24 tom. 7. fol. 541.
• h 1.1701

  Exod. 20.6.
• i 1.1702

  Luke 12.••2.
• k 1.1703

  Rom. 8.18.
• l 1.1704

  Enarrat. Psal. 102. & epist. 10••.
• m 1.1705

  Psal. 103.4.
• n 1.1706

  August. epist. 105.
• o 1.1707

  I••••m. epist. 120 cap. 19.
• p 1.1708

  In Rom. c. 4.
• q 1.1709

  De his qui pu∣tant se ex operi∣bus iustificari.
• r 1.1710

  De vocat. G••nt. lib. 1. cap. 17. Non labori pretium s••luens, sed di••i••ias bo∣nitatis suae in c••s quos sine operibus clegit, 〈◊〉〈◊〉.
• s 1.1711

  Fol. 106.
• t 1.1712

  Ser. 61. in cant.
• u 1.1713

  In Luke cap. 7.
• x 1.1714

  Ser. 8. dom. septuag••s.
• y 1.1715

  Part. 1. quaest. 17. art. 2. fol. 77.78.
• z 1.1716

  De iustificat. lib. 5 cap. 7. § sit tertia pro∣posu••o.
• a 1.1717

  Loc. com. tit. Iustificat.
• b 1.1718

  Moral. lib. 9. cap. 17.
• c 1.1719

  Chemnitius vbi suprâ, tit. de peccat. ori∣ginal.
• d 1.1720

  Ser. 68. in cant.
• e 1.1721

  Prou. 30.8.
• f 1.1722

  An. 1581.
• g 1.1723

  Rom. 8.30.
• h 1.1724

  Psal. 103.17.
• i 1.1725

  Mat. 25.34.
• n 1.1726

  Iohn 1.17.
• o 1.1727

  Epist. 105.
• p 1.1728

  1. Cor. 4.7.
• q 1.1729

  1. Cor. 15.10.
• r 1.1730

  Lu••••••r. & S••••••••••tus n••l••••. 〈◊〉〈◊〉 ••oc.
• s 1.1731

  Aq•••••••••• ••oc.
• t 1.1732

  Rom. 1.1.
• u 1.1733

  Galat. 1.1.
• x 1.1734

  Acts 16.22.23.
• y 1.1735

  Aquin.
• z 1.1736

  Rom. 8.36.
• a 1.1737

  Acts 14.19.
• b 1.1738

  Act. 18. & 19.
• c 1.1739

  Acts 20 34.
• d 1.1740

  2. Thes. 3.8.
• e 1.1741

  1. Cor. 4.11.
• f 1.1742

  1. Cor. 9.22.
• g 1.1743

  Ieremy 9.1.
• h 1.1744

  Luther. ••••l••. S••••••••n l••c.
• i 1.1745

  Go••••an. in loc.
• k 1.1746

  Politian. epist. lib. 1. epist. Pet. Me••••••.
• l 1.1747

  Cic. offic. lib. 3.
• m 1.1748

  Devil tate condit. human. lib. 2. cap. 5.
• n 1.1749

  See trauels of Englishmen into far Coun∣tries. p. 62.63.
• o 1.1750

  Ambros. in loc.
• p 1.1751

  Aquin. in loc.
• r 1.1752

  Marlorat. ex Calu. in Mat. 13
• s 1.1753

  Culman. in loc.
• t 1.1754

  Matth. 13.2.
• u 1.1755

  Euseb.
• x 1.1756

  Epist. ad Go∣ront.
• y 1.1757

  Plutarch. in vita Alcib.
• z 1.1758

  Matth. 23.37.
• a 1.1759

  Prou. 1.24.
• b 1.1760

  Ludel••hus ex Hieron. & Di••z in l••c.
• c 1.1761

  August. ••••ous. ••. lib. 5. cap. 14.
• d 1.1762

  S••r. 6. before King Ed 6.
• e 1.1763

  Psalm. 19.7.
• f 1.1764

  Matth. 13.1.
• g 1.1765

  Musculus in Ma••••. 13. & ••auxami•• Har. ••••m. 2. sol. 282.
• h 1.1766

  Hicron. Futhy∣••ius: Gene∣••rard. 〈◊〉〈◊〉 ••sal. 77
• i 1.1767

  Beauxamis •• bi 〈◊〉〈◊〉 & H••min∣g••us in locum.
• k 1.1768

  F••rus s••r. 2. in loc.
• l 1.1769

  H••rat. art. poet.
• m 1.1770

  Marlorat. ••x ••u••er••••. in l••c.
• n 1.1771

  Ferus vbi sup.
• o 1.1772

  In Psalm. 77.
• p 1.1773

  Hieron. in Matth. 13.
• q 1.1774

  Culman. in loc.
• r 1.1775

  Hemingius in loc.
• s 1.1776

  Staplet••n. premptuar. mo∣ral. ser. d••m. sexages.
• t 1.1777

  Remigius apud Thom. in Mat. 13
• u 1.1778

  Eccles. 3.31.
• x 1.1779

  Luke 10.16.
• z 1.1780

  Matth. 18.1••
• a 1.1781

  Exod. 21.6. Deut. 15.17.
• b 1.1782

  Iames 1.23.
• c 1.1783

  Ramus dercli∣gion. lib. 2. cap. 6
• d 1.1784

  Matth. 23.8.
• f 1.1785

  Acts 17.11.
• g 1.1786

  Malac. 2.7.
• g 1.1787

  Mark. 9.11.
• i 1.1788

  Io••. 3.9.
• k 1.1789

  Matth. 13.36.
• l 1.1790

  Lib. 1. de orat.
• m 1.1791

  Dan. 7.10.
• n 1.1792

  1. Cor. 2.14.
• o 1.1793

  2. Cor. 4.4.
• p 1.1794

  Matth. 11.25.
• q 1.1795

  Iob 11.7.
• r 1.1796

  Matth. 21.43
• s 1.1797

  Origen peri ar∣chon. lib. 4. cap. 2
• t 1.1798

  Cyril.
• u 1.1799

  Thomas ex pa••ribus in Mat. 13. & B••auxa∣mi••, vbi suprà.
• x 1.1800

  Ludolphus vbi suprà.
• y 1.1801

  Pontan. in loc.
• z 1.1802

  Pl••tarch.
• a 1.1803

  Hemingius & Bea••xamis, &c.
• b 1.1804

  Heb. 4.12.
• c 1.1805

  Phil. 2.16.
• d 1.1806

  Mat. 7.16.
• e 1.1807

  Mela••ct. in Mat. 7.
• f 1.1808

  1. Tim. 4.1.
• g 1.1809

  Th••ophylact. in Matt••. 13.
• h 1.1810

  Luther. in loc.
• i 1.1811

  Mat. 7.13.
• k 1.1812

  Ludolphus.
• l 1.1813

  Diez in loc.
• m 1.1814

  De vitâ Christ. par••. 1. cap. 64. in fine.
• n 1.1815

  Rom. 13.10.
• o 1.1816

  Iohn 13.34.
• p 1.1817

  De doct. Christ. lib. 2. cap. 7.
• q 1.1818

  Ibidem. lib. 3. cap. 10.
• r 1.1819

  Galat. 5.6.
• s 1.1820

  Rom. 14.23.
• t 1.1821

  Goran. & Beza in loc.
• u 1.1822

  Calu. Institut. lib. 3. c. 18. §. 8.
• x 1.1823

  Aquin in loc.
• y 1.1824

  Du Bartas in his Babylon.
• z 1.1825

  Comment. lib. 17. pag. 522.
• a 1.1826

  Aul. Gellius lib. 17. cap. 17.
• b 1.1827

  Plutarch. in vitá Alcib.
• c 1.1828

  2. Sam. 15.6.
• d 1.1829

  Picus Miran. epist. Barbaro.
• e 1.1830

  Aquin. & Gorran. in loc.
• f 1.1831

  Mal. 2.7.
• g 1.1832

  Hieron. aduer∣sus Ruffin. tom. 2. fol. 221.
• h 1.1833

  Vincentius, vti Magdeburg. cent. 3. col. 269.
• i 1.1834

  Acts 2.41.
• k 1.1835

  Magdeburg. cent. 8. col. 852.
• l 1.1836

  Caluin. & Beza in loc.
• m 1.1837

  Hieron. in loc.
• n 1.1838

  Ficinus in vi∣tá Platonis.
• o 1.1839

  Laert. in vitá Chrysip.
• p 1.1840

  Gorran. in loc.
• q 1.1841

  Marlor. in loc.
• r 1.1842

  Aquin. in loc.
• s 1.1843

  1. Epist. 3.14.
• t 1.1844

  Ezek. 33.32.
• u 1.1845

  Diez con. 4. d••••. 3. ad••ent.
• x 1.1846

  Ambros. in loc.
• y 1.1847

  Luke 11.52.
• z 1.1848

  Claudius Ver∣d••rius cension. in Authores pag. 174.
• a 1.1849

  Ibidem. p. 173.
• b 1.1850

  Tom. 9. fol. 338.
• c 1.1851

  Epist. 84.
• d 1.1852

  Margarita philosophica.
• * 1.1853

  Imponere Pe∣lion Ossae.
• e 1.1854

  G••rran. in loc.
• f 1.1855

  Aquin. in loc.
• g 1.1856

  Prudentius peristephan. hym. 13.
• h 1.1857

  1. Cor. 8.1.
• i 1.1858

  Aduancement of learning. l. 1. pag. 5. & Greg. in Euangel. hom. 7. quod virtus scientiae con∣gregat, ventus elationis spar∣git.
• k 1.1859

  Baron. epist. Clem. 8. praefix. tom. 4. annal.
• l 1.1860

  Rhem. in loc.
• m 1.1861

  Luther. or ••••il. maio••. in l••c.
• n 1.1862

  Gen••alius apud Occume∣nium in loc.
• o 1.1863

  Luke 17.6.
• p 1.1864

  Iames 2.10.
• q 1.1865

  Galat. 2.10.
• r 1.1866

  Iames 2 19.
• s 1.1867

  1. Tit. 1.
• t 1.1868

  Ioh•• 3.15.
• u 1.1869

  Luke 8.13.
• x 1.1870

  1. Tim. 2.18.
• y 1.1871

  1. Iohn 5.4.
• z 1.1872

  Iames 2.19.
• a 1.1873

  Iohn 14.1.
• b 1.1874

  Iames 2.14.
• c 1.1875

  Galat. 5.6.
• d 1.1876

  Philip. 1.11.
• e 1.1877

  De fide & operib. cap. 23.
• f 1.1878

  Lib. 4. cap. 14.
• g 1.1879

  Perkins re∣formed Cat. tit. I•• sti••i••at.
• h 1.1880

  See D. Abbot against Bishop. pag. 482.
• i 1.1881

  D 〈…〉〈…〉 lib. 4. cap. 1. § Ac 〈◊〉〈◊〉 con∣••••ss••o, &c.
• k 1.1882

  Luther. in 2. Galat. 16.
• l 1.1883

  2. Pet. 1.5.
• m 1.1884

  Bellarmin. de Iustificat. lib. 1. cap. 4. & Rhem. in Galat. 5.6.
• n 1.1885

  Vbisup. §. Di∣stinctio ve••ò.
• o 1.1886

  D•• praedestina∣ti••ne sa••ctorum, cap. 7.
• p 1.1887

  sol. 109.
• q 1.1888

  Catechis. cap. 1. & ••raesat. tom. 1 co••t••••u••••s. & de Rem. ••ont. lib. 1. ca••. 10. § d••inde ••ides.
• r 1.1889

  Luther. in Ga∣lat. 2.5.
• s 1.1890

  D. Fulk in Ga∣lat. 5.6.
• t 1.1891

  Lut••er. in Ga∣lat. 5.6. & Per∣kins ref••rm. Ca∣thol. tit. Iustific.
• u 1.1892

  Psalm. 16.2.
• x 1.1893

  Iam••s 2.16.
• y 1.1894

  Au••us••in. de ••i••it. 〈◊〉〈◊〉 10.••.••.
• z 1.1895

  Synesius epist. 35.
• a 1.1896

  Matth. 19.21.
• b 1.1897

  Esay 58.7.
• c 1.1898

  Aquin. in loc.
• d 1.1899

  Eph••s. 5.2.
• e 1.1900

  Iob 2.4.
• f 1.1901

  1. Cor. 16.14.
• g 1.1902

  De verbis Do••. ser. 18. tom. 10. s••l. 57.
• h 1.1903

  Tract. 9. in loan.
• i 1.1904

  Gorran. in loc.
• k 1.1905

  Aquin. in loc.
• l 1.1906

  Melanct. •• in loc.
• m 1.1907

  Laert. in vitâ Bion.
• n 1.1908

  Seneca.
• o 1.1909

  Epist. 25.
• p 1.1910

  Prou. 19.11.
• q 1.1911

  Loctantius de fa••á sapient. cap. 4.
• r 1.1912

  Greg Nyssen. orat. ••e Stephan.
• s 1.1913

  Gen. 45.
• t 1.1914

  P••trarcha.
• u 1.1915

  Lib. 5. de gu∣b••••••at. De••.
• x 1.1916

  La••rtius in vitá Bion.
• y 1.1917

  Hieron. ad Eu∣s••ochium.
• z 1.1918

  Plut. com. de odi•• & inui∣diâ.
• a 1.1919

  Diaeta salutis. cap. 4.
• b 1.1920

  Melan. in loc.
• c 1.1921

  Baronius, tom. 4. ••ol. 355.
• d 1.1922

  Goran. in loc.
• e 1.1923

  Aquin. in loc.
• f 1.1924

  Esay 5.8.
• g 1.1925

  Iob 1.14.
• h 1.1926

  Melan. in loc.
• i 1.1927

  Aquin. in loc.
• k 1.1928

  Ephis. 4.26.
• l 1.1929

  Hieron. epist. ad Antonium. tom. 1. ••ol. 219.
• m 1.1930

  Saluian. epist. 1.
• n 1.1931

  Ser. 22. de ver∣bis Apost.
• o 1.1932

  M••lan. in loc.
• p 1.1933

  Psal. 7.15.
• q 1.1934

  Esay 57.20.
• r 1.1935

  Psal. 140.2.
• s 1.1936

  Rom. 7.19.
• t 1.1937

  Tom. 1. fol. 231
• u 1.1938

  Epist. 145.
• x 1.1939

  English glosse in loc.
• y 1.1940

  Luther. in Ga∣lat. 2.6.
• z 1.1941

  Melanct••on. in loc.
• a 1.1942

  Martyr. apud Marlorat. in loc.
• b 1.1943

  Iohn 17.3.
• c 1.1944

  1. Cor. 15.54.
• d 1.1945

  Dan. 12.3.
• e 1.1946

  Philip. 3.20.
• f 1.1947

  Iob 19.25.
• g 1.1948

  Apocal. 3.21.
• h 1.1949

  1. King. 10.7.
• i 1.1950

  Com. in Gal. 5.5
• k 1.1951

  Enchirid. c. 8.
• l 1.1952

  Lucanus a••ud Augustin. vbi suprà.
• m 1.1953

  Luther. vbi sup. & P••rkins exposit. Creed. art. 1.
• n 1.1954

  H••b. 11.1.
• o 1.1955

  Luther. loc. com. tit. de tri∣bus charitati∣bus.
• p 1.1956

  Melanct. in Rom. 8.
• q 1.1957

  Rhem. in loc. & D. B••shop. agai••st t••e re∣••or••ed Cath. ••it. Iust••ficat.
• r 1.1958

  Calum. apud Marlorat. i•• loc. & D. Ab••••t against ••••shop, pa••. 478.
• s 1.1959

  Luther & Me∣lanct. in loc.
• t 1.1960

  Psal. 80 10.11
• u 1.1961

  Vide B••zam, aunot, maior. in Ephes. 3.18.
• x 1.1962

  Ephes. 3.17.
• y 1.1963

  Epist. 1.
• z 1.1964

  In 1. Cor. hom. 34.
• a 1.1965

  De doctrin. Christ. lib. 1. cap. 39. tom. 3. fol. 14.
• b 1.1966

  Primasius vti D. Fulk in loc.
• c 1.1967

  In loc.
• d 1.1968

  Postil. maiores cum figuris. epist. Dom. quinq••a.
• * 1.1969

  1. Pet. 1.9.
• e 1.1970

  Iohn 1.9.
• f 1.1971

  Vers. 34.
• g 1.1972

  Thomas part. 3. qu••st. 53. art. 1.
• h 1.1973

  Rom. 4.25.
• i 1.1974

  Theophylact. in loc.
• k 1.1975

  Pontan. in loc.
• l 1.1976

  Iohn 3.14. & 12.32.
• m 1.1977

  Coster. in loc.
• n 1.1978

  2. Kin••. 2.12.
• o 1.1979

  Cost••r. in loc.
• p 1.1980

  Pontan. & Di••z in loc.
• q 1.1981

  Mat. 23.37.
• r 1.1982

  Iohn 1.21.
• s 1.1983

  Mat. 23.35.
• t 1.1984

  H••b. 12.24.
• u 1.1985

  Acos••a, con. 1. in loc.
• x 1.1986

  Galat. 4.26.
• y 1.1987

  Apoc. 21.2.
• z 1.1988

  August. Am∣bros. Chrysost. apud Thom. in Luc. 10.
• a 1.1989

  Pontan. in loc.
• b 1.1990

  Luke 10.35.
• c 1.1991

  Theophylact. in Luc. 10.
• d 1.1992

  Caluin. apud Marlorat. in Mat. 10.19.
• e 1.1993

  Mat. 26.15.
• f 1.1994

  Iohn 19.12.
• g 1.1995

  To Gela.
• h 1.1996

  Matth. 13.21.
• i 1.1997

  Matth. 10.28.
• k 1.1998

  Luke 22.64.
• l 1.1999

  Luke 23.11.
• m 1.2000

  Matth. 27.28
• n 1.2001

  Iudges 16.25.
• o 1.2002

  Apocal. 17.4.
• p 1.2003

  Mat. 28.19.
• q 1.2004

  Rom. 13.7.
• r 1.2005

  1. Cor. 11.16.
• s 1.2006

  H••b. 6.6.
• t 1.2007

  Feru••, s••r. 1. & ••. in loc. Coster, Ditz. &c.
• u 1.2008

  Rom. 2.24.
• x 1.2009

  Pontan. in loc.
• y 1.2010

  Diez in loc.
• z 1.2011

  Zepper. in loc.
• a 1.2012

  Rom. 6.5.
• b 1.2013

  Apud Tho∣••am in loc.
• c 1.2014

  Iohn 12.32.
• d 1.2015

  Melancthon. postil. in loc.
• e 1.2016

  Caluin. apud Mar. orat. in loc.
• f 1.2017

  Marlorat. in Matth. 20.19.
• g 1.2018

  Theophylact. in loc.
• h 1.2019

  Luther. Cul∣man. Zepper. i•• loc.
• i 1.2020

  Granaten. in loc.
• k 1.2021

  Eccles. 18.30.
• l 1.2022

  Matth. 15.14.
• m 1.2023

  Iohn 9.41.
• n 1.2024

  Gen. 27.21.
• o 1.2025

  Wisdom. 5.3.
• p 1.2026

  Passeratius o∣ra••. de caecit.
• q 1.2027

  ••onauent. diaet salut. c. 26.
• r 1.2028

  Heb. 11.6.
• s 1.2029

  Matth. 11.28.
• t 1.2030

  Ser. 12 de ver bis Apostol.
• u 1.2031

  Iohn 14.23.
• x 1.2032

  Ep ••s 3.17.
• y 1.2033

  Deut. 15.4.
• z 1.2034

  Church h••m. against idle∣nesse.
• a 1.2035

  Aul. G••l. lib. ••. ca•• 1••.
• b 1.2036

  Description of the world. pag. 64
• c 1.2037

  2. Thes. 3.10.
• d 1.2038

  I••b 29.15.
• e 1.2039

  Culman. in loc.
• f 1.2040

  Arboreus ••••m. in loc.
• g 1.2041

  I••ns••n. ••on∣cora. cap 105.
• h 1.2042

  Luther. in loc. & Post••l. cum 〈◊〉〈◊〉 & figuris ep••st. d••••. qu••n∣qu••••••s.
• i 1.2043

  Iohn 15.13.
• k 1.2044

  Rom. 5.10.