Exposition of the Festival Epistles and Gospels

The Epistle

T HE Gospel and Epistle chosen for this Fes • iuall, intimate the true reason of our Church, in celebrating the memories of the blessed Apostles and Evangelists unto God's honor, namely, because they were fishers of men, ambassadors of peace, preachers of good tidings, even the 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 principal instruments of God in the work of our salvation and eternal happiness. Which our Apostle showeth here by this Sorites or gradation:

And Preachers are sent of God &c. Erg • , such as have learned Christ, in their mind believing undoubtedly, with their mouth acknowledging him vndauntedly for their Jesus; ought to praise God in his Apostles, as being after Christ immediately the first, and under Christ absolutely the chief Trumpetors of the Gospel, which is the power of God unto salvation.

In the whole text two points are remarkable:

• Cansa causat • , the means of our justification, and herein a
  • Proposition: If thou knowledge, &c. verse 9.
  • Proof:
    • 1. From a sufficient enumeration of the principal heads of Christianity.
      • Faith; for to bel • eve with the heart instifieth.
      • Good works; to knowledge with the mouth, &c. verse. 10.
    • 2. From the testimony of the Prophets.
      • Isaiah: Whosoever believeth on him, &c. verse. 11.
      • Joel: Whosoever doth call, &c. verse. 13.
• Causa causae, the mean for these means, and that is the preaching of the Gospel, in this respect aptly termed the word of faith: verse. 8.

If thou knowledge ] S. Paul having in the Chapter afore, sufficiently discoursed of the re • ection of the Jews A priore, from God's absolute decree ( showing mercy on whom he will, and whom he will hardening ) he cometh in this present, to demonstrate the same point. • post • riore, from their obstinate incredulity, stablishing their own righteousness, and not submitting themselves unto the righteousness of God in Christ, apprehended and applied by faith only, declaring it self in a twofold act; one which is outward, to confess with the mouth : another which is inward, to believe with the heart. Some confess, but believe not, as hypocrites: other believe but confess not, as timorous and Peter -like professors in the days of persecution: other do neither confess, nor believe on Christ, as Atheists: other both confess and believe, and they be true Christians. A bare confessing with the mouth is not enough, except thou believe with thine heart. Isaiah 29.13. This people come near to me with their mouth, and honor me with their lips, but have removed their heart far from me, &c. Neither is it sufficient unto salvation, only to believe with the heart, unless thou confess with the mouth; according to that unavoidable sentence, Math. 10.33. Whosoever shall deny me before men, him also will I deny before my father which is in heaven.

Now though in nature believing with the heart precede confessing with the tongue: yet Paul mentioneth acknowledging in the first place, for that we do not know the faith of such as believe, but by their confession; according to that of S. James, I will show thee my faith by my works. Here then observe, that to confess the Lord Jesus is necessary both in respect of other and our selves. In respect of other, as being herewith armed in the times of persecution, and instructed in the days of peace. Christ is the fountain of the waters of life; faith in the heart is as the pipes and cesterne that receive in and hold the water; and confession with the mouth as the cock of the Conduit that lets out the water unto every commer. And therefore let your light so shine before men, as that they may see your good works, and glorify your father which is in heaven. Again to confess, that is, to praise Christ in thy words, and to do whatsoever appertaineth unto his worship, is needful in regard of our selves, in that a true faith is never idle, but always working by love, Galath. 5.6. For although it justifieth alone, yet is it no more alone, then the heat of the S • nne which alone warms the earth is severed 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 anything is separated from the body: Luther apu •• Sander • m de Iustis • 〈…〉 . 4 cap. 4.

This doctrine makes against the 〈◊〉 in o'd time, defending this 〈◊〉 ; Iura, peruira. secretum 〈◊〉 . And the 〈◊〉 in ourage who following the 〈◊〉 . He 〈◊〉 , hold it l •• full to distemble their faith 〈◊〉 the Magistrate. As also the Nicodem •• es ashamed of Christ, and exp ••• cating 〈◊〉 forswerring their P • ie • hood, and the Pope their holy father upon e • e • y pretended occasion of danger. In a word, all weather • ise professors, adue • tring no more for the glorious Gospel, then one •• tely did for his horrible blasphemy, who being bound to the stake, suffered only the lingeing of his beard This open acknowledging of Christ is necessa • ie • not only 〈◊〉 morris, at the point of de • h, as Lira • us : or in the day, of persecution, as Lombard ; but at all time, and in every place, when occasion is offered lustly, • aith 〈◊〉 . Forseeing it is an af •• rm • t • ue pr • cept. 〈…〉 . As Christ in his Gospel express • ely. 〈…〉

Whereas 〈…〉 〈…〉 , the faith not sufficient unto 〈…〉 mouth and other • od •• 〈◊〉 , as efficient cause concure with it in the 〈…〉 may be taken out of his old School 〈…〉 , and Cardinal 〈◊〉 , 〈◊〉 doth af 〈…〉 confession 〈◊〉 act of faith, according to that of the P •• mi •• . I 〈…〉 have I spoken, And in his second 〈…〉 this Chapter, he that is 〈◊〉 by faith ought to be filled with the fruit of righteousness. Postquam homo per fide mest instificatus, oportet quod eius fides per dilectionem operatur ad consequendam sal • tem. And Cardinal Tolet in plain terms: Oris confessio n • s non iustificat à peccato, &c. sed iustificati tenemur eam palàm profiteri, &c. Confession of the mouth doth not justify us; but being justified, we are bound publicly to profess it afore we can attain to salvation. Herein agreeing with our Protestant Interpreters, affirming that good works are consequents and effects of a true faith, as if Paul should have said here, we are justified by faith only, but yet this faith is operative, bringing forth lively fruits, as the confession of the mouth, and the profession of the life; for they be necessary to salvation, albeit faith alone be sufficient in the act of justification, as you may see further Epist. Quinquages, and Sund. 2. in Lent.

In the words ( and believe in thine heart that God hath raised him up from the dead ) three points are considerable, namely, Faiths

• Act,
• Object,
• Subject.

Faiths act is to believe, and to believe hath these degrees (as the School teacheth out of Augustine ) Credere Deo, credere Deum, & credere in Deum. A wicked man, and a wretched devil, may so far proceed in faith as to believe there is a God, and in gross to believe God: but a true Christian, endued with a saving faith, ascends higher, and believeth in God also. That is, he knows God as he hath revealed himself in his word, acknowledging him only for his God, and thereupon put his whole trust in him, applying to himself God's merciful promise made to father Abraham and his seed, with the heart unto justification, and confessing the same with the mouth unto salvation. He disclaims not his part in Christ as the devils, Ab, what have we to do • with thee thou Jesus of Nazareth? art thou come to torment us before the time ? but he challengeth his portion in the blood of his Savior, saying with the Church in her louesong, My well-beloved is mine : and with Paul, Christ is become to us wisdom, righteousness, sanctification, and redemption. H • s body is in heaven, there shall I find it mine: his divinity is on earth, and here do I feel it mine: his word is in mine ear, to beget him mine: his Sacrament is in mine eye, to confirm him mine: his spirit is in mine heart, to assure him mine: Angels are mine: to fight for me: Prince mine, to rule for me: Church mine, to pray for me: University mine, to study for me: Pastor mine, to p • each for me: all mine, whether it be Paul, or Cephas, or the world, or life, or death, whether they be things present, or things to come, even all are mine, I am Christ's, and Christ is God's.

Faiths object is all holy scripture, the sum whereof is the Creed, and this one point how God raised up Jesus from the dead, is nexus articulorum omnium, as it were the bond or tying knot, on which all other links of our belief depend. For if it were not true, that Christ is risen again: then were it neither true that he did ascend up to heaven, nor that he sitteth at the right hand of his father in heaven, nor that he sent down the holy spirit from heaven, nor that he shall come from thence to judge the quick and the dead. In a word, the matter of the whole Creed concerneth either God, or the Church his spouse. Now the raising of Christ from • he dead, is the work of God the Father, Acts 2.32. of himself being God the Son, John 10 18. of God the holy Ghost also, Rom. 1.4. Christ as God, only raiseth and is not raised: as man, he is only raised, and raiseth not: as the Son of God or second person in the blessed Trinity, both the Father raiseth him, and he raiseth himself. The Father raiseth the Son by the Son, • nd the Son raiseth himself by the spirit of holiness, by which he was declared to be the Son of God. As for the Church: our Apostle showeth elsewhere, that Christ died for her sins, and rose again for her justification; and that ascending up on high he bestowed on her gifts, as to be Catholic, holy, knit in a communion: and perogatives in her soul, namely, remission of sins: in the body, resurrection of the flesh: in both, everlasting life. Wherefore Paul here mentioneth only the resurrection of Christ from the dead, not exclusiuely: but synecd • checally, because this one article presuppose • h all the rest, and takes them as granted; as if he rose from the grave, then he died, and his death is a consequent of his birth. Or because this article was, and is most doubted in the world, for the Jews and Gentiles acknowledge the death of Jesus; whereas the Christians only confess his resurrection. Or because the rest (vnlesle Christ had risen again) would have profited us little: for he triumphed in his resurrection over death, hell, damnation, opening the kingdom of heaven to all believers.

And so the meaning of our text is plain, If thou confess with thy mouth that Jesus is the Lord: that is, that Lord, of whom all the Prophets inquired, as being the desire of all Nations, even the light of the Gentiles, and consolation of Israel. And if thou believe in thine heart, that this Jesus (whom almighty God hath made both Lord and Christ, offered himself a sacrifice to purge thy conscience from dead works, and take away thy sins, putting out and fastening upon the Cross the Laws obligation against us, and that having overcome death and the devil, he rose again, leading captivity captive, that he might hereby deliver thee from the bands and hands of all thine enemies; I may tell thee from Paul, and Paul here from God, unto the comfort of thy soul, that thou art now presently justified, and shalt be hereafter eternally saved. For the Scripture saith, whosoever believeth in him, shall not be confounded : That is, whosoever hath a sure trust in God that he will even for his Christ sake pardon all his sins, and blot out all his offenses: and out of this assurance calleth on the name of the Lord, he shall be safe. For the two testimonies of the two Prophets answer the two clauses of Paul, Isaiah speaking of the believing in the heart, and Joel of acknowledging with the mouth.

And in these texts of the Prophets observe their universal note whosoever, for God is no respecter of persons; he puts no difference between the Jew and the Gentile, but being Lord over all, is rich unto all that call upon him, Other Lord's cannot reward all their followers as being Poor, many will not as being illiberal and sordide: but our God is able, because Lord of all ; and willing, because rich unto all of whatsoever condition or country. Poor Bartimaeus begging, rich Zacchaeus climbing, old Simeon in the Temple, young John in the womb, covetous Matthew grinding his neighbor at the receipt of Custom, the loving Centurion building his nation a Synagogue, the people watching under the Cross, the thief hanging on the Cross, confessing the Lord Jesus, and walking in the sonneshine of his Gospel: in differently find refreshing in the conscience, rest in the soul. For whosoever believeth on him shall not be confounded, and whosoever calleth on his name shall be saved.

As for the subject or seat of faith: it is said here, with the heart man believeth: Ergo, faith (as many Protestant authors have noted) is not placed in the mind, or understanding only: but in the will and affections also. For faith, as it is notitia, resides in the mind: but as fiducia, feared in the will. Other Interpreters ( etiam note purioris, and no way branded with the marks of Antichrist) hold it no • greatly to stand with reason, that one particular and single grace should be placed in diverse parts and faculties of the soul. It is true, that faith is not a mere prattle of the tongue, nor a floating opinion of the brain: but a certain persuasion of the heart. Yet notwithstanding this persuasion, or particular knowledge whereby a man is resolved that the promises of salvation appertain to him, is wrought in the mind by the holy Ghost, 1. Cor. 2.12. A sure trust, and a steadfast hope of all good things to be received at God's hand, is not happily faith (if we speak properly) but rather a fruit of faith, in that no man hath a • fiance in God, until he be first of all persuaded of his mercy toward him in Christ Jesus.

For mine own part, I confess with Luther ingenuously, that it is exceeding hard to distinguish exactly between faith & hope, there is so great a • finitie between them, one having respect to the other, as the two Cherubims on the Mercy-seat, Exod. 25.20. Faith engendereth hope, and from hope proceeds affiance, which is nothing else but hope strengthened. For whereas an hypocrites confidence shall be like the house of a spider: he that putteth his trust in the Lord, shall be even as the mount Zion, which may not be removed, but standeth f • st forever.

And for as much as the word heart in my text (as is agreed on all sides) is put for the wholesoule, without limitation to any part: all that I will observe from hence shall be, that as we must love God; even so believe in God with all our heart, and soul, and mind. For hypocrites have forged faith, and devils have forced faith, acknowledging against their will out of horror unto their condemnation, and not out of love from their heart to their justification, that Jesus is the Lord. A Recusant may be brought unto the Church against his will, and compelled in despite of his teeth also to receive the Sacraments Bread and Wine: but none can believe that Jesus is their Jesus, but with the heart only. See Gospel Sund. 8. and Epistle Sund. 10. after Trinity.

How shall they call on him on whom they have not believed? A plain text against the Gentiles idolatry, praying unto gods unknown. As Hecuba in Euripides; O Jupiter quic quid es, sieve hoc coelum, sieve men's in coelo, quanquam din iam ignauos opituiatores inuoco. And it is a pregnant evidence to confute the Papists in their invocation of Saints also; for if they trust in S. Martin or Mary, S. Catherin or Clare, they rob the Creator to clothe his creature, and cursed be man that puts his confidence in man, and makes flesh his arm. If they trust not, how do they call on him in whom they believe not? Our heavenly Father saith in his word, Call upon me: Christ our advocate with the Father in like fort, Come unto me, for I am the way, the truth, and the life, John 14.6. Non est qua ease nist per me, non est quô ease uisi ad me : No way to God but by me, no light but from me, no life but in me Christ is a mutual help: to the Father one, to us another. An hand to the Father, by which he reacheth us: an hand to us, by which we reach him. The Fathers mouth, by which he speaketh unto us: our mouth to the Father, by which we speak to him. Our eye to see by, footway to go by, the pillar of fire by night, and cloud by day gu • ding his Israel in the wilderness of this world. Wherefore let us call on him in whom alone we believe, which is our strength and refuge in the time of trouble, promising in his Gospel, ask, and ye shall have: seek and ye shall find: knock, and it shall be opened unto you. See Gospel on the 5. Sund. after Easter.

How shall they hear without a Preacher? ] Here you may behold the Ministers

• Dignity, in respect of their
  • Commission, as being sent of God.
  • Errand, as being ambassadors of good things, even such as bring tidings of peace. between
    • God and man.
    • Man and man.
    • Man and himself. Wherefore desire the Lord to send forth laborers into his harvest, honoring such Elders as rule well, and labor in the word, even with double honor, 1 Timoth. 5.17. receiving them as Angels, yea as Christ himself, Galat. 4.14.
• Duty; for if faith come by hearing, and hearing by preaching, so that the word of God unto faith is as oil to the lamp: such as will have their feet kissed, ought to bring tidings of good things. If they will have the worthy, good reason they should do the work. For assuredly such as crowd into the Clergy without performance of their office, either through ignorance, that they cannot: or secular employment, that they may not: or negligence, that they will not: or fear of trouble, that they dare not preach the word of God, are adversaries unto the doctrine of the Church of England, and enemies of the Cross of Christ, Philip. 3.19. See further in the Gospel ensuing.

The Gospel.

IN this Gospel is set down the

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

In their calling these circumstances are cosiderable:

• Who? Jesus.
• Where? By the sea of Galilee.
• When? At the beginning of his preaching.
• Whom, in
  • Name,
    • Peter.
    • Andrew.
    • James.
    • John.
  • Number, two and two.
  • Nature,
    • Brethren.
    • Fishers.
• Why? That they might become fishers of men.
• How? He saw them, and said unto them, follow me and I will make you, &c.

As Jesus walked. ] There be four sorts of Apostles (as Jerome and Luther observe) some be sent only from God, and not by men: immediately from God the Father, as the Prophets under the Law; Jesus Christ, and John the Baptist in the beginning of the Gospel: immediately from God the Son, in his state mortal, as the twelve Apostles: in his stare glorious or immortal, as S. Paul, Acts 9.15. Other are sent by men, and not by God; as they who being unworthy both in respect of their bad learning, and worse living, crowd notwithstanding into the Ministry, through alliance, favor, or simony. Which occasioned one to say that horses are more miserable then asses, in that horses did post ordinarily to R • me to get asses preferment.

Other are neither chosen of God, nor called by men, as the false Prophets, of whom it is said in holy scripture, that they run without a warrant; evil workers, enemies of Christ's Cross, thieves climbing into the Church at the window, not entering in at the door, ravening wolves in sheep's clothing. See Gospel on the 2. Sunday after Easter, and 8. after Trinity.

Other are both elected of God, and ordained by men, as the Bishops of Ephesus, Acts 20.28. and other Elders in the Primitive Church, Acts 14.23. and all orthodox Preachers of the word in our age. For as the Gospel and Epistle well accord, how shall they preach unless they be sent? No man ( although he were more wise then either Solomon or Daniel ) ought to take this honor unto himself, except he be called of God. I say called of God, either immediately by himself, so Christ here called his Apostles: or else mediately by such as have pub-like authority given unto them in the congregation, to call and send Ministers into the Lord's vineyard, and so Christ at this hour calleth Apostles in our Church, in that the conformable Ministers of England are chosen according to his word, as we teach against the Brownists and Ba • rnists ; as also canonically consecrated, as we prove to the proud pontifician adversary. See Doctor Fulke & W •• r in Rom. 10. Perkins Treatise of Callings: R • g rs • a Anglican. Conf • ss. art. 23. proposition. 1. & 5. S •• l •• s is mo • iu • , observant, of pontifician spirits, pa. 17. And surely God hath as it were set his hand and seal to the full approbation of our callings, in that he blesseth our labors in the ministry for the conversion of many souls in England. For every learned and industrious Pastor may tell his people which he begets unto God in Christ, as Paul once told the Corinthians: If I be not an Apostle to other, yet doubtl • sse I am unto you; for ye are the •• all of mine Apostleship in the Lord.

By the 〈◊〉 of Galilee. ] This (as Interpreters observe) was not the main se • , but a little creeke only, The lake Gemz • eth ▪ as we read Luke 5.1. but it is called a sea. for tha • the Scripture term • h all gathering together of wa • e • s▪ • ease: and the sea of Galilee, for that it bounded upon the borders of the two Galilees. Consule Plin. hist. lib. 5. cap. 15. Joseph de bello Iudairo, lib. 3. cap. 18. Strab. 〈◊〉 lib. 16. 〈◊〉 . 504.

In this lake Peter and Andrew were fishing, James and John mend ••• their nets. Here I no • e with Arctius and other unto your comfort, that almighty God is wont to bless men especially when they be busied in their proper element, and 〈◊〉 in their own vocations. An Angel being a messenger of gladness, appeared unto 〈◊〉 . 〈…〉 the Priests office before God and is 〈…〉 order. An Angel also delivered the first 〈◊〉 of Christ's birth unto shepherds are wha • 〈…〉 night in the field. While Saul ac 〈…〉 f •• hers express commandment, sought for 〈…〉 found a kingdom. 1. Sam. 9. so Christ here se • ing Peter and Andrew not idle, but casting a net into the 〈◊〉 : nor yet over-haste, meddling in other men, trade; but only laboring in their own calling ( for they were fishers ) he saith unto them instantly, follow me, and I will make you to become fishers of men A last person is vn • it for the Clergy, for none but laborers are sent into the Lord's harvest. On the contrary, the curious and over active spirit is unprofitable, for he will have one foot in the Church, another in the Court, and if God had made him a Tripos, he would have had a third in the Campe. Miles equi • , 〈…〉 , &c. an hammer is for the Smith, an Homer for the School. Let the shoemaker attend his boot, and the fisher his boat He that comes, to the corn heap, the more he openeth his hand to receive, the less he doth hold: so he that in largeth himself to bear the most office, in a State, these wer shall he sufficiently discharge. The worm 〈…〉 or 〈…〉 , though it have many feet, is of a very slow pase. So Luther said of Erasmus: Qui • t • ust in omnibus sapere, sespsum decipit. And M • lanc • hon of 〈◊〉 •• itaries in arts, in omnibus aliqa •• , in 〈…〉 . The witty Poet trimly,

Again, Christ called his Apostles in the midst of their fishing, that we might hereby learn to prefer the following of him before the business of the world: or Jesus happily walked by the sea, for that he did intend to choose fishers. Hereby teaching us not to shun, but rather to seek those places where • e may doegood: As the poor cottage, that we may relieve the needy: the house of mourning, that we may bind up the broken hearted, and remove the spirit of heaviness: the dungeon of Joseph and Daniel, preaching liberty to the captives, and opening of the prison unto them that are bound. 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 Evangelist in the 17. verse) was so soon as Jesus began to preach. For as a King who resolves to make war against an enemy Prince, chaseth his Captain, and musters his soldiers, and in every point fits himself for the present action: even so Christ Jesus the King of the Church, intending to cast out of his hold Satan the Prince of this world, calleth his followers, and out of them electeth his Apostles, as chief Commanders and Coronels in the very beginning of his preaching, that being trained up in his school, seeing his wonders, and hearing his wisdom, they might be made fit for that excellent and eminent calling. They were first (as S. John reports) acquainted with Christ, afterward made Disciples, and last of all Apostles. And therefore Christ here saith, I will make you to become fishers of men. He saith not I do now make you: but having instructed them all his life, and breathing on them the Holy Ghost after his resurrection, he speaks in the present, as my father sent me, so send I you, go teach all nations, baptising them in the name of the Father, and the Son, and the Holy Ghost. And that they might be powerful and profitable teachers of other, he filled them also with the gift, of the Spirit after such a manner, and in so great a measure, that they could not but speak • the things which they had heard and seen of Christ. And that not in one corner, or in a few countries only, but (as it is in the selected Epistle for this day) their sound went out into all lands, and their words into the ends of the world. In the beginning they were rude, first Disciples, afterward Doctors, a great while learners afore they were leaders. Hence fathers of the Church are taught not to have 〈 in non-Latin alphabet 〉 , hasty hands and over easy for admittance into sacred orders without trial and testimony, 1. Tim. 3. and the children of the Prophets also may learn to be swift to hear, slow to speak, never affecting, much less ascending Moses chair, before God makes them apt and able to teach as well by their holy conversation as wholesome doctrine. For as the weights and measures of the Sanctuary, to wit, the sicle, talent, and cubit, were of a double bigness to those for common use: so should the virtues in the Ministers of the Sanctuary be of a suitable size. The which as some Divines imagine, is implied in the sacrifice for their s • n • es, appointed Levite. 4. where the Priests offering is commanded to be as much as all the congregations, a young bullock without any blemish for the Priest alone, ver. 3. and no more for all the people, verse. 14. See Benedictus in the Liturgy, Gospel on Trinity Sunday, and 8. after Trinity.

The names of the Disciples here called, are Simon▪ Andrew, James and John : insinuating tha • a Preacher of the word must be Simon, that is, obedient to the will of God: Andre • s, a stout man in executing his off • ce • Jacobus, a supplanter of vises in h • s a • ditorie: last of all, a John, a • cribing all these good gifts in him unto the Father of mercies and God of all grace, vi • a merito magnus, humilitate infimus. Other assume that the some cardinal virtues are designed by these four chief Apostles, referring Prudence in Peter, I • stice to Andrew, Fortitude to James, and Temperance to John.

For their number, it is said he • e, that Jesus called them two and two: first he saw two, then other two: signif • ing that as the binarie number is the least, even so the Church of little beginnings increase • h until her number be without number: as a grain of mustard seed when it is sown is the least of 〈…〉 , but when it is grow • n it is the greatest among herb • s and it is a tree so that the k •• ds of heaven build i • the 〈…〉 . O • two and two, because they were Christ's instruments in •• ming together two people, the 〈◊〉 and the 〈◊〉 , and so 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: hereby teaching that Preachers of the word must accord as brethren, of one heart and one souls, Act. 4. • 2 having one mind in many bodies, inter multacorporano •• mul • a c • rda. Sa • rimentes in vnu ••• , at 〈◊〉 hominem faciant, as Augustine sweetly. For a brother helping a brother is a very strong castle, and they that hold together are like the bar of a palace.

For their condition: our blessed Savior ( in whom are hid all the treasures of wisdom and knowledge ) did not choose the disputants of the world, whose wit was great; nor the nobles, whose petigree was great; nor the Pharisees, whose credit was great; nor the Priests, whose authority was great: but he called ignorant and ignoble fishers, of little worth and less learning, to be the trumpeters of his Gospel, and bel-weathers of his flock; that the foolish things of the world might confound the wise things, and the weak things overthrow the mighty things, and things that are not, bring to naught the things that are. Sampson in slaying a thousand Philistines with the iawbone of an asse, was a type hereof (as Prosper observes) insinuating that Christ by the foolishness of preaching should confound his enemies, and save such as believe. Nay Christ chose some notorious sinners for his Apostles, as bloody Saul, and covetous Matthew ; that his abundant grace might be manifested in their persons, as well as in their preaching; demonstrating that in themselves, which is the sum of all their sermons, namely, that Jesus Christ came not to call the righteous, but sinners to repentance. This is a true saying, and by all means worthy to be received, that Christ Jesus came into the world to save sinners, of whom I am chief, 1. Tim. 1.15. The greatest Apostle whilome was the greatest oppressor of the Church, a blasphemer, a persecutor, breathing out threatenings, and slaughter against the Disciples of the Lord: and therefore his auditors might well & cedere & credere grant and believe that Jesus is a savior of his people. But this extraordinary calling, and singular action of Christ is no pattern for Prelates (as fantastical spirits imagine) to send into the Ministry lewd and ignorant persons, as if the more faulty were the more fit, and the more silly the more sufficient: for the same Christ by the pen of his Apostle Paul in that excellent Epistle to Timothy (which Jerome: calls speculu •• Sacerdony, as the whole Scripture is speculum Christ •• ni ••• ) sets down these directions for the choice of a Pastoar, h • e must be well reported of, even • f them whi • h are w • thout, vnreproneable, watching, sober, •• est, barberous, apt to teach. And albeit at their first coming (a • d have shown a little before) these fishermen were rude, yet afterward they were so furnished with all parts of knowledge and variety of language, that their heaven exceedingly wondered at their wisdom, and knew that they had been with Jesus.

Other have rendered other reasons, why Christ in the beginning of his preaching chose fishermen for his Apostles. As namely, to them that God is no respecter of persons: as also for that he knew the poor would follow him immediately, whereas it is easier for a camel • • o go • • orow th • eis of a needle, then for a rich man to enter into the kingdom • of God. For being invited to the great Supper, he saith, I have bought a farm, and I must needs go • to see it: or I have bought five yoke of oven, and I go to pro • ise them, &c.

Let us examine now why Jesus called them, and • ha is that they might be made 〈◊〉 of m • n : not hunters but fishers. In old time the Prophets and Apostles were fishers, in our time more like hunters, 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 enclosed 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 unto 〈◊〉 but one sermon, and that a short se • mon as coaching the number of words; and yet he turned all • he whole City, rich and poor, prince and people. We (God be praised) are many preachers, and we preach many sermons, and such as have a tall bite, nipping inuec • iues against • nne; yet England repents not in sackcloth and ashes. John Baptists sermon was short, Behold the Lamb of God, which taketh away the sin of the world. S. Andrew's sermon shorter, We have found the Messias : and yet (as we read in the first chapter of Saint John's Gospel) Andrew was caught by the one, and Peter by the other. The sermon of S. Peter, Acts 2, was exceeding brief, yet it caught about three • thousand souls: in our time scarcely one soul taken in many sermons. And the fault is partly the fishers, and partly the fishes, as I have shown at large, Gospel 5 Sund. after Trinity

I will make you fishers of men ] Not of money, as if the sharing of the sheep and fish were the white they should aim at. Antichrist of Rome was not in a pulpit these nine hundred years, and so by consequence succeeds not Peter in fishing with his net: but only in fishing with his hook, Matth. 17. where it is said, that Peter cast an angle into the sea, and took a fish in whose mouth he found a pi • ce of twenty pence. Such a kind of fishing the Roman Peters use; for Pope Leo the tenth exacted so much of the lay-men, and wasted so much of the Churches treasure, that whereas other were Popes no longer then they li • ed, he was said to be pope many years after he was dead. Which occasioned a learned Poet to write thus of him:

John 22. left behind him (as Petrarcha reports) two hundred and •• ftie tun of gold, in so much that an odd fe • low made this jest 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 • kingdom to Philip of Spain, Six Cinque ) throug • his into • lerable covetousness left in his exchequer five millions: his successor Gregory the 14. wasted four of them in ten months and less, beside his ordinary revenues, in riot and pomp. The pontificians exceedingly condemn the Protestant Preachers, because being married & having children, they take care to provide for their family: but their own Popes and Prelates are more greedy to scrape for their bastards and minions, then our men have been to provide for their honest wives and legitimate issue. Happily some men of corrupt minds among us, as most among them, enter into the Ministry, as Stratocles and Dromoclidas into the Magistracy, tanquam ad aure am messem, and so they be fishers of money, not of men; or if they fish after men, it is to finger their means. As the Friers in old time professed willful poverty so long, until they robbed the whole world, and became Lord's of all. And at this hour the Jesuits are so covetous, that they malign all other orders, except the Capu • hi • . And the reason hereof is plain, because the Capuchin saith he would have nothing, and the Jesuit would have all. A wittle Libeller in Spain described the Capuchin Friers shooting from the purse, the Franciseanes aiming wide of it, and the Jesuits hitting it in the very midst. I have read of Urbane the fifth, how that when he was a poor Chaplain in the Court of Rome, he should upon a time say to a familiar friend, If all the Churches in the world should fall at once, 〈◊〉 of them I think verily would light on my head. After being elected Pope, his old acquaintance told him at his 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 wisdom and mercy so disposed, as that all the Churches in the world are committed only to your charge. Let us be faithful in a little, casting our care on God, who careth for us. If any forsake with these Disciple • his nets and ship, & suos & • u • , to follow Christ, he shall receive an hundred fold at this present; houses, and brethren, and sisters, and mothers, and children, and lands with persecutions, and in the world to come eternal life. Mark. 10.30. avarice is a sin in any man, heresy in a Clergy man.

Fishers of men, in general (as Musculus observes) not of great men and learned men only: for that is Peters fault to neglect his cure that he may follow the Court, as if the • oules of poor men in the country were not worthy to be fished for. Not of good men and brethren only, for that is a schismatical trick, such I trow be caught already; we should therefore rather cast how to cast our net for other. A scabbie sheep is of the flock 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 heretical trick, 10 lead captive simple women laden with sins, and led with diverse lusts. As Simon Magu • the first heretic broached his dangerous opinions by the help of the strumpet Helena; Nicolas the founder of the filthy Familists had troupes of women ever accompanying him; Apelles had Philomene for his mate; Montanus had Prisea and Maximilla women of great birth and opulent estate; Donatus had Lucilla for his mistress; Arius the Princes own daughter for his Patronesse, as S. Jerome notes in his Epistle to Cresiphon against the Pelagians. Postelliu the lesuite had an old beldame called mother Jane, and the rest of that rank (as the Quodlibeticall discourse auoweth) have deluded many young gentlewomen, and devoured many widows houses. And this kind of fishing they learned from Satan himself, who did first attempt the woman, and then tempt the man, using the wife as a trap to catch her husband. And the reason why the devil and his agents are fishers of women rather then of men, is because they be less able to resist, and more willing to repo •• a new▪fangled opinion: in one word, for that their • its are shorter, and their tongues longer

Fishers of men, not of children, as Seruetus absurd • y cauillesh: Ergo, sai •• h he, P • e •• hers may not baptize little infants. Answer is made by Calvin and other, that men he • e signify • h all mankind of wh • tsoeuer age or sex. Christ's commandment is express, reach all nations, baptising them, &c. and Mark. 10.14. suffer the little children to come unto me. There be young Lambes in his fold so well as old sheep. it is not his Fathers will that one of these little ones should perish, for of such is the kingdom of heaven. See Melancthon loc. come. tit. baptis. infant. Calvin. vbi • up. in margin. Master John Philpots letter concerning this argument apud Fox in his martyrdom. Bucan. loc. come. • it. baptis quest. 35.

Little children must be caught and brought unto Christ, and after these minumes are baptized in the sacred font, they must be catechised and further instructed in the principles of holy religion, that they may know what a solemn vow they have made by their godfa • hers and godmothers. And forasmuch as every man is a Priest and a Prince in his own house, you must bring up your child • en in instruction and information of the Lord, drawing them unto God while they be young, lest afterward being past correction, they say with the wicked in the second Psalm: Let us break their bonds asunder, and cast array their cords from us.

The draw-net of the Church incloseth all kind of fish, and therefore the Preachers are fishers of all sorts of men. None is too good, or too bad, or too rich, or too poor, or too young, or too old to be brought unto God. I will make you fishers of men indefinitely, not of this or that man in particular. Andrew must fish for all, especially for such as are committed unto his peculiar charge. Acts 20.28. Take heed to yourselves, and to akit he flock, whereof the holy Ghost hath made you overseers. Our principal care must be to reduce such as are under our proper cure from the link and seas of their sin, to righteousness and holiness, by preaching of the word to draw them out of the shadow of death, out of the pit of ignorance to the marvelous light and sun-shine of the Gospel. And that we may perform this, it is required on our part that we be painful, either casting our nets into the sea, or else mending them in our ship ; and skillful also, that we may know to cast our nets on the right side of the ship. Omnis ignorantia mala, Sacerdotis autem pessima. The blind leading the blind draws him not out of the puddle, but rather hurleth him into the ditch, Matth. 15.14.

Now the fishers of men for the catching of souls ought to preach and press two points especially, repentance and faith. Almighty God himself, the first fisher of men, in his very first draught (when the worlds sea was not so tempestuous as it is now) stood upon these two principally. First, he rebuked Adam for his sin, that he might repent: and then he shown how Christ is the propitiation for his sin, the seed of the woman shall break the serpents head, that he might believe. The Patriarchs and Prophets urged these points unto the men of their age. John the Baptist, the last of the Prophets, and first of Apostles, a middling as it were between both, inculcated often these two, repent, and behold the lamb of God All the sermons of Christ (as our Evangelist reports in the verse before my text) consisted of these two likewise, from that time Jesus began to preach and say, amend your lives, for the kingdom of heaven is at hand. If any then desire to know whether the fishers of men have caught him or no, let him examine his own heart, whether he be repentant and faithful. If he feel sorrow for his sin, and comfort in his Savior; if he confess his fault as the Publican, O God be merciful to me a sinner: and confess his faith as Andrew: We have found the Messias: if crying with tears he can unfeignedly say, Lord I believe, help mine unbelief: it is a manifest argument that the fishers of men have drawn him out of the dead sea into the land of the living, out of the dark waters into the glorious light of the Sun of righteousness.

Here the Gospel and Epistle meet again: Preachers are fishers of men, because men are justified by faith, and faith cometh by hearing of the word, and the word is brought unto you by the mouth of the Preachers. And therefore you must honor their holy function, as God's ordinance for the gathering together of the Saints, and edifying of the body of Christ. Abhor the positions of Stenckfeldius, Anabaptists, Familists, holding that the word is not taught by the sermons of Peter and Andrew, &c. but only by the revelation of the Spirit. As also the practices of uncharitable Martinists, Barrowists, Brownists, openly breathing out slander, secretly threatening s • aughter against the Disciples of the Lord, making it their greatest virtue to meddle with the Preachers vice: so that whereas Andrew should catch them, it is apparent that they labor principally to catch Andrew. But the best is, in the mean while they lose themselves among themselves, having almost as many factions, as there be fractions in their several invectives. In is • a Babylon's sectae dissectae, their sects are now so diverse and adverse, that as one said, Luigando res non dir • mitur, sed perimitur.

The last of all the remarkable circumstances in our text is, how Jesus called his Disciples, and that is, he saw them, and saith unto thens follow me, and I will make you &c. that is, as Ardens in a short gloss pithily, Vidit, per electionem: vocanit, per fidem: iussit se sequi, per obedientiam: pramium promisit, per ob • dientie reminerationem. According to that of Paul, whom he did predestinate, them he called: and whom he called, them also he justified: and whom he justified, he also glorified. For faith is a consequent of election, obedience of faith, and remuneration of obedience. He called his Apostles here by word only, follow me. Go not before me nor beside me, but come after me, for I am the way, the true • h and the life Where note the power of his word, he spake and it was done, he called and they came immediately. But we read in the 5. of Luke, that he called these by working a wonder also; for whereas they labored all night and caught nothing, he commanded them to let down their net, and they took such a multitude of fish, that they filled two ships until they did sink. Where Divines observe that Christ accommodates himself evermore to his present auditors, as he called the wise men of the East, addicted unto the studies of Astrology, by a star: and conferring with a woman of Samaria, who came to draw water at Jacob's Well, he took occasion to speak of the water of life, saying, Whosoever drinketh of the water that I shall give him, shall never • e more a thirst: and in the 6. chapter of S. John's Gospel, he did instruct the Capernaits who followed him only for loaves, by a similitude taken from bread and meat, willing them to labor for the true bread of heaven, and for the meat that endureth unto everlasting life. By whose example fishers of men are taught to become as weak to the weak, that they may win the weak: being all things to all men, that by all means they may save some.

Hitherto concerning the calling of Simon▪ Andrew, James and John. Let us now come to their coming. Simon and Andrew straight way lest their nets, James and John immediately lest their ship, and their father, and followed him. They came straight way, without inquisition or delay, considering only who called, and not disputing why he called. And they came willingly without any grudging or grief, leaving nets, and ship, and father, and all things or the world, to follow Jesus, whose kingdom was not of this world, whose poverty was so great, that he was borne in another man's house, and buried in another man's tomb, as not having wherein to rest his head. They forsook all that little they had, and all the great things they desired to have. They did not abandon utterly their estate (for S. Peter afterward used his ne • s and followed his trade, John 21.3.) but they so subdued their will unto God's will, as that they counted all things, loss to win Christ. Apostoli (quoth Jerome) quantum ad d • u •• s nibil, quantum ad voluntatem, totum mundum pari • er reliquerunt. Jesus every day calleth us unto him, either by the good motions of his spirit, or by his word in the mouth of his Preachers, or else by strange judgments, or extraordinary mercies. And therefore let us, I beseech you, forsake the vain pomp of the world, the carnal desires of the flesh, and all other nets and lets whatsoever hindering our coming, that we may follow him immediately. For if the Disciples here followed him in his humiliation and poverty; what a sin, yea what a shame will it be, not to follow him now, sitting at the right hand of God in the heaven of heavens, a Lord of Lord's, higher then the highest, a King of glory, rich unto all that call upon him, able to do for his followers exceeding abundantly above all that they can ask or think.

These followed him in

• Body, being conversant with him, and witnesses of all he did and said.
• Mind, for nothing could separate them from the love of Christ.
• Life, learning of him to be meek, and merciful as he was merciful, exhorting their auditors to be followers of them as they were followers of Christ.
• Death, for as he suffered on the Cross to make their peace: so Peter and Andrew were crucified, and James slain with the sword in his quarrel, and John (as we find in Ecclesiastical history) was by the commandment of the tyrant Domitian cast in fervent is olei dolium, or as other, solium, into a vessel or bath of hot boiling oil, from which he was notwithstanding by God's hand delivered miraculously without any hurt. Though happily never occasion shall be given us to die for the Lord, yet let us so follow him in our lives and in our loves, as that we may die in the Lord. Let us mortify our earthly members, our feet, that we stand not in the way of sinners; our eyes, that we may not delight in vanities, or wantonly behold a woman: our hands, that we may labor and work the thing which is good: our mouth, that it be not full of cursing and bitterness: our hearts, that they be not exercised with avarice: that forsaking our selves to follow him only, which is our salvation: as we suffer with him, even so we may be glorified together with him. Amen.

The Epistle

THis Epistle sets down the most happy condition of all such as truly believe:

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

Of which heavenly building the

• Materials, are lively stones, all God's elect, built together to be an habitation of God.
• Foundation, is Jesus Christ himself.
• 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.
  • Catholic, all the building, &c. knit in a communion, coupled together and built together.

Now ye are not strangers ] As Augustine said, it is one thing to walk in the law, another thing to live under the law: so likewise there is difference between being in grace, and under grace. Many men in our time who receive the Gospel of God in vain, live under grace but not in grace: many Prophets and holy Fathers in old time lived in grace but not under grace. For (properly) to live under gr • ce is opposed unto the state of the law, to live in grace is opposed unto the state of sin. The men of Ephesus and other Gentiles in time past unbelieving, were neither in grace, nor under grace: not in grace, for in walking according to the course of this world, and in fulfilling the lusts of the flesh, and will of the mind, they became dead in sins: not under grace, for they were without Christ, aliens from the common wealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world, as our Apostle disputes in the former part of this Chapter. But non (saith he) God which is rich in mercy, through his great love, wherewith he loved us even when we were dead in trespasses, hath so quickened us in Christ Jesus, that we be both under grace, released from the condemnation of the law; and in grace, delivered from the dominion of sin. We which once were far off, are made near to God and his people; not any longer strangers or foreigners, but fellow citizens with the Saints, of God's household, yea God's house. Wherein our Apostle doth allude to the goodly buildings of the terrestrial Jerusalem, in which all the whole City was fair, the Kings house fairer, the Temple fairest of all. And so by these three, whereof one doth excel another, he describes the blessed estate of Jerusalem which is above.

The materials of this high and holy building are God's elect, as well his servants on earth, as Saints in heaven. His elect in the militant Church are called by S. Peter, lively stones, or (as Jerome reads living stones. A material house consists of blocks, and stocks, and other senseless stuff: but all the parts of the mystical house, built upon the foundation of the Prophets and Apostles, are moving and free stones, in that they be quickened by God, and live by saith in his son. And this their faith is not dead, but lively, working by love, Galat. 5.6. For as in other buildings one stone lieth upon another, and all upon the foundation: even so in the spiritual house, Christians bear one another's burden, and Christ as the chief stone bears all. Vnusquisque & portat alterum, & portatur ab altero, quoth Gregory. The whole building is so compact, as that everyone bears another, and is borne of another. As for example, the rich and the poor man are thrust and piled together in God's house, the poor's butthen i • his beg • ie, he bur • hen of the rich is his ouergrowen estate. Wherefore the poor lieth on the rich, and • he rich is content to sustain the poor; the rich h • th hi • bur ••• n le •• ened by giving, and the poor his butthen le •• ened by taking, and so saith Augustine they bear one • nother▪ bur • he. A Christian must have strong shoulders, and mighty bones, that he may hear flesh, that is, the weakness of his brethren. It was excellently said of one, when it was told him how his brother had committed a foul fault: He fell • sterda • (quoth he) and I may fall today. The peble may not envy the marble, nor the marble despise the peble: the pin in the Temple s • rues for use so well as the pinn • cle: The cie cann • t s • y to the band, I have no need of thee: no the head to the feet, I have no need of you. So that every living stone must put on tender mercy, kinda •• e, hum •• tie, me •• 〈◊〉 , long suffering for bearing one another, and for giving one another, of one heart▪ and • f one seule, of one accord, and of one judgment. Thus all such as a • e truly faithful, 〈◊〉 tempore s • les, from the beginning of their faith, and first embracing of the Gospel, are translated out of Babylon, and made citizens of I • er • salem, even walking and working stones in the building of God house.

The next point to be discussed is the foundation of the Church, and that i • not Peter alone, nor yet all the Prophets and Apostle • s jointly: b • t Christ I • sus him ••• f. Not the Christ of 〈◊〉 , or the Christ of 〈◊〉 or the Christ of L • gat, or any false Christ, a • beit there be many such in the world: but only the true Christ of the Prophets and Apostle, I say that Christ only which is v • l •• m in 〈…〉 stamento, re •• latus 〈◊〉 , promised by the mouth of all the Prophets in the Old Testament, and preached of all the blessed Apostles in the new. So the Doctors expound my text, built upon the foundation of the Prophets and Apostles, that is, upon Christ, a • being the foundation of the Prophets and Apostles, upon the foundation which is laid by their doctrine, as S. Ambr •• e plainly, jsper • o • um & ve ••• testamentum, upon the co • ents of the two Testaments, the sum whereofi nothing else but Christ crucified, as be • ng the head corner stone, lapis summus & imus, even the first and the last stone, the beginning and ending, Apocal. 1.8. by whom the Church is founded and finished. In other buildings the foundation i • lowest in the ground: but the foundation of Jerusalem above, Galat. 4.26. descending down from God out of heaven, Apocal 21.2. is higher then the highest, Ecclesiast. 5.7. As A • stotle said, a man is arbertransuersa : so we, that the Church is domus transuersa, an house turned up • ide do vne; for that Christ is both a rock on which his Church is founded, and a chief or head corner stone, in whom all the whole building is coupled together and gro •• th, &c. other foundation can no man lay, then that which is laid, which is Jesus Christ, a tried stone, a precious stone, a sure stone.

This doctrine confuces the Papist, holding that Peter is the rock on which the Church is built, for that upon the confession of P • ter (thou art Christ the son of the •• a • God) our blessed Savior said, thou art Peter, and vpeni • i • rock will I build my Church. Answer is made, that Peter in making this confession, thou art Christ, either spake • raca • cris, or procateris, as prolocutor o • mo •• h of the rest. And therefore whatsoever in that place • as promised unto Peter, appertained to the whole College of Apostles, a, O • g • n •• m. 1. • Mat. the words spoken • o Peter are common to all. If we confess with Peter, & nobis d •• tur tu es P •• rus, p • ra cnim quique Christ ••• cip • lus est. And S. Hi • ren • : Pe • ra Christu st, qui •• n •• t em •• us Apost l •• vt •• quique patr • vo •••• ar, • nu • re • rgous (faith Ambro • e • •• sis petra : so every confessor is a Peter, and every Peter a living stone in the building of God, house. Touching the words, ( upon this rock will I build my Church ) A • gustine the most accurate Doctor expound, them thus: Super bane Petram quam c • nfesse • es, super hano Petram q • im cognonisti, discus, tues Christus fil • s Deiviui, • d • f • cabo ecclesiam mean, id est, super m • ipsum ad • sieabo ecclesim meam: super me edisicabote, non me superte. So the Papists own Writers, upon this rock, that is, I will build my Church upon myself the Son of the living God. See Gospel on S. Peters day.

Again, this sentence ( Christ is the foundation of the Prophets and Apostles ) overthroweth (as Interpreters observe) Marcion and other heretics, affirming that two sundry disagreeing God's are Authors of the two Testaments. As if one God were preached in the Gospel, and another in the Law: whereas one and the same Christ is the very center of both, at which all the Prophets and Apostles aim principally.

The builders of God's house, are the Prophets and Apostles, and all their lawful successors the Ministers and Preachers of the word. Behold, saith the Lord to Jeremiah the Prophet, I have put my woreis in thy mouth, I have set thee ever the nations, and over the kingdoms, to pluck up. and to root out, and to destroy, and throw down, to build, and to plant. That is, to root out vice, to plant virtue, to destroy the dens of S • tan, and build up God's remple, to throw down the kingdom of Antichrist, and to set up the kingdom of Christ. And so Paul calls himself a skillful Architect, or a cunning master builder laiing the foundation, and he faith of other Preachers of the word, that they build upon his foundation gold, silver, precious stones, &c. that is, doctrines and exhortations answerable to the foundation, and worthy of Christ. In a word, that the Pastors are God's laborers, and the people God building, 1. Cor. 3 9. it is true that Christ himself is the chief builder, as he saith in the Gospel ( upon this rock will I build my Church ) he builds (as it is in our text) through his holy spirit, verse. 22. yet he doth use Prophets, and Apostles, and Evangelists, and Pastors, and Teachers, as under-workmen for the gathering together of his saints, and edification of his Church, Ephes. 4. 11.12.

The tools or instruments which Apostles and Preachers use toward this work, are the Word and the Sacraments especially. For so the Lord of these laborers hath appointed, Go teach all nations, baptizing them in the name of the Father, and the Son, and the holy Ghost. His word i • his power to bring his elect to the foundation, and to build them upon the foundation. His Sacraments are (fastnings as it were) to strengthen and confirm them after they be laid in the building, that they fall not away, but grow to an holy temple of the Lord. Our doctrine must be according to the analogy of faith, our exhortation according to the rules of good life: the Bible (which is our lantern and our guide) furnisheth us with both, and therefore we must ever build upon the foundation of the Prophets and Apostles.

Beside these tools, a Minister ought to further God's building with hearty prayers and good example. Bellarmine said of Erasmus falsely, that he was but half a Christian: but it may be said of a lewd Pastor truly, that he is but half a Preacher: he may peradventure pull down more building in one week with his bad life, then he can set up again in a whole year with his great learning. Seneca thought it impossible that anybody should at onetime be both a good man and a good captain: but a Clergy man is not a good Pastor, unless he be a good pattern. God defend me and mine from a mangie Physician, a ragged Alchemist, and a dissolute Divine. If thou be a president of godliness to thy people, pray to the God of all grace that you may so remain: if you sometime were, and are now fallen, return: if you never were, repent: if you never will be, perish. Nam à Deo separabitur, qui à diabolo superabitur. Concerning the properties of the Church; it is built together in such a due proportion and concinne symmetrie, that every part is content to keep his rank, and perform his function without any faction. It is a body fitly joined together, and compacted by that which every joint supplieth, &c. Ephes. 4.16. See Epistle 2. Sund. after Epiphany. It is built together, in respect of her union with Christ the head corner stone: and coupled together, in respect of her communion with the members. See Communion of Saints in the Creed. And being thus inserted and built on Christ, it liveth and groweth from grace to grace, till it become an holy Temple to the Lord. The which Interpreters understand of every singular part, so well as of the whole body: for every Christian is an habitation of God. If thou be then a consecrated Chapel unto the Lord, how darest thou commit Idolatry which is against the first table? What agreement hath the temple of God with Idols? Or how dinest thou commit adultery, which is against the second table, Know ye not that your body is the temple of the holy Ghost, and that God is to be glorified in your spirit and in your body? will you then take the members of Christ, and make them the members of an harlot? God forbid. Every living stone that is built upon the foundation of the Prophets and Apostles is holy. Lapides in templo sancto non possunt esse non sanctificati. The temples of God are holy, both in regard of their righteousness imputed, in that their unrighteousness is forgiven, and Christ himself made their holiness: and in regard of sanctification and righteousness in herent, for that being delivered out of the hands of all their enemies, they serve God in holiness and righteousness all the days of their life.

The Gospel

THis Scripture consists of a

• Dialogue, Thomas one of the twelve, &c.
• Epilogue, Many other signs truly did Jesus, &c.

The Dialogue is between a weak sinner, and a meek Savior. And according to these two principal persons, it hath also two principal parts: one concerning Thomas, and another touching Christ.

In Thomas observe his

• Faults, which are two:
  • 1. His absence from the meeting of the other Apostles.
  • 2. His incredulity, not believing the resurrection of Christ, occasioned by that absence.
• Faith, My Lord and my God.

That other part concerning Christ, is a relation of his second appearing unto the blessed Apostles after his rising again from the dead.

And herein is set down

• 1. What he did: After eight days he came again, &c.
• 2. What he said,
  • 1. To the whole company: Peace be to you.
  • 2. To Thomas in particular: Bring thy finger hither, &c.
  • 3. In conclusion, to him, and them, and us, and all; Blessed are they that have not seen, and yet have believed

In that our Evangelist hath set down the fall of Peter, and fault of Thomas, we may learn that even the most holy men are but imperfectly perfect in this life. The Pontificians are true Donatists, and as it were the very spawn of the Cathari. For is any man so great a Puritan as the Papist, highly conceiting that he can observe all the commandments of God, and more then ever he commanded, as the precepts of the Church, and Evangelical counsels, and so do works of supererogation? or is any so great a Puritan as the Pope, who maketh himself a God in greatness, and a God in goodness? a God in greatness, in that his unlimited authority doth dispence with the laws of God in this world, and alter his judgments in another, having power terrestrial, in usurping the whole world for his Diocese; vsupern • d, extended to heaven in canonizing Saints: infernal, extended to hell in freeing souls out of Purgatory: a God in goodness, for he cannot as Pope, quate • us Papa, err in doctrine, and he may not be told of his errors in manners: his holiness is holy si non sanctit • ate propria. sanctus tamen sanctitate officij. Whether the Pope be Judas, or Peter, or Paul, thereof God never bade us be careful: only this, that he sitteth in Peters Chair, shall be sufficient for us. If we say we have no sin, we deceive our selves, and truth is not in us. Even the just fa • leth often, and the godly Fathers evermore complained of the corruptions in their age. Tertu ••• in said, O not miseros, qui Christiani dicimur loc tempore, gentes agimus sub nomine Christi. Gregory Nazianz • ne speaketh thus of the pitiful estate of his own time: We that are Christians, are hated of the Heathen for our own vices sake, we are now become a wonder not only to men and Angels, but even to all the wicked and ungodly. More lately Gueuara: The Philosophers believed as Pagans, but lived as Christians: whereas we (quoth he) believe like Christians, but live like Pagans. Honoured Whitaker, examining the dissoluteness of all degrees in England, cried out in exceeding great passion, Aut hoc non est euangelium, aut nos non sumus euangelici. The reverend Dean of Worcester, as yet more fully, The fatal misery of these latter days, hath made nothing good but in show, nothing true b • t in opinion; when for justice between kingdom and kingdom, the longer sword hath eaten up the law of nations ; and for justice between subjects under the same government, laws are lost in the cases of the law ; and for the preserver of all both truth and justice, religion it self is in a manner lost in the questions of religion. Of all men Christians are the best, of all Christians undoubtedly the primitive professors, of all the primitive professors Christ's own Disciple, of all the Disciples his chosen Apostles, and yet these men were but men, subject to manifold sins, albeit they were Saints, and their infirmities are recorded in holy Bible, partly for the glory of God, and partly for our good. For God's honor, that his saving health might be known upon earth, and the riches of his mercy shown in pardoning offenses: according to that of David, Against thee (my God) have I sinned, and done this evil in thy sight, that thou mightest be justified in thy saying. In what saying, I pray, but in this, and the like, where sin abounded, there grace superabounded. Again, the sins of the blessed Apostles are registered in the Gospels history for our good, that we might neither presume, nor yet despair: not presume, for we may fear falls, if these had their slips: not despair, because Christ forgot and forgave Peters blasphemy, the proud ambition of the sons of Zebed • us, and here Thomas his incredulity, speaking so mildly, working so mercifully with him, as that his sore was made his salve, his unbelieving at the first occasioning greater faith in him afterward.

Hitherto concerning the sins of godly men in general. I come now to Thomas his faults in particular, and they be principally two. First, his absence from the meeting of the Disciples, according to the tenor of our Text, Thomas one of the twelve, was not with them when Jesus came. Christ had often foretold his Apostles, that he should be put to death, and that he should rise again the third day from the dead: and therefore a little before his passion he made promise to them, • fter I am risen again, I will go before you into Galilee. Now then according to this word (as we read in the former part of this Chapter) even the same day wherein he rose again, he came when the doors were shut into the place where the Disciples were gath • red together, and stood in the middes, and said to them, peace be unto you: But Thomas, either upon supine negligence, or cowardly fear, being absent from their assembly, lost the sight of his Savior. Wherefore let us (I beseech you) be diligent in frequenting the congregation of the faithful, especially on the Lord's day, for where two or three are gathered together in Christ's name, there Christ is in the mids of them, and faith as here, peace be unto you. They who gathered Manna alone, lost their labor, 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 Bernard. Thou art deceived Thomas, exceedingly deceived, if thou think to see Christ out of the Church and College of Apostles. He lurks not in the dens of the wicked, but stands in the mids of the godly, appearing in holy ground, found in the Temple, seen among the Disciples.

The second fault of Thomas arising from the former, is incredulity, for his absence from the Disciples assembly, was the cause he saw not Christ, his not seeing of Christ occasioned unbelief, and then his unbelieving heart breaks forth into malapert words, except I see in his hands the print of the nails, &c. I find that some Writers have much excused this fact of Didymus, as Cyril, who thought he spake not thus out of incredulity, but out of a sudden passion, as being extremely grieved for that he lost the sight of his Savior, and almost out of hope that he should ever see him again, because Christ had said, a little while and ye shall not see me, for I go to my Father. And S. Augustine saith also, that these words of Thomas argue not a denying, but a doubting only: Vox inquirentis est, non negantis; dum hoc dicit, docerivoluit, confirmar • desiderauit. And S. Ambrose most expressly, that Thomas doubted not of Christ's resurrection, but of the manner of his resurrection only: Non de resurrection Domini, sed de resurrectionis qualitate videtur dubitasse. This I confess is a charitable construction of those holy Fathers, extenuating rather then aggravating the sins of others, especially the godly. But Christ himself, being truth it self, reprehends in our Text Thomas incredulity, be not faithless, but faithful: and therefore that which is crooked can none make strait. This fact then of Thomas is a fault, and it is amplified here by three circumstances especially.

1. That he was one of the twelve. Not to believe the resurrection of Christ is a sin in an ordinary Christian, in a Disciple yet greater, but in an Apostle so well instructed, and so well beloved, it was greatest of all.

2. For that he gave no credit to the report of his fellow Disciples, although his Master had often said, he that despiseth you, despiseth me. Moreover, they were the greater part of the company, ten against one, and each of those ten had received afore the Holy Ghost, Ver. 22. and concerning the present business, had heard and seen more then he, Ver. 20.21.

3. For that he did vent his incredulous thought in such a bold and peremptory style; except I see in his hands the print of the n • il • s, nay that is not enough, except I feel the print, except I put my finger into the print of the nails, everyone being so big as my finger: except I thrust mine hand into his side, and search his wound so great as mine hand: except with hand and finger I measure both, and find by due proportion that they are the same, I cannot believe; nay the truth is, I will not believe. From hence then observe, that the natural man (if Christ once leave him) is not able to discern the things of God, especially that hard article concerning the resur rection: it seemeth as a feigned thing to such as with their senses only seek their Savior.

Thus much of the fault. I proceed now to the faith of Thomas. And here the Doctors have moved a double doubt.

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

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

For the first, it is thought by some, that he did not touch the wounds of Christ, and that for these two reasons especially: First, because Christ saith in the 29, verse, Thom is, because thou hast seen me, thou hast believed : and not, because thou hast touched me. Secondly, for that it is probable that Thomas hearing his masters voice, and seeing his countenance was abundantly satisfied without any further inquiry. But these objections in the judgment of the most ancient and best learned expositors are very weak, because Christ in the 27. verse saith expressly, put thy finger hither, and see mine hands, &c. What (as Augustine disputes in 121. tract. in John. ) had Thomas h • s eyes in his fingers? if not, then seeing in that text is nothing else but touching, put thy finger and see. For seeing is attributed to all the senses: Audi & vide qu • m been sonet: Hear and see how trimly the bells ring. Olfac & vide qu • m been cleat: Smell and see how sweet the flower is Gusta & vide qu • m been sapiat: Taste and see the pleasantness of the fruit. And so Tange & vi • e, touch and see, reach hither thine hand, and christ it into my side.

For the second arguments, albeit happily Thomas at the very sight of his master instantly became satisfied in himself: yet that every scruple might be removed out of his and our mind, our blessed Savior suffered his glorious body to be touched, as S. John in his first Epistle, That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled of the word of life.

Yea but Christ said in this Chapter at the 17. verse to Mary Magdalene, Touch me not, for I am not yet ascended to my Father: is it likely that Thomas obtained more favor then Mary so dearly beloved of the Lord? Divines answer this objection diversely: First, our Savior did not forbid all touching simply, but immoderate embracing only: for Mary Magdalene and other holy women with her touched his feet, Matth 28.9. They took him by the feet, and worshipped him. It is plain then that Mary was suffered to touch and only forbidden when she did it too much. Secondly, Mary believed the resurrection of Christ, and therefore had no such need to touch him as Thomas had. Thirdly, Christ did intimate that his body being now glorified, he was not any longer to be respected carnally, but only to be touched spiritually with the finger of faith; according to that of Paul, If ye be risen with Christ, set your affections on things which are above, not on things which are on the earth. And lastly, there is an evasion in the text, Touch me not, for I am not yet ascended to my Father, but go to my brethren, and say to them, &c. As if Christ should say, you need not be so fond and forward in touching me nowfor I mean not as yet to depart from you, but go tell my brethren that I am risen again from the dead, and then both they and you shall further handle and see me. For so we find, Luk. 24.39. Behold mine hands and my feet, for it is I myself; handle me and see: palpet: & videte, see with your fingers that it is I. This expos • tion is proper and pertinent and therefore notwithstanding the former objections, I conclude, if not demonstratively, yet probably, that Thomas did actually touch Christ's wounds according to Christ's words, bring thy finger hither, and see mine hands, and reach hither thine hand, and thrust it into my side.

The next 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 deny Christ to be very God of very God, make them an exclamation, as if Thomas should have said; O Lord God, what is it that I touch and see I not an acclamation or acknowledgement that Christ is the Lord God. Answer is made: first, that the text hath not any note of exclamation, it is • , not • , which is prefixed to the two Greek words. Secondly, Thomas acknowledged something which he did not afore believe, but he knew before th •• the Father was God: and therefore this speech of his concerned God • he Son. Lastly, Christ commended his faith in confessing the son to be the Lord, Thomas, because thou h • st seen me, thou hast believed: he did reprehend Thomas for the manner, but yet approve him for the matter of hi • belief. So that the words (my Lord and my God) are a plain confession of Didymus his faith touching Jesus Christ the Savior of the world. He saith not, thou art my Lord and my God: but, as if he had not time enough to put in Creed enough, he brake forth into this abrupt and imp • fect speech, as being of greater force, my Lord and my God. And it is so sweet as it is short, v • 〈◊〉 , sie 〈◊〉 conf • ssio • , quoth Bullinger, a very brief, yet a most absolute Creed.

For the further examination whereof, observe first his knowledge, then his application, the which are the two principal parts, of faith. As for his knowledge, Thomas confessed here not only that Christ is a Lord and a God, for there be many God's and many Lord's in opinion, analogy, title But to distinguish Christ from all these kinds of Lord's and God's, he doth affirm that he is 〈 in non-Latin alphabet 〉 , the Lord and the God, that is, the Lord of Lord's, and God of God's, Psal. 50.1. Here then is a pregnant text against unbelieving Jews, and misbeleeuing Arians. If Christ had not been very God of very God, even one substance with the Father, he would have condemned, and not commended this confession of Thomas. If any shall ask why Thomas is not content with one word, but useth two, Lord and God: and why first he calls Christ Lord, and then God? Answer may be, that he called him Lord, in that he conquered hell and death: and God, in that he knew the very secrets of his heart. For when Christ had said, put thy finger hither, and see mine hands, and reach forth thine hand, and put it into my side; Thomas instantly remembering what he had fondly thought, and foolishly said, confesseth his fault in confessing his faith, my Lord and my God. The Disciples usually termed him Lord in his life, to signify therefore that it was the same Christ, he first according to his accustomed manner calleth him Lord, and then after he proceeds further then he was wont, and calleth him also God. In the word Lord acknowledging his humanity, in the word God his divinity. Faiths object is the revealed will and word of God, and the sum of his word is the New Testament, and the sum of the New Testament is Jesus Christ God and man. In that therefore Thomas confessed his Lord to be crucified, dead, and buried, as a man; and that he did again raise himself and loose the bonds of death as God: he did utter that in two words, which is the contents of the two Testaments, and sum of all sum of faith and holy belief.

Now for application, he saith my Lord, and my God ; Not only God in general, but my God in particular, mine by promise, mine by stipulation, mine by oath, mine by free gift, mine by purchase, mine by participation of grace; my Emmanuel, my Shilo, my Jesus. Of this particular faith Isaiah the Prophet spake, whē he said, Secretum meum mihi, secretum meum mihi : My secret to my self, my secret to myself. The Papists indeed term this personal and particular assurance presumption: but the children of God in all ages have thus applied the medicine to the malady, saying with David, O God, thou art my God : and with Mary, my Savior. For as their own Frier notes upon my text, it is not sufficient to believe that he is the Lord, except thou believe likewise that he is thy Lord; as Didymus here not only once, but twice, my Lord, my God: doubling as it were his faith, as he had before doubted his fall. O the deepness of the riches of God's mercy! Who would have thought that Thomas who believed least, and last of all his fellows, upon so short a conference, should thus equal, if not excel them all in his abrupt yet absolute confession? And therefore let not any man either discomfort himself, or condemn his brother afore the time: for no man hath so weak a faith, or so wicked a life, but that one day Christ out of his infinite goodness may call him, and heal him, as he did S. Thomas, making him who did not believe so soon as the rest, to become notwithstanding in his belief so sound as the rest, apprehending and applying the merits of his Savior to his soul, my Lord, my God.

After eight days again his Disciples were within, and Thomas with them, then came Jesus. ] He came before he was up sought, and that to seek one lost sheep only. Teaching us hereby to recall such as are in errors, and to bear the infirmities of the weak. But he deferred his coming a whole week, that Thomas in the meanewhile might be better instructed, and induced to believe the resurrection. Or happily for the greater manifestation of his goodness, in tolerating such incredulity so long. Or as other, to try the faith of the rest, and to show that human reason is not able to persuade this article.

The translation of God's holy day from the Saturday to the Sunday, is not by patent in the Bible, but only by pattern, because the blessed Apostles usually met together on this day. The which assuredly they did by the direction of God's holy spirit, and as it may seem here by Christ's approbation at the least, if not institution, again and again manifesting himself to be risen on the eighth day. So that albeit happily some will grant that the Church assembled in a general Council, hath authority to constitute another day for the Sabbath, as the second or third of the week; yet I am sure we can never have so good a pattern, nor yet so great a reason for altering this our day, as was here for the changing of that other day. The pattern is Christ and his Apostles, and the reason is the resurrection of Christ, even that exceeding wonderful work of our redemption. Again, Christ's appearing on the eighth day is not without a mystery: we labor six days in this life, the seventh is the Sabbath of our death, in which we rest from our labors, and then being raised from the dead on the eighth day, Christ in his own body, the very same body that was crucified, dead, and buried, shall reward every man according to his work.

When the doors were shut. ] Papists urge this place to prove the carnal and gross presence of Christ in the Sacrament, extremely condemning our incredulity, who will not believe that Christ's body and blood is under the forms of bread and wine; seeing his whole body here perfect in all his lineaments, length, breadth, and thickness, distinct and diverse from the substance and corpulence of the wood, was in the same proper place the wood was in, and passed thorough the same. To this objection our Divines answer diversely; some, that the door opened of it self to let him in: other, that the door was vnbarred by some of the house within unknown to the Disciples: other, that to come in the doors being shut, is no more but that he came in late in the evening, at what time men use to shut their doors: but most acknowledge that he came in miraculously, not thorough the wood and iron of the doors, as the Papists absurdly conceive: but through his omnipotent and all-commanding power the do • es were opened to him, a • they were to Peter, Acts 12 9. and to some other Apostles, Acts 5.19. Creatur acessit Creators, Hieron epist. ad Pammac. tom. 1. fol. 178. Or as Malchus ear was so soon healed, that an incredulous lew would not believe that Peters sword ever went between it and his head: so the place thorough which his body passed, might be shut and whole before and after he passed, but not in the instant of his passing, because that is contrary to the nature of a true body, such as his was. I know God can do whatsoever he will, but his word is his revealed will, and that telleth us expressly, that Christ's body was like our body in all things, only sin excepted. And if it be like our body, then it cannot be without distance of space and place: for (saith Augustine) That is nobody, which is nowhere. Lastly, the plain text is against them, for it doth not say that Christ came thorough the boards and bars of the door, but only that he came and stood in the midst, after or when the door was shut; not determining the manner how he came, but only reporting the matter that he came, and the time when he came. So that having so many and those so manifest evasions otherwise, we need not say that Christ came in at the window: that is a Popish forgery crept into the Rhemists annotations thorough the wicket of our adversaries own mouth.

For the conclusion it self: we teach, as the Scriptures and holy Fathers, that the sacrament all bread and wine are signs and seals of Christ's body and blood, and we receive them in thankful remembrance he died for us. As for his crucified body, it is now in heaven a glorified body, where it shall remain till he come in the last day to judge and end this and all other controversies. In the mean while, we must as Eagles fly to the place where the dead body lieth, ascending upon the wings of faith unto it, and not expecting that it should locally descend unto us. See Sursum corda in the Liturgy.

And stood in the midst. ] We read in the Gospels history, that Christ was often in the midst. In the midst of the Doctors, in the midst of his Apostles, in the midst on the Cross between two thieves, and shall at the last day be likewise in the midst between the sheep and the goats. In his nativity, life, death, resurrection, and coming to judgment in the midst. Heereby signifiing that he is our Messias and medius, like Moses standing in the gap between God and us. He stood in the midst here, that all might the better hear him and see him, as the Sun in the midst of the firmament, and the heart in the midst of the members, affording his comfort indifferently to the whole company: for he came not only for the benefit of Thomas, but for the common good of other. And this may teach all Pastors and parents, to seek the good of all that are committed unto their charge.

Christ standing in the midst of his Apostles, openly rebuked Thomas for two causes especially: first, that as Thomas had offended afore them, he might also be reprehended afore them all. A private fault is to be censured privately, but a public scandal openly: them that sin rebuke publicly, that the rest also may fear. Secondly, that Thomas his unbelief might strengthen others faith, & that his doubt might put all other out of doubt. So infinite is God in greatness and goodness, that he can bring light out of darkness, and use the weakness, yea the wickedness of other for our good, and his glory. Vnius interrogatio, vniuersitatis instructio, saith Augustine, Ones ignorance was all others instruction: for except Thomas had doubted so much, other should never have known so much, and seen so many demonstrations of Christ his resurrection, as the Church in the Collect: Almighty God, which for the more confirmation of the faith, didst suffer for the holy Apostle Thomas to be doubtful in thy Sons resurrection, &c.

Peace be unto you. ] This salutation was usual among the Jews, and at this instant of all other undoubtedly most fit. For hereby Christ did insinuate, that howsoever in the world they had trouble, yet he had made their peace with God: as also that they need in their troubled estate to pray for peace of Church, O pray for the peace of Jerusalem ; and peace of conscience, for that is a continual feast. Or happily, that they might the better know him after his resurrection, heespeakes unto them as a little before his death, I leave peace with you, my peace I give unto you, let not your hearts be troubled, nor fear. Christ is our peace, preaching peace in his life, making peace in his death, assuring peace in his resurrection, and consummating our peace in his coming again to judge the quick and the dead, when he shall say to the sons of peace, Well done good servants, and faithful, enter into your masters joy. Now the Lord of peace give you peace always by all means.

Bring thy finger hither. ] After Christ had saluted the whole College of Apostles in general, he turns himself to Thomas in particular, repeating every word Thomas had uttered in his absence. Teaching him hereby, that he was risen again through his omnipotency, for the dead have no sense, much less reason, and least of all understanding the secrets of another's heart. And teaching us hereby, not to commit any sin though it may be done never so closely, for he seeth all our works, heareth all our words, and knoweth all our thoughts, & aperta & operta. Remember the speech of God unto David, Thou didst it secretly: but I will do this thing before all Israel, and before the Sun.

Our Savior did neither reject Thomas finally, nor yet correct him fiercely for his incredulity: but accommodating himself to Thomas infirmity, seeks to win him, and to bring him home to his sheepfold. O Thomas, thou hast thy faith at thy fingers end, seeing, that thou wilt believe no more then thou feelest, I pray thee therefore bring thy finger hither, and see my hands, &c. Here then is a pattern whereby Paul might give his precept, We that are strong ought to bear the infirma • es of the weak, that we may make them, as Christ did Thomas, of faithless faithful.

And this supporting is by

• Patience, for bearing them.
• Pitie, weeping with them that weep.
• Piety, relieving them as well with our counsel if they want wit, as with our alms if they want wealth.

Thomas, because thou hast seen me, thou hast believed ] Faith is an evidence of things not seen; how then did he believe that which he saw? can you touch God as the wicked Arians object, and feel him with a finger? Answer is made by the Fathers, that Thomas touched one thing, and believed another. Videbat hominem, confitehatur Deum, as Augustine upon my text. He touched Christ as man, but believed in him as God; saying, my Lord and my God : acknowledging the divinity which he did not see, by the wounds he did see. So that Christ here commends the faith of Thomas, in saying thou hast believed : and reprehends only his slackness of faith in adding because thou hast seen me. First handling the wounds of Christ, afore he would credit the words of his Apostle • . Quid enim est fides nisi credere quod non vides? eo plus habit merui, quo nanus argumenti. Thomas in believing after he saw Christ, is a type of the Jews: and the rest of the Disciples in believing afore they saw Christ, a figure of the Gentiles. Augustine. tract. 121. in John circa sin.

Blessed are they that have not seen, and yet have believed ] He denieth not Thomas to be blessed in this sentence, but only preferreth other Apostles, and all other Christians afore him, in that they have not seen, and y • t have believed. For if thou knowledge with thy mouth that Jesus is the Lord, and believe in thine heart that God hath raised him up from the dead: O well is thee, and happy shall thou be. So blessed as John, whose head lay near his Masters heart: so blessed as Joseph of Arimathea, who buried his body: so blessed as old Simeon, who lulled his Savior in his arms: yea so blessed as the Virgin her self, that bare him in her womb: for thee was more blessed in being the daughter, then in being the mother of Christ. Here the Gospel and Epistle meet, all they that have not seen, and yet have believed, are fellow citizens with the Saints, and of God's house, built upon the foundation of the Prophets and Apostles, Jesus Christ himself, being the head corner stone, in whom they grow to be an holy temple of God, having the promises of the life present, and of that which is to come. See Gospel, Sunday 13. after Trinity.

By this it doth appear, that the resurrection of Christ is the chief object of a blessed faith, as also the main subject of all this out present Gospel. And it is exceeding profitable for confutation, and instruction. As first it doth overthrow the wicked error of Corinthus, who taught Christ should not rise again till the general resurrection; of whom Epiphanius worthily, Stol • dus est, & stolidorum magister. Secondly, Apelles heresy, who said Christ rose again, but not in his own flesh, or (as Augustine reports his opinion) without any flesh. Thirdly, that of Cerdon, and the Passionists, affirming that Christ ascended into heaven in soul only. Fourthly, that assertion of Eutychian heretics, holding that Christ's human nature was dei • ied after his resurrection, and made not glorious only, but merely divine also.

Again, the doctrine of Christ's rising again from the dead, serves for instruction in matters of holy faith and good manners. In articles of be • iefe concerning Christ, and our se • ues. First touching Christ: whereas he did abide among the dead at least thirty three, or thirty four hours: as he continued among the living thirty three, or thirty four years; I say whereas Christ being stark dead, raised himself to life by his own power: it is a manifest demonstration of his Godhead, as Paul disputes, Rom. 1.4. and God said in the second Psalm, Thou art my son, this day have I begotten thee. The which text ought to be construed not so much of Christ's eternal generation afore all worlds, as of the manifestation thereof in time. This day, that is, at the time of thine incarnation, but at the day of thy resurrection especially, have I begotten thee : that is, I have made known unto the world, that thou art my son, as Paul expounds it, Acts 13.33. for none ever raised another from the dead, but by God: none ever raised himself from the dead but God.

Secondly, this doctrine proves evidently, that Christ was a perfect Priest, and that his passion was an omnisufficient sacrifice for the sins of the whole world. For if he had not fully satisfied for them all, if there had remained one little sin only, for which he had made no satisfaction, he could not have risen again: for death and the grave, which came into the world by sin, and are daily strengthened by sin, would have held him in bondage. To this purpose Paul saith, If Christ be not risen again, your faith is vain, and you are yet in your sins. That is, Christ had not answered fully for your sins, or at least you could not possibly know that he had made satisfaction for any of them, if he had not risen again.

As for points of faith appertaining to thyself more nearly, the resurrection of Christ is a demonstration of our resurrection, according to that of Paul, If it be preached that Christ is risen again from the dead, how say some among you, that there is no resurrection of the dead? 1. Cor. 15.12. Behold, saith the Lord, I kill, and give life: I wound, and I make whole : that is, as Tertullian aptly, killing by death, and giving life by resurrection. If a man be cast into the sea, though all his body sink under the water, yet there is hope of recoue • ie so long as his head is above the waves: in like manner, if we believe that Christ our head is the first fruits of those that sleep, let us not doubt, but unfeignedly believe, that we which are his members, in our due time shall be raised out of the dust also. Moreover, the resurrection of Christ is a proof of our justification before God, he was delivered for our offenses, and raised again for our justification. As in his death he stood in our place, wounded for our transgressing, and broken for our iniquities, and bearing our sins in his body on the tree : so likewise in his resurrection, he is not to be considered as a private, but as a public person representing the whole Church, making his righteousness a cloke to cover all our unrighteousness. If death could not keep Christ fettered in his prison, it is evident that his power was overcome. Now then if death be conquered, it followeth necessarily, that sin the wages of death is also destroyed. If death and sin be vanquished, then the tyrannous kingdom of Satan is subdued, who had the power of death, and was author of sin, and ruler of hell. So that every true Christian may rejoice with Paul; O death, where is thy sting? O grave, where is thy victory? the sting of death is sin, and the strength of sin is the law: but thanks be to God, which hath given us victory through our Lord Jesus Christ. And lastly, concerning matters of honest and holy conversation; this doctrine teacheth us to seek those things which are above, where Christ sitteth as the right hand of God, and to rise from dead works unto newness of life. See Epistle on Easter day, and Epistle Sunday 6. after Trinity. Touching our Evangelists epilogue, see Gospel on S. John's day.

The Epistle

THE whole world in old time was distinguished by three principal languages (as it appears in Pilate's inscription or title written on Christ's Cross) Latin, Greek, Hebrew. The Latin tongue was famous in regard of the Roman Empire, which overspread and ouertopt all other kingdoms on earth; according to that of Virgil: Romanos rerum Dominos, &c. or as another Poet wittily:

The Greek tongue was especially regarded, because Greece was the worlds University, the seat of Wisdom, the mint of Arts, and as it were the common Nurserie of all human learning. In which respect one commending Paris in France, called it Graeca libris, and

The Hebrew most honored, in that it is God's own language, wherein his own law was written, and wherewith it was expounded unto his own people. Now Paul preached sermons, and penned Epistles in all these languages, as being a chosen vessel of the Lord, to bear his name before the Gentiles, and Kings, and children of Israel. He preached and wrote to the Romans, and so he did bear Christ's name before Kings, for they were Lord's of the world. He preached and wrote to the Grecians, as to the Church of Corinth, Ephesus, Philippi, Thessalonica, &c. and so he did bear the name of Christ before the Gentiles. He preached and wrote to the faithful Hebrews, as S. Peter telleth us, and so he did bear the name of Christ before the children of Israel. I say Paul wrote to the Jews, holding with the most and best expositors, that he was author of this excellent Epistle.

Now the reasons are man fold, why Paul did not here set down his name: First, because he was not an Apostle of the Jews, but of the Gentiles, as he saith himself, Galat. 2.7. The Gospel over the vnc • rcumsision was commanded unto me, as the Gospel over the circumcision was unto Peter. Secondly, for that his name was odious unto the le • ses (as we read in the 21. and 22. Chapter of the Acts) often crying out against him, away with such a fellow from the earth, for it is not meet he should live. Thirdly, Paul was an Hebrew, 2. Corinth. 11.22. They are Hebrews, so am I. He therefore concealed his name, because a Prophet is not honored in his own country. But whether Barnabas, or Clem • ns, or Luke wrote it, as many think; or Paul, as most affirm, the matter is not great: for if the name had been here, what had it shown but that God used the ministry of such a man? and no the name is not known, it teacheth us expressly the doctrine is of God. And for this cause to the books of holy Scripture names are sometime prefixed, & sometime not, that we might not have the faith of our glorious Lord Ie • us Christ in respect of persons. Whether it be Paul, or Apollos or Cephas all are yours: happily Paul first planted it in Hebrew, then Luke watered and translated it into Greek, but God give the grace to both. And therefore we must not attend who, but what. For whatsoever is written afore time, is written for our learning: especially this Epistle penned of purpose to maintain the chie • e point of holy belief, namely, that forgiveness of sins is by Christ only. These Hebrew, had joined the ceremonies of the Law with the Gospel of Christ, as the Christians in the kingdoms of P •• st • r John at this hour retain Circumcision and Baptism. For albeit many thousands of the Jews believed, yet were they still zealous of the Law, not enduring to hear of the abrogation of it, in so much that they made this a point of faith, and it is the ninth article of their Creed at this day, God gave his Law to Moses his faithful servant, and he will never change nor alter it for another.

Now true Christianity reads a contrary lecture, namely, that the ceremonies of the law were primo mortals, postea mortuae, postremo mortiferae. So that to leave Christ for them, or to join Christ with them, is the plain way to destruction. Augustine excellently, Legalia fuerunt ante passionem Domini viua, stati • post passionem mortua, hodie sepulta. That is, the Jewish ceremonies afore Christ came were alive; when he suffered on the Cross they were dead, and now they be buried. And so by consequent they may not rise up again to be put in the balance with his glory: for the gold, silver, precious stones, and all other ornaments of the magnificent Temple compared with his rich mercies, are but beggarly rudiments, as our Apostle speaks, Galat. 4 9. Nothing in earth, or under earth, or in heaven, or in the heaven of heavens is so glorious as he, no name else that is named, in which, or by which, we can be saved, but only the name of Jesus Christ.

The whole tract is divided in two parts:

• The first is concerning Christ's excellency, showing in the ten first Chapters what he is, in respect of his
  • Nature,
    • Divine, cap. 1.
    • Human, cap. 2.
  • Offices,
    • Prophetical, in the third and fourth chapter.
    • Sacerdotal: chap. 5.6.7.8 9.10.
    • Regal, of which our Apostle writes not as of the former two purposely and copiously, but incidently and briefly: chap. 1. verse. 2, 3, 8, 13. chap. 2. verse. 9. chap. 7. verse. 2. chap. 8. verse. 1.
• The second, how salvation is only through him in the residue.

The Law was ordained by glorious Angels, written by Moses, observed by the Priests, expounded by the Prophets. In the first and second chapter Paul compares our Savior with Angels and Prophets In the third with Mos • s. In the 4 5.6.7.8.9.10. with the Priests and their ceremonies; intimating in all, that the Law is deficient, and that Christ in the work of our salvation is only sufficient and efficient. Our only Prophet, in whole word we must rest: our only Priest, in whose sacrifice we must rest: our only King▪ under whose protection we must rest: who with his blessed Spirit leadeth us in ways of eternal life, working in us all in all. Quemadmodum enim membrum ipsius corporis recipit ab epate humores, à cord vitam, à capite sensum & motum: sic homo recipit ab homne carnem, à Deo animam, à Christo homine & Deo sensum & motum, id est totum been 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, & Christ motus est cadere deorsum ad nihil, ad non esse, ad preprum voluntatem, & elongari à Deo; & alium habet à Christo, solicet moueri sursum ad Deum, &c.

In this text appointed fitly for this time, Christ is first conferred, and then preferred before the Prophets and Angels. In the comparison between Christ and the Prophets, ob • erue the consent, and dissent between the Old Testament and the new. The consent and agreement is, in that one God spake in both, in the one by his servants: in the other by his Son. The same God is author of both, and the same Christ is subject of both, in so much that each Testament is in other; in the Law there is an hidden Gospel, and in the Gospel a revealed Law. So like as the two Cherubims on the mercy seat, whose faces looked one to another. And like the Seraphims, Isaiah 6.3. one crying to another, holy, holy, holy, both having one voice saith Augustine. Or resembling each other, as Jesus and James : who were so like that they were one another's glass. God in times past, and God in these last days hath spoken to us. And whosoever he be to whom this ministry shall be committed, if he will be numbered with Patriarchs, and Prophets, Apostles and Pastors, and with our Savior Christ himself: whatsoever he speak, let him speak as the word of God. For this covenant hath God made with his servants, Isaiah 59.21. My spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of the seed of thy seed from henceforth even forever. And indeed whose word else should discern the thoughts of the soul, but his only who is the searcher of the heart? and whose word should kill our carnal affections, but his only who gives the sword of the spirit?

God spake ] The word God here may be taken either essentially for the whole Trinity; because God the son (being a crier in the wilderness ) 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. Peter, Prophecy came not in old time by the will of man, but holy men of God spake as they were moved by the holy Ghost. Or it may be construed in respect of Christ's office personally. God, that is, God the Father, spake to the fathers by Prophets, and by his own son to us.

The dissent and difference between the two Testaments is in regard of the

• manner for
  • Time, sundry times.
  • Fashion, many ways.
• men
  • Unto whom, unto the fathers in times past, but in these last days unto us.
  • In whom, or by whom, God spake by the Prophets in the one, by his own son in the other.

The first dissent is in respect of time, the times of the Fathers are old and past : but the time of Christ's preaching passeth not, it is forever, always continuing rew; Jesus Christ yesterday, and today, and the same 〈◊〉 forever. The doctrine taught by the Prophets in old time was revealed multis vicibus, as Beza translates, at sundry times as our English Bible. But that which Christ himself delivered, is revealed but once. The which is in • inuated here, but expressed else where by this author, as in chap. 9. verse. 26. But now in the end of the world hath Christ been once revealed. And in chap. 12. verse. 26. Yet once will I strike, not the ca • th only, but also heaven. And this it is which Jude saith of the Christian faith, that it was once given unto the Saints. Once, that is, perfectly, so that we need not another Gospel. Almighty God hath spoken last in his son ; that is, in the fullness of time so fully, that we may not expect he should vent in time to come any new doctrine. For albeit the spirit was given after Christ's ascension; yet the same spirit taught that only, which Christ had taught afore. See Gospel 4. Sunday after Easter.

From hence we may learn boldly to refuse whatsoever is 〈 in non-Latin alphabet 〉 , that is, an after, or another doctrine sprung up since. A • the new Gospel of Anabaptists, and idolatries of Mahomet, and the revelations of S. Briget, and all superstitious positions and expositions of Papists. In a word, whatsoever bastard religion is contrary to Christ's once preaching upon earth, which because it was once, confutes all after it, and abrogates all afore it which had diversity of time, as our Apostle gathereth in the 12. chapter of this Epistle, verse. 27.

The second difference between the two Testaments is, that God in the one spake many ways and diversely, either by Angel, or by the Cloud, or between the Cherubims, or by visions, or by dreams, after sundry kinds of speech, and diverse kinds of actions: but the doctrine of the other is taught after one sort, even by preaching of the Gospel; which is the power of God unto salvation to everyone that believeth, and it worketh more mightily then all those kinds of revelations, and pierceth into he heart of man more deeply then any manner of persuasion; yea though one should rise from the dead and seek to us.

The third dissent is, that God in old time spake only to the Fathers, Abraham, Isaac, Jacob, unto some few men, and one nation. He shown his word unto Jacob his sta ••• es an • ordinances unto Israel, he dealt not so with any people, neither had the heathen knowledge of his Laws. But in these last days he hath spoken unto us indefinitely, to Jew, to Gentile, to bond, to free, to male, to female, being a • one in Christ Jesus, having all through faith one entrance unto the throne of grace, Heb. 4 16. So that I need not say now, Lord remember David, or the covenant made with Abraham : but in time of need I may go boldly to the throne of grace, saying, Lord remember me, O God be merciful to me, Jesus have pity on me. For unto those that are nigh, and unto those that are far off, there is but one covenant in Jesus Christ, Eph 2.13.17.

The fourth difference between the two Testam • nts is, that God in the one, spake by Prophets his servants: in the other, by Christ his own son, by mere men in times past unto the fathers: but unto us he hath spoken by that eternal word which is God, whom he hath made heir of all things, by whom also he hath made the world, &c. The main proposition of this chapter is that Christ who revealed the Gospel is the son of God, yea, God himself. Now the first part, namely, that Christ is he who brought into the world the Gospel: is concessum & confessum. The faithless Hebrew complained of it, and the faithful Hebrew believed it. And therefore taking this as granted, he doth insist in the latter part only, proving at large that Christ is God. And that

In respect of the

• Glory of his name, being God's own son, and heir of all things.
• Worthinesse of his person, as being The brightness of the glory of God, and the very image of his person.
• Greatness of his power, upholding all things by his mighty word.
• Benefit purchased for us, having by himself purgedous sins.
• Dignity procured to himself, in that he sitteth at the right hand of the majesty on high.

In all which he doth excel Angels, as first having obtained a more excellent name then they. For albeit Angels are called sons of God in respect of their creation, and Israel the first borne of God, and all elect the children of God, in respect of adoption and grace: yet no man or Angel is the son of God by nature, but Christ alone begotten of the substance of the Father, as being the brightness of his glory, and express image of his person. Of whom the Father said in the second Psal. Thou art my son, this day have I begotten thee. And in another text, I will be his father, and he shall be my son. And when he bringeth in the first begotten son into the world, he saith, and let all Angels worship him. Insinuating that Christ is not only greater then Angels, but also God, to be honored of all Angels. Again, whereas Christ is an eternal King, whose scepter is a right scepter, and whose throne is forever and ever : Angels are but subjects and servants, according to that of the Psalmist, He maketh his Angels spirits, and his ministers a flime of fire.

Moreover, Christ in the beginning laid the foundation of the earth, and the heavens are the works of his hands, and all that in them is, things visible and invisible, whether they be thrones, or dominions, or principalities, or powers, all were created by him and for him; and therefore seeing Christ is Creator, and Angels his creatures; he doth excel them, as far as things infinite can exceed things finite. Lastly, Christ sitteth at the right hand of the Majesty on high: hereby signifying that God hath given him all power in heaven and in earth, and taken him into the f • llowship of his glory, for all things that the father hath are mine, saith our Savior: whereas Ang • ls, howsoever the, he hold the face of our heavenly father, and enjoy 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 salvation, as the Nightingale of Prince swee • ty:

And here let us according to the present occasion of text and time, magnify the Father of mercy, for that the Son of God on this day for our sake became the son of man, yea servant unto men, in that he came into the world not to be served, but to serve, Matth. 20.28. For that the brightness of God's glory took upon him the vileness of our nature, being made a worm and no man, a very scorn of men, and outcast of the people. For that he who was more excellent then Angels, at this time became less then Angels, that he might make us so great as Angels. Vt not equaret Angels, minoratus est ab Angels : for that he who laid the foundation of the earth, and made the world, was himself now made. Factor terra, factus in terra, Creator coeli, creatus sub coelo, being the child of Mary, who was the father of Mary. Sine quo pater nunquam fuit, sine quo mater nunquam fuisser: so that whereas David, Psalm 118.24. This is the day which the Lord hath made: we may say, This is the day wherein the Lord was made, we will rejoice and be glad in it. For that he who sits on the right hand of the majesty on high, and measureth the waters in his fist, and heaven with his span, was now lodged in a stable, crowded in a cratch, and swaddled in a few rags. O beloved, if we were not in this great light of the Gospel, almost so blind as the Bat, we would wish our selves all eye, to behold the babe Jesus in the manger. If we were not as deaf as the stubborn Adder, we would wish our selves all ear, to hear the tidings of great joy to all people; namely, that unto us is borne this day in the city of David a Savior, which is Christ the Lord. If we were not in some sort possessed with a dumb spirit, we would wish our selves all tongue, to chaunt that heavenly caroll of the glorious Angels, Glory be to God on high, and in earth peace, and good will toward men.

It is the fashion of many men, at this festival especially, to boast of their rich attire, great attendance, good fire, large cheer: yet (seeing Christ is heir of all things in the world ) they cannot in their own right enjoy so much as a Christmas log, or a Christmas pye, till they be first engraffed in him. I may have from man, my warrant on earth here, that my land is mine, my benefice mine, my coat mine, house, horse, hose mine: and he is a very thief that taketh away these from me: But all the men in the world cannot give me my possession before the living God, but his son Christ only, who is heir of all ; and therefore that our land may be our own, our apparel our own, our meat our own, our men and money our own: let us be Christ's, that in him we may have the good assurance of all our substance: that I may pronounce that unto you, which our Apostle to the Corinthians: All are yours, and ye Christ's, and Christ God's.

The Gospel.

SAint Peter was an Apostle, but not an Evangelist: S. Luke an Evangelist, but not an Apos • le: S. Matthew was both an Evangelist and an Apostle, but not a Prophet: but our S. John was all these; in his Epistles an Apostle, in his Apocalypse a Prophet, in compiling his Gospel an Evangelist. In which (as Interpreters have with one consent observed) he mo • nts as an Fagle, for wh • r • as his fellow Evangelists specially treat of the conception, birth, education, and other points of Christ • incarnation in the world: Saint John flying higher then these, beginneth his h • story with Christ's eternal generation before the worlds, in the beginning was the word, &c. a • Augustine upon my text, transcender at om •• cacumin • mo • ti • m terrarum, transcender at omnes • ampos • eris, transcender at omnes all • s • dines syderum, tran • c • nd • rat omnes choros & legiones Angelorum, nisi enim transcenderet • sta omnis que creata s • nt, non pervenires 〈◊〉 p • r quem facta sunt omnie. For as an Eagle, so John remaineth upon the top of the rock and tower, from thence h • e spieth his meat, and his eyes behold a far off. He was aptly called the son of thunder, for in saying in the beginning was the word, and the word was with God, and the word was God : he seems to speak not words, but wonders, yea thunders, as Ardens excellently, filius tontruiest qui loquitur, & tenitruum est quod loquitur, a preamble so strange and stately, that some Christians in old time (which had happily zeal but not according to knowledge) hung it about their neck as an amulet, or as other, as a Symbole to distinguish them from Ar • ans. And a certain Pl • tonist (as Augustine reports in lib. 10. de ciuitate dei cap. 29.) reading this one line, said it was worthy to be written in letters of gold, and to be represented in the most eminent places of all Churches in the world.

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

• 1. What Christ is in himself,
  • God, In the beginning was the word, and the word was with God, and the word was God, &c.
  • Man, the same word became flesh, and dwelt among us, &c.
• 2. What Christ is unto us, openly revealed by the witness of John the Baptist, and his own dwelling among us in the world. to be
  • 1. Our Creator ad esse, for all things were made by him.
  • 2. Our preserver in esse, for he is our life, upholding all things in their being.
  • 3. Our Redeemer in been esse, for he gave power to them that believe in his name to be the sons of God.

In the beginning. ] The word 〈 in non-Latin alphabet 〉 is potestatiuum as well as ordinatiuum, in which acception higher powers, especially Princes, are called 〈 in non-Latin alphabet 〉 , and so some take this in principio to be nothing else but in principatu, because Christ the word hath upon his garment and upon his thigh a name written, The King of Kings, and Lord of Lord's, Apoc. 19.16. Origen, Cyril, Augustine, Gregor Nyssen, and many moe construe it thus, in the beginning, that is, in the Father, according to that of the School, Pater est principium sine principio, silius est principium de principio. The Father is of none, the Son is of the Father alone, not made nor created, but begotten. Believe me (saith our blessed Savior) that I am in the Father, and the Father in me, John 14.11. I am in the Father, as the river in the fountain: the Father in me, as in his ingraued image, Heb. 1.3. God the Son then is de principio principium, as lumen de lumine, ligh • of light, and very God of very God. Other expound in the beginning of eternity, for the word being the true Melchizedek, is 〈 in non-Latin alphabet 〉 , having neither b • ginning of days, nor end of life, Heb. 7.3. The Lord (saith he) hath possessed me in the beginning of his way, I was before his works of old, when there were no depths I was begotten, when he prepared the heavens I was there, when he gave his decree to the sea, that the water should not pass his commandment, then was I with him, &c. Insinuating that he was in the beginning without any beginning, in a time when there was no measured time.

Other understand by beginning ▪ the beginning of the world: as if our Evangelist had said, in the beginning when all things were made, the word was, and therefore not made, but all things on the contrary were made by it, and without it was made nothing that was made. The creatures are from the beginning, but Christ (who made the world) was in the beginning, before there was a beginning. This exposition is agreeable to the plain words, as also most answerable to S. John's intent. For if he penned his Gospel (as the Fathers have noted) against E • ion and Corinthus : he confounds them in one word, and that the very first, in principio : for that had no beginning which was in the beginning, Ergo, Christ had not his first being from his mother Mary, nam quod ante omnia erat, semper erat, quoth Augustine, he was always, who was before all works.

Was. ] It is probable that Saint John in this exordium alludes per antithesin unto Moses preface, Genes. 1. In the beginning God created heaven, &c. hereby showing the difference between the Creator and the creature. For whereas Moses wrote, in the beginning God made heaven and earth, and all that in them is: our Evangelist on the contrary saith, in the beginning was the word, not in the beginning God made the word. Insinuating that the word had his being already, when other creatures (of what sort soever) had but their beginning. And here divines have distinguished acutely between fuit and erat, affirming that fuit imports a thing that once was, and is not now: so Scaliger in his Motto, suimus Troes ; whereas erat implieth eternity; which was, and which is, and which is to come, Apocal. 4.8. Saint Ambrose notes excellently, that this one verb erat, is repeated here four times, in the beginning was the word, and the word was with God, and that word was God, the same was in the beginning, &c. Erat, erat, erat, erat, vbi impius invenit quod non erat?

The word ] He saith not in the beginning was the son, lest his reader should dream of a carna • generation: but in the beginning was the word. Holy Scriptures or speeches of the Prophets and Apostles uttered by God's appointment for the revealing of his divine will towards man, are called God's word: but to distinguish God the Son from these words, he is termed after a more eminent sort 〈 in non-Latin alphabet 〉 , the word, or that excellent word, from whom every divine truth issueth, and in whom are hid all the treasures of wisdom and knowledge, Coloss. 2.3. Christ is not a vocal word, verbum eo quod verberato a • re plectroque linguae formetur: for he was in the beginning before there was any sound or air. But Christ is the mental, and substantial word of hi • father, verbum non sonus auribus strepens, sed imago mentibus innotesceus. As our Epistle for this day doth unfold the Gospel, the brightness of his glory, and express image of his person.

And the word was with God ] Concerning the diverse significations of the preposition apud: I refer you to Thomas Beauxamis, and Maldonado in their commentaries upon this text. It imports here not a local, but a personal distinction. I and my Father (saith Christ) are one, John. 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: but in the plural, are on • . The Son is alius then the Father, not uliud, and her person albeit not another essence, non alius in natura sed alter in persona: for it is written here the word was so with God, as that it was God, first said to be with God, and then to be God, signifying that the word was the same God with whom it was in the beginning. Semper cum patre, semper in patre, semper apud patrem, & semper quoad pater. Here then observe concerning the word 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 all is, that God the Son is a distinct person from God the Father, and yet of the same substance with the Father, equal in glory, coeternal in Majesty. This one verse then overthroweth many blasphemous heretics; [ in the beginning ] confureth Ebimites and Cerinthians. The clause [ was with God ] Sabellians and other denying a Trinity in vn •• ie, that is, a distinction of perso • s in the deity [ was God ] confoundeth Arians, and all such as with 〈…〉 affirm that Christ was a mere man [ in the beginning with God ] all Ennemians and such as hold Christ to be but a temporal God by grace, and not an eternal God by nature.

All th • ngs were made • y it, and without it was m • de no 〈…〉 made ] As the epistle doth expound the Gospel, he •• d the 〈◊〉 of the earth, and the h • auens are the works of his hands, all things as well invisible as visible▪ were created by him and for him, he made what •• ever was made, and it was exceeding good, Genes. 1.31. But Satan as he is a devil, and sin which came into the world by the suggestion of the devil, and and death also which is brought upon man as a curse by sin, are not his works. And the reason is plain, because that which is evil is a nothing, mali nutta natura est, sed amissio boni (quoth Augustine) mali nomen accepit. And Gregory Nyssen, Mali essentia in eo posita quod essentiam non habet: every good and perfect gift is from above, coming down from the father of lights, and with him is no variableness, neither shadow of ru • ning: It a confert b • na, quod non infert mala. See S. Augustine, tract. 1. in John Bibliothec. Sixt. Senen. lib. 6. annot. 174. Mclan • . postil. & Eras. c • nnot. in loc.

The clause more proper to this Festival, and most profitable for us to be further examined, is, that the word became flesh, and dwelt among us, &c. And this was not by conversion of the God head into flesh, but by taking the manhood into God. Naturam suscipiendo nostram, non mutando suam. Homo quippe Deo accessit, non Deus à se recessit. For in the word made flesh all the fullness of the Godhead dwelleth (as the Scripture speaks) bodily, Col. 2.9. that is, personally. For albeit he be God and man, yet is he not two, but one Christ: one, not by confusion of substance, but by unity of person. For as the reasonable soul and flesh is one man: so God and man one Christ. See Epist. Sund next before Easter.

The first news of Christ's actual nativity was broached and brought into the world (as we read in the second lesson appointed for this morning prayer) by the tongues of Angels, and that with an ecce, behold, I bring you tidings of great joy, that shall be to all the people: that is, that unto you is borne this day in the City of David a Savior which is Christ the Lord. Rejoice grandfather Adam, for on this day, according to the word of thy gratiou Creator, the seed of thy wife Eve hath bruised the serpenthead: rejoice father Abraham, for on this day in thy seed all the nations of the earth are blessed, Ge. 22.18 Rejoice King David, for on this day God hath fruit of thy body set a King upon thy throne. Rejoice ye Prophets of the Lord, for all your prophecies on this day were fulfilled. Rejoice ye that are sick, for on this day the Physician of the world was borne. Rejoice ye Virgins, for a Virgin on this day brought forth a son. Rejoice ye children, for on this day the great God became a little babe. Let all people rejoice, for that he who was in the beginning, and (as it is in the former lesson appointed for this morning prayer) an everlasting father, in the fullness of time was made of a women, and wrapped in swaddling clothes. For that he who was the word, became an infant not able to speak one syllable. For th • t he who was with God, did vouchsafe to dwell among us, appearing in the shape of a man, Philip. 2.7. For that he who was God, and therefore most mighty, became flesh, and so most weak, for all flesh is grass, and the grace thereof as the flower of the field, Isaiah 40.6.

Saint Bernard preaching on this day, said the shortness of the time constrained him to shorten his Sermon: and let none (quoth he) wonder if my words be short, seeing on this day God the Father hath abbreuiated his own word: for whereas his word was so long, as that it filled heaven and earth ; it was on this day so short, that it was laid in a manger. I wish unfeignedly with the same devout Bernard, that as the word was made flesh, so my stony heart might be made flesh also, that it might always meditate on this heavenly Gospel, Unto you is borne this day in the City of David a Savior, which is Christ the Lord For all our sound comfort stands in happiness, and all our happiness is in fellowship with God, and all our fellowship with God is by Christ. For God the Father (if we consider him in his justice) hears not sinners, John 9.31. He therefore remembering his mercy, got as it were new ears, and set them on our head Jesus Christ, who being flesh of our flesh, is such an high Priest, as is touched with the feeling of our infirmities, openly professing that he came not to call the righteous, but sinners to repentance: Come to me all ye that are laden, and I will ease you▪ Mat. 11.28. Whatsoever ye shall ask the Father in my name he will give it you. John 16.23.

If thou wert invited to some great wedding, thou wouldest I am sure be very careful what apparel to put on; but if thou wert to be married thyself, thou wouldest be very curious in thine attire: behold (saith Augustine ) all of us are bidden on this day to a marriage, for Christ came out of the Virgins womb as a bridegroom out of his chamber: the Godhead was joined unto the flesh, and the flesh unto the Godhead, and these two were coupled together, and after an ineffable manner in an ineffable marriage made one. Believe this, and thou shalt have power to be God's own son, as it is in our text. My (beloved) if thou put on this wedding garment, thy soul shall be Christ's own spouse, so nere, so dear to him, as that he will say to it I am thy salvation: and it may also tell him, I am my welbeloueds, and my well-beloved is mine. For if Pilate by wearing Christ's coat without a seam did appease the wrath of angry Caesar: how much more shall every true believer please God our heavenly King, if he put on Christ himself. O the blessed crying of a blessed babe, by which every faithful servant and son of God escapeth eternal howling in hell. O glorious manger, in which our souls Manna lay; the bread of life that came down from heaven, on which if a man feed he shall not hunger again. O how rich are the rags, which have made plasters for our sores, for our sins. I conclude with an hymn of Prudentius.

The Epistle,

YEsterday you heard how Christ was borne, today you shall understand how Stephen died: In Christ's nativity, who was borne in a little village, and in an Inn of that village, and in a stable of that Inn, and laid in a cratch of that stable: we may learn humility not to boast of our great birth. In S. Stevens martyrdom we may behold an excellent pattern how to behave our selves at our death, having faith in God, and love toward our neighbors, the which assuredly will breed such a Christian resolution in us, as that we shall depart this life cheerfully, lying down in our graves as in a bed to sleep; for so the text here, when he had thus spoken, be fell a sleep. The Church then in joining these two festiuals, is desirous that we should learn to live well as Christ: and die well as Stephen. In the words of Augustine, Celebra • imus hester na die natalem quo rex mar • yrum natus est in ••• ndo, hodie cel bramus natalem quo primicarius martyr • um migra ••• ex mundo. Oportebat enim v • pri •• um immortalis pro mortalibus susciperet carnem, & sie mortalis pro immortals contemneret mortem. Et ideo natus est Dominus vt more • etur pro seruo, ne ser ••• timeret mori pro domino. Na ••• est Christus in terris, vt Stephanu • nasceretur in c • lis, &c. And I pray with the same Father heartily, donet mihi dominus p •• ca dicere salubriter, qui do •• uit Stephane tanto dicere fartiter.

In the whole text two points are to be considered especially the

• bloody behavior of the Jews in martyring Stephen.
• godly behavior of Stephen in his martyrdom. toward
  • God in
    • general, he steadfastly looked up into heaven, and called upon God.
    • particular, Lord Jesus receive my spirit.
• Men, heartily praying for his enemies on his knees, with a loud voice, Lord, lay not this sin to their charge.
• Himself, undergoing his martyrdom so comfortably, that giving up the ghost he laid down his head upon the hard stones as upon a soft pillow to sl • epe.

The Jews in their blind zeal were so furious and merciless, that they put Stephen to death, who sought to bring them to eternal life; stoning him as a blasphemer against God and his law, who was a man full of faith, and power, and the holy Ghost. An harsh and an hard fact of a stony people saith Augustine, ad lapides currebant, duri ad duros, & Petris 〈◊〉 qui pro Petra, qui Christus est moriebatur.

But of their cruelty toward Stephen, and other Prophets of God: in the Gospel appointed for this day more copiously. The most observable point in our present text is the godly behavior of Stephen in his martyrdom, 1. to God, he looked up steadfastly with his eyes into heaven, &c. As to the place where his treasure was, his conversation was, his help was. Hereby teaching us whether we should fly for succor in adversity, not unto men here below: but unto God in heaven above. so David, When I was in trouble, I called upon the Lord, and he heard me, my help cometh even from the Lord. So Job, my witness is in heaven, and my record is on high. And so S. James, every good gift is from above.

Calling upon God, and saying Lord. ] Thomas Becket a renowned Martyr and Saint among the Papists, at his death earnestly commended himself and his cause to the protection of S. Mary, but our protomartyr here (knowing that she was neque magistra neque ministra, neither mistress of his soul, nor yet a ministering spirit to his soul) forgetting our Lady, calleth upon our Lord only, saying, Lord Jesus receive my spirit, the which is not an invocation of God the Father, (as Fran. David impiously taught, making Jesus the Genitiue case, and the meaning thus, O Father in heaven which art the Lord of thy son Jesus ) but (as Ambrose notes) a prayer unto God the Son, for besides infinite places of holy Scripture (whe • e Christ is called Lord, and called upon as the Lord.) S. John Apocalypse, 22.20. useth as Stephen here Jesus in the vocatiue Case, etiam veni Domine Jesus, even so come Lord Jesus. Where (Domine Jesus ) cannot be construed the Lord of Jesus, but the Lord Jesus. See Lorin, in loc. & Bellarmine de Christo, lib. 1. cap. 8.

If the Lord be considered without Jesus, howsoever in regard of his power he is able, yet in regard of his justice not willing: the good Angels and blessed Saints in heaven are willing but not able: wretched uncharitable men on earth are neither able nor willing: only Christ the Mediator between God and man is both able and willing to hear us and help us; able, because Lord: willing, because Jesus. And therefore Stephen here doth not invocate the Lord, but in the name of Jesus, neither doth he call upon any Jesus but the Lord Jesus: he looks not for any succor either from men on earth, or blessed spirits in heaven: only he poureth out his soul to the redeemer of his soul, Lord Jesus receive my spirit.

Receive. ] He knew that his life was hid with Christ in God, and therefore commendeth his soul to him alone who created it, and redeemed it, and justified it, and sanctified it, and will in his good time glorify it. O Lord Jesus, take thine own into thine own custody; seeing I am now to leave this life, receive my spirit. Here then against the Sadducees in Christ's age, and Atheists in our time, we may note the souls immortality, for God is not the God of the dead, but of the living. Again, that all souls departed are in certain receptacles until the general judgment, they do not obambulate and wander up and down, but remain in places and states of happiness or unhappiness, either in the hands of God, or in the Devils prison: and therefore all the days of our life, but especially at the hour of our death, it behooveth us to say and pray with S. Stephen, O Lord Jesus receive my spirit.

My. ] Charity begins with it self, malice with another: in our idle busy time men are very solicitous lest God lay this or that sin to their enemies charge; but we may tell them as Christ did other in another cause, W • epe not for me, but for yourselves. If your devotion be so great, and your prayers so good, pray first for yourselves, for you peradventure have more need; and then wish well and do well unto your enemies, as Stephen here, first, Lord Jesus receive my spirit: and then Lord Jesus forgive their sin.

Spirit. ] Most men are all for the body, nothing for their soul: but S. Stephen is all (as it should seem) for the soul, and nothing for the body. For what is a man profited if he should gain the whole world, and lose his own soul, saith our blessed Savior: by which Apophthegme it doth appear, that every soul in it self is of greater price then a whole world, but thy soul unto thyself ought to be of greater account then a million of worlds, if (as Empedoiles and Dem • critus imagined) there were so many: save this, and save all; lose • his, and lose all: and therefore let thy whole life be nothing else but a meditation of death; and that thou mayest die well as Stephen, endeavor to live well as Stephen Howsoever it go with thy goods, or good name, be sure to look well unto thy soul; that whether thou die for the Lord, or in the Lord, thou mayest cheerfully deliver it up unto the Lord, as Stephen here, Lord Jesus receive my spirit.

Unto faith in God he doth adioine love to men, without which all his praying, and kneeling, and crying, yea dying had been but as a sounding braise and a tinkling Cymbal. Of love there be two principal offices, one to give, another to forgive. S. Stephen is an excellent pattern of both, of the latter especially, praying for his hateful enemies even at that hour when he could scarce gain time to think on his friends. It is said, 1. Peter 2.21. That Christ suffered for us, leaving us an example. Now Christ on the Cross prayed for his persecu • ors earnestly, Father forgive them, for they know not what they do. Pendebat, & samen patebat, a, Augustine sweetly. S. Stephen followed his masters example, Lord, lay not this sin to their charge. The which prayer is clothed with two circumstances, he kneeled down, showing his reverence to God: and cried with a loud voice, manifesting his unfeigned affection toward them. Unto the top of which exceeding great charity there are three degrees.

• 1. He prayed for enemies.
• 2. For mortal enemies who stoned him.
• 3. In hot blood, at that time when they did wrong him most, as being more sory for their riot, then for his own ruin. For eternal death is the wages of such a sin, but everlasting life, the Crown of such a suffering.

He kneeled down ] God is the Lord of the body, so well as of the soul, and therefore challengeth as well reverent gesture, as inward devotion: in praying then either stand as a servant before thy Master, or kneel as a subject to thy Prince. Daniel prayed kneeling, Peter prayed kneeling, Paul prayed kneeling, Christ himself kneeling, and the Magdeburgenses acknowledge this gesture to be most ancient, and most usual among the children of God in all ages, and therefore not to kneel in the congregation argueth either ignorance, or arrogancei. For seeing all of us are God's adopted sons, and not borne to the good we possess: it behooveth us when we come before our Father, especially to crave his blessing, to be dutiful and humble in our carriage.

Concerning kneeling at the Lord's Supper: if the Church have power and authority to change the time, commanding us to receive the Communion in the morning, whereas Christ administered it in the night: to change the place, for whereas Christ ordained his Supper in a private house, we communicate in a Temple: to change the number and qualities of the persons, delivering the Sacrament unto more then twelve, and to women as well as men: I see no reason but it hath authority likewise to change the gesture. The time was altered because for this sacrifice the morning is the most fit time: the place was altered, because the Church is the most fit place: The gesture was altered also (being a matter not of the Sacraments essence, but of outward order only) because kneeling is the most fit gesture, for Protestants especially, who deny the gross real presence, and hold the Lord, Supper an Eucharist, or thanksgiving unto God for the redemption of the world by the death of his Son: giving of thanks is a part of prayer, and in prayer no gesture so fit as kneeling. Deuout Asella did use 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 remarkable that Stephen here stood when he prayed for himself, but kneeled when he prayed for his enemies: hereby showing the greatness of their impiety which easily could not be forgiven, as also the greatness of his piety, Qui plus illorum dolebat peceasa quam sua vulnera. For this end he cried also with a loud voice, magnus clamor magnus amor : Or as Cajetan, he cried with a loud voice for others instruction and example, that we might be followers of him as he was a follower of Christ.

Lay not this sin to their charge ] The Scribes in their glosses on the Law said expressly, thou shalt love thy neighbor, and hate thine enemy. Some Papists also think that the words of our Savior ( resist not evil, and love your enemies ) are not absolute precepts, but only counsels: according to this doctrine the Castilians (as I have read) since the battle of Alijabarto would not suffer any to preach upon the friday in the first week of Lent, because the Church on that day sings inimicos diligite, love your enemies. And Justinian being restored again to his Empire, shown extreme cruelty toward his adversaries and their allies; for as often as he moved his hand to wipe the filth from his nose which was cut off, he commanded one of his enemies to be put to death. Wherefore seeing to love our enemies in the judgment of some men is against God's law, and of other beside the law: seeing many men in their precepts, and most men in their practice manifestly show that it is an hard saying: Saint Stevens charity doth appear to be great in blessing such as cursed him, and in praying for such as did hurt him.

Job renowned in holy Scripture for his patience, said, If mine adversary should write a book against me, would I not take it upon my shoulder, and bind it as a crown unto me ? But Stephen surpassing Job (as Gregory Nyssen observes) esteemed the very ring of his persecutors, wherewith he was enclosed on every side, his crown, and every stone flung at his head a precious diamond, so that it might have been said of him, as it was of David : The Lord prevented him with the blessings of goodness, and set a crown of precious stones upon his head. Our goods are sweet unto us; and therefore we can hardly forgive the these: our good name sweeter; and therefore we do more hardly forgive the slanderer: but our life most sweet, ( Skin for skin, and all that ever a man hath will he give for it ) and therefore most hardly do we forgive murderers and martyrers: in hot blood especially while they wring us and wrong us: and yet Stephen full of the holy Ghost, and therefore full of love, in persecutione positus pro persecutoribus orabat, in the midst of his persecution heartily prayed for his persecutors, O Lord Jesus, lay not this sin to their charge. Our sins not forgiven are set before us, and as enemies in battle fighting against us, a pillar of infamy to disgrace the wicked in this, and the next life: the which (as Basil thinks) is more grievous to their soul then hell fire. So that the meaning of S. Stephen is in saying ( lay not this sin to their charge ) that God would give them a better mind, and not impute this offense, but rather to bury this and all other their sins in his death and grave, that they never rise up again to work desperation in this world, or destruction in the world to come. S. Augustine brings in Stephen speaking thus unto 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 seruus t • us patior, sed muleum interest inter me & te; tu dominus, ego, eruus; tu verbum, ego auditor verbi; tu magister, ego discipulus; tu Creator, ego creatus; tu Deus, ego homo; multum interest inter peccatum istorum qui lapidant me, & illorum qui crucifixerunt te: quando ergo dixisti, Pater ignosce illis, quia nesciunt quid faciunt, pro magno peccato petisti, & me pro minimo petere docuisti: domine ne statuas illis hoc peccatum; ego patior in carne, isti non pereant in mente. Now the Lord heard his prayer, and granted his request, in that Saul had not this sin said to his charge, as himself witnesseth I was a blasphemer, and a persecutor, and an oppressor: but I was received to mercy, for I did it ignorantly through unbelief. So that Augustine is bold to say, Si Stephanus non sic orasses, ecclesia Paulum non haberet. And Fulgentius, Quo pracessis Stephanus trucidatus lapidibus Pauli, illuc sequutus est Paulus adiutus orationibus Stephani.

When he had thus spoken. ] Vttering such excellent words, and with such a resolute spirit, and in such a reverent fashion: after he had thus spoken for the matter, and thus for the manner; giving unto God the life of his soul, forgiving his persecutors the death of his body, he sweetly slept in the Lord. Christus pro nobis hominem induit. Stephanus pro Christo hominem exuit, as Gregory Nyssen elegantly. Christ became man for Stephen, and Stephen became no man for Christ, hominem exuit, he so willingly put off his flesh, as a man would put off his clothes at night, and so death as welcome to him as steep to the weary: when he had thus spoken, he fell asleep.

To mitigate deaths horror, it is called often in holy Scripture sleep. So the text saith of David, and of Solomon, and of other Kings of Israel and Judah, that they slept with their fathers. In the New Testament also such as are dead in the Lord, are said to sleep in Christ. I would not have you (saith Paul ) ignorant concerning them which are asleep, &c. For this cause many are weak and sick among you, and many sleep, 1. Cor. 11.30. For man in his grave sleepeth, and waketh not again till the heaven be no more, Job 14.12. So great a resemblance the Gentiles acknowledged between dying and sleeping, that Ovid calls sleep mortis imago, deaths image; Virgil consanguineus lathi, the kinsman of death: Seneca the brother of death, and Hesiode the sister of death. Among infinite comparisons I find that death is principally likened unto sleep,

In respect of the

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

Concerning the first: it is said by the spirit, Blessed are the dead in the Lord, for they rest from their labor, and so God giveth his beloved sleep. The coffin is a couch, in que mollius ill dormit, quisquis durius in vit a se gesserit. I find in the records of antiquity, that a Sepulcher is called requietorium, a bed of sacred rest and security, which Valerius Probus expressed in these letters, H.R.I.P. Hic requiescet in pace, and Pet. Diaconus in other, D.M.S. Dormiunt mortus securi.

But here we must observe, that our soul sleeps not in the dust, as our body till our last dome: For the souls of the reprobate at their death are fetched away from them, and carried into hell. But the souls of such as die in the Lord, instantly live with the Lord, conveyed by the glorious Angels into Abraham's bosom, Luk. 16. 22. So Christ expressly to the these on the Cross, Verily I say to thee, this day shalt thou be with me in Paradise. Anima absoluitur, corpus resoluitur: quae absoluitur, gaudet; quod resoluitur in terram suam, nihil sentit. And so the Saints departed are dead in their worst part only, but living in their best: even in that wherein they desire to live most, as an Heathen Poet divinely:

And therefore though the dead bodies of God's servants have been given as meat to the souls of the air, and their flesh unto the beasts of the land; yet right dear in the sight of the Lord is the death of his Saints. And these things (as Augustine note,) are spoken in the Psalm not to show the Martyrs infelicity, but in amplification of the murderers inhumanity. For the sea shall give up the dead in it, and the glorious Angels in the last day shall gather together all God's elect from the four winds, and from the one end of the heaven to the other, and then this corruptible shall put on incorruption, and this mortal immortality; then our body which hath a long time slept in the grave, shall be roused up again by the sound of the trumpet, and raised up again by the power of our blessed Savior, who died for our sins, and rose again for our justification. And then he shall change our vile body, that it may be fashioned like unto his glorious body. Then he which is the resurrection and the life, shall give us our perfect consummation in body and soul in his eternal glory. Job in his greatest extremity said, I am sure that my Redeemer liveth, and though after my skin worms destroy this body, yet shall I see God in my flesh. Ambrose being ready to depart out of this world, told his acquaintance, Non sic vixi vt me pudeat inter vos viuere: sed nec mori timeo, quia bonum dominum habemus : I have not so lived among you, that I am ashamed to live: neither do I fear to die, because we serve a good Lord. Oecolampadius to his friend visiting him at the point of death, What shall I say to you, news, I shall be shortly with Christ my Lord. The renowned Martyr Babilas (when Decius the cruel Emperor had commanded his head to be chopped off) used the words of the Psalmist, O my soul return to thy rest. And Stephen here stoned to death, is said Terminis terminantibus, to sleep in the Lord. Felix somnus cum requie, requies cum voluptate, volupt as cum aternitate.

The Gospel

IT is a good observation in the Churches history, that these three commonly succeed each other. Ingentia beneficia, ingentia peccata, ingentes pocnae. The present Gospel is an example hereof, in which all the same points are very remarkable.

1 Ingentia beneficia, Christ's exceeding great mercy toward the Jews in seeking their conversion as well by himself, as his messengers. And those Prophets, and wisemen, and Scribes, and that not once but often: how often would I have gathered? and that not cursorily, but earnestly; Jerusalem, Jerusalem, not coldly, but affectionately, like as the benne gathereth her chickens under her wings.

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

• means, ye would not.
• ministers
  • of all sorts
    • Prophets.
    • Wisemen.
    • Scribes.
  • with all kind of injury,
    • Killing.
    • Crucifying.
    • Stoning.
    • Scourging.
    • Persecuting.
  • in all places, not sparing so much as the Sanctuary, whom ye show between the temple and the altar.
  • At all times, for it is not here, thou that hast killed in time past, or thou that wilt kill in time to come: but in the present, thou that killest and stonest. Intimating their continual habit in killing the Prophets, and stoning such as were sent unto them. As if he should have said, qua occidissi, & occides, & occisara es.

3. Ingentes paere, both in respect of the

• Guilt, that upon you may come all the righteous blood, &c.
• Punishment, behold, your house is left unto you desolate.

Or as other, their punishment is threefold,

• Temporal, your house is left unto you desolate.
• Spiritual, ye shall not see me henceforth.
• Eternal, that upon you may come all the righteous blood.

Wherefore behold ] This Idea renders not there son why Christ did send Prophets unto this people; but imports the true cause why they persecuted such as were sent: namely, because they were serpents, and a generation of •• pers, as it is in the words immediately going before. Vipers are conceived by biting off the males head, and borne by renting the females belly: so they killed their spiritual Fathers the Prophets, and rent in sander the compassionate bowels of their dear mother the Church.

I send ] How shall they preach except they be sent, no man ought to take that honor unto himself but he that is called of God. Heb. 5.4. Here then observe that Christ is very God, taking upon him as the master of the vineyard, and Lord of the harvest, to thrust forth laborers into the Church. It is a token of his mercy to send Prophets, and Wisemen, and Scribes unto any nation, and an infassible demonstration of his severe judgment not to send: according to that of the Prophet Amos in his 8. chapter at the 11. verse: Behold, the days come, saith the Lord, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the word of the Lord.

Prophets, and Wisemen, and Scribes. ] Howsoever all these may be confounded, and meet in one, yet I think with Jerome, and other expositors, that Christ used so many terms to show the riches and diversities of his grace, ordaining some to be Apostles, and some Pastor, and teachers, Ephes. 4.11. As if he should have said, I will omit no means for your conversion, I will send unto you messengers endued with all variety of gifts, administrations, and operations. Some distinguish Prophets, and Wisemen, and Scribes after this sort: Prophetae sunt, quifutura praenunciant; Sapientes, qui recte praesentibus vtuntur; Scribae, qui praeterita nobis in memoriam, reuocant.

God hath dealt with England as with Jewry, speaking unto us early and late by his Wycliffe's and Whit gifts, Bilwys and Bradfords : giving us his Latymors and Ridleys, and other Jewels of all sorts: using all kinds of messengers, adorned with all kinds of gifts; sending zealous Preachers endowed with the spirit of prophecy, political Prelates endued with the spirit of wisdom, judicious and accurate writers endued with the spirit of knowledge, who like learned Scribes taught unto the kingdom of heaven, are able to bring forth out of their treasure things both new and old. Jerusalem had many Prophets, and great is the number of our Preachers. England affords an Eli for an Elijah, and a Matthew for a Matthew, &c. In the first observable point of our text concerning Ingentia beneficia, God's own people, the Jews and we parallel.

And some of them shall ye kill and crucify. ] Some they killed, as James the brother of John, with the sword. Some they crucified, as Peter, and Christ himself the Lord of life, Act. 3.15. Some they scourged, as Paul, for thus he p.c. writes of himself: Of the Jews five times received I forty stripes save one; I was twice beaten with rods. Some they persecuted from City to City. as Barnabas. Act. 13.50 Some they vexed with all these kinds of cruelties, as S. Stephen on this day. They gnashed at him with their teeth, Act. 7.54. and scourged him with their tongues, suborning men which said, we have heard him speak blasphemous words against Moses and God, Act. 6.11. They brought him to the Council, and cast him out of the City. They persecuted him in words, disputing against him; and in deed, despighting him, until in fine they stoned this holy Prophet sent unto them. In a word, they made such havoc of the Church, as that the messengers of God complained out of the bitterness of their spirit; For thy sake are we killed all the day long, and are counted as sheep appointed to be slain.

Yet for all this let no Preacher or professor discourage himself, for S. Stephen in the midst of his afflictions (as it is recorded in this days Epistle) saw the heavens open, and Jesus standing at the right hand of God. It is said in the Creed, that Christ sitteth at the right hand of God: but when his faithful servant Steu • n was martyred, he was standing. Now then if Christ stand with us, who can withstand us? happily we may weep for a time, but all tears shall be wiped away from our eyes: the Father of mercies, and God of all comfort shall assist us in our tribulation so graciously, that a • the sufferings of Christ abound in us, even so our consolation shall abound through Christ. 2 Cor. • .3.5.

Mystically heretic scourge Catholics with their venomous tongues, & by laboring to thrust them out of their holds built upon the foundation of the Prophets and Apostle, into new found habitations, raised upon the sands of human philosophy; what do they but persecute them (as it were) from City to City ? The Pagans first, and the Papists afterward did actually kill, and crucify and scourge, and persecute the Saints of God in this Island, as well Abel as Zacharias, that is, the laymen and the Clergy, the lowest of the people, so well as the highest of the Priests. And albeit in our time we need not happily fear their murthering; yet we still feel their murmuring against us. And with them are joined another generation of Vipers, I mean the schismatical brood, whipping us in their words, and scourging us in their writings, according to their will and wit hourly killing the Prophets, and stoning such as are sent unto them. For whereas there be two kinds of death, one natural, another civil. If any discredit the good life, or discountenance the sound doctrine of his Pastor, by raising false tales, and suborning false witnesses against him, as the Jews against Stephen: what doth he but civilly, or rather indeed vnciuilly like a Jew murder his Preacher. And such a Minister as patiently bears these wrongs, and suffers these dilapidations in his credit, is a very Stephen, a mere Martyr. For (as Gregory notes) there be three kinds of martyrdom without any shedding of blood. 1. To be patient in our own misery. 2. To be compassionate in another's adversity. 3. To love our enemies heartily. Thus in the second part of our text also touching ingentia peccatae, the Jews and English are parallels.

That upon you may come all the righteous blood, which hath been shed upon earth, from the blood of the righteous Abel unto the blood of Zacharias. ] Here two questions are moved: First, who was this Zacharias. Secondly, how all the righteous blood shed upon earth is required of this generation. Concerning the first: it is thought by some that this Zacharias is that Zechariah numbered among the twelve lesser Prophets, in that his fathers name well agrees with this history. But that opinion is censured as improbable, because the Scripture saith not anywhere that this Prophet was slain between the Temple and the altar. Other affirm that this Zacharias is the father of John the Baptist, mentioned Luk. • .5. of whom it is reported by tradition, that the Jews • lew him between the Temple and the Altar, for that as he was a Priest, he did rank Mary the mother of Christ, after she had conceived and brought forth her son, with unspotted Virgins in the Temple. But saith Jerome • , 〈…〉 de scriptures non habet 〈◊〉 • o • itatem, eadem facilitate c •• temnitur qu • probatur. Other hold that this Zacharias is that zealou Zacharias the son of Ieho • ada, who (for that he did openly rebuke the Jews for their abominable Idolatry) was stoned by them in the court of the house of the Lord 2. Chro. 24.21. Neither is their any contradiction between the son of Barach • as, and the son of 〈◊〉 : seeing Ieho ••• a might have two names, or else called Bar • chi •• (in the Hebrew signifying blessed of the Lord ) because 〈◊〉 the Priest had done good in Israel, and toward God and his house. For mine own part, I conjecture that this Zacharias is he, who was martyred at the beginning of the siege of Jerusalem in the days of Vespasian the Roman Emperor. For the story saith expressly, that he was the son of Baruch or • arachias, and that he was slain by the Jews in the mi •• est of the Temple. The clause ( whom ye 〈◊〉 serve • to cross this exposition a little, but it is avoided easily, because Christ here speaking prophetically, reports that to be done, which was yet to come. This interpretation of all the rest, amplifieth most as well the sin, as the punishment of the Jews; in that all the righteous blood from the first Martyr among them unto the last, even from 〈◊〉 unto 〈◊〉 while the • City was 〈◊〉 is laid unto their cha • ge.

Touching the second doubt: we read in holy Bible that there be two generations, one good, another bad: a blessed generation of the faithful, e • en of such as fear God; and a generation of 〈◊〉 , as Christ in thi • present chapter. As then the generation of such as obey their overseers, and kiss the feet of such as bring glad tidings of peace, shall receive the reward of a Prophet: even so the generation of such as kill the Prophets, and • one such as are sent unto them, if they fulfill the measure of their fathers sin, they shall have their portion and proportion in their fathers punishment also. For albeit the son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son: yet if the son • are partners with their parents, in imitation the children of such as murdered the Prophets, as the Jews were the sons of Cain, in slaying the righteous Abel's. If Cain and all the bloody Jews a • well after as under the Law, make the same generation, united in fact and faction, it is in God very good justice that all the righteous blood shed from the foundation of the world should be required of this generation. For he who readeth often, and seeth almost daily the severe judgments of God upon sinners, and yet himself continueth in the same sin, deserves worthily to be punished with as many stripes as he neglected examples. He that knows how Cain was a runagate on earth, and how the clamour of his brother Abel's blood entered into the ears of God in heaven, and how this cry was a voice; vox sanguinum, a voice of bloods in the plural, namely, the voice of the blood shed, and of all the blood which might have come of that blood, if it had not been shed. Again, he that he • e of the lamentable destruction of Jerusalem, how her magnificent Temple was made d • selate, and the glorious Towers of her City were laid even with the ground ; and all this for that she killed the Prophets, and stoned such as were sent unto her. He that reads and believes the • e things, and yet is an obstinate despiser of prophecy, killing, crucifying, secur ••• , persecuting the m • ssengers of the Lord from City to City: shall receive greater damnation then either Cain or Jerusalem, as having negle •• ed greater m •• nes of salvation. For all things are written for our learning, but these things (I mean God's extraordinary judgments upon notorious sinners) are written more principally for our examples upon whom the ends of the world are come. See Epist 9 Sund. after Trinity.

How often would I have gathered thy children ] How often by the mouth of my Prophets, how often by mine Apostles, how often by mine own self: as the loving Hen is always caring for her chickins, always clucking and calling them if they wander out of her • ight never so little, that she may gather them under her wings, and so guard them from the mischief of the Kite: even so Jerusalem, I would have gathered thy Children under the wings of my protection, I would have kept thee and thine from the jaws of thy ravenous enemy Satan, and from the hands of all such as hate you, but ye would not. O Israel, thou hast destroyed thyself, but in me is thine help: now this ought to be construed either of Christ's human will as he was man, or else of his conditional and revealed will as he was God; otherwise God's absolute will is effected always, both in heaven, and earth and hell: it was the conditional will of God the Jews resisted, according to that of Saint Stephen in the second Lesson allotted for euensong this day. Ye stiffnecked and of uncircumcised hearts and ears, ye have alw • y resisted the holy Ghost, a • your Fathers did so do you: this (I would) of Christ is voluntae signi, not voluntas beneplaciti. See Melanct. C • ietan, P • scator, Marlorat, in loc. Ians • n, Concord. cap 41. & 90. didac, Aluarez de anxilys diuinae gratiae lib. 5. d •• putat. 33.34.

The Epistle

SAint John ever like himself, that his Gospel and general Epistle might be suitable, confirming each other in the main scope: makes ( in the beginning was the word ) the beginning of words unto both: omitting here an ordinary salutation, that he might at the very first entrance treat of more necessary points of salvation: and yet this exordium à re ipsa, preamble raised from the matter it self, is agreeable to the rules of art, wherewith he makes his readers attentive, docile, beneuolous: attentive, for that he writes not of a trifle, but of Christ Jesus, the word of life who cleanseth us from all sin: docile, for that the subject of his doctrine is neither new, nor uncertain: not new, for we show unto you that which was from the beginning ; not uncertain, for we preach unto you that which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled. Beneuolus, for that he penned this Epistle for their good, namely, that they might have fellowship with the Saints, and that their joy might be full. I find the whole tract divided into three parts, answerable to the three chief Christian virtues, Faith, Hope, Charity: but for as much as our Apostle writes of these promiseuously without distinction and order, I rather amit of Aquines plain partition.

Into a

• Commendation of the Gospel, Chap. 1.
• Exhortation • o the fruitful and faithful observing of the same, Chap. 2.3.
• Disswasion from the contrary Doctrine, Chap. 4.5.

In the present text there be two descriptions:

• One of Christ, in respect of his
  • Natures,
    • As God, that which was from the beginning.
    • As man, which we have heard and seen, &c.
  • Office, being our light and life, cleansing us from all sin.
• Another of a Christian, having fellowship with God, his Saints, and his Son, in whom are Two remarkable properties:
  • 1. A studiousnesse to do good, Ergo, not a carnal Epicure: For if we say we have fellowship with God who is light, and walk in darkness, we lie, and do not the truth.
  • 2. A sorrowfulnesse when he doth ill, Ergo, not a spiritual Puritan: For if we say w • have no sin, we deceive our selves, and the truth is not in us.

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

First, in regard of the subject, as being most ancient and excellent, even that which was in the beginning God • own son, the word of life, yea that eternal life which was with the father afore all worlds.

Secondly, in regard of the certainty, that which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled: declare we unto you. For Christ who was in the beginning that eternal word with the Father, in these last days appeared unto us. And as S. Paul expounds S. John, he was manifested in the fl • sh: Or as S. John in his Gospel expounds himself, he became flesh, and dwelt among us. And so we have seen and heard him immediately speaking in the world, as well as mediately, speaking in his word. For he spake to the Fathers by the mouth of all his Prophets ever since the beginning: but in our days he hath spoken with his own mouth unto us: our ears have heard him in his Sermons, our eyes have seen him in acting of his miracles, our hands have touched his precious body both afore his death, and after his resurrection; and so that which we so many ways assuredly know to be true, declare we unto you. For albeit the word of life being very God of very God, is neither visible nor palpable: yet in respect of the personal union of the two natures in him, it may be safely said again and again that which we have seen and heard. And we saw the glory of it as the glory of the only begotten son of the Father full of grace and truth. John 1.14. And in this sense the word of life, yea the Lord of life is said elsewhere to be killed and crucified.

Thirdly, in regard of the profit, because Christ is the word of life, not only formaliter, in respect of himself: but in respect of us effective, being author of our natural life, for in him we live, and move, and have our being. A • t. 17.28. Of our spiritual life, Thus I live, yet not I now, 〈◊〉 Christ liveth in me saith Paul, Galath. 2.20. Of our eternal life, for he is the way, the truth, and the life, John 14.6. The resurrection and the life, John 11.25. yea that eternal life, 〈◊〉 it is in our present text. So that if we • will embrace the Gospel, and receive these glad tidings of peace, we shall have fellowship with the blessed Apostles, and in conclusion it will bring us unto fullness of joy. The which is not in this life, for here many sorrows are mixed with a few joys. He was a blessed man who said, O wretched man that I am, who shall deliver me from this body of death? Our rejoicing is in part, as our knowing is in part, and our prophesying in part. Here God giveth his children sometimes a good measure of joy▪ shaken together and pressed down ▪ but hereafter in his kingdom of glory, when all tears shall be wiped from our eyes, and all cares from our heart: then only our joy shall be full, and (as Christ speaks elsewhere) running over. Let all Doctors of Divinity learn by this Divine, to shun new, dubious, unprofitable quirkes of learning; and to deliver unto God's people that which was from the beginning, a true Gospel and a certain, procuring an happy communion with God, and a fullness of joy.

God is light ] Almighty God is compared unto light in many respects. As first for that all things are naked and open unto his eyes as to the light. Secondly, as we cannot see things earthly without ligh • : so we cannot discern things heavenly, unless the father of lights illuminate our mind, and give us an understanding heart. Thirdly, for that as the light of the sun dasseth our eyes if they gaze too much upon it: even so the Divine Majesty dwelling in the light which no man can approach unto, confoundeth all such as curiously pry too much into it, according to that of Solomon in the vulgar latin, qu • serutator est maiestatis epprimetur à gloria. But God is called here light ▪ as expelling • ll darkness of sin & ignorance, being in himself pure, sincere, righteous in all his ways, & holy in all his works Our Apostle then argueth against hypocrites and tale-gospellers often and openly boasting of their Communion with God, à natura Dei, from the properties of God after this sort. God is light, Ergo, none can have fellowship with him except they walk in the light. If we say we have communion with him, and walk in darkness, we lie, and do not the truth Our willful ignorance and sins unrepented are called in holy Scripture darkness, as having their beginning from Satan the Prince of darkness, and their end in hell, which is the pit of darkness: and therefore though hypocrites out-mouth (as it were) true Christians in bragging of their familiarity with God and his Son; yet the truth is, as long as they walk in darkness, it is impossible they should be children of God; for in him is no darkness, nor so much as a shadow, I am. 1.17. What communion hath light with darkness? or what concord hath Christ with Belial? or what fellowship hath righteousness with unrighteousness? God is without wickedness himself, and hateth all manner of wickedness in other, according to that of the Prophet in the fifth Psalm: thou art the God that hath no pleasure in wickedness, neither shall any evil dwell with thee. Such as be foolish shall not stand in thy sight, for thou hat • st all them that work vanity. Thou shalt destroy them that speak leasing: the Lord will abhor both the bloudthirstie and deceitful man. I conclude this point in the words of our Apostle: Little children, let no man deceive you: he that doth righteousness, is righteous. It is not sufficient to say that he is righteous: for if we say we have fellowship with God, and walk in darkness, we lie, and do not the truth, that is, we lie to our selves, and do not the truth unto other, because they be misled through our example, mentimur commissione, ve • itatem nor facimus omissione.

If we walk in the light. ] An argument from the effect to the cause: for our studiousnesse to walk in the light, and to do good in our callings, is not the cause of our fellowship with God, and of the remission of our sin by the blood of Jesus Christ his son; but an effect or consequent. It is a sign that we are the sons of God, if we be followers of God as dear children, if we will embrace the Gospel, and receive these glad ridings of peace, we shall have fellowship with the blessed Apostles, and in conclusion it will bring us unto fullness of joy. The which is not in this life, for here many sorrows are mixed with a few joys. He was a blessed man who said, O wretched man that I am, who shall deliver me from this body of death ? Our rejoicing is in part, as our knowing is in part, and our prophesying in part. Here God giveth his children sometimes a good measure of joy, shaken together and pressed down : but thereafter in his kingdom of glory, when all tears shall be wiped from our eyes, and all cares from our heart: then only our joy shall be full, and (as Christ speaks elsewhere) running over. Let all Doctors of Divinity learn by this Divine, to shun new, dubious, unprofitable quirke; of learning; and to deliver unto God's people that which was from the beginning, a true Gospel and a certain, procuring an happy communion with God, and a fullness of joy.

God is light ] Almighty God is compared unto light in many respects. As first for that all things are naked and open unto his eyes to the light. Secondly, as we cannot see things earthly without light: so we cannot discern things heavenly, unless the father of lights illuminate our mind, and give us an understanding heart. Thirdly, for that as the light of the sun dasleth our eyes if they gaze too much upon it: even so the Divine Majesty dwelling in the light which no man can approach unto, confoundeth all such as curiously pry too much into it, according to that of Solomon in the vulgar latin, qus serutator est maiestatis epprsmetur à gloria. But God is called here light, as expelling all darkness of sin & ignorance, being in himself pure, since • e, righteous in all his ways. & holy in all his works Our Apostle then argueth against hypocrites and tale gospellers often and openly boasting of their Communion with God, à natura Des, from the properties of God after this sort. God is light, Ergo, none can have fellowship with him except they walk in the light. If we say we have communion with him, and walk in darkness, we lie, and do not the truth Our willful ignorance and sins unrepented are called in holy Scripture darkness, as having their beginning from Satan the Prince of darkness, and their end in hell, which is the pit of darkness: and therefore though hypocrites out-mouth (as it were) true Christians in bragging of their familiarity with God and his Son; yet the truth is, as long as they walk in darkness, it is impossible they should be children of God; for in him is no darkness, nor so much as a shadow, I am. 1.17. What communion hath light with darkness▪ or what concord hath Christ with Belial? or what fellowship hath righteousness with unrighteousness? God is without wickedness himself, and hateth all manner of wickedness in other, according to that of the Prophet in the fifth Psalm: Thou art the God that hath no pleasure in wickedness, neither shall any evil dwell with thee. Such as be foolish shall not stand in thy sight. for thou hatest all them that work vanity. Thou shalt destroy them that speak leasing: the Lord will abhor both the bloudthirstie and deceitful man. I conclude this point in the words of our Apostle: Little children, let no man deceive you: he that doth righteousness, is righteous. It is not sufficient to say that he is righteous: for if we say we have fellowship with God, and walk in darkness, we lie, and do not the truth, that is, we lie to our selves, and do not the truth unto other, because they be missed through our example, mentimur commissione, ver itatem non facimus omissione.

If we walk in the light. ] An argument from the effect to the cause: for our studiousnesse to walk in the light, and to do good in our caliings, is not the cause of our fellowship with God, and of the remission of our sin by the blood of Jesus Christ his son; but an effect or consequent. It is a sign that we are the sons of God, if we be followers of God as dear children, if we walk in the light even as he is light. It is a seal to my soul that the blood of Christ hath purged me from all sin, if I do but hunger and thirst after righteousness, if I feel but an vnsained desire to put off the works of darkness, and to put on God's armor of light. I know that I shall sin still as long as I carry this flesh about me; for if we say we have no sin, we deceive our selves, and the truth is not in us : but I am sure so long as I walk in the light, that I shall not commit any sin which is impardonable: so long as I have communion with God, I cannot commit the sin against the holy Ghost; as long as I am in Christ, his blood el •• 〈◊〉 me from all sin : from all sin, original and actual, à culp. 1 & pun. 1, from the fault, and from the pain due to the same From all sin, not only committed before baptism, but also from all sin committed of frailty, since baptism. For as Cardinal Ca • etan notes, impiu •• est d • m • learn. • Deo per are veniam : and therefore Po • ish satisfactions either by works done, or pains suffered in this life, or in purgatory after this life, to purgemen of their sins, have no firm ground in God's holy word, they be works of supererogation, or if you will, happily works of superarrogation. 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. Hereby signifying that it daily purgeth all the sins of all such as truly believe, who walk in the light, and have fellowship with God.

If we say we have no sin. ] Some say, let us continue still in sin, that grace may abound, seeing the blood of Christ cleanseth us from all sin, let us walk in darkness. working all uncleanness even with greediness. Other on the contrary side say, we have no sin, whose puritane pride S. John opposeth here, showing plainly that the Ca • hari both injury God, and deceive themselves, in a • firming that they he without any sin: they wrong God, because (so much as in them is) they make God a liar. and his truth a lie ; for his word expressly concludeth all under sin, Rom. 3.9. Galath. 3.22. reporting that all men have gone astray like lost sheep, Isaiah 53.6. And that there is none that doth good, no not one, Psal. 14.2. In many things all offend, and who can say mine heart is clean, Prov. 20.9. It is true that our Apostle saith in the third chapter of this Epistle, verse. 9. Whosoever is borne of God, sinneth not : that is, the regenerate man as he is regenerate, sins not obstinately with a plenary consent, he suffers not sin to reign in him, as it is in our text, he walks not in darkness : yet he may stumble, yea sometime fall through infirmity while he walketh in the light ; and therefore such as avow that they have no sin, give the lie to God, and the truth is not in them : that is, God who is truth is not in them: and the reason hereof is evident, because God resisteth the proud, I am. 4.6. and so neither God, nor his word is in them, as Aquine pithily, neither Christ his eternal word, nor the Scripture his created word dwelleth in them.

Again, Puritans who say we have no sin, deceive themselves ; according to that of Paul, If any man seem to himself that he is somewhat, when he is nothing, he deceiveth himself in his imagination ; or they deceive themselves, because Christ easeth only such as feel their heavy load, and groan under the burden of their sins; and therefore the true Christian, as our Apostle teacheth here, first makes a confession, and then he seeks for an absolution.

In confession observe these circumstances:

• 1. Who, we.
• 2. What, sins, and our sins.
• 3. To whom, to God, If we acknowledge our sins, he is faithful, &c.
• 4. How, acknowledge and say.

In absolution:

• 1. Of whom an absolution is to be got, of God for his Christ's sake, whose blood cleanseth us from all sin.
• 2. Why? because God is faithful and just so forgive us our sins.
• 3. What? a plenary, not a partial absolution, a pardon for all unrighteousness.
• 4. When? in this present life, while we walk in the light.

Our selves must acknowledge for our selves, and not another: we must indeed confess one to another, but not one for another: we must also confess sins, and not virtues, as the proud Pharisee, Luk. 18. I fast twice in their 〈◊〉 , I pay tithes of all that e •• r I possess : and our own sins, not our neighbors offenses, as the same Pharisee, who did accuse the Publican, and in comparison of his faults excuse himself. This confession is to be made to God, as being the searcher of our hearts, understanding all our secret sin so well, yea better then our selves. O Lord, who can tell how of • he offendeth? O cleanse me from my secret faules : and to God, as being very willing, and mostable to purge us from all unrighteousness. It is true, that we must acknowledge our faults one to another, as having trespassed one another; and in some cases it is expedient also that we resort to devour, learned, discreet pastors for the relief of our distressed conscience: yet by Bellamines leave, this our text is not a pregnant Scripture for popish auricular confession used in the Church of Rome. For the Ministers of the word may both openly pronounce absolution unto true penitents, and in secret also when occasion is offered justly. Though annual and auricular confession of every singular and single sin were thrust out of the Church, as it was for twelve hundred years after Christ, See Gospel 3. Sund. after Epiphany.

We must acknowledge, that is, say with our mouth, and acknowledge in our heart, that we have sinned in Adam, and do sin for the present, and may sin hereafter as long as we live. For faith Augustine, Iderat peccatum insanabilius, quo me peccatorem esse non arbitrabar, it is our duty to feel sin, to fear sin, to fly sin so far as we can, in one word, soundly and seriously to repent us of all unrighteousness. Non fit satis quod doleamus, sed ex side doleamus, & non semper doluisse doleamus, & de dolore gaudeamus : We must heartily griue for our offenses, and grieve for that we grieve no more, and joy for that we grieve so much.

After such a confession a penitent ought to seek for an absolution of God, as being faithful and just to forgive us our sins. Happily some will object, God (if we consider him as just) is more ready to punish then to pardon, for the wages of sin is death, and the Church hath taught us every day to pray with the Psalmist, enter not into judgment with thy servants O Lord, for no flesh is righteous in thy sight. For answer to this objection, I find the word just, expounded diversely. Somesay God is just, as being able to justify sinners. Other think that God is called just in forgiving our sin, because Christ hath paid a just and sufficient price for the sins of the whole, world. Other construe just, here to be nothing else but a comely thing, or a property besitting the goodness of God; according to that of Anselm, Iustum est ō Deus, vt parcas malis. And so some read, God is faithful and facile, ready to forgive. But I follow their Gloss, who think that faithful and just in this place signify the same. God is faithful in his promise, just in his word to forgive. Now God saith in his word, though their sins were as crimson, they shall be made white as snow: though they be red like scarlet, they shall be as wool. I am not come to call the righteous, but the sinners to repentance: Wherefore come to me all ye that labor, and are laden, and I will ease you : yea that which is more then his word (if anything can be greater) his oath is, As I live saith the Lord God, I desire not the death of the wicked, but that the wicked turn from his way and live. Now God ever dealeth with his servants according to his word, and having bound his word with an oath it is due debt, and then it is justice to pay debts: he is faithful, and therefore can no more deny his promise then himself, who saith, at what time soever a sinner doth repent him of his sin from the bottom of his heart. I will put all his wickedness out of my remembrance. Wherefore let us boldly come to the throne of grace, let us agree with our adversary quickly while we are in the way, while we walk in the light, while it is called today, for after this life there is no purgatory for sin in another. And let us ask not only some parcel of a pardon, but an absolute absolution, and a plenary discharge from all unrighteousness.

The Gospel.

THis Scripture containeth a

• Correction of
  • Peters curiosity, What is that to thee? Follow thou me.
  • The disciples error touching the death of John, yet Jesus said not unto him, he shall not die, &c.
• Commendation of John in respect of his
  • Grace with Christ, the Disciple whom Jesus loved, which also learned on his breast at supper, &c.
  • Place in the Church, as being an Apostle that testified of these things, & an Evangelist who wrote these things.
• Conclusion of the Gospel, intimating that so much is written as is necessary to salvation, and other things omitted, and those many : for that if they should be written everyone, the world could not contain the books that should be written.

Our blessed Savior in the words immediately going afore, shown Peter in what vocation he should live, Feed my sheep : as also by what death he should die, When thou shalt be old, thou shalt stretch forth thine hands, and another shall gend thee, and lead the • whither thou wouldest not : And when he had spoken thus, alluding to both, especially to the latter, he said unto Peter, follow me : that is, be thou such a Pastor in feeding my sheep, and such a Pastor in suffering for my sheep, as I have given example, Christ said unto Peter in the 13. chapter of this Gospel, at the 36. verse, Whither I go thou caust not follow me now: but thou shalt follow me afterwards. Unto whom Peter answered, Lord, why can I not follow thee now? I will lay down my life for thy sake. Jesus replied, wilt thou lay down thy life for mysake? Verily, v • rily I say unto thee, the Cock shall out crow •• thou have deared me thrice.

Now Jesus remembering this conflict and conference with his Disciple, said unto him in the words a little before our tex. W ••• thou wast rou •• thou girdeast thyself, and walk li • who here 〈◊〉 &. That is, when thou wast a y • angling in faith, and diddest gird thyself with thine own strength, it was thy folly to think that thou couldest 〈◊〉 me whither I went : and therefore by denying me thrice, thou diddest prove my words to be true, We • there 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 feel thine own weakness, and grow strong in the Lord, my other saying also shall be found true: Thou shalt follow •• ce afterwards. I therefore now command thee Peter again and again, follow me whither I ••• .

But Peter (as it may seen) neglecting this charge concerning himself. but of a curious humor enquites after the doing and dying of other, saying unto Jesus, Lord, what shall we here ••• ? to whom his matter answered. And ••• have him to 〈◊〉 I come, what is that to 〈…〉 . Teaching us hereby to follow him in the same calling, and in the same way that he doth appoint. It is not said, examine others employment: but see your own calling, 〈◊〉 let every man abide in the some calling wherein he was called, walking in his vocation worthily, studying to be quiet and to meddle with his own business, 1 Thess. 4.11. The which apostolical apophthegme being a parallel unto the words of Christ here ( what is that to thee. follow thou me ) may serve to direct us in all matters of this life.

• Whether they be Theological, Concerning God.
• Whether they be Ecclesiastical, Concerning The Church.
• Whether they be Political, Concerning Common-weal.
• Whether they be Moral, Concerning Our neighbors & friends.
• Whether they be Occonomicall, Concerning Our private family.
• Whether they be Monastical, Concerning Our single selves.

In matters appertaining to God, it teacheth us not be curious inquisitors after the secrets of his will unknown, for what is that to thee? but to keep the words of his Law, doing his will which is known, for of this only Christ speaks here, follow thou me. The secret things belong to the Lord our God; but the things revealed belong to us and to our children forever.

In affairs of the Church, it showeth, how the good shepherd should spend his life for the benefit of the flock committed unto his charge, Peter follow me, forbidding Vzzab to put his hand to the ark of God, recalling the Lacke not only from encroaching upon the Clergy man's benefice; but also from intruding into the Clergy man's office; for what is that to thee ?

In business of the Common-wealth, it correcteth o • ercurious Euesdroppers of State for what is that to thee ? Teaching us to give the things of Caesar unto Caesar, honor, to whom honor: custom, to whom custom: tribute, to whom tribute: though (as Christ Mat. 17.27.) we fish for money; for in performing this office like wise Jesus, said unto Peter, follow thou me. The soole (saith Solomon ) will ever be meddling, but he that iwise will not walk in magris & mirabilibus, in great affairs and such as are too high and huge for him: he plots not how to dispose of the Scepter, but possessing his soul in patience, desires the Scepter should rightly dispose of him, as being assured that Princes are the ministers of God, even fingers of that great hand that governs all the world.

In moral offices or duties of charity between neighbor and neighbor, it inhibits thee to be a busy body, or (as Peter speaks) a busy Bishop in another man's diocese, for what is that to thee? advising on the contrary to do good unto all, unto such as are of the household of faith especially. For in this respect Christ Jesus our great patron and pattern speaks unto all, as to Peter here, follow me. Learn of me to be humble and meek, walking in love even as I have loved you, giving myself for you to bean offering, and a sacrifice of a sweet smelling savor to God: in all other business appertaining either to the private house, or single self, the counsel is wholesome, res 〈◊〉 age, plough in thine own ground, fish in thine own boat, look to thyself, overlook not other: unless they be such as are committed unto thy proper charge. For in this exempt case Christ expects not of Pete • a • tendance to the former clause, what is that to thee? but obedience to the latter only, follow thou me.

Then went this saying among the brethren, that that Disciple should not 〈◊〉 ] Hence we may lea • ne to take good heed how • ereid and hear holy Scripture. For by misconthing the words of our Savior many false rumors are spread among the brethren. If the Disciples easily were deceived, how much more we? Let us embrace therefore those things which are clear, and such things as are spoken darkly, let us confer with p • ainer places, always calling upon God to give us the key of true knowledge, that we may d • scerne the thing • of his spirit. The Disciples here made that an absolute affirmative, which indeed is but a conditional proposition. If I will have him to tarry, &c. not I will have him to tarry. For we may not read (as the vulgar Latin corruptly) sic cum volo manere: but si cum volo manere. Again, Jesus said not, he shall not die: but if I will that he tarry till I come, what is that to thee? In this correction of the Disciples error, observe, first S. John's ingenuity, who would not suffer a false report to be spread among the brethren though it were for his honor. Secondly, that it is not always safe to follow the most in all things, one John here is opposite to the rest of his company; one Lot opposite to the rest of his City; one Luther opposite to the rest of his country; one Noah opposite to the whole world. Thirdly, we may learn by this example to be diligent and patient in revoking all such things as have been mistaken either in our words or writings. Augustine hath his retractations, Bellarmine his recognitions, Baronius his Emendanda, the Disciples here their Errata, sic corrige. This saying went among the brethren, &c. yet Jesus said not, he shall not die, &c.

The Disciple whom Jesus loved ] The word, by whom all things were made, loves all that he made. Yet men more then unreasonable creatures, and his Saints more then other men, and his chosen Apostle more then other Saints, and John more then other of his Apostle. He loved all his Disciple, as the Father hath loved me. 〈◊〉 have I loved you: continue in my love. John 15.9 But h • love to John, (as the school speaks) was greater • xtensiue, though not intensiue : showing more signs of familiarity to John then to the rest of his company. For whereas John the Baptist held himself not worthy to bear the shoes of Christ, and Mary thought herself blessed in anointing the feet of Christ, and Thomas only desired to touch the side of Christ: o • r Apostle John is said here to have leaned on his breast at supper, as being best acquainted with the secrets of his Savior. For when Peter and all other his fellows were silent▪ only he d • rst ask, Lord, which is he that betrayeth thee? When the Eagle broodes (as Plutarch reports) the chicke that comes of the egg lying nearest her heart is best beloved of her: and so S. John leaning on that breast (in which are h • d all the treasures of wi • edome and knowledge ) is the beloved Disciple, so much honored, that Christ his Savior which had not in the world whereon to re • t his head; did notwithstanding dwell in his heart by faith, and lean (saith Ambrose) in his bosom, Si ••• in quo Christ 〈◊〉 equi sei • , erat tripl • 〈◊〉 in E • an •• lista leanne sides, i • pair 〈◊〉 , in Maria matre virginitas.

It is said Ephes. 4 11 that Christ ascending up on high, gave some to •• e Apostle • s, and some Prophets, and • ome Evangel ••• , and some Pastors and Doctors, according to his will distributing to every man a several gift. Peter was an Apostle, but not an Evangelist: Mark an Evangelist, but not an Apostle: Matthew both an Evangelist and Apostle, yet not a Prophet: Augustine a Doctor, but not a Martyr: L • urence a Martyr, but not a Doctor. But behold the beloved Disciple was all these: In his Epistles an Apostle, in his Apocalypse a Prophet, in his Gospel an Evangelist, in his faith a Confessor, in his preaching a Doctor, in his chasli • ie a Virgin, in his readiness to suffer for the truth a very Martyr, yea the protomartyr suffering for Christ under the cross, when he saw Christ suffer on the cross; a • • ns quippe plus 〈◊〉 amato quam in seip •• patitur: all which are so many reasons why we should praise God in this holy Saint. but especially because the same Di • ciple is he that testifieth of these things, and wrote these things. I say for that he penned this heavenly Gospel, that we might believe that 〈◊〉 Christ is the son of God, and that in believing, we might have life through his name. For as Aristotle said, it timotheus had not been, we had not had so much sweet music: but it 〈◊〉 ( timotheus his master) had not been, we had not had timotheus. Even so (beloved) if S. John had not been, we might have wanted happily such an Evangelical harmony: but if Jesus the master of John had not been gracious unto the Church, it should not have had such a John.

It is an argument of S. John's humility, that he termeth himself not a master in Israel, or a Doctor; but a Disciple, and that five times in this one Gospel, as cap. 13.23. cap. 19.26. cap. 20.2. cap. 21.7. & 20. yet it wins honor to his history, for that the beloved Disciple penned it, even he who leaned on his masters bosom restifi • th of these thn • gs. Among all his honorable titles he mentioneth in the first place that he was beloved of Jesus, acknowledging it only to be the fountain from which all other his grace, originally were derived. For he was not beloved of Jesus for that he leaned on his breast. or for that he durst ask himany question, or for that he was the penman of this history: but on the contrary, he therefore leaned on his masters bosom, and was acquainted with his secrets, and testifieth of these thing • , for that he was the Disciple whom Jesus loved. It is Christ's grace, by which alone we are whatsoever we are, 1. Cor. 15.20.

There are also many other things which Jesus did. ] Every thing that Jesus did is not recorded in the Gospels history, but only so much as is necessary for us to know; namely, that we might believe that Jesus Christ is the son of God, and that (in believing) we might have life through his name: for so S. John expounds himself, chap. 20. at the last verse. The Scripture then is written principally for this end, that we might understand the mystery of our salvation consisting in two points especially. First, in believing that Jesus is the Christ, that is, the Messia▪ promised unto the Father • ever since the world began. Secondly, that this Messias albeit he were the seed of David, is not a mere Terence Jesus, but the son of God: and so being both God and man, he is our only Mediator, through whose name we must be saved. The Gospel hath abundantly both affirmed and confirmed these points, and therefore we need not any further revelations of the spirit in the business of our salvation. Men talk much of the Philosophers stone, that it turneth copper into gold; of Cornu-copia, that it had all things necessary for food in it; of Panaceas the herb, that it was good for all diseases; of Catholicon the drug, that it is instead of all purges; of Vulcans armor, that it was an armor of proof against all thrusts and blows, &c. Well, that which they did attribute vainly to these things for bodily good, we may with full measure ascribe justly to the Scripture for spiritual. It is not an armor only, but an whole armory of weapons as well offensive as defensive, whereby we may save our selves, and put the enemy to flight. It is not an herb, but a tree, or rather a complete paradise of trees of life, which bring forth fruit every month, and the fruit thereof is for meat, and the leaves for medicine. In a word, it is a panarie of wholesome food, against fenowed traditions; a physicians shop of preservatives, against poisoned heresies; a pandect of profitable laws, against rebellious spirits; a treasury of most costly jewels, against beggarly rudiments. Every thing indeed that Jesus did is not set down, yet so much is written as is sufficient for our learning, so much as may serve for a lantern to our feet, and a light unto our paths, able to teach, improve, correct, instruct in righteousness, that the man of God may be perfect, thoroughly furnished unto all good works, 2. Tim. 3.16. I will end this observation in the words of Augustine: Tanta facta sunt, quantatun • furs deb • erunt: tanta scripta sunt, quanta nune legi debuerunt. His salubriter▪ & pra •• corriguntur, & parua nutriuntur, & magna ob •• ct intur in •• ni • . Nay (saith he) the Scriptures are so fit and full. V • •• eis quotidie proficerem, sicas solas abincunte pue •• tia •• que ad d • repitam s • necturem maximo otio, summo studi • m ••• reingeni • co • arer ad discere.

The whi • h if they should be written everyone, I suppose that the world could not contain the books that should be written ] I find three diverse constructions of this one verse. The first is metaphorical, the second hyperbolical, and the third literal. Augustine, Theophylact, Beda, Rupert metaphorically, or metonymically; understanding by the world men of the world. Mundus non capit, idest, non intel • git, the world cannot comprehend, that is, apprehend the books that should be written. A very lank conceit, for the world in this sense cannot understand so much as one line of the Gospel; according to that of Paul, The natural man perceiveth not the things of the spirit of God.

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

Other construe this verse literally, Jesus is that eternal word in the beginning, by whom all things were made, John 1.3. and by whose mighty word all things are sustained. Heb. 1.3. working from the foundation of the world hitherto. John 5.17. So that if everything which Jesus did as God, both afore the world, and in the world should be registered: all this huge universe (though it be God's fair library) could not contain the books that should be written. And thus (as you see) the conclusion of this Gospel is answerable to the beginning, both intimating Christ's incomprehensible divinity. He made the whole world at the first, and he governs all things in the world ever lithens; and therefore most impossible that all his words, and works, and wonders should be recorded in books: albeit every plant were a pen, every drop of water ink, every foot of land paper, and every living creature a ready writer. The Disciplethen who wrote these things (as Horace said of Homer ) hath so fitly disposed of his whole story,

The Epistle

THis text is nothing else but a description of

• Christ, a Lamb sitting on mount Zion.
• The Church, in
  • quantity, an hundredth forty and four thousand.
  • qualitative, for
    • Faith in that her confession, is
      • Open, having his name and his fathers name written in their foreheads, & a voice like the sound of many waters, and great thunder.
      • Harmonicall, singing a new song of diverse parts, and yet all agreeing as the voice of harpers harping with their harps.
    • Good works, in that her children are not defiled with women, and in their mouths is no guile, for they follow the Lamb whithersoever he goeth: and the reason of all is, because they were redeemed from the earth, and from men, that they might be the first fruits unto God and to the Lamb.

A Lamb stood on the mount Zion. ] Christ the Son of God is the Lamb of God, even the Lamb here mentioned, as it is apparent by his correlatiue father. For so the text, having his name and his fathers : a Lamb in figure, and a Lamb in fact. In figure, for Christ Jesus is our Paschal Lamb, 1. Cor. 5.7. slain from the beginning of the world, Apocal. 13.8. prefigured in the sacrifices of the Law, so well as now presented in the Sacraments of the Gospel. As one pithily, Prius profuit quàm fuit : A Lamb indeed, so meek as a Lamb, Like a Lamb d ••• be before his shearer. A Lamb, for that he feedeth all his with his flesh, and clotheth all his with his white robe of righteousness, whereby we stand (as it is in our text) without spot before the throne of God. And this Lamb sits not idle, nor lieth asleep: but standeth, always in a readiness to protect his followers. He that keepeth Israel, shall neither slumber nor sleep, Psalm. 121.4. He standeth not as the beast in fickle sand or sea; but on mount Zion, which cannot be removed, Psal. 125 1. In the midst of his inheritance the Church, against which hell gates shall not prevail: For Zion is a type of Christ's Kingdom, called often in holy Scripture, Jerusalem above, prepared in the top of the mountains, and exalted above the hills. He stands on a mount, higher then either earth or sea, from whence the two beasts his opposites arise So that he is willing to defend his followers, as standing ; and able, for that he stands on a mount. and left any should doubt of this, our Apostle saith, I looked, and loe. Two words of attention, assuring us hereby that the woman persecuted in the wilderness, that is, the Church afflicted in the world, shall at the last have the victory, though all the red Dragons on earth, and all the black devils in hell furiously rage together against the Lord, and against his anointed. And here give me leave to remember an observable note touching the writings of S. John, how that in his Gospel he teacheth especially faith: in his Epistles, especially love: in his Apocalypse, especially hope. This book being (as reverend Bellinger censure h) Euangeli •• ssine • ss liber, of all holy Scripture the fullest of consolation.

And with him an hundred forty and four thousand. ] This affords comfort, that the Lamb stands not alone, but hath on his side many from East and West, as well Gentiles as Jews, having his fathers name written in their foreheads. It is thought by some that this number is mystical, insinuating the perfection of God's elect, because both the duodenarie number and millinarie are numbers of perfection. It is a certain number because the Lord knoweth who are his, 2. Tim 2.19. as having their names written in his book: yet a definite for an infinite (as almost all have noted) in that the number of such as are with the Lamb is a multitude which no man is able to number, Apocalypse 7.9. it is in it self a very great number, but in comparison of the company favoring lies and following Antichrist, it is a little flock, a few people which are redeemed from the earth, selected out of those innumerable troops of small and great, rich and poor, bond and free, whose names are not written in the book of life of the Lamb, Apoc. 13.8 16.

Having his name and his fathers name written in their foreheads. ] The vulgar Latin, Aretas, Ardens, and other read (as the translation of Hen. 8 and our Communion book) His name, and his fathers name : the which is more significant then that in other copies, having only his fathers name. And the meaning is, that they profess themselves openly to be Christians, acknowledging aperto front, that God is their father in his son lesu • , in their deeds and doctrine appearing outwardly to the world, what they are inwardly to themselves, according to that of Paul, We believe, and therefore speak. Faith in the soul breaking forth into confession with the mouth, is the note whereby the friends of Christ are distinguished from the followers of Antichrist. He that dependeth upon Saints as much as upon his Savior, and trusleth in the pardon of the Pope more then in the merits of Christ, hath in his forehead the mark of the beast, and not the seal of God. If Christ once dwell in our hearts by faith, his name will instantly be written in our forehead.

And I heard a voice from heaven. ] The militant Church on earth is called often in holy writ, heaven, as being the way to the kingdom of heaven, and as having her conversation in heaven, and her affections set on things above. This heaven hath a voice, for the Church is not mute, but vocal, openly professing her faith, and praising God before the seat, and the four beasts, and the elders. Having a voice like the sound of many waters, and of great thunder, and of harpers harping with their harps. Some by these three kinds of voices understand three degrees of the Churches progress persecuted by the Dragon in the wilderness. First in the days of Athenasu • s, Basil, Chrysostom, Ambrose, Jerome, Augustine, &c. Her voice (say they, but how truly judge ye) was indistinct and confused. For albeit the learned writings of these most accurate Doctors in their age made a great noise in the world, like the sound of many waters, yet many points of doctrine were not so well explicated unto the common people then, as afterwards they were. Secondly, in the days of Wycliffe and Hus, and other Bo ••• ges, her voice resembled the voice of great thunder. But now since her deliverance from the wilderness, and her coming out of Babylon; her voice in the harmony of confessions is like the consent of harpers harping with their h • rpes.

Other say that the Scriptures voice speaking by the Church, is like to waters, in that it refresheth all such as hunger and th • rst after righteousness: and like to great thunder, in being 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 unto God the s • reet sau • ur of Christ, is th • n • that are s •• ed, and in them that perish: to the ou • the savor of death unto death, and to the other the savor of lif • unto life, 2. Cor. 2 15 16.

Other think that many •• sers are m • ny nations, as in the 17. chapter of this b • oke, verse. 15. The 〈◊〉 which thou •• w • st are people, and mu •• udes, and nations, and tongues. And the great thunder is nothing else, but the thundering voices of zealous and holy Preacher • . And the harpers h • m ••• doth intimate spiritual rejoicing together 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 main, lik • h • rpers h • r • ing with their •• r •• s. It is M ••• av • xex p • all • ntium mul •• tudine, sed del • ct • b • l •• exco • son •••• su •• it • te.

And they sung as it w • re a new song ] In regard of the matter a new song : it was Adams old song before his fall, to praise God for his creation in holiness and righteousness; but meeting a new song to the Lord for our redemption and regeneration, whereby God's image lo • t by sin is restored in us again. O • in regard of the manner, a new song : for whereas the lewe • in • he Old Testament exp • cting the consolation of Israel, sung praises unto God • or that their Messias & Savior 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 eyes have seen his salvation, and their hands have h • ndled the word of life. Or in regard of the men, a n • w song, being sung by such as have put off the old man, and are new creatures in Christ, 2. Cor. 5.17 a new song for that it makes the party who sings it a new man. Or a new song, in that it seemeth unto the world new; for Christ crucified the chief subject of their new song seemeth unto the worldly wise mere foolishness, as it followeth in our text. No man could learue the song, but the hundred forty four thousand which were redeemed from the earth. As our Popish adversaries having the beasts mark both in their forehead, and in their right hand, impudently call our most ancient and apostolic faith a new Gospel, and our divines Euangelij quinti professores. But as learned Scaliger answered them acutely, Nos nouatores non sumus, sed vos estie veteratores : A Monk devoted to his superstitious order, and trusting in his own merits is never able to learn how faith only justifieth. A carnal man addicted only to natural reason, is not able to discern the things of God. A lew relying altogether upon his Circumcision, is not able to sing another note. No marvel then if the song of Zion seems new to them all.

These ar • they which were not defiled with women ] This clause makes not anything against honorable marriage, for how can that be truly called a defiling, when as the bed is undefiled. Hebr. 13.4. and therefore Paphnutius openly pronounced in the Council of Nice, Cast • tatem esse cum vxore propria concubitum : And Chrysostom (though a great admirour of Virginitie) saith also primus graaus castitatis, est syncera virgimt as: secundus, fidele coniugium. And so married couples are virgins as well as single persons, and ordinarily more chaste in having God's appointed remedy for avoiding fornication. Before the Law the Patriarchs had wives: under the Law the Priest • had wives: after the Law, to wit, in the days of the Gospel (as Ambrose peremptorily writes) all the twelve Apostles (except Saint John ) had wives. And it was ever thought commendable for the Preachers of the word to marry at their own discretion, as they did judge the same to serve better unto godliness, until Pope Nicholas the first, Hildebrand alias Hel- • rand and Innocentius the third forbad Priests marriage. Whe • upon a witty fellow made this od old time:

What kind of Virgins Popes and popish Priests have been, you may read enough Epistle • . Sand • y in • ent. Happily more than enough in •• l •• his Treatiseconcern • ng English votaries. A profession of virginity wi • h. out true chastity, is no be • ter than an apple growing in the lake of Sodom. N ••• m est prorsus religions ge •• , lic • ta n • n facunt, & 〈…〉 , ••• qu am • is nec he fac •••• m • alu •• & n • n temperant a ra • in • . If the notation p •• a • u ••• 〈◊〉 be good: and the r • le true V • nter • era •• •• ro tac ••• 〈…〉 : I would not with many Popes to b ••• t of their purity.

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

We • l, such as follow the Lamb, are neither def • led carnally with • o • en 〈…〉 • o 〈…〉 no • yet spiritually with idols. In which respect the Church i • called a p • re 〈◊〉 , for that she run • no • a who • ing with he • own in •• ntions, committing fornica • ion with • her lovers: but i, prepared for ••• us •• ad • ach w •• ch is Christ. In this sense to worship idols and to serve strange God's is to be defiled • ith wom • n, a • our Apostle do • h insin ••• e in the 17. th •• er of th • s book, verse. 4. And therefore the Papists ( •• beit vn married) de •• nding upon many Sain • s, • re not so good vi • gins a • mar •• d Pro • est • nes wholly trusting in one Savior, and 〈…〉 he 〈◊〉 obeying his w ••• , and in their best en • eauo • rs ever ready to ke •• e • he word • of h •• • awe, never fo • sak • ng him or his in w • nt, in ••• on, in sickness in de •• h. And this he will acknowledge at the last day; saying to them openly, Come ye blessed of my Father, inherit ye the kingdom prepared for you, for ye have followed me whithersoever I went. I was an hungered, and ye gave me meat: I thirsted, and ye gave me drink: I was a stranger, and ye lodged me: I was naked, and ye clothed me: sick, and ye visited me: in prison, and ye came unto me: whithersoever I went I had your company.

In their mouths was found no guile. ] As they were chaste in mind, keeping themselves from idols ; and chaste in body, not defiled with women: so likewise chaste in tongue; for they did not adulterate the word, or profess the faith in hypocrisy; but having their mouth in their heart, they spake because they believed, embracing the Gospel in simplicity, 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. Just in their promise, not disappointing a neighbor though it were to their own hindrance, Psalm. 15.5. Before men in respect of any scandalous offenses or open crimes unblameable, saying with the Lamb whom they follow, which of you can rebuke me of sin? Indeed their secret faults only known to God are many, while they be clogged with flesh and blood, who can tell how oft he offendeth? and yet in the world to come they shall appear without spot before the throne of God, as having all their spots covered with long white robes of the Lamb, yea cleansed and made no spots by the blood of the Lamb, redeemed from earth and from men, to be the first fruits unto God.

The blessed Innocents on this day murdered by cruel H • rod, were witnesses to the Lamb, non loquendo, sed m • riendo, (saith 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 thunder, as it is in the Gospel allotted for this Festival, In Rama was there a voice heard, lamentation, weeping, and great mourning : and their crying was a song, a doleful dittie to their parents ear, Rachel weeping for her children, and would not be comforted, &c. yet precious in God's eye, so sweet as the voice of harpers harping with their harps. And this their sighing was a new singing, because they were Primitie ma • tyrum, even the first fruits of martyrs unto God. And they followed the Lamb whithersoever he went : the Lamb was white and ruddy, Cant. 5.10. that is (as Rup • rtus upon the place) candidus sanct • tate, rubisunius passions : So they were white in their innocence being virgins in their chastity, without any guile in their mouth, or guilt in their life; but in respect of their blood shed for the Lamb, ruddy. So that (as David sings in the Psalm) out of the mouths of very babes and sucklings he hath made perfect his praise. Christ assuredly got great praise by that hymn which Angels sung, Glory be to God on high, and great praise by S. Stephen his protomartyr, and by S. John the Disciple whom he loved, as you have heard in their several holy days: but his praise was made perfect by the mouths of babes and Innocents, of whom he saith in the Gospel, Suffer the little children, and forbid them not to come to me, for of such is the kingdom of heaven. O blessed babe • , who came to the wished haven without any tempest, enioiing the comforts of another life, before ye knew the miseries of this life: Qui prius in • apitibus caronas, qu • m capistos accepisti • , having your heads crowned with happiness, before they were covered with hair. Hero • could never have pleasured you so much in his kindness, as he did in his cruelty; for where his impiety did abound, there Christ's pity did superabound, translating you from your earthly mothers arms in this valley of te • res, unto your heavenly fathers bosom in his kingdom of glory.

The Gospel

THe Priests in the law were commanded that the fire should ever burn upon the Altar, & never go out. And so that the fire of our devotion (at this holy time) kindled upon the altar of our heart might not be quenched by the water (which usually the cold serpent casteth out of his mouth, Apoc. 12.15.) The Church adjoineth unto the celebratiō of Christ's birth, other three festiuals in one week. Wherein her meaning is not to withdraw our love from the Creator to the creature (for all the twelve days are called Christmas, dedicated only to Christ's honor) but that we might hereby praise this our Jesus incessantly both in himself and in his Saints. And the reason (as some conjecture) why S. Stephen, and S. John, and the blessed Innocents are named above the rest, is happily to show that Christ came into the world to save all sorts of men, of whatsoever degree. The Chiualdrie represented by S. Stephen, a resolute Knight and warrior in the Lord's battle: the Clergy represented by S. John, styled the Divine : the Commonaltie or Infantrie represented by the silly children H • rod slew; or intimating that Christ was borne for men of every several age, for men of perfect strength, as Stephen : for old men on their crouches, as S. John : for Infants in their cradles, a▪ the blessed Innocents. Or it may be that these Saints are mentioned at Christmas rather then other, because Christ faith in the Gospel, If any man will follow me, let him forsake himself, and t • ke up his cross. Mat. 16.24 the servant is not greater th • n his Master, if they have persecuted me, they will persecute you also, John. 15.20. Now there be three kinds of suffering or martyrdom in Christ's cause. The first, Volunta • is & operis, in will and in act, as that of S. Steu • n. The second, Voluntatis sed n • n operis, in will but not in act, as that of S. John. The third, Operis sed non voluntatis, in act but not in will, as on this day the death of the Bethlemitills Innocents. And for as much as S Stevens martyrdom come • nee est unto the suffe • ings of Christ, his festiual is next to Christ's in the first place, S. John's in the second, the blessed Innocents in the third. And so Christ (as it is Cant. 5.10.) is white and ruddy, the chiefest among ten thousand. Cand • d •• in Io • nne, rub •• undus in Stephano, electus ex mi ••• us in Innocentibus. In the Gospel allotted for this • ay, Two points are more principally remarkable:

• 1. Christ's humanity, for that he was a child, and did si • e.
• 2. Herod's inhumanity m • rthering
  • T •• 〈 in non-Latin alphabet 〉 , &c.
  • 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 under, according to the •• me which he had ••• gently known of the Wiseme • . All in every place nere the place where Christ was borne, not sparing his own child, flesh of his flesh, and bone of his bone; which occasioned Augustus Caesar tauntingly to say, •• hi • este • e H • rod • s p • rcum qu • m puerum. It is better to be H • rod, • o • then his son.

The A • gell of the Lord appeared unto Joseph in a sleep ] Hence we may learn what a tender care God hath over his children in their greatest affliction, his Angel • arrieth round about them that fear him, and delivers them; and therefore let us cast all our care upon him, for he careth for us: as a father pitieth his own children; even so the Lord is merciful to them who fear him. It may besaid of our heavenly Father, as the Poet of an earthly parent,

Omnism Ascanio chari stat cura parentis.

Take the child and his mother ] He who was in the beginning that eternal word and everlasting Father, about this time for our sake came down from heaven, and became an infant and a child. Nobis pure natus, Isaiah 9.6. Unto v • a child is borne, and unto us a son is given : a child, not in meekness only (for so the greatest man ought to be as a little child. 1 Cor. 14 20. Concerning ma •• tiousnesse be children, and except ye become as little children, •• e shall not enter into the kingdom of heaven ) bat a child in weakness also, wrapped in swaddling clothes, and lai • d in a cratch. It is not said take thy child and thy wife: but the child and his mother: hereby signif • ing, th • t Joseph was not the natural, but only the nursing father of Jesus. It is true that this Angel appea • ing to Io • ph at another time before Marite was delivered of her child, said unto him expressly (for avoiding suspicion of incon • inencie) fear not to take Mary for thy wife ; but after the birth of Christ (as the Doctors • bser • e) • o show that he was borne of a Virgin, M • i • s •• le is the mother of Jesus, not the wife of Io • ep • . Again, it is not take the mother and her child, but the ch ••• e and his m • th • r : 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 Savior so well as her son.

And 〈…〉 ] Christ's ha • d ente • ta • nment at 〈…〉 into the world, •• ewes that h •• • ingdome was not of this world: he had (as Bernard sweetly) while he lived pass • uam a • tionem, and when he died actiuam passionem. It is observed by S. Luke, Acts 1.1. that Christ always first did and then taught, he that would have us to flee from City to City, fleeth himself from Country to Country: before he grants the patent, he gives the pattern, fleeing, and that in the night warily; or he did flee now for that his hour was not yet come; he had not as yet done the work, and the will of his Father, for which he came into the world, Christus enim • otam causam nostra salutis occiderat, s • se paruulum permisisset occidi. But whether doth he flee? into Egypt : as being out of Herod's jurisdiction; or into Egypt, to signify that God's kingdom should be translated from the Jews unto the Gentiles: and so Joseph in carrying Jesus and his mother into Egypt, represents lively the blessed Apostles and Preachers, in conveying the Gospel unto nations in time past, alians from the Common-wealth of Israel, and strangers from the covenants of promise, without Christ, and so without God in the world. O the deepness of the riches of God's mercy! Babylon and Egypt whilome were malorum officine, the very shops of all villainy: but now behold the Wisemen come from the one, and Christ here fleeth into the other. V • populus qui ante fu • rat persecutor populi primogeniti fire et custos fi •• vnigeniti: but what need we such a quare, seeing heavens messenger in the text hath uttered a quare, namely, that is might be fulfilled which was spoken of the Lord by the Prophet, saying, out of Egypt have I called my Son. How that word, Numb. 23.22. or Hosea 11.1. originally spoken of Israel his adopted son, is well applied upon this occasion unto Christ his natural son; See Rupert, Ribera, Calvin in Hosea 11.1. Ia • sen. Concord cap 11. Bea • xamis harmon. Tom. 1. fol. 73. Cajetan, Arboreus, Maldonado. in loc.

Mystically ] God calleth his children out of the worlds Egypt, delivering us from the power of darkness, and calling us into marvelous light, 1. Pet 2.9 or out of Egypt, for that his children grow best in grace when they be taught in the school of affliction: or (as Rupert observes) it may be that Jerusalem is called here, as it is elsewhere, Egypt spiritually, for that her Prince and people were so cruel as Egypt, in seeking to destroy the child Jesus.

Then Herod when he saw that be was mocked of the Wisemen. ] It is usual with God to take the wily in their own craftiness; and therefore seeing Herod mocked the Wisemen, it pleased the Lord to direct the Wisemen in such a course, that they likewise mocked Herod. The crafty Fox deluded the Wisemen in telling them he would (if after their diligent search he should understand where he was) adore the babe, for his intent was sauire, non seruire, to woorie, not to worship, that innocent Lamb. And the Wisemen deluded Herod in returning to their Country not by Jerusalem as they went, but another way. Then Herod seeing he was mocked of the Wisemen, was exceedingly wroth, and sent forth men of war, &c. for when once tyrants cannot prevail with craft, they come to cruelty: when Politicians Rhetoric fails, Carters Logic must do the feat.

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

O foolish Herod, wilt thou not suffer the King of heaven and earth, and the whole world, to reign in • u • ie? wilt thou be so barbarous, as fearing thy successor, to kill thy Savior? Well mayest thou seek, but thou thalt not see the destruction of his Kingdom: for his Scepter is a right Scepter, and his Trone is forever and ever. Well mayest thou destroy the bodies of poor children, but their lives are h • d with the babe Jesus in God: and • o thy mischief shall turn to mercy. Quo • Rex impius eximit ma • do, Christus inserit Carlo : for they died for him who was to die for them, and so death had no conquest over them: Moriuntur propter Christum, qui 〈…〉 facit vt ips • mi •• morte teneri possent.

Herod represents the devil, who stands before the woman in the wilderness great with child, ready to devour her babe. He knew that the seed which should break his head, was to be borne of the Jews; and therefore caused Pharaoh to murder all the Hebrew males, Exod. 1. and stirred • p Haman to destroy the whole Nation of the Jews, Ester 3. and Athaliah to kill all the sons of David, 2. Kings 1 • . and here so soon as the noise was of Christ's birth, he did cut the throats of all the children in Bethlehem, and in all the co • sts thereof from two years old and under. Mystically, Satan as soon as he seeth in an •• any good motion, he stands (as Herod here) ready to kill it although it be never so little a babe.

In R • man as there a voice heard ] That is, in excelso, for the voice of blood is loud, and c • ieth even from earth unto heaven: every murder is sacrilege, for that our body are the temples of the holy Ghost 1 Cor. 6.19. Herod then at once committed many fo • le sacrileges, in slaying so many both in town and country, who were so great innocents, in being so little children, that as Prudentius excellently,

This barbarous outrage caused lamentation, weeping, and mourning: that is, lamentation of the mothers, weer ••• of the children, and such a mourning on all sides, as that the cry penetrating the clouds, and knocking at heaven, gate did enter into the cares of the Lord of hosts.

Horrendis grauiter Coelum pulsasse querelis.

The Epistle

Our Apostle con •• mes in this Chapter that do 〈◊〉 which he delivered in the former, namely, 〈…〉 of the Law, but freely 〈…〉 : and this he proves in our text by 〈…〉 •• pecially,

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

2. From 〈◊〉 example, We say that faith was imputed unto Abraham for righteousness, &c.

Now Paul mentioneth Abraham and David in this controversy, because their works were most glorious among the Jews, in so much as they called Abraham father, and David is styled a man according to God's own heart. The pattern then of Abraham accounted righteous before God by faith, and the precept of David, affirming that our blessedness consists in the remission of our sins, and not in the perfection of our virtues; are both exceeding fit, and well accommodated unto the present purpose.

Blessed is the man ] By blessed in the Psalm, Paul understands here justified: for justification is blessedness begun, glorification blessedness perfected. In this life blessedness is but begun; and therefore David faith in the cited Psalm, For this shall everyone that is godly make his prayer unto thee in a time when thou mayest be found. And Christinioyneth us daily to pray, for give us our trespasses : in the world to come blessedness is consummated, for when we shall have no more sin, then we shall have no more sorrow.

Whose unrighteousness is forgiven ] Some distinguish thus; iniquities are forgiven in Baptism, covered in repentance, not imputed in martyrdom Other thus, 〈 in non-Latin alphabet 〉 , are transgressions against the word written, according to that, 1 John 3.4. and so the Jews having God's Law did offend: 〈 in non-Latin alphabet 〉 , are trespasses against the rule of nature, not engraven in stone, nor written with ink; but imprinted in the conscience: and so the Gentiles having not the law were sinners. Other thus, original iniquities are forgiven in Baptism quoad Culpam and actual transgressions are covered in love, quoad p • nam : or iniquit • t • t, are faults of infidelity, called in holy Scripture sin Catex • chen, John 16.8. He will repro •• : the world of sin, that • , as Christ expounds himself of unbelief, peccata, are faults in manners. as other, our sins are forgiven, in respect of the wrong done to God, and covered in respect of the shame due to us; vt sic velentur, n • in indicio reuclentur. For in sin three things are to be considered especially:

• 1. An injury done to God, and that is for given.
• 2. An inordinate act, the which once being done, cannot be undone, but is a blot or stain whereby the soul is defiled, and that is laid here to be covered, and elsewhere to be washed away.
• 3. The guilt of eternal death, and that is not imputed.

Whosoever then is in Christ, hath all his sin and everything in all his sin for given. covered, not imputed : for these three signify the same, because that which is covered, is not seen; and that which is not seen, is not imputed ; and that which is not imputed, is forgiven. All his sin is put out of God's remembrance, cast as it were behind his back, so covered with Christ's grace, so buried in Christ's grave, that not so much as the print of one little fault appears in the words of Augustine; Sitexit peccat a Deus, noluit aduertire: si noluit aduertere, noluit animaduertere: sinoluit animaduertere, noluit punire, neli • t agnoscere, malutt ignoscere: so that the saying of the Prophet ( Blessed is the man whose unrighteousness is forgiven, and whose sin is covered ) containeth a definition of justification It is God's free pardon in remitting our iniquities; for the Publican is said expressly to be instified, in that God was merciful to him a sinner, Luke 18.13.14.

This makes against Osianders deified righteousness, as also the Popi • h inherent justice; for God is our righteousness, and Christ our holiness, 1. Cor. 1.30. Being justified freely by grace, through faith in him who justifieth the ungodly. Imputat 'D • us homini iustiti • m vt compati • ns. vt dissensans, vt beneu • lens: Dimissio etenim ad compassion • , obiectio ad dispersion • m, non imputar • ad been •• lentt • m pertinet. See Epistle 25 Sund. after Trinity.

Whereas it is objected that the blessed man is iustised by works in part, because in his spirit there is no guile, as the text runs in David, how soever omitted here by Paul ; Augustine answereth aptly, that the blessed man hath in his heart no guile, for that he doth not disse • nble his sin, but humbly confess his faults. I said I will acknowledge my sins unto the Lord, and so thou for gavest the wickedness of my sins. Every Christian may •• y with our Apostle, When I am weak, then am I strong. And God also saith unto such as feel their infirmities, as he did unto Paul, My grace is sufficient for thee, for my power is made perfect through weakness, 2 Cor. 12.9. And therefore the true penitent brags not or his virtue • as the Pharisee, but of his infirmities as Paul, acknowledging ingeniously that his happiness consists in the remission of his sins. He • omnibus sol • perfectio, si se mueriur imperfectos. And whereas some further object how David saith elsewhere, Blessed is the man that hath not walked in the counsel of the ungodly, &c. And blessed is he that considereth the poor, &c. And blessed are they that are undefiled, &c. Our Divines answer, that those place; and the like presuppose faith a ways, according to that Apostolical axio • e, Whatsoever is not of faith is sin. Faith is the ne • t of 〈◊〉 : albeit our birds be never so fair, yet they will be lost, except they be brought forth in true b • l • efe. The sparrow hath 〈…〉 an house, and t • e swallow a rest where • he may lay her young, even thine Altar, O Lord, &c. Psalm. 84.3. Such as are faithful, having their 〈…〉 for given, and their sin covered, are blessed men, and all their worker as being laid upon Christ's Altar, are most acceptable to God. But faith Augustine, Heretics and •••• dels in doing glorious acts and honorable deeds, have not where to lay their young; and therefore they must of necessity come to naught, as the Fathers of our Common Law speak, Meritur act • cum person • , their a lions are damnable with their persons. See Gospel on all Saints day.

Came this blessedness then upon the Circumcision? It is fit in urging Abraham's example, to reconcile S. James, affirming in his Epistle, cap. 2. verse. 21. that Abraham was instified through works: and S. Paul auowing here that faith was reckoned to Abraham for righteousness. Our Divines answer, that S. Paul speaks of the causes of his justifying before God: but S. James of the signs of his justifying before men. S. Paul of Abraham's justification, exprior • : S. James of Abraham's justification, ex posteriori. S. Paul of the justifying of Abraham's person: Saint James of the justifying of a particular act in offering Isaac be son.

Now Paul proves Abraham to be justified by faith, ex ordine can • arum, in the 9.10.11.12. verses. And then ex causa promissionis, in the 13.14. The cause preceeds, or at the least is always conjoined with his effect; but Abraham was justified when he was yet uncircumcised, Ergo, Circumcision was not the meritorious cause of his justification. Abraham (as Melan • thon observes out of the Scriptures evidence) was called out of Haran, and justified when he was seventy five years old, Gen 12.4. But circumcised in the ninety ninth year of his age, Genesis 17.24. Abraham then was justified 24. year before Circumcision was instituted, and (as our Apostle theweth elsewhere) four hundred and thirty years afore the Law was given: Ergo, father Abraham had the pardon of his sin not by Circumcision, or any other work of the Law; but only by faith, apprehending and applying God's holy promise concerning the blessed seed. See Epistle 13. Sunday after Trinity.

Wherefore then served Circumcision? It was unto him a sign and a seal of the righteousness of faith, verse 11.

Signum,

• Memoratiuum, a sign of commemoration of the Covenant between God and Abraham, and of the promise which he received: to wit, 1. Of the multiplying of his seed. 2. Of inheriting the land of Canaan. 3. of the Messias which should be borne of his seed. And for this cause the sign was placed in the generatiue part.
• Representatinum, a sign representing Abraham's excellent faith, as it is afterward called a seal of the righteousness of faith.
• Distinctinum, a sign whereby the Jews were distinguished from all other people.
• Demonstratinum, a sign showing the natural disease of man, even original • inne, and the cure thereof by Christ.
• Prafiguratinum, a sign prefiguring Baptism, and the spiritual circumci • ion of the heart.

A Seal:

• For that it is a witness of faith received.
• As being an express sign of the thing signified: Abraham believed his seed should be multiplied, & ideo congrueuter accep it signum in membro generationis.
• As sealing up secretly this mystery, that the Savior of the world should be borne of the seed of Abraham.
• Because it was a confirmation of God's promise to father Abraham, as the Letters Patent of Kings are sealed for better assurance. Vt obsignaret iustitiam fidei, to seal the righteousness of faith in his heart.

And here we may learn the true doctrine of the Sacraments against Anabaptists, ascribing too little to them, and Papists attributing too much. Anabaptists affirm that Sacraments are bare badges of Christianity, distinguishing a Christian from an Infidel, as a gown did a Roman from a Grecian. But we teach out of our Apostle, that the Sacraments are not only signa, but also signacula, certain sure witnesses and seals of grace, whereby God invisibly worketh in us, and doth not only quicken, but also strengthen our faith in him. And against our adversaries of Rome we conclude from hence, that the Sacraments justify not, ex opere operato ; for if they be the seals of the righteousness of faith, how can they save by the bare work done without faith? Ista non tribuunt quod per ista tribuitur, in the words of reverend Hooker, they be not physical instruments of our salvation as having in themselves any vital efficacy: but only moral instruments of God's grace, the use whereof is in our hands, the effect in his; according to that of Augustine, Multi nobiscum manducant & bibunt temporaliter sacramenta, qui bababunt in fine aeterna tormenta. Touching Circumcision see further in the Gospel ensuing, and concerning the second argument used here, taken from God's promise made to father Abraham. Epistle 13. Sund. after Trinity.

The Gospel

AL • eight this text commend unto your consideration a great many of remarkable virtues of the glorious Angels in preaching Christ, of the good shepherds in seeking Christ, of blessed Mary the Virgin in keeping Christ, as his mother in her loving arms, as his handmaid in her lowly heart; yet the more proper and proportionable parts accommodated unto the present feast are principally two:

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

Of these first I purpose to speak jointly, then severally. These two were joined together, to thew that Christ our Mediator between God and man, was both a man in be • ng circu ••• d, and God in being Iesius that is, a Sau •• r of his people from th •• 〈◊〉 : or Christ happily was called I • sus, and 〈◊〉 at the • a ••• me to •• gnitie that there is no remission of sin 〈◊〉 it 〈◊〉 of blood. Heb. 9. • 1. He could not therefore become Jesus, until he had given us a taste of his blood; for we have redemption through his blood, even the forgiveness of sins according to his rich grace •• phe • . 1.7. or the dolorous Circumcision and saving Jesus are coupled together, insinuating that there should be persecution and bloodshed in the world for the preeching of this name. So Christ in the Gospel assured his Apostles expressly, Ye shall •• •• ted of •• men •• my name. And Paul saith of himself while he was an oppressor of the Church, I •• r • lie thought in myself that I ought to doem 〈…〉 : or these two were conjoined, to put vsin mind ho • God doth exalt the humble and mecke. Christ humbled himself (quoth Paul ) and became obedient, W •• efore Go I hath also highly exalted him, and g • uen him a n • me • houe every name, that at the name of Ie • us every • nee should bow, both of things in •••• en, and things in earth, and things under earth. Or it may be that these were both at once, to witness that Christ is the true Physician of the world. For when all mankind was exceeding sick in head, and heavy in heart, when from the sole of the foot unto the head, there wa • nothing whole but wounds, and swellings, and sores full of corruption, as it is in the Prophet; then our blessed Savior came to visit his people, binding up their wounds on this day, Pelaculae carnis, and pouring in oil and wine, washing them even with the wine of his blood, and mollifying them also with the sweet oil of his saving name Jesus. For some derive 〈 in non-Latin alphabet 〉 of the Greek 〈 in non-Latin alphabet 〉 . Or (as almost all Interpreters observe) these two went together, for that it was usual among God people the Jews to give names unto children in their circumcision, as it is among us in Baptism. So we read in the first lesson appointed to be read this morning prayer, that God altered Abram's name when he did institute Circumcision. Thy name shall not anymore be called Abram, but Abraham: for a father of many nations have I made thee. Now the reason hereof is plain, that as often as we hear our selves named, we might instantly call to mind the Covenant between God and us in holy Baptism: to wit, how God on his part promised to be our God, and we vowed on our part by Godfathers and Godmothers, that we would forsake the devil and all his works, the vain pomp of the world, the carnal desires of the flesh, and continue Christ's faithful soldiers and servants until our lives end. Hitherto concerning Circumcision, and the name Jesus jointly: let us now treat of these parts apart, and first of Circumcision which is

• Threefold, Carnal, under the Law.
• Threefold, spiritual, under grace.
• Threefold, Celestial, in the kingdom of glory.

The first is, S • cram • ntum • acr • res: the second, sacra 〈…〉 : the third, res sacramenti. The first, in it due time was good: the second, at all time • is better: the third, in eternity best of all. The first is nascen 〈◊〉 , every 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 sharp knives used in circumcision, yea sharper then any two edged sword as being a discerner of the thoughts and intents of the heart) do not only circumcise the fore, kin: but all the power of the soul, and all the parts of the body. Circumcising their eye, 〈◊〉 they look upon a damse •• , or behold vanity. Circumcising their ears and their lips, hedging their possessions • rit • t • ornes, and making doors and bars for their mouth, Ecclesiast, 28.24. Hedging their ears againit heresy, backbiting, • ttery: barring their mouth against lying, blasphemy, foolish •• lking. Circumcising their hands that they steal no more, but work the thing that is good, Ephes 4.28. Circumcising their feet that they be not swift to shed blood. Circumcising their very thoughts, Isaiah 1.16 Wash you make you clean put away your •••• tents out of my sight, as our old English translation according to the vulgar Latin. In a word, cutting of all superfluous lusts of the flesh, and all superfluous cares of the world, casting off all the old man which is corrupt, and putting on the new man which after God is created in righteousness and true holiness Ephes. 4.22. The third kind of circumcision is resurgentium, in the world to come, when all superfluity shall be cut off utterly, when as we shall appear before God's throne without any spot in our soul, or corruption in our body.

Now the circumcision of Christ here mentioned is that of the flesh: for Almighty God before man's fall, and after is fall; before the Law, under the Law, and after the Law, certified his will unto man, especially by two things, an understanding mind, and a perceiving sense. When God had created A •• m he put him in Paradise, giving him his • ord as a witness of hi • will, and unto the word he did add a twofold outward sign namely, the tree of life, and the tree of knowledge of good and evil. After Ad •• ous fall, he gave him a promise touching the blessed seed, Gen. 3.15. and added thereunto sacrifices as outward signs of his word. When the flood was overpast, he made a promise never to destroy the world again with water, and he made the Rainbow a sign of the same. He promised deliverance from the bondage of Egypt, which he performed also: but he sealed the promise with the Paschal Lamb. Exod. 12. To father Abraham he gave his promise that his seed should be multiplied, and in perpetual remembrance thereof he did institute Circumcision. Gen 17. At the length in the fullness of time he giveth his own Son, and by him he promiseth everlasting life to such as believe, the which he confirms with two Sacraments, as seals of his grace; Baptism, and the Lord's supper. Thus the father of mercies in all ages evermore provided for our weakness, that we might ( as it is in the Psalm) taste and see how gracious the Lord is ; and therefore such as are so spiritual as that they cannot endure significant ceremonies and outward rites in the Church: have run a violent course quite contrary to the goodness of God and meekness of his holy spirit, who doth instruct the conceiving mind by the perceiving sense. For the Sacraments (as Augustine speaks) are visible words, and Circumcision (in the judgment of Chrysostom ) was a Preacher of the righteousness of faith. I confess that the Jewish ceremonies are now no more necessary then a token left in remembrance of a bargain is necessary when the bargain is fulfilled: but Christian rites ordained by lawful authority for outward comeliness in the Church ought to be retained, as having more in weight then in sight.

In the Crtion of ht obeue these pons.
• 1 The • i • e when, the e • ghth day.
• 2 The • •• e • he • e, implied 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 woe • d • fo •• o 〈◊〉 ••• r the L ••• .

When the eighth 〈…〉 ] Ch •• e en were circume • sed on the e • ghth day, fo • th •• in this tender age they co •• d more e • stly b •• re the g •• ese of circumcision, or e • re • meised on the e •• gh • h d • y, h ••• use tha • is the day • h • rein our ble • sed Savior •• ofe ••• m the dead. Seven day signify the time o • this •• efe • e wor • d and the •• gh • h d • y the re ••• e •• ion, when all • 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 show that he was of the seed of Abraham • . Heb. • .16.
• 2 To declare himself a member of the Jewish. Church, in which every man child was circumcised.
• 3 To demonstrate that he had true flesh, against 〈◊〉 : and such a flesh as was not of the same substance with his deity, Co • 〈…〉 corpus, against Apol • naris: or fetched from heaven, as Val • ntinus imagined; he was, I say circumcised, to show that he was made of the seed of 〈◊〉 accor •••• to the 〈◊〉 . Rom. 12.
• 4 For that he was the truth, of which Circumcision was a type, V • ••• rami •• •• ritas •• ir •• .

But the principal reason i • in •• nuated in the text, for that thei • required that eve • y man child should be cir •••• s s • d. He therefore was circumcised to •• e • hi • obedi • nce to the l • w; W ••• the • all • es of ume wa • come, God 〈◊〉 •• th his 〈◊〉 m •• e o • a • oman, make under the Law, t • at • e •• i •• re •• m • t •• m th • t were v • der the Law. As then he • a • borne for • s, Isaiah 9.6. Puer natus • st ne • is; And Luk 2.11. V ••• s n • tu •• , Unto you is borne, that i • , unto yo • a men a • an Ange • l expounds the Prophet: even f •• •• he ••••• m • sed for y • , h • reby giving a public • y •• no • i • • h •• he would fu • fill all the whole Law for us, fo • eve • y 〈◊〉 i • circumc • s • d • s b ••• d to keep the whole L • w.

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

The Epistle

THE main drift of all this exceeding profound Epistle written unto the Saints of the Church of Ephesus, is to confirm their in the word of truth, even the Gospel of their salvation and faith in the Lord Jesus. And this our Apostle doth in the present text by two reasons especially;

• 1. From his own ministry, in respect of the
  • Bonds or disgrace he suffered of men, I Paul am a prisoner, &c.
  • Boon or grace he received of God, If ye have heard of the ministration of the grace of God which is given me to youward.
• 2. Fom the Gospels mystery, which he shows to be most excellent in regard of
  • Himself, Unto me the least of all Saints is this grace given.
  • Other,
    • God, Vnsearchable riches of Christ • idde in God, &c.
    • Angels, Unto rulers and powers in heavenly things &c.
    • Men, to make all mensee what the fellow ship of the mystery is, and that by Christ we might have boldness &c.

The sum of all which is, seeing I have received so, much good, and endured so much evil for your sake: seeing the great mystery concerning the common salvation (as S. Jude speaks in his Epistle) was not in times past opened unto the ionnes of men on earth, or to the blessed Angels in heaven as it is now declared by the spirit: seeing I say, ye may see what is the fellowship of the mystery which even from the beginning hath 〈◊〉 hid in God: I desire you not to faint in your course, but to continue steadfast in the profession of this holy faith unto your lives end.

For this cause ] Some Divines have troubled themselves and other in examining the context here, but it is among words as among men, affinnity which is nearest ought to be dearest: and therefore seeing the first words of this chapter agree very well with the last of the former: I take the coherence to b • 〈◊〉 •• uer preached that you Gentile in 〈…〉 〈…〉 are no • citizens with the Saints, 〈◊〉 together in Christ the ch ••• corner stone, to be the 〈…〉 . And for th • 〈◊〉 , namely, for that I have together that you Gentiles are 〈…〉 , I 〈◊〉 hated of my countrymen, accused in their Synagogue, 〈◊〉 •• their councils, injured by their off • cer • , 〈…〉 appeal to Caesar, I was sent to 〈◊〉 , where I am ap ••• • er, as you may read at large in the fast eight chap •• of the Acts of the Apostles.

A pri •• ner of Jesus C • r •• ) He was the prisoner of Ca • ar, but Caes • had his authority from above, for there is no power but of God Who • oeuer then is in prison is ••• t • s Ie • u Christ's, though otherwise lib •••• • e • u Christ's, suffering by God's power and permittance, • ho can wh • n he w • ll, and will as shall make mo • t for •• , glory, proclaim lib • rtie to the captues, and o •• ni • g •• the prison unto them that are •••• d. Or he was •• e pri • o • e • Ch •••• . as enduring his • ond for Christ's faith and service, 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 two thing especially commend a Ma • tyr, saith in Christ, and lo • e to the Church; bo • h are me • in the Apostle. He suffe • ed for the true faith, a p • i • on • r of Ie •• s Christ ; and out of unfeigned love to God • people. F • r •• u Gentiles, as it i • in the hitteen • h verse, • or your sake • , even for your good and example, tha • ye likewise may con •• new con • taunt in the sincere p •• fe •• ion of Christianity. F ••• ••• , 〈…〉 is your glory, that ye h •• e such • n in • true • 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 confe • ence to ••• d God, even for the ••• ir ••• n • f the gr •• e wh •• h • s ••• en • ee to youward. See Epistle S • nday 16. after Trinity.

Hitherto concerning the grief which our Apostle suffered in Christ's cause for the Gentiles, I come now to treat of the grace which he received.

In respect of his

• knowledge being
  • Certain, By revelation shown he the mystery to me.
  • Full, even so perfectly revealed that in a few words you may read and understand • y knowledge in the mystery of Christ.
  • Excellent, which in other ages was not made known unto the sons of men, as it is now declared, &c.
• Practice, whereof I am made a Minister according to the gift of the grace of God which is given unto me, &c.

If you have heard of the ministration of the grace ] The calling of 'aul to be the Doctor of the Gentiles, as it was known unto himself by revelation: so to them by report. If ye have heard &c. As if he should have said, if ye doubt not of my calling, ye may be well assured of my doctrine. But ye cannot doubt of my calling, as having often heard how Christ in a vision appeared to me, saying, Saul, Saul, why persecutest thou me? And when I had answered, Lord, what will • thou have me to do? Jesus told Anani •• s in another vision, He is a chosen vessel unto me to bear my name before the Gentiles, and Kings and the children of Israel. And so God separated me from my mothers womb, and called me by his grace to reveal his son among the Gentiles: as the Gospel over the circumcision was committed to Peter, so the Gospel over the uncircumcision was committed unto me being an Apostle (not of men, or by man, Galat. 1.1. Or after man, Gal. 1.11.) but the ministration of God's grace was given unto me by the revelation of Jesus Christ.

The word mimstration or dispensation, may be construed either passively, being a grace given, and dispensed to Paul : or actively, for that Paul was dispenser of it unto other, 1. Cor 4.1. Let a man so think of us, as of the ministers of Christ, and disposers if the secrets of God. His office then is called a dispensation. For that it consisteth in the dispensing of Christ's unsearchable riches And the Gospel is called here God's grace, for that it is faithfully delivered and fruitfully received nor by man's merit; but only through God's free grace. Preaching in the teacher, and believing in the hearer are both the fair gifts of God. Or the Gospel is called God's grace, because the sum thereof is nothing else but the preaching of God's exceeding rich mercies in Christ, intimating that our justification is not by the works of the Law, but freely by grace through faith.

As I wrote afore in few words ] I find that some construe this of that which is written in other Epistles, unto other men, as to Philemon : and other Churches, as to that of Colossus, and Philippi. Marlorat is of opinion that our Apostle wrote another Epistle (though it be not extant) unto the Church of Ephesus. Other refer this clause to that which is delivered in this present Epistle; to wit, unto that which is said in the two former chapters, Or to that in chap. 1. verse. 9. or chap. 2. verse. 14. He is our peace, which hath made of both one, and hath broken the step of the partition wall. In this little brief is contained all that great mystery which in times past was not opened unto the sons of men, as it is now declared by the spirit, that the Gentiles should be fellow heirs, and of the same body, and partakers of the same promise in Christ by the Gospel.

Which mystery in times past was not opened unto the sons of men ] This verse cannot easily be digested (as one said) without a grain of salt; for if we shall understand this of the whole mystery of Christ manifested in the flesh, it is certain that Abraham with faiths eye saw Christ and was glad, and the Prophets inquired and searched when or what time the spirit which was in them should declare the sufferings that should come to Christ, and the glory that should follow. Nay the very common people did expect the consolation of Israel, as it is apparent by that of the Samaritan woman, I know well that Messias shall come which is called Christ. Or if we construe this of that part of the mystery which only concerns the vocation of the Gentiles, it is as plain that Abraham believed all the families of the earth should be blessed in his seed. And the Prophet Haggai cal • the Messias expressly the desire of all nations. And in the first lesson allotted for evening prayer on this day, Thus saith the Lord, Behold, I will lift up mine hands to the Gentiles, and set up my standard to the people, &c. Kings shall be their nursing fathers, and Queens their nursing mothers, &c.

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

Other find a direct answer couched in the words of Paul here, which mystery was not in times past opened unto the s • aues of 〈◊〉 , as it is now declared unto his holy Apotles and Prophets by the spirit. It was opened before, but not as now : not so fully manifested unto the Pa •• iarkes and Prophets in the Old Testament, as in the light of the Gospel unto blessed Apostles and Preachers: in which respect John the Baptist is said to be greater then a Prophet. For wherea • they shadowed out Christ in figures obscurely, he shown our Christ with his finger openly,

〈…〉 of God, which taketh away the sin of the world. So Christ himself to his Disciples; Blessed 〈◊〉 the 〈…〉 that 〈…〉 you that many Prophets and Kings have desired to see those things which ye see, in 〈◊〉 not 〈◊〉 them, and to hear those things which ye hear, and have not heard them. The blessed Apostles are called in the fifth verse Prophets, as propheeying in their Creed of things to come, to wit, of the resurrection of the 〈◊〉 and everlasting life or Prophets, as being expounders of the Prophets, as the word is used elsewhere, Rom. 12.6. Ephes. 4.11. 1. Cor. 14.1. See Epistle second Sunday after the Epiphany.

That the G • nt • les should be follow-heirs, and of the same body, and partakers of the same promise. ] The Gentiles are said to be follow-heirs in respect of future glory, repectulum futuri, because they shall be heirs of salvation, and inhe • itors of the kingdom of heaven so well as the Jews, even heirs of God and joint heirs with Christ, Rom. 8.17. Of the same body, in respect of present grace, respectu boni praesentis, as being built together in Christ, and made one Church and habitation of God, Ephes. 2.14.22. Partakers of the same promise, in respect of mercy 〈◊〉 die, respectu boni praeriti : forasmuch a, God's Covenant made to father Abraham, apparently concerned all the nations of the world, Genes. 12.3.18. 18 22.18. Here the Gospel and Epistle meet, and both are well accommodated unto Christ's Epiphany : for the Wisemen shown that in deed which our Apostle here saith in word.

Unto the rulers and powers in heavenly things. ] Whether this ought to be construed of damned devils, or blessed Angels, I refer you to S. Ambrose, Erasmus, Marlorat. Or if spoken of the good Angels only, whether it concerns all at all times, or in times past only such as were not employed in the publishing of Christ's incarnation: I desire you to read the Commentaries of Jerome, and Haymo upon this text, Lombard sent lib 2. distinct. 11. Alussiodorensis, Aur. sum. lib. 2. Tracti. 5. quaesi. • . & 6. Sixtus senensis bibliothec. lib. 6. annot. 165.182.29 • . And whether this knowledge be revealed or experimental only, Thomas part. 1. quast 117. art. 2. Lexicon Theolog. Astenstanc. verb. Angelus. Perkins exposit. Creed art. 1. Tit. Creation of Angels, Aretius, Marlorat, Zanch. in loc. For mine own part, where I see not myself, I love not to lead other. If these cited Authors afford your understanding good payment, I shall be so well pleased as when I borrow ready coin of one friend to lend it unto another. If not, I say with Jerome, Non parum est scire quid nes • as: and with Augustine, Non videtur mihi quisquam errare, cum aliquid nescire se scit, sed cum putat scire quod nescit.

The Gospel

AFter the celebration of Christ's birth and circumcision, it seemed good unto the Church to constitute a Feast in honor of his Epiphany, that his glory might be manifested in the flesh, so well as his infirmity. Now this Feast is called by three sundry names, according to the three principal appearings of our Lord in this kind on this day: 1. Epiphania, because Christ as this day did appear to the Wisemen that sought him by the leading of a star. 2. Theophania, for that as upon this day 29. years after his birth his glory appeared in his baptism by the witness of the Father speaking from heaven, this is my beloved Son, in whom I am well pleased, and by the descending of the holy Ghost upon him in a visible shape like a done. 3. Bethphania, for that on the same day twelve month after his baptism, his glory appeared at the marriage in Cana by turning water into wine, John 2.11. We must according to the present text only treat of his appearing to the Wisemen, in whom I note

These 7. circumstances:
• 1. At what time they came to seek Christ, in the time of Herod the King.
• 2. From what part of the world, from the East.
• 3. To what City, to Jerusalem.
• 4. By what guide, by the leading of a star.
• 5. For what end, to worship him.
• 6. What gifts they presented unto him, gold, frankincense, myrrh.
• 7. What way they returned home, after they were warned of God in a sleep, that they should not go again to Herod, they returned into their own country another way.

In the time of Herod the King. ] The Patriarke Jacob prophesied of the Messiah, that the kingdom should not depart from Judah, not a langiner from his fe • t, until S •• lo come. Now Herod was not a branch of the Kings of Judah, but an alien from their Common-wealth, a stranger and a tyrant, crept in by the favor of the Roman Emperor: and therefore the Wisemen enquiring after the birth of Christ in the days of Herod the King, observed their right quando, because now the scepter had departed from Judah. The which as it confutes the Jews, expecting as yet that Christ should come: so it confirms the faith of Christians, assuring us undoubtedly that this same whom the Wise-men sought, is the very Savior of the world: and as the Wise-men in seeking, even so Christ in coming kept his right quando. For when Herod was King, and sin most abounded, Jesus was borne in Bethlehem a City of Jury : when his Israel sat in darkness and in the shadow of death, then he visited and redeemed his people, Luk. 1.68.79. according to that of David, Thou shalt arise, and have mercy upon Zion, for it is time that thou have mercy upon her, yea the time is come, and why? Thy servants think upon her stones, and it pitieth them to see her in the dust.

Some think these Wise-men came to Jerusalem about two years after Christ's birth, and the ground of this assertion is in the 16 verse of this present chapter, Herod seeing that he was mocked of the Wise-men, was exceeding wroth, and sent forth, and slew all the male-children that were in Bethlehem, and in all the coasts thereof, from two years old and under, according to the time which he had diligently searched out of the Magi. But the Wise-men had proved themselves none of the wisest men, if they should at that time have sought for Christ in Jury, when he was in Egypt. For so the text plainly, Joseph according to the direction of an Angel appearing to him in a dream, took the babe Jesus and his mother by night, and departed into Egypt, and was there unto the death of Herod, and that was in Nicephorus account 3 years, as Jansen 5 years, as Sabell • c •• 7 years. I think therefore that the Wise-men came to Jerusalem according to the Churches institution of this feast upon tht twelfth day after the birth of Christ. If any desire to be satisfied how they could perform in so short a time so great a journey, let them at their leisure peruse the Commentaries of Maldonado upon this text, and Cardinal Baron, annal. Tom. ad an. 1. fol. 53.54.

From the East ] The first sin committed by man in the world was eastward for Adam and Eve did eat of the forbidden fruit in Paradise planted Eastward, Gen. 2.8 〈…〉 her Abel was an inhabitant of the East. Gen 4. •• . The builders of the Tower of Babel also came from the 〈◊〉 Gen. 11.2. And there 〈◊〉 Christ ( 〈…〉 that he might 〈…〉 and take away the sin of the world called at his 〈◊〉 appearing Wise-men from the East : and he was crucified 〈◊〉 toward the 〈◊〉 , as having put all our sins behind his b • cke: E • a, •• .17. And for this 〈◊〉 happily 〈◊〉 with other, whereas the 〈…〉 toward the South, and secta ••• , to the West: 〈…〉 (and tha • from the very time of the • Apostles) use to pray toward the 〈◊〉 . And it 〈…〉 that such as were to be baptized should in their renunciation of the devil and all his works, ever turn their face toward the W •• l, and on the contrary when they made their con 〈◊〉 of the faith of Christ 〈◊〉 the East, as 〈…〉 and Cyr • l. apud Baron. 〈…〉 58 fol. 564.

Our Savior said Matth. 8.11. that mary shall 〈◊〉 from 〈◊〉 and 〈◊〉 . and shall sit down with 〈…〉 , Isaac and Jacob in the kingdom of heaven. These 〈◊〉 came from the East, and 〈◊〉 from the West and 〈◊〉 knowledged Christ to be King of the Jews. Magi ab 〈…〉 hoc est nas • ents the autem occidenti, hoc est 〈…〉 regi Iudeorum. That these Magi came from Persia most accord; but whether they were Kings, or Philosophers, or both, it is uncertain. It was a received opinion among the Popish Friers heretofore that these Magi were Kings, and that Matthew in terming them Wise-men, gave them a title more honorable then that of Kings. 〈…〉 , A scepter may be put into the hands of a fool. The name then of Magus in that age when Philosophers did reign, was of greater account then that of Magnus. Other Papists of better note for their learning confess that they were not reges, but reguli, not puissant Princes of a whole Country, but petty Lord of some little Town, a • Gen. 14. Bera King of Sodom, Birsha King of Gom • rrah, Sh •• ab King of Adm • th. But that these were crowned Kings, and but three, whose names are Melchior, Gaspar, Balthasar: Const. 〈◊〉 pictura, sed no • ex scriptura, is a tale painted on a wall not written in the word. That I say these were but three, whereof one was an old man, another a young man, and the third of middle age; whose dead bodies have been translated, first from India 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 Divines a ridiculous fable, better fitting the sign of a Tavern then the wall or window of a Temple.

That they were Wise-men is said in this text and proved also; for in seeking the Lord, when and where he was to be found: they shown themselves wisemen indeed, according to that of the Prophet, Let not the wise man glory in his wisdom, but let him that glo • uth, glory in this, that he understandeth and knoweth me, that I am the Lord which exercise loving kindness, judgment and righteousness 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 shepherd, were the first fruits of the Jews: so these Wise-men the first fruits of the Gentile. They were near, these came from far, both met in Christ the chief corner stone, who made of both one : that is, of two walls one house; for the Jews and Gentiles are all one in Christ, Galat. 3.28 A mystery which in times past (as you have heard in this day, Epistle) was not opened unto the son; of men, as it is now declared by the spirit. Read ser. 2.4.6 7 of Augustine de Epiphania Dom. And herein appears the goodness and unsearchable riches of Christ, in that he manifested himself to the shepherds albeit ignorant, and to the Wise-men 〈◊〉 impious. In rus •• citate pastorum imperitia praeualet, in sacril • g • imagorum impietas, and yet he who chose the foolish things of the world to confound the wise, and came not to call the righteous, but sinners to repentance: appeared upon Christmas day to shepherds, and on this day to wise, but wicked Astrologers. Vt nullus magnus 〈◊〉 , nullu, infirm • u desperaret, as Augustine and Aquine sweetly.

To Jerusalem ] As to the City of God acquainted with the divine oracles, having Moses and the Prophets which witness of the Messias. And here they did learn • that Christ should be borne at Bethlehem in Jury, for 〈◊〉 it is written by the Prophet, and thou Bethlehem in the land of Jury are not the least among the Princes of Judah: for out of thee shall come unto me the Captain that shall govern my people Israel. And so having the light of God's holy word added to the star, they went on their journey with cheerfulness, until they came to the place where the child was.

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

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

Thy height of strength is backward love of place.

We have seen his s • arre! Cardinal Abacus and Albertus have written that these Wise men endowed with extraordinary skill in Astrology, might foreknow the time when our blessed Savior should be borne by the position of stars and constitution of the planets. But this assertion is utterly condemned by S. Augustine and other holy Fathers of the Church, as you may find in Beauxanis Har. Tom. 1. fol. 60.61. Sixt. sinen. bibliothec. lib. 6. annot. 10.

It is apparent that this star was not ordinary, but in many properties, especially three, differing from all other in the sky, to wit In

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

Gregory Nissen and Aquine think that it was a new hure created only for this purpose. Theophylact and • uthymiue, that it was an Angel or foam other heavenly power, appearing not in the nature, but in the figure of a star. S. Augustine saith it was manifica liagaacali the stately tongue of heaven. Other conjecture that it was the holy ghost, appearing in the likeness of a star at Christ's birth, as in the likeness of a Dove at Christ's baptism. For (as Baronius out of the great opinion of his own reading is bold to write) all the Fathers 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. Agente hoe sine dubio in corum cordibus 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 Jesus in a seely cottage, they were not any whit discouraged at his contemptible poverty, but instantly they saw ( non terra portante sed caelo narrante; magnum aliquid in parne latere, that this little child was a great King, yet a great God, and a great King above all God's. And hereapon a • followeth in our text, They fell do •• slat, and worshipped him, and opened their treasures, and offered unto him gifts, gold, frankincense, myrrh : That is (as 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 every good and perfect gift, corporal, spiritual, temporal. And therefore they did honor him (as interpretors observe) with all these kinds of goods. In falling down sl • t, they did honor him with the good, of the body: in adoring him, with the goods of the mind: in offering to him gold, frankincense, myrrh, with the goods of the world. They did offer gold to relieve. Mary's necessity: frankincense, to sweeten the stable: myrrh, to comfort the swaddled babe. In offering frankincense, they confounded Arius holding that sacrifices are only due to God the Father. In offering myrrh, they confounded Manichaeus, who denied that Christ truly died for our sins. In offering gold, they confounded them both, as denying that Christ is our King. In offering all these, they confounded Nestorius dividing Christ into two persons, one divine, another human; for the Magi gave not here some gifts unto God, and other unto man: but all unto one Christ. Ergo, non diuidatur in personis qui non invenitur diuisus in donis. as Pulgentius excellently.

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

It is an idle conceit that one did offer gold, another myrrh, and the third frankincense: for seeing each of them acknowledged Christ to be a King, and God, and a passable man; it is more probable that all of them offered all these gifts everyone three, singuliaria.

They returned into their own country another way

The grace of God appearing teacheth us that we should deny ungodliness, and worldly lusts, and that we should live soberly, and righteously, and godly in this present world. Wherefore the Wise-men having found Christ, and being taught of God not to return again to Herod, that is, any longer to serve the devil: they renounce their own wills and their old ways, and walk according to God's will in new ways. Immutatio via emendatio vitae, quoth Euseb. Emisen : Heretofore they walked in error, but now they walk in truth. Heretofore they went a whoring after their own inventions, but now they follow the word and warning of God.

The sum then of all this Gospel is, that we must seek Christ by the guiding of a star, that is, by the light of his word: and when we have found Christ, it is our duty to manifest our faith by good works, in presenting unto Christ our King gold, that is, a pure confession of a true belief: frankincense, that is, humble prayer and invocation: myrrh, that is, a chaste and a mortified life. We must also give to Mary, that is, to the Church, unto the Preachers of the word, and all other members of Christ in want, a part of our temporal estate. And all this ought to be done cheerfully; for the Wisemen opened their treasures, and our heart is our treasure, Matth. 12.35. So that we must even with exceeding gladness, from our heart offer gold, frankincense, myrrh : That is, alms, prayer, fasting: Prayer respects God, alms our neighbors, fasting our selves. And thus having changed the whole course of our inordinate conversation in time past, and walking in another way which is the path of Paradise: we shall in fine return to our own Country, which is Heaven in Heaven, and there we shall enjoy Christ our King, God and man in eternal happiness evermore.

There be many points in this text as yet untouched, and I might as Ruth, happily glean after such as have reaped before me: but I am so devoted to brevity, that I rather choose to wonder a little with another, then to write anymore myself upon this Gospel.

O God, which by the leading of a star diddest manifest thine only begotten Son to the Gentiles: mercifully grant, that we which know thee now by faith, may after this life have the fruition of thy glorious God-head, through Christ our Lord. Amen.