An exposition of the festiuall epistles and gospels vsed in our English liturgie together with a reason why the church did chuse the same / by Iohn Boys ... ; the first part from the feast of S. Andreuu the Apostle, to the purification of Blessed Mary the Virgin.

S. ANDREVVES DAY.

The Epistle

ROM. 10.9.

If thou knowledge with thy mouth that Iesus is the Lord, and beleeue in thy heart that God raised him vp from death, thou shalt be safe, &c.

THE Gospell and Epistle chosen for this Fes••iuall, intimate the true reason of our Church, in ce∣lebrating the memories of the blessed Apostles and Euangelists vnto Gods honour, namely, be∣cause they were fishers of men, am∣bassadours of peace, preachers of good tidings, euen the a 1.1 disposers of the riches of God in Christ indiff••rently to men of all sexes and sorts, in that their sound went out into all lands, and their words into the ends of the world; and so by consequent principall instru∣ments of God in the worke of our saluation and eternall happinesse. Which our Apostle sheweth heere by this b 1.2 Sorites or gradation:

Whosoeuer ••all••th on the name of the Lord shall be saued, Inuocation is by faith, Faith is by hearing of the word, Hearing is by the Preachers.

And Preachers are sent of God &c. Erg••, such as haue learned Christ, in their minde beleeuing vndoubtedly, with their mouth acknowledging him vndauntedly for their Iesus; ought to praise God in his Apostles, as be∣ing after Christ immediately the first, and vnder Christ

absolutely the chiefe Trumpetors of the Gospell, which is the c 1.3 power of God vnto saluation.

In the whole text two points are remarkable:

• Cansa causa∣t••, the means of our iustifi∣cation, and herein a
  • Proposition: If thou knowledge, &c. verse 9.
  • Proofe:
    • 1. From a sufficient enu∣meration of the princi∣pall heads of d 1.4 Chri∣stiani∣tie.
      • Faith; for to bel••eue with the heart in∣stifieth.
      • Good works; to knowledge with the mouth, &c. vers. 10.
    • 2. From the testimonie of the Pro∣phets.
      • e 1.5 Esay: Who∣soeuer belee∣ueth on him, &c. vers. 11.
      • f 1.6 Ioel: Who∣soeuer doth call, &c. vers. 13.
• Causa causae, the g 1.7 meane for these meanes, and that is the preaching of the Gospell, in this respect aptly termed the word of faith: vers. 8.

If thou knowledge] S. Paul hauing in the Chapter afore, sufficiently discoursed of the re••ection of the Iewes A priore, from Gods absolute decree (shewing h 1.8 mercie on whom he will, and whom he will hardening) he commeth in this present, to demonstrate the same point.•• i 1.9 post••riore, from their obstinate incredulitie, k 1.10 stablishing their owne righteousnesse, and not submitting themselues vnto the righ∣teousnesse of God in Christ, apprehended and applied by

faith only, declaring it selfe in a twofold act; one which is l 1.11 outward, to confesse with the mouth: another which is inward, to beleeue with the heart. m 1.12 Some confesse, but be∣leeue not, as hypocrites: other beleeue but confesse not, as timorous and Peter-like professors in the daies of per∣secution: other doe neither confesse, nor beleeue on Christ, as Atheists: other both confesse and beleeue, and they be true Christians. A n 1.13 bare confessing with the mouth is not enough, except thou beleeue with thine heart. Esay 29.13. This people come neere to mee with their mouth, and honor me with their lips, but haue remoued their heart farre from me, &c. Neither is it sufficient vnto sal∣uation, only to beleeue with the heart, vnlesse thou con∣fesse with the mouth; according to that vnauoidable sentence, Math. 10.33. Whosoeuer shall denie me before men, him also will I denie before my father which is in heauen.

Now though in nature beleeuing with the heart pre∣ceed confessing with the tongue: yet Paul mentioneth ac∣knowledging in the first place, o 1.14 for that wee doe not know the faith of such as beleeue, but by their confes∣sion; according to that of p 1.15 S. Iames, I will shew thee my faith by my workes. Heere then obserue, that to confesse the Lord Iesus is necessary q 1.16 both in respect of other and our selues. In respect of other, r 1.17 as being herewith armed in the times of persecution, and instructed in the daies of peace. Christ is the fountaine of the waters of life; faith in the heart is as the pipes and cesterne that receiue in and hold the water; and confession with the mouth as the cocke of the Conduit that lets out the water vnto euery commer. And therefore s 1.18 let your light so shine before men, as that they may see your good workes, and glori∣fie your father which is in heauen. Againe to confesse, t 1.19 that is, to praise Christ in thy words, and to doe whatsoeuer appertaineth vnto his worship, is needfull in regard of our selues, u 1.20 in that a true faith is neuer idle, but alway working by loue, Galath. 5.6. For although it iustifieth alone, yet is it no more alone, x 1.21 then the heat of the

S••nne which alone warmes the earth is seuered from light ••or then Christ is di••••oined from his spirit: Cal•••••• apud 〈◊〉〈◊〉. de Iustist at lib. 1 cap. 15. §. Caluinus: or men a hand when it alone doth apprehend any thing is separated from the bodie: Luther apu•••• Sander••m de Iu∣stis•• 〈…〉〈…〉. 4 cap. 4.

This doctrine makes against the y 1.22 〈◊〉〈◊〉 in o'd time, defending this 〈◊〉〈◊〉; Iura, peruira. secretum 〈◊〉〈◊〉. And the z 1.23 〈◊〉〈◊〉 in ourage who following the 〈◊〉〈◊〉. He 〈◊〉〈◊〉, hold it l•••• full to distemble their faith 〈◊〉〈◊〉 the Magistrate. As also the Nicodem••••es ashamed of Christ, and exp••••••cating 〈◊〉〈◊〉 forswer∣ring their P••ie••hood, and the Pope their holy father vp∣on e••e••y pretended occasion of danger. In a word, all weather ••ise professors, adue••tring no more for the glo∣rious Gospell, then one ••••tely did for his horrible blas∣phemie, who being bound to the stake, suffered only the lingeing of his beard This open acknowledging of Christ is necessa••ie•• not only 〈◊〉〈◊〉 morris, at the point of de••h, as Lira••us: or in the daie, of persecution, as Lom∣bard; but at all time, and in euery place, when occasion is offered lustly, ••aith a 1.24 〈◊〉〈◊〉. Forseeing it is an af••••r∣m••t••ue pr••cept. 〈…〉〈…〉. As Christ in his b 1.25 Gospel expres••ely. 〈…〉〈…〉

Whereas c 1.26 〈…〉〈…〉 〈…〉〈…〉, the faith not sufficient vnto 〈…〉〈…〉 mouth and other ••od•••• 〈◊〉〈◊〉, as efficient cause concure with it in the 〈…〉〈…〉 may be taken out of his old Schoole∣〈…〉〈…〉, and Cardinall 〈◊〉〈◊〉, d 1.27 〈◊〉〈◊〉 doth af∣〈…〉〈…〉 confession 〈◊〉〈◊〉 act of faith, according to that of the e 1.28 P••••mi••••. I 〈…〉〈…〉 haue I spoken, And in his second 〈…〉〈…〉 this Chapter, he that is 〈◊〉〈◊〉 by faith ought to be f 1.29 filled with the fruit

of righteousnesse. Postquam homo per fide mest instificatus, oportet quod eius fides per dilectionem operatur ad consequen∣dam sal••tem. And Cardinall g 1.30 Tolet in plaine termes: Oris confessio n••s non iustificat à peccato, &c. sed iustificati tenemur eam palàm profiteri, &c. Confession of the mouth doth not iustifie vs; but being iustified, wee are bound publikely to professe it afore we can attaine to saluation. Herein agreeing with our h 1.31 Protestant Interpreters, af∣firming that good workes are consequents and effects of a true faith, as if Paul should haue said here, we are iusti∣fied by faith onely, but yet this faith is operatiue, bring∣ing foorth liuely fruits, as the confession of the mouth, and the profession of the life; for they be necessarie to saluation, albeit faith alone be sufficient in the act of iu∣stification, as you may see further Epist. Quinquages, and Sund. 2. in Lent.

In the words (and beleeue in thine heart that God hath raised him vp from the dead) three points are consider∣able, namely, Faiths

• Act,
• Obiect,
• Subiect.

Faiths act is to beleeue, and to beleeue hath these de∣grees (as the i 1.32 Schoole teacheth out of k 1.33 Augustine) Cre∣dere Deo, credere Deum, & credere in Deum. A wicked man, and a wretched deuill, may so farre proceed in faith as to beleeue there is a God, and in grosse to beleeue God: but a true Christian, endued with a sauing faith, ascends higher, and beleeueth in God also. l 1.34 That is, he knowes God as hee hath reuealed himselfe in his word, acknowledging him onely for his God, and thereupon put his m 1.35 whole trust in him, applying to himselfe Gods mercifull promise made to father Abraham and his seed, with the heart vnto iustification, and confessing the same with the mouth vnto saluation. He disclaimes not his part in Christ as the deuils, n 1.36 Ab, what haue we to do•• with thee thou Iesus of Nazareth? o 1.37 art thou come to torment vs be∣fore

the time? but he challengeth his portion in the bloud of his Sauiour, saying with the Church in her p 1.38 loue∣song, My welbeloued is mine: and with q 1.39 Paul, Christ is become to vs wisdome, righteousnesse, sanctification, and re∣demption. H••s bodie is in heauen, there shall I finde it mine: his diuinitie is on earth, and heere doe I feele it mine: his word is in mine eare, to beget him mine: his Sacrament is in mine eie, to confirme him mine: his spi¦rit is in mine heart, to assure him mine: Angels are mine: to fight for mee: Prince mine, to rule for mee: Church mine, to pray for me: Vniuersitie mine, to studie for me: Pastour mine, to p••each for me: all mine, r 1.40 whether it be Paul, or Cephas, or the world, or life, or death, whether they be things present, or things to come, euen all are mine, I am Christs, and Christ is Gods.

Faiths obiect is s 1.41 all holy scripture, the t 1.42 summe where∣of is the Creed, and this one point how God raised vp Ie∣sus from the dead, is u 1.43 nexus articulorum omnium, as it were the bond or tying knot, on which all other linkes of our beleefe depend. x 1.44 For if it were not true, that Christ is risen againe: then were it neither true that hee did ascend vp to heauen, nor that hee sitteth at the right hand of his father in heauen, nor that he sent downe the holy spirit from heauen, nor that hee shall come from thence to iudge the quicke and the dead. In a word, the matter of the whole Creed concerneth either God, or the Church his spouse. Now the raising of Christ from ••he dead, is the worke of God the Father, Acts 2.32. of himselfe being God the Sonne, Iohn 10 18. of God the holy Ghost also, Rom. 1.4. Christ as y 1.45 God, only raiseth and is not raised: as man, he is onely raised, and raiseth not: as the z 1.46 Sonne of God or second person in the bles∣sed Trinitie, both the Father raiseth him, and he raiseth himselfe. The Father raiseth the Sonne by the Sonne, ••nd the Sonne raiseth himselfe by the spirit of holinesse, a 1.47 by which he was declared to be the Sonne of God. As for the Church: our Apostle sheweth b 1.48 elsewhere, that

Christ died for her sinnes, and rose againe for her iustifi∣cation; and that c 1.49 ascending vp on high he bestowed on her gifts, as to be Catholike, holy, knit in a communion: and prerogatiues in her soule, namely, remission of sinnes: in the body, resurrection of the flesh: in both, euerlasting life. Wherefore Paul here mentioneth only the resurre∣ction of Christ from the dead, not exclusiuely: but d 1.50 sy∣necd••checally, because this one article e 1.51 presuppose••h all the rest, and takes them as granted; as if hee rose from the graue, then he died, and his death is a consequent of his birth. Or because this article was, and is most f 1.52 doub∣ted in the world, for the Iewes and Gentiles acknow∣ledge the death of Iesus; whereas the Christians only confesse his resurrection. Or because the g 1.53 rest (vnlesle Christ had risen againe) would haue profited vs little: for he triumphed in his resurrection ouer death, hell, damnation, opening the kingdome of heauen to all beleeuers.

And so the meaning of our text is plaine, If thou con∣fesse with thy mouth that Iesus is the Lord: h 1.54 that is, that Lord, i 1.55 of whom all the Prophets inquired, as being the k 1.56 desire of all Nations, euen the light of the Gentiles, and consolation of Israel. And if thou beleeue in thine heart, that this Iesus (whom almightie God hath made l 1.57 both Lord and Christ, offered m 1.58 himselfe a sacrifice to n 1.59 purge thy conscience from dead workes, and take away thy sinnes, o 1.60 putting out and fastening vpon the Crosse the Lawes obligation against vs, and that hauing ouercome death and the deuill, he rose againe, p 1.61 leading captiuitie captiue, that hee might heereby deliuer thee from the bands and hands of all thine enemies; I may tell thee from Paul, and Paul here from God, vnto the comfort of thy soule, that thou art now q 1.62 presently iustified, and shalt be hereafter eternally saued. For the Scripture saith, whosoeuer beleeueth in him, shall not bee confounded: r 1.63 That is, whosoeuer hath a sure trust in God that he will euen for his Christ sake pardon all his sinnes, and blot out all his offences: and out of this assurance calleth on

the name of the Lord, he shall be safe. For the two testimo∣nies of the two Prophets s 1.64 answere the two clauses of Paul, Esay speaking of the beleeuing in the heart, and Ioel of acknowledging with the mouth.

And in these texts of the Prophets obserue their t 1.65 vni∣uersal note whosoeuer, for God is u 1.66 no respecter of persons; he puts no difference betweene the Iew and the Gentile, but being Lord ouer all, is rich vnto all that call vpon him, x 1.67 O∣ther Lords cannot reward all their followers as being Poore, many will not as being illiberall and sordide: but our God is y 1.68 able, because Lord of all; and willing, be∣cause rich vnto all of whatsoeuer condition or countrey. Poore Bartimeus begging, rich Zacheus climing, old Si∣meon in the Temple, young Iohn in the wombe, couetous Matthew grinding his neighbour at the receit of Cu∣stome, the louing Centurion z 1.69 building his nation a Sy∣nagogue, the people a 1.70 watching vnder the Crosse, the b 1.71 theefe hanging on the Crosse, confessing the Lord Ie∣sus, and walking in the sonneshine of his Gospell: in dif∣ferently finde refreshing in the conscience, rest in the soule. For whosoeuer beleeueth on him shall not be confoun∣ded, and whosoeuer calleth on his name shall be saued.

As for the subiect or seate of faith: it is said here, with the heart man beleeueth: Ergo, faith (as many c 1.72 Prote∣stant authors haue noted) is not placed in the minde, or vnderstanding only: but in the will and affections also. d 1.73 For faith, as it is notitia, resides in the minde: but as fi∣ducia, feared in the will. e 1.74 Other Interpretors (etiam no∣te purioris, and no way branded with the markes of An∣tichrist) hold it no•• greatly to stand with reason, that one particular and single grace should bee placed in di∣uers parts and faculties of the soule. It is true, that faith is not a meere prattle of the tongue, nor a floting f 1.75 opini∣on of the braine: but a certaine perswasion of the heart. Yet notwithstanding this perswasion, or particular knowledge whereby a man is resolued that the promises of saluation appertaine to him, is wrought in the minde

by the holy Ghost, 1. Cor. 2.12. A sure trust, and a sted∣fast hope of all good things to bee receiued at Gods hand, is g 1.76 not happily faith (if wee speake properly) but rather a fruit of faith, in that no man hath a••fiance in God, vntill he be first of all perswaded of his mercy to∣ward him in Christ Iesu.

For mine owne part, I confesse with h 1.77 Luther inge∣nuously, that it is exceeding hard to distinguish exactly between faith & hope, there is so great a••finitie between them, one hauing respect to the other, as the two Cheru∣bins on the Mercy-seate, Exod. 25.20. Faith engendreth hope, and from hope proceeds affiance, which is no∣thing else but hope strengthned. For whereas an i 1.78 hypo∣crites confidence shall be like the house of a spider: k 1.79 he that putteth his trust in the Lord, shall be euen as the mount Sion, which may not be remooued, but standeth f••st for euer.

And for as much as the word heart in my text (as is agreed on all sides) is put for the wholesoule, without limitation to any part: all that I will obserue from hence shall be, that as wee must loue God; euen so beleeue in God with all our heart, and soule, and minde. l 1.80 For hy∣pocrites haue forged faith, and deuils haue forced faith, acknowledging against their will out of horror vnto their condemnation, and not out of loue from their heart to their iustification, that Iesus is the Lord. A Recusant may be brought vnto the Church against his will, and compelled in despight of his teeth also to receiue the Sa∣craments Bread and Wine: m 1.81 but none can beleeue that Iesus is their Iesus, but with the heart only. See Gospell Sund. 8. and Epistle Sund. 10. after Trinitie.

How shall they call on him on whom they haue not belee∣ued? A plaine text against the n 1.82 Gentiles idolatrie, pray∣ing vnto gods o 1.83 vnknowne. As Hecuba in Euripides; O Iupiter quic quid es, siue hoc coelum, siue mens in coelo, quan∣quam din iam ignauos opituiatores inuoco. And it is a preg∣nant euidence to confute the p 1.84 Papists in their inuoca∣tion of Saints also; for if they trust in S. Martin or Ma∣ry,

S. Catherin or Clare, they rob the Creator to clothe his creature, and q 1.85 cursed be man that puts his confidence in man, and makes flesh his arme. If they trust not, how doe they call on him in whom they beleeue not? Our heauenly Father saith in his r 1.86 word, Call vpon me: Christ our aduo∣cate with the Father in like fort, s 1.87 Come vnto me, for I am the way, the truth, and the life, Iohn 14.6. t 1.88 Non est qua eas nist per me, non est quô eas uisi ad me: No way to God but by mee, no light but from mee, no life but in mee Christ is a mutuall helpe: to the Father one, to vs ano∣ther. An hand to the Father, by which hee reacheth vs: an hand to vs, by which wee reach him. The Fathers mouth, by which he speaketh vnto vs: our mouth to the Father, by which wee speake to him. Our eye to see by, footway to goe by, the u 1.89 piller of fire by night, and cloud by day gu••ding his Israel in the wildernes of this world. Wherefore let vs call on him in whom alone we beleeue, which is our x 1.90 strength and refuge in the time of trouble, promising in his y 1.91 Gospell, aske, and yee shall haue: seeke and ye shall finde: knocke, and it shall be opened vnto you. See Gospell on the 5. Sund. after Easter.

How shall they heare without a Preacher?] Heere you may behold the Mini∣sters

• z 1.92 Dignitie, in respect of their
  • Commission, as being sent of God.
  • Errand, as being ambassadours of good things, euen such as bring tidings of peace. a 1.93 between
    • God and man.
    • Man and man.
    • Man and him∣selfe. Wherefore b 1.94 desire the Lord to send forth c 1.95 labourers into his haruest, honou∣ring such Elders as rule well, and labor in the word, euen with double honour, 1 Ti∣moth. 5.17. receiuing them as Angels, yea as Christ himselfe, Galat. 4.14.
• Dutie; for if faith come by hearing, and hearing by

• preaching, so that the word of God vnto faith is as d 1.96 oile to the lampe: such as will haue their feet kissed, ought to bring tidings of good things. If they will haue the e 1.97 worthie, good reason they should doe the worke. For assuredly such as croud into the Clergie without perfor∣mance of their office, either through ignorance, that they cannot: or secular emploiment, that they may not: or negligence, that they will not: or feare of trouble, that they dare not preach the word of God, are f 1.98 aduer∣saries vnto the doctrine of the Church of England, and enemies of the Crosse of Christ, Philip. 3.19. See further in the Gospell ensuing.

The Gospell.

MATTH. 4.18.

As Iesus walked by the sea of Galile, he saw two bre∣thren, Simon which was called Peter, and An∣drew his brother, casting a net into the sea (for they were fishers) &c.

IN this Gospell is set downe the

• Calling of four Apostles.
• Comming of foure Apostles.

In their cal∣ling these circumstā∣ces are co∣siderable:

• Who? Iesus.
• Where? By the sea of Galile.
• When? At the beginning of his preaching.
• Whom, in
  • Name,
    • ...Peter.
    • ...Andrew.
    • ...Iames.
    • ...Iohn.
  • Number, two and two.
  • Nature,
    • ...Brethren.
    • ...Fishers.
• Why? That they might become fishers of men.
• How? He saw them, and said vnto them, fol∣low me and I will make you, &c.

As Iesus walked.] There be foure sorts of Apostles (as g 1.99 Hierome and h 1.100 Luther obserue) some be sent only from God, and not by men: immediatly from God the Father, as the i 1.101 Prophets vnder the Law; k 1.102 Iesus Christ, and l 1.103 Iohn Baptist in the beginning of the Gospell: immedi∣ately from God the Sonne, in his state mortall, as the m 1.104 twelue Apostles: in his stare glorious or immortall, as S. Paul, Acts 9.15. Other are sent by men, and not by God; as they who being vnworthie both in respect of their bad learning, and worse liuing, croud notwithstan∣ding into the Ministerie, through alliance, fauour, or si∣monie. Which occasioned one to say that horses are more miserable then asses, in that horses did post ordina∣rily to R••me to get asses preferment.

n 1.105 Cum Iesu Iudas, cum Simone fur Ananias, In templo Christs semper sunt quatuor ists.

Other are neither chosen of God, nor called by men, as the false Prophets, of whom it is said in holy scripture, that they o 1.106 runne without a warrant; p 1.107 euill workers, enemies of Christs Crosse, q 1.108 theeues climing into the Church at the window, not entring in at the doore, r 1.109 ra∣uening wolues in sheepes clothing. See Gospell on the 2. Sunday after Easter, and 8. after Trinitie.

Other are both elected of God, and ordained by men, as the Bishops of Ephesus, Acts 20.28. and other Elders in the Primitiue Church, Acts 14.23. and all orthodoxe Preachers of the word in our age. For as the Gospell and Epistle well accord, how shall they preach vnlesse they be sent? No man (s 1.110 although he were more wise then ei∣ther Salomon or Daniel) ought to take this honour vnto himselfe, t 1.111 except hee be called of God. I say called of God, either immediatly by himselfe, so Christ here cal∣led his Apostles: or else mediatly by u 1.112 such as haue pub-like authoritie giuen vnto them in the congregation, to call and send Ministers into the Lords vineyard, and so Christ at this houre calleth Apostles in our Church, in that the conformable Ministers of England are chosen

according to his word, as we teach against the Brownists and Ba••rnists; as also canonically consecrated, as wee prooue to the proud pontifician aduersarie. See Doctor Fulke & W••••r in Rom. 10. Perkins Treatise of Callings: R••g rs ••a Anglican. Conf••ss. art. 23. proposition. 1. & 5. S••••l••••s is mo••iu••, obseruant, of pontifician spirits, pa. 17. And surely God hath as it were set his hand and seale to the full approbation of our callings, in that hee blesseth our labours in the ministerie for the conuersion of many soules in England. For euery learned and industrious Pastor may tell his people which he begets vnto God in Christ, as x 1.113 Paul once told the Corinthians: If I be not an Apostle to other, yet doubtl••sse I am vnto you; for ye are the ••••al of mine Apostleship in the Lord.

By the 〈◊〉〈◊〉 of Galile.] This (as y 1.114 Interpreters obserue) was not the maine se••, but a little creeke only, The lake Gemz••eth▪ as wee reade Luke 5.1. but it is called a sea. for tha•• the z 1.115 Scripture terme••h all gathering together of wa••e••s▪ ••eas: and the sea of Galile, for that it bounded vpon the borders of the a 1.116 two Galilees. Consule Plin. hist. lib. 5. cap. 15. Ioseph de bello Iudairo, lib. 3. cap. 18. Strab. 〈◊〉〈◊〉 lib. 16. 〈◊〉〈◊〉. 504.

In this lake Peter and Andrew were fishing, Iames and Iohn mend•••••• their nets. Here I no••e with Arctius and b 1.117 o∣ther vnto your comfort, that almightie God is wont to blesse men especially when they be busied in their pro∣per element, and 〈◊〉〈◊〉 in their owne vocations. An Angell being a messenger of gladnesse, appeared vnto 〈◊〉〈◊〉. c 1.118 〈…〉〈…〉 the Priests office before God and is 〈…〉〈…〉 order. An Angell also deliuered the first 〈◊〉〈◊〉 of Christs birth vnto d 1.119 shepheards are wha•• 〈…〉〈…〉 night in the field. While Saul ac∣〈…〉〈…〉 f••••hers expresse commandement, sought for 〈…〉〈…〉 found a kingdome. 1. Sam. 9. so Christ here se••ing Peter and Andrew not idle, but casting a net into the 〈◊〉〈◊〉: nor yet ouer-haste, medling in other men, trade; but only labouring in their owne calling (for they were

fishers) he saith vnto them instantly, follow me, and I will make you to become fishers of men A laste person is vn••it for the Clergie, for none but e 1.120 labourers are sent into the Lords haruest. On the contrary, the f 1.121 curious and ouer actiue spirit is vnprofitable, for he will haue one foot in the Church, another in the Court, and if God had made him a Tripos, he would haue had a third in the Campe. Miles equi••, 〈…〉〈…〉, &c. an hammer is for the Smith, an Homer for the Schoole. Let the shoemaker attend his boot, and the fisher his boat g 1.122 He that comes, to the corne heape, the more he openeth his hand to re∣ceiue, the lesse he doth hold: so he that in largeth himself to beare the most office, in a State, these wer shall he suf∣ficiently discharge. The worme h 1.123 〈…〉〈…〉 or 〈…〉〈…〉, though it haue many feet, is of a very slow pase. i 1.124 So Lu∣ther said of Erasmus: Qui••t ••ust in omnibus sapere, sespsum decipit. And k 1.125 M••lanc••hon of 〈◊〉〈◊〉 ••••itaries in arts, in omni∣bus aliqa••••, in 〈…〉〈…〉. The wittie l 1.126 Poet trimly,

Omnia cūmfacias, miraris cur facias nil? (Posth••n••:) rem solam qui sacit, ••lle facit.

Againe, Christ called his Apostles in the midst of their fishing, m 1.127 that wee might heereby learne to preferre the following of him before the businesse of the world: or Iesus happily walked by the sea, for that he did intend to chuse fishers. n 1.128 Hereby teaching vs not to shunne, but ra∣ther to seeke those places where ••e may doegood: As the poore cottage, that we may releeue the needie: the house of mourning, that wee may binde vp the broken hearted, and remooue the spirit of heauinesse: the dun∣geon of Ioseph and Daniel, preaching libertie to the cap∣tiues, and opening of the prison vnto them that are bound. o 1.129 Flecte quod est rigidum, fone qu••d est frigudum, rege quod est deuium.

The next circumstance to be considered, is the time when, and that (as our Euangelist in the 17. verse) was so soone as Iesus began to preach. For p 1.130 as a King who re∣solues to make warre against an enemie Prince, chaseth

his Captaine, and musters his souldiers, and in euery point fits himselfe for the present action: euen so Christ Iesus the King of the Church, intending to q 1.131 cast out of his hold Satan the Prince of this world, calleth his fol∣lowers, and out of them electeth his Apostles, as chiefe Commanders and Coronels in the very beginning of his preaching, that being trained vp in his schoole, see∣ing his wonders, and hearing his wisedome, they might bee made fit for that excellent and eminent calling. r 1.132 They were first (as s 1.133 S. Iohn reports) acquainted with Christ, t 1.134 afterward made Disciples, and last of all Apo∣stles. And u 1.135 therefore Christ here saith, I will make you to become fishers of men. He saith not I doe now make you: but hauing instructed them all his life, and breathing on them the Holy Ghost after his resurrection, hee speakes in the present, x 1.136 as my father sent me, so send I you, y 1.137 goe teach all nations, baptising them in the name of the Father, and the Sonne, and the Holy Ghost. And that they might be powerfull and profitable teachers of other, he z 1.138 filled them also with the gift, of the Spirit after such a man∣ner, and in so great a measure, that they a 1.139 could not but speak•• the things which they had heard and seene of Christ. And that not in one corner, or in a few countries onely, but (as it is in the selected Epistle for this day) their sound went out into all lands, and their words into the ends of the world. In the beginning they were rude, b 1.140 first Disciples, afterward Doctors, a great while learners afore they were leaders. Hence fathers of the Church are taught not to haue 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, c 1.141 hastie hands and ouer easie for admittance into sacred orders without tryall and testi∣monie, 1. Tim. 3. and the children of the Prophets also may learne to be d 1.142 swift to heare, slow to speake, neuer af∣fecting, much lesse ascending Moses chaire, before God makes them apt and able to teach as well by their holy conuersation as wholesome doctrine. For as the weights and measures of the e 1.143 Sanctuarie, to wit, the sicle, talent, and cubite, were of a f 1.144 double bignes to those for com∣mon

vse: so should the vertues in the Ministers of the Sanctuarie be of a sutable size. The which as some Di∣uines imagine, is implied in the sacrifice for their s••n••es, appointed Leuit. 4. where the Priests offering is com∣manded to be as much as all the congregations, a young bullocke without any blemish for the Priest alone, ver. 3. and no more for all the people, vers. 14. See Benedictus in the Liturgie, Gospell on Trinitie Sunday, and 8. after Trinitie.

The names of the Disciples heere called, are Simon▪ Andrew, Iames and Iohn: g 1.145 insinuating tha•• a Preacher of the word must be Simon, that is, obedient to the will of God: Andre••s, a stout man in executing his off••ce•• Iacobus, a supplanter of vises in h••s a••ditorie: last of all, a Iohn, a••cribing all these good gifts in him vnto the Fa∣ther of mercies and God of all grace, h 1.146 vi••a merito mag∣nus, humilitate infimus. i 1.147 Other assume that the some car∣dinall vertues are designed by these foure chiefe Apo∣stles, referring Prudence in Peter, I••stice to Andrew, For∣titude to Iames, and Temperance to Iohn.

For their number, it is said he••e, that Iesus called them two and two: first he saw two, then other two: k 1.148 signif••¦ing that as the binarie number is the least, euen so the Church of little beginnings increase••h vntill her num∣ber be l 1.149 without number: m 1.150 as a graine of mustard seede when it is sowen is the least of 〈…〉〈…〉, but when it is grow••n it is the greatest among herb••s and it is a tree so that the k••••ds of heauen build i•• the 〈…〉〈…〉. O•• two and two, because they were Christs instruments in ••••ming together two people, the 〈◊〉〈◊〉 and the 〈◊〉〈◊〉, and so n 1.151 making of ••••th one. Or Christ happily would neither elect nor send his Apostles one by one, because 〈…〉〈…〉 him that is alone. Ecclesiast. 4.10. but by two and two and those bre••hren: o 1.152 hereby teaching that Preachers of the word must accord as brethren, of one heart and one souls, Act. 4.••2 hauing one minde in many bodies, p 1.153 inter mul∣tacorporano•••• mul••a c••rda. Sa••rimentes in vnu••••••, at 〈◊〉〈◊〉

hominem faciant, as Augustine sweetly. For a q 1.154 brother helping a brother is a very strong castle, and they that hold to∣gether are like the barre of a palace.

For their condition: our blessed Sauiour (in r 1.155 whom are hid all the treasures of wisedome and knowledge) did s 1.156 not chuse the disputants of the world, whose wit was great; nor the nobles, whose petigree was great; nor the Pharisies, whose credit was great; nor the Priests, whose authoritie was great: but he called ignorant and ignoble fishers, of little worth and lesse learning, to be the trum∣petters of his Gospel, and bel-weathers of his flocke; that the t 1.157 foolish things of the world might confound the wise things, and the weake things ouerthrow the mightie things, and things that are not, bring to nought the things that are. u 1.158 Sampson in slaying a thousand Philistines with the iaw∣bone of an asse, was a type hereof (as x 1.159 Prosper obserues) insinuating that Christ by the y 1.160 foolishnesse of preaching should confound his enemies, and saue such as beleeue. Nay Christ chose some notorious sinners for his Apo∣stles, as bloudie Saul, and couetous Matthew; that his abundant grace might be manifested in their persons, as well as in their preaching; demonstrating that in them∣selues, which is the summe of all their sermons, namely, that Iesus Christ z 1.161 came not to call the righteous, but sinners to repentance. This is a true saying, and by all meanes worthie to be receiued, that Christ Iesus came into the world to saue sinners, of whom I am chiefe, 1. Tim. 1.15. The greatest Apostle whilome was the greatest oppres∣sor of the Church, a blasphemer, a persecutor, a 1.162 breathing out threatnings, and slaughter against the Disciples of the Lord: and therefore his auditors might well & cedere & credere grant and beleeue that Iesus is a sauiour of his people. But this extraordinary calling, and singular ac∣tion of Christ is b 1.163 no patterne for Prelates (as phantasti∣call spirits imagine) to send into the Ministerie leud and ignorant persons, as if the more faultie were the more fit, and the more sillie the more sufficient: for the

same Christ by the pen of his Apostle Paul in that excel∣lent Epistle to Timothy (which c 1.164 Hierom: calles speculu•••• Sacerdony, as the whole Scripture is d 1.165 speculum Christ••••∣ni••••••) sets downe these directions for the choice of a Pastoar, h••e must be well reported of, euen ••f them whi••h are w••thout, vnreproneable, watching, sober, ••••est, barbe∣rous, apt to teach. And albeit at their first comming (a••d haue shewed a little before) these fishermen were rude, yet afterward they were so furnished with all parts of knowledge and varietie of language, that their heaven exceedingly c 1.166 wondred at their wisdome, and f 1.167 knew that they had beene with Iesus.

g 1.168 Other haue rendred other reasons, why Christ in the beginning of his preaching chose fishermen for his Apostles. As namely, to them that God is no respecter of persons: as also for that he knew the poore would fol¦low him immediately, whereas h 1.169 it is easier for a camel•• ••o goe•• ••orow th••eis of a needle, then for a rich man to enter into the kingdom•• of God. For being inuited to the great Supper, he saith, i 1.170 I haue bought a farme, and I must needs go•• to see it: or I haue bought fiue yoke of ouen, and I goe to pro••ise them, &c.

Let vs examine now why Iesus called them, and ••ha is that they might be made 〈◊〉〈◊〉 of m••n: not hunters but fishers. In old time the Prophets and Apostles were fishers, k 1.171 in our time more like hunters, l 1.172 according to that of the Prophet ••eremy, 16.16. B••hold, 〈◊〉〈◊〉 the Lord. I will ••end out many fishers, an 〈…〉〈…〉 them, and 〈…〉〈…〉 I will end out many 〈…〉〈…〉 they s••••ll 〈◊〉〈◊〉 them &c Here••ofore the Preachers as fishers inclosed many fish in their net a•• one draught; but in our age ••••e resemble hunters, of er••a great no•••• long and loud crying. 〈◊〉〈◊〉 catch either no••h••ng, or else very little. Io•••••• was but one man, and he preached vnto 〈◊〉〈◊〉 but one sermon, and that a short se••mon as coaching the number of words; and yet he turned all ••he whole Citie, rich and poore, prince and people. m 1.173 Wee (God be praised) are

many preachers, and we preach many sermons, and such as haue a tall bite, nipping inuec••iues against ••nne; yet England repents not in sackcloth and ashes. Iohn Bap∣tists sermon was short, Behold the Lambe of God, which taketh away the sinne of the world. n 1.174 S. Andrews sermon shorter, We haue found the Messias: and yet (as wee read in the first chapter of Saint Iohns Gospell) Andrew was caught by the one, and Peter by the other. The sermon of S. Peter, Acts 2, was exceeding briefe, yet it caught about thre•• thousand soules: in our time scarcely one soule taken in many sermons. And the fault is partly the fi∣shers, and partly the fishes, as I haue shewed at large, Gos∣pell 5 Sund. after Trinitie

I will make you fishers of men] o 1.175 Not of money, as if the sharing of the sheep and fish were the white they should aime at. Antichrist of Rome was not in a pulpit these p 1.176 nine hundred yeares, and so by consequence succeeds not Peter in fishing with his net: but onely in fishing with his hooke, Matth. 17. where it is said, that Peter cast an angle into the sea, and tooke a fish in whose mouth he found a pi••ce of twenty pence. Such a kinde of fishing the Romane Peters vse; for Pope Leo the tenth exacted so much of the lay-men, and wasted so much of the Chur∣ches treasure, that whereas other were Popes no longer then they li••ed, hee was q 1.177 said to be pope many yeeres after he was dead. Which occasioned a learned r 1.178 Poet to write thus of him:

Sacra sub extremâ si furiè requiritis, horâ Cur Leo non ••otuit sumere? vendiderat.

Iohn 22. left behind him (as Petrarcha reports) two hundred and ••••ftie tunne of gold, in so much that an s 1.179 odde fe••low made this iest of him, Erat Pontisex maxi 〈◊〉〈◊〉, si non vi••tute: pecunia tamen maximus. Pope Sixtus Quintus (called of Englishmen in a by-word for selling ou•• kingdome to Philip of Spaine, Six Cinque) throug•• his into••lerable couetousnesse t 1.180 left in his exchequer fiue millions: his successor Gregory the 14. wasted foure of

them in tenne moneths and lesse, beside his ordinarie re∣uenewes, in riot and pompe. The pontificians excee∣dingly condemne the Protestant Preachers, because be∣ing maried & hauing children, they take care to prouide for their familie: but their u 1.181 own Popes and Prelates are more greedie to scrape for their bastards and minions, then our men haue bin to prouide for their honest wiues and legitimate issue. Happily some men of corrupt mindes among vs, as most among them, enter into the Ministerie, as x 1.182 Stratocles and Dromoclidas into the Ma∣gistracie, tanquam ad aure am messem, and so they be fish∣ers of money, not of men; or if they fish after men, it is to finger their meanes. As the Friers in old time professed wilfull pouertie so long, y 1.183 vntill they robbed the whole world, and became Lords of all. And at this houre the Iesuites are so couetous, that they maligne all other or∣ders, except the Capu••hi••. And the reason hereof is plain, z 1.184 because the Capuchin saith hee would haue nothing, and the Iesuite would haue all. a 1.185 A wittle Libeller in Spaine described the Capuchin Friers shooting from the purse, the Franciseanes aiming wide of it, and the Iesuites hitting it in the very middest. I haue read of b 1.186 Vrbane the fifth, how that when hee was a poore Chaplaine in the Court of Rome, he should vpon a time say to a fami∣liar friend, If all the Churches in the world should fall at once, 〈◊〉〈◊〉 of them I thinke verily would light on my head. After being elected Pope, his old acquaintance told him at his in••hronization, Once (holy father) you complained that you were Parson of no Church, and now behold, God hath out of the riches of his wisedome and mercie so dispo∣sed, as that all the Churches in the world are committed only to your charge. Let vs be c 1.187 faithfull in a little, d 1.188 casting our care on God, who careth for vs. If any forsake with these Disciple•• his nets and ship, & suos & ••u••, to follow Christ, hee shall receiue an hundred fold at this present; houses, and brethren, and sisters, and mothers, and chil∣dren, and lands with persecutions, and in the world to

come eternall life. Mark. 10.30. auarice is a sinne in any man, heresie in a Clergie man.

Fishers of men, in generall (as c 1.189 Musculus obserues) not of great men and learned men onely: for that is Pe∣ters fault to neglect his cure that hee may follow the Court, as if the ••oules of poore men in the country were not worthie to be fished for. Not of good men and bre∣thren only, for that is a schismaticall tricke, such I trow be caught already; we should therefore rather cast how to cast our net for other. A scabbie sheepe is of the flocke so well as the bell-weather, and because scabbie, wants our helping hand more then the whole.

Fishers of men, not of women only; for that is an here∣ticall tricke, f 1.190 10 leade captiue simple women laden with sins, and led with diuers lusts. As Simon Magu•• the first here∣tike broched his dangerous opinions by the helpe of the strumpet Helena; Nicolas the founder of the filthie Fami∣lists had troupes of women euer accompanying him; Apelles had Philomene for his mate; Montanus had Prisea and Maximilla women of great birth and opulent estate; Donatus had Lucilla for his mistresse; Arius the Princes owne daughter for his Patronesse, as g 1.191 S. Hierome notes in his Epistle to Cresiphon against the Pelagians. h 1.192 Postelliu the lesuite had an old beldame called mother Iane, and the rest of that ranke (as the i 1.193 Quodlibeticall discourse auoweth) haue deluded many young gentlewomen, and deuoured many widowes houses. And this kinde of fish∣ing they learned from Satan himselfe, who did first at∣tempt the woman, and then tempt the man, vsing the wife as a trap to catch her husband. And the reason why the deuil and his agents are fishers of women rather then of men, is because they be lesse able to resist, and more willing to repo•••• a new▪fangled opinion: in one word, for that their ••its are shorter, and their tongues longer

Fishers of men, not of children, as Seruetus absurd••y cauillesh: Ergo, sai••••h he, P••e••••hers may not baptise little infants. Answer is made by k 1.194 Caluin and other, that men

hee••e signifie••h all mankinde of wh••tsoeuer age or sex. Christs commandement is expresse, l 1.195 reach all nations, baptising them, &c. and Mark. 10.14. suffer the little chil∣dren to come vnto me. There be young m 1.196 Lambes in his fold so well as old sheepe. n 1.197 it is not his Fathers will that one of these little ones should perish, for o 1.198 of such is the king∣dome of heauen. See Melancthon loc. com. tit. baptis. infant. Caluin. vbi••up. in margin. Master Iohn Philpots letter con∣cerning this argument apud Fox in his martyrdome. Bu∣can. loc. com. ••it. baptis quest. 35.

Little children must be caught and brought vnto Christ, and after these minumes are baptised in the sa∣cred font, they must be catechised and further instructed in the principles of holy religion, that they may know what a solemne vow they haue made by their godfa∣••hers and godmothers. And forasmuch as euery man is a Priest and a Prince in his owne house, you must bring vp your child••en in p 1.199 instruction and information of the Lord, drawing them vnto God while they be young, lest afterward being past correction, they say with the wic∣ked in the second Psalme: Let vs breake their bonds a∣sunder, and cast array their cords from vs.

q 1.200 Ni•• fundamenta stirpis l••cta sint probe, Misero•• necesse est esse deinceps posteros.

The r 1.201 draw-net of the Church incloseth all kinde of fish, and therefore the Preachers are fishers of all sorts of men. None is too good, or too bad, or too rich, or too poore, or too young, or too old to be brought vnto God. I will make you fishers of men indefinitely, not of this or that man in particular. Andrew must fish for all, especially for such as are committed vnto his peculiar charge. Acts 20.28. Take heed to your selues, and to ak't he flocke, whereof the holy Ghost hath made you ouerseers. Our principall care must be to reduce such as are vnder our proper cure from the linke and seas of their sin, to righ∣teousnesse and holinesse, s 1.202 by preaching of the word to draw them out of the shadow of death, out of the pit of

ignorance to the maruellous light and sunne-shine of the Gospell. And that we may performe this, it is required on our part that we be painfull, either casting our nets in∣to the sea, or else mending them in our ship; and skilfull al∣so, that we may know to cast our nets on the t 1.203 right side of the ship. u 1.204 Omnis ignorantia mala, Sacerdotis autem pessima. The blinde leading the blinde drawes him not out of the puddle, but rather hurleth him into the ditch, Matth. 15.14.

Now the fishers of men for the catching of soules ought to preach and presse two points especially, x 1.205 re∣pentance and faith. Almightie God himselfe, the first fisher of men, in his very y 1.206 first draught (when the worlds sea was not so tempestuous as it is now) stood vpon these two principally. First, hee rebuked Adam for his sinne, that he might repent: and then he shewed how Christ is the propitiation for his sinne, the seed of the woman shall breake the serpents head, that he might beleeue. The Pa∣triarkes and Prophets vrged these points vnto the men of their age. Iohn Baptist, the last of the Prophets, and first of Apostles, a midling as it were betweene both, inculcated often these two, z 1.207 repent, and a 1.208 behold the lambe of God All the sermons of Christ (as our Euange∣list reports in the verse before my text) consisted of these two likewise, from that time Iesus began to preach and say, amend your liues, for the kingdome of heauen is at hand. If any then desire to know whether the fishers of men haue caught him or no, let him examine his owne heart, whether he be repentant and faithfull. If he feele sorrow for his sin, and comfort in his Sauiour; if he confesse his fault as the b 1.209 Publican, O God be mercifull to mee a sinner: and confesse his faith as c 1.210 Andrew: Wee haue found the Messias: if crying with teares hee can vnfainedly say, Lord I beleeue, helpe mine vnbeleefe: it is a manifest argu∣ment that the fishers of men haue drawne him out of the dead sea into the land of the liuing, out of the darke wa∣ters into the glorious light of the Sun of righteousnesse.

Heere the Gospell and Epistle meet againe: Preachers are fishers of men, because men are iustified by faith, and faith commeth by hearing of the word, and the word is brought vnto you by the mouth of the Preachers. And therefore you must honour their holy function, as Gods ordinance for the d 1.211 gathering together of the Saints, and edifying of the body of Christ. Abhorre the positions of e 1.212 Stenckfeldius, f 1.213 Anabaptists, Familists, holding that the word is not taught by the sermons of Peter and An∣drew, &c. but only by the reuelation of the Spirit. As also the practises of vncharitable Martinists, Barrowists, Brownists, openly breathing out slander, secretly threat∣ning s••aughter against the Disciples of the Lord, ma∣king it their greatest vertue to meddle with the Preach∣ers vice: so that whereas Andrew should catch them, it is apparant that they labour principally to catch An∣drew. But the best is, in the meane while they lose them∣selues among themselues, hauing almost as many fa∣ctions, as there be fractions in their seuerall inuectiues. g 1.214 In is••a Babylons sectae dissectae, their sects are now so di∣uers and aduerse, that as h 1.215 one said, Luigando res non di∣r••mitur, sed perimitur.

The last of all the remarkable circumstances in our text is, how Iesus called his Disciples, and that is, hee saw them, and saith vnto thens follow me, and I will make you &c. that is, as i 1.216 Ardens in a short glosse pithily, Vidit, per ele∣ctionem: vocanit, per fidem: iussit se sequi, per obedientiam: pramium promisit, per ob••dientie reminerationem. k 1.217 Ac∣cording to that of Paul, whom he did predestinate, them he called: and whom he called, them also hee iustified: and whom hee iustified, hee also glorified. For faith is a consequent of election, obedience of faith, and remune∣ration of obedience. He called his Apostles here by word only, follow me. l 1.218 Goe not before me nor beside me, but come after me, for I am the way, the tru••h and the life Where note the m 1.219 power of his word, hee spake and it was done, he called and they came immediately. But we

reade in the 5. of Luke, that he called these by working a wonder also; for whereas they laboured all night and caught nothing, he commanded them to let down their net, and they tooke such a multitude of fish, that they fil∣led two ships vntill they did sinke. Where Diuines ob∣serue that Christ accommodates himselfe euermore to his present auditors, as hee called the n 1.220 wise men of the East, addicted vnto the studies of Astrologie, by a starre: and conferring with a woman of o 1.221 Samaria, who came to draw water at Iacobs Well, hee tooke occasion to speake of the water of life, saying, Whosoeuer drinketh of the water that I shall giue him, shall neuer ••e more a thirst: and in the 6. chapter of S. Iohns Gospell, hee did instruct the Capernaits who followed him only for loaues, by a similitude taken from bread and meat, willing them to labour for the true bread of heauen, and for the meat that endureth vnto euerlasting life. By whose example fishers of men are taught to become p 1.222 as weake to the weake, that they may winne the weake: being all things to all men, that by all means they may saue some.

Hitherto concerning the calling of Simon▪ Andrew, Iames and Iohn. Let vs now come to their comming. Simon and Andrew straight way lest their nets, Iames and Iohn immediately lest their ship, and their father, and followed him. They came straight way, without q 1.223 inquisition or r 1.224 delay, considering only who called, and not disputing why hee called. And they came willingly without any grudging or griefe, leauing nets, and ship, and father, and s 1.225 all things or the world, to follow Iesus, whose kingdome was not of t 1.226 this world, whose pouertie was so great, that hee was borne in u 1.227 another mans house, and buried in another mans x 1.228 tombe, as not hauing y 1.229 wherein to rest his head. z 1.230 They forsooke all that little they had, and all the great things they desired to haue. They did not a 1.231 abandon vtterly their estate (for S. Peter afterward vsed his ne••s and followed his trade, Iohn 21.3.) but they so subdued their will vnto Gods will, as that they counted

all things, b 1.232 losse to winne Christ. Apostoli (quoth c 1.233 Hie∣rome) quantum ad d••u••••s nibil, quantum ad voluntatem, totum mundum pari••er reliquerunt. Iesus euery day cal∣leth vs vnto him, either by the good motions of his spi∣rit, or by his word in the mouth of his Preachers, or else by strange iudgements, or extraordinarie mercies. And therefore let vs, I beseech you, forsake the vaine pompe of the world, the carnall desires of the flesh, and all other nets and lets whatsoeuer hindering our comming, that wee may follow him immediately. For if the Disciples heere followed him in his humiliation and pouertie; what a sinne, yea what a shame will it be, not to follow him now, sitting at the right hand of God in the heauen of heauens, a Lord of Lords, higher then the highest, a King of glorie, d 1.234 rich vnto all that call vpon him, e 1.235 able to doe for his followers exceeding abundantly aboue all that they can aske or thinke.

These followed him f 1.236 in

• Bodie, being g 1.237 conuersant with him, and witnesses of all hee did and said.
• Minde, for nothing could h 1.238 separate them from the loue of Christ.
• Life, learning of him to bee meeke, and mercifull as he was mercifull, exhorting their auditors to be i 1.239 fol∣lowers of them as they were fol∣lowers of Christ.
• Death, for as he suffred on the Crosse to make their peace: so Peter and Andrew were crucified, and Iames slaine with the sword in his quarrell, and Iohn (as wee finde in Ecclesiasticall historie) was by the commandement of the tyrant Do∣mitian cast in feruent is olei k 1.240 dolium, or as other, l 1.241 solium, into a vessell or bath of hot boiling oile, from which he was notwithstanding by Gods hand deliuered mira∣culously without any hurt. Though happily neuer occa∣sion

• shall be giuen vs to die for the Lord, yet let vs so follow him in our liues and in our loues, as that we may die in the Lord. Let vs m 1.242 mortifie our earthly members, our feet, that we n 1.243 stand not in the way of sinners; our eies, that wee may not delight in vanities, or wantonly o 1.244 behold a woman: our hands, that we may p 1.245 labour and worke the thing which is good: our mouth, that it bee not full of q 1.246 cursing and bitternesse: our hearts, that they be not exercised with r 1.247 auarice: that forsaking our selues to follow him only, which is our saluation: as we s 1.248 suffer with him, euen so wee may be glorified together with him. Amen.

Almightie God, which didst giue such grace vnto thy holy Apostle S. Andrew, that hee readily obeied the calling of thy sonne Iesus Christ, and followed him without delay: grant vnto vs all, that wee being called by thy holy word, may foorthwith giue ouer our selues obediently to follow thy holy commandements, through the same Iesus Christ our Lord.

The Epistle

EPHES. 2.19.

Now are ye not strangers, nor forreiners, but citizens with the Saints, and of the houshold of God, &c.

THis Epistle sets down the most happy condition of all such as truly be∣leeue:

• 1. Priuatiuely, shewing what they are not in the 19. verse. Now are yee not strangers, nor forreiners.
• 2. Positiuely, describing in the rest of the text, what they are, namely, Gods
  • ...Citie.
  • ...House.
  • ...Temple.

Of which hea∣uenly buil∣ding the

• Materials, are t 1.249 liuely stones, all Gods elect, built together to be an habitation of God.
• Foundation, is Iesus Christ himselfe.
• Builders, Apostles and Prophets.
• Properties, are to be built together, &c. answering y^e three properties of the Church in the Creed.
  • Holy, a temple of the Lord, an habitation of God.
  • Catholique, all the building, &c. knit in a communion, coupled together and built together.

Now ye are not strangers] As u 1.250 Augustine said, it is one thing to walke in the law, another thing to liue vnder the law: so likewise there is difference between being in grace, and vnder grace. Many men in our time who receiue the Gospell of God in x 1.251 vaine, liue vnder grace but not in grace: many Prophets and holy Fathers in old time liued in grace but not vnder grace. For (pro∣perly) to liue vnder gr••ce is opposed vnto the state of the law, to liue in grace is opposed vnto the state of sinne.

The men of Ephesus and other Gentiles in time past vn∣beleeuing, were neither in grace, nor vnder grace: not in grace, for in walking according to the course of this world, and in fulfilling the lusts of the flesh, and will of the minde, they became dead in sinnes: not vnder grace, for they were without Christ, aliens from the common wealth of Israel, and strangers from the couenants of promise, hauing no hope, and without God in the world, as our Apostle disputes in the former part of this Chapter. But non (saith he) God which is rich in mercie, through his great loue, wherewith he loued vs euen when we were dead in trespasses, hath so quickned vs in Christ Iesus, that we be both vnder grace, released from the y 1.252 condemnation of the law; and in grace, deliuered from the z 1.253 dominion of sinne. We which once were farre off, are made neere to God and his people; not any longer strangers or forrainers, but fellow citizens with the Saints, of Gods houshold, yea Gods house. a 1.254 Wherein our Apostle doth allude to the goodly buildings of the terrestriall Hierusalem, in which all the whole Citie was faire, the Kings house fairer, the Temple fairest of all. And so by these three, wherof one doth excell another, he describes the blessed estate of Hierusalem which is b 1.255 aboue.

The materials of this high and holy building are Gods c 1.256 elect, d 1.257 as well his seruants on earth, as Saints in heauen. His elect in the militant Church are called by S. Peter, liuely stones, or (as e 1.258 Hierom reades liuing stones. A materiall house consists of blockes, and stockes, and other senselesse stuffe: but all the parts of the mysticall house, built vpon the foundation of the Prophets and Apo∣stles, are moouing and free stones, in that they be f 1.259 quick∣ned by God, and g 1.260 liue by saith in his sonne. And this their faith is not dead, but liuely, working by loue, Galat. 5.6. h 1.261 For as in other buildings one stone lieth vpon ano∣ther, and all vpon the foundation: euen so in the spiri∣tuall house, Christians i 1.262 beare one anothers burthen, and Christ as the chiefe stone beares all. Vnusquisque & por∣tat alterum, & portatur ab altero, quoth k 1.263 Gregory. The

whole building is so compact, as that euery one beares another, and is borne of another. As for example, the rich and the poore man are thrust and piled together in Gods house, the poores butthen i•• his begge••ie, he bur∣••hen of the rich is his ouergrowen estate. Wherefore the poore lieth on the rich, and ••he rich is content to sustaine the poore; the rich h••th hi•• bur••••••n le••••ened by giuing, and the poore his butthen le••••ened by taking, and so saith l 1.264 Augustine they beare one ••nother▪ bur••he. A Christian must haue m 1.265 strong shoulders, and mightie bones, that he may heare flesh, that is, the weaknesse of his brethren. It was excellently said of n 1.266 one, when it was told him how his brother had committed a foule fault: He fell •• sterda•• (quoth he) and I may fall to day. The peble may not enuie the marble, nor the marble de∣spise the peble: the pinne in the Temple s••rues for vse so well as the pinn••cle: o 1.267 The cie cann••t s••y to the band, I haue no need of thee: no the head to the feet, I haue no need of you. So that euery liuing stone must p 1.268 put on tender mer∣cie, kinda••••e, hum••••tie, me•••• 〈◊〉〈◊〉, long suffering for bearing one another, and for giuing one another, of one q 1.269 heart▪ and ••f one seule, of one r 1.270 accord, and of one iudgement. Thus all such as a••e truly faithfull, 〈◊〉〈◊〉 s 1.271 tempore s••les, from the be∣ginning of their faith, and first embracing of the Gospell, are translated out of t 1.272 Babylon, and made citizens of I ••e∣r••salem, euen walking and working stones in the buil∣ding of God house.

The next point to bee discussed is the foundation of the Church, and that i•• not Peter alone, nor yet all the Prophets and Apostl••s iointly: b••t Christ I••sus him••••••f. u 1.273 Not the Christ of 〈◊〉〈◊〉, or the Christ of 〈◊〉〈◊〉 or the Christ of L••gat, or any false Christ, a••beit there be v 1.274 many such in the world: but onely the true Christ of the Prophets and Apostle, I say that Christ only which is y 1.275 v••l••••m in 〈…〉〈…〉 stamento, re••••latus 〈◊〉〈◊〉, promi∣sed by the mouth of all the z 1.276 Prophets in the old Testa∣ment, and preached of all the blessed Apostles in the

new. So the Doctors expound my text, built vpon the foundation of the Prophets and Apostles, a 1.277 that is, vpon Christ, a•• being the foundation of the Prophets and A∣postles, vpon the foundation which is laid by their b 1.278 do∣ctrine, as c 1.279 S. Ambr••••e plainly, jsper ••o••um & ve•••••• te∣stamentum, vpon the co••ents of the two Testaments, the summe whereofi nothing else but Christ crucified, as be••ng the head corner stone, d 1.280 lapis summus & imus, euen the first and the last stone, the beginning and en∣ding, Apocal. 1.8. e 1.281 by whom the Church is founded and finished. In f 1.282 other buildings the foundation i•• lowest in the ground: but the foundation of Hierusalem aboue, Galat. 4.26. descending downe from God out of heauen, Apocal 21.2. is higher then the highest, Eccle∣siast. 5.7. As A••stotle said, a man is arbertransuersa: so we, that the Church is domus transuersa, an house turned vp••ide do vne; for that Christ is both a rocke on which his Church is founded, and a chief or head corner stone, in whom all the whole building is coupled together and gro••••th, &c. g 1.283 other foundation can no man lay, then that which is laid, which is Iesus Christ, a h 1.284 tried stone, a precious stone, a sure stone.

This doctrine confuces the Papist, holding that Peter is the rocke on which the Church is built, for that vpon the confession of j 1.285 P••ter (thou art Christ the sonne of the ••••a•• God) our blessed Sauiour said, thou art Peter, and vpeni••i•• rocke will I build my Church. Answer is made, that Peter in making this confession, thou art Christ, ei∣ther spake k 1.286 ••raca••cris, or l 1.287 procateris, as prolocutor o•• * 1.288 mo••••h of the rest. And therefore whatsoeuer in that place•• as promised vnto Peter, appertained to the whole Colledge of Apostles, a, O••g••n••••m. 1.•• Mat. the words spoken ••o Peter are common to all. If wee confesse with Peter, & nobis d••••tur tu es P••••rus, p••ra cnim quique Christ•••••• cip••lus est. And n 1.289 S. Hi••ren••: Pe••ra Christu st, qui ••••n ••••t em••••us Apost l•••• vt •••• quique patr•• vo∣••••••••ar, ••nu••re••rgous (faith o 1.290 Ambro••e•• •••• sis petra: so

euery confessor is a Peter, and euery Peter a liuing stone in the building of God, house. Touching the words, (vpon this rocke will I build my Church) p 1.291 A ••gustine the most accurate Doctor expound, them thus: Super bane Petram quam c••nfesse•• es, super hano Petram q••im cogno∣nisti, discus, tues Christus fil••s Deiviui, ••d••f••cabo ecclesiam mean, id est, super m••ipsum ad••sieabo ecclesim meam: su∣per me edisicabote, non me superte. So the Papists q 1.292 owne Writers, vpon this rocke, that is, I will build my Church vpon my selfe the Sonne of the liuing God. See Gospell on S. Peters day.

Againe, this sentence (Christ is the foundation of the Prophets and Apostles) ouerthroweth (as r 1.293 Interpreters obserue) Marcion and other heretickes, affirming that two sundrie disagreeing Gods are Authors of the two Testaments. As if one God were preached in the Gos∣pell, and another in the Law: whereas one and the same Christ is the very center of both, at which all the Pro∣phets and Apostles aime principally.

The builders of Gods house, are the Prophets and Apo∣stles, and all their lawfull successours the Ministers and Preachers of the word. Behold, saith the Lord to Ieremie the Prophet, s 1.294 I haue put my woreis in thy mouth, I haue set thee euer the nations, and ouer the kingdomes, to plucke vp. and to roote out, and to destroy, and throw downe, to build, and to plant. t 1.295 That is, to roote out vice, to plant vertue, to u 1.296 destroy the dens of S••tan, and build vp Gods rem∣ple, to throw downe the kingdome of Antichrist, and to set vp the kingdome of Christ. And so x 1.297 Paul cals him∣selfe a skilfull Architect, or a cunning master builder lai∣ing the foundation, and hee faith of other Preachers of the word, that they build vpon his foundation gold, sil∣uer, precious stones, &c. y 1.298 that is, doctrines and exhorta∣tions answerable to the foundation, and worthie of Christ. In a word, that the Pastors are Gods labourers, and the people God building, 1. Cor. 3 9. it is true that Christ himselfe is the chiefe builder, as hee saith in the

z 1.299 Gospel (vpon this rocke will I build my Church) he builds (as it is in our text) through his holy spirit, vers. 22. yet hee doth vse Prophets, and Apostles, and Euangelists, and Pa∣stors, and Teachers, as vnder-workmen for the gathering together of his saints, and edification of his Church, Ephes. 4. 11.12.

The tooles or instruments which Apostles and Prea∣chers vse toward this worke, are the Word and the Sa∣craments especially. For so the Lord of these labourers hath appointed, a 1.300 Goe teach all nations, baptizing them in the name of the Father, and the Sonne, and the holy Ghost. His word i•• his power to bring his elect to the founda∣tion, and to build them vpon the foundation. His Sacra∣ments are (fastnings as it were) to strengthen and con∣firme them after they be laid in the building, that they fall not away, but grow to an holy temple of the Lord. Our doctrine must be according to the b 1.301 analogie of faith, our exhortation according to the rules of good life: the Bible (which is our lanterne and our guide) furnisheth vs with both, and therefore wee must euer build vpon the foundation of the Prophets and Apostles.

Beside these tooles, a Minister ought to further Gods building with heartie c 1.302 praiers and good example. d 1.303 Bellarmine said of Erasmus falsely, that he was but halfe a Christian: but it may be said of a lewd Pastour truly, that he is but halfe a Preacher: he may peraduenture pull downe more building in one weeke with his bad life, then he can set vp againe in a whole yeere with his great learning. e 1.304 Seneca thought it impossible that any body should at onetime be both a good man and a good cap∣taine: but a Clergie man is not a good Pastor, vnlesse he be a good paterne. God defend me and mine from a mangie Physitian, a ragged Alchimist, and a dissolute Diuine. If thou be a president of godlinesse to thy peo∣ple, pray to the God of all grace that you may so re∣maine: if you sometime were, and are now fallen, re∣turne: if you neuer were, repent: if you neuer will be, pe∣rish.

Nam à Deo separabitur, qui à diabolo superabitur. Concerning the properties of the Church; it is built to∣gether in such a f 1.305 due proportion and concinne g 1.306 symme∣trie, that euery part is content to keepe his ranke, and performe his function without any faction. It is a body fitly ioined together, and compacted by that which euery ioint supplieth, &c. Ephes. 4.16. See Epistle 2. Sund. after Epi∣phanie. It is built together, in respect of her h 1.307 vnion with Christ the head corner stone: and coupled together, in re∣spect of her communion with the members. See Com∣munion of Saints in the Creed. And being thus inserted and built on Christ, it liueth and groweth from grace to grace, i 1.308 till it become an holy Temple to the Lord. The which k 1.309 Interpreters vnderstand of euery singular part, so well as of the whole body: for euery Christian is an habitation of God. If thou be then a consecrated Chappell vnto the Lord, how darest thou commit Idolatrie which is against the first table? l 1.310 What agreement hath the temple of God with Idols? Or how dinest thou commit adulterie, which is against the second table, m 1.311 Know yee not that your body is the temple of the holy Ghost, and that God is to bee glorified in your spirit and in your body? will you then take the members of Christ, and make them the members of an harlot? God forbid. Euery liuing stone that is built vpon the foundation of the Prophets and Apostles is holy. n 1.312 Lapides in templo sancto non possunt esse non sanctificati. The temples of God are holy, both in regard of their righteousnesse imputed, in that their vnrighteousnesse is o 1.313 forgiuen, and p 1.314 Christ himselfe made their holinesse: and in regard of sanctification and righteousnesse in he∣rent, for that being deliuered out of the hands of all their enemies, they serue God in holinesse and righteousnesse all the daies of their life.

The Gospell

IOHN 20.24.

Thomas one of the twelue, which is called Didymus, was not with them when Iesus came, &c.

THis Scripture consists of a

• Dialogue, Thomas one of the twelue, &c.
• Epilogue, Many other signes truly did Iesus, &c.

The Dialogue is between a weake sinner, and a meeke Sauiour. And according to these two principall persons, it hath also two principall parts: one concerning Tho∣mas, and another touching Christ.

In Thomas ob∣serue his

• Faults, which are two:
  • 1. His absence from the meeting of the other Apostles.
  • 2. His incredulitie, not beleeuing the resur∣rection of Christ, oc∣casioned by that ab∣sence.
• Faith, My Lord and my God.

That other part concerning Christ, is a relation of his second appearing vnto the blessed Apostles after his ri∣sing againe from the dead.

And heerein is set down

• 1. What he did: After eight daies he came againe, &c.
• 2. What he said,
  • 1. To the whole companie: Peace be to you.
  • 2. To Thomas in particular: Bring thy finger hither, &c.
  • 3. In conclusion, to him, and them, and vs, and al; Bles∣sed are they that haue not seen, and yet haue beleeued

In that our Euangelist hath set downe the fall of q 1.315 Pe∣ter, and fault of Thomas, wee may learne that euen the most holy men are but imperfectly perfect in this life. The Pontificians are true Donatists, and as it were the ve∣ry spawne of the r 1.316 Cathari. For is any man so great a Pu∣ritan as the Papist, highly conceiting that he can obserue all the commandements of God, and s 1.317 more then euer he commanded, as the precepts of the Church, and Euan∣gelicall counsels, and so do works of supererogation? or is any so great a Puritan as the Pope, who maketh him∣selfe a God in greatnesse, and a God in goodnesse? a God in greatnesse, in that his vnlimited authoritie doth dis∣pence with the lawes of God in this world, and alter his iudgements in another, hauing power terrestriall, in vsur∣ping the t 1.318 whole world for his Diocesse; vsupern••d, exten∣ded to heauen in canonizing Saints: infernall, extended to hell in freeing soules out of Purgatorie: a God in goodnesse, for he cannot as Pope, u 1.319 quate••us Papa, erre in doctrine, and hee may not be told of his errors in man∣ners: his holinesse is holy x 1.320 si non sanctit••ate propria. sanctus tamen sanctitate officij. y 1.321 Whether the Pope be Iudas, or Peter, or Paul, thereof God neuer bade vs be carefull: onely this, that he sitteth in Peters Chaire, shall be suffi∣cient for vs. z 1.322 If wee say wee haue no sinne, wee deceiue our selues, and truth is not in vs. Euen the a 1.323 iust fa••leth often, and the godly Fathers euermore complained of the corruptions in their age. b 1.324 Tertu••••••in said, O not mi∣seros, qui Christiani dicimur loc tempore, gentes agimus sub nomine Christi. c 1.325 Gregorie Nazianz••ne speaketh thus of the pitifull estate of his owne time: Wee that are Christi∣ans, are hated of the Heathen for our owne vices sake, we are now become a wonder not onely to men and Angels, but euen to all the wicked and vngodly. More lately Gueuara: The Philosophers beleeued as Paganes, but liued as Christians: whereas we (quoth he) beleeue like Christi∣ans, but liue like Paganes. Honoured d 1.326 Whitaker, exa∣mining the dissolutenesse of al degrees in England, cried

out in exceeding great passion, Aut hoc non est euangeli∣um, aut nos non sumus euangelici. The reuerend e 1.327 Deane of Worcester, as yet more fully, The fatall miserie of these latter daies, hath made nothing good but in shew, no∣thing true b••t in opinion; when for iustice betweene kingdome and kingdome, the longer sword hath eaten vp the law of nations; and for iustice betweene subiects vn∣der the same gouernment, lawes are lost in the cases of the law; and for the preseruer of all both truth and iustice, religion it selfe is in a manner lost in the questions of religion. Of all men Christians are the best, of all Christians vn∣doubtedly the primitiue professors, of all the primitiue professors Christs owne Disciple, of all the Disciples his chosen Apostles, and yet these men were but men, sub∣iect to manifold sinnes, albeit they were Saints, and their infirmities are recorded in holy Bible, partly for the glo∣rie of God, and partly for our good. For f 1.328 Gods honour, that his g 1.329 sauing health might be knowne vpon earth, and the riches of his mercie shewed in pardoning offen∣ces: according to that of h 1.330 Dauid, Against thee (my God) haue I sinned, and done this euill in thy sight, that thou migh∣test be iustified in thy saying. In what saying, I pray, but in this, and the like, i 1.331 where sinne abounded, there grace super∣abounded. Againe, the sinnes of the blessed Apostles are registred in the Gospels historie for our good, k 1.332 that wee might neither presume, nor yet despaire: not presume, for we may feare falles, if these had their slips: not de∣spaire, because Christ forgot and forgaue Peters blas∣phemie, the proud ambition of the sonnes of Zebed••us, and heere Thomas his incredulitie, speaking so mildly, working so mercifully with him, as that his sore was made his salue, his vnbeleeuing at the first occasioning greater faith in him afterward.

l 1.333 Memento peccati, vt dole as: Memento mortis, vt desinas: Memento diuin•• iustitiae, vt time as: Memento miscricordiae, ne desperes.

Hitherto concerning the sinnes of godly men in ge∣nerall. I come now to Thomas his faults in particular, and they be principally two. First, his absence from the meeting of the Disciples, according to the tenour of our Text, Thomas one of the twelve, was not with them when Iesus came. Christ had m 1.334 often foretold his Apostles, that he should be put to death, and that he should rise a∣gaine the third day from the dead: and therefore a little before his passion he made promise to them, n 1.335 ••fter I am risen againe, I will goe before you into Galile. Now then according to this word (as wee read in the former part of this Chapter) euen the same day wherein hee rose a∣gaine, hee came when the doores were shut into the place where the Disciples were gath••red together, and stood in the middes, and said to them, peace be vnto you: But Thomas, either vpon supine negligence, or o 1.336 cowardly feare, be∣ing absent from their assembly, lost the sight of his Saui∣our. Wherefore let vs (I beseech you) be diligent in fre∣quenting the p 1.337 congregation of the faithfull, especially on the Lords day, q 1.338 for where two or three are gathered to∣gether in Christs name, there Christ is in the mids of them, and faith as here, peace be vnto you. r 1.339 They who gathe∣red Manna alone, lost their labour, and found nothing. Falleris sancte Thoma, falleris, si videre dominum ••peras ab apostolorum Collegio separatus, non ••mat veritas angulos, sed stat in medi••, &c. saith s 1.340 Bernard. Thou art deceiued Thomas, exceedingly deceiued, if thou thinke to see Christ out of the Church and Colledge of Apostles. He lurkes not in the dennes of the wicked, but stands in the mids of the godly, appearing in t 1.341 holy ground, found in the u 1.342 Temple, seen among the Disciples.

The second fault of Thomas arising from the x 1.343 former, is incredulitie, for his absence from the Disciples assem∣bly, was the cause hee saw not Christ, his not seeing of Christ occasioned vnbeliefe, and then his vnbeleeuing heart breakes forth into malapert words, except I see in his hands the print of the nailes, &c. I finde that some

Writers haue much excused this fact of Didymus, as y 1.344 Cy∣ril, who thought he spake not thus out of incredulitie, but out of a sudden passion, as being extremely greeued for that he lost the sight of his Sauiour, and almost out of hope that hee should euer see him againe, because Christ had said, z 1.345 a little while and ye shall not see me, for I goe to my Father. And a 1.346 S. Augustine saith also, that these words of Thomas argue not a denying, but a doubting only: Vox inquirentis est, non negantis; dum hoc dicit, do∣cerivoluit, confirmar•• desiderauit. And b 1.347 S. Ambrose most expresly, that Thomas doubted not of Christs resurre∣ction, but of the manner of his resurrection onely: Non de resurrectione Domini, sed de resurrectionis qualitate vi∣detur dubitasse. This I confesse is a charitable constructi∣on of those holy Fathers, extenuating rather then aggra∣uating the sinnes of others, especially the godly. But Christ himselfe, being truth it selfe, reprehends in our Text Thomas incredulitie, be not faithlesse, but faithfull: and therefore c 1.348 that which is crooked can none make strait. This fact then of Thomas is a fault, and it is amplified heere by three circumstances especially.

1. That he was one of the twelue. Not to beleeue the resurrection of Christ is a sinne in an ordinary Christian, in a Disciple yet greater, but in an Apostle d 1.349 so well in∣structed, and so well beloued, it was greatest of all.

2. For that hee gaue no credit to the report of his fel∣low Disciples, although his Master had often said, e 1.350 hee that despiseth you, despiseth mee. Moreouer, they were the f 1.351 greater part of the companie, tenne against one, and each of those tenne had receiued afore the Holy Ghost, Ver. 22. and concerning the present businesse, had heard and seene more then he, Ver. 20.21.

3. For that hee did vent his incredulous thought in such a bold and peremptorie stile; except I see in his hands the print of the n••il••s, nay that is not enough, except I feele the print, except I put my finger into the print of the nailes, euery one being so bigge as my finger: except I

thrust mine hand into his side, and search his wound so great as mine hand: except with hand and finger I g 1.352 mea∣sure both, and finde by due proportion that they are the same, I cannot beleeue; nay the truth is, I will not beleeue. From hence then obserue, that the h 1.353 naturall man (if Christ once leaue him) is not able to discerne the things of God, especially that hard article concerning the resur¦ rection: it seemeth as a i 1.354 fained thing to such as with their senses only seeke their Sauiour.

Thus much of the fault. I proceed now to the faith of Thomas. And heere the Doctors haue moued a double doubt.

1. Whether Thomas did touch the wounds of Christ or no.

2. Whether his speech, my Lord and my God, were an exclamation, or an acclamation.

For the first, it is thought by k 1.355 some, that hee did not touch the wounds of Christ, and that for these two rea∣sons especially: First, because Christ saith in the 29, verse, Thom is, because thou hast seene me, thou hast beleeued: and not, because thou hast touched me. Secondly, for that it is probable that Thomas hearing his masters voice, and seeing his countenance was abundantly satisfied with∣out any further enquirie. But these obiections in the iudgement of the most l 1.356 ancient and best learned exposi∣tors are very weake, because Christ in the 27. verse saith expresly, put thy finger hither, and see mine hands, &c. What (as Augustine disputes in 121. tract. in Ioan.) had Thomas h••s eies in his fingers? if not, then seeing in that text is nothing else but touching, put thy finger and see. For seeing is attributed to all the senses: Audi & vide qu••m bene sonet: Heare and see how trimly the bels ring. Olfac & vide qu••m bene cleat: Smell and see how sweet the flower is Gusta & vide qu••m bene sapiat: Taste and see the pleasantnesse of the fruit. And so Tange & vi••e, touch and see, reach hither thine hand, and christ it into my side.

For the second arguments, albeit happily Thomas at the very sight of his master instantly became satisfied in himselfe: yet that euery scruple might be remoued out of his and our minde, our blessed Sauiour suffered his glorious bodie to be touched, as S. Iohn in his m 1.357 first Epi∣stle, That which was from the beginning, which wee haue heard, which we haue seene with our eies, which we haue loo∣ked vpon, and our hands haue handled of the word of life.

Yea but Christ said in this Chapter at the 17. verse to Mary Magdalene, Touch me not, for I am not yet ascended to my Father: is it likely that Thomas obtained more fa∣uour then Mary so dearely beloued of the Lord? Di∣uines answer this obiection diuersly: First, our Sauiour did not forbid all touching simply, but n 1.358 immoderate embracing only: for Mary Magdalene and other holy women with her touched his feet, Matth 28.9. They tooke him by the feet, and worshipped him. It is plaine then that Mary was suffered to touch and onely forbidden when she did it too much. Secondly, Mary beleeued the resurrection of Christ, and o 1.359 therefore had no such need to touch him as Thomas had. Thirdly, Christ did inti∣mate that his body being now glorified, he was not any longer to be respected carnally, but onely to be touched p 1.360 spiritually with the finger of faith; according to that of q 1.361 Paul, If ye be risen with Christ, set your affections on things which are aboue, not on things which are on the earth. And lastly, there is an euasion in the text, Touch me not, for I am not yet ascended to my Father, but goe to my bre∣thren, and say to them, &c. r 1.362 As if Christ should say, you need not be so fond and forward in touching mee now∣for I meane not as yet to depart from you, but goe tell my brethren that I am risen againe from the dead, and then both they and you shall further handle and see me. For so we finde, Luk. 24.39. Behold mine hands and my feet, for it is I my selfe; handle me and see: palpet: & vide∣te, see with your fingers that it is I. This expos••tion is proper and pertinent and therfore notwithstanding the

former obiections, I conclude, if not demonstratiuely, yet probably, that Thomas did actually touch Christs wounds according to Christs words, bring thy finger hi∣ther, and see mine hands, and reach hither thine hand, and thrust it into my side.

The next q••ere to be discussed, is whether the words of Thomas (my Lord and my God) are an exclamation, or an acclamation. Arius and his brood, who denie Christ to be very God of very God, make them an exclamation, as if Thomas should haue said; O Lord God, what is it that I touch and see I not an acclamation or acknow∣ledgement that Christ is the Lord God. Answere is made: first, that the text hath not any note of exclama∣tion, it is ••, not ••, which is prefixed to the two Greeke words. Secondly, Thomas acknowledged something which he did not afore beleeue, but he knew before th•••• the Father was God: and therefore this speech of his concerned God ••he Sonne. Lastly, Christ commended his faith in confessing the sonne to be the Lord, Thomas, because thou h••st seene me, thou hast beleeued: hee did re∣prehend Thomas for the manner, but yet approoue him for the matter of hi•• beleefe. So that the words (my Lord and my God) are a plaine confession of Didymus his faith touching Iesus Christ the Sauiour of the world. He saith not, thou art my Lord and my God: but, as if he had not time enough to put in Creed enough, hee brake foorth into this abrupt and impe••fect speech, as being of s 1.363 grea∣ter force, my Lord and my God. And it is so sweet as it is short, v•• 〈◊〉〈◊〉, sie 〈◊〉〈◊〉 conf••ssio••, quoth t 1.364 Bul∣linger, a very briefe, yet a most absolute Creed.

For the further examination whereof, obserue first his knowledge, then his application, the which are the two principall parts, of faith. As for his knowledge, Thomas confessed here not only that Christ is a Lord and a God, for there be u 1.365 many Gods and many Lords in x 1.366 opinion, analogie, title y 1.367 But to distinguish Christ from all these kindes of Lords and Gods, he doth affirme that he is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

the Lord and the God, that is, the Lord of Lords, and God of Gods, Psal. 50.1. Here then is a preg∣nant text against vnbeleeuing Iewes, and misbeleeuing Arians. If Christ had not been very God of very God, euen one substance with the Father, he would haue con∣demned, and not commended this confession of Thomas. If any shall aske why Thomas is not content with one word, but vseth two, Lord and God: and why first hee calls Christ Lord, and then God? z 1.368 Answere may be, that he called him Lord, in that he conquered hell and death: and God, in that hee knew the very secrets of his heart. For when Christ had said, put thy finger hither, and see mine hands, and reach foorth thine hand, and put it into my side; Thomas instantly remembring what hee had fondly thought, and foolishly said, confesseth his fault in confessing his faith, my Lord and my God. The Disciples vsually termed him Lord in his life, to signifie therefore that it was the same Christ, hee first according to his ac∣customed manner calleth him Lord, and then after hee proceedes further then he was wont, and calleth him al∣so God. In the word a 1.369 Lord acknowledging his humani∣tie, in the word God his diuinitie. Faiths obiect is the re∣uealed will and word of God, and the summe of his word is the new Testament, and the summe of the new Testament is Iesus Christ God and man. In that therfore Thomas confessed his Lord to be crucified, dead, and bu∣ried, as a man; and that he did againe raise himselfe and loose the bonds of death as God: hee did vtter that in two words, which is the contents of the two Testaments, and summe of all summe of faith and holy beliefe.

Now for application, hee saith my Lord, and my God; b 1.370 Not onely God in generall, but my God in particular, mine by promise, mine by stipulation, mine by oath, mine by free gift, mine by purchase, mine by participation of grace; my Emmanuel, my Shilo, my Iesus. Of this parti∣cular faith c 1.371 Isaiah the Prophet spake, whē he said, Secre∣tum meum mihi, secretum meum mihi: My secret to my

selfe, my secret to my selfe. The Papists indeed terme this personall and particular assurance presumption: but the children of God in all ages haue thus applied the medicine to the maladie, saying with d 1.372 Dauid, O God, thou art my God: and with Mary, my Sauiour. For as their owne e 1.373 Frier notes vpon my text, it is not sufficient to beleeue that he is the Lord, except thou beleeue likewise that he is thy Lord; as Didymus here not only once, but twice, my Lord, my God: doubling as it were his faith, as he had before doubted his fall. O the deepnesse of the ri∣ches of Gods mercie! Who would haue thought that Thomas who beleeued least, and last of all his fellowes, vpon so short a conference, should thus equall, if not ex∣cell them all in his abrupt yet absolute confession? And therefore let not any man either discomfort himselfe, or f 1.374 condemne his brother g 1.375 afore the time: for no man hath so weake a faith, or so wicked a life, but that one day Christ out of his infinite goodnesse may call him, and heale him, as he did S. Thomas, making him who did not beleeue so soone as the rest, to become notwithstanding in his beleefe so sound as the rest, apprehending and ap∣plying the merits of his Sauiour to his soule, my Lord, my God.

After eight daies againe his Disciples were within, and Thomas with them, then came Iesus.] Hee came h 1.376 before hee was vp sought, and that to seeke i 1.377 one lost sheepe only. Teaching vs heereby to k 1.378 recall such as are in er¦rours, and to l 1.379 beare the infirmities of the weake. But hee deferred his comming a whole weeke, that Thomas in the meanewhile might be better m 1.380 instructed, and indu∣ced to beleeue the resurrection. Or happily for the grea∣ter manifestation of his goodnesse, in tolerating such in∣credulitie so long. Or as n 1.381 other, to trie the faith of the rest, and to shew that humane reason is not able to per∣swade this article.

The translation of Gods holy day from the Saturday to the Sunday, is not by patent in the Bible, but only by

paterne, because the blessed Apostles vsually met toge∣ther o 1.382 on this day. The which assuredly they did by the direction of Gods holy spirit, and as it may seeme heere by Christs p 1.383 approbation at the least, if not q 1.384 institution, againe and againe manifesting himselfe to be risen on the eighth day. So that albeit happily some will grant that the Church assembled in a generall Councell, hath authoritie to constitute another day for the Sabbath, as the second or third of the weeke; yet I am sure wee can neuer haue so good a patterne, nor yet so great a reason for altering this our day, as was heere for the changing of that other day. The patterne is Christ and his Apo∣stles, and the reason is the resurrection of Christ, euen that exceeding wonderfull worke of our redemption. Againe, Christs appearing on the eighth day is not with∣out a r 1.385 mysterie: wee labour six daies in this life, the se∣uenth is the sabbath of our death, in which we s 1.386 rest from our labours, and then being raised from the dead on the eighth day, Christ in his owne body, the very same body that was crucified, dead, and buried, shall reward euery man t 1.387 according to his worke.

When the doores were shut.] u 1.388 Papists vrge this place to prooue the carnall and grosse presence of Christ in the Sacrament, extremely condemning our incredulitie, who will not beleeue that Christs body and blood is vnder the formes of bread and wine; seeing his whole body heere perfect in all his lineaments, length, bredth, and thicknes, distinct and diuers from the substance and corpulence of the wood, was in the same proper place the wood was in, and passed thorow the same. To this obiection our Diuines answer diuersly; x 1.389 some, that the doore opened of it selfe to let him in: y 1.390 other, that the doore was vnbarred by some of the house within vn∣knowne to the Disciples: z 1.391 other, that to come in the doores being shut, is no more but that hee came in late in the euening, at what time men vse to shut their doores: but most acknowledge that he came in miraculously, not

thorow the wood and iron of the doores, as the Papists absurdly conceiue: but through his a 1.392 omnipotent and al-commanding power the doo••es were opened to him, a•• they were to Peter, Acts 12 9. and to some other Apo∣stles, Acts 5.19. Creatur acessit Creators, Hieron epist. ad Pammac. tom. 1. fol. 178. b 1.393 Or as Malchus eare was so soone healed, that an incredulous lew would not be∣leeue that Peters sword euer went betweene it and his head: so the place thorow which his body passed, might be shut and whole before and after he passed, but not in the instant of his passing, because that is contrary to the nature of a true body, such as his was. I know God can doe whatsoeuer he will, but his word is his reuealed will, and that telleth vs expresly, that Christs body was like our body in c 1.394 all things, only d 1.395 sinne excepted. And if it be like our body, then it cannot be without distance of space and place: for (saith e 1.396 Augustine) That is no body, which is no where. Lastly, the plaine text is against them, for it doth not say that Christ came thorow the boords and barres of the doore, but only that he came and stood in the midst, after or when the doore was shut; not de∣termining the manner how he came, but only reporting the matter that he came, and the time when he came. So that hauing so many and those so manifest euasions o∣therwise, we need not say that Christ came in at the win∣dow: that is a Popish forgerie crept into the Rhemists annotations thorow the wicket of our aduersaries owne mouth.

For the conclusion it selfe: f 1.397 wee teach, as the Scrip∣tures and holy Fathers, that the sacrament all bread and wine are signes and seales of Christs body and blood, and we receiue them in thankfull remembrance he died for vs. As for his crucified body, it is now in heauen a glorified body, g 1.398 where it shall remaine till hee come in the last day to iudge and end this and all other contro∣uersies. In the meane while, wee must as h 1.399 Eagles flie to the place where the dead body lieth, ascending vpon

the wings of faith vnto it, and not expecting that it should locally descend vnto vs. See Sursum corda in the Liturgie.

And stood in the middest.] We reade in the Gospels hi∣storie, that Christ was often in the midst. In the midst of the i 1.400 Doctors, in the midst of his Apostles, in the midst on the Crosse betweene two k 1.401 theeues, and shall at the last day be likewise in the midst l 1.402 betweene the sheepe and the goats. In his natiuitie, life, death, resurrection, and comming to iudgement in the midst. m 1.403 Heereby signifi∣ing that he is our Messias and medius, like n 1.404 Moses stan∣ding in the gap betweene God and vs. Hee stood in the midst here, that o 1.405 all might the better heare him and see him, as the p 1.406 Sunne in the midst of the firmament, and the heart in the midst of the members, affoording his comfort indifferently to the whole company: for hee came not only for the benefit of Thomas, but for the common good of other. And this may teach all Pastors and parents, to seeke the good of all that are committed vnto their charge.

Christ standing in the midst of his Apostles, openly rebuked Thomas for two causes especially: first, q 1.407 that as Thomas had offended afore them, hee might also be re∣prehended afore them all. A priuate fault is to be cen∣sured priuatly, but a publike scandall openly: r 1.408 them that sinne rebuke publikely, that the rest also may feare. Second∣ly, s 1.409 that Thomas his vnbeleefe might strengthen others faith, & that his doubt might put all other out of doubt. So infinite is God in greatnes and goodnes, that he can bring light out of darknes, and vse the weaknes, yea the wickednes of other for our good, and his glorie. Vnius interrogatio, vniuersitatis instructio, saith t 1.410 Augustine, Ones ignorance was all others instruction: for except Thomas had doubted so much, other should neuer haue knowne so much, and seene so many demonstrations of Christ his resurrection, as the Church in the Collect: Almightie God, which for the more confirmation of the faith, didst suf∣fer

for the holy Apostle Thomas to be doubtfull in thy Sonnes re∣surrection, &c.

Peace be vnto you.] This salutation was vsuall among the Iewes, and at this instant of all other vndoubtedly most u 1.411 fit. For x 1.412 hereby Christ did insinuate, that howso∣euer in the world they had trouble, yet hee had made their y 1.413 peace with God: as also that they need in their troubled estate to pray for peace of Church, O z 1.414 pray for the peace of Hierusalem; and peace of conscience, for that is a a 1.415 continuall feast. Or happily, b 1.416 that they might the better know him after his resurrection, heespeakes vnto them as a little before his death, c 1.417 I leaue peace with you, my peace I giue vnto you, let not your hearts be trou∣bled, nor feare. Christ is our peace, preaching peace in his life, making peace in his death, assuring peace in his re∣surrection, and consummating our peace in his com∣ming againe to iudge the quicke and the dead, when he shall say to the sonnes of peace, d 1.418 Well done good seruants, and faithfull, enter into your masters ioy. Now the Lord of e 1.419 peace giue you peace alwaies by all meanes.

Bring thy finger hither.] After Christ had saluted the whole Colledge of Apostles in generall, he turnes him∣selfe to Thomas in particular, repeating euery word Tho∣mas had vttered in his absence. Teaching f 1.420 him hereby, that he was risen againe through his omnipotencie, for the dead haue no sense, much lesse reason, and least of all vnderstanding the secrets of anothers heart. And teach∣ing g 1.421 vs hereby, not to commit any sinne though it may be done neuer so closely, for he seeth all our workes, hea∣reth all our words, and knoweth all our thoughts, h 1.422 & aperta & operta. Remember the speech of God vnto Da∣uid, i 1.423 Thou didst it secretly: but I will doe this thing before all Israel, and before the Sunne.

Our Sauiour did neither reiect Thomas finally, nor yet correct him fiercely for his incredulitie: but k 1.424 accom∣modating himselfe to Thomas infirmitie, seeks to winne him, and to bring him home to his sheepfold. O Thomas,

thou hast thy faith at thy fingers end, seeing, that thou wilt beleeue no more then thou feelest, I pray thee there∣fore bring thy finger hither, and see my hands, &c. Heere then is a paterne whereby l 1.425 Paul might giue his precept, We that are strong ought to beare the infirma••es of the weake, that we may make them, as Christ did Thomas, of faith∣lesse faithfull.

And this sup¦porting is m 1.426 by

• Patience, n 1.427 for bearing them.
• Pitie, o 1.428 weeping with them that weepe.
• Pietie, relieuing them as well with our counsell if they want wit, as with our almes if they want wealth.

Thomas, because thou hast seene me, thou hast beleeued] Faith is an p 1.429 euidence of things not seene; how then did hee beleeue that which he saw? can you touch God as the wicked Arians obiect, and feele him with a finger? Answere is made by the q 1.430 Fathers, that Thomas touched one thing, and beleeued another. Videbat hominem, con∣fitehatur Deum, as r 1.431 Augustine vpon my text. He touched Christ as man, but beleeued in him as God; saying, my Lord and my God: acknowledging the diuinitie which he did not see, by the wounds he did see. So that Christ here commends the faith of Thomas, in saying thou hast beleeued: and reprehends only his s 1.432 slacknesse of faith in adding because thou hast seene me. First handling the wounds of Christ, afore hee would credit the words of his Apostle••. t 1.433 Quid enim est fides nisi credere quod non vi∣des? u 1.434 eo plus habit merui, quo nanus argumenti. Thomas in beleeuing after he saw Christ, is a type of the x 1.435 Iewes: and the rest of the Disciples in beleeuing afore they saw Christ, a figure of the Gentiles. Augustin. tract. 121. in Ioan circa sin.

Blessed are they that haue not seene, and yet haue belee∣ued] y 1.436 He denieth not Thomas to be blessed in this sen∣tence, but only preferreth other Apostles, and z 1.437 all other Christians afore him, in that they haue not seene, and y••t

haue beleeued. For a 1.438 if thou knowledge with thy mouth that Iesus is the Lord, and beleeue in thine heart that God hath raised him vp from the dead: O b 1.439 well is thee, and happie shall thou be. So blessed as Iohn, whose head lay neere his Masters heart: so blessed as Ioseph of Ari∣mathea, who buried his bodie: so blessed as old Simeon, who lulled his Sauiour in his armes: yea so blessed as the Virgin her selfe, that bare him in her wombe: for thee was more blessed in being the daughter, then in being the mother of Christ. Here the Gospel and Epistle meet, all they that haue not seene, and yet haue beleeued, are fellow citizens with the Saints, and of Gods house, built vpon the foundation of the Prophets and Apostles, Iesus Christ himselfe, being the head corner stone, in whom they grow to be an holy temple of God, c 1.440 hauing the promises of the life present, and of that which is to come. See Gospell, Sun∣day 13. after Trinitie.

By this it doth appeare, that the resurrection of Christ is the chiefe obiect of a blessed faith, as also the maine subiect of all this out present Gospell. And it is excee∣ding profitable for confutation, and instruction. As first it doth ouerthrow the wicked error of d 1.441 Corinthus, who taught Christ should not rise againe till the generall re∣surrection; of whom Epiphanius worthily, Stol••dus est, & stolidorum magister. Secondly, e 1.442 Apelles heresie, who said Christ rose againe, but not in his owne flesh, or (as f 1.443 Au∣gustine reports his opinion) without any flesh. Thirdly, that of g 1.444 Cerdon, and the Passionists, affirming that Christ ascended into heauen in soule only. Fourthly, that asser∣tion of h 1.445 Eutychian heretikes, holding that Christs hu∣mane nature was dei••ied after his resurrection, and made not glorious only, but meerely diuine also.

Againe, the doctrine of Christs rising againe from the dead, serues for instruction in matters of holy faith and good manners. In articles of be••iefe concerning Christ, and our se••ues. First touching Christ: whereas he did abide among the dead at i 1.446 least thirtie three, or thirtie

foure houres: as he continued among the liuing thirtie three, or thirtie foure yeeres; I say whereas Christ being starke dead, raised himselfe to life by his owne power: it is a manifest demonstration of his Godhead, as Paul disputes, Rom. 1.4. and God said in the second Psalme, Thou art my sonne, this day haue I begotten thee. The which text ought to be construed not so much of Christs eternall generation afore all worlds, as of the manifesta∣tion therof in time. This day, k 1.447 that is, at the time of thine incarnation, but at the day of thy resurrection especial∣ly, haue I begotten thee: that is, I haue made knowne vn∣to the world, that thou art my sonne, as Paul expounds it, Acts 13.33. for none euer raised another from the dead, but by God: none euer raised himselfe from the dead but God.

Secondly, this doctrine l 1.448 proues euidently, that Christ was a perfect Priest, and that his passion was an omni∣sufficient sacrifice for the sinnes of the whole world. For if hee had not fully satisfied for them all, if there had re∣mained one little sinne only, for which he had made no satisfaction, he could not haue risen againe: for death and the graue, which came into the world by sinne, and are daily strengthened by sinne, would haue held him in bondage. To this purpose m 1.449 Paul saith, If Christ be not risen againe, your faith is vaine, and you are yet in your sinnes. That is, Christ had not answered fully for your sins, or at least you could not possibly know that hee had made satisfaction for any of them, if he had not risen againe.

As for points of faith appertaining to thy selfe more neerely, the resurrection of Christ is a demonstration of our resurrection, according to that of Paul, If it be prea∣ched that Christ is risen againe from the dead, how say some among you, that there is no resurrection of the dead? 1. Cor. 15.12. Behold, saith the n 1.450 Lord, I kill, and giue life: I wound, and I make whole: that is, as o 1.451 Tertullian aptly, kil∣ling by death, and giuing life by resurrection. If a man be cast into the sea, though all his bodie sinke vnder the

water, yet there is hope of recoue••ie so long as his head is aboue the waues: in like manner, if wee beleeue that Christ our head is the first fruits of those that sleepe, let vs not doubt, but vnfainedly beleeue, that we which are his members, in our due time shall be raised out of the dust also. Moreouer, the resurrection of Christ is a proofe of our iustification before God, p 1.452 he was deliuered for our offences, and raised againe for our iustification. As in his death he stood in our place, q 1.453 wounded for our trans∣gressing, and broken for our iniquities, and r 1.454 bearing our sinnes in his body on the tree: so likewise in his resurrection, he is not to be considered as a priuate, but as a publike person representing the whole Church, making his righteous∣nesse a cloke to couer all our vnrighteousnesse. If death could not keepe Christ fettered in his prison, it is eui∣dent that his power was ouercome. Now then if death be conquered, it followeth necessarily, that sinne the s 1.455 wages of death is also destroied. If death and sinne be vanquished, then the tyrannous kingdome of Satan is subdued, who had the power of death, and was author of sinne, and ruler of hell. So that euery true Christian may reioice with Paul; O death, where is thy sting? O graue, where is thy victorie? the sting of death is sin, and the strength of sin is the law: but thankes be to God, which hath giuen vs victorie through our Lord Iesus Christ. And lastly, con∣cerning matters of honest and holy conuersation; this doctrine teacheth vs to t 1.456 seeke those things which are aboue, where Christ sitteth as the right hand of God, and to rise from dead workes vnto u 1.457 newnesse of life. See Epistle on Ea∣ster day, and Epistle Sunday 6. after Trinitie. Touching our Euangelists epilogue, see Gospell on S. Iohns day.

The Epistle

Heb. 1.1.

God in times past diuersly and many waies, spake vn∣to the Fathers by Prophets: but in these last daies he hath spoken to vs by his owne sonne, &c.

THE whole world in old time was distinguished by three principall languages (as it appeares in Pilates inscription or title x 1.458 written on Christs Crosse) Latine, Greeke, Hebrew. The Latine tongue was famous in re∣gard of the y 1.459 Romane Empire, which ouerspread and ouertopt all other kingdomes on earth; according to that of z 1.460 Virgil: Romanos rerum Dominos, &c. or as a 1.461 ano∣ther Poet wittily:

Roma tibi quondam suberant domini dominorum, Seruorum serut nunc tibi sunt domini.

The Greeke tongue was especially regarded, because Greece was the worlds Vniuersitie, the seat of Wisdome, the mint of Arts, and as it were the common Nurserie of all humane learning. In which respect b 1.462 one commen∣ding Paris in France, called it Graeca libris, and

Attica philosophis, rosa mundi Balsamus orbis.

The Hebrew most honoured, in that it is Gods owne language, wherein his owne law was written, and where∣with it was expounded vnto his owne people. Now Paul preached sermons, and penned Epistles in all these languages, as being a c 1.463 chosen vessell of the Lord, to beare his name before the Gentiles, and Kings, and children of Israel. He preached and wrote to the Romanes, and so he did beare Christs name before Kings, for they were Lords of the world. He preached and wrote to the Gre∣cians, as to the Church of Corinth, Ephesus, Philippi, Thes∣salonica, &c. and so he did beare the name of Christ be∣fore the Gentiles. He preached and wrote to the faithfull Hebrewes, as d 1.464 S. Peter telleth vs, and so he did beare the

name of Christ before the children of Israel. I say Paul wrote to the Iewes, holding with the most and best e 1.465 ex∣positors, that he was author of this excellent Epistle.

Now the reasons are f 1.466 man fold, why Paul did not heere set downe his name: First, because hee was not an Apostle of the Iewes, but of the Gentiles, as he saith him∣selfe, Galat. 2.7. The Gospell ouer the vnc••rcumsision was commaunded vnto me, as the Gospell ouer the circumcision was vnto Peter. Secondly, for that his name was odious vnto the le••ses (as we reade in the 21. and 22. Chapter of the Acts) often crying out against him, away with such a fel∣low from the earth, for it is not meet hee should liue. Third∣ly, Paul was an Hebrew, 2. Corinth. 11.22. They are He∣brewes, so am I. He therefore concealed his name, because a Prophet is not honoured in his g 1.467 owne countrey. But whether h 1.468 Barnabas, or Clem••ns, or Luke wrote it, as ma∣ny thinke; or Paul, as most affirme, i 1.469 the matter is not great: for if the name had beene here, what had it shewed but that God vsed the ministerie of such a man? and no the name is not knowne, it teacheth vs expresly the do∣ctrine is of God. And for this cause to the bookes of ho∣ly Scripture names are sometime prefixed, & sometime not, that we might k 1.470 not haue the faith of our glorious Lord Ie••us Christ in respect of persons. Whether it be Paul, or Apollos or Cephas all are l 1.471 yours: happily Paul first plan∣ted it in Hebrew, then Luke watered and m 1.472 translated it into Greeke, but God giue the grace to both. And there∣fore we must not attend who, but what. For n 1.473 whatsoeuer is written afore time, is written for our learning: espe¦cially this Epistle penned of purpose to maintaine the chie••e point of holy beleefe, namely, that forgiuenesse of sinnes is by Christ only. These Hebrewe, had ioined the ceremonies of the Law with the Gospell of Christ, as the Christians in the kingdomes of o 1.474 P••••st••r Iohn at this houre retaine Circumcision and Baptisme. For albeit p 1.475 many thousands of the Iewes beleeued, yet were they still zealous of the Law, not enduring to heare of the

abrogation of it, in so much that they made this a point of faith, and it is the q 1.476 ninth article of their Creed at this day, God gaue his Law to Moses his faithfull seruant, and he will neuer change nor alter it for another.

Now true Christianitie reades a contrary lecture, namely, that the ceremonies of the law were primò mor∣tales, postea mortuae, postremò mortiferae. So that to leaue Christ for them, or to ioyne Christ with them, is the plaine way to destruction. r 1.477 Augustine excellently, Le∣galia fuerunt ante passionem Domini viua, stati•• post passio∣nem mortua, hodie sepulta. That is, the Iewish ceremonies afore Christ came were aliue; when hee suffered on the Crosse they were dead, and now they be buried. And so by consequent they may not rise vp againe to be put in the ballance with his glory: for the gold, siluer, precious stones, and all other ornaments of the magnificent Tem∣ple compared with his rich mercies, are but beggerly rudi∣ments, as our Apostle speakes, Galat. 4 9. Nothing in earth, or vnder earth, or in heauen, or in the heauen of heauens is so glorious as he, s 1.478 no name else that is named, in which, or by which, we can be saued, but onely the name of Iesus Christ.

The whole tract t 1.479 is di∣uided in two parts:

• The first is concerning Christs excellen∣cie, shewing in the ten first Chapters what he is, in u 1.480 re∣spect of his
  • Nature,
    • Diuine, cap. 1.
    • Humane, cap. 2.
  • Offices,
    • Propheticall, in the third and fourth chapter.
    • Sacerdotall: chap. 5.6.7.8 9.10.
    • Regall, of which our Apostle writes not as of the former two purposely and copiously, but incidently and briefly: chap. 1. vers. 2, 3, 8, 13. chap. 2. vers. 9. chap. 7. vers. 2. chap. 8. vers. 1.
• The second, how saluation is onely through him in the residue.

The Law was ordained by glorious Angels, written by Moses, obserued by the Priests, expounded by the Prophets. In the first and second chapter Paul compares our Sauiour with Angels and Prophets In the third with Mos••s. In the 4 5.6.7.8.9.10. with the Priests and their ceremonies; intimating in all, that the Law is deficient, and that Christ in the worke of our saluation is only suf∣ficient and efficient. Our only Prophet, in whole word we must rest: our onely Priest, in whose sacrifice we must rest: our only King▪ vnder whose protection wee must rest: who with his blessed Spirit leadeth vs in waies of

eternall life, working in vs all in all. x 1.481 Quemadmodum e∣nim membrum ipsius corporis recipit ab epate humores, à corde vitam, à capite sensum & motum: sic homo recipit ab homne carnem, à Deo animam, à Christo homine & Deo sensum & motum, id est totum bene esse & gratiam: & sicat membrum habet duos motus, vnum de natura sua cadere deorsum, & alium à capite, s••ilicet motum sursum, & iste motus est supra naturam membri: conformiter homo quoad amimam habet duos motus, vnum de natura sua, & Christe mo∣tus est cadere deorsum ad nihil, ad non esse, ad preprum vo∣luntatem, & elongari à Deo; & alium habet à Christo, so∣licet moueri sursum ad Deum, &c.

In this text appointed fitly for this time, Christ is first y 1.482 conferred, and then preferred before the Prophets and Angels. In the comparison betweene Christ and the Prophets, ob••erue the z 1.483 consent, and dissent between the old Testament and the new. The consent and agree∣ment is, in that one God spake in both, in the one by his seruants: in the other by his Sonne. The same God is author of both, and the same Christ is subiect of both, in so much that each Testament is in other; in the Law there is an hidden Gospell, and in the Gospell a reuea¦led Law. So like as the two a 1.484 Cherubins on the mercy seat, whose faces looked one to another. And like the Seraphims, Esay 6.3. one crying to another, holy, holy, holy, both hauing one voice saith b 1.485 Augustine. Or re∣sembling each other, as Iesus and Iames: who were so like that they were one anothers c 1.486 glasse. God in times past, and God in these last daies hath spoken to vs. And whosoeuer hee be to whom this ministry shall bee com∣mitted, if hee will be numbred with Patriarkes, and Pro∣phets, Apostles and Pastors, and with our Sauiour Christ himselfe: whatsoeuer hee speake, let him speake d 1.487 as the word of God. For this couenant hath God made with his seruants, Esay 59.21. My spirit that is vpon thee, and my words which I haue put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy

seed, nor out of the mouth of the seed of thy seed from hence∣forth euen for euer. And indeed whose word else should discerne the e 1.488 thoughts of the soule, but his onely who is the f 1.489 searcher of the heart? and whose word should kill our carnall affections, but his onely who giues the sword of the spirit?

God spake] The word God here may be taken either essentially for the whole g 1.490 Trinity; because God the sonne (being a h 1.491 crier in the wildernesse) spake by the Prophets as well as God the Father, and God the holy Ghost as well as either of them, according to that of S. i 1.492 Peter, Prophecie came not in olde time by the will of man, but holy men of God spake as they were moued by the holy Ghost. Or it may be construed in respect of Christs office personally. God, k 1.493 that is, God the Father, spake to the fathers by Pro∣phets, and by his owne sonne to vs.

The dissent and diffe∣rence be∣tweene the two Testa∣ments is in regard of the

• manner for
  • Time, sundry times.
  • Fashion, many waies.
• men
  • Vnto whom, vnto the fathers in times past, but in these last daies vnto vs.
  • In whom, or by whom, God spake by the Prophets in the one, by his owne sonne in the other.

The l 1.494 first dissent is in respect of time, the times of the Fathers are olde and past: but the time of Christs prea∣ching passeth not, it is for euer, alway continuing rew; m 1.495 Iesus Christ yesterday, and to day, and the same 〈◊〉〈◊〉 for euer. The doctrine taught by the Prophets in old time was reuealed multis vicibus, as Beza translates, at sundry times as our English Bible. But that which Christ him∣selfe deliuered, is reuealed but once. The which is in••i∣nuated heere, but expressed else where by this author, as

in chap. 9. vers. 26. But now in the end of the world hath Christ beene once reuealed. And in chap. 12. vers. 26. Yet once will I strike, not the ca••th onely, but also heauen. And this it is which n 1.496 Iude saith of the Christian faith, that it was once giuen vnto the Saints. Once, o 1.497 that is, perfectly, so that wee need not another Gospell. Almightie God hath spoken last in his sonne; that is, in the p 1.498 fulnesse of time so fully, q 1.499 that we may not expect hee should vent in time to come any new doctrine. For albeit the spirit was giuen after Christs ascension; yet the same spirit taught that onely, which Christ had taught afore. See Gospell 4. Sunday after Easter.

From hence we may learne boldly to refuse whatso∣euer is r 1.500 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, an after, or another do∣ctrine sprung vp since. A•• the new Gospell of Anabap∣tists, and idolatries of Mahomet, and the reuelations of S. Briget, and all superstitious positions and expositions of Papists. In a word, s 1.501 whatsoeuer bastard religion is contrary to Christs once preaching vpon earth, which because it was once, confutes all after it, and abrogates all afore it which had diuersitie of time, as our Apostle gathereth in the 12. chapter of this Epistle, vers. 27.

The second difference betweene the two Testaments is, that God in the one spake many waies and diuersly, ei∣ther by Angel, or by the Cloud, or betweene the Che∣rubins, or by visions, or by dreames, after sundry kindes of speech, and diuers kindes of actions: but the doctrine of the other is taught after one sort, euen by preaching of the Gospell; t 1.502 which is the power of God vnto salua∣tion to euery one that beleeueth, and it worketh more mightily then all those kinds of reuelations, and pierceth into he heart of man more deepely then any manner of perswasion; yea though one should rise from the dead and seeke to vs.

The third dissent is, that God in old time spake only to the Fathers, Abraham, Isaac, Iacob, vnto some few men, and one nation. u 1.503 He shewed his word vnto Iacob

his sta••••••es an•• ordinances vnto Israel, hee dealt not so with any people, neither had the heathen knowledge of his Lawes. But in these last daies he hath spoken vnto vs indefinite∣ly, to Iew, to Gentile, to bond, to free, to male, to female, being x 1.504 a••one in Christ Iesus, hauing all through faith one entrance vnto the throne of grace, Heb. 4 16. So that I need not say now, Lord remember Dauid, or the coue∣nant made with Abraham: but in time of need I may go boldly to the throne of grace, saying, y 1.505 Lord remember me, z 1.506 O God be mercifull to me, a 1.507 Iesus haue pitie on me. For vnto those that are nigh, and vnto those that are farre off, there is but one couenant in Iesus Christ, Eph 2.13.17.

The fourth difference betweene the two Testam••nts is, that God in the one, spake by Prophets his seruants: in the other, by Christ his owne sonne, by meere men in times past vnto the fathers: but vnto vs hee hath spo∣ken by that eternall word which is God, whom hee hath made heire of all things, by whom also hee hath made the world, &c. b 1.508 The maine proposition of this chapter is that Christ who reuealed the Gospell is the sonne of God, yea, God himselfe. Now the first part, namely, that Christ is he who brought into the world the Gospell: is concessum & confessum. The faithlesse Hebrew complai∣ned of it, and the faithful Hebrew beleeued it. And ther∣fore taking this as granted, hee doth insist in the latter part only, prouing at large that Christ is God. And that

In respect of the

• Glorie of his name, being Gods owne sonne, and heire of all things.
• Worthinesse of his person, as being The brightnesse of the glorie of God, and the very image of his person.
• Greatnesse of his power, vpholding all things by his mightie word.
• Benefit purchased for vs, hauing by himselfe purgedous sinnes.
• Dignitie procured to himself, in that he sit∣teth at the right hand of the maiesty on high.

In all which he doth excell Angels, as first hauing ob∣tained a more excellent name then they. For albeit An∣gels are called sonnes of God in respect of their crea∣tion, and Israel the c 1.509 first borne of God, and all elect the d 1.510 children of God, in respect of adoption and grace: yet no man or Angell is the sonne of God by nature, but Christ alone begotten of the substance of the Father, as being the brightnesse of his glorie, and expresse image of his person. Of whom the Father said in the second Psal. Thou art my sonne, this day haue I begotten thee. And in another e 1.511 text, I will be his father, and he shall be my sonne. And when hee bringeth in the first begotten sonne into the world, f 1.512 he saith, and let all Angels worship him. Insinua∣ting that Christ is not onely greater then Angels, but also God, to be honoured of all Angels. Againe, where∣as Christ is an eternall King, whose g 1.513 scepter is a right scepter, and whose throne is for euer and euer: Angels are but subiects and seruants, according to that of the h 1.514 Psal∣mist, He maketh his Angels spirits, and his ministers a flime of fire.

Moreouer, Christ in the beginning laid the foundation of the earth, and the heauens are the workes of his hands, and i 1.515 all that in them is, k 1.516 things visible and inuisible, whe∣ther they be thrones, or dominions, or principalities, or powers, all were created by him and for him; and there∣fore seeing Christ is Creator, and Angels his creatures; hee doth excell them, as farre as things infinite can ex∣ceed things finite. Lastly, Christ sitteth at the right hand of the Maiestie on high: heereby signifying that God hath giuen him all power in heauen and in earth, l 1.517 and taken him into the f••llowship of his glorie, for all things that the father hath are mine, saith m 1.518 our Sauiour: where∣as Ang••ls, howsoeuer the, n 1.519 he hold the face of our hea∣uenly father, and enioy his presence; yet are they but m••ss••ngers and mi••••ters, extending about his throne, for the good of such as are ••eires of saluation, as the o 1.520 Nightin∣gale of Prince swee••ty:

The sacred tutors of the Saints, the guard of Gods elect, the pursuiuants prepar'd To execute the counsels of the highest, Gods glorious Heralds, heauens swift harbingers, Twixt heauen and earth the true interpreters.

And here let vs according to the present occasion of text and time, magnifie the Father of mercy, for that the Sonne of God on this day for our sake became the sonne of man, yea seruant vnto men, in that he came into the world not to be serued, but to serue, Matth. 20.28. For that the brightnesse of Gods glorie tooke vpon him the vilenesse of our nature, being made p 1.521 a worme and no man, a very scorne of men, and outcast of the people. For that he who was more excellent then Angels, at this time became lesse then Angels, that hee might make vs so great as Angels. q 1.522 Vt not equaret Angelis, minoratus est ab Angelis: for that he who laid the foundation of the earth, and made the world, was himselfe now made. r 1.523 Factor ter∣ra, factus in terra, Creator coeli, creatus sub coelo, s 1.524 being the childe of Mary, who was the father of Mary. t 1.525 Sine quo pater nunquam fuit, sine quo mater nunquam fuisser: so that whereas Dauid, Psalme 118.24. This is the day which the Lord hath made: u 1.526 we may say, This is the day wherein the Lord was made, wee will reioice and be glad in it. For that he who sits on the right hand of the maiestie on high, and x 1.527 measureth the waters in his fist, and heauen with his spanne, was now lodged in a stable, crouded in a cratch, and swadled in a few ragges. O beloued, if we were not in this great light of the Gospell, almost so blinde as the Bat, we would wish our selues all eie, to behold the babe Iesus in the manger. If wee were not as deafe as the stubborne Adder, we would wish our selues all eare, to heare the tidings of great ioy to all people; namely, y 1.528 that vnto vs is borne this day in the citie of Da∣uid a Sauiour, which is Christ the Lord. If we were not in some sort possessed with a dumbe spirit, wee would wish our selues all tongue, to chaunt that heauenly caroll of

the glorious Angels, z 1.529 Glory be to God on high, and in earth peace, and good will toward men.

It is the fashion of many men, at this festiuall especi∣ally, to boast of their rich attire, great attendance, good fire, large cheere: yet (seeing Christ is heire of all things in the world) they cannot in their owne right enioy so much as a Christmas log, or a Christmas pye, till they be first ingraffed in him. I may haue from man, my war∣rant on earth heere, that my land is mine, my benefice mine, my coate mine, house, horse, hose mine: and he is a very theefe that taketh away these from me: But all the men in the world cannot giue me my possession be∣fore the liuing God, but his sonne Christ onely, who is heire of all; and therefore that our land may bee our owne, our apparell our owne, our meate our owne, our men and money our owne: let vs be Christs, that in him wee may haue the good assurance of all our substance: that I may pronounce that vnto you, which our a 1.530 Apo∣stle to the Corinthians: All are yours, and yee Christs, and Christ Gods.

The Gospell.

IOHN 1.1.

In the beginning was the word, and the word was with God, and the word was God, &c.

SAint Peter was an Apostle, but not an Euangelist: S. Luke an Euangelist, but not an Apos••le: S. Mat∣thew was both an Euangelist and an Apostle, but not a Prophet: b 1.531 but our S. Iohn was all these; in his Epistles an Apostle, in his Apocalyps a Prophet, in compiling his Gospell an Euangelist. In which (as Interpretors haue with one consent obserued) he mo••nts as an Fagle, c 1.532 for wh••r••as his felow Euangelists specially treat of the conception, birth, education, and other points of Christ•• incarnation in the world: Saint Iohn flying higher then

these, beginneth his h••storie with Christs eternall gene∣ration before the worlds, in the beginning was the word, &c. a•• d 1.533 Augustine vpon my text, transcender at om•••• cacumin•• mo••ti••m terrarum, transcender at omnes ••ampos ••eris, transcender at omnes al••s ••dines syderum, tran••c••nd••∣rat omnes choros & legiones Angelorum, nisi enim transcen∣deret ••sta omnis que creata s••nt, non pervenires 〈◊〉〈◊〉 p••r quem facta sunt omnie. For as an e 1.534 Eagle, f 1.535 so Iohn remai∣neth vpon the top of the rocke and tower, from thence h••e spieth his meate, and his eyes behold a farre off. He was apt∣ly called the g 1.536 sonne of thunder, h 1.537 for in saying in the begin∣ning was the word, and the word was with God, and the word was God: hee seemes to speake not words, but wonders, yea thunders, as i 1.538 Ardens excellently, filius tontruiest qui loquitur, & tenitruum est quod loquitur, a preamble so strange and stately, that some Christians in olde time (which had happily zeale but not according to know∣ledge) k 1.539 hung it about their necke as an amulet, or as l 1.540 o∣ther, as a Symbole to distinguish them from Ar••ans. And a certaine Pl••tonist (as Augustine reports in lib. 10. de ciuitate dei cap. 29.) reading this one line, said it was wor∣thy to be written in letters of gold, and to be represented in the most eminent places of all Churches in the world.

In the text allotted for this day, two points are remarkable:

• 1. What Christ is in himselfe,
  • God, In the beginning was the word, and the word was with God, and the word was God, &c.
  • Man, the same word became flesh, and dwelt among vs, &c.
• 2. What Christ is vnto vs, openly reuealed by the witnesse of Iohn the Baptist, and his owne dwelling among vs in the world. to be
  • 1. Our Creator ad esse, for all things were made by him.
  • 2. Our m 1.541 preseruer in esse, for he is our life, n 1.542 vpholding all things in their being.
  • 3. Our Redeemer in bene esse, for he gaue power to them that beleeue in his name to bee the sonnes of God.

In the beginning.] The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is potestatiuum as well as ordinatiuum, in which acception higher powers, espe∣cially Princes, are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and so o 1.543 some take this in principio to be nothing else but in principatu, because Christ the word hath vpon his garment and vpon his thigh a name written, The King of Kings, and Lord of Lords, Apoc. 19.16. p 1.544 Origen, Cyril, Augustine, Gregor Nyssen, and many q 1.545 moe construe it thus, in the begin∣ning, that is, in the Father, according to that of the r 1.546 Schoole, Pater est principium sine principio, silius est prin∣cipium de principio. s 1.547 The Father is of none, the Sonne is of the Father alone, not made nor created, but begotten. Beleeue mee (saith our blessed Sauiour) that I am in the Father, and the Father in me, Iohn 14.11. I am in the Father, t 1.548 as the riuer in the fountaine: the Father in me, as in his ingraued image, Heb. 1.3. God the Sonne then is de principio principium, as u 1.549 lumen de lumine, ligh••

of light, and very God of very God. x 1.550 Other expound in the beginning of eternitie, for the word being the true Melchisedec, is y 1.551 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, hauing neither b••ginning of daies, nor end of life, Heb. 7.3. z 1.552 The Lord (saith he) hath possessed me in the beginning of his way, I was before his workes of old, when there were no depths I was be∣gotten, when he prepared the heauens I was there, when he gaue his decree to the sea, that the water should not passe his commandement, then was I with him, &c. In∣sinuating that he was in the beginning without any be∣ginning, in a time when there was no measured time.

a 1.553Principio rutih cùm nondum lumin•• coeli, Et nondum grauides extarent lumina terris, I am tum patris er at sanctain & venerabile verbum.

b 1.554 Other vnderstand by beginning▪ the beginning of the world: as if our Euangelist had said, in the begin∣ning when all things were made, the word was, and there∣fore not made, but all things on the contrarie were made by it, and without it was made nothing that was made. The creatures are from the beginning, but Christ (who made the world) was in the beginning, before there was a be∣ginning. This exposition is agreeable to the plaine words, as also most answerable to S. Iohns intent. For if hee penned his Gospell (as the c 1.555 Fathers haue noted) against E••ion and Corinthus: he confounds them in one word, and that the very first, in principio: for that had no beginning which was in the beginning, Ergo, Christ had not his first being from his mother Mary, nam quod ante omnia erat, semper erat, quoth d 1.556 Augustine, hee was alwaies, who was before all workes.

Was.] It is probable that Saint Iohn in this exordium e 1.557 alludes f 1.558 per antithesin vnto Moses preface, Genes. 1. In the beginning God created heauen, &c. g 1.559 hereby shew∣ing the difference betweene the Creator and the crea∣ture. For whereas Moses wrote, in the beginning God made heauen and earth, and all that in them is: our E∣uangelist on the contrary saith, in the beginning was the

word, not in the beginning God made the word. h 1.560 Insinu∣ating that the word had his being already, when other creatures (of what sort soeuer) had but their beginning. And here i 1.561 diuines haue distinguished acutely between fuit and erat, affirming that fuit imports a thing that once was, and is not now: so Scaliger in his Motto, k 1.562 suimus Troes; whereas erat implyeth eternitie; which was, and which is, and which is to come, Apocal. 4.8. Saint l 1.563 Ambrose notes excellently, that this one verbe erat, is repeated heere foure times, in the beginning was the word, and the word was with God, and that word was God, the same was in the beginning, &c. Erat, erat, erat, erat, vbi impius invenit quod non erat?

The word] He saith not in the beginning was the son, m 1.564 lest his reader should dreame of a carna•• generation: but in the beginning was the word. Holy Scriptures or speeches of the Prophets and Apostles vttered by Gods appointment for the reuealing of his diuine will towards man, are called Gods word: but to n 1.565 distinguish God the Son from these words, hee is termed after a more e∣minent sort 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the word, or that excellent word, o 1.566 from whom euery diuine truth issueth, and in whom are hid all the treasures of wisedome and knowledge, Coloss. 2.3. Christ is not a vocall word, p 1.567 verbum eò quod verberato a••re plectroque linguae formetur: for hee was in the beginning before there was any sound or aire. But Christ is the mentall, and substantiall word of hi•• father, q 1.568 verbum non sonus auribus strepens, sed imago mentibus in∣notesceus. As our Epistle for this day doth vnfold the Gospell, the brightnesse of his glory, and expresse image of his person.

r 1.569 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ipse paterni pectoris essigies, lumenque à lumine vero.

And the word was with God] Concerning the diuerse significations of the preposition apud: I referre you to Thomas Beauxamis, and Maldonat in their commenta∣ries vpon this text. It imports here not a locall, but a

s 1.570 personall distinction. I and my Father (saith Christ) are one, Ioh. 10.30. v••um of one substance, not v•••••• one person; and therefore he saith not in the singular, I and my father a•• one:t 1.571 but in the plural, are on••. The Sonne is u 1.572 alius then the Father, not uliud, and her person albeit not another essence, x 1.573 non alius in natura sed alter in perso∣na: for it is written here the word was so with God, as that it was God, first said to be with God, and then to be God, y 1.574 signifying that the word was the same God with whom it was in the beginning. z 1.575 Semper cum patre, sem∣per in patre, semper apud patrem, & semper quoad pater. Here then obserue concerning the word a 1.576 three points especially.

• 1 When it was in the beginning.
• 2 Where it was, with God.
• 3 What it was, and the word was God.

The pith of b 1.577 all is, that God the Son is a distinct per∣son from God the Father, and yet of the same substance with the Father, equall in glory, coeternall in Maiesty. This one verse then ouerthroweth many blasphemous hereticks; [in the beginning] confureth Ebimites and Ce∣rinthians. The clause [was with God] c 1.578 Sabellians and o∣ther denying a Trinitie in vn••••ie, that is, a distinction of perso••s in the deity [was God] confoundeth Arians, and all such as with d 1.579 〈…〉〈…〉 affirme that Christ was a meere man [in the beginning with God] all e 1.580 Ennemians and * 1.581 such as hold Christ to be but a temporall God by grace, and not an eternall God by nature.

All th••ngs were made ••y it, and without it was m••de no∣〈…〉〈…〉 made] As the epistle doth expound the Gos∣pell, he ••••d the 〈◊〉〈◊〉 of the earth, and the h••auens are the works of his hands, f 1.582 all things as well invisible as vi∣sible▪ were created by him and for him, he made what••••∣euer was made, and it was exceeding good, Genes. 1.31. But Satan as hee is a deuill, and sinne which came in∣to the world by the suggestion of the deuill, and

and death also which is brought vpon man as a curse by sinne, are not his workes. And the reason is plaine, be∣cause that which is euill is a g 1.583 nothing, mali nutta natura est, sed amissio boni (quoth h 1.584 Augustine) mali nomen acce∣pit. And i 1.585 Gregorie Nyssen, Mali essentia in eo posita quod essentiam non habet: euery good and perfect gift is from aboue, comming downe from the father of lights, and with him is no variablenesse, neither shadow of ru••ning: k 1.586 It a confert b••na, quod non infert mala. See S. Augustine, tract. 1. in Ioan Bibliothec. Sixt. Senen. lib. 6. annot. 174. Mc∣lan••. postil. & Eras. c••nnot. in loc.

The clause more proper to this Festiuall, and most pro∣fitable for vs to be further examined, is, that the word be∣came flesh, and dwelt among vs, &c. And this was l 1.587 not by conuersion of the God head into flesh, but by taking the manhood into God. m 1.588 Naturam suscipiendo nostram, non mutando suam. n 1.589 Homo quippe Deo accessit, non Deus à se recessit. For in the word made flesh all the fulnesse of the Godhead dwelleth (as the Scripture speaks) bodily, Col. 2.9. that is, o 1.590 personally. For albeit he be God and man, yet is he not two, but one Christ: one, not by confusion of substance, but by vnitie of person. For as the reasona∣ble soule and flesh is one man: so God and man one Christ. See Epist. Sund next before Easter.

The first newes of Christs actuall natiuitie was broach∣ed and brought into the world (as we read in the second lesson appointed for this morning praier) by the tongues of Angels, and that with an ecce, p 1.591 behold, I bring you ti∣dings of great ioy, that shall be to all the people: that is, that vnto you is borne this day in the Citie of Dauid a Sauiour which is Christ the Lord. Reioice grandfather Adam, for on this day, according to the word of thy gratiou Cre∣ator, the q 1.592 seed of thy wife Eua hath bruised the serpent∣head: reioice father Abraham, for on this day in thy seed all the nations of the earth are blessed, Ge. 22.18 Reioice King Dauid, for on this day God hath r 1.593 fruit of thy body set a King vpon thy throne. Reioice ye Prophets

of the Lord, for s 1.594 all your prophecies on this day were fulfilled. Reioice yee that are sicke, for on this day the Physitian of the world was borne. Reioice yee Virgins, for a Virgin on this day brought forth a sonne. Reioice ye children, for on this day the great God became a lit∣tle babe. Let all people reioice, for that he who was in the beginning, and (as it is in the former lesson appointed for this morning praier) t 1.595 an euerlasting father, in the ful∣nesse of time u 1.596 was made of a women, and x 1.597 wrapped in swad∣ling clothes. For that he who was the word, became an in∣fant not able to speake one syllable. For th••t hee who was with God, did vouchsafe to dwell among vs, appearing in the shape of a man, Philip. 2.7. For that hee who was God, and therefore most mightie, became flesh, and so most weake, for all flesh is grasse, and the grace thereof as the flower of the field, Esay 40.6.

Saint y 1.598 Bernard preaching on this day, said the short∣nes of the time constrained him to shorten his Sermon: and let none (quoth hee) wonder if my words be short, seeing on this day God the Father hath abbreuiated his owne word: for whereas his word was so long, as that it z 1.599 filled heauen and earth; it was on this day so short, that it was laid in a manger. I wish vnfainedly with the same deuout a 1.600 Bernard, that as the word was made flesh, so my stonie heart might be made flesh also, that it might alway meditate on this heauenly Gospell, Vnto you is borne this day in the Citie of Dauid a Sauiour, which is Christ the Lord For all our sound comfort stands in hap∣pinesse, and all our happinesse is in fellowship with God, and all our fellowship with God is by Christ. For God the Father (if wee consider him in his iustice) heares not sinners, Iohn 9.31. He therefore remembring his mer∣cie, got as it were new eares, and set them on our head Iesus Christ, who being flesh of our flesh, is such an high Priest, as is b 1.601 touched with the feeling of our infirmities, openly professing c 1.602 that hee came not to call the righte∣ous, but sinners to repentance: Come to me all yee that

are laden, and I will ease you▪ Mat. 11.28. Whatsoeuer yee shall aske the Father in my name he will giue it you. Iohn 16.23.

If thou wert invited to some great wedding, thou wouldest I am sure be very carefull what apparell to put on; but if thou wert to be maried thy selfe, thou woul∣dest be very curious in thine attire: behold (saith d 1.603 Au∣gustine) all of vs are bidden on this day to a marriage, for Christ came out of the Virgins wombe as a bride∣groome out of his chamber: the Godhead was ioyned vnto the flesh, and the flesh vnto the Godhead, and these two were coupled together, and after an ineffable man∣ner in an ineffable marriage made one. Beleeue this, and thou shalt haue power to be Gods owne sonne, as it is in our text. My (beloued) if thou put on this wedding garment, thy soule shall be Christs own spouse, so nere, so deare to him, as that he will say to it e 1.604 I am thy saluation: and it may also tell him, I am my f 1.605 welbeloueds, and my wel∣beloued is mine. For if g 1.606 Pilate by wearing Christs coate without a seame did appease the wrath of angry Caesar: how much more shall euery true beleeuer please God our heauenly King, if he h 1.607 put on Christ himselfe. i 1.608 O the blessed crying of a blessed babe, by which euery faithfull seruant and sonne of God escapeth eternall howling in hell. O glorious manger, in which our soules Manna lay; the k 1.609 bread of life that came down from hea∣uen, on which if a man feede hee shall not hunger a∣gaine. O how rich are the ragges, which haue made plaisters for our sores, for our sinnes. I conclude with an hymne of l 1.610 Prudentius.

Mortale corpus sumpsit immortalitas, Vt dum caducum portat aeternus Deus, Transire nostrum posset ad coelestia.

The Epistle,

Act. 7. 55.

And Steuen being full of the holy Ghost, looked vp stedfastly with his eyes into heauen, &c.

YEsterday you heard how Christ was borne, to day you shall vnderstand how Steuen died: In Christs natiuitie, who was borne in a little village, and in an Inne of that village, and in a stable of that Inne, and laid in a cratch of that stable: wee may learne humilitie not to boast of our great birth. In S. Steuens martyrdome wee may behold an excellent patterne how to behaue our selues at our death, hauing faith in God, and loue to∣ward our neighbours, the which assuredly will breed such a Christian resolution in vs, as that wee shall depart this life cheerefully, lying downe in our graues as in a bed to sleepe; for so the text here, when hee had thus spo∣ken, be fell a sleepe. The Church then in ioyning these two festiuals, is desirous that wee should learne to liue well as Christ: and dye well as Steuen. In the words of m 1.611 Au∣gustine, Celebra••imus hester na die natalem quo rex mar••y∣rum natus est in ••••••ndo, hodie cel bramus natalem quo primi∣carius martyr••um migra•••••• ex mundo. Oportebat enim v•• pri∣••••um immortalis pro mortalibus susciperet carnem, & sie mortalis pro immortals contemneret mortem. Et ideo natus est Dominus vt more••etur pro seruo, ne ser•••••• timeret mori pro domino. Na•••••• est Christus in terris, vt Stephanu•• nasce∣retur in c••lis, &c. And I pray with the n 1.612 same Father hartily, donet mihi dominus p••••ca dicere salubriter, qui do∣••••uit Stephane tanto dicere fartiter.

In the whole text two points are to be consi∣dered especi∣ally the

• bloudy behauiour of the Iewes in martyring Steuen.
• godly behauiour of Steuen in his mar∣tyrdome. toward
  • God in
    • generall, hee sted∣fastly looked vp into heauen, and called vpon God.
    • particular, Lord Iesus receiue my spirit.
• Men, heartily praying for his enemies on his knees, with a loud voice, Lord, lay not this sinne to their charge.
• Himselfe, vndergoing his martyrdome so comfortably, that gi∣uing vp the ghost hee laid downe his head vpon the hard stones as vpon a soft pillow to sl••epe.

The Iewes in their blind zeale were so furious and mercilesse, that they put Steuen to death, who sought to bring them to eternall life; stoning him as a o 1.613 blasphe∣mer against God and his law, who was a man full of faith, and power, and the holy Ghost. An harsh and an hard fact of a stonie people saith p 1.614 Augustine, ad lapides currebant, duri ad duros, & Petris 〈◊〉〈◊〉 qui pro Petra, qui Christus est moriebatur.

q 1.615 Lapides Indaearebellis In Stephanum lymphata rapis, quae crimine duro saxe•• semper eris.

But of their crueltie toward Steuen, and other Pro∣phets of God: in the Gospell appointed for this day more copiously. The most obseruable point in our pre∣sent text is the godly behauiour of Steuen in his martyr∣dome, 1. to God, he looked vp stedfastly with his eyes into heauen, &c. r 1.616 As to the place where his s 1.617 treasure was, his t 1.618 conuersation was, his helpe was. u 1.619 Hereby teaching vs whether we should flie for succour in aduersitie, not vnto men here below: but vnto God in heauen aboue. so Dauid, x 1.620 When I was in trouble, I called vpon the Lord, and hee heard me, y 1.621 my helpe commeth euen from the Lord. So Iob, my witnesse is in heauen, and my record is on high. And so S. Iames, euery good gift is from z 1.622 aboue.

Calling vpon God, and saying Lord.] Thomas Becket a renowned a 1.623 Martyr and Saint among the Papists, at his death earnestly b 1.624 commended himselfe and his cause to the protection of S. Mary, but our protomartyr heere (knowing that shee was c 1.625 neque magistra neque ministra, neither mistresse of his soule, nor yet a ministring spi∣rit to his soule) forgetting our Lady, calleth vpon our Lord only, saying, Lord Iesu receiue my spirit, the which is not an invocation of God the Father, (as d 1.626 Fran. Dauid impiously taught, making Iesu the Genitiue case, and the meaning thus, O Father in heauen which art the Lord of thy sonne Iesu) but (as e 1.627 Ambrose notes) a pray∣er vnto God the Sonne, for besides infinite places of ho∣ly Scripture (whe••e Christ is called Lord, and called vp∣on as the Lord.) S. Iohn Apocalips, 22.20. vseth as Ste∣uen here Iesu in the vocatiue Case, etiam veni Domine Iesu, euen so come Lord Iesus. Where (Domine Iesu) cannot bee construed the Lord of Iesus, but the Lord Iesus. See Lorin, in loc. & Bellarmine de Christo, lib. 1. cap. 8.

If the Lord be considered without Iesus, howsoeuer in regard of his power he is able, yet in regard of his iu∣stice not willing: the good Angels and blessed Saints in heauen are willing but not able: wretched vncharitable

men on earth are neither able nor willing: onely Christ the Mediator betweene God and man is both able and willing to heare vs and helpe vs; able, because Lord: willing, because Iesus. And therefore Steuen here doth not inuocate the Lord, but in the name of Iesus, neither doth he call vpon any Iesus but the Lord Iesus: he lookes not for any succour either from men on earth, or blessed spirits in heauen: onely hee poureth out his soule to the redeemer of his soule, Lord Iesu receiue my spirit.

Receiue.] He knew that his life was f 1.628 hid with Christ in God, and therefore commendeth his soule to him alone who created it, and redeemed it, and iustified it, and san∣ctified it, and will in his good time glorifie it. O Lord Iesu, take thine owne into thine owne custodie; seeing I am now to leaue this life, receiue my spirit. Heere then against the Sadduces in Christs age, and Atheists in our time, we may note the soules immortalitie, g 1.629 for God is not the God of the dead, but of the liuing. Again, that al soules departed are in certaine receptacles vntill the generall iudgement, they do not obambulate and wander vp and downe, but remaine in places and states of happinesse or vnhappinesse, either in the hands of God, or in the De∣uils prison: and therefore all the daies of our life, but especially at the houre of our death, it behooueth vs to say and pray with S. Steuen, O Lord Iesu receiue my spirit.

My.] Charitie begins with it selfe, malice with ano∣ther: in our idle busie time men are very sollicitous lest God lay this or that sinne to their enemies charge; but wee may tell them as Christ did other in another cause, h 1.630 W••epe not for me, but for your selues. If your deuotion be so great, and your praiers so good, pray first for your selues, for you peraduenture haue more need; and then wish well and do well vnto your enemies, as Steuen here, first, Lord Iesus receiue my spirit: and then Lord Iesus forgiue their sinne.

Spirit.] Most men are all for the bodie, nothing for their soule: but S. Stephen is all (as it should seeme) for

the soule, and nothing for the bodie. For what is a man profited if he should gaine the whole world, and lose his owne soule,* 1.631 saith our blessed Sauiour: by which Apophthegme it doth appeare, that euery soule in it selfe is of greater price then a whole world, but thy soule vnto thy selfe ought to be of greater account then a million of worlds, if (as Empedoiles and k 1.632 Dem••critus imagined) there were so many: saue this, and saue all; lose ••his, and lose all: and therefore let thy whole life be nothing else but a me∣ditation of death; and that thou maist die well as Steuen, endeuour to liue well as Steuen Howsoeuer it goe with thy goods, or good name, be sure to looke well vnto thy soule; that whether thou die for the Lord, or in the Lord, thou maist cheerfully deliuer it vp vnto the Lord, as Steuen here, Lord Iesu receiue my spirit.

Vnto faith in God he doth adioine loue to men, with∣out which all his praying, and kneeling, and crying, yea dying had been but as a l 1.633 sounding braise and a tinckling Cimball. Of loue there be two principall offices, one to giue, another to forgiue. S. Steuen is an excellent pat∣terne of both, of the latter especially, praying for his hatefull enemies m 1.634 euen at that houre when hee could scarce gaine time to thinke on his friends. It is said, 1. Peter 2.21. That Christ suffered for vs, leauing vs an example. Now Christ on the Crosse praied for his per∣secu••ors earnestly, n 1.635 Father forgiue them, for they know not what they doe. Pendebat, & samen patebat, a, o 1.636 Au∣gustine sweetly. S. Steuen followed his masters example, Lord, lay not this sinne to their charge. The which praier is clothed with two circumstances, hee kneeled downe, shew∣ing his reuerence to God: and cried with a loud voice, manifesting his vnfained affection toward them. Vnto the top of which exceeding great charitie there are three degrees.

• 1. He praied for enemies.
• 2. For mortall enemies who stoned him.
• 3. In hot bloud, at that time when they did wrong

• him most, as being more sory for their riot, then for his owne ruine. For p 1.637 eternall death is the wages of such a sinne, but euerlasting life, the Crowne of such a suf∣fering.

Hee kneeled downe] God is the Lord of the body, so well as of the soule, and therefore challengeth as well reuerent gesture, as inward deuotion: in praying then either stand as a seruant before thy Master, or kneele as a subiect to thy Prince. q 1.638 Daniel prayed kneeling, r 1.639 Pe∣ter prayed kneeling, s 1.640 Paul prayed kneeling, t 1.641 Christ himselfe kneeling, and the u 1.642 Magdeburgenses acknow∣ledge this gesture to be most ancient, and most vsuall a∣mong the children of God in all ages, and therefore not to kneele in the congregation argueth either ignorance, or arrogancei. For seeing all of vs are Gods adopted sons, and not borne to the good we possesse: it behoueth vs when we come before our Father, especially to craue his blessing, to be dutifull and humble in our cariage.

Concerning kneeling at the Lords Supper: if the Church haue power and authority to change the time, commanding vs to receiue the Communion in the mor∣ning, whereas Christ administred it in the x 1.643 night: to change the place, for whereas Christ ordained his Sup∣per in a y 1.644 priuate house, wee communicate in a Temple: to change the number and qualities of the persons, deli∣uering the Sacrament vnto more then twelue, and to women as well as men: I see no reason but it hath au∣thoritie likewise to change the gesture. The time was altered because for this sacrifice the morning is the most fit time: the place was altered, because the Church is the most fit place: The gesture was altered also (being a matter not of the Sacraments essence, but of outward order onely) because kneeling is the most fit gesture, for Protestants especially, who deny the grosse reall pre∣sence, and hold the Lord, Supper an Eucharist, or thanksgiuing vnto God for the redemption of the world by the death of his Sonne: giuing of thankes is a part of

prayer, and in prayer no gesture so fit as kneeling. De∣uout z 1.645 Asella did vse geniculation in prayer so much, as that her knee; were made brawnie like the knees of a Camel. See Step durant de ritibus Eccles. lib. 3. cap. 24.

It is very remarkeable that Steuen here stood when he prayed for himselfe, but kneeled when he prayed for his enemies: hereby shewing the greatnesse of their a 1.646 impiety which easily could not be forgiuen, as also the greatnesse of his b 1.647 piety, c 1.648 Qui plus illorum dolebat pecea∣sa quam sua vulnera. For this end hee cryed also with a loud voice, magnus clamor magnus amor: Or as d 1.649 Caie∣tan, he cryed with a loud voice for others instruction and example, that we might be followers of him as hee was a follower of Christ.

Lay not this sin to their charge] The e 1.650 Scribes in their glosses on the Law said expresly, thou shalt loue thy neighbour, and hate thine enemie. f 1.651 Some Papists also thinke that the words of our Sauiour (resist not euill, and loue your enemies) are not absolute precepts, but onely counsels: according to this doctrine the Castilians (as I haue g 1.652 read) since the battell of Alijabarto would not suffer any to preach vpon the friday in the first weeke of Lent, because the Church on that day sings inimicos dili∣gite, loue your enemies. And h 1.653 Iustinian being restored againe to his Empire, shewed extreame crueltie toward his aduersaries and their allies; for as often as he moued his hand to wipe the filth from his nose which was cut off, hee commanded one of his enemies to bee put to death. Wherefore seeing to loue our enemies in the iudgment of some men is against Gods law, and of o∣ther beside the law: seeing many men in their precepts, and most men in their practise manifestly shew that it is an hard saying: Saint Steuens charity doth appeare to be great in blessing such as cursed him, and in praying for such as did hurt him.

Iob renowmed in holy Scripture for his patience, said, i 1.654 If mine aduersarie should write a booke against me, would I

not take it vpon my shoulder, and binde it as a crowne vnto me? But Steuen surpassing Iob (as k 1.655 Gregorie Nyssen ob∣serues) esteemed the very ring of his persecutors, where∣with he was enclosed on euery side, his crown, and euery stone flung at his head a pretious diamond, l 1.656 so that it might haue beene said of him, as it was of Dauid: m 1.657 The Lord preuented him with the blessings of goodnesse, and set a crowne of n 1.658 pretious stones vpon his head. Our goods are sweet vnto vs; and therefore wee can hardly forgiue the theese: our good name sweeter; and therefore wee doe more hardly forgiue the slanderer: but our life most sweet, (o 1.659 Skinne for skinne, and all that euer a man hath will he giue for it) and therefore most hardly doe we forgiue murtherers and martyrers: in hot blood especially while they wring vs and wrong vs: and yet Steuen full of the holy Ghost, and therefore full of loue, p 1.660 in persecutione po∣situs pro persecutoribus orabat, in the middest of his per∣secution heartily praied for his persecutors, O Lord Iesu, lay not this sinne to their charge. Our sinnes not forgiuen are q 1.661 set before vs, and as enemies in r 1.662 battell fighting a∣gainst vs, a pillar of infamie to disgrace the wicked in this, and the next life: the which (as s 1.663 Basil thinkes) is more grieuous to their soule then hell fire. So that the t 1.664 meaning of S. Steuen is in saying (lay not this sinne to their charge) that God would giue them a better minde, and not impute this offence, but rather to burie this and all other their sinnes in his death and graue, that they neuer rise vp againe to worke desperation in this world, or destruction in the world to come. u 1.665 S. Augustine brings in Steuen speaking thus vnto God: Ego patior, ego lapidor, in me sauiunt & in me fremunt; sed ne statuas illis hoc peccatum, quia vt dicamtibi à te primo audiui. Ego ser∣uus t••us patior, sed muleum interest inter me & te; tu domi∣nus, ego, eruus; tu verbum, ego auditor verbi; tu magister, ego discipulus; tu Creator, ego creatus; tu Deus, ego homo; multum interest inter peccatum istorum qui lapidant me, & illorum qui crucifixerunt te: quando ergo dixisti, Pater

ignosce illis, quia nesciunt quid faciunt, pro magno peccato pe∣tisti, & me pro minimo petere docuisti: domine ne statuas illis hoc peccatum; ego patior in carne, isti non pereant in mente. Now the Lord heard his praier, and granted his request, x 1.666 in that Saul had not this sinne said to his charge, as y 1.667 himselfe witnesseth I was a blasphemer, and a perse∣cutor, and an oppressor: but I was receiued to mercy, for I did it ignorantly through vnbeleefe. So that z 1.668 Au∣gustine is bold to say, Si Stephanus non sic orasses, ecclesia Paulum non haberet. And a 1.669 Fulgentius, Quo pracessis Ste∣phanus trucidatus lapidibus Pauli, illuc sequutus est Paulus adiutus orationibus Stephani.

When hee had thus spoken.] Vttering such excellent words, and with such a resolute spirit, and in such a re∣uerent fashion: after he had thus spoken for the matter, and thus for the manner; giuing vnto God the life of his soule, forgiuing his persecutors the death of his bo∣die, hee sweetly slept in the Lord. Christus pro nobis ho∣minem induit. Stephanus pro Christo hominem exuit, as b 1.670 Gregorie Nyssen elegantly. Christ became man for Ste∣uen, and Steuen became no man for Christ, hominem ex∣uit, he so willingly put off his flesh, as a man would put off his clothes at night, and so death as welcome to him as steepe to the wearie: when he had thus spoken, hee fell asleepe.

To c 1.671 mitigate deaths horror, it is called often in holy Scripture sleepe. So the text saith of d 1.672 Dauid, and of e 1.673 Sa∣lomon, and of other Kings of Israel and Iuda, that they slept with their fathers. In the new Testament also such as are dead in the Lord, are said to f 1.674 sleepe in Christ. I would not haue you (saith g 1.675 Paul) ignorant concerning them which are asleepe, &c. For this cause many are weake and sicke among you, and many sleepe, 1. Cor. 11.30. For man in his graue sleepeth, and waketh not againe till the heauen be no more, Iob 14.12. So great a resemblance the Gentiles acknowledged between dying and sleeping, that Ouid cals sleepe h 1.676 mortis imago, deaths image; i 1.677 Virgil

consanguineus lathi, the kinsman of death: k 1.678 Seneca the brother of death, and Hesiode the sister of death. Among infinite comparisons I finde that death is principally li∣kened vnto sleepe,

In l 1.679 respect of the

• Rest of the dead.
• Resurrection of the dead.

Concerning the first: it is said by the m 1.680 spirit, Blessed are the dead in the Lord, for they rest from their labore, and so God n 1.681 giueth his beloued sleepe. The coffin is a couch, o 1.682 in que mollius ille dormit, quisquis durius in vit a se gesserit. I finde in the records of antiquitie, that a Se∣pulchre is called p 1.683 requietorium, a bed of q 1.684 sacred rest and securitie, which Valerius Probus expressed in these let∣ters, H.R.I.P. Hic requiescet in pace, and Pet. Diaconus in other, D.M.S. Dormiunt mortus securi.

r 1.685 Hic mortuius requiescit semel, Qui viuus requieuit nunquam.

But here we must obserue, s 1.686 that our soule sleepes not in the dust, as our body till our last dome: For the soules of the reprobate at their death are t 1.687 fetched away from them, and carried into u 1.688 hell. But the soules of such as die in the Lord, instantly liue with the Lord, conueied by the glorious Angels into Abrahams bosome, Luk. 16. 22. So Christ x 1.689 expresly to the theese on the Crosse, Ve∣rily I say to thee, this day shalt thou be with me in Para∣dise. y 1.690 Anima absoluitur, corpus resoluitur: quae absoluitur, gaudet; quod resoluitur in terram suam, nihil sentit. And so the Saints departed are dead in their worst part onely, but liuing in their best: euen in that wherein they de∣sire to liue most, as an Heathen z 1.691 Poet diuinely:

Sed lugere nefas, nam quite (Prisce) reliquit, V••••••t qua volnit viuere partemagis.

And therefore though the a 1.692 dead bodies of Gods ser∣uants haue beene giuen as meat to the sowles of the aire, and their flesh vnto the beasts of the land; yet b 1.693 right deare in the sight of the Lord is the death of his Saints. And these things (as c 1.694 Augustine note,) are spoken in the

Psalme not to shew the Martyrs infelicitie, but in ampli∣fication of the murtherers inhumanitie. For the d 1.695 sea shall giue vp the dead in it, and the glorious Angels in the last day shall e 1.696 gather together all Gods elect from the foure winds, and from the one end of the heauen to the other, and then this f 1.697 corruptible shall put on incor∣ruption, and this mortall immortalitie; then our bodie which hath a long time slept in the graue, shall be rou∣sed vp againe by the sound of the g 1.698 trumpet, and raised vp againe by the power of our blessed Sauiour, who di∣ed for our sinnes, and rose againe for our iustification. And then he shall change our h 1.699 vile bodie, that it may be fashioned like vnto his glorious bodie. Then he which is the i 1.700 resurrection and the life, shall giue vs our perfect consummation in bodie and soule in his eternall glory. k 1.701 Iob in his greatest extremitie said, I am sure that my Re∣deemer liueth, and though after my skinne wormes destroy this bodie, yet shall I see God in my flesh. l 1.702 Ambrose being readie to depart out of this world, told his acquaintance, Non sic vixi vt me pudeat inter vos viuere: sed nec mori ti∣meo, quia bonum dominum habemus: I haue not so liued among you, that I am ashamed to liue: neither doe I feare to die, because we serue a good Lord. m 1.703 Oecolam∣padius to his friend visiting him at the point of death, What shall I say to you, newes, I shall be shortly with Christ my Lord. The renowned Martyr Babilas (when n 1.704 Decius the cruell Emperour had commanded his head to be chop∣ped off) o 1.705 vsed the words of the p 1.706 Psalmist, O my soule returne to thy rest. And Steuen here stoned to death, is said Terminis terminantibus, to sleepe in the Lord. q 1.707 Felix somnus cum requie, requies cum voluptate, volupt as cum ater∣nitate.

The Gospell

MATTH. 23.34.

I send vnto you Prophets, and wise men, and Scribes, &c.

IT is a good obseruation in the Churches historie, that these three commonly succeed each other. r 1.708 Ingentia beneficia, ingentia peccata, ingentes pocnae. The present Gos∣pell is an example hereof, in which all the same points are very remarkable.

1 Ingentia beneficia, Christs exceeding great mercy toward the Iewes in seeking their conuersion as well by himselfe, as his messengers. And those Prophets, and wisemen, and Scribes, and that not once but often: how often would I haue gathered? and that not cursorily, but s 1.709 earnestly; Ierusalem, Ierusalem, not coldly, but affecti∣onately, like as the benne gathereth her chickens vnder her wings.

2 Ingentia peccata, the Iewes exceeding great malice toward Christ, abusing his

• meanes, ye would not.
• ministers
  • of all sorts
    • ...Prophets.
    • ...Wisemen.
    • ...Scribes.
  • with all kind of iniury,
    • ...Killing.
    • ...Crucifying.
    • ...Stoning.
    • ...Scourging.
    • ...Persecuting.
  • in all places, not sparing so much as the Sanctuarie, whom yee shew be∣tweene the temple and the altar.
  • At all times, for it is not heere, thou that hast killed in time past, or thou that wilt kill in

• ...
  • time to come: but in the present, thou that killest and sto∣nest. t 1.710 Intimating their continuall habit in killing the Prophets, and stoning such as were sent vnto them. As if he should haue said, u 1.711 qua occidissi, & occides, & occi∣sara es.

3. Ingentes paere, both in respect of the

• Guilt, that vpon you may come all the righteous bloud, &c.
• Punishment, behold, your house is left vnto you deso∣late.

Or as x 1.712 other, their punishment is threefold,

• Temporall, your house is left vnto you desolate.
• Spirituall, yee shall not see mee hence∣forth.
• Eternall, that vpon you may come all the righteous blood.

Wherefore behold] This y 1.713 Idea renders not there son why Christ did send Prophets vnto this people; but im∣ports the true cause why they persecuted such as were sent: namely, because they were serpents, and a generation of ••••pers, as it is in the words immediately going be∣fore. z 1.714 Vipers are conceiued by byting off the males head, and borne by renting the females belly: so they killed their spirituall Fathers the Prophets,* 1.715 and rent in sander the compassionate bowels of their deare mother the Church.

I send] b 1.716 How shall they preach except they be sent, no man ought to take that honour vnto himselfe but he that is called of God. Heb. 5.4. c 1.717 Here then obserue that Christ is very God, taking vpon him as the master of the d 1.718 vineyard, and Lord of the e 1.719 haruest, to thrust forth la∣bourers into the Church. f 1.720 It is a token of his mercy to send Prophets, and Wisemen, and Scribes vnto any nation, and an infassible demonstration of his seuere iudgment not to send: according to that of the Prophet Amos in

his 8. chapter at the 11. verse: Behold, the daies come, saith the Lord, that I will send a famine in the land, not a fa∣mine of bread, nor a thirst for water, but of hearing the word of the Lord.

Prophets, and Wisemen, and Scribes.] Howsoeuer all these may be g 1.721 confounded, and meet in one, yet I thinke with h 1.722 Hierome, and i 1.723 other expositors, that Christ vsed so many tearmes to shew the riches and k 1.724 diuersities of his grace, ordaining some to be Apostles, and some Pastor, and teachers, Ephes. 4.11. As if hee should haue said, I will omit no meanes for your conuersion, I will send vnto you messengers endued with all varietie of gifts, administrations, and operations. Some distinguish Prophets, and Wisemen, and Scribes after this sort: l 1.725 Pro∣phetae sunt, quifutura praenunciant; Sapientes, qui recte prae∣sentibus vtuntur; Scribae, qui praeterita nobis in memoriam, reuocant.

God hath dealt with England as with Iewrie, speaking vnto vs m 1.726 early and late by his Wickliffes and Whit gifts, Bilwys and Bradfords: giuing vs his Latymors and Rid∣leys, and other Iewels of all sorts: vsing all kindes of mes∣sengers, adorned with all kindes of gifts; sending zea∣lous Preachers endowed with the spirit of prophecie, po∣liticke Prelates endued with the spirit of wisdome, iudici∣ous and accurate writers endued with the spirit of know∣ledge, who like learned Scribes n 1.727 taught vnto the kingdome of heauen, are able to bring forth out of their treasure things both new and old. Ierusalem had many Prophets, and great is the number of our Preachers. England affoords an Eli for an Eliah, and a Matthew for a Matthew, &c. In the first obseruable point of our text concerning In∣gentia beneficia, Gods owne people, the Iewes and wee parallell.

And some of them shall yee kill and crucifie.] Some they killed, as o 1.728 Iames the brother of Iohn, with the sword. Some they crucified, as Peter, and Christ him∣selfe the Lord of life, Act. 3.15. Some they scourged, as

Paul, for thus hee p.c. writes of himselfe: Of the Iewes fiue times receiued I fortie stripes saue one; I was twice beaten with rods. Some they persecuted from Citie to Citie. as Bar∣nabas. Act. 13.50 Some they vexed with all these kindes of cruelties, as S. Steuen on this day. They gnashed at him with their teeth, Act. 7.54. and scourged him with their tongues, suborning men which said, we haue heard him speake blasphemous words against Moses and God, Act. 6.11. They brought him to the q 1.729 Councell, and r 1.730 cast him out of the Citie. They persecuted him in words, dispu∣ting against him; and in deed, despighting him, vntill in fine they stoned this holy Prophet sent vnto them. In a word, they made such s 1.731 hauocke of the Church, as that the messengers of God complained out of the bitternesse of their spirit; t 1.732 For thy sake are wee killed all the day long, and are counted as sheepe appointed to be slaine.

Sanguine fundata est ecclesia sanguine creuit, Sanguine decres••it, sanguine finis erit.

Yet for all this let no Preacher or professor discourage himselfe, for S. Steuen in the middest of his afflictions (as it is recorded in this daies Epistle) saw the heauens o∣pen, and Iesus standing at the right hand of God. It is said in the Creed, that Christ sitteth at the right hand of God: but when his faithfull seruant Steu••n was martyred, hee was standing. Now then if Christ stand with vs, who can withstand vs? happily we may weepe for a time, but all teares shall be wiped away from our eies: u 1.733 the Father of mercies, and God of all comfort shall assist vs in our tribulation so gratiously, that a•• the sufferings of Christ abound in vs, euen so our consolation shall abound through Christ. 2 Cor. ••.3.5.

x 1.734 Mystically heretick scourge Catholicks with their ve∣nomous tongues, & by labouring to thrust them out of their holds * 1.735 built vpon the foundation of the Prophets and Apostle, into new found habitations, raised vpon the z 1.736 sands of humane a 1.737 philosophie; what doe they but persecute them (as it were) from Citie to Citie? The Pagans

first, and the Papists afterward did actually kill, and cru∣cifie and scourge, and persecute the Saints of God in this Iland, as well Abel as Zachary, b 1.738 that is, the laymen and the Clergie, the lowest of the people, so well as the high∣est of the Priests. And albeit in our time wee need not happily feare their murthering; yet wee still feele their murmuring against vs. And with them are ioyned ano∣ther generation of Vipers, I meane the schismaticall brood, whipping vs in their words, and scourging vs in their writings, according to their will and wit hourely killing the Prophets, and stoning such as are sent vnto them. For whereas there be two kinds of death, one naturall, another ciuill. If any discredit the good life, or discoun∣tenance the sound doctrine of his Pastor, by raising false tales, and suborning false witnesses against him, as the Iewes against Steuen: what doth hee but ciuilly, or ra∣ther indeed vnciuilly like a Iew murther his Preacher. And such a Minister as patiently beares these wrongs, and suffers these dilapidations in his credit, is a very Ste∣uen, a meere Martyr. For (as c 1.739 Gregory notes) there bee three kinds of martyrdome without any shedding of blood. 1. To be patient in our owne misery. 2. To bee compassionate in anothers aduersitie. 3. To loue our enemies hartily. Thus in the second part of our text al∣so touching ingentia peccatae, the Iewes and English are parallels.

That vpon you may come all the righteous blood, which hath been shed vpon earth, from the blood of the righteous Abel vnto the blood of Zacharias.] Here two questions are moued: First, who was this Zacharias. Secondly, how all the righteous bloud shed vpon earth is required of this generation. Concerning the first: it is thought by d 1.740 some that this Zacharias is that Zacharie numbred among the twelue lesser Prophets, in that his e 1.741 fathers name well agrees with this historie. But that opinion is censured as improbable, because the Scripture saith not any where that this Prophet was slaine between the Tem∣ple

and the altar. f 1.742 Other affirme that this Zacharias is the father of Iohn the Baptist, mentioned Luk. ••.5. of whom it is reported by tradition, that the Iewes ••lew him betweene the Temple and the Altar, for that as hee was a Priest, he did ranke Mary the mother of Christ, af∣ter she had conceiued and brought forth her sonne, with vnspotted Virgins in the Temple. But saith * 1.743 Hierom••, 〈…〉〈…〉 de scripturis non habet 〈◊〉〈◊〉 ••o••itatem, eadem facili∣tate c••••temnitur qu•• probatur. h 1.744 Other hold that this Za∣charias is that zealou Zacharias the sonne of Ieho••ada, who (for that hee did openly rebuke the Iewes for their abominable Idolatrie) was stoned by them in the court of the house of the Lord 2. Chro. 24.21. Neither is their a∣ny contradiction between the sonne of Barach••as, and the sonne of 〈◊〉〈◊〉: seeing Ieho••••••a might haue two names, or else called Bar••chi•••• (in the Hebrew signify∣ing blessed of the Lord) because 〈◊〉〈◊〉 the Priest * 1.745 had done good in Israel, and toward God and his house. For mine owne part, I coniecture that this Zacharias is hee, who was martyred at the beginning of the siege of Ie∣rusalem in the daies of Vespasian the Romane Empe∣rour. For the k 1.746 story saith expresly, that he was the sonne of Baruch or ••arachias, and that hee was slaine by the Iewes in the mi••••est of the Temple. The clause (whom yee 〈◊〉〈◊〉 serue•• to crosse this exposition a little, but it is auoi∣ded easily, l 1.747 because Christ here speaking prophetically, reports that to be done, which was yet to come. This interpretation of all the rest, amplifieth most as well the sinne, as the punishment of the Iewes; in that all the righteous blood from the first Martyr among them vnto the last, euen from 〈◊〉〈◊〉 vnto 〈◊〉〈◊〉 while the•• City was 〈◊〉〈◊〉 is laid vnto their cha••ge.

Touching the second doubt: wee read in holy Bible that there be two generations, one good, another bad: a m 1.748 blessed generation of the faithful, e••en of such as n 1.749 feare God; and a generation of 〈◊〉〈◊〉, as Christ in thi•• present chapter. As then the generation of such as o 1.750 obey

their ouerseers, and kisse the p 1.751 feet of such as bring glad tidings of peace, shall receiue the q 1.752 reward of a Prophet: euen so the generation of such as kill the Prophets, and ••one such as are sent vnto them, if they fulfill the r 1.753 mea∣sure of their fathers sinne, they shall haue their portion and proportion in their fathers punishment also. For al∣beit s 1.754 the sonne shall not beare the iniquitie of the fa∣ther, neither shall the father beare the iniquitie of the sonne: t 1.755 yet if the sonne•• are partners with their pa∣rents, in imitation the u 1.756 children of such as murthered the Prophets, as the Iewes were the sons of Cain, in slay∣ing the righteous Abels. If Cain and all the bloudy Iewes a•• well after as vnder the Law, make the same ge¦neration, vnited in fact and faction, it is in God very good iustice that all the righteous bloud shed from the x 1.757 foundation of the world should be required of this genera∣tion. y 1.758 For he who readeth often, and seeth almost daily the seuere iudgments of God vpon sinners, and yet him∣selfe continueth in the same sinne, deserues worthily to be punished with as many stripes as he neglected exam∣ples. He that knowes how Cain was a runagate on earth, and how the clamour of his brother Abels bloud entred into the eares of God in heauen, and how this cry was a voice; vox sanguinum, a voice of bloods in the plurall, namely, the voice of the bloud shed, and of all the bloud which might haue come of that bloud, if it had not been shed. Againe, hee that hea••e of the lamentable destru∣ction of Ierusalem, how her magnificent Temple was made d••selate, and the glorious Towers of her Citie were laid * 1.759 euen with the ground; and all this for that shee killed the Prophets, and stoned such as were sent vnto her. Hee that reads and beleeues the••e things, and yet is an obstinate despiser of prophecie, killing, crucifying, secur∣••••••, persecuting the m••ssengers of the Lord from City to City: shall receiue greater damnation then either Cain or Ierusalem, as hauing negle••••ed greater m••••nes of sal∣uation. For * 1.760 all things are written for our learning, but

these things (I meane Gods extraordinarie iudgments vpon notorious sinners) are written more principally b 1.761 for our examples vpon whom the ends of the world are come. See Epist 9 Sund. after Trinitie.

How often would I haue gathered thy children] How often by the mouth of my c 1.762 Prophets, how often by mine Apostles, how often by mine owne selfe: d 1.763 as the louing Hen is alway caring for her chickins, alway clucking and calling them if they wander out of her ••ight neuer so little, that she may gather them vnder her wings, and so guarde them from the mischiefe of the Kite: euen so Ierusalem, I would haue gathered thy Children vnder the wings of my protection, I would haue kept thee and thine from the iawes of thy rauenous enemie Sathan, and from the hands of all such as hate you, but yee would not. e 1.764 O Israel, thou hast destroyed thy selfe, but in me is thine helpe: now this ought to be construed either of Christs humane will as he was man, or else of his condi∣tionall and reuealed will as he was God; otherwise Gods absolute will is effected alway, f 1.765 both in heauen, and earth and hell: it was the conditionall will of God the Iewes resisted, according to that of Saint Steuen in the second Lesson allotted for euensong this day. g 1.766 Yee stiffe∣necked and of vncircumcised hearts and eares, ye haue alw••y resisted the holy Ghost, a•• your Fathers did so doe you: this (I would) of Christ is voluntae signi, not voluntas benepla∣citi. See Melanct. C••ietan, P••scator, Marlorat, in loc. Ians••n, Concord. cap 41. & 90. didac, Aluarez de anxilys diuinae gratiae lib. 5. d••••putat. 33.34.

O Father of mercies, increase our faith, and graunt vnto vs in this thy day of our visitation, vnfai∣ned repentance▪ that howsoeuer England hath equalled Ierusalem in being dissolute, yet shee may not parallell Ierusalem in being desolate.

The Epistle

1. IOHN 1.1.

That which was from the beginning, which we haue heard, which we haue seene with our eyes, &c.

SAint Iohn euer like himselfe, h 1.767 that his Gospell and generall Epistle might be sutable, i 1.768 confirming each other in the maine scope: makes (in the beginning was the word) the beginning of words vnto both: omitting here an ordinarie salutation, that hee might at the very first entrance treate of k 1.769 more necessary points of salua∣tion: and yet this exordium à re ipsa, preamble raised from the matter it selfe, is agreeable to the rules of arte, l 1.770 wherewith he makes his readers attentiue, docile, bene∣uolous: attentiue, for that he writes not of a trifle, but of Christ Iesus, the word of life who cleanseth vs from all sinne: docile, for that the subject of his doctrine is m 1.771 nei∣ther new, nor vncertaine: not new, for we shew vnto you that which was from the beginning; not vncertaine, for we preach vnto you that which we haue heard, which we haue seene with our eyes, which wee haue looked vpon, and our hands haue handled. Beneuolus, for that hee penned this Epistle for their good, namely, that they might haue fellowship with the Saints, and that their ioy might be full. I n 1.772 finde the whole tract diuided into three parts, answe∣rable to the three chiefe christian vertues, Faith, Hope, Charitie: but for as much as our Apostle writes of these o 1.773 promiseuously without distinction and order, I rather amit of Aquines plaine partition.

Into a

• Commendation of the Gospell, Chap. 1.
• Exhortation ••o the fruitfull and faithfull ob∣seruing of the same, Chap. 2.3.
• Disswasion from the contrarie Doctrine, Chap. 4.5.

In the present text there be two descrip∣tions:

• One of Christ, in respect of his
  • Natures,
    • As God, that which was from the be∣ginning.
    • As man, which we haue heard and seene, &c.
  • Office, being our light and life, cleansing vs from all sinne.
• Another of a Christian, hauing fellowship with God, his Saints, and his Sonne, in whom are Two re∣markeable properties:
  • 1. A studiousnesse to doe good, Ergo, not a carnall Epicure: For if we say we haue fellowship with God who is light, and walke in darknesse, we lie, and doe not the truth.
  • 2. A sorrowfulnesse when hee doth ill, Ergo, not a spirituall Puritane: For if we say w•• haue no sinne, wee deceiue our selues, and the truth is not in vs.

I haue spoken enough of the first description in my notes vpon the Gospell on Christmas day: the pith of it is, that Christ Iesus eternally God, in the fulnesse of time made man, is our only mediator and aduocate with God the Father; insomuch as our fellowship with God in this world, and fulnesse of ioy in the next, is attained by fai••h alone first apprehending, and after applying his merits. Here then our Apostle commends the doctrine of the Gospell in three respects especially.

First, in regard of the subiect, as being most ancient and excellent, euen that which was in the beginning God••

owne sonne, the word of life, yea that eternall life which was with the father afore all worlds.

Secondly, in regard of the certainty, that which wee haue heard, which we haue seen with our eyes, which we haue looked vpon, and our hands haue handled: declare wee vnto you. For Christ who was in the beginning that eternall word with the Father, in these p 1.774 last daies appeared vnto vs. And as S. q 1.775 Paul expounds S. Iohn, he was manifested in the fl••sh: Or as S. Iohn in his r 1.776 Gospell expounds him∣selfe, hee became flesh, and dwelt among vs. And s 1.777 so wee haue seene and heard him t 1.778 immediatly speaking in the world, as well as mediately, speaking in his word. For he spake to the Fathers by the mouth of all his Pro∣phets euer since the beginning: but in our daies he hath spoken with his owne mouth vnto vs: our eares haue heard him in his Sermons, our eyes haue seene him in acting of his miracles, our hands haue touched his pre∣tious body both afore his death, and after his resurrecti∣on; and so that which wee so u 1.779 many waies assuredly know to be true, declare we vnto you. For albeit the word of life being very God of very God, is neither visible nor palpable: yet in respect of the x 1.780 personall vnion of the two natures in him, it may be safely said againe and againe that which we haue seen and heard. And we saw the glory of it as the glory of the onely begotten sonne of the Father full of grace and truth. Iohn 1.14. And in this sense the word of life, yea the Lord of life is said y 1.781 elsewhere to be killed and crucified.

Thirdly, in regard of the profit, because Christ is the word of life, not onely formaliter, in respect of himselfe: but in respect of vs effectiue, being authour of our natu∣rall life, for in him we liue, and mooue, and haue our being. A••t. 17.28. Of our spirituall life, Thus I liue, yet not I now, 〈◊〉〈◊〉 Christ liueth in mee saith Paul, Galath. 2.20. Of our eternall life, for he is the way, the truth, and the life, Iohn 14.6. The resurrection and the life, Iohn 11.25. yea that eternall life, 〈◊〉〈◊〉 it is in our present text. So that if we••

will embrace the Gospell, and receiue these glad tidings of peace, we shall haue fellowship with the blessed Apo∣stles, and in conclusion it will bring vs vnto fulnes of ioy. z 1.782 The which is not in this life, for here many sorrowes are mixed with a few ioyes. Hee was a blessed man who said, O a 1.783 wretched man that I am, who shall deliuer me from this body of death? Our reioycing is in part, as our b 1.784 knowing is in part, and our prophecying in part. Here God giueth his children sometimes a good measure of ioy▪ shaken together and pressed downe▪ but hereafter in his kingdome of glory, when all teares shall be wiped from our eyes, and all cares from our heart: then onely our ioy shall be full, and (as c 1.785 Christ speakes elsewhere) run∣ning ouer. Let all Doctors of Diuinitie learne by this Diuine, to shun new, dubious, vnprofitable quirkes of learning; and to deliuer vnto Gods people that which was from the beginning, a true Gospell and a certaine, pro∣curing an happy communion with God, and a fulnesse of ioy.

God is light] Almighty God is compared vnto light in many respects. As first for that d 1.786 all things are naked and open vnto his eyes as to the light. Secondly, as wee cannot see things earthly without ligh••: so wee cannot * 1.787 discerne things heauenly, vnlesse the father of f 1.788 lights illuminate our minde, and giue vs an g 1.789 vnderstanding heart. Thirdly, for that as the light of the sunne dasseth our eyes if they gaze too much vpon it: euen so the Di∣uine Maiestie h 1.790 dwelling in the light which no man can approach vnto, confoundeth all such as curiously pry too much into it, according to that of i 1.791 Salomon in the vulgar latine, qu•• serutator est maiestatis epprimetur à gloria. But God is called k 1.792 here light▪ as expelling ••ll darknesse of sin & ignorance, being in himselfe pure, sincere, l 1.793 righ∣teous in al his waies, & holy in al his works Our Apostle then argueth against hypocrites and tale-gospellers often and openly boasting of their Communion with God, à natura Dei, from the properties of God after this sort.

God is light, Ergo, none can haue fellowship with him except they walke in the light. If we say we haue commu∣nion with him, and walke in darknesse, we lie, and doe not the truth Our wilfull ignorance and sinnes vnrepented are called in m 1.794 holy Scripture darknesse, as hauing their be∣ginning from Satan the Prince of darknesse, and their end in hell, which is the pit of darknesse: and therefore though hypocrites out-mouth (as it were) true Christi∣ans in bragging of their familiaritie with God and his Sonne; yet the truth is, as long as they walke in darknes, it is impossible they should be children of God; for in him is no darknesse, nor so much as a shadow, Iam. 1.17. n 1.795 What communion hath light with darknesse? or what concord hath Christ with Belial? or what fellowship hath righteousnesse with vnrighteousnesse? God is o 1.796 without wickednesse himselfe, and hateth all manner of wicked∣nesse in other, according to that of the Prophet in the fifth Psalme: thou art the God that hath no pleasure in wic∣kednesse, neither shall any euill dwell with thee. Such as be foolish shall not stand in thy sight, for thou hat••st all them that worke vanitie. Thou shalt destroy them that speake leasing: the Lord will abhorre both the bloudthirstie and deceitfull man. I conclude this point in the words of our p 1.797 Apostle: Little children, let no man deceiue you: he that doth righte∣ousnesse, is righteous. It is not sufficient to say that hee is righteous: for if wee say we haue fellowship with God, and walke in darknesse, we lie, and doe not the truth, q 1.798 that is, we lie to our selues, and doe not the truth vnto other, be∣cause they be misled through our example, mentimur commissione, ve••itatem nor facimus omissione.

If we walke in the light.] An r 1.799 argument from the effect to the cause: for our studiousnesse to walke in the light, and to doe good in our callings, is not the cause of our fellowship with God, and of the remission of our sinne by the bloud of Iesus Christ his sonne; but an effect or consequent. It is a signe that we are the sonnes of God, if wee bee s 1.800 followers of God as deare children, if wee

will embrace the Gospell, and receiue these glad ridings of peace, we shall haue fellowship with the blessed Apo∣stles, and in conclusion it will bring vs vnto fulnes of ioy. z 1.801 The which is not in this life, for here many sorrowes are mixed with a few ioyes. Hee was a blessed man who said, O a 1.802 wretched man that I am, who shall deliuer me from this body of death? Our reioycing is in part, as our b 1.803 knowing is in part, and our prophecying in part. Here God giueth his children sometimes a good measure of ioy, shaken together and pressed downe: but thereafter in his kingdome of glory, when all teares shall be wiped from our eyes, and all cares from our heart: then onely our ioy shall be full, and (as c 1.804 Christ speakes elsewhere) run∣ning ouer. Let all Doctors of Diuinitie learne by this Diuine, to shun new, dubious, vnprofitable quirke; of learning; and to deliuer vnto Gods people that which was from the beginning, a true Gospell and a certaine, pro∣curing an happy communion with God, and a fulnesse of ioy.

God is light] Almighty God is compared vnto light in many respects. As first for that d 1.805 all things are naked and open vnto his eyes to the light. Secondly, as wee cannot see things earthly without light: so wee cannot e 1.806 discerne things heauenly, vnlesse the father of f 1.807 lights illuminate our minde, and giue vs an g 1.808 vnderstanding heart. Thirdly, for that as the light of the sunne dasleth our eyes if they gaze too much vpon it: euen so the Di∣uine Maiestie h 1.809 dwelling in the light which no man can approach vnto, confoundeth all such as curiously pry too much into it, according to that of i 1.810 Salomon in the vulgar latine, qus serutator est maiestatis epprsmetur à gloria. But God is called k 1.811 here light, as expelling all darknesse of sin & ignorance, being in himselfe pure, since••e, l 1.812 righ∣teous in al his waies. & holy in al his works Our Apostle then argueth against hypocrites and tale gospellers often and openly boasting of their Communion with God, à natura Des, from the properties of God after this sort.

God is light, Ergo, none can haue fellowship with him except they walke in the light. If we say we haue commu∣nion with him, and walke in darknesse, we lie, and doe not the truth Our wilfull ignorance and sinnes vnrepented are called in m 1.813 holy Scripture darknesse, as hauing their be∣ginning from Satan the Prince of darknesse, and their end in hell, which is the pit of darknesse: and therefore though hypocrites out-mouth (as it were) true Christi∣ans in bragging of their familiaritie with God and his Sonne; yet the truth is, as long as they walke in darknes, it is impossible they should be children of God; for in him is no darknesse, nor so much as a shadow, Iam. 1.17. n 1.814 What communion hath light with darknesse▪ or what concord hath Christ with Belial? or what fellowship hath righteousnesse with vnrighteousnesse? God is o 1.815 without wickednesse himselfe, and hateth all manner of wicked∣nesse in other, according to that of the Prophet in the fifth Psalme: Thou art the God that hath no pleasure in wic∣kednesse, neither shall any euill dwell with thee. Such as be foolish shall not stand in thy sight. for thou hatest all them that worke vanitie. Thou shalt destroy them that speake leasing: the Lord will abhorre both the bloudthirstie and deceitfull man. I conclude this point in the words of our p 1.816 Apostle: Little children, let no man deceiue you: he that doth righte∣ousnesse, is righteous. It is not sufficient to say that hee is righteous: for if wee say we haue fellowship with God, and walke in darkenesse, we lie, and doe not the truth,q 1.817 that is, we lie to our selues, and doe not the truth vnto other, be∣cause they be missed through our example, mentimur commissione, ver itatem non facimus omissione.

If we walke in the light.] An r 1.818 argument from the effect to the cause: for our studiousnesse to walke in the light, and to doe good in our caliings, is not the cause of our fellowship with God, and of the remission of our sinne by the bloud of Iesus Christ his sonne; but an effect or consequent. It is a signe that we are the sonnes of God, if wee bee s 1.819 followers of God as deare children, if wee

walke in the light euen as he is light. It is a seale to my soule that the bloud of Christ hath purged mee from all sinne, if I doe but t 1.820 hunger and thirst after righteousnesse, if I feele but an vnsained desire to put off the workes of darknesse, and to put on Gods armour of light. I know that I shall sinne still as long as I carrie this flesh about me; for if we say we haue no sinne, we deceiue our selues, and the truth is not in vs: but I am sure so long as I walke in the light, that I shall not commit any sinne which is im∣pardonable: so long as I haue communion with God, I cannot commit the sinne against the holy Ghost; as long as I am in Christ, his bloud el•••• 〈◊〉〈◊〉 me from all sinne: from u 1.821 all sinne, originall and actuall, à culp. 1 & pun. 1, from the fault, and from the paine due to the same From all sinne, x 1.822 not only committed before baptisme, but al∣so from all sinne committed of frailtie, since baptisme. For as Cardinall y 1.823 Ca••etan notes, impiu•••• est d••m•• learn. •• Deo per are veniam: and therefore z 1.824 Po••ish satisfactions either by workes done, or paines suffered in this life, or in purgatorie after this life, to purgemen of their sinnes, haue no firme ground in Gods holy word, they be works of supererogation, or if you will, happily workes of su¦perarrogation. It is not said here, the blood of Christ hath cleansed in time past, or w•••• cleanse in time to come: but in the present, it cleanseth. a 1.825 Hereby signifying that it daily purgeth all the sinnes of all such as truly beleeue, who walke in the light, and haue felowship with God.

If we say we haue no sinne.] Some say, let vs b 1.826 continue still in sinne, that grace may abound, seeing the bloud of Christ cleanseth vs from all sinne, let vs walke in darknesse. c 1.827 working all vncleannesse euen with greedinesse. Other on the contrary side say, we haue no sinne, whose puritane pride S. Iohn opposeth heere, shewing plainly that the d 1.828 Ca••hari both iniurie God, and deceiue themselues, in a••firming that they he without any sinne: they wrong God, because (so much as in them is) they make God a lier. and his truth a lie; for his word expresly concludeth all

vnder sinne, Rom. 3.9. Galath. 3.22. reporting that all men haue gone astray like lost sheepe, Esay 53.6. And that there is none that doth good, no not one, Psal. 14.2. e 1.829 In many things all offend, and who can say mine heart is cleane, Prou. 20.9. It is true that our Apostle saith in the third chapter of this Epistle, vers. 9. Whosoeuer is borne of God, sinneth not: that is, the regenerate man as hee is regenerate, sinnes not obstinately with a plenarie con∣sent, he suffers not sinne to f 1.830 raigne in him, as it is in our text, he walkes not in darknesse: g 1.831 yet he may stumble, yea sometime fall through infirmitie while he walketh in the light; and therefore such as auow that they haue no sin, giue the lie to God, and the truth is not in them: h 1.832 that is, God who is i 1.833 truth is not in them: and the reason hereof is euident, because God resisteth the proud, Iam. 4.6. and so neither God, nor his word is in them, as Aquine pithily, neither Christ his eternall word, nor the Scripture his created word dwelleth in them.

Againe, Puritans who say wee haue no sinne, deceiue themselues; according to that of k 1.834 Paul, If any man seeme to himselfe that he is somewhat, when he is nothing, he decei∣ueth himselfe in his imagination; or they deceiue them∣selues, because Christ l 1.835 easeth onely such as feele their heauie load, and groane vnder the burthen of their sins; and therefore the true Christian, as our Apostle teacheth here, first makes a confession, and then he seekes for an absolution.

In confession obserue these circumstances:

• 1. Who, we.
• 2. What, sinnes, and our sinnes.
• 3. To whom, to God, If we ac∣knowledge our sins, he is faith∣full, &c.
• 4. How, acknowledge and say.

In abso∣lution:

• 1. Of whom an absolution is to bee got, of God for his Christs sake, whose bloud cleanseth vs from all sinne.
• 2. Why? because God is faithfull and iust so forgiue vs our sinnes.
• 3. What? a plenarie, not a partiall absolu∣tion, a pardon for all vnrighteousnesse.
• 4. When? in this present life, while wee walke in the light.

Our selues must acknowledge for our selues, and not another: we must indeed confesse m 1.836 one to another, but not one for another: wee must also confesse n 1.837 sinnes, and not vertues, as the proud Pharisie, Luk. 18. I fast twice in their 〈◊〉〈◊〉, I pay tithes of all that e••••r I possesse: and our owne sinnes, not our neighbours offences, as the same Pharisie, who did accuse the Publican, and in compari∣son of his faults excuse himselfe. This confession is to be made to God, as being the searcher of our hearts, vnder∣standing all our secret sinne so well, yea better then our selues. O Lord, o 1.838 who can tell how of•• he offendeth? O cleanse me from my secret faules: and to God, as being very wil∣ling, and mostable to purge vs from all vnrighteousnesse. It is true, that we must acknowledge our faults one to a∣nother, as hauing trespassed one another; and in some cases it is expedient also that wee resort to deuour, lear∣ned, discreet pastors for the releefe of our distressed con∣science: yet by p 1.839 Bellamines leaue, this our text is not a pregnant Scripture for popish auricular confession vsed in the Church of Rome. For the Ministers of the word may both openly pronounce absolution vnto true peni∣tents, and in secret also when occasion is offered iustly. Though annuall and auricular confession of euery sin∣gular and single sin were thrust out of the Church, as it was for twelue hundred yeeres after Christ, See Gospell 3. Sund. after Epiphanie.

Wee must acknowledge, q 1.840 that is, say with our mouth, and acknowledge in our heart, that wee haue sinned in

Adam, and doe sinne for the present, and may sinne here∣after as long as we liue. For faith r 1.841 Augustine, Iderat pec∣catum insanabilius, quo me peccatorem esse non arbitrabar, it is our dutie to feele sinne, to feare sinne, to flie sinne so farre as wee can, in one word, soundly and seriously to repent vs of all vnrighteousnesse. s 1.842 Non fit satis quod do∣leamus, sed ex side doleamus, & non semper doluisse doleamus, & de dolore gaudeamus: Wee must hartily griue for our offences, and grieue for that we grieue no more, and ioy for that we grieue so much.

After such a confession a penitent ought to seeke for an absolution of God, as being faithfull and iust to for∣giue vs our sinnes. Happily some will obiect, God (if wee consider him as iust) is more ready to punish then to par∣don, for the t 1.843 wages of sinne is death, and the Church hath taught vs euery day to pray with the Psalmist, u 1.844 enter not into iudgement with thy seruants O Lord, for no flesh is righteous in thy sight. For answere to this obiection, I find the word iust, expounded diuersly. x 1.845 Somesay God is iust, as being able to iustifie sinners. y 1.846 Other thinke that God is called iust in forgiuing our sinne, because Christ hath paid a iust and sufficient price for the sinnes of the whole, world. z 1.847 Other construe iust, here to bee nothing else but a comely thing, or a propertie besitting the goodnesse of God; according to that of a 1.848 Anselme, Iustum est ō Deus, vt parcas malis. And so b 1.849 some read, God is faithfull and facile, ready to forgiue. But I follow c 1.850 their Glosse, who thinke that faithfull and iust in this place signifie the same. God is faithfull in his promise, iust in his word to forgiue. Now God saith in his word, d 1.851 though their sins were as crimson, they shall be made white as snow: though they be red like scarlet, they shall be as wooll. e 1.852 I am not come to call the righteous, but the sinners to repen∣tance: Wherefore come to me all yee that labour, and are laden, and I will ease you: yea that which is more then his word (if any thing can be greater) his oath is, f 1.853 As I liue saith the Lord God, I desire not the death of the wicked, but

that the wicked turne from his way and liue. Now God euer dealeth with his seruants according to his word, and ha∣uing bound his word with an oath it is due debt, and then it is g 1.854 iustice to pay debts: he is faithfull, and there∣fore can no more deny his promise then himselfe, who saith, at what time soeuer a sinner doth repent him of his sinne from the bottome of his heart. I will put all his wickednesse out of my remembrance. Wherefore let vs h 1.855 boldly come to the throne of grace, let vs i 1.856 agree with our aduersary quickly while wee are in the way, while wee walke in the light, while it is called k 1.857 to day, for after this life there is no purgatorie for sinne in another. And let vs aske not onely some parcell of a pardon, but an absolute absoluti∣on, and a plenarie discharge from all vnrighteousnesse.

Larga Dei piet as veniam non dimidiabit. aut 〈◊〉〈◊〉, ant totum (se lachrymante) dabit.

The Gospell.

IOHN 21.19.

Iesus said vnto Peter, Follow thou me, &c.

THis Scripture containeth a

• Corre∣ction of
  • Peters curiositie, What is that to thee? Follow thou mee.
  • The disciples error touch∣ing the death of Iohn, yet Iesus said not vnto him, he shall not die, &c.
• Commenda∣tion of Iohn in respect of his
  • Grace with Christ, the Disciple whom Iesus loued, which al∣so learned on his breast at supper, &c.
  • Place in the Church, as being an Apostle that testified of these things, & an Euan∣gelist who wrote these things.
• Conclusion of the Gospell, intima∣ting that so much is written as is necessarie to saluation, and other things omitted, and those many: for that if they should bee written euery one, the world could not con∣taine the bookes that should bee written.

Our blessed Sauiour in the words immediately going afore, shewed Peter in what vocation hee should liue, Feed my sheepe: as also by what death he should die, When thou shalt be old, thou shalt stretch forth thine hands, and

another shall gend thee, and leade the•• whither thou wouldest not: And when hee had spoken thus, alluding to l 1.858 both, especially to the m 1.859 latter, he said vnto Peter, follow me: that is, be thou such a Pastor in feeding my sheepe, and such a Pastor in suffering for my sheepe, as I haue giuen example, Christ said vnto Peter in the 13. chapter of this Gospell, at the 36. verse, Whither I goe thou caust not follow me now: but thou shalt follow me afterwards. Vnto whom Pe¦ter answered, Lord, why can I not follow thee now? I will lay downe my life for thy sake. Iesus replied, wilt thou lay downe thy life for mysake? Verily, v••rily I say vnto thee, the Cocke shall out crow•••• thou haue deared me thrice.

Now Iesus remembring this conflict and conference with his Disciple, said vnto him in the words a little be¦fore our tex. W•••••• thou wast rou•••• thou girdeast thy selfe, and walke li•• who here 〈◊〉〈◊〉 &. n 1.860 That is, when thou wast a y•• angling in faith, and diddest gird thy selfe with thine owne strength, it was thy follie to thinke that thou couldest 〈◊〉〈◊〉 me whither I went: and therefore by denying me thrice, thou diddest proue my words to be true, We••ther I ••e thou canst not sodow me now: but when thou shalt be old, thou shalt stretch forth thine hands, and another shall gird thee, &c. that is, when thou shalt feele thine owne weaknesse, and grow strong in the Lord, my other saying also shall be found true: Thou shalt follow ••••ce afterwards. I therefore now command thee Peter againe and againe, follow mee whither I ••••••.

But Peter (as it may seene) neglecting this charge concerning himselfe. but of a curious humour enquites after the doing and dying of other, saying vnto Iesus, Lord, what shall we here ••••••? to whom his matter answe∣red. And •••••• haue him to 〈◊〉〈◊〉 I come, what is that to 〈…〉〈…〉. o 1.861 Teaching vs hereby to follow him in the same calling, and in the same way that hee doth appoint. p 1.862 It is not said, examine others imploiment: but q 1.863 see your owne calling, 〈◊〉〈◊〉 r 1.864 let euery man abide in the

some calling wherein he was called, t 1.865 walking in his vocation worthily, studying to be quiet and to meddle with his owne bu∣sinesse, 1 Thess. 4.11. The which apostolicall apoph∣thegme being a parallel vnto the words of Christ here (what is that to thee. follow thou mee) may serue to direct vs in all matters of this life.

• Whether they be Theologicall, Concer∣ning God.
• Whether they be Ecclesiasticall, Concer∣ning The Church.
• Whether they be Politicall, Concer∣ning Common-weale.
• Whether they be Morall, Concer∣ning Our neighbours & friends.
• Whether they be Occonomi∣call, Concer∣ning Our priuate fami∣lie.
• Whether they be Monasti∣call, Concer∣ning Our single selues.

In matters appertayning to God, it teacheth vs not bee curious inquisitors after the secrets of his will vn∣knowne, for what is that to thee? but to keepe the words of his Law, doing his will which is knowne, for of this onely Christ speakes here, follow thou mee. The u 1.866 secret things belong to the Lord our God; but the things re∣uealed belong to vs and to our children for euer.

In affaires of the Church, it sheweth, how the x 1.867 good sheepheard should spend his life for the benefit of the flocke committed vnto his charge, Peter follow mee, for∣bidding y 1.868 Vzzab to put his hand to the arke of God, re∣calling the Lacke not onely from incroaching vpon the Clergie mans benefice; but also from intruding into the Clergie mans office; for what is that to thee?

In businesse of the Common-wealth, it correcteth o∣••ercurious Euesdroppers of State for what is that to thee? Teaching vs to giue the things of z 1.869 Casar vnto Caesar, a 1.870 honour, to whom honour: custome, to whom custome: tribute, to whom tribute: though (as Christ Mat. 17.27.) wee fish for money; for in performing this office like wise Iesus, said vnto Peter, follow thou mee. The soole (saith b 1.871 Salomon) will euer be medling, but hee that i∣wise will not walke c 1.872 in magris & mirabilibus, in great

affaires and such as are too high and huge for him: hee plots not how to dispose of the Scepter, but possessing his soule in patience, desires the Scepter should rightly dispose of him, as being assured that Princes are the d 1.873 mi∣nisters of God, euen fingers of that great hand that gouerns all the world.

In morall offices or duties of charity between neigh∣bour and neighbour, it inhibits thee to be a busie body, or (as e 1.874 Peter speakes) a busie Bishop in another mans diocesse, for what is that to thee? aduising on the contra∣rie to f 1.875 doe good vnto all, vnto such as are of the houshold of faith especially. For in this respect Christ Iesus our great patrone and patterne speakes vnto all, as to Peter here, follow me. g 1.876 Learne of me to be humble and meeke, h 1.877 wal∣king in loue euen as I haue loued you, giuing my selfe for you to bean offering, and a sacrifice of a sweet smel∣ling sauour to God: in all other businesse appertayning either to the priuate house, or single selfe, the counsell is wholesome, res 〈◊〉〈◊〉 age, plough in thine owne ground, fish in thine owne boat, looke to thy selfe, ouerlooke not other: vnlesse they bee such as are committed vnto thy proper charge. For in this exempt case Christ expects not of Pete•• a••tendance to the former clause, what is that to thee? but obedience to the latter onely, follow thou mee.

Then went this saying among the brethren, that that Dis∣ciple should not 〈◊〉〈◊〉] i 1.878 Hence wee may lea••ne to take good heede how ••ereid and heare holy Scripture. For by misconthing the words of our Sauiour many false ru∣mours are spread among the brethren. k 1.879 If the Disciples easily were deceiued, how much more wee? Let vs im∣brace therefore those things which are cleare, and such things as are spoken darkly, let vs conferre with p••ai∣ner places, alway calling vpon God to giue vs the key of true knowledge, that wee may d••scerne the thing•• of his spirit. The Disciples here made that an absolute af∣firmatiue, which indeed is but a l 1.880 conditionall proposi∣tion.

If I will haue him to tarry, &c. not I will haue him to tarry. For wee may not reade (as the vulgar Latine m 1.881 corruptly) sic cum volo manere: but si cum volo mane∣re. Againe, Iesus said not, hee shall not die: but if I will that hee tarry till I come, what is that to thee? In this cor∣rection of the Disciples errour, obserue, first S. Iohns n 1.882 in∣genuitie, who would not suffer a false report to be spread among the brethren though it were for his honour. Se∣condly, that it is not alway safe to follow the most in all things, one Iohn here is opposite to the rest of his com∣panie; one Lot opposite to the rest of his Citie; one Lu∣ther opposite to the rest of his country; one Noah op∣posite to the whole world. Thirdly, wee may learne by this example to bee diligent and patient in reuoking all such things as haue been mistaken either in our words or writings. Augustine hath his retractations, * 1.883 Bellar∣mine his recognitions, o 1.884 Baronius his Emendanda, the Disciples here their Errata, sic corrige. This saying went among the brethren, &c. yet Iesus said not, hee shall not die, &c.

The Disciple whom Iesus loued] The word, p 1.885 by whom all things were made, q 1.886 loues all that he made. r 1.887 Yet men more then vnreasonable creatures, and his Saints more then other men, and his chosen Apostle more then o¦ther Saints, and Iohn more then other of his Apostle. He loued all his Disciple, as the Father hath loued mee. 〈◊〉〈◊〉 haue I loued you: continue in my loue. Iohn 15.9 But h•• loue to Iohn, (as the s 1.888 schoole speakes) was greater ••x∣tensiue, though not intensiue: shewing more signes of fa∣miliaritie to Iohn then to the rest of his company. For whereas t 1.889 Iohn the Baptist held himselfe not worthy to beare the shooes of Christ, and u 1.890 Mary thought her¦selfe blessed in annoynting the feet of Christ, and x 1.891 Tho∣mas only desired to touch the side of Christ: o••r Apostle Iohn is said here to haue leaned on his breast at supper, as being best acquainted with the secrets of his Sauiour. For when y 1.892 Peter and all other his fellowes were silent▪

onely he d••rst aske, Lord, which is he that betrayeth thee? When the Eagle broodes (as z 1.893 Plutarch reports) the chicke that comes of the egge lying nearest her heart is best beloued of her: and so S. Iohn leaning on that breast (in which are a 1.894 h••d all the treasures of wi••edome and know∣ledge) is the beloued Disciple, so much honoured, that Christ his Sauiour which had not in the world b 1.895 where∣on to re••t his head; did notwithstanding c 1.896 dwell in his heart by faith, and leane (saith d 1.897 Ambrose) in his bo∣some, Si•••••• in quo Christ 〈◊〉〈◊〉 equi sei••, erat tripl•• 〈◊〉〈◊〉 in E••an∣••••lista leanne sides, i•• paire 〈◊〉〈◊〉, in Maria matre vir∣ginitas.

It is said Ephes. 4 11 that Christ ascending vp on high, gaue some to ••••e Apostl••s, and some Prophets, and ••ome Euangel••••••, and some Pastors and Doctors, e 1.898 according to his will distributing to euery man a seuerall gift. f 1.899 Peter was an Apostle, but not an Euangelist: Marke an E∣uangelist, but not an Apostle: Matthew both an Euan∣gelist and Apostle, yet not a Prophet: Augustine a Do∣ctor, but not a Martyr: L••urence a Martyr, but not a Doctor. But behold the beloued Disciple was g 1.900 all these: In his Epistles an Apostle, in his Apocalyps a Prophet, in his Gospell an Euangelist, in his faith a Confessor, in his preaching a Doctor, in his chasli••ie a Virgin, in his readinesse to suffer for the truth a very Martyr, yea the h 1.901 protomartyr suffering for Christ vnder the crosse, when hee saw Christ suffer on the crosse; a•• ••ns quippe plus 〈◊〉〈◊〉 amato quam in seip•••• patitur: all which are so many rea∣sons why wee should praise God in this holy Saint. but especially because the same Di••ciple is hee that testifi∣eth of these things, and wrote these things. I say for that hee penned this heauenly Gospell, i 1.902 that wee might beleeue that 〈◊〉〈◊〉 Christ is the sonne of God, and that in beleeuing, wee might haue life through his name. For as k 1.903 Aristotle said, it timotheus had not been, we had not had so much sweet musicke: but it 〈◊〉〈◊〉 (timotheus his master) had not been, we had not had timotheus. Euen so (be∣loued)

if S. Iohn had not beene, wee might haue wanted happily such an Euangelicall harmonie: but if Iesus the master of Iohn had not beene gratious vnto the Church, it should not haue had such a Iohn.

It is an argument of S. Iohns l 1.904 humilitie, that hee tear∣meth himselfe not a master in Israel, or a Doctor; but a Disciple, and that fiue times in this one Gospell, as cap. 13.23. cap. 19.26. cap. 20.2. cap. 21.7. & 20. m 1.905 yet it winnes honour to his historie, for that the beloued Disci∣ple penned it, euen hee who leaned on his masters bosome restifi••th of these thn••gs. n 1.906 Among all his honourable titles hee mentioneth in the first place that hee was beloued of Iesus, acknowledging it onely to be the fountaine from which all other his grace, originally were deriued. For hee was not beloued of Iesus for that hee leaned on his breast. or for that hee durst aske himany question, or for that he was the penman of this historie: but on the contra∣rie, he therefore leaned on his masters bosome, and was acquainted with his secrets, and testifieth of these thing••, for that he was the Disciple whom Iesus loued. It is Christs grace, by which alone we are whatsoeuer we are, 1. Cor. 15.20.

There are also many other things which Iesus did.] Eue∣ry thing that Iesus did is not recorded in the Gospels historie, but only so much as is necessarie for vs to know; namely, that wee might beleeue that Iesus Christ is the sonne of God, and that (in beleeuing) wee might haue life through his name: for so S. Iohn expounds himselfe, chap. 20. at the last verse. The Scripture then is written principally for this end, that wee might vnderstand the mysterie of our saluation consisting in o 1.907 two points especially. First, in beleeuing that Iesus is the Christ, that is, the Messia▪ promised vnto the Father•• euer since the world began. Secondly, that this Messias albeit hee were the seed of Dauid, is not a meere Terence Iesus, but the sonne of God: and so being both God and man, he is our onely Mediator, through whose name we must be saued. The

Gospell hath abundantly both affirmed and confirmed these points, and therefore we need not any p 1.908 further re∣uelations of the spirit in the businesse of our saluation. Men talke much of the Philosophers stone, that it tur∣neth copper into gold; of Cornu-copia, that it had all things necessarie for food in it; of Panaces the hearbe, that it was good for all diseases; of Catholicon the drug, that it is instead of all purges; of Vulcans armour, that it was an armour of proofe against all thrusts and blowes, &c. q 1.909 Well, that which they did attribute vainly to these things for bodily good, we may with ful measure ascribe iustly to the Scripture for spirituall. It is not an armour onely, but an whole armorie of weapons as well offen∣siue as defensiue, whereby we may saue our selues, and put the enemie to flight. It is not an hearbe, but a tree, or rather a complete paradise of trees of life, which bring forth fruit r 1.910 euery moneth, and the fruit thereof is for meat, and the leaues for medicine. In a word, it is a panarie of wholesome food, against fenowed traditi∣ons; a physitians shop of preseruatiues, against poiso∣ned heresies; a pandect of profitable lawes, against re∣bellious spirits; a treasurie of most costly iewels, against beggerly rudiments. Euery thing indeed that Iesus did is not set downe, yet so much is written as is sufficient for our learning, so much as may serue for a s 1.911 lanterne to our feet, and a light vnto our paths, able to teach, improue, correct, instruct in righteousnesse, that the man of God may be perfect, thorowly furnished vnto all good workes, 2. Tim. 3.16. I will end this obseruation in the words of t 1.912 Augu∣stine: Tanta facta sunt, quantatun•• furs deb••erunt: tanta scripta sunt, quanta nune legi debuerunt. u 1.913 His salubriter▪ & pra•••• corriguntur, & parua nutriuntur, & magna ob∣••••ct intur in ••••ni••. Nay (saith hee) the Scriptures are so fit and full. V•• ••••eis quotidie proficerem, sicas solas abincunte pue••••tia •••• que ad d••repitam s••necturem maximo otio, sum∣mo studi•• m••••••reingeni•• co••arer ad discere.

The whi••h if they should be written euery one, I suppose

that the world could not containe the bookes that should bee written] I finde three diuers constructions of this one verse. The first is metaphoricall, the second hyperbolicall, and the third literall. x 1.914 Augustine, y 1.915 Theophylact, Beda, Ru∣pert metaphorically, or metonymically; vnderstanding by the world men of the world. Mundus non capit, idest, non intel••git, the world cannot comprehend, that is, ap∣prehend the bookes that should be written. A very lanke conceit, for the world in this sense cannot vnderstand so much as one line of the Gospell; according to that of z 1.916 Paul, The naturall man perceiueth not the things of the spirit of God.

a 1.917 Other take these words as spoken hyperbolically, for the spirit of God (accommodating it selfe to the rude∣nesse of men) vseth elsewhere this kind of figure. Deut. 1.28. The Cities of the Canaanites are said to haue been walled vp to heauen, Exod. 3.17. The land of the same Ca∣naanites is tearmed a soyle flowing with milke and honie. Psal. 107. The men who goe downe into the sea in ships, and occupie their businesse in great waters; are so tossed in the deepe by the stormie winds and waues, as that Da∣uid saith in the 26 vers. They mount vp to the heauen, and are carried downe againe to the depths. And so S. Iohn in auowing the world could not containe, &c. doth intimate, that if all the things which Iesus did should bee written euery one, the number of the bookes in folio would be without number. As high walles, and huge waues are said to reach heauen: euen so these bookes hyperboli∣cally to be greater then all the world.

b 1.918 Other construe this verse literally, Iesus is that e∣ternall word in the beginning, by whom all things were made, Iohn 1.3. and by whose mighty word all things are sustained. Heb. 1.3. working from the founda∣tion of the world hitherto. Iohn 5.17. So that if euery thing which Iesus did as God, both afore the world, and in the world should be registred: all this huge vniuerse (though it be Gods faire library) could not containe the

bookes that should be written. And thus (as you see) the conclusion of this Gospell is answerable to the begin∣ning, both intimating Christs incomprehensible diuini∣tie. Hee made the whole world at the first, and hee go∣uernes all things in the world euer lithens; and therefore most impossible that all his words, and works, and won∣ders should bee recorded in bookes: albeit euery plant were a pen, euery drop of water inke, euery foot of land paper, and euery liuing creature a ready writer. The Dis∣ciplethen who wrote these things (as Horace said of Ho∣mer) hath so fitly disposed of his whole storie,

The Epistle

APOCAL. 14.1.

I looked and loe, a Lambe stood on the mount Sion, &c.

THis text is no∣thing else but a de∣scription of

• Christ, a Lambe sitting on mount Sion.
• The Church, in
  • quantitie, an hundreth fortie and foure thousand.
  • qualitative, for
    • Faith in that her cōfessi∣on, is
      • Open, hauing his name and his fathers name written in their fore∣heads, & a voice like the sound of many wa∣ters, and great thun∣der.
      • Harmonicall, singing a new song of diuerse parts, and yet all a∣greeing as the voice of harpers harping with their harps.
    • Good workes, in that her chil∣dren

• ...
  • ...
    • are not defiled with women, and in their mouthes is no guile, for they follow the Lambe whithersoeuer he goeth: and the reason of all is, because they were redeemed from the earth, and from men, that they might be the first fruits vnto God and to the Lambe.

A Lambe stood on the mount Sion.] Christ the Sonne of God is the c 1.919 Lambe of God, euen the Lambe d 1.920 here mentioned, as it is apparant by his correlatiue father. For so the text, hauing his name and his fathers: a e 1.921 Lambe in figure, and a Lambe in fact. In figure, for Christ Iesus is our Pascall Lambe, 1. Cor. 5.7. slaine from the beginning of the world, Apocal. 13.8. prefigured in the sacrifices of the Law, so well as now presented in the Sacraments of the Gospell. As one pithily, Prius profuit quàm fuit: A Lambe indeed, so meeke as a Lambe, f 1.922 Like a Lambe d••••••be before his shearer. A Lambe, for that hee feedeth all his with his g 1.923 flesh, and clotheth all his with his h 1.924 white robe of i 1.925 righteousnesse, whereby wee stand (as it is in our text) without spot before the throne of God. And this Lambe sits not idle, nor lieth asleepe: but standeth, alwaies in a k 1.926 readinesse to protect his followers. He that keepeth Israel, shall neither slumber nor sleepe, Psalm. 121.4. Hee standeth not as the beast in fickle sand or l 1.927 sea; but on mount Sion, which cannot be remoued, Psal. 125 1. In the middest of his inheritance the m 1.928 Church, against which n 1.929 hell gates shall not preuaile: For Sion is a type of Christs Kingdome, called often in o 1.930 holy Scripture, Ierusalem aboue, p 1.931 prepared in the top of the mountaines, and exalted aboue the hils. He stands on a mount, q 1.932 high∣er then either earth or sea, from whence the two beasts his opposites arise So that he is willing to defend his fol∣lowers, as standing; and able, for that he stands on a mount. and left any should doubt of this, our Apostle saith, I loo∣ked, and loe. Two words of r 1.933 attention, assuring vs here∣by that the woman persecuted in the wildernesse, that is, the Church afflicted in the world, shall at the last haue the victorie, though all the red Dragons on earth, and

al the blacke deuils in hel furiously rage together against the Lord, and against his anointed. And here giue mee leaue to remember an s 1.934 obseruable note touching the writings of S. Iohn, how that in his Gospell he teacheth especially faith: in his Epistles, especially loue: in his Apocalyps, especially hope. This booke being (as reue∣rend t 1.935 Bellinger censure h) Euangeli••••ssine••ss liber, of all holy Scripture the fullest of consolation.

And with him an hundred fortie and foure thousand.] This affoords u 1.936 comfort, that the Lambe stands not a∣lone, but hath on his side x 1.937 many from East and West, as well Gentiles as Iewes, hauing his fathers name written in their foreheads. It is thought by y 1.938 some that this number is mysticall, insinuating the perfection of Gods elect, because both the duodenarie number and millinarie are numbers of perfection. It is a z 1.939 certaine number because the Lord knoweth who are his, 2. Tim 2.19. as hauing their a 1.940 names written in his booke: yet a definite for an infinite (as almost all haue noted) in that the number of such as are with the Lambe is a multitude which no man is able to number, Apocalyps 7.9. it is in it selfe a very great number, but in comparison of the company fauou∣ring lies and following Antichrist, it is a b 1.941 little flocke, a c 1.942 few people which are redeemed from the earth, selected out of those innumerable troops of small and great, rich and poore, bond and free, whose names are not writ∣ten in the booke of life of the Lambe, Apoc. 13.8 16.

Hauing his name and his fathers name written in their foreheads.] The vulgar Latine, Aretas, Ardens, and d 1.943 o∣ther reade (as the translation of Hen. 8 and our Commu∣nion booke) His name, and his fathers name: the which is more significant then that in other copies, hauing on∣ly his fathers name. And the e 1.944 meaning is, that they pro∣fesse themselues openly to be Christians, acknowledg∣ing aperto fronte, that God is their father in his sonne le∣su••, in their f 1.945 deeds and doctrine appearing outwardly to the world, what they are inwardly to themselues, ac∣cording

to that of g 1.946 Paul, We beleeue, and therefore speake. h 1.947 Faith in the soule breaking forth into i 1.948 confession with the mouth, is the note whereby the friends of Christ are distinguished from the followers of Antichrist. He that dependeth vpon Saints as much as vpon his Sauiour, and trusleth in the pardon of the Pope more then in the merits of Christ, hath in his forehead the k 1.949 marke of the beast, and not the l 1.950 seale of God. If Christ once dwell in our hearts by faith, his name will instantly be written in our forehead.

And I heard a voice from heauen.] The militant Church on earth is called often in holy writ, m 1.951 heauen, as being the way to the kingdome of heauen, and as hauing her n 1.952 conuersation in heauen, and her affections set on things o 1.953 aboue. This heauen hath a voice, p 1.954 for the Church is not mute, but vocall, openly professing her faith, and praising God before the seat, and the foure beasts, and the el∣ders. Hauing a voice like the sound of many waters, and of great thunder, and of harpers harping with their harpes. q 1.955 Some by these three kindes of voices vnderstand three degrees of the Churches progresse persecuted by the Dragon in the wildernesse. First in the daies of Athena∣su••s, Basile, Chrysostome, Ambrose, Hierome, Augustine, &c. Her voice (say they, but how truly iudge yee) was indi∣stinct and confused. For albeit the learned writings of these most accurate Doctors in their age made a great noise in the world, like the sound of many waters, yet ma∣ny points of doctrine were not so well explicated vnto the common people then, as afterwards they were. Se∣condly, in the daies of Wickliffe and Husse, and other Bo∣••••••ges, her voice resembled the voice of great thunder. But now since her deliuerance from the wildernesse, and her comming out of Babylon; her voice in the harmony of confessions is like the consent of harpers harping with their h••rpes.

r 1.956 Other say that the Scriptures voice speaking by the Church, is like to waters, in that it refresheth all such as

hunger and s 1.957 th••rst after righteousnesse: and like to great thunder, in being t 1.958 terrible to the ••icked: and like to the m••••i••ke of h••rpers, in being d••le••table to the godly. The Preachers of the word are vnto God the s••reet sau••ur of Christ, is th•• n•• that are s••••ed, and in them that perish: to the ou•• the sauour of death vnto death, and to the other the sauour of lif•• vnto life, 2. Cor. 2 15 16.

u 1.959Other thinke that many ••••sers are m••ny nations, as in the 17. chapter of this b••oke, vers. 15. The 〈◊〉〈◊〉 which thou ••••w••st are people, and mu••••udes, and nations, and tongues. And the great thunder is nothing else, but the thundring voices of zealous and holy Preacher••. And the harpers h••m•••••• doth intimate spirituall reioicing to∣gether in the Lord. The Church then h••th a voice which is much a being of m••ny: yet mu••icall, in that those many concord in the maine, lik•• h••rpers h••r••ing with their ••••r••••s. It is x 1.960 M••••••av••xex p••all••ntium mul••••tudine, sed de∣l••ct••b••l•••• exco••son ••••••••su••••it••te.

And they sung as it w••re a new song] In regard of the matter a new song: y 1.961 it was Adams old song before his fall, to praise God for his creation in holinesse and righ∣teousnesse; but meeting a new song to the Lord for our redemption and regeneration, whereby Gods image lo••t by sinne is restored in vs againe. O•• in regard of the manner, a new song: z 1.962 for whereas the lewe•• in ••he old Testament * 1.963 exp••cting the consolation of Israel, sung praises vnto God ••or that their Messias & Sauiour sho••ld come: Christians in the new Testament magnife the Lo••d for that Christ i•• come: Bl••ssed ••••e the Lord God of I••ra••l, for he hath v••••••ed and r••de••m••d h•••• people; for that the••r b 1.964 eies haue seene his saluation, and their c 1.965 hands haue h••ndled the word of life. Or in regard of the men, a n••w song, d 1.966 being sung by such as haue put off the old man, and are new creatures in Christ, 2. Cor. 5.17 a new song e 1.967 for that it makes the partie who sings it a new man. Or a new song, f 1.968 in that it seemeth vnto the world new; for Christ crucified the chiefe subiect of their new

song seemeth vnto the worldly wise meere foolishnesse,* 1.969 as it followeth in our text. No man could learue the song, but the hundred fortie foure thousand which were redeemed from the earth. As our Popish aduersaries hauing the h 1.970 beasts marke both in their forehead, and in their right hand, impudently call our most ancient and apostolike faith a new Gospell, and our diuines i 1.971 Euangelij quinti pro∣fessores. But as learned Scaliger answered them acutely, Nos nouatores non sumus, k 1.972 sed vos estie veteratores: A Monke devoted to his superstitious order, and trusting in his owne merits is neuer able to learne how faith only iustifieth. A carnall man addicted onely to naturall rea∣son, is not able to discerne the things of God. A lew re∣lying altogether vpon his Circumcision, is not able to sing another note. No maruell then if the song of Sion seemes new to them all.

These ar•• they which were not defiled with women] l 1.973 This clause makes not any thing against honourable marri∣age, for how can that be truly called a defiling, when as the bed is vndefiled. Hebr. 13.4. and therefore m 1.974 Paph∣nutius openly pronounced in the Councell of Nice, Ca∣st••tatem esse cum vxore propria concubitum: And n 1.975 Chry∣sostome (though a great admirour of Virginitie) saith al∣so primus graaus castitatis, est syncera virgimt as: secun∣dus, fidele coniugium. And o 1.976 so married couples are vir∣gins as well as single persons, and ordinarily more chaste in hauing Gods appointed remedie for p 1.977 auoyding for∣nication. Before the Law the Patriarkes had wiues: vn∣der the Law the Priest•• had wiues: after the Law, to wit, in the daies of the Gospell (as q 1.978 Ambrose peremptorily writes) all the twelue Apostles (except Saint Iohn) had wiues.r 1.979 And it was euer thought commendable for the Preachers of the word to marrie at their owne discretion, as they did iudge the same to serue better vnto god∣linesse, vntill Pope Nicholas the first, s 1.980 Hildebrand alias Hel-••rand and Innocentius the third forbad Priests mar∣riage. Whe•• upon a t 1.981 witty fellow made this od old time:

Pri ci••nire gula penu••••s cassatur, Sac••rdos per hic & hec ol••n decli••atur: Sed perhi•• solu••••••m••do 〈◊〉〈◊〉 articulatur, Cum per nostrum ••ra••••••lens 〈◊〉〈◊〉 amo ••eat••r, Non est In••••censius i••o••oc••rs 〈◊〉〈◊〉 Qui q••od f••cto doc••••, verbo 〈…〉〈…〉: E•• quo •• o••m iu••••e••is ••••l••t habere, Mo•••• ••••tus po••••fex stu•• ••prohibere.

What kind of Virgins Popes and popish Priests haue been, you may read enough Epistle ••. Sand••y in ••ent. Happily more than enough in ••••l•••• his Treatisecon∣cern••ng English votaries. A profession of virginitie wi••h. out true chastitie, is no be••ter than an apple growing in the lake of Sodome. * 1.982 N••••••m est prorsus religionis ge••••, li∣c••ta n••n facunt, & 〈…〉〈…〉, ••••••qu am••is nec hee fac•••••••• m••alu•••• & n••n temperant a ra∣••in••. If the notation p••••a ••u•••••• 〈◊〉〈◊〉 be good: and the r••le true x 1.983 V••nter ••era•••• ••••ro tac•••••• 〈…〉〈…〉: I would not with many Popes to b••••••t of their puritie.

Paphia 〈◊〉〈◊〉 ••'e••••, Veneris pr••l••s qusque Papaest.

We••l, y 1.984 such as follow the Lambe, are neither def••led carnally with ••o••en 〈…〉〈…〉 z 1.985 ••o∣〈…〉〈…〉 no•• yet spiritually with idols. In which respect the Church i•• called a a 1.986 p••re 〈◊〉〈◊〉, for that shee run•• no•• a b 1.987 who••ing with he•• owne in••••ntions, com∣mitting c 1.988 fornica••ion with •• her louers: but i, prepared for ••••••us••••ad ••ach w••••ch is Christ. d 1.989 In this sense to worship idols and to serue strange Gods is to be defiled ••ith wom••n, a•• our Apostle do••h insin••••••e in the 17. th••••er of th••s booke, vers. 4. And therefore the Papists (••••beit vn maried) de••••nding vpon many Sain••s, ••re not so good vi••gins a•• mar••••d Pro••est••nes wholly trusting in one Sauiour, and 〈…〉〈…〉 hee 〈◊〉〈◊〉 obeying his w••••••, and in their best en••eauo••rs euer ready to ke••••e ••he word•• of h•••• ••aw, neuer fo••sa∣k••ng him or his in w••nt, in••••••on, in sicknesse in de••••h.

And this he will acknowledge at the last day; saying to them openly, Come yee blessed of my Father, inherit ye the kingdome prepared for you, for yee haue followed me whi∣thersoeuer I went. I was an hungred, and ye gaue me meat: I thirsted, and ye gaue me drinke: I was a stranger, and yee lodged me: I was naked, and ye clothed me: sicke, and ye vi∣sited me: in prison, and ye came vnto me: whithersoeuer I went I had your companie.

In their mouthes was found no guile.] As they were chaste in minde, e 1.990 keeping themselues from idols; and chaste in bo∣die, not defiled with women: so likewise chaste in f 1.991 tongue; for they did not g 1.992 adulterate the word, or professe the faith in h 1.993 hypocrisie; but hauing their i 1.994 mouth in their heart, they k 1.995 spake because they beleeued, embracing the Gospell in simplicitie, being also studious of truth in their carriage toward men; Louing without dissimulation, Rom. 12.9. Casting off lying, Ephes. 4.25. and all guile, 1. Pet. 2.1. Iust in their promise, not disappointing a neigh∣bour though it were to their owne hinderance, Psalm. 15.5. Before men in respect of any scandalous offences or o∣pen crimes l 1.996 vnblameable, saying with the Lambe whom they follow, m 1.997 which of you can rebuke me of sinne? Indeed their secret faults onely knowne to God are many, while they be clogged with flesh and bloud, who can tell how oft he offendeth? and yet in the world to come they shall appeare without spot before the throne of God, as hauing all their spots couered with long white robes of the Lambe, yea n 1.998 cleansed and made no spots by the blood of the Lambe, redeemed from earth and from men, to be the first fruits vnto God.

The blessed Innocents on this day murthered by cru∣ell H••rod, were witnesses to the Lambe, non loquendo, sed m••riendo, (saith o 1.999 Augustine) not by speaking, but by suffering for Christ, and so both his name and his Fathers name were written in their fort heads, and their voice was li••e the sound of many waters, and as the voice of great thun∣der, as it is in the Gospell allotted for this Festiuall, In

Rama was there a voice heard, lamentation, weeping, and great mourning: and their crying was a song, a dolefull dittie to their parents eare, Rachel weeping for her chil∣dren, and would not be comforted, &c. yet p 1.1000 pretious in Gods eie, so sweet as the voice of harpers harping with their harpes. And this their sighing was a new singing, be∣cause they were q 1.1001 Primitie ma••tyrum, euen the first fruits of martyrs vnto God. And they followed the Lambe whi∣thersoeuer he went: the Lambe was white and ruddie, Cant. 5.10. that is (as Rup••rtus vpon the place) candidus sanct••tate, rubisunius passions: r 1.1002 So they were white in their innocencie being virgins in their chastitie, without any guile in their mouth, or guilt in their life; but in re∣spect of their blood shed for the Lambe, ruddie. So that (as Dauid sings in the s 1.1003 Psalme) out of the mouthes of very babes and sucklings he hath made perfect his praise. Christ assuredly got great praise by that hymne which Angels sung, Glorie be to God on high, and great praise by S. Ste∣uen his protomartyr, and by S. Iohn the Disciple whom hee loued, as you haue heard in their seuerall holy daies: but his praise was made perfect by the mouthes of babes and Innocents, of whom he saith in the Gospell, t 1.1004 Suffer the little children, and forbid them not to come to mee, for of such is the kingdome of heauen. O blessed babe••, u 1.1005 who came to the wished hauen without any tempest, x 1.1006 enioi∣ing the comforts of another life, before ye knew the mi∣series of this life: y 1.1007 Qui prius in ••apitibus caronas, qu••m capistos accepisti••, hauing your heads crowned with hap∣pinesse, before they were couered with haire. Hero•• could neuer haue pleasured you so much in his kindnes, as hee did in his crueltie; for where his impietie did a∣bound, there Christs pitie did superabound, translating you from your earthly mothers armes in this z 1.1008 valley of te••res, vnto your heauenly fathers bosome in his king∣dome of glorie.

a 1.1009 Saluete flores martyrum, Quos lucis ••pso i•• lumine

Christi insecutor sustulit, Seu turbo nascentes rosas. Vos prima Christi victima, Grex immolatorum tener, Aram ante cuius simplices Palma & coronis luditis.

The Gospell

MATTH. 2.13.

The Angell of the Lord appeared to Ioseph in a sleepe, saying, arise, and take the childe and his mother, and flee into Egypt, &c.

THe Priests in the law were cōmanded that the b 1.1010 fire should euer burne vpon the Altar, & neuer goe out. And c 1.1011 so that the fire of our deuotion (at this holy time) kindled vpon the altar of our heart might not be quen∣ched by the water (which vsually the cold serpent casteth out of his mouth, Apoc. 12.15.) The Church adioyneth vnto the celebratiō of Christs birth, other three festiuals in one weeke. Wherein her meaning is not to withdraw our loue from the Creator to the creature (for all the twelue daies are called Christmas, dedicated onely to Christs honour) but that wee might hereby praise this our Iesus vncessantly both in himselfe and in his Saints. And the reason (as d 1.1012 some coniecture) why S. Steuen, and S. Iohn, and the blessed Innocents are named aboue the rest, is happily to shew that Christ came into the world to saue all sorts of men, of whatsoeuer degree. The Chi∣ualdrie represented by S. Steuen, a resolute Knight and warriour in the Lords battell: the Clergie represented by S. Iohn, stiled the Diuine: the Commonaltie or Infan∣trie represented by the sillie children H••rod slew; or in∣timating that Christ was borne for men of euery seueral age, for men of perfect strength, as Steuen: for old men on their crouches, as S. e 1.1013 Iohn: for Infants in their cra¦dles,

a▪ the blessed Innocents. Or it may bee that these Saints are mentioned at f 1.1014 Christmas rather then other, because Christ faith in the Gospell, If any man will follow me, let him forsake himselfe, and t••ke vp his crosse. Mat. 16.24 the seruant is not greater th••n his Master, if they haue persecuted me, they will persecute you also, Ioh. 15.20. Now there bee k 1.1015 three kinds of suffering or martyrdome in Christs cause. The first, Volunta••is & operis, in will and in act, as that of S. Steu••n. The second, Voluntatis sed n••n operis, in will but not in act, as that of S. Iohn. The third, Operis sed non voluntatis, in act but not in will, as on this day the death of the Bethlemitills Innocents. And for as much as S Steuens martyrdom come•• nee est vnto the suffe••ings of Christ, his festiual is next to Christs in the first place, S. Iohns in the second, the blessed Inno∣cents in the third. And so Christ (as it is Cant. 5.10.) is white and ruddie, the chiefest among ten thousand. l 1.1016 Cand••d•••• in Io••nne, rub••••undus in Stephano, electus ex mi••••••us in Innocentibus. In the Gospell allotted for this ••ay, Two points are more principally remarkable:

• 1. Christs humanitie, for that hee was a child, and did m 1.1017 si••e.
• 2. Herods in∣humanitie m••rthering
  • T•••• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.
  • n 1.1018 Innocēt babes who neither would nor could hurt him.
  • Ha••••us, All the children that were in Bethlehem, and in all the coasts thereof, f••u•• two ••ee••es o••d and vnder, according to the ••••me which hee had ••••••gently knowne of the Wiseme••. All in euery place nere the place where Christ was borne, not sparing his owne o 1.1019 child, flesh of his flesh, and bone of his bone; which occasioned p 1.1020 Augustus Caesar tauntingly to say, •••• hi•• este ••e H••rod••s p••rcum qu••m puerum. It is better to bee H••rod, ••o•• then his sonne.

The A••gell of the Lord appeared vnto Ioseph in a sleepe]

q 1.1021 Hence wee may learne what a tender care God hath o∣uer his children in their greatest affliction, r 1.1022 his Angell ••arrieth round about them that feare him, and deliuers them; and therefore let vs s 1.1023 cast all our care vpon him, for hee careth for vs: t 1.1024 as a father pitieth his owne chil∣dren; euen so the Lord is mercifull to them who feare him. It may besaid of our heauenly Father, as the u 1.1025 Po∣et of an earthly parent,

Omnism Ascanio chari stat cura parentis.

Take the child and his mother] He who was in the be∣ginning that eternall word and x 1.1026 euerlasting Father, a∣bout this time for our sake came downe from heauen, and became an infant and a childe. Nobis puer natus, Esay 9.6. Vnto v•• a childe is borne, and vnto vs a sonne is giuen: a childe, not in meeknesse only (for so the greatest man ought to be as a little childe. 1 Cor. 14 20. Concer∣ning ma••••tiousnesse bee children, and y 1.1027 except yee become as little children, ••••e shall not enter into the kingdome of heauen) bat a childe in weaknesse also, z 1.1028 wrapped in swadling clothes, and lai••d in a cratch. It is not said take thy childe and thy wife: but the childe and his mother: a 1.1029 hereby sig∣nif••ing, th••t Ioseph was not the naturall, but onely the nursing father of Iesus. It is true that this Angell appea∣••ing to Io••ph at another time before Marite was deliue¦red of her childe, said vnto him expresly (for auoyding suspition of incon••inencie) b 1.1030 feare not to take Mary for thy wife; but after the birth of Christ (as the c 1.1031 Do∣ctors ••bser••e) ••o shew that hee was borne of a Virgine, M••i••s ••••le is the mother of Iesus, not the wife of Io∣••ep••. Againe, it is not take the mother and her childe, but the ch••••••e and his m••th••r: d 1.1032 insinuating that his grea∣••e•• care ••hou••d be to p••ou••de for the babe, both in re∣••••e•• of d••••ger (for Herod sought to destroy him) and in respe•••• of d••rie, because the child is greater then hi me••he••, ••••b••ing her e 1.1033 Sauiour so well as her sonne.

And 〈…〉〈…〉] Christs ha••d ente••ta••nment at 〈…〉〈…〉 into the world, ••••ewes that h•••• ••ing∣dome

was not of f 1.1034 this world: hee had (as g 1.1035 Bernard sweetly) while hee liued pass••uam a••tionem, and when hee died actiuam passionem. It is obserued by S. Luke, Acts 1.1. that Christ alway first did and then taught, hee that would haue vs to h 1.1036 flee from Citie to Citie, fleeth him∣selfe from Country to Country: before hee grants the patent, hee giues the i 1.1037 paterne, fleeing, and that in the night k 1.1038 warily; or hee did flee now for that his houre was not yet come; hee had not as yet l 1.1039 done the worke, and the will of his Father, for which hee came into the world, m 1.1040 Christus enim ••otam causam nostra salutis occi∣derat, s•• se paruulum permisisset occidi. But whether doth he flee? into Egypt: as being out of Herods n 1.1041 iu∣risdiction; or into Egypt, to o 1.1042 signifie that Gods king∣dome should bee translated from the Iewes vnto the Gentiles: and so Ioseph in carrying Iesus and his mo∣ther into Egypt, p 1.1043 represents liuely the blessed Apostles and Preachers, in conueying the Gospell vnto nations in time past, q 1.1044 alians from the Common-wealth of Israel, and strangers from the couenants of promise, without Christ, and so without God in the world. O the deepnesse of the riches of Gods mercy! Babylon and Egypt whilome were r 1.1045 malorum officine, the very shops of all villanie: but now behold the Wisemen come from the one, and Christ here fleeth into the other. s 1.1046 V•• populus qui ante fu••rat persecutor populi primogeniti fier et custos fi•••• vni∣geniti: but what need wee such a quare, seeing heauens messenger in the text hath vttered a quare, namely, that is might be fulfilled which was spoken of the Lord by the Pro∣phet, saying, out of Egypt haue I called my Sonne. How that word, Numb. 23.22. or Hosea 11.1. originally spoken of Israel his t 1.1047 adopted sonne, is well applied vpon this oc∣casion vnto Christ his naturall sonne; See Rupert, Ri∣bera, Caluin in Hosea 11.1. Ia••sen. Concord cap 11. Bea••x∣amis harmon. Tom. 1. fol. 73. Caietan, Arboreus, Maldonat. in loc.

u 1.1048 Mystically] God calleth his children out of the

worlds Egypt, deliuering vs from the power of x 1.1049 dark∣nesse, and calling vs into maruellous light, 1. Pet 2.9 y 1.1050 or out of Egypt, for that his children grow best in grace when they be taught in the schoole of affliction: or (as Rupert obserues) it may be that Hierusalem is cal∣led here, as it is z 1.1051 elsewhere, Egypt spiritually, for that her Prince and people were so cruell as Egypt, in seeking to destroy the childe Iesus.

Then Herod when hee saw that bee was mocked of the Wisemen.] It is vsuall with God to a 1.1052 take the wilie in their owne craftinesse; and therefore seeing Herod mocked the Wisemen, it pleased the Lord to direct the Wisemen in such a course, that they likewise mocked Herod. The craftie Fox deluded the Wisemen in telling them he would (if after their diligent search hee should vnderstand where he was) b 1.1053 adore the babe, for his in∣tent was c 1.1054 sauire, non seruire, to woorie, not to worship, that innocent Lambe. And the Wisemen deluded He∣rod in returning to their Country not by Hierusalem as they went, but another way. Then Herod seeing hee was mocked of the Wisemen, was exceedingly wroth, and sent foorth men of warre, &c. d 1.1055 for when once tyrants cannot preuaile with craft, they come to crueltie: when Politi∣cians Rhetoricke failes, Carters Logicke must doe the feat.

e 1.1056Great bodies are discerned easily with a little light, but small things are not found in the darke without a great light. God the Father in the Creation of the world is so glorious and so great, that the little light of nature sheweth his handie worke, Psalm. 19.1. but God the Sonne in our Redemption is so little, that we need a great starre to direct vs vnto the babe Iesus lying in a manger, a large measure of faith and grace to finde the great God made a little childe. No maruell then if He∣rod could not finde, seeing he did seeke not in f 1.1057 faith, as hoping to be saued by Christ; but in furie, meaning to destroy Christ. And the reason heereof is rendr••d in

this present Chapter at the 3. verse, When Herod heard of Christs birth at Bethlehem, hee was troubled, and all Herusalem with him, as fearing that this babe being li∣neally descended from the seed of King Dauid, should in time, challenging the Scepter of Iudea, thrust him out of his kingdome.

g 1.1058 Successor instat, pellimur, Satelles i, f••rrum rape, Perfunde C••nas s••nguine. Mas om••is infans occ••de••, Scrutare nutricum ••inus, Inter•• materna ••ber••. Ensem cruenter pusi••,

O foolish Herod, wilt thou not suffer the King of heauen and earth, and the whole world, to reigne in ••u∣••ie? wilt thou be so barbarous, as fearing thy successour, to kill thy Sauiour? Well maiest thou h 1.1059 seeke, but thou thalt not see the destruction of his Kingdome: i 1.1060 for his Scepter is a right Scepter, and his Trone is for euer and euer. Well maiest thou destroy the bodies of poore children, but their liues are k 1.1061 h••d with the babe Iesus in God: and ••o thy mischiefe shall turne to mercie. l 1.1062 Quo•• Rex impius eximit ma••do, Christus inserit Carlo: for they died for him who was to die for them, and so death had no conquest ouer them: m 1.1063 Moriuntur propter Christum, qui〈…〉〈…〉 facit vt ips•• mi•••• morte teneri pos∣sent.

Herod n 1.1064 represents the deuill, who o 1.1065 stands before the woman in the wildernesse great with childe, readie to deuoure her babe. Hee knew that the p 1.1066 seed which should breake his head, was to be borne of the Iewes; and therefore caused Pharao to murther all the Hebrew males, Exod. 1. and stirred ••p Haman to destroy the whole Nation of the Iewes, Ester 3. and Athalia to kill all the sonnes of Dauid, 2. Kings 1••. and here so soone as the noise was of Christs birth, hee did cut the throats of all the children in Bethlehem, and in all the

co••sts thereof from two yeeres old and vnder. Mystically, Satan as soone as he seeth in an•••• any good motion, he stands (as Herod here) ready to kill it although it be ne∣uer so little a babe.

In R••man as there a voice heard] That is, q 1.1067 in excelso, for the voice of bloud is loud, and r 1.1068 c••ieth euen from earth vnto heauen: euery murther is sacriledge, for that our bodie are the temples of the holy Ghost 1 Cor. 6.19. Herod then at once committed many fo••le sacri∣ledges, in slaying so many both in towne and countrey, who were so great innocents, in being so little children, that as s 1.1069 Prudentius excellently,

Locum minutis a••rubus Vix interemptor invenit Que plagade seendat patens, Iugloque maior p••gio e••t.

This barbarous outrage caused lamentation, weeping, and mourning: t 1.1070 that is, lamentation of the mothers, wee∣r•••••• of the children, and such a mourning on all sides, as that the cry penetrating the clouds, and knocking at hea∣uen, gate did u 1.1071 enter into the cares of the Lord of hostes.

x 1.1072 Horrendis grauiter Coelum pulsasse querelis.

The Epistle

Rom. 4.8.

Blessed is the man to whom the Lord will not impute sinne, &c.

OVr Apostle y 1.1073 con••••mes in this Chapter that do∣〈◊〉〈◊〉 which hee deliuered in the former, namely, 〈…〉〈…〉 of the Law, but freely 〈…〉〈…〉: and this he prooues in our text by 〈…〉〈…〉 ••••pecially,

1. From z 1.1074 〈◊〉〈◊〉 monie, 〈◊〉〈◊〉 is the man, &c.

2. From 〈◊〉〈◊〉 example, Wee say that faith

was imputed vnto Abraham for righteousnesse, &c.

Now Paul mentioneth Abraham and Dauid in this controuersie, a 1.1075 because their workes were most glorious among the Iewes, in somuch as they called Abraham b 1.1076 father, and Dauid is stiled a man c 1.1077 according to Gods owne heart. The paterne then of Abraham accounted righteous before God by faith, and the precept of Dauid, affirming that our blessednesse consists in the remission of our sinnes, and not in the perfection of our vertues; are both exceeding fit, and well accommodated vnto the present purpose.

Blessed is the man] By blessed in the Psalme, Paul vn∣derstands heere iustified: d 1.1078 for iustification is blessednes begun, glorification blessednesse perfited. In this life blessednesse is but begun; and therefore Dauid faith in the cited Psalme, For this shall euery one that is godly make his prayer vnto thee in a time when thou mayest bee found. And Christinioyneth vs daily to pray, for giue vs our tres∣passes: in the world to come blessednesse is consumma∣ted, for when we shall haue no more sinne, then we shall haue no more sorrow.

Whose vnrighteousnesse is forgiuen] Some e 1.1079 distinguish thus; iniquities are forgiuen in Baptisme, couered in re∣pentance, not imputed in martyrdome f 1.1080 Other thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, are transgressions against the word written, ac∣cording to that, 1 Iohn 3.4. and so the Iewes hauing Gods Law did offend: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, are trespasses against the rule of nature, not ingrauen in stone, nor written with inke; but imprinted in the conscience: and so the g 1.1081 Gen∣tiles hauing not the law were sinners. h 1.1082 Other thus, ori∣ginall iniquities are forgiuen in Baptisme quoad Cul∣pam and actuall transgressions are couered in loue, quo∣ad p••nam: or iniquit••t••t, are faults of infidelitie, called in holy Scripture sinne Catex••chen, Iohn 16.8. He will repro••••: the world of sinne, that ••, as Christ expounds himselfe of vnbeliefe, peccata, are faults in manners. i 1.1083 as other, our sins are forgiuen, in respect of the wrong

done to God, and couered in respect of the shame due to vs; k 1.1084 vt sic velentur, n•• in indicio reuclentur. For in sinne three things are to be considered especially:

• 1. An iniurie done to God,l 1.1085 and that is for giuen.
• 2. An inordinate act, the which once being done, cannot be vndone, but is a blot or staine whereby the soule is defiled, and that is laid here to be couered, and elsewhere to be m 1.1086 washed away.
• 3. The guilt of eternall death, and that is not imputed.

Whosoeuer then is in Christ, hath all his sinne and euery thing in all his sinne for giuen. couered, not imputed: for these three signifie the n 1.1087 same, because that which is couered, is not seene; and that which is not seene, is not imputed; and that which is not imputed, is forgiuen. All his sin is put out of Gods o 1.1088 remembrance, cast as it were behinde his p 1.1089 backe, so couered with Christs grace, so bu∣ried in Christs graue, that not so much as the print of one little fault appeares in the words of q 1.1090 Augustine; Sitexit peccat a Deus, noluit aduertire: si noluit aduertere, noluit animaduertere: sinoluit animaduertere, noluit puni∣re, neli••t agnoscere, malutt ignoscere: so that the saying of the Prophet (Blessed is the man whose vnrighteousnesse is forgiuen, and whose sinne is couered) containeth a r 1.1091 de∣finition of iustification It is Gods free pardon in remit∣ting our iniquities; s 1.1092 for the Publican is said expresly to be instified, in that God was mercifull to him a sinner, Luke 18.13.14.

t 1.1093 This makes against Osianders deified righteousnesse, as also the Popi••h inherent iustice; for God is our n 1.1094 righ∣teousnesse, and Christ our holinesse, 1. Cor. 1.30. Being iustified x 1.1095 freely by grace, through y 1.1096 faith in him who iustifieth the vngodly. z 1.1097 Imputat 'D••us homini iustiti••m vt compati••ns. vt dissensans, vt beneu••lens: Dimissio ete∣nim ad compassion ••, obiectio ad dispersion••m, non impu∣tar•• ad bene••••lentt••m pertinet. See Epistle 25 Sund. after Trinitie.

Whereas it is obiected that the blessed man is iustis∣ed

by workes in part, because in his spirit there is no guile, as the text runnes in Dauid, how soeuer omitted here by Paul; a 1.1098 Augustine answereth aptly, that the blessed man hath in his heart no guile, for that he doth not disse••nble his sinne, but humbly confesse his faults. I said I will ac∣knowledge my sinnes vnto the Lord, and so thou for gauest the wickednesse of my sinnes. Euery Christian may ••••y with our b 1.1099 Apostle, When I am weake, then am I strong. And God also saith vnto such as feele their infirmities, as hee did vnto Paul, My grace is sufficient for thee, for my power is made perfect through weaknesse, 2 Cor. 12.9. And there∣fore the true penitent bragges not or his vertue•• as the Pharisie, but of his infirmities as Paul, acknowledging ingeniously that his happinesse consists in the remission of his sinnes. c 1.1100 He•• omnibus sol•• perfectio, si se mueriur imperfectos. And whereas some further obiect how Da∣uid saith elsewhere, d 1.1101 Blessed is the man that hath not walked in the counsell of the ungodly, &c. And blessed is he that e 1.1102 considereth the poore, &c. And blessed are they that are f 1.1103 vndefiled, &c. g 1.1104 Our Diuines answer, that those place; and the like presuppose faith a waies, according to that Apostolicall axio••e, h 1.1105 Whatsoeuer is not of faith is sinne. Faith is the i 1.1106 ne••t of 〈◊〉〈◊〉: albeit our birds be neuer so faire, yet they will bee lost, except they bee brought forth in true b••l••efe. The sparrow hath 〈…〉〈…〉 an house, and t••e swallow a rest where ••he may lay her young, euen thine Altar, O Lord, &c. Psalm. 84.3. Such as are faithfull, hauing their 〈…〉〈…〉 for giuen, and their sinne couered, are blessed men, and all their worker as be¦ing laid vpon Christs Altar, are most acceptable to God. But faith k 1.1107 Augustine, Heretickes and ••••••••dels in doing glorious acts and honourable deeds, haue not where to lay their young; and therefore they must of necessitie come to nought, as the Fathers of our Common Law speake, Meritur act•• cum person••, their a lions are dam∣nable with their persons. See Gospell on all Saints day.

Came this blessednesse then vpon the Circumcision? It is fit in vrging Abrahams example, to reconcile S. Iames, af∣firming in his Epistle, cap. 2. vers. 21. that Abraham was instified through workes: and S. Paul auowing heere that faith was reckoned to Abraham for righteousnesse. l 1.1108 Our Diuines answer, that S. Paul speakes of the causes of his iustifying before God: but S. Iames of the signes of his iustifying before men. S. Paul of Abrahams iustification, exprior••: S. Iames of Abrahams iustification, ex m 1.1109 posteri∣ori. S. Paul of the iustifying of Abrahams n 1.1110 person: Saint Iames of the iustifying of a particular act in offering Isaac be sonne.

Now Paul proues Abraham to be iustified by faith, o 1.1111 ex ordine can••arum, in the 9.10.11.12. verses. And then ex causa promissionis, in the 13.14. The cause pre∣ceeds, or at the least is alway conioined with his effect; but Abraham was iustified when he was yet vncircumcised, Ergo, Circumcision was not the meritorious cause of his iustification. Abraham (as Melan••thon obserues out of the Scriptures euidence) was called out of Haran, and iustified when he was seuentie fiue yeeres old, Gen 12.4. But circumcised in the ninetie ninth yeere of his age, Ge∣nesis 17.24. Abraham then was iustified 24. yeere be∣fore Circumcision was instituted, and (as our Apostle p 1.1112 theweth elsewhere) foure hundred and thirtie yeeres afore the Law was giuen: Ergo, father Abraham had the pardon of his sinne not by Circumcision, or any other worke of the Law; but only by faith, apprehending and applying Gods holy promise concerning the blessed seed. See Epistle 13. Sunday after Trinitie.

Wherefore then serued Circumcision? It was vnto him a signe and a seale of the righteousnesse of faith, verse 11.

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q 1.1113 Signum,

• Memoratiuum, a signe of commemora∣tion of the Couenant betweene God and Abraham, and of the promise which he receiued: to wit, 1. Of the multi∣plying of his seed. 2. Of inheriting the land of Canaan. 3. of the Messias which should be borne of his seed. And for this cause the signe was placed in the r 1.1114 gene∣ratiue part.
• Representatinum, a signe representing A∣brahams excellent faith, as it is after∣ward called a seale of the righteousnesse of faith.
• Distinctinum, a signe whereby the Iewes were distinguished from all other peo∣ple.
• Demonstratinum, a signe shewing the natu∣rall disease of man, euen originall ••inne, and the cure thereof by Christ.
• Prafiguratinum, a signe prefiguring Bap∣tisme, and the spirituall circumci••ion of the heart.

A Seale:

• For that it is a s 1.1115 witnesse of faith receiued.
• As being an t 1.1116 expresse signe of the thing signi∣fied: Abraham beleeued his seed should be multiplied, & ideo congrueuter accep it signum in membro generationis.
• As u 1.1117 sealing vp secretly this mysterie, that the Sauiour of the world should be borne of the seed of Abraham.
• Because it was a x 1.1118 confirmation of Gods pro∣mise to father Abraham, as the Letters Pa∣tent of Kings are sealed for better assu∣rance. Vt obsignaret iustitiam fidei, to seale the righteousness of faith in his heart.

And y 1.1119 here we may learne the true doctrine of the Sa∣craments against Anabaptists, ascribing too little to them, and Papists attributing too much. Anabaptists af∣firme that Sacraments are bare badges of Christianity, distinguishing a Christian from an Infidell, as a gowne did a Romane from a Grecian. But z 1.1120 we teach out of our Apostle, that the Sacraments are not onely signa, but also signacula, certaine sure witnesses and seales of grace, whereby God inuisibly worketh in vs, and doth not only quic∣ken, but also strengthen our faith in him. And against our aduersaries of Rome wee conclude from hence, that the Sacraments iustifie not, ex opere operato; for if they bee the seales of the righteousnesse of faith, how can they saue by the bare worke done without faith? a 1.1121 Ista non tribu∣unt quod per ista tribuitur, in the wordes of reuerend b 1.1122 Hooker, they bee not physicall instruments of our sal∣uation as hauing in themselues any vitall efficacy: but onely morall instruments of Gods grace, the vse where∣of is in our hands, the effect in his; according to that of c 1.1123 Augustine, Multi nobiscum manducant & bibunt tem∣poraliter sacramenta, qui bababunt in fine aeterna tormenta. Touching Circumcision see further in the Gospell ensu∣ing, and concerning the second argument vsed here, ta∣ken from Gods promise made to father Abraham. Epistle 13. Sund. after Trinity.

The Gospell

Lvke 2.15.

And it fortuned, assoone as the Angels were gone away from the shepeards into heauen, &c.

AL••eit this text commend vnto your consideration a great many of remarkeable vertues of the glori∣ous Angels in preaching Christ, of the good sheep∣heards in seeking Christ, of blessed Mary the Virgine

in keeping Christ, as his mother in her louing armes, as his handmaid in her lowly heart; yet the more proper and proportionable parts accommodated vnto the pre∣sent feast are principally two:

• 1 The C••c••••ci••ion of Christ.
• 2 The imposition of his name Iesu••.

Of these first I purpose to speake ioyntly, then seue∣rally. These two were ioyned together, d 1.1124 to thevv that Christ our Mediatour betweene God and man, was both a man in be••ng circu••••••d, and God in being Ie∣sius e 1.1125 that is, a Sau••••r of his people from th•••• 〈◊〉〈◊〉: f 1.1126 or Christ happily was called I••sus, and 〈◊〉〈◊〉 at the ••a••••••me to ••••gnitie that there is no remission of sinne 〈◊〉〈◊〉 it 〈◊〉〈◊〉 of blood. Heb. 9.••1. Hee could not therefore become Iesus, vntill hee had giuen vs a taste of his blood; for wee haue redemption through his blood, euen the forgiuenesse of sinnes according to his rich grace ••••phe••. 1.7. or the dolorous Circumcision and sa∣uing Iesus are coupled together, insinuating that there should be persecution and bloodshed in the world for the preeching of this name. So Christ in the g 1.1127 Gospell assured his Apostles expresly, Yee shall •••• ••••ted of ••••men •••• my name. And h 1.1128 Paul saith of himselfe while hee was an oppressour of the Church, I ••••r••ly thought in my selfe that I ought to doem 〈…〉〈…〉: or these two were conioyned, to put vsin minde ho•• God doth exalt the humble and mecke. Christ humbled i 1.1129 himselfe (quoth Paul) and became obedi∣ent, W••••efore Go I hath also highly exalted him, and g••uen him a n••me ••houe euery name, that at the name of Ie∣••us euery ••nee should bow, both of things in ••••••••en, and things in earth, and things vnder earth. Or it may be that these were both at once, to witnesse that Christ is the true k 1.1130 Physition of the world. For when all mankinde was exceeding sicke in head, and heauy in heart, when from the sole of the foot vnto the head, there wa•• no∣thing whole but wounds, and swellings, and sores full of

corruption, as it is in the l 1.1131 Prophet; then our blessed Sa∣uiour came to m 1.1132 visit his people, n 1.1133 binding vp their wounds on this day, Pelaculae carnis, and powring in oile and wine, washing them euen with the wine of his blood, and mollifying them also with the sweet oile of his sauing name Iesus. For o 1.1134 some deriue 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the Greeke 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Or (as almost all Interpreters ob∣serue) these two went together, p 1.1135 for that it was vsuall among God people the Iewes to giue names vnto chil∣dren in their circumcision, as it is among vs in Baptisme. So wee reade in the first lesson appointed to be read this morning praier, that God altered Abrams name when he did institute Circumcision. Thy name shall not any more be called Abram, but Abraham: for a father of many nations haue I made thee. Now the reason hereof is plaine, q 1.1136 that as often as we heare our selues named, we might instant∣ly call to minde the Couenant betweene God and vs in holy Baptisme: to wit, how God on his part promised to be our God, and we vowed on our part by Godfathers and Godmothers, that wee would forsake the deuill and all his workes, the vaine pompe of the world, the carnall desires of the flesh, and continue Christs faithfull souldi∣ers and seruants vntill our liues end. Hitherto concer∣ning Circumcision, and the name Iesus iointly: let vs now treate of these parts apart, and first of Circumcision which is

• r 1.1137 Threefold, Carnall, vnder the Law.
• Threefold, spirituall, vnder grace.
• Threefold, Celestiall, in the kingdome of glorie.

The first is, S••cram••ntum ••acr••res: the second, sacra 〈…〉〈…〉: the third, res sacramenti. The first, in it due time was good: the second, at all time•• is bet∣ter: the third, in eternitie best of all. The first is s 1.1138 nascen∣〈◊〉〈◊〉, euery manchild of eight d••ies old among you shall ••he circumcised, Gene••. 17.12. The second is renascenti¦••••, a circumcision of the heart in the spirit, Rom. 229. when as the regenerate by the sword of the spirit (which

is sharper then the t 1.1139 sharpe kniues vsed in circumcision, yea sharper then any u 1.1140 two edged sword as being a dis∣cerner of the thoughts and intents of the heart) doe not onely circumcise the fore, kinne: but x 1.1141 all the power of the soule, and all the parts of the body. Circumcising their eye, 〈◊〉〈◊〉 they looke vpon a y 1.1142 damse••••, or behold va∣nitie. Circumcising their eares and their lips, hedging their possessions ••rit •• t••ornes, and making doores and bars for their mouth, Ecclesiast, 28.24. Hedging their eares a∣gain't heresie, backbiting, ••ttery: barring their mouth against z 1.1143 lying, a 1.1144 blasphemie, b 1.1145 foolish ••••lking. Circum∣cising their hands that they steale no more, but worke the thing that is good, Ephes 4.28. Circumcising their feet that they be not c 1.1146 swift to shed blood. Circumcising their very thoughts, Esay 1.16 Wash you make you cleane put away your ••••••••tents out of my sight, as our olde Eng∣lish translation according to the vulgar Latine. In a word, cutting of all d 1.1147 superfluous lusts of the flesh, and all superfluous cares of the world, casting off all the old man which is corrupt, and putting on the new man which after God is created in righteousnesse and true holinesse Ephes. 4.22. The third kind of circumcision is resurgentium, in the world to come, when all superfluity shall be cut off vtterly, when as wee shall appeare before Gods throne without any e 1.1148 spot in our soule, or f 1.1149 corrup∣tion in our body.

Now the circumcision of Christ heere mentioned is that of the flesh: g 1.1150 for Almighty God before mans fall, and after is fall; before the Law, vnder the Law, and after the Law, certified his will vnto man, especially by two things, an vnderstanding minde, and a perceiuing sense. When God had created A••••m hee put him in Pa∣radise, giuing him his h 1.1151 ••ord as a witnesse of hi•• will, and vnto the word hee did adde a twofold outward signe namely, the tree of life, and the tree of knowledge of good and euill. After Ad••••ous fall, he gaue him a pro∣mise touching the blessed seede, Gen. 3.15. and added

thereunto sacrifices as outward signes of his worde. When the floud was ouerpast, hee made a promise neuer to destroy the world againe with water, and hee made the i 1.1152 Rainbow a signe of the same. Hee promised deliue∣rance from the bondage of Egypt, which hee performed also: but he sealed the promise with the Paschal Lambe. Exod. 12. To father Abraham hee gaue his promise that his seed should be multiplied, and in perpetuall remem∣brance thereof hee did institute Circumcision. Gen 17. At the length in the fulnesse of time he giueth his owne Sonne, and by him he promiseth k 1.1153 euerlasting life to such as beleeue, the which hee confirmes with two Sacra∣ments, as seales of his grace; Baptisme, and the Lords supper. Thus the father of mercies in all ages euermore prouided for our weaknesse, that wee might (l 1.1154 as it is in the m 1.1155 Psalme) taste and see how gratious the Lord is; and therefore such as are so spirituall as that they cannot en∣dure significant ceremonies and outward rites in the Church: haue runne a violent course quite contrary to the goodnesse of God and meeknesse of his holy spirit, who doth instruct the conceiuing minde by the percei∣uing sense. For the Sacraments (as n 1.1156 Augustine speakes) are visible words, and Circumcision (in the iudgment of o 1.1157 Chrysostome) was a Preacher of the righteousnesse of faith. I confesse that the Iewish ceremonies are now no more necessarie p 1.1158 then a token left in remembrance of a bargaine is necessarie when the bargaine is fulfilled: but christian rites ordained by lawful authority for outward comelinesse in the Church ought to be retained, as ha∣uing q 1.1159 more in weight then in sight.

In the C••r∣••••••••ti••••on of ••h••••••t ob∣••••e••ue these •• po••n••s.

• 1 The••i••e when, the e••ghth day.
• 2 The•• ••••e ••he••e, implyed here for that C••••••i: but exp••essed in the first Lesson a••••o••••e•• for this a•••• nin ••••rayer. (••en 17.11. to be the 〈…〉〈…〉
• 3 The e••••se ••hy, 〈…〉〈…〉 that is (•• in the wo••d•• fo••••o 〈◊〉〈◊〉 ••••••r the L••••••.

When the eighth 〈…〉〈…〉] Ch••••e en were circum∣e••sed on the e••ghth day, fo••th•••• in this tender age they co••••d more e••stly b••••re the g••••ese of circumcision, or e••re••meised on the e••••gh••h d••y, r 1.1160 h••••••use tha•• is the day ••h••rein our ble••sed Sauiour ••••ofe ••••••m the dead. Seuen daie signifie the time o•• this ••••efe••e wor••d and the ••••gh••h d••y the re••••••e••••ion, when al••co••uption of the ••eth shall he e••••o••••, accord••••g to that o•• Paul •• C••r 15.5••. T••••s 〈…〉〈…〉 〈…〉〈…〉 For th••s end ••he circumci••••on kni••e 〈◊〉〈◊〉 m••de of 〈◊〉〈◊〉 Exod 4.25. I•• ••a 5.2. To si••niti•• ••h•• ••••••ece••e 〈◊〉〈◊〉 C••••cumc••••on is by Chri••t the ••ocke ••nd ••h••ad co••e•• ••••en••.

C••••cumci••••on ••••s placed in the generatiue p••••t for th••eere••••on e••••••••••ally. First, for that it ••as a se••••e of G•••••••••• ••••e th•••• C••••••••t h••••••d ••e ••o••ne of Ab••••••••m•• 〈◊〉〈◊〉. Se••••nd ••••••ee••••e the prop••••••tion of original•• ••••nne 〈…〉〈…〉. Thi••dly, Q••••∣•••••••• 〈…〉〈…〉 co••ci••i•••••••• 〈…〉〈…〉 O•• 〈◊〉〈◊〉 o••he•• ••o•• tha•• i•• 〈◊〉〈◊〉 ••••••ne of G•••• 〈…〉〈…〉 the ••••ent and h•••• ••e•••• 〈◊〉〈◊〉. Gen. 17.7. 〈…〉〈…〉

Th•• ••••••••••ns•• h•• C•••••• 〈◊〉〈◊〉 ••ecei••ed and b••rne 〈…〉〈…〉, are ••••ni∣••••••••••.

• 1 To shew that he was of the seede of Abraham••. Heb. ••.16.
• 2 To declare himselfe a member of the Iewish. Church, in which euery man child was circum∣cised.
• 3 To c 1.1161 demonstrate that hee had true flesh, against 〈◊〉〈◊〉: and such a flesh as was not of the same substance with his deitie, Co•• 〈…〉〈…〉 corpus, against Apol••naris: or fetched from hea∣uen, as Val••ntinus imagined; hee was, I say cir∣cumcised, to shew that he was made of the seede of 〈◊〉〈◊〉 accor•••••••• to the 〈◊〉〈◊〉. Rom. 12.
• 4 For that he was the truth, of which Circumcision was a type, d 1.1162 V•• ••••••rami•••• ••••ritas ••••ir••••.

But the principall reason i•• in••••nuated in the text, for that thei•• required that eue••y man child should be cir∣••••••••s s••d. He therefore was circumcised to ••••e ••hi•• obe∣di••nce to the l••w; e 1.1163 W•••••• the ••al••es of ume wa•• come, God 〈◊〉〈◊〉 ••••th his 〈◊〉〈◊〉 m••••e o•• a ••oman, make vnder the Law, t••at ••e ••••i•••• re•••• m••t••••m th••t were v••der the Law. As then he ••a•• borne for ••s, Esay 9.6. Puer natus ••st ne•• is; And Luk 2.11. V••••••s n••tu••••, Vnto you is borne, that i••, vnto yo•• a men a•• an Ange••l expounds the Prophet: euen f•••• •••• hee ••••••••••m••sed for y••, f 1.1164 h••reby giuing a publike ••y ••••no••i•• ••h•••• he would fu••fill all the whole Law for vs, fo•• g 1.1165 eue••y 〈◊〉〈◊〉 i•• circumc••s••d ••s b••••••d to keep the whole L••w.

Ho•• the cons••la••orie name Ie••••us, inuented by God, 〈◊〉〈◊〉 p••••ed b•• the Ang••••l, invocated by men, is proper to Ch••i••t 〈◊〉〈◊〉: S••e Gospell on the Sunday next after 〈◊〉〈◊〉. And how his named aboue all name Epist. 〈…〉〈…〉 will end here with a diuine 〈…〉〈…〉 ••ccurate Poet.

〈…〉〈…〉; 〈…〉〈…〉 of content, 〈…〉〈…〉 rent. 〈…〉〈…〉 p••••ne.

O take thy crosse, and nai••es, and therewith straine My hearts desire to his full extent, That thy ••ea••e loue therein may not be ••ent. But thoughts man haue free scope thy loue t'explaine. Ah new my heart more p••uneth then before, Because it can receiue, and hath no more. O fil•• this emptinesse, or 〈◊〉〈◊〉 ••••••e: Now stretch my heart againe, and now supply. Now I want ••pace now grace to end a•• smart, Since my heart 〈◊〉〈◊〉 not thee, hold thou my heart.

Almighty God, which madest thy blessed sonne to he circumcised and obedient to the Law for man: gran•• vs the true circumcision of the spirit, that our hearts and all our members being mortified from all worldly and carnall lusts, may in all things obey thy blessed will through the same thy sonne Iesus Christ our Lord. Amen.

The Epistle

EPHES. 3.1.

For this cause I Paul am a prisoner of Iesus Christ for you heathen, &c.

THE maine drift of all this exceeding h 1.1166 profound Epistle written vnto the Saints of the Church of Ephesus, is to i 1.1167 confirme their in the k 1.1168 word of truth, euen the Gospell of their saluation and faith in the Lord Iesus. And this our Apostle doth in the present text by two reasons especially;

• 1. From his owne mini∣stery, in l 1.1169 re∣spect of the
  • Bonds or disgrace hee suffered of men, I Paul am a prisoner, &c.
  • Boon or grace he receiued of God, If yee haue heard of the ministration of the grace of God which is giuen mee to you∣ward.
• 2. Fom the Gospels mystery, which hee shewes to bee most excellent in regard of
  • Himselfe, Vnto mee the least of all Saints is this grace giuen.
  • Other,
    • God, Vnsearchable riches of Christ ••idde in God, &c.
    • Angels, Vnto rulers and powers in heauenly things &c.
    • Men, to make all men∣see what the fellow shippe of the mystery is, and that by Christ wee might haue boldnesse &c.

The summe of all which is, seeing I haue receiued so, much good, and endured so much euill for your sake: seeing the great mystery concerning the common sal∣uation (as S. Iude speakes in his Epistle) was not in times past opened vnto the ionnes of men on earth, or to the bles∣sed Angels in heauen as it is now declared by the spirit: see∣ing I say, yee may see what is the fellowshippe of the mysterie which euen from the beginning hath 〈◊〉〈◊〉 hid in God: I desire you not to faint in your course, but to continue stedfast in the profession of this holy faith vnto your liues end.

For this cause] m 1.1170 Some Diuines haue troubled them∣selues and other in examining the context heere, but it is among words as among men, affinnity which is neerest ought to be dearest: and therefore seeing the first words of this chapter agree very well with the last of the for∣mer:

I take the coherence to b•• n 1.1171 〈◊〉〈◊〉 ••••uer preach∣ed that you Gentile in 〈…〉〈…〉 〈…〉〈…〉 are no•• citizens with the Saints, 〈◊〉〈◊〉 together in Christ the ch•••••• corner stone, to be the 〈…〉〈…〉. And for th•• 〈◊〉〈◊〉, namely, for that I have together that you Gentiles are 〈…〉〈…〉, I 〈◊〉〈◊〉 hated of my countrimen, accused in their Synagogue, 〈◊〉〈◊〉 •••• their councels, iniured by their off••cer••, 〈…〉〈…〉 appeale to Casar, I was sent to 〈◊〉〈◊〉, where I am ap••••••∣••er, as you may reade at large in the fast eight chap•••• of the Acts of the Apostles.

A pri••••ner of Iesus C••r••••) He was the prisoner of Ca∣••ar, but Caes•• had his authoritie from o 1.1172 aboue, for there is p 1.1173 no power but of God Who••oeuer then is in prison is ••••••t••s Ie••u Christs, though otherwise lib•••••••• ••e••u Christs, suffering by Gods q 1.1174 power and permittance, ••ho can wh••n he w••ll, and will as shall make mo••t for ••••, glorie, r 1.1175 proclame lib••rtie to the captues, and o••••ni••g •••• the prison vnto them that are ••••••••d. Or he was ••••e pri••o••e•• Ch••••••••. as enduring his ••ond for Christs faith and ser∣uice, s 1.1176 V••••••••s no•••• Chrs to, ••e••pro Christo. Namely, for preaching among the Gentiles the e••searchable ••••hes of Chr••st, as it is in the S. verse. So that whereas t 1.1177 two thing especially commend a Ma••tyr, saith in Christ, and lo••e to the Church; bo••h are me•• in the Apostle. Hee suffe••ed for the true faith, a p••i••on••r of Ie••••s Christ; and out of vnfained loue to God•• people. F••r ••••u Gentiles, as it i•• in the hitteen••h verse, ••or your sake••, euen for your u 1.1178 good and x 1.1179 example, tha•• yee likewise may con••••nue con••tant in the sincere p••••fe••••ion of Christianitie. F•••••• ••••••, 〈…〉〈…〉 is your glorie, that ye h••••e such ••n in••tru••tor as is the pri••••ner •• Ie••us Christ ••n bo••d no•• for any faction of your•• or fault of his o••ne; but ••••r y 1.1180 confe••ence to••••••d God, euen for the ••••••ir••••••n ••f the gr••••e wh••••h ••s ••••••en ••ee to you∣ward.

See Epistle S••nday 16. after Trinitie.

Hitherto concerning the griefe which our Apostle suffered in Christs cause for the Gentiles, I come now to treate of the grace which he receiued.

In z 1.1181 respect of his

• know∣ledge being
  • Certaine, By reuelation shewed he the mysterie to me.
  • Full, euen so perfectly reuealed that in a few words you may read and vnderstand ••y know∣ledge in the mysterie of Christ.
  • Excellent, which in other ages was not made knowne vnto the sonnes of men, as it is now declared, &c.
• Practise, whereof I am made a Minister ac∣cording to the gift of the grace of God which is giuen vnto me, &c.

If you haue heard of the ministration of the grace] The calling of 'aul to be the Doctor of the Gentiles, as it was knowne vnto himselfe by reuelation: so to them by report. If yee haue heard &c. a 1.1182 As if he should haue said, if ye doubt not of my calling, ye may be well assured of my doctrine. But ye cannot doubt of my calling, as ha∣uing often heard how b 1.1183 Christ in a vision appeared to me, saying, Saul, Saul, why persecutest thou me? And when I had answered, Lord, what wil•• thou haue mee to doe? Ie∣sus told Anani••••s in another vision, Hee is a chosen vessell vnto mee to beare my name before the Gentiles, and Kings and the children of Israel. And so God c 1.1184 separated mee from my mothers wombe, and called me by his grace to reueale his sonne among the Gentiles: d 1.1185 as the Gospell ouer the circumcision was committed to Peter, so the Gospell ouer the vncircumcision was committed vnto me being an Apostle (not of men, or by man, Galat. 1.1. Or after man, Gal. 1.11.) but the ministration of Gods grace was giuen vnto me by the reuelation of Iesus Christ.

The word mimstration or dispensation, may bee con∣strued either passiuely, being a grace giuen, and e 1.1186 dispen∣sed to Paul: or f 1.1187 actiuely, for that Paul was dispenser of it vnto other, 1. Cor 4.1. Let a man so thinke of vs, as of the ministers of Christ, and disposers if the secrets of God. His office then is called a dispensation. g 1.1188 For that it con∣sisteth in the dispensing of Christs vnsearchable riches And the Gospell is called here h 1.1189 Gods grace, for that it is faithfully deliuered and fruitfully receiued nor by mans merit; but onely through Gods free grace. i 1.1190 Preaching in the teacher, and k 1.1191 beleeuing in the hearer are both the faire gifts of God. Or the Gospell is called Gods grace, l 1.1192 because the summe thereof is nothing else but the preaching of Gods exceeding rich mercies in Christ, intimating that our iustification is not by the workes of the Law, but m 1.1193 freely by grace through faith.

As I wrote afore in few words] I finde that n 1.1194 some con∣strue this of that which is written in other Epistles, vnto other men, as to Philemon: and other Churches, as to that of Colossus, and Philippi. Marlorat is of opinion that our Apostle wrote another Epistle (though it bee not extant) vnto the Church of Ephesus. o 1.1195 Other referre this clause to that which is deliuered in this present Epi∣stle; to wit, vnto that which is sayd in the p 1.1196 two former chapters, q 1.1197 Or to that in chap. 1. vers. 9. r 1.1198 or chap. 2. vers. 14. He is our peace, which hath made of both one, and hath broken the step of the partition wall. In this little briefe is contained all that great mysterie which in times past was not opened vnto the sonnes of men, as it is now declared by the spirit, that the Gentiles should bee fellow heires, and of the same body, and partakers of the same promise in Christ by the Gospell.

Which mysterie in times past was not opened vnto the sonnes of men] This verse cannot easily bee digested (as s 1.1199 one sayd) without a graine of salt; for if wee shall vn∣derstand this of the whole mystery of Christ t 1.1200 manifested in the flesh, it is certaine that Abraham with faiths eye

u 1.1201 saw Christ and was glad, and the Prophets x 1.1202 enquired and searched when or what time the spirit which was in them should declare the sufferings that should come to Christ, and the glorie that should follow. Nay the very common people did expect the consolation of Israel, as it is apparant by that of the y 1.1203 Samaritane woman, I know well that Messias shall come which is called Christ. Or if we construe this of that part of the mysterie which onely concernes the vocation of the Gentiles, it is as plaine that Abraham beleeued z 1.1204 all the families of the earth should be blessed in his seed. And the Prophet a 1.1205 Haggai cal•• the Messias expresly the desire of all nations. And in the first lesson allotted for euening praier on this day, Thus saith the Lord, b 1.1206 Behold, I will lift vp mine hands to the Gentiles, and set vp my standard to the people, &c. Kings shall be their nursing fathers, and Queenes their nursing mo∣thers, &c.

c 1.1207Answer then is made, that this mysterie was opened in times past vnto the sonnes of God, but not (as it is in the text here) to the sonnes of men. It was knowne vnto the spirituall lew, but not vnto the carnall. For the Pro∣phers spake not d 1.1208 as the sonnes of men, but as they were moued by the spirit of God, 1. Pet. 2.21. e 1.1209 Other thinke this mysterie was opened vnto the lewes, as hauing the Law and the Prophets testifying of Christ: and that it was hidden onely to the Gentiles, as wanting the light of Gods word to direct them in their night of igno∣rance. Other say that the Prophets in old time knew that the Gentiles should be partakers of Gods promise concerning the blessed seed, f 1.1210 but they did not vnder∣stand how this could be without circumcision, because g 1.1211 God said, Euery person which is not circumcised should be cut off from his people. Yea the knowledge in this my∣sterie was hidden vnto the chiefe Apostle till it was in a vision reuealed vnto him, as we reade Act. 10.

h 1.1212Other finde a direct answer couched in the words of Paul here, which mysterie was not in times past opened

vnto the s••aues of 〈◊〉〈◊〉, as it is now declared vnto his holy Apo∣tles and Prophets by the spirit. It was opened before, but not as now: not so fully manifested vnto the Pa••••iarkes and Prophets in the old Testament, as in the light of the Gospell vnto blessed Apostles and Preachers: in which respect Iohn the Baptist is said to be i 1.1213 greater then a Pro∣phet. For wherea•• they shadowed out Christ in figures obscurely, he shewed our Christ with his finger openly,

k 1.1214〈…〉〈…〉 of God, which taketh away the sinne of the world. So Christ himselfe to his Disciples; l 1.1215 Blessed 〈◊〉〈◊〉 the 〈…〉〈…〉 that 〈…〉〈…〉 you that many Pro∣phets and Kings haue desired to see those things which ye see, in 〈◊〉〈◊〉 not 〈◊〉〈◊〉 them, and to heare those things which yee heare, and haue not heard them. The blessed Apostles are called in the fifth verse Prophets, m 1.1216 as propheeying in their Creed of things to come, to wit, of the resurrection of the 〈◊〉〈◊〉 and euerlasting life or Prophets, as being n 1.1217 ex∣pounders of the Prophets, as the word is vsed elsewhere, Rom. 12.6. Ephes. 4.11. 1. Cor. 14.1. See Epistle second Sunday after the Epiphanie.

That the G••nt••les should be follow-heires, and of the same body, and partakers of the same promise.] The Gentiles are said to bee follow-heires in respect of future glorie, o 1.1218 re∣pectulum futuri, because they shall be p 1.1219 heires of salua∣tion, and inhe••itors of the kingdome of heauen so well as the Iewes, euen heires of God and ioint heires with Christ, Rom. 8.17. Of the same body, in respect of present grace, respectu boni praesentis, as being built together in Christ, and made one Church and habitation of God, Ephes. 2.14.22. Partakers of the same promise, in respect of mercie 〈◊〉〈◊〉 die, respectu boni praeriti: forasmuch a, Gods Couenant made to father Abraham, apparantly concerned all the nations of the world, Genes. 12.3.18. 18 22.18. Heere the Gospell and Epistle meet, and both are well accommodated vnto Christs Epiphanie: for the Wisemen shewed that in deed which our Apostle heere saith in word.

Vnto the rulers and powers in heauenly things.] Whether this ought to be construed of damned deuils, or blessed Angels, I referre you to q 1.1220 S. Ambrose, r 1.1221 Erasmus, s 1.1222 Mar∣lorat. Or if spoken of the good Angels onely, whether it concernes all at all times, or in times past only such as were not imploied in the publishing of Christs incarna∣tion: I desire you to reade the Commentaries of Hie∣rome, and Haymo vpon this text, Lombard sent lib 2. di∣stinct. 11. Alussiodorensis, Aur. sum. lib. 2. Tracti. 5. quaesi. ••. & 6. Sixtus senensis bibliothec. lib. 6. annot. 165.182.29••. And whether this knowledge be reuealed or experimen∣tall only, Thomas part. 1. quast 117. art. 2. Lexicon Theo∣log. Astenstanc. verb. Angelus. Perkins exposit. Creed art. 1. Tit. Creation of Angels, Aretius, Marlorat, Zanch. in loc. For mine owne part, where I see not my selfe, I loue not to leade other. If these cited Authors afford your vnderstanding good paiment, I shall be so well pleased as when I borrow ready coine of one friend to lend it vnto another. If not, I say with t 1.1223 Hierome, Non parum est scire quid nes••as: and with u 1.1224 Augustine, Non videtur mihi quisquam errare, cum aliquid nescire se scit, sed cum putat scire quod nescit.

The Gospell

MATTH. 2.1.

When Iesus was borne in Bethlehem a Citie in Iurie, in the time of Herod the King, behold, there came Wise-men from the East to Ierusalem, saying, who is he that is borne King of the Iewes, &c.

AFter the celebration of Christs birth and circumcisi∣on, it seemed good vnto the Church to constitute a Feast in honour of his Epiphanie, x 1.1225 that his glory might be manifested in the flesh, so well as his infirmitie. Now this Feast is called by three sundry y 1.1226 names, according to the z 1.1227 three principall appearings of our Lord in this

kinde on this day: 1. Epiphania, because Christ as this day did appeare to the Wisemen that sought him by the lea∣ding of a starre. * 1.1228 2. Theophania, for that as vpon this day 29. yeeres after his birth his glorie appeared in his a 1.1229 bap∣tisme by the witnesse of the Father speaking from hea∣uen, this is my beloued Sonne, in whom I am well pleased, and by the descending of the holy Ghost vpon him in a visible shape like a done. 3. Bethphania, for that on the same day twelue moneth after his baptisme, his glorie appeared at the marriage in Cana by turning water into wine, Iohn 2.11. We must according to the present text onely treat of his appearing to the Wisemen, in whom I note

These 7. cir∣cumstances:

• 1. At what time they came to seeke Christ, in the time of Herod the King.
• 2. From what part of the world, from the East.
• 3. To what Citie, to Ierusalem.
• 4. By what guide, by the leading of a star.
• 5. For what end, to worship him.
• 6. What gifts they presented vnto him, gold, frankincense, myrrhe.
• 7. What way they returned home, after they were warned of God in a sleepe, that they should not goe againe to Herod, they returned into their owne country another way.

In the time of Herod the King.] The Patriarke Iacob prophecied of the Messiah, b 1.1230 that the kingdom should not depart from Iuda, not a langiner from his fe••t, vntill S••••lo come. Now Herod was not a branch of the Kings of Iu∣da, but an alien from their Common-wealth, a stranger and a tyrant, crept in by the fauour of the Romane Em∣perour: and therefore the Wisemen enquiring after the birth of Christ in the daies of Herod the King, obserued their right c 1.1231 quando, because now the scepter had depar∣ted from Iuda. d 1.1232 The which as it confutes the Iewes, ex∣pecting

as yet that Christ should come: so it confirmes the faith of Christians, assuring vs vndoubtedly that this same whom the Wise-men sought, is the very Sauiour of the world: and as the Wise-men in seeking, euen e 1.1233 so Christ in comming kept his right quando. For when He∣rod was King, and sinne most abounded, Iesus was borne in Bethlehem a Citie of Iurie: when his Israel sate in dark∣nesse and in the shadow of death, then he visited and re∣deemed his people, Luk. 1.68.79. according to that of f 1.1234 Dauid, Thou shalt arise, and haue mercy vpon Sion, for it is time that thou haue mercy vpon her, yea the time is come, and why? Thy seruants thinke vpon her stones, and it pittieth them to see her in the dust.

g 1.1235Some thinke these Wise-men came to Ierusalem a∣bout two yeeres after Christs birth, and the ground of this assertion is in the 16 verse of this present chapter, Herode seeing that hee was mocked of the Wise-men, was ex∣ceeding wroth, and sent forth, and slew all the male-children that were in Bethlehem, and in all the coasts thereof, from two yeeres old and vnder, according to the time which hee had diligently searched out of the Magi. But the Wise-men had proued themselues none of the wisest men, if they should at that time haue sought for Christ in Iurie, when hee was in Egypt. For so the h 1.1236 text plainely, Ioseph accor∣ding to the direction of an Angell appearing to him in a dreame, tooke the babe Iesus and his mother by night, and departed into Egypt, and was there vnto the death of Herod, and that was in i 1.1237 Nicephorus account 3 yeeres, as k 1.1238 Ianse∣nius 5 yeeres, as l 1.1239 Sabell••c•••• 7 yeeres. I thinke therefore that the Wise-men came to Ierusalem according to the Churches institution of this feast vpon tht twelfth day af∣ter the birth of Christ. If any desire to bee satisfied how they could performe in so short a time so great a iourney, let them at their leasure peruse the Commentaries of Maldonat vpon this text, and Cardinall Baron, annal. Tom. ad an. 1. fol. 53.54.

From the East] The first sinne committed by man in

the world was eastward for m 1.1240 Adam and Eua did eate of the forbidden fruit in Paradise planted Eastward, Gen. 2.8 〈…〉〈…〉 her Abel was an inhabi∣tant of the East. Gen 4.••••. The builders of the Tower of Babel also came from the 〈◊〉〈◊〉 Gen. 11.2. And n 1.1241 there∣〈◊〉〈◊〉 Christ (〈…〉〈…〉 that hee might 〈…〉〈…〉 and take away the sinne of the world called at his 〈◊〉〈◊〉 appearing Wise-men from the East: and hee was crucified 〈◊〉〈◊〉 toward the 〈◊〉〈◊〉, as hauing put all our sinnes behind his b••cke: E••a, ••••.17. And for this 〈◊〉〈◊〉 happily 〈◊〉〈◊〉 with o 1.1242 other, whereas the 〈…〉〈…〉 toward the South, and secta∣••••••, to the West: 〈…〉〈…〉 (and tha•• from the very time of the•• Apostles) vse to pray toward the 〈◊〉〈◊〉. And it 〈…〉〈…〉 that such as were to bee baptized should in their renunciation of the de∣uill and all his workes, euer turne their face toward the W••••l, and on the contrary when they made their con∣〈◊〉〈◊〉 of the faith of Christ 〈◊〉〈◊〉 the East, as 〈…〉〈…〉 and Cyr••l. apud Baron. 〈…〉〈…〉 58 fol. 564.

Our Sauiour said Matth. 8.11. that mary shall 〈◊〉〈◊〉 from 〈◊〉〈◊〉 and 〈◊〉〈◊〉. and shall sit downe with 〈…〉〈…〉, Isa∣ac and Iacob in the kingdome of heauen. These 〈◊〉〈◊〉 came from the East, and 〈◊〉〈◊〉 from the West and 〈◊〉〈◊〉∣knowledged Christ to bee King of the Iewes. q 1.1243 Magi ab 〈…〉〈…〉 hoc est nas••ents the autem occidenti, hoc est 〈…〉〈…〉 regi Iudeorum. That these Magi came from Per∣sia most accord; but whether they were Kings, or Phi∣losophers, or both, it is vncertaine. It was a receiued o∣pinion among the Popish Friers heretofore that these Magi were Kings, and that Matthew in terming them Wise-men, r 1.1244 gaue them a title more honourable then that of Kings. 〈…〉〈…〉, A scepter may be put into the hands of a foole. The name then of Ma∣gus in s 1.1245 that age when Philosophers did raigne, was of

greater account then that of Magnus. Other Papists of better note for their learning confesse that they were not reges, but t 1.1246 reguli, not puissant Princes of a whole Country, but pettie Lord of some little Towne, u 1.1247 a•• Gen. 14. Bera King of Sodome, Birsha King of Gom••rrah, Sh••••ab King of Adm••th. But that these were crowned Kings, and but three, whose names are x 1.1248 Melchior, Gas∣par, Balthasar: Const. 〈◊〉〈◊〉 y 1.1249 pictura, z 1.1250 sed no•• ex scriptura, is a tale painted on a wall not written in the word. That I say these were but three, a 1.1251 whereof one was an olde man, another a yong man, and the third of middle age; whose dead bodies haue been b 1.1252 translated, first from In∣dia to Constantinople. Secondly, from Constantinople to Millane. Thirdly, from Millane to Colon, and thereupon commonly called the three Kings of Colon: is thought by Protestant Diuines a ridiculous fable, better fitting the signe of a Tauerne then the wall or window of a Tem∣ple.

That they were Wise-men is said in this text and pro∣ued also; for in seeking the Lord, when and where hee was to be found: they d 1.1253 shewed themselues wisemen in∣deed, according to that of the e 1.1254 Prophet, Let not the wise man glory in his wisedome, but let him that glo••uth, glory in this, that hee vnderstandeth and knoweth mee, that I am the Lord which exercise louing kindnesse, iudgement and righteousnesse in the earth: for in these things I de•••••• saith the Lord. It is likewise consonant to the text that these Magi were aliens from the Common-wealth of Israel, as the shepheard, were the first fruits of the Iewes: so these Wise-men the f 1.1255 first fruits of the Gentile. They were neere, these came from farre, both met in Christ the chiefe corner stone, who made of both g 1.1256 one: that is, of two walles one house; for the Iewes and Gentiles are all one in Christ, Galat. 3.28 A mysterie which in times past (as you haue heard in this daie, Epistle) was not opened vnto the sonne; of men, as it is now declared by the spirit. Read ser. 2.4.6 7 of Augustine de Epiphania

Dom. And herein appeares the goodnesse and vnsearch∣able riches of Christ, in that he manifested himselfe to the shepheards albeit ignorant, and to the Wise-men 〈◊〉〈◊〉 impious. h 1.1257 In rus••••citate pastorum imperitia praeualet, in sacril••g•• imagorum impietas, and yet he who i 1.1258 chose the foolish things of the world to confound the wise, and came not to call the righteous, k 1.1259 but sinners to repen∣tance: appeared vpon Christmas day to shepheards, and on this day to wise, but wicked Astrologers. Vt nullus magnus 〈◊〉〈◊〉, nullu, infirm••u desperaret, as l 1.1260 Augustine and m 1.1261 Aquine sweetly.

To Ierusalem] n 1.1262 As to the Citie of God acquainted with the diuine oracles, hauing Moses and the Prophets which o 1.1263 witnesse of the Messias. And here they did learn•• that Christ should be borne at Bethlehem in Iu∣rie, for 〈◊〉〈◊〉 it is written by the Prophet, and thou Bethlehem in the land of Iurie are not the least among the Princes of Iuda: for out of thee shall come vnto me the Captaine that shall gouerne my people Israel. And so hauing the light of Gods holy word added to the starre, they went on their iourney with cheerefulnesse, vntill they came to the place where the childe was.

p 1.1264 Or to the Scribes and Pharisies at Ierusalem to con∣demne their ••••••ggishnesse and carnalitie, who standing hard by, saw not so much as they who came from farre. q 1.1265 Ver••••s ill minat magus, insi••••litas ob••••••at magistros. Carnales 〈…〉〈…〉, quod 〈…〉〈…〉 ve••. 1. quod often∣det: v••••tur paginis, quarum non ere dis eloqu••••. In which respect r 1.1266 Augustine compared the Iewish Doctors vnto stenes erected in common passages, that teach other how to walke in the right way, but themselues stand still. And he 〈◊〉〈◊〉 vs vpon bowed knees intreat the Father of mercies and God of all grace so to lighten our darke vn∣de•••• ••••••ng with his heauenly star••e, that wee may 〈◊〉〈◊〉 and spiritually disc••••ne the things of the Scrip∣tures 〈◊〉〈◊〉 the Lord (as s 1.1267 Augustine prophecied a great while 〈◊〉〈◊〉) four our 〈…〉〈…〉 and carnalitie take his

word from vs Christians, as hee did his kingdome from the Iewes, and giue it to such as wee thinke to bee most alien from God and his Gospell. Examine the cited pas∣sages and passions of that holy Father againe and againe, Decies repetita placebunt: and then in thy serious medita∣tions apply them vnto the present Romish Synagogue, and thou shalt easily find that the Protestants estate in re∣spect of the Papists, is very like to this of the Wise men in respect of the Iewes. For as the Iewes euer boasted of the Temple: so the Papists of the Church, as the Iewes and onely the Iewes in times past had Gods Law: so the Papists in latter ages (and if you will beleeue them∣selues) onely the Papists imbrace the Catholike faith. As the Iewes were magnificent in their Ceremonies: euen so the Papists exceeding glorious in their orna∣ments, orders, outsides of the Church. And yet such as are Wise-men, and haue t 1.1268 wit to count the number of the Beast, know that Antichrists seate is the Romane sea. Hee whose pencill is not inferiour to many, standing in so fit a place as any to take Romes picture, portrayeth her thus;

• Roma, in Hebrew, Signifieth Height.
• Roma, in Greeke, Signifieth Strength.
• Roma, in Latine, Signifieth Loue, if it bee read backward.
• Roma, in English, Signifieth Roome, or place.

Foure tongues like trumpets Rome doe sound thy name. In Hebrew thou art Height, in Greeke a power, And Loue in Latine speech-and Place in our, Foure squares of hundred yeeres doe sit the same.

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

And now foure waies thou wouldest fall conceale, With Scriptures vpper Height and strength of schooles. And forme of Zeale, and Rome the head of fooles:

The Height mants, ground, to reason truth, to zeale. S••••ente and Roome cone. cyueth 〈◊〉〈◊〉 no grace,

Thy height of strength is backward loue of place.

We haue seen his s••arre! Cardinal u 1.1269 Abacus and x 1.1270 Al∣bertus haue written that these Wise men endowed with extraordinary skill in Astrologie, might foreknow the time when our blessed Sauiour should be borne by the position of starres and constitution of the planets. But this assertion is vtterly condemned by S.y 1.1271 Augustine and other holy Fathers of the Church, as you may finde in Beauxanis Har. Tom. 1. fol. 60.61. Sixt. sinen. bibliothec. lib. 6. annot. 10.

It is apparent that this starre was not ordinarie, but in z 1.1272 many properties, especially a 1.1273 three, differing from all other in the skie, to wit In

• Place, for it could not haue shewed the direct way to such as trauelled by it, vnlesse it had been in the lowest region of the aire.
• Mouing, for it moued not circle wise, but went right forward as a guide of the way, none otherwise then the cloud and piller of fire went before the people of Israel at their go∣ing out of Egypt.
• Brightnesse, for whereas other starres appeare to shine by night onely, this gaue light euen in the broad day.

b 1.1274 Hac stella quae solis votam Vinest decore ac lmiue.

c 1.1275 Gregorie Nissen and d 1.1276 Aquine thinke that it was a new hure created onely for this purpose. e 1.1277 Theophylact and f 1.1278 ••uthymiue, that it was an Angel or fome other hea∣uenly power, appearing not in the nature, but in the fi∣gure of a starre. S. Augustine saith it was manifica lia∣gaacali the stately tongue of heauen. Other coniecture

that it was the holy ghost,g 1.1279 appearing in the likenesse of a starre at Christs birth, h 1.1280 as in the likenesse of a Doue at Christs baptisme. For (as i 1.1281 Baronius out of the great o∣pinion of his owne reading is bold to write) all the Fa∣thers agree that these Magi were lead to Christ here by an inward light of the spirit, so well as with an outward light in the skies. k 1.1282 Agente hoe sine dubio in corum cordi∣bus inspinui we dr••ina, vt costantae v••sionis mysterium non laterei, & quod oculic estendebatur insolitum, animis non set obscerom••. And therefore when they found the babe Iesus in a seely cottage, they were not any whit discouraged at his contemptible pouertie, but instantly they saw (l 1.1283 non terra portante sed caelo narrante; magnum aliquid in parne latere, that this little childe was a great King, yet a great God, and a great King aboue all Gods. And hereapon a•• followeth in our text, They fell do•••• slat, and worshipped him, and opened their treasures, and offered vnto him gifts, gold, frankincense, myrrhe: That is (as m 1.1284 Augustine glosseth) A dorant corporious, honorant mu neribus, venerantur officijs, oculis hominem vident, & deum abseguijs consiuentur.

Christ (as being the word in the beginning by whom all things were made) bestowed on these Wise-men euery good and perfect gift, corporall, spirituall, temporall. And therefore they did honour him (as n 1.1285 interpretors obserue) with all these kinds of goods. In falling downe sl••t, they did honour him with the good, of the bodie: in adoring him, with the goods of the minde: in offering to him gold, frankincense, mirrhe, with the goods of the world. They did offer o 1.1286 gold to relieue. Maries necessi¦tie: frankincense, to sweeten the stable: myrrhe, to com¦fort the swadled babe. p 1.1287 In offering frankincense, they confounded Arius holding that sacrifices are onely due to God the Father. In offering myrrhe, they con∣founded Manichaeus, who denied that Christ truly died for our sinnes. In offering gold, they confounded them both, as denying that Christ is our King. In offering all

these, they confounded Nestorius diuiding Christ into two persons, one diuine, another humane; for the Magi gaue not here some gifts vnto God, and other vnto man: but all vnto one Christ. Ergo, non diuidatur in personis qui non invenitur diuisus in donis. as Pulgentius excellently.

Or as q 1.1288 other, they did offer gold to Christ, as being a King: Frankincense, as being God: myrrhe, as being man: according to that of the Christian r 1.1289 Poet.

Auruen. Thus, Myrrhem, regique deo, homini{que} Dona ferunt.

It is an idle conceit that one did offer gold, another myrrhe, and the third frankincense: for seeing each of them acknowledged Christ to bee a King, and God, and a passible man; it is more probable that all of them offe∣red all these gifts euery one three, s 1.1290 singuliaria.

They returned into their owne country another way

t 1.1291 The grace of God appearing teacheth vs that wee should deny vngodlinesse, and worldly lusts, and that wee should liue soberly, and righteously, and godly in this present world. u 1.1292 Wherefore the Wise-men hauing found Christ, and being taught of God not to returne a∣gaine to Herod, that is, any longer to serue the deuill: they renounce their owne wills and their olde waies, and walke according to Gods will in new waies. Immu∣tatio via emendatio vitae, quoth x 1.1293 Euseb. Emisen: Hereto∣fore they walked in errour, but now they walke in truth. Heretofore they went a whoring after their owne inuentions, but now they follow the word and warning of God.

The summe then of y 1.1294 all this Gospell is, that wee must seeke Christ by the guiding of a starre, that is, by the light of his word: and when wee haue found Christ, it is our duty to z 1.1295 manifest our faith by good workes, in pre∣senting vnto Christ our King gold, that is, a pure confes∣sion of a true beleefe: frankincense, that is, humble prayer and inuocation: myrrhe, that is, a chast and a mor∣tified life. Wee must also giue to Mary, that is, to the

Church, vnto the Preachers of the word, and all other members of Christ in want, a part of our temporal estate. And all this ought to be done cheerefully; for the Wise∣men opened their treasures, and our heart is our treasure, Matth. 12.35. a 1.1296 So that wee must euen with exceeding gladnesse, from our heart offer gold, frankincense, myrrhe: b 1.1297 That is, almes, praier, fasting: Praier respects God, almes our neighbours, fasting our selues. And c 1.1298 thus ha∣uing changed the whole course of our inordinate con∣uersation in time past, and walking in another way which is the path of Paradise: wee shall in fine returne to our owne Countrey, which is Heauen in Heauen, and there wee shall enioy Christ our King, God and man in eternall happinesse euermore.

There be many points in this text as yet vntouched, and I might as d 1.1299 Ruth, happily gleane after such as haue reaped before me: but I am so deuoted to breuitie, that I rather chuse to wonder a little with another, then to write any more my selfe vpon this Gospell.

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

O strangest colour to be viewed in, For humane darknesse vailed hath his face. O strangest middle of respectiue space, Where as a starre more then the sunne could win.

O strangest starre that must reueale this sight, That by disorder from the rest giues light.

O strangest eies that saw him by this starre, Who when by-standers saw not, saw so farre.

And since such wonders were in seeing him, No wonder if my wondring thought grow dim.

O God, which by the leading of a starre diddest mani∣fest thine only begotten Sonne to the Gentiles: merci∣fully grant, that we which know thee now by faith, may after this life haue the fruition of thy glorious God-head, through Christ our Lord. Amen.

FINIS.

Notes

• a 1.1

  1. Cor. 4.1.
• b 1.2

  Martyr. Sar••••rius. Caluin.
• c 1.3

  Rom. 1.16.
• d 1.4

  Aretius.
• e 1.5

  Cap. 28.16.
• f 1.6

  Cap. 1.32.
• g 1.7

  Melancth••n. Parae••••.
• h 1.8

  Rom 9.18.
• i 1.9

  Areti••s.
• k 1.10

  vers. 3.
• l 1.11

  Thomas 22. quaest. 3. ••rt. 1.
• m 1.12

  D. Wi••e•• in loc.
• n 1.13

  Ardens. Theophylact.
• o 1.14

  Martyr. Heming. Aretius.
• p 1.15

  Cap. 2.18.
• q 1.16

  Sarcerius.
• r 1.17

  Occumen.
• s 1.18

  Matth. 6.16.
• t 1.19

  Pareus.
• u 1.20

  C••urch hom. s f••ith. & Cō∣fess. Anglican. art. 12. See Ro∣gers ibid. & Caluin. Instit. ••ib. 2. cap. 16.
• x 1.21

  Caluin. apud Bellarmin. de Ius••ificat. lib. 1. ca••. 14. §. Iohannes.
• y 1.22

  〈◊〉〈◊〉. 70.
• z 1.23

  Martyr in 〈◊〉〈◊〉.
• a 1.24

  〈…〉〈…〉 22. 〈…〉〈…〉 ••2.
• b 1.25

  Mark 8.3••.
• c 1.26

  〈…〉〈…〉 〈1 line〉〈1 line〉 § 〈…〉〈…〉
• d 1.27

  〈…〉〈…〉
• e 1.28

  〈…〉〈…〉
• f 1.29

  〈…〉〈…〉
• g 1.30

  In loc.
• h 1.31

  Melancth. Caluin. Heming. Piscator. Chytreu••. Tileman.
• i 1.32

  Lombard. 3. sent. dist. 23. & Aquin. 22. q. 2. art. 2.
• k 1.33

  Tract. 29. in Ioan. & ser. 181. de Temp.
• l 1.34

  Perkins e••po∣sit. Creed, art. 1.
• m 1.35

  See Church Hom. of salua∣tion, part. 3.
• n 1.36

  Mark. 1.24.
• o 1.37

  Mat••. 8.29.
• p 1.38

  Cant. 6.2.
• q 1.39

  1. C••r. 1.30.
• r 1.40

  1 C••r. 3 ••2.••3.
• s 1.41

  Church H••m of faith, part 1.
• t 1.42

  Augustin ser. 115 de Temp & Am••r: sser. 38.
• u 1.43

  Mart. in••. ••.
• x 1.44

  Church Hom. of Christs resur∣rection.
• y 1.45

  Th••••s 3 part. q 53. ar•• 4.
• z 1.46

  Pareus.
• a 1.47

  Rom 1 4.
• b 1.48

  Rom. 4.25.
• c 1.49

  Ephes. 4.8.
• d 1.50

  Piscator.
• e 1.51

  Gorran.
• f 1.52

  Anselm. Idem Augustin. apud Matyr. in loc.
• g 1.53

  Caluin.
• h 1.54

  Melanctbon.
• i 1.55

  1 Pet. 1.10.
• k 1.56

  Haggai 2.8.
• l 1.57

  Acts 2.36.
• m 1.58

  Ephes 5.••.
• n 1.59

  Hib. 9.14.28.
• o 1.60

  Colos. 2 14
• p 1.61

  ••phes. 4.8.
• q 1.62

  In praesenti inssi••••••m, in 〈◊〉〈◊〉 salutim Anse••m in loc.
• r 1.63

  Melan••thon.
• s 1.64

  Theophylact. Ca••etan.
• t 1.65

  Lombar••. Martyr. Caluin.
• u 1.66

  Act. 10.34.
• x 1.67

  Ardeus.
• y 1.68

  Hyper. apul Marlorat.
• z 1.69

  Luke. 7.5.
• a 1.70

  Mat. 27.54.
• b 1.71

  Luke 23.42.
• c 1.72

  Caluin. Pareus. D. Wille•• in l••r.
• d 1.73

  H••ming.
• e 1.74

  Perk. expo∣s••••. Creed. art. 1. D. Fulke in 2. Cor. 13.1. disallowes not this assor. 〈◊〉〈◊〉 ••n the R••em. Vid▪ Thim. 22. quest 4. art. 2. & Be••••mia de Iuc••it. lib. 1. cap. 6.
• f 1.75

  Sarce••••••. Biz••.
• g 1.76

  Perkins vbi supra.
• h 1.77

  In Gal. ••.5.
• i 1.78

  Iob 8.14.
• k 1.79

  Psal. 125.1.
• l 1.80

  Caietan.
• m 1.81

  Lombard.
• n 1.82

  Melancthon.
• o 1.83

  Act. 17.23.
• p 1.84

  D. Fulke. Kilius. Paraeu•• in l••••. dem Melanc. A••ol. August. confess. art. 21. & Perkin••re. for. Cal. lit. 14.
• q 1.85

  1 I••remys 17.5.
• r 1.86

  Psal. 50.15.
• s 1.87

  Mat. 11.28.
• t 1.88

  August. tract. 22. in Ioan.
• u 1.89

  Exod. 13.21
• x 1.90

  Ier. 16.19.
• y 1.91

  Matth. 7.7.
• z 1.92

  Melancthon. Martyr. ••ilemon.
• a 1.93

  Aquin. ••
• b 1.94

  Lilius.
• c 1.95

  Math. 9.38.
• d 1.96

  Chrysost.
• e 1.97

  1. Tim. 3.1.
• f 1.98

  Regersin Anglican. Con∣fess. art. 23 pro∣posit. ••.
• g 1.99

  Expos. prior. in Gaiat. cap. 1.
• h 1.100

  Postil. in loc.
• i 1.101

  2. Pet. 1.21.
• k 1.102

  Iob. 20.21.
• l 1.103

  I••••. 1.6.
• m 1.104

  Matt. 10.5.
• n 1.105

  Yet. p••••mata de corrupto stat. ecclesiae per ••••yricum.
• o 1.106

  Ierem. 23.21
• p 1.107

  Phili. 3.2.18
• q 1.108

  Iohn 10.1.
• r 1.109

  Matth. 7.15
• s 1.110

  Luther & Larymer in loc.
• t 1.111

  Heb. 5.4.
• u 1.112

  A••glic. Con∣fes. art. 23. Rogers ibidem. Luther & Ki∣lim in l••c.
• x 1.113

  1. Cor. 9.2.
• y 1.114

  Ra••anu•• a∣pra T••omam. Are••••us. Ian∣sen in lec.
• z 1.115

  Gen. 1.10.
• a 1.116

  Maldenat.
• b 1.117

  Ardius in l••c.
• c 1.118

  Luke 1.8.
• d 1.119

  Luke 2.8.
• e 1.120

  Matth. 9.38.
• f 1.121

  A••et. in lo••.
• g 1.122

  P••rkins treat of 〈◊〉〈◊〉 l••••g••.
• h 1.123

  〈…〉〈…〉. 29. cap. 6.
• i 1.124

  〈…〉〈…〉 1. pag. 203.
• k 1.125

  Bi••••n. pref. loc. C••••.
• l 1.126

  Mar••••••u•• 〈◊〉〈◊〉 grace. lib. 3.
• m 1.127

  Chrys. apud Th••••. 〈◊〉〈◊〉.
• n 1.128

  Arlens. 〈◊〉〈◊〉.
• o 1.129

  Kilius.
• p 1.130

  〈…〉〈…〉.
• q 1.131

  Iohn 12.31.
• r 1.132

  Latymers set. vpon this G••s∣p••ll.
• s 1.133

  Cap. 1.39.
• t 1.134

  For this was a second cal∣ling, •••• Iuhym. & Anselm in l••c.
• u 1.135

  Museul. in loc.
• x 1.136

  Iohn 20.21.
• y 1.137

  Mat. 28.19.
• z 1.138

  Acts 2.4.
• a 1.139

  Acts 4.20.
• b 1.140

  Aretius. Museulus.
• c 1.141

  1 Tim. 5 22.
• d 1.142

  Iames 1.19.
• e 1.143

  Exod. 30.13.
• f 1.144

  Vatal••••us. 〈◊〉〈◊〉. ad l••c. Ex••d ex I••se. 〈◊〉〈◊〉.
• g 1.145

  A s••mi•• 〈◊〉〈◊〉, Item 〈…〉〈…〉
• h 1.146

  〈◊〉〈◊〉 epist. 1 〈◊〉〈◊〉
• i 1.147

  〈…〉〈…〉.
• k 1.148

  Aretius.
• l 1.149

  〈◊〉〈◊〉 7 9
• m 1.150

  Mat••. ••3.31
• n 1.151

  〈…〉〈…〉
• o 1.152

  〈…〉〈…〉
• p 1.153

  〈◊〉〈◊〉, in Psa••m. 132.
• q 1.154

  Pro. 18.19. as the translat. Hen. 8.
• r 1.155

  Culoss. 2.3.
• s 1.156

  Musculus. Beauxamu. Pontan.
• t 1.157

  1. Cor. 1.27.28.
• u 1.158

  Iudg. 15.16
• x 1.159

  Apud Ecau∣xam. H. r. tom. 1. sol. 140.
• y 1.160

  1. Cor. 1.21.
• z 1.161

  Matth. 9.13
• a 1.162

  Act. 9.1.
• b 1.163

  Caluin. Muscuius.
• c 1.164

  ••pist, ••••O 〈…〉〈…〉 〈◊〉〈◊〉.
• d 1.165

  Iames 1.23.
• c 1.166

  A•••••• 2.6.
• f 1.167

  A•••• 4 13.
• g 1.168

  Lu•• 〈…〉〈…〉.
• h 1.169

  Mat••. 19.24.
• i 1.170

  Lu••e 1••.1••.
• k 1.171

  〈…〉〈…〉.
• l 1.172

  〈…〉〈…〉.
• m 1.173

  〈…〉〈…〉.
• n 1.174

  Vide Ferum & Pontan. in loc.
• o 1.175

  Musculus in loc.
• p 1.176

  Triall of truth.
• q 1.177

  G••i••ciardin. Fist. lib. 14.
• r 1.178

  Ac••••s. Sy•• c••••us ••••i. 〈◊〉〈◊〉. 3.
• s 1.179

  C••••ru. V cem apud 〈◊〉〈◊〉. ub. ••.d. Cat. 〈◊〉〈◊〉 s. ••at 4.
• t 1.180

  ••elat. of re••••∣g•• 〈…〉〈…〉 t••e 〈◊〉〈◊〉. §. 37.
• u 1.181

  See D. Suths. & rela••. of re••••∣••o••, ibi sup & sar. An••. Cam. 〈…〉〈…〉 1520. cum pri∣••••e••egio parl••••∣••••in••i.
• x 1.182

  Plu••••r••••.
• y 1.183

  〈◊〉〈◊〉. prol. before the book of Numbers.
• z 1.184

  〈◊〉〈◊〉 Qu 〈…〉〈…〉.
• a 1.185

  S••eld••••m•• 〈◊〉〈◊〉 concerning de pont••fi•••• 〈◊〉〈◊〉, pag. 5.
• b 1.186

  Wilying ••am El••••. 3. ••ann. 1361.
• c 1.187

  Mat•• 2••.21
• d 1.188

  1. ••et. ••.7.
• c 1.189

  Com. in loc.
• f 1.190

  2. Tim. 3.6.
• g 1.191

  T••m. 2. f. 253
• h 1.192

  Ies••ites Cit. lib. 1. cap. 10.
• i 1.193

  Quod. 3. art. 10.
• k 1.194

  I••s••it. lib. 4. 〈◊〉〈◊〉 1•• § 3••.
• l 1.195

  Matt. 28.19.
• m 1.196

  Ioh 21.15.
• n 1.197

  Ma••••. 18.14
• o 1.198

  Mat. 19.14
• p 1.199

  Ephes. 6 4.
• q 1.200

  Eur••p••d ••pa••d 〈◊〉〈◊〉 Cem. de lib. 〈…〉〈…〉.
• r 1.201

  Matt. 13 47
• s 1.202

  I••••er. Are•• 〈◊〉〈◊〉. Musi••••••nus.
• t 1.203

  Iohn 21 6.
• u 1.204

  Laure••••. Pi∣san. euangel. paradox.
• x 1.205

  Melanc••h. Comanl c.
• y 1.206

  G••n. 3.
• z 1.207

  Matth. 3.2. Marke 1.4
• a 1.208

  Ioh. 1.29.36
• b 1.209

  Iuke 18.13
• c 1.210

  Iohn 1.41.
• d 1.211

  Epist. 4.12.
• e 1.212

  Me•••• c••••en in Rom. 10.
• f 1.213

  S••e Angers in Ang••••ean. C••n∣fess. art. 23.
• g 1.214

  Sedul. epist. lect. prefix a••••. loge••. S. Fran∣c••su••.
• h 1.215

  I. Sc••rarus appa••at. pag. 14
• i 1.216

  H••m••in loc.
• k 1.217

  Rom. 8.30.
• l 1.218

  Pin••an.
• m 1.219

  Ma••••ras.
• n 1.220

  Mattb. 2.
• o 1.221

  Iohn 4.
• p 1.222

  1. Cor. 9.22.
• q 1.223

  Aresius.
• r 1.224

  Muscuius.
• s 1.225

  Matt. 19.27.
• t 1.226

  I••h 18.36.
• u 1.227

  Luke 2.7.
• x 1.228

  Matt. 27.60
• y 1.229

  Matt. 8.20.
• z 1.230

  Aug ••p. 89.
• a 1.231

  C••i••tan. M••seulu••. Ar••••ius in loc.
• b 1.232

  Philip 3. 8.
• c 1.233

  Epist. ad Pam••si. tim. 1 fol. 166.
• d 1.234

  Rem. 10.12.
• e 1.235

  Ephes. 3.20.
• f 1.236

  Ardens.
• g 1.237

  Act. 1.21.
• h 1.238

  Rom. 8.35.
• i 1.239

  1. Cor. 11.1.
• k 1.240

  Hieron. in Mat•• 10. & Mat West ••ad an. 95.
• l 1.241

  Beronius an∣nal com. 1. ad •••• 92.
• m 1.242

  Cel ss. 3.5.
• n 1.243

  Psalm. 1.1.
• o 1.244

  Iob 31.1. Matth 5 28.
• p 1.245

  Eph••s. 4.28.
• q 1.246

  Psalm. 14 6.
• r 1.247

  2. Pet. 2.14.
• s 1.248

  R••m. 8 17.
• t 1.249

  1. Pet. 2.5.
• u 1.250

  In Psalm. 1.
• x 1.251

  2. C••t. 6.1.
• y 1.252

  Rom. 8.8.
• z 1.253

  Rom. 6.14.
• a 1.254

  Zanchius.
• b 1.255

  Galat. 4.26.
• c 1.256

  Aretius.
• d 1.257

  Zanchius.
• e 1.258

  Com. in cap. 28. Izechiel.
• f 1.259

  Ephes. 2.5.
• g 1.260

  Galat. 2 20.
• h 1.261

  Vide Lorin. in 1. Pet. 2.5.
• i 1.262

  Galat. 6.2.
• k 1.263

  H••m. 1 3. in Ez••••hiel.
• l 1.264

  〈◊〉〈◊〉 22. 〈◊〉〈◊〉 〈…〉〈…〉
• m 1.265

  L••s er.•••• G•••• 6 1.
• n 1.266

  Li•• de 〈◊〉〈◊〉 pa••tum.
• o 1.267

  1 Cor. 12.21
• p 1.268

  C••l ss. 3.12.
• q 1.269

  Acts 4.31.
• r 1.270

  〈◊〉〈◊〉 1.2.
• s 1.271

  Ans••••m.
• t 1.272

  L••nbar••.
• u 1.273

  〈◊〉〈◊〉.
• v 1.274

  〈◊〉〈◊〉 14.5
• y 1.275

  〈…〉〈…〉
• z 1.276

  〈◊〉〈◊〉 3.18.
• a 1.277

  L••mbard. Ans••lm. Cai••ana••e.
• b 1.278

  Ca•• in. 〈◊〉〈◊〉 T••s••rt r.
• c 1.279

  lalo••. F••em Aqui. & •• s••l. m••i ri••••e.
• d 1.280

  Aus••••m. ••r••ius.
• e 1.281

  Hierom ex∣p••s••••. 2 in••••••.
• f 1.282

  Aq••ia.
• g 1.283

  1. Cor. 2.11.
• h 1.284

  Esay 28.16.
• j 1.285

  Mat. 16.16.
• k 1.286

  Ambros. li ••. in L••••. cap••de •• ••e••r ga••i••ne •• su.
• l 1.287

  Au••us••i ser. ••3. ••••••er••. a ••s••eu••d m Ma••••. I••••••m •• ••ram Mat. 16.
• * 1.288

  Chryst ••. 〈◊〉〈◊〉.
• n 1.289

  Com •••• Am. s. o.
• o 1.290

  •••• s••pra.
• p 1.291

  Vbi supra.
• q 1.292

  Anselm. Hugo. D••••••. Carth••. F••rus Suarez in Matth 16.
• r 1.293

  Hier. &. Ca••uin Ar••t••us.
• s 1.294

  Ierem. 1.9.
• t 1.295

  Ly••ain 1. le•• m.
• u 1.296

  Zanc••iruin l ••.
• x 1.297

  1. C••r. 3.
• y 1.298

  Mat••ratin 1 Cor. 3.12.
• z 1.299

  Matt. 16.18
• a 1.300

  Matt. 28.19
• b 1.301

  Rom. 12.6.
• c 1.302

  Zanchius.
• d 1.303

  De verb. Dei, lib. 1. cap. 9.
• e 1.304

  De benefic. lib 4. cap. 37 ex sententia Phi∣lip Macedon.
• f 1.305

  A••••tius.
• g 1.306

  Calain.
• h 1.307

  Zanc••ius.
• i 1.308

  D••m 〈◊〉〈◊〉 ••••eseit tem∣plu•• D••••, f••t; Occ••••en in l••c.
• k 1.309

  Calui••. Marl••••a••.
• l 1.310

  2. Cor. 6.16.
• m 1.311

  1. Cor. 6.19.
• n 1.312

  Primasius in l••e.
• o 1.313

  Psal. 32.1.
• p 1.314

  1. Cor. 3.30
• q 1.315

  Cap. 18. vers. 25 27.
• r 1.316

  Vi••e A••gu∣stin••eres 33. & Epiph••••. ••eres. 59.
• s 1.317

  Be••••armia. de 〈◊〉〈◊〉 lib. 4 cap. 13. & Al∣tein, 〈◊〉〈◊〉. ex. 〈…〉〈…〉. perer••gat.
• t 1.318

  Harding con∣••ut. shewel A. 〈…〉〈…〉 cap. 3.
• u 1.319

  Bellarmin de Rom p••n. lib. 4. cap. 3.
• x 1.320

  Iacob Gre••ser, respon. ad The∣ses. Hu••. pag. 147.
• y 1.321

  H••••us apu•• Iewel pr••f. de∣sen. apol. g.
• z 1.322

  1. Iohn 18.
• a 1.323

  Pro••. 14.16.
• b 1.324

  Ap••d. Iewel in apud. Il••m. Hieron. 〈◊〉〈◊〉 Celant. Tom. 1. f. l. 109.
• c 1.325

  Apud Iewel ••apilog part. 3. cap. 7.
• d 1.326

  Con. ad Cler. Cantabrig.
• e 1.327

  Doctor E••des s••r. difference betweene good and cu••••.
• f 1.328

  Pontan.
• g 1.329

  Psal. 67.2.
• h 1.330

  Psal. 51.4.
• i 1.331

  Rom. 5.20.
• k 1.332

  Melanc••hon. Culman.
• l 1.333

  P••trarche de remedijs lib. 1. d. aleg. 8.
• m 1.334

  Mat. 10.17 M••r•• 10.32. Luke 18.31.
• n 1.335

  Mat. 26.32.
• o 1.336

  Maldonat.
• p 1.337

  C••l••••n, 〈◊〉〈◊〉.
• q 1.338

  Mat. 18.20.
• r 1.339

  Exo. 16.27.
• s 1.340

  De as••ens. 〈◊〉〈◊〉. 6.
• t 1.341

  •• Exod. 3.5.
• u 1.342

  〈◊〉〈◊〉 ••.46.
• x 1.343

  〈◊〉〈◊〉.
• y 1.344

  Apud Mal∣donat. in loc.
• z 1.345

  Ioh. 16.16.
• a 1.346

  Ser. 156. de temp.
• b 1.347

  Lib. 10. in Luc. cap. 24.
• c 1.348

  Ecclesiastes 1.15.
• d 1.349

  Pontan.
• e 1.350

  Luk 10.16.
• f 1.351

  Iansen.
• g 1.352

  Mald. nat.
• h 1.353

  1 Cor. 2.14
• i 1.354

  Luk 24.11.
• k 1.355

  Eub••m. sus••b. Emisen•• 〈◊〉〈◊〉 in lit.
• l 1.356

  Augustin ser 146.155.161. ••e••em.

  Ans. 12, ••a Luc. ••.10 cap 24 〈…〉〈…〉 gel •• 16.

  B••rmar.〈◊〉〈◊〉. 2. ••eheat ••••rg. ••dm Christ••, Ga••de 〈◊〉〈◊〉. 〈…〉〈…〉 M. ld. ••at. 11 les.
• m 1.357

  Ca. 1.ver. 1.
• n 1.358

  Caluin.
• o 1.359

  Marlorat.
• p 1.360

  Aretius.
• q 1.361

  Coloss. 3.1.
• r 1.362

  Bectarmin. de sacr••ment. Eu∣charist. lib. 1. c••p. 14 § addi ••••••st al••a. I••. mannota. M ldor. t. in Mat. ••8.9.
• s 1.363

  Cal.••a. Meld••••at.
• t 1.364

  Apud Mer∣••.r•••• 〈…〉〈…〉. & Iesus.
• u 1.365

  1. Cor. 8.5.
• x 1.366

  Euthym, in Psal. 49.
• y 1.367

  C••••. us & Le••••ti••s apud Mall.••••, i•• 〈◊〉〈◊〉.
• z 1.368

  Ferus ser. 1. in lot.
• a 1.369

  Theophylact. in loc.
• b 1.370

  Bullinger.
• c 1.371

  Cap. 24.16. Consul•• Vata∣blum in loc.
• d 1.372

  Psal. 63.1.
• e 1.373

  Ferus vbisup.
• f 1.374

  Matth. 7.1.
• g 1.375

  1.Cor. 4.5.
• h 1.376

  Calelan.
• i 1.377

  C••rys••ft, apud Th••m
• k 1.378

  〈◊〉〈◊〉.
• l 1.379

  Rom. 15.1.
• m 1.380

  I ••••sen. Con∣cord••ep 147. Idem Theoph. & Euthym. •••• loc.
• n 1.381

  Aretius.
• o 1.382

  Act. 20.7. 1.Cor. 16.2. Ap••cal. 1.10.
• p 1.383

  Maldonat. in loc.
• q 1.384

  See Ded, ex∣posit. Com. 4.
• r 1.385

  Aretius.
• s 1.386

  Apoc. 14.13.
• t 1.387

  Apoc. 20.13.
• u 1.388

  Rhom. in loc.
• x 1.389

  Beza.
• y 1.390

  Apud Mar∣••••rat. in loc.
• z 1.391

  Aretius.
• a 1.392

  C••ril. ••••thym. Marl••r. in l••c. Idem C••l••in. Iustus. lib. 4. cap. 17.§.29.
• b 1.393

  D. Falke in loc.
• c 1.394

  Heb. 1.17.
• d 1.395

  Heb. 4.15.
• e 1.396

  Epist. ••7.
• f 1.397

  Anglican. Confess. art 28. & Com. Cat.••it. Sacrament.
• g 1.398

  Act. 3.21.
• h 1.399

  Church h••m. of the Sacra∣ment & art. ••.
• i 1.400

  Luk. 2.46.
• k 1.401

  Luk. 23.33.
• l 1.402

  Math. 25.33.
• m 1.403

  Aretius.
• n 1.404

  Ps. 106.23.
• o 1.405

  Euthym
• p 1.406

  Vide postil. Pontan. & Veg. Dem. 1. post Paseh.
• q 1.407

  Musculus. Maldonat.
• r 1.408

  1. tim. 5.20.
• s 1.409

  Aretius.
• t 1.410

  Serm. 156. de tem.
• u 1.411

  Maldonat.
• x 1.412

  ••erus ser. 1. in loc.
• y 1.413

  Ephes. 2.14. 15.
• z 1.414

  Psal. 112.6
• a 1.415

  Prou. 15.15.
• b 1.416

  Theophylact. Euthym. Bullinger.
• c 1.417

  Ioh. 14.27.
• d 1.418

  Matt. 25.21
• e 1.419

  2. Thes. 3.16.
• f 1.420

  Aretius.
• g 1.421

  Kilius.
• h 1.422

  Lipsius de Conf••.lib. 2. cap. 16.
• i 1.423

  2. Sam. 12.12.
• k 1.424

  C••lm. Co••. 1. in loc. & Per∣kins exposit. Creed, art. re∣surrect. of Christ.
• l 1.425

  Rom. 15.1.
• m 1.426

  Caietanin Rom. 14.
• n 1.427

  Coloss. 3.13.
• o 1.428

  Rom. 12.15.
• p 1.429

  Heb. 11.1.
• q 1.430

  Gregor. hom. 26. in euangel. B••da.

  Maxentius apud M••ld ••••t∣in loc.
• r 1.431

  Tract. 121. in loan.
• s 1.432

  Ar••tius. Mar••r••at.
• t 1.433

  A••g••stin. tract 40. in loan
• u 1.434

  Mallonat.
• x 1.435

  Rupert. in loc.
• y 1.436

  The••phylact. Muscu••us. Culman.
• z 1.437

  Aretius. Ferus. Maldonat.
• a 1.438

  Rom. 10.9.
• b 1.439

  Psal. 128.2.
• c 1.440

  1 Tim: 4.8.
• d 1.441

  Epiphan. ••••res. 28.
• e 1.442

  Idem Epiphan. ••aeres. 44.
• f 1.443

  Haeres. 23. Idem Alp••••n••. decaste•• ••it. de Chris••••••re•• 12.
• g 1.444

  Idem al∣ph••••s••••••d. ••••t. haer••s 2.
• h 1.445

  B••••an••••c. ••••m••ie ••••re∣surrect Christ q. 〈◊〉〈◊〉. 23.
• i 1.446

  〈…〉〈…〉. exp 〈◊〉〈◊〉. 5. of the Creed.
• k 1.447

  Caluin, in Psal 2 & Sua∣res. Tim 2. in 3. Thom. disput. 45 sect. 8.
• l 1.448

  Perkins on the Creed, art. Christs resur∣rection.
• m 1.449

  1. Cor. 15.17
• n 1.450

  Deut. 32.39
• o 1.451

  Lib de caruis resurrect.
• p 1.452

  Rom. 4.25.
• q 1.453

  Esay 53 5.
• r 1.454

  1. Pet. 2.25.
• s 1.455

  Rom. 6.23.
• t 1.456

  Coloss. 3.1.
• u 1.457

  Rom. 6.4.
• x 1.458

  Iohn 19.20.
• y 1.459

  Gorran. pro∣em. 2. in epist. Pauli.
• z 1.460

  Aenead. li. 1.
• a 1.461

  Apud I••yri∣cum p••••m. at corrupt. statu 〈◊〉〈◊〉.
• b 1.462

  Archititre∣mius apud Munster. cosm.
• c 1.463

  Act. 9.15.
• d 1.464

  2 Epist. 3. cap. vers. 15.
• e 1.465

  〈…〉〈…〉 5. 〈◊〉〈◊〉
• f 1.466

  Apud Pri∣••••s•• 〈…〉〈…〉 Pre•••••• ••pst ad H. b & 〈◊〉〈◊〉 1. de •• ••b•• D••i, cap. 17. & 〈…〉〈…〉 7. 〈◊〉〈◊〉 8.
• g 1.467

  Mat. 11.57.
• h 1.468

  〈…〉〈…〉 m•••• & ••q••••. 〈…〉〈…〉 Ca•••••• & Ma••r•••• ar∣g••m••••t ••••st. •••• H••b
• i 1.469

  De••r••ng lect. 1 Heb.
• k 1.470

  I••••. 2.1.
• l 1.471

  1. Cor. 3.22.
• m 1.472

  Prima••••us. L••mbard. 〈◊〉〈◊〉.
• n 1.473

  R••m. 15.4.
• o 1.474

  M••t. D••••e∣r••.
• p 1.475

  Act. 21.10.
• q 1.476

  Deering lect. 1. Heb.
• r 1.477

  Apud Io. C••mb. Comp••nd. Theolig. lib. 6. cap. 8.
• s 1.478

  Act. 4.12.
• t 1.479

  〈◊〉〈◊〉 in Heb. 1. Idem Deering & al••.
• u 1.480

  〈◊〉〈◊〉 ••ez••. Ps••a••••••.
• x 1.481

  〈◊〉〈◊〉 Kay∣maudum de Sa∣ban de Theolog. natural. Tit. 277.
• y 1.482

  L••nbard. G••rram.
• z 1.483

  Aretius.
• a 1.484

  Exod. 25.20.
• b 1.485

  In Psal. 49.
• c 1.486

  Ignatius epist. ad I••b••am. se∣nier••m.
• d 1.487

  1 Pet. 4.11.
• e 1.488

  Heb. 4 12.
• f 1.489

  Psalm. 7.10.
• g 1.490

  Kilius.
• h 1.491

  Isas 40.3.
• i 1.492

  2 Epist. 1 cap. vers. 21. & Act. 1.16.
• k 1.493

  Primasius. Anselm. Pisca••er.
• l 1.494

  Aretius. Deering.
• m 1.495

  Heb. 13.8.
• n 1.496

  Epist. of Iud. vers. 3.
• o 1.497

  Aq••ine. Caistane. Aret. in epist. Iude.
• p 1.498

  Galat 4.4.
• q 1.499

  Sa••e••••us. L••mbard. Marlorat.
• r 1.500

  1. Tim. 13.
• s 1.501

  Deering. lect. 1. Heb.
• t 1.502

  Rom. 1.16.
• u 1.503

  Psal. 147.19
• x 1.504

  Galat. 3.28.
• y 1.505

  Luk. 23.42.
• z 1.506

  Luk. 18.13.
• a 1.507

  Mark. 10.47.
• b 1.508

  Aretius.
• c 1.509

  Exod. 4.22.
• d 1.510

  Rom. 8.14.
• e 1.511

  2. Sam. 7.14. & 1. Chron. 22. 10.
• f 1.512

  Psalm. 97.7.
• g 1.513

  Psalm. 45.7.
• h 1.514

  Psal. 104.4.
• i 1.515

  Exod. 10.11.
• k 1.516

  Coloss. 1.16.
• l 1.517

  Mat. 28.18.
• m 1.518

  Ioh. 16.15.
• n 1.519

  Mat. 18.10.
• o 1.520

  Du. Batt••••. 1.day. 1. weeke. ••ag. 29.
• p 1.521

  Psal. 22.6.
• q 1.522

  Ans••lm spec. euang. cap. 1.
• r 1.523

  August ser. 27. de temp.
• s 1.524

  Le••ser. 6 de nat. Don••.
• t 1.525

  Aug. ser. 16. de temp.
• u 1.526

  Fuseb. Emis. hem 2. de nat. D••m
• x 1.527

  Esa. 40.12.
• y 1.528

  Luk. ••.11.
• z 1.529

  Luk. 2.14.
• a 1.530

  1 Cor. 3.22.
• b 1.531

  Hieron. lib. 1. aduers. l••uin.
• c 1.532

  〈…〉〈…〉.
• d 1.533

  Tra••t. 1. in loan.
• e 1.534

  Iob 29.30.
• f 1.535

  Rupert. pro∣log in euangil. loan.
• g 1.536

  Mark ••.17.
• h 1.537

  Alcuen••s ap••d Be ••••xam. har. Tom. 1. fol. 3.
• i 1.538

  H••m. v••t. in 〈◊〉〈◊〉.
• k 1.539

  Hieron. in Mat. 23.
• l 1.540

  Maldonat. in loc.
• m 1.541

  Aretius. Marlorat.
• n 1.542

  Heb. 1.3.
• o 1.543

  Apud Be••••∣x••m. ha••. T••m. 1. fol 5.
• p 1.544

  Apud Mal∣donat. in loc.
• q 1.545

  Beda. Ardens. 〈…〉〈…〉.
• r 1.546

  Thom. 1 p••r. ••••est 3 •••••• 4.
• s 1.547

  Atlanasius 〈◊〉〈◊〉.
• t 1.548

  Ar••tius ••n 〈◊〉〈◊〉. 14.
• u 1.549

  Symb. Ni••en.
• x 1.550

  C.••••s.••••. 〈◊〉〈◊〉. Mar.••rat.
• y 1.551

  Nonnus pa∣r••••••ra me∣•• angel. lom.
• z 1.552

  Pr••uerb. 8. vers. 22.24. & 〈◊〉〈◊〉. Vile Ec••atm. ••ib. 1. de Christ ca S. §. gita•• ••ter∣nitas.
• a 1.553

  P••ll••dius lib. 1. de ••••••ne person. d••••∣••un in Christ ••ator.
• b 1.554

  Arenius. Mald••nat. Beza. Idem A. ••••. ract. 1. •••• I an. & 〈…〉〈…〉. qe••••. 122.
• c 1.555

  ••ren.••••••. 3. ca. 11. Epip••an. ••••res. 51. Hie∣ron. in ••••••al•• in Euangelist.
• d 1.556

  ••o•• supra.
• e 1.557

  B••a.••xamis in l••c.
• f 1.558

  Maldonat.
• g 1.559

  C••ry••st. The 〈◊〉〈◊〉. Arb••tens.
• h 1.560

  Khem. in loc.
• i 1.561

  Basil. Cyril. E••da, Aleui••us apud Mald••nat. Id m Iansen. Con. cap. 1.
• k 1.562

  Virgil. Aenead. 2.
• l 1.563

  Lib. 1. de fide ad Granat. cap. 5.
• m 1.564

  Theophilact. Euthym.
• n 1.565

  ••eza.
• o 1.566

  Erasmus. Jansen. Beaux••m.
• p 1.567

  Donatus apud Rupert, in loc.
• q 1.568

  August. ••pist. 112. cap. 12. Consule Mal∣donat. Beauxam. ••dib••r. Lud••lph, in loc.
• r 1.569

  Palladius vbi s••pra vtrum •• clius •• ••bum, qu••m sermo. Vide I••••nsen. Concord. cap. 1. & ••r••s. an. in loc.
• s 1.570

  〈◊〉〈◊〉. M••a••.••. Beza.
• t 1.571

  A••gus•••••••• re∣tra.••.lib. 1. ••••p 4.
• u 1.572

  A••gus••in. de 〈◊〉〈◊〉. Des lib. 11 cap 10 & Lomb••rd. sent. 1 〈◊〉〈◊〉 2.
• x 1.573

  〈…〉〈…〉 C••n••.
• y 1.574

  L••••••ius. ••∣pal Mald••••a•• & B 〈◊〉〈◊〉 C••r••st lib. 1 cap 6 § 9 an∣tum ad 〈◊〉〈◊〉.
• z 1.575

  Am ros••ub•• 〈◊〉〈◊〉 sacrament. c. 3
• a 1.576

  Aqui••.
• b 1.577

  〈◊〉〈◊〉.
• c 1.578

  〈…〉〈…〉 〈◊〉〈◊〉.
• d 1.579

  Augu••••in. vers. 44.
• e 1.580

  〈◊〉〈◊〉. ••on∣cord cap 1.
• * 1.581

  A••••••s.
• f 1.582

  〈◊〉〈◊〉 16.
• g 1.583

  Augustin. Sololoq. cap 5
• h 1.584

  Deci it. Dei lib. 11 c. ••.9.
• i 1.585

  Apud Cu ••aub. n••t. in epist. Nos••er. al Iustat.
• k 1.586

  Ard••••sl••m. 4. Natal. d••m.
• l 1.587

  Athanasius in symbo•• vide B••••••arm. de in∣carnat. Clnist. cap 4.
• m 1.588

  August. ep. 120 cap. 36.
• n 1.589

  A••g••p 3.
• o 1.590

  Melanc. Com. in Ioan. 1.
• p 1.591

  Luk. 2.10.11
• q 1.592

  Gen. 3 15.
• r 1.593

  Ps. 132.11.
• s 1.594

  ••ct 3.24. Luk 1.70.
• t 1.595

  Esay ••.96
• u 1.596

  Gala••. 44.
• x 1.597

  Luk. 2.7.
• y 1.598

  Ser. 1. in na∣ta••. D. m.
• z 1.599

  Ier 23.24.
• a 1.600

  Ser. 3 in na∣tal. D••m.
• b 1.601

  Heb. 4.15.
• c 1.602

  Ma••. 9 13.
• d 1.603

  Ser. 2. & 4. de temp.
• e 1.604

  Psalm. 35.3.
• f 1.605

  Can••. 6.2.
• g 1.606

  Hores last. ad an. 38.
• h 1.607

  Rom. 13.14.
• i 1.608

  Augus••in. ser. 9. de temp.
• k 1.609

  Iohn 6 35.
• l 1.610

  P••ristep. hym. 10.
• m 1.611

  Ser. 1. de S. Stephane.
• n 1.612

  Ser. 3. de S. Stephan••.
• o 1.613

  Act. 6.11.13.
• p 1.614

  Apud Lori••. in loc.
• q 1.615

  Arat. ••. lib. 1. ••••m.••••••ct.
• r 1.616

  Para••us ser. de S. Stephans.
• s 1.617

  Mat. 6.10.
• t 1.618

  Philip. 3.10.
• u 1.619

  Aretius.
• x 1.620

  Psal. 120.1.
• y 1.621

  Psal. 121.2.
• z 1.622

  According to which our most idustrious Queene Anne gaue for her word in the lot∣tery 1612. La mia Gran∣dezza dal et∣celsa.
• a 1.623

  Vide Baron, Mars R••m an∣not, in decem. 29. & Stapleton in vita Th. m. cantuar.
• b 1.624

  Reg. Heuen∣den, annal. part. poster pag. 298.
• c 1.625

  Erentius as•••• Marlorat in loc.
• d 1.626

  Disputat. Alb. na 3.
• e 1.627

  Lib. 3. de fide algrat. cap. vit.
• f 1.628

  Coloss. 3.3.
• g 1.629

  Mat. 22.32
• h 1.630

  Luk. 23.28.
• * 1.631

  i Mat. 16.26.
• k 1.632

  La••t. in vi∣sa Dem••crit.
• l 1.633

  1. Cor. 13. l. 3.
• m 1.634

  August. ser. 5. de S. Steph.
• n 1.635

  Luke 23.34
• o 1.636

  Ser. 4. de S. Stephano.
• p 1.637

  Iller: mim∣pietatem ••. or •• sequebau. •• e∣terna, buius eu∣tem moriem vita perpetua. Aug. ser. 5. de Stephano.
• q 1.638

  Dan. 6.10.
• r 1.639

  Act. 9.40.
• s 1.640

  Act. 20.36.
• t 1.641

  Luk 22.41.
• u 1.642

  Cont. 2. col. 117.
• x 1.643

  1 Cor. 11.23.
• y 1.644

  Mat. 26.18.
• z 1.645

  Hi. ron. epist¦ed Marcel. de la. astus As••••a
• a 1.646

  Augustin ser. 2 de S. Ste∣phano.
• b 1.647

  Caseta••s. in ••••c.
• c 1.648

  Augustin se••. 5. de S. Ste∣phano.
• d 1.649

  Iuses.
• e 1.650

  Mat. 5.43.
• f 1.651

  Lombard. 3. sent. dist. 30. Thomas 22. quest. 25 art. 9 gloss in Mat. 5. S. 25. sen. 〈◊〉〈◊〉. theo. lib 6. a ••••t. 27.
• g 1.652

  Exhortation to the Princes of Europe by a pilgrim•• Spa∣niard pag 25.
• h 1.653

  Lanquet. ad an. dem. 706.
• i 1.654

  Iob 31.35.
• k 1.655

  Orat. de S. Stephano.
• l 1.656

  Lorin. in lec.
• m 1.657

  Psal. 21.3.
• n 1.658

  De lapide preti. so. vulgar. Latin. Consule Acostam. con. de S. Stephano.
• o 1.659

  Iob 2.4.
• p 1.660

  Augustin. ser. 5. de S. Steph.
• q 1.661

  Psal. 50.21.
• r 1.662

  Lorin. in loc.
• s 1.663

  In Psal. 33.
• t 1.664

  Aret. in loc.
• u 1.665

  Ser. 1. de Stephano.
• x 1.666

  Caluin. in loc.
• y 1.667

  1. Tim 1.13.
• z 1.668

  Vbi sup.
• a 1.669

  Ser. de S. Stephano.
• b 1.670

  Orat. de S. Stephano.
• c 1.671

  Aret in loc.
• d 1.672

  1 King. 2.10
• e 1.673

  1. Kin. 11.43
• f 1.674

  1. Cor. 15.18
• g 1.675

  1 Thess 4.13
• h 1.676

  Lib. 2. de art. amant.
• i 1.677

  Aenead. 6. Idem re••••••at. Aug epist. 120 cap. 33.
• k 1.678

  Her furen. act. 4. in Chore. Idem Homer. & O••pleus.
• l 1.679

  Caiet in loc.
• m 1.680

  Apec. 14.13
• n 1.681

  Psal. 127.3.
• o 1.682

  Ambros. ser. 28.
• p 1.683

  Vide Lorin. in loc.
• q 1.684

  Tul. lib. 2. de legibus. Cambriitem v••cant sepul∣chrum, B••••.
• r 1.685

  G••ienardin. de Iacob. Triul. milite.
• s 1.686

  Caluin. Arolius.
• t 1.687

  Luk. 12 20.
• u 1.688

  Luk. 16.23.
• x 1.689

  Luk. 23.43.
• y 1.690

  Ambros. de bono matu, cap. 8.
• z 1.691

  Marti••. E∣pigram. lib. 6. Epigram. 18.
• a 1.692

  Psalm. 79.2.
• b 1.693

  Psal. 116 13
• c 1.694

  Lib. de ••. ra 〈…〉〈…〉, cap. 2.
• d 1.695

  Apos. 20.13.
• e 1.696

  Mat. 24 31.
• f 1.697

  1. Cor. 15 53
• g 1.698

  1. Thes. 4.16
• h 1.699

  Philip. 3.21.
• i 1.700

  Iohn 11.25.
• k 1.701

  Iob 19.25.
• l 1.702

  Possidonius in vita Aug. cap. 17.
• m 1.703

  Perkins tract. of dying well. Idem re∣feri Simon Grinaeus de cius vita & obitu.
• n 1.704

  Baron. annal. Tom 1 ad an. 253 & marty∣releg Rom. Ianuary 24.
• o 1.705

  Magdeburg. cent. 3. col. 305.
• p 1.706

  Psal. 116.7.
• q 1.707

  Pet. Damian. ser. de S. Steph.
• r 1.708

  Magdeburg. epist. prefix. cent. 5.
• s 1.709

  Theophylact. Euthym. Aquin.
• t 1.710

  〈…〉〈…〉.
• u 1.711

  Math. at.
• x 1.712

  〈◊〉〈◊〉 3. in loc.
• y 1.713

  Maldorat.
• z 1.714

  〈…〉〈…〉 •••••• 10. cap. 62.
• * 1.715

  a 〈…〉〈…〉 M••r. 3.7.
• b 1.716

  〈◊〉〈◊〉 10.15.
• c 1.717

  〈…〉〈…〉 〈…〉〈…〉
• d 1.718

  Math. 10.8.
• e 1.719

  Math. 9.32.
• f 1.720

  〈◊〉〈◊〉.
• g 1.721

  Acost. in loc. ex Hilar. & Chrys••st.
• h 1.722

  Coman loc.
• i 1.723

  Soarez. Musculus. Marlot. in loc.
• k 1.724

  1. Cor. 12.4.
• l 1.725

  Perus ser. 3. de S Stephano.
• m 1.726

  Ier. 7.13.
• n 1.727

  Mat. 13.52.
• o 1.728

  Act. 12.2.
• q 1.729

  Act. 6.12.
• r 1.730

  Act. 7 58.
• s 1.731

  Act. 8.3.
• t 1.732

  Psal. 44.22. R••m. 8.36.
• u 1.733

  Apoc. 21.
• x 1.734

  〈…〉〈…〉.
• * 1.735

  〈◊〉〈◊〉 2.10.
• z 1.736

  Ma••. 7 26.
• a 1.737

  C••los. 2.8.
• b 1.738

  Ardens. Anselm. Caietan. in loc.
• c 1.739

  Apud disci∣pul••m ser. 13. de S. Stephano.
• d 1.740

  Apud Hier. & Euthym. in loc.
• e 1.741

  Zach. 1.1.
• f 1.742

  〈…〉〈…〉
• * 1.743

  In 〈◊〉〈◊〉.
• h 1.744

  〈…〉〈…〉.
• * 1.745

  12 C••ro 24.16.
• k 1.746

  〈…〉〈…〉 lib. 5. cap. 1.
• l 1.747

  〈…〉〈…〉.
• m 1.748

  〈…〉〈…〉.
• n 1.749

  Psal. 24.6.
• o 1.750

  Heb 13.17.
• p 1.751

  R••m. 10 15.
• q 1.752

  Mat. 10.41.
• r 1.753

  Mat. 23.32.
• s 1.754

  Ez••ch. 18.20.
• t 1.755

  Hieron. Caluin. Musculus in l••c.
• u 1.756

  Mat 23 31.
• x 1.757

  Luk. 11.50.
• y 1.758

  Euthym. in loc.
• * 1.759

  Luk. 19.44.
• * 1.760

  Rom. 15.4
• b 1.761

  1 C••r. 10.11.
• c 1.762

  Origin. B••llinger. P••scat••r.
• d 1.763

  C••nsule Aug. quaest. euangel. lib. 1. cap. 36. & Marlorat. in loc.
• e 1.764

  Hos. 13.9.
• f 1.765

  Psal. 135.6
• g 1.766

  Act. 7.51.
• h 1.767

  Aquin. in loc.
• i 1.768

  August. tract. 1. in hanc epist.
• k 1.769

  Vide Lorin. cap. 5. prolog in 1. epist. Ioan.
• l 1.770

  Aretius. Zenchius in loc.
• m 1.771

  Marlor. in loc.
• n 1.772

  Pet. Aureolus apud Lorin. vbi ••up. cap. 6.
• o 1.773

  Piscator.
• p 1.774

  H••b. 1.2.
• q 1.775

  1 Tim. 3.16.
• r 1.776

  Cap. 1. ver. 14.
• s 1.777

  Aretius.
• t 1.778

  Aquin.
• u 1.779

  Erasmus.
• x 1.780

  Marlorat. Piscator.
• y 1.781

  Act. 3 15. 1 Cor. 1.8.
• z 1.782

  Caietan. Zanchius
• a 1.783

  ••••m. 7.24.
• b 1.784

  1 Cor. 13.5.
• c 1.785

  Luk. 6.38.
• d 1.786

  Heb. 4.13. Prou. 15.3.
• * 1.787

  1 Cor 2.14.
• f 1.788

  Iam 1.17.
• g 1.789

  1 King. 3.9.
• h 1.790

  1 Tim. 6 16.
• i 1.791

  Pro••. 25.17.
• k 1.792

  Caluin. Aretius. Zanchius.
• l 1.793

  Psal. 145.17.
• m 1.794

  Rom. 13.12 Ephes. 5.11.
• n 1.795

  2 Cor. 6.14.
• o 1.796

  Deut. 32.4.
• p 1.797

  1. epist. cap. 3. vers. 7.
• q 1.798

  Lorin.
• r 1.799

  Zanchius.
• s 1.800

  Ephes. 5.1.
• z 1.801

  Cai••an. Zanctius
• a 1.802

  R••m. 7.••4.
• b 1.803

  1. Cor. 13.9.
• c 1.804

  Luk. 6.38.
• d 1.805

  Heb. 4.13. Prou. 15.3.
• e 1.806

  1. Cor 2.14.
• f 1.807

  Iam 1.17.
• g 1.808

  1. King. 3.9.
• h 1.809

  1. Tim. 6.16.
• i 1.810

  1 Prom 25.27.
• k 1.811

  Caluin. Aretivis. Zandius.
• l 1.812

  1 Psalm. 45.17.
• m 1.813

  Rom. 13.12. Ephis. 5.11.
• n 1.814

  2. Cor. 6.14.
• o 1.815

  Deut. 32.4.
• p 1.816

  1. epist. cap. 3. vers. 7.
• q 1.817

  Lorin.
• r 1.818

  Zanchius.
• s 1.819

  Ephes. 5.1.
• t 1.820

  Matt••. 5.6.
• u 1.821

  Bu••ing. 〈◊〉〈◊〉. Latin.
• x 1.822

  Bi••••
• y 1.823

  〈◊〉〈◊〉
• z 1.824

  〈◊〉〈◊〉.
• a 1.825

  〈◊〉〈◊〉 Ma••••••at.
• b 1.826

  Rom. 61.
• c 1.827

  Ephes. 4.19.
• d 1.828

  〈◊〉〈◊〉 38. & 〈◊〉〈◊〉 ••••ate. 59.
• e 1.829

  Iam. 3.2.
• f 1.830

  Rom 6.12. & 7.19.
• g 1.831

  Zanchius.
• h 1.832

  Hugo. Aquin. Gloss. interlin.
• i 1.833

  Iohn 14.6.
• k 1.834

  Galath. 6.3.
• l 1.835

  Matt. 11.28.
• m 1.836

  Iam. 5.16.
• n 1.837

  A••••••n.
• o 1.838

  Psal. 19.12.
• p 1.839

  Lib. 1. de pa∣nis. cap. 13. § hav. m••d••••. & lib. 3. ••••.4. § ga 〈◊〉〈◊〉 li∣〈◊〉〈◊〉 quent. ad fi••. cap
• q 1.840

  〈◊〉〈◊〉
• r 1.841

  Confess. lib. 5. cap. 10.
• s 1.842

  Augustine, de vera & falsa paenitent. cap. 13.
• t 1.843

  Rom. 6.23.
• u 1.844

  Psal. 143.2.
• x 1.845

  Em. Sa.
• y 1.846

  Caietan.
• z 1.847

  Lorin.
• a 1.848

  In pros••log. cap. 9. vbi sua∣uiss. me hac de re multa.
• b 1.849

  Aritius.
• c 1.850

  Caluin. B••za Zanchius.
• d 1.851

  〈◊〉〈◊〉 1.18.
• e 1.852

  Mat 9.13.
• f 1.853

  Ezech. 33.11.
• g 1.854

  Lorin.
• h 1.855

  Heb. 4.16.
• i 1.856

  Mat. 5.25.
• k 1.857

  Heb. 3.13.
• l 1.858

  Theoph••lact•• 〈◊〉〈◊〉.
• m 1.859

  A•••• sir••. L••••••m. Caluin.
• n 1.860

  P••••p••••t & M••••nat. 〈◊〉〈◊〉
• o 1.861

  〈◊〉〈◊〉.
• p 1.862

  〈◊〉〈◊〉.
• q 1.863

  ••. Cor. 1.2••.
• r 1.864

  1. Cor. 7.20.
• t 1.865

  Ephes. 4.1.
• u 1.866

  Deut. 29.29
• x 1.867

  Iohn 10.11
• y 1.868

  2. Sam. 6.7.
• z 1.869

  Mat. 22.21.
• a 1.870

  Rom 137.
• b 1.871

  P••••••. 20.3.
• c 1.872

  Psal. 131.2.
• d 1.873

  Rom. 13.4.
• e 1.874

  1 Pet. 4.••5.
• f 1.875

  Gal•••• 6.10.
• g 1.876

  Mat. 11 29.
• h 1.877

  Ephes. 5 2.
• i 1.878

  H••••ing.
• k 1.879

  A••••us P••••••••n.
• l 1.880

  A••••••••us.
• m 1.881

  Iansen. cen∣cord. cap. 148 Id••m Erasnius & Mald nat. in loc. quippe m••••la similitud•• inter iar & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• n 1.882

  Aretius.
• * 1.883

  Parimpar.
• o 1.884

  Annal. Tom. 9. fol. 863. Tom. 10. fol. 939. Tom. 11. fol. 723.
• p 1.885

  Iohn 1.3.
• q 1.886

  Wisd 11.21.
• r 1.887

  Aug. ••10. in l••an.
• s 1.888

  T••••m part 1. ••ua••i 20 art. 3
• t 1.889

  Mat. 3.11.
• u 1.890

  Iohn 12.3.
• x 1.891

  Iohn 20.25.
• y 1.892

  Iohn 13.24. ••d. Pet. a•• palu. l. s••r. in loc.
• z 1.893

  A•• 〈…〉〈…〉 n. in••••.
• a 1.894

  〈◊〉〈◊〉 2.3.
• b 1.895

  Mat. 8.10.
• c 1.896

  Ep•••••••• 3.17
• d 1.897

  Ser. 18.
• e 1.898

  1 Cor. 12.11.
• f 1.899

  D••••z C••n. 2. in 〈…〉〈…〉 Eua••g.
• g 1.900

  T••ria ••. & De•• de ••a••••de. 〈◊〉〈◊〉 supra.
• h 1.901

  I••an. Os•••••••• in 〈◊〉〈◊〉.
• i 1.902

  I••••. 20.31.
• k 1.903

  Me••a. lib. 1. cap. 1.
• l 1.904

  Marl••rat.
• m 1.905

  Cyril.
• n 1.906

  Diez. vbi supra.
• o 1.907

  Vide Caiet. Marlorat. Aret. in I••an. 20.31.
• p 1.908

  Piscat••••.
• q 1.909

  Seepref••te to the re••der be∣fore the tran∣slation of our new English Bible.
• r 1.910

  Apocal. 22.2
• s 1.911

  Psa 19.105.
• t 1.912

  Ser 139. de Te••••.
• u 1.913

  A••g••sti••. epist. ••••bi••.
• x 1.914

  Tract. 124. in I••an.
• y 1.915

  In loc.
• z 1.916

  1 Cor. 2.14.
• a 1.917

  Euthym. Caluin. Ar••••. Pis••ater.
• b 1.918

  Is••dot. Pelus. lib. 2 epist. 99. Di••n••s. Alex. epist pr••••ri ad∣uers. Heres. Sa∣mosaten. E••ron. annal. Tom. ••. ad an. 34. fol. 214.
• c 1.919

  Iohn 1.29.
• d 1.920

  Rupert. Bullinger. A••etius.
• e 1.921

  Ardens.
• f 1.922

  Act. 8.32.
• g 1.923

  Iob. 6.54.55
• h 1.924

  Apoc. 7.9.
• i 1.925

  2. Cor. 5.21.
• k 1.926

  Ardens. Bu••inger. Aretius.
• l 1.927

  Apoc. 13.1.
• m 1.928

  Napier.
• n 1.929

  Matt. 16.18
• o 1.930

  Galat. 4.26.
• p 1.931

  Isay 2.2.
• q 1.932

  Marl••rat.
• r 1.933

  Aretius.
• s 1.934

  Apud Io••n. Ra••••in ••er. 1. in 〈◊〉〈◊〉 Ioan. ••u••ngelist.
• t 1.935

  In Apoc. con. 61.
• u 1.936

  Bullinger.
• x 1.937

  Matt. 8.11.
• y 1.938

  Ardens. Rupert. Marl••rat.
• z 1.939

  Ar••tius.
• a 1.940

  Luk. 10.10. Apocal. 3.5.
• b 1.941

  Luk. 12.32.
• c 1.942

  Matt. 7.14.
• d 1.943

  Deusius & Brightman in loc.
• e 1.944

  Ardens.
• f 1.945

  Marl••rat.
• g 1.946

  2 Cor. 4.13.
• h 1.947

  Bu••inger.
• i 1.948

  R••m. 10.9.
• k 1.949

  Apoc 13 16.
• l 1.950

  Apoc. 7.2.
• m 1.951

  Mat. 22.2. See Gospell 20. Sund. after Trinit.
• n 1.952

  Phil. 3.20.
• o 1.953

  Coloss. 3.2.
• p 1.954

  Bullinger.
• q 1.955

  Brightman. in loc.
• r 1.956

  Rupert in loc.
• s 1.957

  ••s.••. 55.1. Mat. 5.6.
• t 1.958

  B••••••g••r. A••••us. M••r••r••••.
• u 1.959

  X••pier.
• x 1.960

  Ardens.
• y 1.961

  Brigh. ma••.
• z 1.962

  R••••••r••. N••••ier.
• * 1.963

  H••gg i•• S L•••• 1 25. 1. P•••• 1.10.
• b 1.964

  I•••• •• 30.
• c 1.965

  1. ••••h. 1.1.
• d 1.966

  〈…〉〈…〉. 18 in A•• al.
• e 1.967

  A 〈◊〉〈◊〉
• f 1.968

  A•••• ••s. Bu••••••ger in••••••.
• * 1.969

  g 1 Cor. 1.23.
• h 1.970

  Apoc. 13.16.
• i 1.971

  Iurgiuiciu••.
• k 1.972

  Responsad Serar.
• l 1.973

  Areta••.
• m 1.974

  Hist. Tripart lib. 2. cap. 14.
• n 1.975

  Hom. de in∣uent. crucis.
• o 1.976

  D' Fulk. in l••c.
• p 1.977

  1 Cor. 7.2.
• q 1.978

  In 2 Cor. 11.
• r 1.979

  Baleus in vita N••c. 1.
• s 1.980

  Idem iu vita ••rig 7.
• t 1.981

  Ap••d ••••de••m in v••ta ••••no∣c••nt. 3.
• * 1.982

  〈…〉〈…〉 ••••e De••.
• x 1.983

  H••r n
• y 1.984

  Ne••••••r.
• z 1.985

  1 Te••••. 4.4
• a 1.986

  2 C••r. 11.2
• b 1.987

  P••••l 1.••.33
• c 1.988

  〈◊〉〈◊〉 6.36.
• d 1.989

  F••••••••e. 〈◊〉〈◊〉. ••a••i••••s.
• e 1.990

  1. Ioh. 5.21.
• f 1.991

  Ardens.
• g 1.992

  2. Cor. 4.2. adulterantes verbum, vti vulgar. Latin.
• h 1.993

  Marlorat.
• i 1.994

  Eccles. 21.26.
• k 1.995

  Psal 116.10
• l 1.996

  Luk. 1.6.
• m 1.997

  Ich. 8.46. See Gospe•• 5. Sund. in Lent.
• n 1.998

  1. Iohn 1.7.
• o 1.999

  Ser. 11. de sanc••is.
• p 1.1000

  Psa 116.13.
• q 1.1001

  A••gust. 〈◊〉〈◊〉 supra.
• r 1.1002

  1 ••ephon gi∣r••••. c••n. 1. in fest S. In••••cent.
• s 1.1003

  Psal 8.2. Mat. 21.16.
• t 1.1004

  Mat. 19.14.
• u 1.1005

  O••orius••on in se••t. I••no∣cent.
• x 1.1006

  Vide did••s. de ••e••gu••••. c••n. d•• ••uga Chr••st.
• y 1.1007

  Gir••n ••b•• s••p.
• z 1.1008

  Psal 84.6.
• a 1.1009

  P••u••e••••ius ••y••••. i•• Le••ph.
• b 1.1010

  Leuit. 6.13.
• c 1.1011

  Ferus ser. 1. de 5. Ioan. Euang.
• d 1.1012

  Ioan. R••ulin. ser. 2. de beatis Inn••cent.
• e 1.1013

  Who liued af∣ter 〈…〉〈…〉 on 63 〈◊〉〈◊〉, •••• H••••ro•• i•• ••us 〈1 line〉〈1 line〉 〈◊〉〈◊〉 Bi∣〈◊〉〈◊〉 I••m. 〈◊〉〈◊〉 in 99. 〈◊〉〈◊〉 49
• f 1.1014

  〈…〉〈…〉 ••up••a
• k 1.1015

  Br•• rd sr. ••. Jon cert. ••em ••••r••n. J••n •••• & 〈◊〉〈◊〉 •• •• i.e.
• l 1.1016

  L 〈1 line〉〈1 line〉 part. 10 13.
• m 1.1017

  Ar••eus. 〈◊〉〈◊〉.
• n 1.1018

  〈◊〉〈◊〉.
• o 1.1019

  〈1 line〉〈1 line〉
• p 1.1020

  ••sa 〈◊〉〈◊〉 〈…〉〈…〉 2 c.••. 4.
• q 1.1021

  Lut••er, Cul∣man, Bea••xa∣mis.
• r 1.1022

  Psalm. 3.47.
• s 1.1023

  1 Pet. 5 7. Psalm. 55.23.
• t 1.1024

  Psal. 103.13.
• u 1.1025

  Virgil.
• x 1.1026

  Esay 9.6.
• y 1.1027

  Mat••h. 18.3.
• z 1.1028

  Luk 2.7.
• a 1.1029

  Hieron. in l••c. Sec Gospell, d••m. 1. p. i•• pip••an.
• b 1.1030

  Mat. 1.20.
• c 1.1031

  H••lariu••, The p••ylact. I••••sen.
• d 1.1032

  Chrys••st.
• e 1.1033

  Luke 1.47.
• f 1.1034

  Iohn 18.36.
• g 1.1035

  Ser. i•• f••r. 4. beb••.
• h 1.1036

  Mat. 10.13.
• i 1.1037

  Ardens. Anselm.
• k 1.1038

  Asusculus.
• l 1.1039

  Iohn 17.4
• m 1.1040

  Beauxami••
• n 1.1041

  Aretius. Mald••nst.
• o 1.1042

  Jansen.
• p 1.1043

  Anselm.
• q 1.1044

  Ephes. 2.11.
• r 1.1045

  T••••••phylact. in loc.
• s 1.1046

  Chrys••st.
• t 1.1047

  Exod. 4.22.
• u 1.1048

  Rupert.
• x 1.1049

  Colos. 1.13.
• y 1.1050

  Maldonat.
• z 1.1051

  Apoc. 11.8.
• a 1.1052

  Iob 5.13.
• b 1.1053

  Matth. 2.8.
• c 1.1054

  Raulin. ser. 3. de B. Innocent.
• d 1.1055

  Culman.
• e 1.1056

  Ioan. Osorius.
• f 1.1057

  Deus enim non crudelitate sed cred••litate quare••dus. I••∣seb. I ••••s. ••om. 1 de Epiphania.
• g 1.1058

  Pr••dentius 〈…〉〈…〉.
• h 1.1059

  M〈…〉〈…〉.
• i 1.1060

  Heb. 1.8.
• k 1.1061

  C••l ••••. 3.3.
• l 1.1062

  Leo set. 1. •••• epipha••.
• m 1.1063

  Lu••••er 〈◊〉〈◊〉. in loc.
• n 1.1064

  R••••••••, Os••∣tiui, G•••••• in l•••• & Leos••••. 6 de e••••p••••n.
• o 1.1065

  Ap••. 12.4.
• p 1.1066

  G••••. 3.1••.
• q 1.1067

  Hieron. Muses 〈◊〉〈◊〉. I••nsen.
• r 1.1068

  Gen. 4.10.
• s 1.1069

  Hym, in ep••p••an.
• t 1.1070

  Chrysost.
• u 1.1071

  Iames 5.4.
• x 1.1072

  Iuutnous.
• y 1.1073

  M••larct. ••il man. P••••••.•• in loc.
• z 1.1074

  Psalm. 32.1.
• a 1.1075

  Partus, Pes••••∣can, Grymus 〈◊〉〈◊〉 D••ctor Wilet ••n loc.
• b 1.1076

  Ioh•• 8.53.
• c 1.1077

  Act•• 13.22.
• d 1.1078

  Martyr, •••• loc.
• e 1.1079

  Apud Prim as. & O••cumen is loc. id••m Hieron & Ge∣nebra••••us re∣citant in Psal. 31.
• f 1.1080

  A••selm. in loc.
• g 1.1081

  Rom. 2.14.
• h 1.1082

  G••••an in loc.
• i 1.1083

  Caitla••••••••••.
• k 1.1084

  Hieron. in Psal 31.
• l 1.1085

  Aquin. in loc.
• m 1.1086

  1 Iohn. 17.
• n 1.1087

  Ambro•• & Lombar. in loc.
• o 1.1088

  Ier. 31.34.
• p 1.1089

  Esa. 38.17.
• q 1.1090

  In Psal. 31.
• r 1.1091

  M••lanct.
• s 1.1092

  Marl••rat. & Piscater. in loc
• t 1.1093

  ••m••n. & M•••• ••ct in loc.
• n 1.1094

  Psal. 4.1.
• x 1.1095

  Rom. 3.24.
• y 1.1096

  Rom. 4.5.
• z 1.1097

  O•••• m••n. in loc.
• a 1.1098

  Vtis••pra. Idem Martyr. in loc.
• b 1.1099

  1. Cor. 11.10.
• c 1.1100

  Hieron. epist. ad ••res••phen.
• d 1.1101

  Psal. 1.1.
• e 1.1102

  Psal. 41.1.
• f 1.1103

  Psal. 119.1.
• g 1.1104

  Melinct. Caluin. Martyr.
• h 1.1105

  Rom. 14.23.
• i 1.1106

  Ho••. of god workes, part. 1.
• k 1.1107

  In P••. 83 & I••mbard, ••. 〈◊〉〈◊〉 41
• l 1.1108

  Caluin. Beza Mar••rat in 2. Iacob.
• m 1.1109

  Ar•••••••• in 2. l••c ••.
• n 1.1110

  〈◊〉〈◊〉∣••d D. W•••••••• in loc.
• o 1.1111

  M••a••ct. Martyr. Ar••t.
• p 1.1112

  Galat. 3.17.
• q 1.1113

  Pere••••••. Idem ••••re L••m∣b••rd••n I•• & Hem••••g ••••r de C••••••em. D. m.
• r 1.1114

  Th••mas par••. 3. q••est 70. art. 3.
• s 1.1115

  Chry •••• The••hyl••ct.
• t 1.1116

  Aq••••••.
• u 1.1117

  Ger••an, Lom∣bard, Aquin.
• x 1.1118

  Caluin, ••eza, Piscat••r.
• y 1.1119

  Melanct. in loc.
• z 1.1120

  Anglican. Co••sess. art. 25. signa n••n m••re significati••••: sed exhibitius Musculus in Matth. 26.
• a 1.1121

  Hugo cited by Hooker, Eccles. pol. lib. 5. § 60.
• b 1.1122

  V••i supra. § 57.
• c 1.1123

  Tract. 27. in Ioan.
• d 1.1124

  〈…〉〈…〉.
• e 1.1125

  〈…〉〈…〉.
• f 1.1126

  〈…〉〈…〉
• g 1.1127

  M••••. 10.••••.
• h 1.1128

  〈◊〉〈◊〉 1••.9.
• i 1.1129

  P••••. 2.5.9.
• k 1.1130

  L•••• 5.31.
• l 1.1131

  Esay 1.5.6.
• m 1.1132

  Lu••••. 1.68.
• n 1.1133

  Luk 10.34.
• o 1.1134

  V••de Case••∣••on, not ••n epist. § ••issen. ad ••u••at.
• p 1.1135

  〈◊〉〈◊〉 Cal••in. Ar••t••i••l••e.
• q 1.1136

  F••••ming. p••s••••la.
• r 1.1137

  Ardens ••em. d•• Circum. Dem.
• s 1.1138

  ••a••lin. se••. 1. i•• ••u••cum. Dem.
• t 1.1139

  〈…〉〈…〉.
• u 1.1140

  Heb. 4.12.
• x 1.1141

  〈…〉〈…〉
• y 1.1142

  lib 31.1.
• z 1.1143

  E••••••. 4.2••.
• a 1.1144

  〈◊〉〈◊〉 20.7.
• b 1.1145

  Eph••••. ••.4.
• c 1.1146

  P••••••. ••4.6.
• d 1.1147

  A••••••.
• e 1.1148

  A••••. 14.••.
• f 1.1149

  1 C••••. 15.53.
• g 1.1150

  Hem••••g. ••••t. ••••••.
• h 1.1151

  Ge••. 2.
• i 1.1152

  Gen. 9.13.
• k 1.1153

  Iohn 3.16.
• l 1.1154

  Aug H••ming. & T••rrecrem. ex ponunt third de sacramento c••rporis Chrisii.
• m 1.1155

  Psal 34.8.
• n 1.1156

  Apud Marty. ••••m in Rom. 4.
• o 1.1157

  In Rom. 4.
• p 1.1158

  ndal pro∣log. in L••uit.
• q 1.1159

  Hooker Eccl. p••lit. lib. 5. §. 65.
• r 1.1160

  〈…〉〈…〉
• c 1.1161

  ••〈◊〉〈◊〉 an. 〈◊〉〈◊〉. 30.
• d 1.1162

  Ca•••••••••• c••n. •• 〈◊〉〈◊〉. d••••.
• e 1.1163

  Ca••a••h. 4.4
• f 1.1164

  Ki••ius con. de Circ••m. Chris••.
• g 1.1165

  Galat••. 52.
• h 1.1166

  Consul proem. Hieron. in epist. ad Ephes.
• i 1.1167

  Aquin. Are∣tius, Maricrat. argum. ••p••••. ad Ephes.
• k 1.1168

  Ephes. 1.13.
• l 1.1169

  Quant••m ad ••r••bulation••s q••••s pertulit, ••t d••na qua Deus ••b•• c••••••••, Aquin in l••c.
• m 1.1170

  Apud Hieren. ••t Zanch. in loc.
• n 1.1171

  〈…〉〈…〉
• o 1.1172

  I•••• 19.11.
• p 1.1173

  〈◊〉〈◊〉 1.
• q 1.1174

  A••••••m••••
• r 1.1175

  ••say 61.1.
• s 1.1176

  G••r••••••, 〈◊〉〈◊〉 D••••sius.
• t 1.1177

  A•• ••••n••••.
• u 1.1178

  An••••••
• x 1.1179

  〈◊〉〈◊〉
• y 1.1180

  1 Pe•• •• 1••.
• z 1.1181

  Aquin in loc.
• a 1.1182

  Aretius.
• b 1.1183

  Act. 9.
• c 1.1184

  Galat. 1.15.
• d 1.1185

  Gal 2.7.
• e 1.1186

  O•••• m••••. A ••••••m. Ares.
• f 1.1187

  〈◊〉〈◊〉
• g 1.1188

  〈…〉〈…〉. 〈◊〉〈◊〉
• h 1.1189

  〈…〉〈…〉 〈…〉〈…〉 〈◊〉〈◊〉.
• i 1.1190

  1 Cor. 5.10
• k 1.1191

  〈◊〉〈◊〉. 2.8. Mat••h. 13.11.
• l 1.1192

  〈◊〉〈◊〉.
• m 1.1193

  Rom. 3.24.
• n 1.1194

  A••ad Mar∣iorat 〈◊〉〈◊〉.
• o 1.1195

  Calet••n.
• p 1.1196

  〈◊〉〈◊〉
• q 1.1197

  A••••h••s.
• r 1.1198

  〈…〉〈…〉 〈…〉〈…〉.
• s 1.1199

  〈◊〉〈◊〉.
• t 1.1200

  1. Tim. 3.16.
• u 1.1201

  Iohn 8.56.
• x 1.1202

  1. Pet. 1.10.
• y 1.1203

  Iohn 4.25.
• z 1.1204

  Gen 12.3 & 22.18.
• a 1.1205

  C. p. 2. vers. 8
• b 1.1206

  Esa. 49.22.
• c 1.1207

  Hi. ron. expo∣sit 1. in loc.
• d 1.1208

  Trimasius in loc.
• e 1.1209

  Occumen.
• f 1.1210

  Ambros. Lanchius.
• g 1.1211

  Gen. 17.14.
• h 1.1212

  Hieron, Theo∣phyla. Anselm.
• i 1.1213

  〈◊〉〈◊〉 ••.16.
• k 1.1214

  〈◊〉〈◊〉 1.19.
• l 1.1215

  〈◊〉〈◊〉 10.23
• m 1.1216

  〈◊〉〈◊〉 ••.
• n 1.1217

  〈…〉〈…〉 21.12 〈◊〉〈◊〉 Rom. Idem. 〈◊〉〈◊〉. 〈…〉〈…〉 〈◊〉〈◊〉.
• o 1.1218

  〈◊〉〈◊〉 ••••.
• p 1.1219

  Heb. 1.14.
• q 1.1220

  Com. in loc.
• r 1.1221

  P••rap••ras. in loc.
• s 1.1222

  I••xp••sit in loc.
• t 1.1223

  Epist. ad••er Vigilant, T••m. 2. 〈◊〉〈◊〉 313.
• u 1.1224

  Epist. ••0.
• x 1.1225

  August. ser. 30 de••t••m••. Eus••b. I mis••n. lom. 1. de Epi∣plan. Heming. post. in loc.
• y 1.1226

  ••udolph. de rua Caristi. part. 1. cap. 11. & Pet. de Pa∣lua. Enar. 1 de Epiphan.
• z 1.1227

  Diez con. 1. Giron con 3. le••u•• con. 6. de Epiphan Id••m Augustin. & 〈…〉〈…〉 & 〈…〉〈…〉. Mart. not. in lan. 6.
• * 1.1228

  v••s.
• a 1.1229

  Mat. 3.16. 17.
• b 1.1230

  Gen. 49 10.
• c 1.1231

  Le••ser. 3. de Epiphan. The••••hylact. 〈◊〉〈◊〉. 〈…〉〈…〉.
• d 1.1232

  Heming.
• e 1.1233

  Diez. con. 1. de Epiphan.
• f 1.1234

  Psal. 102.13.
• g 1.1235

  Euseb. in Chron. & Epi∣phan. haeres. 30 & 51.
• h 1.1236

  Mat. 2.14.15.
• i 1.1237

  Lib. 1. cap. 14.
• k 1.1238

  C••••c••rd. cap. 11.
• l 1.1239

  Apud Mus∣culum in Mat. 2.15.
• m 1.1240

  〈◊〉〈◊〉 3.6.
• n 1.1241

  〈…〉〈…〉
• o 1.1242

  〈…〉〈…〉
• q 1.1243

  〈…〉〈…〉
• r 1.1244

  〈…〉〈…〉
• s 1.1245

  〈…〉〈…〉.
• t 1.1246

  〈◊〉〈◊〉 in ••••, & Mantu 〈…〉〈…〉.
• u 1.1247

  Ear••••. an••l. 〈◊〉〈◊〉 1. ad an. 1. fol. 52.
• x 1.1248

  〈…〉〈…〉.
• y 1.1249

  Giron 〈◊〉〈◊〉 1. in 〈◊〉〈◊〉.
• z 1.1250

  〈◊〉〈◊〉. ser. 1. in 〈◊〉〈◊〉.
• a 1.1251

  〈◊〉〈◊〉 & Gi∣r••n. 〈…〉〈…〉.
• b 1.1252

  P••••d. Pal••d, ••••ar 1. Epi∣phan. D••••.
• d 1.1253

  Diez cen. 1. in Epiphian.
• e 1.1254

  Ierem. 9.23.
• f 1.1255

  F••••••••tius 〈…〉〈…〉 an. 〈◊〉〈◊〉 L:, Lu∣〈…〉〈…〉.
• g 1.1256

  I••p••es. 2.14.
• h 1.1257

  〈…〉〈…〉.
• i 1.1258

  〈…〉〈…〉
• k 1.1259

  Ma••. •• 13.
• l 1.1260

  〈…〉〈…〉.
• m 1.1261

  Cate••••••••.
• n 1.1262

  See Heming & Ar•••• 〈◊〉〈◊〉
• o 1.1263

  〈◊〉〈◊〉. 5.39.
• p 1.1264

  Di••as de Yangu•••••• 2. de 〈…〉〈…〉.
• q 1.1265

  Le•••••• 3. de 〈◊〉〈◊〉 an. 〈◊〉〈◊〉
• r 1.1266

  S••r. 6. de Epipha••
• s 1.1267

  〈…〉〈…〉
• t 1.1268

  Ap••••. 12.18.
• u 1.1269

  Ia Gen. Prost 30.
• x 1.1270

  〈…〉〈…〉
• y 1.1271

  Corin•• Pa••∣& mab. 2. cap. 5. & de 〈◊〉〈◊〉. D•• lib. 5.
• z 1.1272

  The •• first. quest. 26. art 7. Chryst. 〈◊〉〈◊〉. La••••s•••• and in lec
• a 1.1273

  Her. ing. p••••. in lec.
• b 1.1274

  Psal 〈◊〉〈◊〉 ••••m a•• Kyeth
• c 1.1275

  ••••a•• act•• cta Cta•••• 4.
• d 1.1276

  〈◊〉〈◊〉
• e 1.1277

  〈◊〉〈◊〉
• f 1.1278

  Ial••••.
• g 1.1279

  Ser. 3. in Epi∣phan.
• h 1.1280

  A••lar de mi∣••••••••. 〈…〉〈…〉 3.cap 4. in∣ter Augustin. pra••••m. 3. •••• 536. ••pan••
• i 1.1281

  A••nal Tam •• adan. 1. f••l 5••
• k 1.1282

  L••••ser. 3. d•• 〈◊〉〈◊〉 in cap. 2.
• l 1.1283

  August ser. 7. 〈◊〉〈◊〉 an.
• m 1.1284

  Ser. 1. in E••••pian.
• n 1.1285

  L••d I••I. us & I••usen. in lec.
• o 1.1286

  Bernard. ser. 3. Paratus & Raulin. ser. 2. de Ep••••han.
• p 1.1287

  Pulgentius ser de Epipb. ••dan b••a ka∣••••.
• q 1.1288

  Euthym. Anselm. Caletan in lec.
• r 1.1289

  Fune••••us.
• s 1.1290

  Rendgius. Leo. Ansolm.
• t 1.1291

  Tat. 1.11.
• u 1.1292

  Leo ser. 3. de Epiphan.
• x 1.1293

  Hom. 1. de Epiphan.
• y 1.1294

  Homing. post. in lec.
• z 1.1295

  Luther, Cul∣ma••. in lec. Idem Leo, ser. 7. de Epiphan.
• a 1.1296

  Rupert. in lec. & didac. de Yangnas. con. 3. de Epiphan.
• b 1.1297

  Iansen. con. cap. 9.
• c 1.1298

  Pulgentius ser. de Epiphan. in fine.
• d 1.1299

  Ruth 2.3.