The Autumn Part from the Twelfth Sunday after Trinity

The Epistle.

A LL holy Scripture jointly considered is called not unfitly God's Testament: as being his revealed will, and as it were written Indenture, containing his covenants and conveyance concerning our eternal inheritance which is above. But the Gospel apart considered, is termed in this Text, a New Testament: as never waxing old, but always continuing new, though it were from the beginning: Jesus Christ yesterday, and today, the same also forever, Heb. 13. 8. And new, for that it is imprinted after a new manner, otherwise than the letter of the Law: written not with ink, but with the spirit of the living God; not in tables of stone, but in the fleshly tables of the heart. And new, for that it maketh us new creatures in Christ, 2. Cor. 5. 17. According to that of Augustine: Dicitur nouum propter nouitatem spiritus, quae hominem nouum •… anat à vitio vetustatis: It is new for that it teacheth us how to cast off the old man, and to put one the new man, Eph. 4. 22. 24. S. Paul therefore commends here the worthy function of such as are made able to minister the New Testament two ways:

• 1. Positively, Such trust have we through Christ to Godward, &c.
• 2. Comparatiuely, preferring the preaching of the Gospel before the ministry of the Law,
  • In respect of Grace: For the letter killeth, but the spirit giveth life; the Law being the ministration of condemnation, but the Gospel the ministration of righteousness.
  • In respect of Glory: If the ministration of death thorough the letters figured in stones was glorious, &c. how shall not the ministration of the spirit be much more glorious?

Such trust ] Our Apostle did esteem the Corinthians his glory, the seal of his Apostleship, and as it were the very letters testimonial of his sincerity. For thus he speaks in this present chapter at the second verse, Ye are our epistle. Such as are false teachers, need epistles of recommendation unto you, and letters of recommendation from you: but •… , Silvanus and Timothy desire not the like, for that the Church of Corinth is our certificat, yourselves are our walking pasport: Detrimentum pecoris ignominia pastoris: It is the Pastors infamy when the people grow worse, but his honor when they be rich in the graces of Christ, and in all kind of knowledge, 1. Cor. 1. 5. Whereas therefore your faith and holy conversation is renowned in all the world, ye be to us instead of an Epistle: yea better then any letters commendatory; for they run in and out of our eyes, and ears, here and there: but ye are Written in our heart, that is, in our consciences, having this testimony, not as other about us only, but in us also, residing ever in our bosoms. And whereas other Epistles in Hebrew, Greek, Latin, are read of none but such as understand their several Idiome; this Epistle is understood and read of all men. It is so plain, that (as the Prophet Abacuck speaks) he may run that readeth it: in that ye are manifest to be the Epistle of Christ ministered by us, as God's pen, and written not with ink, but with the spirit of the living God, not in tables of stone, but in the fleshly tables of the heart. Ye are Christ's epistle primarily, principalit •… & authoritatiue, for one is your Doctor, and that Doctor is Christ: but our epistle, and work secondarily, being instructed by us as the Ministers of Christ, and disposers of the secrets of God. He writes in you, but it is through our ministry, not as the false apostles imperfitly with ink, but with the spirit of the living God, whereby you that are his epistle are sealed unto the day of redemption. He writes his grace, not as the law was written in tables of stone: but in fleshly tables of the heart. According to his word uttered of the mouth of Ezekiel: I will take away the stony heart out of your body, and I will give you an heart of flesh. That is, (as Anselmu •… upon this place notes) a good understanding to know, and a ready will to keep my commandments. As far then as God's spirit doth excel ink, and man's heart a stone; so far the Gospel excels the Law.

Now lest our Apostle should seem to commend his ministry too much, he corrects himself thus in my text: such trust have we through Christ to Godward, &c. As if he should say, we speak confidently that ye are Christ's epistle, and our epistle, not arrogating this excellency to our selves, as if we were sufficient of our selves: but ascribing all the glory to God, from who •… as the fountain, through Christ, as the conduit pipe, cometh every good and perfect gift. If we be able unto anything, the same cometh of God, which hath made us able to minister the New Testament. And therefore we trust not in the princes of darkness, nor in any child of man: but our hope, yea help standeth in the name of the Lord, which hath made heaven and earth: Psal. 121. 2. all our trust is in God through Christ.

The Papists attribute too much unto the Priests office; carnal Gospellers and worldly politicians ascribe too little. The Pope forsooth is esteemed of his parasites a vice god, another Christ, assuredly they might say better an Antichrist Nay the Papists hold their under ling Mass-priest such an omnipotent creature, that whereas in the sacrament of Order (as they call it) almighty God makes the Priest; in the sacrament of their Altar, horr •… sco referens, the priest (say they) makes almighty God, as it were by magical art translating Coelum in coenam, pulling heaven out of heaven, and imprisoning Christ's body with all his dimensions in a little box.

Statising wordlings on the contrary think that Preachers of the Word are nothing else but as a post, on which Injunctions of the King, and Mandates of the Court Christian are fixed: Ornaments and ministers of State, not instruments and messengers of God; and so Religion turned into Statisme p •… oues Athoisme. We must therefore go between both, Atheists on the left hand, and Papists on the right, medium tenuere beati. We must acknowledge the Gospels ministry to be the power of God unto salvation. He could otherwise regenerate men, as being able out of stones to raise up children unto himself, Matth. 3. 19. but it pleaseth him (as our Apostle teacheth elsewhere) by the foolishness of preachi •… g to save them that believe. God hath reconciled us unto himself by Jesus Christ, and hath committed unto his Apostles, and their successors his faithful Pastors, the Word and ministry of reconciliation, and they being appointed ambassadors for Christ, as though God did beseech you through them entreat you in Christ's stead that you be reconciled to God: 2. Cor. 5. 18. 19. 20.

If this one lesson only were well understood and learned in England, namely, that the tongue of the Preacher is the pen of a ready writer, whereby men are made Christ's epistle, written not with ink, but with the spirit of the living God, and so sealed up unto the day of redemption; we should not need to give thanks at our meals, as that odd priest in old time:

For all suits of unkindness against our persons, and all quarrels about tithes and other duties incident to our place, would instantly surcease. Then the feet of such as bring glad tidings of peace would be reputed beautiful and all good people in unfeigned zeal turn Galatians, if it were possible, willing to pull out their eyes, and to give them for their Pastors good.

This also may teach all Clergy men to be faithful and painful in their calling, that they likewise may find such confidence toward God, as Paul had, even letters testimonial of their indefatigable diligence written in their own consciences. It is an easy matter in a corrupt age to be well beneficed, aut error hominis, aut aere Simonis; as one wittily: but to play the part of a good Pastor, (as Gregory the great said) is ars artium, & scientia scientiarum. A Prelate therefore must not lay a Bishopric under his feet, making one dignity a step unto another: but he must lay it upon his shoulders, and remember that as Bishops enjoy honor by their place, so they sustain a burden in their office.

Not that we are sufficient of our selves to think anything as of our selves: but if we be able to anything, the same cometh of God. ] A pregnant text against the Pelagians, affirming that our good actions and cogitations proceed only from free-will, and not from God's special grace. Secondly, this maketh against the Semi-Pelagians, I mean the Papists, holding that man hath a power of free-will in his own nature, which being stirred and helped, can and doth of it self cooperate with grace. So writes Andradius plainly: The motion of free-will, and applying of it self to righteousnesses, doth no more depend upon the graces of God, then the fires burning of the wood doth depend upon the power of God: intimating that our will adjoineth it self unto God's grace, not by grace, but as carried thereunto by the force of nature. We teach on the contrary, that freedom of the will to turn to God, and to work with him, is no power of nature, but the work of grace. For our selves are not sufficient as of our selves to think, much less to speak, least of all to do that which is good. Indeed we will, but it is God that worketh in us to will; we work, but it is God that worketh in us to work, according to his good pleasure. Thus it behooveth us to believe, thus also to speak, that God in our humble confession and submission may have the whole. For we live in more safety if we give all unto God, rather then if we commit our selves partly to our selves, and partly to God. Our selves are not sufficient to think any good, either in part or in whole. We cannot say that it is ours in part, and God's in part, seeing of him, and through him, and for him are all things: Et magna & media & minima. See S. Augustine de bono perseuerant. cap. 13. & contra duas epist. Pelagian. lib. 4. cap. 6. epist. 46. & 47. de gratia & libero arbitrio ad Ualentin. & ad eundem de corrept. & gratia, cap. 1. 2. 3. 8. 14. Calvin. Instit. lib. 2. cap. 3. 4. 5. B. Jewel Defens. Apolog. part. 1. c. 2. diuis. 3. D ^r . Mortonappeale. l. 1. c. 2. §. 10. Perkins reformed Cath. tit. Freewill: & D ^r . Abbot ibidem pag - 100. 101.

Thirdly, this may serve to confute the Nouelists inueighing against our Communion book, for that in the Collect appointed to be red this day we pray thus: Almighty and everlasting God, which art wont to give more then we desire, or deserve: pour down upon us the abundance of thy mercy, forgiving us those things whereof our conscience is afraid, and giving unto us that, that our prayer dare not presume to ask, through Jesus Christ our Lord. And in another Collect after the Offertory: Those things which for our unworthiness we dare not ask, vouchsafe to give us for the worthiness of thy Son Jesus Christ our Lord. These passages (as they say, who dare say any thing) carry with them a note of the Popish servile fear, and savor not of that confidence and reverent familiarity, that the children of God have through Christ with their heavenly Father. Answer is made, that acknowledging of our unworthiness is the ground of humility, and that humility is a principal ornament of Prayer, and in a suitor such a commendable virtue, that the testification thereof argueth a sound apprehension of his supereminent glory before whom we stand, and putteth also into his hands a kind of bond or pledge for security against our unthankfulness: the very natural root whereof is always either ignorance, dissimulation, or pride. Ignorance, when we know not the Author from whom our good comes: dissimulation, when our hands are more open then our eyes upon that we receive: pride, when we think our selves worthy of that which undeserved favor and mere grace bestoweth. And therefore to abate such vain imaginations in our prayer with the true conceit of unworthiness, is rather to prevent, then commit a fault: and it savoreth not of any baseness or servile fear; but rather of great trust in God's mercy: for those things which we for our unworthiness dare not ask, we desire that God for the worthiness of his Son would notwithstanding vouchsafe to grant. The knowledge of our unworthiness is not without faith in the merits of Christ; with that true fear caused by the one, there is coupled true boldness and encouragement arising from the other. Even our very silence, which our unworthiness putteth us unto, doth it self make request for us, and that in great confidence: for albeit looking inward we are stricken dumb, yet looking upward we speak and prevail. So the Publican praying in the Temple, would not come nigh, nor lift up his eyes; and yet you know what Christ pronounced of him, and what a general rule he grounded upon that particular example, to wit, Every man that exalteth himself shall be brought low, and he that humbleth himself shall be exalted. So the prodigal child said to his own father, and that after he was received into favor, even after his father had embraced and kissed him, I am no more worthy to be called thy son. So S. Paul writes here, We are not sufficient of our selves to think anything as of our selves: and yet he saith, our trust is in God through Christ.

For the Letter killeth, but the spirit giveth life. ] As a man, so the Scripture consists of a body and a soul. The superficial sound of the Letter is the body, but the true sense is the soul. The Letter then of the Bible not understood often killeth Heretics, and Jews, and carnal Gospellers: it is the Spirit only that gives light and life to such as sit in darkness and in the shadow of death. It is a notable saying of Jerome: Non in verbis est euangelium, sed in sensu; non in superficie, sed in medulla; non in verborum folijs, sed in radice rationis. And therefore we must in reading holy writ apply our selves adsensumrei, more then adsonum vocabuli, saith Tertullian. According to this exposition ignorant Clergy-men are most unable to minister the New Testament, understanding neither the spirit, nor yet so much as the Letter. As one sharply taxed an illiterate Bishop in his age:

But S. Augustine and other Interpreters have more fitly construed this according to Paul's intent of the Gospel and the Law, showing that the Law is the Letter as being figured in stones, and written with ink by the ministry of Moses; and that the Gospel is the spirit, as bei •… g first published unto the world by the coming down of the holy Ghost, and imprinted in our hearts by the spirit of the living God.

There is a spirit in the Law; for the commandment is holy, just, and good: and there is a letter in the Gospel, and that a killing letter, even the savor of death unto death in all reprobate: but in this text we must exactly consider the Law and the Gospel as they stand in opposition each one with other, and so the proper office of the law is to threaten, accuse, terrify, condemn, kill. As Luther peremptorily, lex non damnans est ficta & picta lex. On the contrary, the proper office of the Gospel, is to preach glad tidings unto the poor, to comfort all that mourn, to bind up the broken hearted: In a word, to convert souls, and to give life. So Saint John in his Gospel expressly, the law was given by Moses, but grace came by Jesus Christ. A •… d thus accurately to distinguish between the Law and the Gospel is sapientiarum sapientia, the wisdom of all wisdom, quoth Martin Luther. It is observed pretily, that the ceremonies of the Law were first in their prime, mortals; after in Christ's age, mortuae; last of all in our time, mortiferae. But it may be said as truly that every letter of the moral Law, yea jot or title thereof, is able to kill all mankind; for it is, saith our Apostle, the ministration of death, and that in four respects, as

• 1. Reuealing our sin. Rom. 3. 20.
• 2. Encreasing our sin▪ Rom. 7. 8.
• 3. Accusing us of sin. John. 5. 45.
• 4. Condemning us for sin. Rom. 6, 23.

But the Gospel is the ministration of righteousness, like John the Baptist, pointing out the Lamb of God who taketh away the sins of the world; assuring our conscience that there is no condemnation to them that are in Christ. As Augustine most divinely: Quod lex operum minando imperat, hoc fidei lex credendo imp •… at. When the law calleth upon thee for thy debt; crying, pay that thou dost owe: the Gospel acquits thy bonds, and saith unto thy soul, Thy sins are forgiven thee. For the law of the spirit of life which is in Christ Jesus, hath freed thee from the law of sin and death: Rom. 8. 2. See Epistle Sunday following.

If the ministration of death ] As the Gospel is more gracious then the Law; so likewise more glorious, and that

• In respect of Countenance: For it is more honorable to be the Minister of Mercy, then an Executioner of Judgment. A deaths man is accounted base, but the very feet of such as bring glad tidings are beautiful.
• In respect of Continuance: For Moses glory is abolished and done away, but the Gospels ministry remaineth. All Moses glory was but a type of Christ's glory: now the substance being come, the shadow vanisheth. All the Prophets and the Law prophesied unto John: but truth and grace came by Jesus Christ, John 1. 17. Look then how far the Sun doth obscure the lesser lights; even so far the Gospel exceeds in glory the Law. For when that which is perfect is come, that which is imperfect is abolished: 1. Cor. 13. 10.

The Gospel,

AMong many, there be two main demonstrations of Christ's divinity: the words of his Prophets, and the works of himself. Both are met together in this place; for it is shown here by S. Mark, that he wrought at one time, with one word, and that a little word too, great wonders; and that according to the prediction of his Prophet Isaiah, then shall the eyes of the blind be lightened, and the ears of the deaf be opened. If any then want evidence to prove that Christ is God, let me say to him, as it was once said unto Peter and Andrew, come and see.

The whole may be divided into three principal parts, answerable to three principal parties expressed in the text, namely,

The party
• Cured: One that was deaf, and had an impediment in his speech.
• Curing: Christ, And when he had taken him aside, &c.
• Procuring: Who brought the patient unto Christ, and prayed to put his hands upon him.

Jesus departed from the Coasts of Tyre and Sidon, and came unto the sea of Galilee ] Christ was not a perpetual resident in one benefice; but he went about from Coast to Coast, doing good, and healing all that were oppressed of the devil. By which example we may learn to be diligent and industrious in our several callings, and that we should not expect until other vpseeke us, but that we should seek, yea serve them in love, doing good unto all men, especially to them which are of the household of faith. Galat. 6. 10.

And they brought unto him ] In these neighbors of the deaf man, interpreters have noted a lively pattern both of faith and of love. First of faith, in that hearing of Christ they believed, and in believing they came to him, entreating favor, not for themselves only, but for their sick friend also: being assured that the worlds Savior could with a touch easily cure him. Here then are four degrees of a justifying faith, according to that, Rom. 10. 13. Whosoever shall call upon the name of the Lord shall be saved? but how shall they call on him, in whom they have not believed? And how shall they believe in him, of whom they have not heard? and how shall they hear without a Preacher? and how shall they preach, except they be sent? The first step is to hear Christ's word; the second, so to hear, that we believe; the third, so to believe, that we dare go boldly to the throne of grace; calling on him in whom we believe: the fourth is, so to call and ask, that our request may be granted, and our selves saved. Again, their action was full of love; first, in that they brought him unto Christ. Secondly, for that they deferred not this good work, but instantly brought him, as soon as Christ was in the midst of their Coast. Thirdly, for that they were not cold suitors in his behalf, but earnest petitioners unto Christ, that he would put his hands upon him. Hereby teaching us how to demean our selves toward our sick neighbors, and distressed friends: insinuating that it is not enough to wish well, or speak well, except we do well unto them: and that we must not only labor to help them our selves, but also when need shall require, to procure other of greater skill and ability to give them further contentment and ease. There be many motives unto this good office; but especially two; namely, God's precept, and promise. Precept, be ye merciful, as your Father is merciful. Promise, Blessed is he that considereth the poor and needy, the Lord shall deliver him in the time of trouble. See Gospel Sund. 4. and Epist. Sund. 2. after Trinity.

One that was deaf, and had an impediment in his speech ] As dumb he could not ask, as dease he could not hear counsel and comfort for his good. In which respect he was in a more miserable case then either the blind, or the leper, or the lame: for they made their grief known to Christ in crying, O Jesus the son of David have mercy on me; and heard also what he said unto them; O son, be of good cheer, thy sins are forgiven thee. Whether we construe this of spiritual or bodily deafness, it was occasioned by Satan, and bred by sin. The devil as a murthering thief, coming to steal from us our soul, the most precious jewel in all our house, laboreth especially to stop our ears, lest we should hear that which is for our good, and to close our mouths, lest we should call for that which is for our good. In which regard Satan is termed in another text a dumb and a deaf devil. Not formaliter (as the School doth speak) for he is a roaring Lion: but causaliter, as making other dumb. See Gospel 3. Sunday in Lent.

Satan then is impellens causa, but Adam our first parent contrahens. He was deaf when he did not obey God's express commandment; and dumb, when he did not reprehend his seduced and seducing wife. Deafe, when he did not hear the voice of God, Adam, where art thou? Dumbe, when he did not upon that summons ingenuously confess his sin. Now the Scripture telleth us plainly, that in Adam all men have sinned, and therefore all of us are by nature borne deaf, and dumb, not able to hear; much less to speak what we should, as we should, until Christ open our dull ears, and unloose our stammering tongue with his Ephata from above.

Some Postillers observe Saint Markes order and method; first mentioning a lesser evil, one that was deaf: then a greater, and had an impediment in his speech: according to that of the Wiseman; he that contemneth small things, shall fall by little and little. The Preachers of the word are they who bring this deaf and dumb man unto Christ; he therefore that hath ears to hear, let him hear. For that man is deaf who stops his ears at the Gospel; and mute, who will not open his lips that his mouth may show forth God's praise. Concerning their estate which are corporally deaf and dumb: men ought to judge charitably, knowing that the ways of God are past finding out; who being infinitely rich in mercy doth exact but little where he gives a little. The spirit of the Lord happily speaks unto them, and crieth in them Abba father; helping their infirmities, and witnessing with their spirit that they be the sons of God. See Jerome. exposit. prior. in Galat. cap. 3. Council. Carthag. 4. Can. 76. Zepper. con. 3. in loc.

They prayed him ] A pattern of the precept, pray one for another. It is necessity makes a man pray for himself; but it is charity moves a man to pray for another. Now that devotion is most acceptable which is not forged by dissimulation, nor forced by constraint; but ariseth out of pure zeal to God, and mere love to men. It is our duty therefore to pray, not for our selves only, but for others also; for all men, even our enemies, earnestly beseeching Christ to put his blessed hands upon them, albeit they desire to lay their violent cursed hands upon us.

To put his hands upon him ] There is a twofold 〈 in non-Latin alphabet 〉 , mentioned in holy Scripture; confirmatoria, & curatoria: the first used in ordaining Presbyters, as 1. Tim. 4. 14. and 1. Tim. 5. 22. The second in blessing and healing the people, Mat. 9. 18. and 19. 13. Now the friends of this patient entreated Christ to put his hand upon him; either knowing that he cured other impositione manuum, as the blind man, Mark. 8. 23▪ 25. and the crooked woman, Luk. 13. 13. or else for that the Prophets and holy men of God used in helping and healing the sick, to lay their hands upon them. A ceremony not unknown unto the Gentiles, as it is apparent by the speech of Naaman the Syrian; I thought with myself, the Prophet will surely come out, and stand, and call on the name of the Lord his God, and put his hand on the place, and heal the leprosy.

And when he had taken him aside from the people ] Sundrie Divines have sundry devices in expounding this clause. Literally, some think that he carried him aside from the press, that he might the better attend the business out of the throng. Other, for that among so many, some would be regardless and irreuerent spectators. Other, that he might pray more devoutly, while he did the cure. Most are of opinion that he did so to shun all ostentation and vain glory. Mystically, none are cured by Christ, but such as he puts apart, drawing them out of Babylon, Apocalyp. 18. 4. out of Sodom, Gen. 19. 6. from out of the broad way, Matth 7. 13. to his little flock, Luk. 12. 32. that they may be men in the world, not of the world, John. 15. 19. & 17. 16.

He put his fingers into his ears, and did spit, and touched his tongue ] Christ could have cured this man, as he did many, with his bare word; according to that of the Centurion, speak the word only, and my servant shall be healed: but he did use feet, finger, spettle, tongue; to show that all the parts of his human nature being united unto the Divine, were Salutiferous, even the true mean whereby men ate holpen in all their sickness. He carried all our sorrows, and cured all our sores. Or happily Christ used these things, at this time, lest we should tempt God in neglecting ordinary means. Or to show that it was the finger of God, as Luke 11. 20. If I by the finger of God cast out devils. And so this man was healed even by the same hand that made him Or insinuating that he wrought this cure by his power and wisdom: the first signified by his finger, the second by spettle. Mystically, the finger of God is the spirit of God: for whereas S. Luke saith, If I by the finger of God cast out devils, S. Matthew hath, If I cast out devils by the spirit of God. Our blessed Savior therefore did put his fingers into the deaf man's ear, to signify that the preaching of the word to men's outward ears only, without the secret operation of the spirit speaking inwardly to their hearts, is not available to salvation. Albeit Paul plant, and Apollos water, only God giveth increase, 1. Cor. 3. 6. Here some Friers are so conceited, as to tell all the fingers on Christ's hand, and every joint of the same: but I cannot finger this lesson, I refer you therefore to Jacob de Vorag. ser. 1. in loc. Pontan. Bibliothec. Concion. tom. 4. fol. 199.

And looked up to heaven ] To show that he was our mediator and advocate with God our Father in Heaven. Or intimating that every good and perfect gift is from above, coming down from the Father of lights: and therefore we must in all our sickness expect health and ease from heaven, saying with David, I will lift up mine eyes unto the hills, from whence cometh my help: my help cometh even from the Lord, which hath made heaven and earth. Or he looked up to heaven; hereby teaching us to set our affections on things which are above, Coloss. 3. 2. In this vale of misery we are subject to deafnes, and dumbnes, and infinite other infirmities of mind and body: but in Jerusalem above, there is no more dying, nor crying, but all tears shall be wiped away from our eyes, and sorrow from our hearts. And therefore let our conversation be in heaven, as having in it our best friend, or best treasure, best help, best home.

Happily some will object, that lifting up of the eyes, and sighing, are gestures of one that prayeth, and makes a suit: but Christ could have wrought this miracle without prayer, or help from other. It is true Christ could, and often did cure without prayer: yet in some cases, and at sometimes he did use to pray for two reasons especially. First, that all the world might know that he was sent from God, even from the bosom of his Father in heaven. And this reason is rendered by himself, John. 11. 41. 42. Jesus lift up his eyes, and said, Father, I thank thee, because thou hast heard me. I know that thou hearest me always; but because of the people that stand by, I said it, that they may believe that thou hast sent me. Secondly, for our example, teaching us how we should desire God to loose our stammering tongues, and open our dull ears: instructing Physicians also to pray while patients are under their cure, that the God of heaven would bless their handy work.

And sighed ] He did not this as doubting of his cure, but to show first, that he was very man, subject to weeping and passion as we are, yet without sin: Hebr. 4. verse. 15. Secondly, to manifest his compassion and pity towards distressed men; he that said, Blessed are the pitiful, is such an high Priest as is touched with the feeling of our infirmities. And by this example teaching us also to weep for the weakness and wickedness of our brethren. Thirdly, to demonstrate the greatness and grievousness of sin, which is not cured but by the sighing and suffering of the son of God. In more particular, some note that Christ did not sigh until he touched the patients tongue, which is an unruly evil, an open sepulcher, full of deadly poison, a world of wickedness.

And said unto him Ephata, that is to say, be opened ] He did sigh as a man, but command as God: using neither the subiunctiue, nor optatiue, but imperatiue mood: Be opened. The word Ephata was vulgar in that country; by which it doth appear that he did not use it as a charm, placing extraordinary power or confidence therein: but that it was his own will, and proper virtue that wrought the miracle. This (as Maldonado the Jesuit censureth) is a mad gloss. Yet his old friend Jansen is so well in his wits as to receive it, and so would he too, but that it maketh against their superstitious using of the word Ephata in their popish exorcism before Baptism. The Papists, as being masters of ceremonies, or rather indeed slaves, observe 22. ceremonies in their administration of holy Baptism: namely, twelve going before Baptism, sieve in the action, and other sieve following after, as Bellarmine doth marshall them in his book De Baptismo, cap. 25. 26. 27. Now the ninth ceremony before Baptism is applying of spettle to the nostrils and ears of the Infant, and saying Ephata be opened. And for the lawfulness of this ceremony they cite Christ's example, and S. Ambroses authority. To the first our men answer, that it is an apish trick, rather inscorne, then imitation of Christ. And therefore the noble mother of our gracious Sovereign K. James enjoined the popish Archbishop at his baptism to forbear this idle ceremony; saying, that she would not have a pockie Priest to spit in her child's mouth. Our blessed Savior here did not administer the sacrament of baptism; why then I pray, should they not anoint the eyes of the baptized infant with clay, so well as his nostrils with spettle? for Christ in the Gospel opened the eyes of a blind man with clay; the which is so significant, and happily more sweet then unsavory slauer of an unwholesome shaueling. Again, suppose this action of Christ were sacramental, (a thing which neither they can ask modestly, nor we grant iudiciously) yet herein they do not imitate Christ; for he did apply spettle to the mouth of this patient, but they do this unto the nostrils of the child to be baptized. As for S. Ambroses authority, there be two places in his works urged in this argument. The first is cited by Bellarmine, and that is in Tom. 4. Ambrose. lib. De ijs qui mysterijs initiantur, cap. 1. Where by way of preface only the learned Father exhorteth his auditors that they would open their ears unto his speech, as the deaf man had his ears opened in the Gospel. The second is quoted by the Rhemists in their Annotations upon this text, and that is lib. 1. de sacramentis, cap. 1. Where S. Ambrose mentioneth indeed a needless ceremony used in his age, namely, that the Priest touched the nostrils and ears of him that was baptized; and the truth is even at that time, there were many superfluous and burthenous rites in the Church; of which Augustine complained in his 118. and 119. epistle to Ianuarius. But S. Ambrose speaks not in that chapter of exorcisms used in the ministration of Baptime, nor of spettle, nor of the word Ephata: which as one speaks, are nugae palam in baptismi probrum effraeni licentia inuectae.

And straight-way his ears were opened, and the string of his tongue was loosed, and he spake plain ] Two things illustrate Christ's omnipotent power in acting this miracle: Celerity, for that he did it so suddenly: Perfection, for that he did it so soundly. For the first, it is said in the Text, Straight-way. Otherwise it might have been thought that his disease went away of it self, or that it was cured by some other. And for demonstration of the second, his thick ears were opened, and the strings of his stammering tongue loosed in such sort, that he did not only speak, but speak plainly, that is, rightly and readily. For he that said in the beginning: Let there be lights in the Firmament, and it was so: let the waters be gathered together, and it was so: Let the Earth bud▪ and it was so: said here, Be opened, and immediately the deaf did hear, and the dumb speak. Mystically, men are loosed from the shackels of Satan and sin by the commandment of Christ, and preaching of his word And therefore Christ in healing this patient, first opened his ears and then untied the string of his tongue: because we must hear well, before we can speak well. He that will open his lips that his mouth may show forth God's praise, must be swift to hear, slow to speak: I am. 1. 19.

And he commanded them that they should tell no man ] Heereby showing the difference between the giver of a benefit, and the receiver. He that doth a good turn must instantly forget it: he that receiveth, always remember it. According to that of Seneca: Beneficium qui dedit taceat, narret qui accepit. Haec scilicet inter duos beneficij lex est, alter statim obliuis •… id▪ bet dati, alter accepti nunquam. Again, there is a time for all things, a time wherein Christ would have his miracles known, and a time wherein he would have them unknown.

But the more he forbad them, so much the more a great deal they published. ] The particular publishing of this miracle, contrary to Christ's express commandment, was rather immoderate zeal, then an imitable virtue. See Gospel, 3. Sunday after Epipha. But their general praising of God, in saying he hath done all things well, is very commendable. For

God is good
• In himself: Matth. 19. 17. None good but God.
• Toward other, in his works of
  • Creation.
  • Preseruation.
  • Redemption.
  • Glorification.

In his Creation all well, making of nothing all things, and those good, yea very good. In consideration whereof Augustine said sweetly: Cum opera dei considero, moueor ineffabiliter la •… de creatoris illorum, qui prorsus ita magnus est in operibus magnis, vt minor non •… it in minimis. In his preservation all well, ordering all things comely, disposing not only that which is good, but also that which is evil, yea the very devil, unto good ends. Etiam spiritibus malis benevtitur Dominus, ad vindictam malorum, vel ad bonorum probationem. In his redemption all things well, & far better then in his Creation. Illic sua nobis dedit, hic vere seipsumcontulit, non tam in dominum quàm in pretium & sacrificium. All things well, yea best of all in his glorification, giving us a great reward, yea so great as man's eye never saw, neither ear heard, neither heart conceived.

The Gospel and Epistle well agree: The spirit giveth life, saith Paul: the deaf man had his ears opened by the finger of Christ, saith Luke. By the Gospels ministry men are made God's Epistle, saith Paul: by the word of Christ the deaf did hear, and the dumb speak, saith Luk. If we be able unto anything, the same cometh of God, saith Paul. He hath done all things well, saith Luke. Let us therefore pray with the Church:

The Epistle,

THis Epistle consists of three parts: a

• Proposition, To Abraham and his seed were made the promises, &c.
• Exposition, This I say, &c.
• Opposition, Wherefore then serveth the Law, &c.

The main drift of all this Epistle to the Galatians, is, to show that a man is not justified by the works of the law; but by faith in Jesus Christ. Which our Apostle proves accurately: 1. by reasons of experience: 2. from Abraham's example: 3. by manifest text of holy writ: lastly, by manifold apt similitudes and testimonies human; Brethren I speak as men do. The first whereof is the comparison of a man's will; and his argument is from the lesser unto the greater, (as Logicians speak.) The testament of a man after it is confirmed, may not be broken or abrogated; Ergo much less the testament of God. He doth argue therefore thus:

• The Testament of God confirmed, cannot be disanulled:
• The promises made to Abraham and his seed, which is Christ, are his Testament confirmed: Ergo, they cannot be disanulled.

Hencewe may learn, that it is lawful to speak in Sermons as men do, citing testimonies of humanity for illustration of points in Divinity, reasoning from things earthly to things heavenly. So Christ in the Gospel, If ye which are evil can give to your children good gifts, how much more shall your father which is in heaven give good things to them that ask him? So Peter, Acts 5. 29. we must obey men; Ergo much more God. So the Prophet Jeremiah speaking in the Lord's name, the Recabites obeyed their father; how much more ought ye to have obeyed me? Philosophers are the patriarchs of heretics, enemies of the Gospel, as not understanding the things of the spirit of God: and therefore to convince their conscience by natural reason, is to cut off Goliath's head with his own sword, saith Saint Jerome. When thou shalt go to war against thine enemies, and the •… ord thy God shall deliver them into thine hands, and thou shalt take them captives, and shalt see among the captives a beautiful woman, and hast a desire to take her for thy wife, then shalt thou bring her home to thine house, and she shall shave her head, and pare her nails. Human learning is the Grecians Helena, full of admirable beauty; Cuius facies si videri possit, pulchrior est quam lucifer aut hesperus. And therefore we may not admit her into the Divinity schools until her hair be shaved, and her nails pared; until her superfluous idle conceits, and unprofitable tricks of ornament are taken away. But when of a Moabite thou hast made her an Israelite, accompany with her and say; her left hand is under my head, and her right hand doth embrace me. Let us ascribe to Philosophy, summa, sed sua. For the wisdom of man, to speak the best of it, is but a learned kind of ignorance, which yet being bridled and guided by the spirit of God, may be wrought (as one well observed) to speak like Balaam's Ass to good purpose. To quote then in the Pulpit authorities of Poets, and Philosophers; or as here Saint Paul, the positions of Lawyers and politicians, is not so common as commendable, when it is done reverently without ostentation, and iudiciously for the better understanding of the text, and more clear declaration of the truth.

To Abraham and his seed ] We read of three testaments in holy Bible; to wit, Abrahamicall, Genes. 12. Mosaical, Exod. 24. and the New Testament, Ier. 31. Heb. 8. Now the first and last howsoever they differ in circumstance, yet they be the same for substance. So Zacharias in his hymn, Blessed be the Lord God of Israel, for he hath visited and redeemed his people, as he spake by the mouth of his holy Prophets ever since the world began; to perform the mercy promised to our forefathers, and to remember his holy covenant, to perform the oath which he sware to our forefather Abraham, &c. And the blessed Virgin in her magnificat; He remembering his mercy hath holpen his servant Israel, as he promised to our forefathers, Abraham, and his seed forever. Christ is the Paschal Lamb, 1. Cor. 5. 7. slain from the beginning of the world, Apocalip. 13. 8. And so the Patriarchs and old Fathers were saved by faith, in Christum promissum: as we now by faith in Christum missum.

Were the promises made. ] Saint Paul speaks plurally, because they were made sometime to Abraham, & sometime to his seed, and sometime to both: or because they were ^u repeated often to Abraham, as Gen. 12. 4. Gen 15. 5. Gen. 22. 18. And therefore called promises in the plural, although in substance they were but one promise.

He saith not in his seeds, as many; but in thy seed, as of one, which is Christ. ] The Jews except against this interpretation of Paul, and say, that the singular number is here put for the plural, one for many. So Saint Jerome doth avow, that he could never find this word in the plural number; and therefore Panl in this argument may seem to speak more subtly then soundly. Yea, that which is worse, the Jesuit Em. Sa. thinks him (as he speaks of himself, 2. Cor. 11. 6.) rude in speaking. Answer is made, that our Apostle wrote Apostolically, construing the Scripture by the same spirit by which it was originally penned. And whereas it is objected that the word seed is a noun collectiue, signifying all Abraham's posterity; Divines answer, that it is used often only for one, so well as for all, or many. For Eve said of Seth, God hath given me another seed, Gen. 4. 25. that is another son. Secondly, the Scripture reports expressly, that Ishmael, Abraham's son, was cast out, and not made heir with the blessed seed. See Galatin. de arcan. cat. verit. lib. 5. cap. 13. & Marlorat in loc. Or as other acutely, there is semen redimendum, and that is collect •… uum; and semen redimens, and that is vnicum.

We receive therefore this exposition of Paul, acknowledging Christ to be this one particular seed and son of Abraham, in whom, and by whom the nations of the world are blessed: eternal inheritance being first granted unto him, and so conveyed unto such as believe in him. As our Apostle concludes in this Epistle; If ye be Christ's, then are ye Abraham's seed, and heirs by promise. See Benedictus.

This I say] Paul in the former verses hath laid down two propositions; one, that testaments of men confirmed may not be broken: another, that the promises were made to Abraham and his seed, which is Christ. Now what of all this, may some say? He doth expound himself therefore, this I say; that is, the drift and intent of all my speech is to show that the covenant or testament ratified by God cannot be frustrated. And secondly, though it might so be, yet that the Law could not abrogate the same: Which he proves by two reasons especially.

First, from the circumstance of time: the law which began four hundred and thirty years after doth not disannul, &c.

Secondly, from the nature of a testament, donation or legacy: for if inheritance come of the Law, it cometh not of promise; but God gave it to Abraham by promise.

The Law which began afterward ] The Jews object and say, that God mistrusting his own promises as insufficient to justify, further added a better thing; that is to say, the law, whereby men might be made righteous. Our Apostle doth answer by demonstration. Abraham obtained not righteousness before God through the Law, because there was no Law when he lived; and if no Law, then assuredly no merit. What then? Nothing else but the mere promise, which Abraham believed, and it was imputed to him for righteousness. If a rich man not constrained thereunto, but of his own good will, should adopt one to be his son, whom he knoweth not, and to whom he doth owe nothing, and should appoint him heir of all his lands and goods; and then after certain years should lay upon him a law to do this or that; he cannot now say that he deserved this benefit through his own works, seeing he received it of mere favor many years asore: so God could not respect our deserts going before righteousness, for as much as the promise was made 430 years afore the Law. Wherefore, saith Luther, if thou wilt rightly divide the word of truth, accustom thyself to separate the promises and the law so far asunder as heaven and earth, as the beginning of the world and the latter end; that when the Law cometh and accuseth thy conscience, thou mayest answer; Lady law, thou comest not in season, for thou comest too soon; tar •… e yet until 430 years be full expired, and when they are past, then come and spare not. But if thou come then, it will be too late, for then hath the promise prevented thee 430▪ years; to which I assent, and sweetly repose myself in the same. Therefore I have nothing to do with thee, for I live now with the believing Abraham; or rather since Christ his seed is revealed and given unto me, I live in him, who is my righteousness, sanctification and redemption. Inheritance cometh on God's part by promise, not on our part by performance.

It is objected against this accurate computation of time, Gen. 15. 13. Know for a surety that thy seed shall be a stranger in a la •… d that is not theirs four hundred years, and shall serve them. Answer is made by S. Augustine, and other, that Moses in that text speaks of the time that was from the beginning of Abraham's seed, or birth of Isaac, to the beginning of the Law: but Paul in this text, of all the time that was between the giving of the promise, and the giving of the law. Now the promise was made to Abraham when he was seventy and five years old, Gen. 12. 4. And Isaac was borne when Abraham was a hundred years old, Gen. 21. 5. that is, 25 years after the first promise. And from the birth of Isaac, until the children of Israel were delivered out of Egypt, at which time the Law was given (as Oecumenius, Aquinas, Aretius exactly reckon according to God's own records) were 405. years, in all 430. as Moses, Exod. 12. 40.

For if the inheritance come of the law, it cometh not now of promise, but God gave it, &c. ] This argument is plain: for natural reason, although it be never so blind, compelleth us to confess, that it is one thing to promise, and another thing to require; one thing to give, and another thing to take. The law requireth and exacteth of us our works; on the contrary, the promise doth offer unto us the spiritual and everlasting benefits of God, offert & adfert, and that freely for Christ's sake. Therefore we cannot obtain inheritance by the law, for as many as are of the works of the law, are under the curse: but by the promise; for it saith, in thy seed shall all the nations of the earth be blessed. If they which are of the law be heirs, our faith is made vain, and the promise void, and God a liar. Eternal life is the gift of God, conveyed by testament as a legacy, which is not an exaction, but a donation. Heirs look not for laws or any burdens to be laid upon them by their fa thers will, but for an inheritance confirmed thereby. Now that we may receive this legacy, we must bring unto God nothing but hunger and thirst after it, making suit for •… t by asking, seeking, knocking. For albeit in our selves all of us are most unworthy: yet shall it suffice for the having of this blessing, if our names be found in the testament of God.

God gave it to Abraham by promise. ] That is, as afore, to Abraham and his seed. For this gift is not private, but a public donation, and Abraham here must be considered as a public person, and that which was given unto him, was in him given to all that should believe as he did. If then thou beest endued with faith as much as is a grain of Mustard seed, thou art blessed with faithful Abraham. Inheritance of eternal happiness is as surely thine, as it was his when he believed: and if thou continue faithful unto the end, thou shalt sit down with Abraham, Isaac and Jacob in the Kingdom of heaven, and after this life rest in the bosom of Abraham evermore. For whatsoever was done to him as the Father of the faithful, is done to them also that walk in the steps of his faith.

Wherefore then serveth the Law? ] You have heard of the proposition, and exposition of our Apostle. Now there followeth an opposition against his doctrine, containing a twofold objection. The first in the 19. verse: Wherefore then serveth the Law: The second, verse 21. Is the Law then against the promise of God? To the first, answer is made, that the Law was added because of transgressions. Not for justification, but for transgression, namely to suppress, and express sin. The civil use of the Law is to punish transgression, and to restrain villainy. Good-men are a Law to themselves, and so the Law is not given unto the righteous man. But almighty God hath ordained Magistrates, Parents, Ministers, Laws, bonds, to bridle the wicked, at the least to bind Satan that he rage not in his bond slaves after his own lust. And therefore Politicians and States-men have much esteemed and honored the very senseless instruments of justice. Baldwin the great Lawyer called the Gibbet, lignum benedictum; and the good Emperor Maximilian when-so-ever he passed by the Gallows, usually putting off his hat saluted it thus: All hail holy Justice.

The spiritual use of the Law is to reveal sin, that a man as in a glass may behold his ignorance, misery, blindness, infirmity, judgment, death, hell: As a corosie laid unto an old sore, not to heal it, but to stir it up, and make the disease alive, that a man may feel in what peril he stands, and how nigh to deaths door. For our natures are so corrupt, that we could not know them to be corrupt without the Law. Rom. 7. 7. I knew not sin (saith our Apostle) but by the Law; for I had not known lust, except the Law had said, thou shalt not lust. Is not my word even as fire, saith the Lord? and like an hammer breaking stones? It is that mighty strong wind, and that terrible earth-quake, renting the Mountains, and cleaning the Rocks asunder, that is, the proud and obstinate hypocrites. Elijah as being not able to abide these terrors of the Law, which by these things are signified, covered his face with a mantle. Thus as you see, the Law was added because of transgressions, that is, to restrain them civilly, but especially to reveal them spiritually, that men might understand the greatness of their sins, and the just wrath of God for the same.

Untill the seed came to whom the promise was made ] If the days of the Law should not be shortened, no man should be saved: and therefore certain bounds are limited to this Tyrant, beyond the which he cannot reign, namely, the Law was added because of transgressions, until the seed came. That is, until the time of grace, till Christ in the fullness of time was borne. This may be construed literally: for albeit the law serves to reveal sin till the worlds end; yet in respect of the Mosaical manner of revealing transgressions, it is added but until Christ. For the law before Christ did convince men of sin not only by precepts and threatenings, but also by Rites and Ceremonies as by washings and sacrifices; all which assuredly were real confessions of sin, and as Paul speaks, an hand-writing against us, until Christ took them away, and fastened them upon his Cross. The Prophets and the Law did endure till John, and from the time of John the Baptist until this day the kingdom of heaven suffereth violence, and the violent take it by force. Spiritually the blessed seed is come when once Christ dwelleth in our hearts by faith. Here we must begin to say, Now leave off Law, thou hast terrified and tormented our consciences enough: All thy waves and storms are gone over us. Lord turn not away thy face from thy servant. Rebuke me not I beseech thee in thine anger, neither chasten me in thy displeasure. When these terrors and troubles come, let the law then be packing out of the conscience, which indeed is added to discover and increase sin, yet no longer but until the seed come to which the promise was made. Now must he deliver up his kingdom to another, even to Christ, whose lips are gracious, speaking of far better things then doth the Law, bringing glad tidings of salvation unto the Poor, binding up the broken hearted, preaching liberty to the Captiue, comforting all that mourn, giving beauty for ashes, and the garment of gladness for the spirit of heaviness.

Is the Law then against the promise of God? ] If the Law convince men of sin, then it serves not to give life, but to kill: and so by consequent is against the promise giving life. To this objection our Apostle doth answer negatively,

With

• Detestation, God forbid.
• Attestation, producing out of God's own book sufficient witness against these cauillers. If there had been a Law given which could have given life, then no doubt righteousness should have come by the Law: but the Scripture concludeth all under sin, &c.

God forbid ] In that Paul auoides an heriticall and blasphemous objection with an absit, (which is abominantis oratio ) we may learn to reject things said or done to the dishonor of God, with loathing and detestation. Caiaphas supposing that Christ had blasphemed, rent his garments: and Job suspecting his children had done the like fault, sanctified them, Job. 1. 5. What reason is it to spare great ones, iniuring Christ the greatest one? For as wise men we must discover, and as learned men leave, but as good men abhor such as are heretical. And therefore we must hate the detestable dreams of Jews, affirming that the Messias is not yet come, because our sins hinder his coming. As if God should become unrighteous, because of our unrighteousness; or made a liar, because men are liars. It is said here that God is one, that is, ever the same, being always just and true. God forbid then a man should think that the Law should be against his promise; for he doth not slack his promise because of our sins, or hasten the same for our righteousness and merits, he regardeth in it neither the one nor the other.

For if there had been a Law given which could have given life, then no doubt righteousness should have come by the Law. ] If the Law were contrary to the promise, then it should execute the promises office: but that it cannot do▪ for it is the promises office to give life, but the laws office to kill. And therefore the Law is not against the promise, but rather a preparation to receive the promise. This argument is an hammer to beat down Popish opinion of merit: That which doth give righteousness, doth first give life; the works of the Law cannot give life: Ergo, they cannot give righteousness or justify. See Luther & Perkins in loc.

But the Scripture concludeth all things under sin, that the promise by the faith of Jesus Christ should be given to them that believe ] Things subordinate, whereof one serves for another, are not one against another: but the Law is subordinate to the promise, concluding all under sin, that we might have recourse to Christ the propitiation for our sins. Ideo enim datur praeceptum vt praecipientis quaeratur auxilium. It humbleth a man, and in humbling him it maketh him to sigh, and to seek the helping hand of the Mediator, sweetening his mercies, and making his grace gracious and inestimable. The proverb is true, that hunger is the best cook. Like then as the dry ground doth covet rain: even so the Law makes troubled and afflicted souls to thirst after Christ, and in this respect it is our schoolmaster to bring us to Christ. A schoolmaster hath two special offices; one to correct, another to direct. It correcteth in shutting us up in the prison of sin; and it directeth also, for that it occasioneth us hereby to hunger and thirst after the righteousness of Christ.

The Scripture ] 〈 in non-Latin alphabet 〉 . That Scripture, namely the Scripture mentioned afore, meaning especially the written law of Moses, including all under sin: Deut. 27. 26. Cursed is every man that continueth not in all things which are written in the book of the Law to do them. Every man is bound to keep the whole Law: Claudit ergo sub peccato subditos sibi, praecipiendo siquidem, & non adiuuando. But this may be construed of Evangelical Scripture so well as of the law; for if all men had not been subject unto the curse by sin, for what end should the blessing by Christ have been promised, because the whole need not a Physician? And so both Gospel and Law shut up all under sin, that God might have mercy on all.

Concludeth] Ergo, the Scripture must be Judge for the determining of controversies in religion For (as Optatus and Augustine note) God hath dealt with us as an earthly father is wont with his children, who fearing lest they should fall out after his decease, doth set down his will in writing under witnesses; and if there arise debate among the brethren, instantly they go to the testament. All of us are brethren, and therefore we should not contend: but if any question be made concerning our Fathers inheritance, we must examine the words of his testament, and testimony, for that as a Judge concludeth all things.

All things ] As if he should say, not all men only, but all things also, which all men can do toward their salvation, even all the world culpable before God under sin.

That the promise by the faith of Jesus Christ should be given to them that believe ] There is never a word in this clause but is a sufficient argument against our merit: promise, faith, Jesus Christ, given, believe. Sauing faith is called here the faith of Jesus Christ, because Christ is both author and object thereof. Every man therefore shall not be saved in his own faith and religion, but only such as are of the faith of Christ.

The Gospel.

THis Text hath two parts:

• One concerning the Gospel: containing a
  • Proposition: Happy are the eyes, &c.
  • Reason: For I tell you, &c.
• Another touching the Law: wherein four points are remarkable:
  • 1. A supplication: Master what shall I do? &c.
  • 2. A replication: What is written in the law? how readest thou? &c.
  • 3. An explication: A certain man descended, &c.
  • 4. An application: Go and do thou likewise.

Happy are the eyes which see the things that ye see ] Christ in the words immediately going afore delivered this doctrine: No man knoweth who the Son is, but the Father: neither who the Father is, save the Son, and he to whom the Son will reveal him. And then turning about to his Disciples he said secretly, Blessed are the eyes which see the things, that is, these things hidden from the wise and learned, but opened unto you: for this is eternal life, to know God, and whom he hath sent Jesus Christ. Some did see Christ only with corporal eyes of the flesh, as Judas and the Jews who persecuted him. Other only with spiritual eyes of faith, as the Patriarchs in old time: John 8. 56. Abraham rejoiced to see my day▪ &c. and all true believers in our time, faith being an evidence of things not seen, Heb. 11. 1. But the Disciples here saw Christ with both, and therefore blessed were their eyes, &c. Such as beheld Christ only with their carnal eye, were not happy therefore, but the worse: for, saith our Savior in the Gospel, If I had not come and spoken unto them, they should not have had sin, but now have they no cloak for their sin, Such as see Christ only with the spiritual eye be more happy; for Blessed are they that have not scene, and yet have believed. Such as looked upon Christ spiritually and corporally too were most happy. The first sort saw Christ, but they did not believe: they considered him as a mere man, but they did not conceive that he was the only begotten son of God John 1. 14. they reputed Christ on the Cross to be 〈◊〉 us, not Deus, a sinner, not a Savior. The second sort believe, but not see: they believe that which was from the beginning, but they cannot say with Saint John 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. The third sort did see more then the first, and believed so much at the least as the second: and therefore Christ might say well, Happy are the eyes, &c.

For I tell you, that many Prophets and Kings have desired to see those things which ye see ] That ought to be respected highly, which great men and good men affect: but I tell you, that many Princes and Prophets have desired to see those things which ye see, and have not seen them, and to hear those things which ye hear, and have not heard them. For the Messias is called in holy Scripture, The desire of all Nations: Haggai 2. 8. Of whom the Prophets inquired, searching 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: 1. Pet. 1. 10. 11. When Balaam had prophesied of Christ, There shall come a Star of Jacob, and a Scepter shall rise of Israel, &c. he brake forth into this passion; Alas, who shall live when God doth this? As if he should have said; Happy men are they, who shall see that glorious Star and Sun of righteousness, coming out of his chamber as a Bridegroom, giving light to such as sit in darkness, and in the shadow of death. Oh that thou wouldest break the heavens and come down, said the Prophet Isaiah. Good old Simeon waited for the consolation of Israel. Augustine wished he might have seen three things especially, Rome in her glory, Paul in the pulpit, and Christ in the flesh. If the Queen of Sheba reputed the servants of Solomon happy, for that attending about his throne they heard his wisdom, discoursing of trees from the Cedar that is in Lebanon, even unto the Hyssop that springeth out of the wall: how blessed and happy were the disciples in hearing a greater then Solomon, and in seeing him who was fairer then the sons of men, in whom are hid all treasures of wisdom and knowledge? Coloss. 2. 3.

Here the Gospel and Epistle meet: Happy are the eyes which see those things which ye see; for Christ is the promised seed of Abraham, in whom all the nations of the world are blessed. And for application it fits our text, and time, to say, Blessed are our eyes, and blessed our ears, in this great light of the Gospel. For we now see Christ in his Sacraments, and hear Christ in his word. He liveth at this hour, non solum inter nos, sed etiam intra nos: not among us only, but in us also, dwelling in our hearts by faith, Ephes. 3. 17. Galat. 2. 20. The Scriptures are as a prospective glass, wherein he that hath eyes of belief is able to behold Christ crying in his cradle, dying on his cross, buried in his grave, raised from the dead, transfigured on the mount, ascended far above all heavens, and there sitting as our Advocate with God the Father. O that men would therefore declare the goodness of God, in showing us the light of his countenance, revealing the great mysteries of godliness, which in other ages was not opened unto the sons of men after such a manner as it is now. For I tell you many good Clerks, and great Kings of England have desired in old time to see those things which ye see, and have not seen them: and to hear those things which ye hear, and have not heard them. And at this day there be many learned men among the Jews, and mighty men among the Turks, and gooly men among the barbarous and superstitious nations of the world, which understand not as yet those things which appertain to their peace.

And behold a certain Lawyer stood up and tempted him saying: Master what shall I do to inherit eternal life? ] A witty Rabbi was wont to say, that he learned much of his master, more of his fellows, but most of his scholars. And so surely this ambitious Doctor might have got somewhat by questioning, albeit he took Christ happily for his inferior. But his intent was not to be taught, but to tempt, 〈 in non-Latin alphabet 〉 , using all possible means, and all plausible cunning to snare Christ in his conference. For as Herod the fox asked the Priests, and inquired of the Magi diligently when and where Christ was borne; not to worship, but to worrie that innocent lamb: so many men hear the word, and in reading the Bible move many doubts upon the text, not to consult, but insult. As one notes upon this place, non vt sciant, sed vt▪ sciantur. The Lawyers preamble was courteous, Master, and his quaere not idle, like the contentions of many Lawyers in our time, De lana caprina, touching the tithing of mint and rue: but concerning our eternal inheritance, what shall I do to inherit everlasting life? but his spirit was proud, and his heart false, standing up to tempt, having Master in his mouth, hatching mischief in his mind. I will therefore turn that old ryme upon him:

What is written in the Law? how readest thou? ] Didacus de la Uega, who was a Spanish Frier of Toledo, notes here that the Bible teacheth all things exactly, which are necessary to salvation, in his own Text. Sacrapagina docet nos perfectissime quae sunt ad salutem necessaria. The I •… suit Costerus in his sermon preached upon this Gospel, affords also the Scripture this praise, that it is speculum & regula vitae. Christ therefore sent the Lawyer unto the Law for the resolution of his doubt; What is written? how readest thou? So Luke 16. 29. They have Moses and the Prophets, let them hear them. And Isaiah 8. 20. To the Law, to the testimony. De rebus fidei persuadere debemus ex literis fidei, saith Tertullian. It is an old proverb, that the letters of Princes are to be read thrice, but the Scripture (which is God's Epistle) must be read seven times thrice, yea seventy times seven times. Infinities, as Luther speaks in the words of a Poet, Nocturna versate man •… , versate diurna. That delighting in the Law of the Lord, we may meditate thereon day and night, Psal. 1. 2. For it is not sufficient to read cursorily, sine delectn, & intilectu: we must examine the Text, and search the Scriptures. And therefore Christ here said not only, what is written in the law? but, how readest thou? That is, how doest thou understand and construe God's holy word?

Love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind ] This commandment is the first and the greatest of all the Law: wherein

Two points are regardable:

• The cause why God is to be loved, and that is because
  • Dominus Deus, the Lord.
  • T •… us, thy Lord.
• The manner how, with all thy
  • Heart.
  • Soul.
  • Strength.
  • Mind.

The saying of Bernard is true: Causa diligendi deum deus est: as being most loving, and lovely. Louing, in that he loved us first, even in our election and creation, when we could not; in our redemption, when we would not, love him. Ipse dilexit nos & tantus & tautùm, & gratis tantillos & tales. Louely, being indeed the center of all our love; for we must love nothing but good, and every good is from oboue, coming down from the Father oflights. As then Elijah said, If the Lord be God, follow him: in like manner if the Lord be God, love him. Again, thou must love the Lord, because thy God: for every man loveth his own; his own children, his own friends, his own goods, his own conceit. Non quia vera, (quoth Augustine) sed qui •… sua. Now nothing is so properly thine own as God, being thy portion forever. It is observed by Picus Mirandula subtly, that in the creation of the World, God gave the Water unto the Fish, Earth unto the Beasts, Air unto the Fowls, Heaven unto the glorious Angels: and then after all these goodly seats were bestowed, almighty God made man according to his own likeness and Image, that he might say with the Prophet, Psalm 73 24. Whom have I in Heaven but thee? and there is none upon Earth that I desire in comparison of thee. Thou Lord art my lot, and inheritance, the strength of my heart, and salvation of my soul. Si •… suris, panis tibi est; si sitieris, aqua tibi est; si in tenebris es, lumen tibi est, &c.

The manner how to love God, is, with all thy heart, with all thy soul, with all thy mind. That is, as Augustine, with all thy understanding, never speaking or thinking of him erroneously: with all thy will, never contradicting him obstinately: with all thy memory, never forgetting him obliuiously: loving him perfectly, purely, perpetually. Or as Bernard, with all •… hy heart wisely, resisting the subtle suggestions of the devil: with all thy soul sweetly, mortifying all carnal lusts of the flesh: with all thy mind constantly, overcoming all crosses and troubles of the world. Or as Gregory Nyssen, with all the faculties of thy soul, vegetative, sensitive, ratiocinatiue, for in him we live, and move, and have our being, Acts 17. 28. He gave all, and therefore good reason he should have all. Or as David jointly, with all that is within thee. For the multiplying of so many terms, heart, soul, strength, mind, is only to show that we must perfectly love God above all, even with all the strength of all our heart, soul mind. Modo sine modo, saith B •… rnard, tract▪ de di •… igendo Deo.

Happily some will object, if we must love God with all our heart, soul, mind, mig •… t, it is not lawful to love anything else beside him. Answer is made, that we may love something, praeter Deum, sed omnia propter Deum: Other things beside God, if we love them in God and for God. As the words following intimate, Thou shalt love thy neighbor as thyself.

In which observe the

• Causes, of our love toward our neighbor.
• Measure, of our love toward our neighbor.
• Order, of our love toward our neighbor.

The causes are two:

• Commandment in Scripture: John. 13. 34. and 15. 12. This is my commandment, that you love one another.
• Bond of nature, because man is neighbor to man, in respect of creation and conversation. Angels fight not against Angels, but against the fell Dragon. Birds of a feather fly together. One beast is not cruel unto another of the same kind. For Cocks (as many conjecture) fight not out of malice, but magnanimity▪, rather out of jealousy then antipathy. Most unnatural then is it for one man to wrong another of his own kind, yea kin. For whereas almighty God made not all Angels of one Angel, nor all beasts of the great Elephant, nor all fish of the huge Whale, nor all birds of the majestical Eagle; he made all mankind of one Adam, hereby teaching us to love as brethren, and to be all as one, because we did proceed all from one.

For the measure of thy love the text saith here, thou shalt love thy neighbor as thyself. Now the school Divines observe, that as is a note of similitude, not equality. The Law doth require that thou love thy neighbor as thyself for the manner of thy love: but not as much as thyself, for the measure of thy love: because charity begins with it self, making a man to love first himself, then his neighbor as himself, that is, in quo seipsum & ad quod seipsum, in that, and for that he loves himself, namely loving him in God, and wishing him all good. Other Interpreters have gone further, affirming, that according to the rigor of law thou must love thy neighbor as thyself, not only with the same love, but also with the same degrees of love. Now then how thou lovest thyself, thou doest know best thyself. But howsoever some learned Authors have denied degrees of intention, all acknowledge that there be degrees of extension in our charity. For, as God is the God of love; so likewise the God of order: And therefore whereas all men in the world cannot be partakers of our temporal goods and spiritual graces alike, such as are nearest ought to be dearest unto us. I say nearest, in spiritual or carnal alliance: For the first, it is said expressly, do good to all, especially to those which are of the household of faith, of God's own family the Church, among whom the Ministers of the word are the chiefest. According to this rule Christ in the Gospel honored his spiritual allies afore his natural brethren and kindred; for when one told him, behold thy mother and thy brethren stand without, desiring to speak with thee, Christ stretched forth his hand towards his Disciples and said, behold my mother and my brethren: for whosoever shall do my fathers will which in heaven, the same is my brother, and sister, and mother. Est enim sanctior copula cordium, quàm corporum.

Yet (all other things being alike) we must affect and respect our own wife before our own children, our children before kinsmen, our kinsmen before such neighbors as are not of our blood, our neighbors before strangers, and strangers of our own country before foreigners of another nation. Of this order in our love we find a precept in Paul, He that provideth not for his own, namely for them of his household, is worse then an Infidel: An example in Joseph, who preferred Benjamin his own brother by father and mother too, before the rest of his unkind brethren: in his seast, Benjamin's mess was five times so much as any of theirs: at his farewell, other had change of raiment and money, but unto Benjamin he gave three hundred pieces of silver and five suites of apparel. Our blessed Savior himself being the true Joseph, even the truth and the way, loved his own disciples more then other men, and S. John more then other of his disciples, termed in the Gospels history, the disciple whom Jesus loved. I conclude in the words of Lombard, Omnes homines diligendi sunt pari affectu, sed non pari effectu. See Thom. 2. 2 •… , quaest. 26. art. 6. 7. 8. Cajetan. & Dominic. Ban. ibidem. Altissiodor. Thom. ab Argentina. Ric. de media villa, reliquosque sententiarios in 3. sent, dist. 29.

Thou hast answered right, do this and thou shalt live ] For the better understanding of this clause [ do this and thou shalt live ] consider I pray, to what, and to whom Christ made this reply. First, to what. It is not demanded here by what means a man might obtain life everlasting, but by what doing, or by what kind of works; and therefore Christ answered accordingly; what is written in the Law? do this, and thou shalt live. Secondly, to whom, he did now deal with a Doctor of the Law, with a Pharisee, with one who was willing to justify himself: he did therefore send him unto the Law, not unto the promise. But speaking of eternal life to penitent sinners, he saith, I am the way: promising in general, Come to me all ye that are weary and laden, and I will ease you: performing his word in particular; O woman, thy faith hath saved thee, Luke 7. 50. Christ then in saying, Do this and thou shalt live, shows the Lawyers hypocrisy, who thought he could do this: and not a possibility to do this: as if he should say, thou diddest never in all thy life fulfill the whole law, nor yet one letter thereof as thou shouldest perfectly: thou must therefore think of another way to the kingdom of Heaven. Here the Gospel and Epistle meet again. The Law cannot give life (saith Paul.) the Levite and Priest of the Law, did not help the wounded man half dead (saith Christ.) The Scripture concludeth all things under sin, that the promise by the faith of Jesus Christ, should be giden to them that believe, saith our Epistle. Christ sends a Iustitiarie to the law, that seeing his own wretchedness and wickedness in it, he might come to Christ the loving Samaritan, to bind up his wounds and to pour wine and oil into them, as it is in our Gospel. If Papists in old time were not impotent in conioyning these two Scriptures as parallel, assuredly the Papists in our time are somewhat impudent in making the doctrines of these two so contrary: that which God and the Church have coupled together, let no man put asunder.

A certain man ] The Doctors of the law construed the Commandment, love thy neighbor, thus: love thy friend, and hate thine enemy. Christ therefore shows by this parable that every man is our neighbor, of what condition or country soever, even our greatest enemy For the Jew did hate the Samaritan, accounting him as a dog, and yet the Samaritan performed all neighborly duties unto the Jew, for that he did not commit any work of cruelty, nor omit any work of mercy toward him.

In an allegory, this man is every man, who sinning in Adam, descended from Jerusalem to Jericho: that is, from God's City to the dominions of Satan. And fell among thieves: into manifold temptations and noisome lusts. Which robbed him of his raiment: of his righteousness and holiness, wherewith Almighty God in his creation adorned him. And they wounded him and departed. For sin wounding the conscience leaves a man in a desperate case. The Priest and the Levite looking one him passed by. For the Law being the ministration of death, is rather a corasie then an healing medicine, procuring rather sorrow then solace to the distressed soul. But a certain Samaritan took compassion, &c. Christ touched with the feeling of our infi •… mities, out of his pity bound up his wounds, and poured in Oil and Wine: preaching repentance, which as wine doth search; and grace, which as Oil doth supple our soars. He set him on his own beast: he took on him our own nature, bearing our own sins, in his body, suffering for us in the flesh. And brought him to a common Inn. That is, the Church, as a common Inn receiving all sorts of men, being travelers and Pilgrims on earth, albeit their Burgeship be in heaven. And made provision for him. As long as he lived among us, he did good, and healed all that were oppressed of the d •… uell. On the morrow when he departed: leaving the world and ascending up on high, he committed the wounded man unto the Host; namely, to the Preachers of his word, appointing Apostles, Prophets, and Evangelists, and Pastors and Teachers. Unto which he gave two pence, that is, the two testaments, as Euthymuis; or as other, the two Sacraments: or as other, the two great Commandments: or as other, wholesome doctrine and holy conversation: or jurisdiction and order: or the word and the Sacraments: all which are God's ordinary means unto salvation. And said, take care of him. He doth not enjoin the Minister to cure, but only to take care for the wounded man. As Bernard excellently, Petitur a te cura, non curatio. For if the wounded man, as Babylon, will not be cured, he shall die for his iniquity, but thou hast delivered thy soul. Thou hast done thy part, and thou shalt assuredly receive thy reward. As Christ himself promiseth here, When I come again I will recompense thee; Then he will say to the good Steward, It is well done trusty servant, thou hast been faithful in little, I will make the Ruler over much, enter into thy masters joy.

Go and do likewise ] For if thou know this, and do not this accordingly, thou dost not love thy neighbor as thyself, and he that loves not his neighbor as himself, cannot love God with all his heart, with all his soul, &c. Let us therefore be followers of Christ as deer children, loving his as he loved us: opening our bowels of compassion toward all such as mourn in Zion, binding up the wounds of his distressed members under the cross, seeking not our own, but one another's good, that when he comes to judgment we may hear and have that happy doom: Come ye blessed of my Father, inherit ye the Kingdom prepared for you. For 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, &c. For in as much as ye have done it unto one of the least of these my brethren, ye have done it unto me.

The Epistle.

THis Epistle may be divided into two parts: a

• General exhortation, to walk in the spirit; & that in respect of a double benefit: namely, because the spirit delivereth us from the
  • Lusts of the flesh, verse. 16. Walk in the spirit, and ye shall not fulfill the lusts of the flesh. And ver. 24. They that are Christ's, have crucrucified the flesh, &c.
  • Lists of the Law, verse. 18. If ye be led of the spirit, then are ye not under the law.
• Particular enumeration of the works of the flesh, and fruits of the spirit.

• In the be droll of vices observe their
  • Condition: The deeds of the flesh are manifest.
  • Kinds: as being against
    • Faith,
      • Idolatry.
      • Witchcraft.
      • Hercsie.
    • good manners, especially
      • Chastity.
        • Adultery.
        • Fornication.
        • Uncleanness,
        • Wantonness, as the daughters of luxury.
        • Gluttony, Drunkenness, as the mother.
      • Charity.
        • Hatred.
        • Uariance.
        • Zeal: or wicked emulation.
        • Wrath.
        • Strife.
        • Seditions.
        • Enuying.
        • Murder.
  • Punishment: They which commit such things, shall not be inheritors of the kingdom of God.
• In the catalogue of virtues observe likewise their
  • Property: Fruits of the spirit.
  • Kinds: quantum ad
    • intra: for the
      • doing of good: love, joy, peace.
      • enduring of evil: long suffering, gentleness.
    • extra: respecting
      • God, faith.
      • our neighbors, goodness.
      • our selves, temperance.
  • Benefit: Against such there is no Law.

Concerning our Apostles exhortation: I have shown else▪where what it is to fulfill the lusts of the flesh, as also what it is to walk in the spirit: and that all such as are led of the spirit, are not under the Law. Pardon •… ee then in passing sicco calamo, from the first unto the second part.

Th •… d •… edes of the flesh are manifest ] As being known to God: unto whom all things are naked, even the secrets of our hearts a •… d rei •… es. And notorious in the sight of men: hatred appearing in open court; gluttony sitting in open Hall; drunkenness reeling in open street; murder swaggering open high-wey; seduions in open fi •… lde; •… mulation in open School; worshiping of Images in open Temple; sects in open Pulpit. Adultery, fornication and other secret sins of the Chamber, albeit the night be never so dark, the curtain never so close, the door never so fast, are notwithstanding usually brought to light also. Whereupon the Poets in old time painted Uenus the mother of wantonness, naked; insinuating that this iniquity cannot be long covered. And manifest, as being committed against conscience: for as an heretic; so the drunkard, witch, adulterer is damned of his own self •… ▪ Yea the very Gentiles having not the Law, were notwithstanding in this respect a Law to themselves. Hence we may learn not to conceal, but freely to confess our sins before God, and before men also when need shall require. Whether a man acknowledge them or no, they be manifest, and the ingenuous uncovering of them is the way to cover them. Agnosce 〈◊〉 , saith Augustine, & Deus ignoscit. I said I will confess my wickedness unto the Lord, and so thou forgavest the punishment of my sin: Psalm 32. 6.

Adultery, fornication, uncleanness, wantonness ] These sins are named first, because the fl •… sh is most p •… one to commit them. Old Lot did burn with 〈◊〉 of lust, whom all the fire that consumed Sodom could not once touch. Ambrose said of Sampson: Qui 〈◊〉 etiam suis manibus strangulauit, amorem suum suffocare non potuit, &c. And a moderne Poet of Hercules:

Adultery, when both or one of the parties delinquent are married, as the notation of the word intimates, adulterium, quasi ad alterius torum. Fornication, is between such as are single, so called à fornicibus, of the place wherein common harlots used to prostitute their bodies. Uncleanness, is incontinency against nature: where these sins were known, there they were named particularly by Paul: as among the Romans, Rom. 1. 37. and to the Corinthians, 1. Cor. 6. 9. but in Galatia where they were not known, they be mentioned in general only, lest by naming of them he should after a sort teach them. Wontonnesse in lascivious attire, unchaste talk, petulant behavior, is an instrument, and as it were the bellows to blow the coles of lust in all.

Idolatry, witchcraft It is plain that Paul calleth here flesh whatsoever is in all the powers of an unregenerate man's soul. The works of the will that lusteth, are adultery, fornication, uncleanness, and such like: the works of the will inclined to wrath, are hatred, variance, seditions, envying, &c. The works of understanding or reason, are Idolatry, witchcraft, heresy. The which are distinguished thus: Heresy, when we serve the true God with a false worship. Idolatry, when we worship false gods, supposing them to be true. Witchcraft, when we adore false gods, knowing them to be wicked and false. For the ground of that black art is either an open or secret league with Satan the prince of darkness, and so witchcraft (as our judicious Sovereign well observed) is the height of Idolatry.

Adultery, fornication, uncleanness, gluttony, drunkenness are manifestly known to be works of the flesh, even to such as commit them: but Idolatry doth appear so spiritual, as that it is manifest unto the faithful only to be a deed of the flesh. A Turk believes nothing less then that his Alcaron, his washings and other ceremonies are works of the flesh. A popish Monk when he leads a single life, saith Mass, prayeth on his beads, is so far from holding himself an Idolater, or that he fulfilleth any work of the flesh; as he that calls himself a spiritual man, and is assuredly persuaded that these things are spiritual means of his salvation. He talketh of the spirit, and thinketh he walketh in the spirit. Nay the sin of Idolatry, though it be more reprehended in God's word, and more punished in his works, then other vices: yet it cleaveth so fast unto flesh, as that the best men in the world easily fall into it, and having once delighted therein, are most hardly drawn from it. Idols are called by the Prophet Isaiah, del •… ctable things. Ezekiel in the 23. chapter of his Prophecy compareth Idolaters unto a woman i •… flamed with love toward some goodly young man, on whom she hath cast her eyes, and fixed her affection, and forgetting all mod •… sty, sendeth messengers for him, and bringeth him into the bed of love. Saint John in his Apocalypse accurately describes the superstitious and Idolatrous Church of Antichrist by a whore, whose doctrines, as the wine of her fornication, hath intoxicated the Kings and inhabitants of the earth; her cup is of gold, her self is arrayed with purple and scarlet, and guilded with gold, and precious stones and pearls. Hereby counterfeiting the glorious ornaments of Christ's own spouse, the true Church: whose shining is like to gold, and stones most clear and precious, her lips like scarlet, and her love much better then wine.

Let us then above all other works of carnality, take heed of Idolatry, which is so secret a vice, that it is discovered of none but such as have crucified the flesh, and are led of the spirit. And for this cause let us have the commandment always in our eye, thou shalt have none oth •… r gods but me. Forbidding four things especially: first, the having of strange gods, and not the true: as had the Gentiles. Secondly, the having of strange gods with the true: as the Samaritans had. Thirdly, the having of no gods at all, as the foolish Atheists. Fourthly, the not having of the true God aright, according to his own word and will, as the congregations of Heretics and Antichrists.

Hatred, variance ] In this enumeration of sins against charity, the first is, hatred, and the last, murder. Quia ab hoc pervenitur ad illud. If we stop not hatred in the beginning, it will break forth into contentious words, and brawling speeches, happily misled by distempered zeal, will grow to seditious and schismatical actions, and these breed envying, and envy begets murder, according to that of Cyprian: Inuidia fons cladium, after 〈 in non-Latin alphabet 〉 there follow 〈 in non-Latin alphabet 〉 . For this one fault is toxicum charitatis, & ostium iniquitatis. As it were the death of amity, and door of enmity, the very matter of all mischief, and hell of the soul. Concerning gluttony, see before Epist. 1. Sund. in Advent: and of drunkenness hereafter Epist. 20. Sund. after Trinity.

And such like] Paul added this clause, lest any should imagine that there be no more deeds of the flesh: as if he should say, by these ye may conceive what the rest are, for it is impossible to reckon up all. If Paul numbering the sins of his time, was constrained to break off his catalogue with an & caetera, how shall the Preachers at this day deliver up a true inuentorie? For, as now and then all humors of the whole body fall down into the legs, and there make an issue: so the corruption of all ages past, have slid down into the present, to the choking and annoyance of all that is good. The worlds end doth afford the same faults and the like to them in the beginning, yea doubtless many monsters of sin, which our forefathers of old could never parallel.

Of the which I tell you before, as I have told you in times past ] Hence Ministers are taught often to fore warn the people of the future judgments of God for their sins: if present, by word: if absent, by writing: Isaiah 58. 1. Mich. 3. 8. When a man otherwise cannot hit the mark, he must draw the bow to the ear and shoot home: little chiding and once rebuking will do no good with such as have stony hearts and brazen faces, it is our duty therefore to threaten, yea thunder again and again, saying with Paul, as I told you before, so still I forewarn you while ye may take heed, repent and return from your wicked course, That they which commit such things, shall not be inheritors of the Kingdom of God. Not all they which have such impure motions arising in their mind: but they which commit such actions in their life, 〈 in non-Latin alphabet 〉 , such as do. Not all such as have done those things once, twice, thrice: for in many things we sin all, and every age even in the faithful hath his peculiar fault and folly. Lust assaults a man most in his youth, ambition in his middle age, and covetousness in his old age. Such then as have done these things and after have heartily repented, are not excluded from the Kingdom of God: but only such as do, noting a present and a continued act of doing amiss. The godly man often falls into the works of the flesh, and being admonished thereof recovers himself, he doth not stand in the way of sinners, although he sometimes enter into it. On the contrary, sinners irrepentant and obstinate when they fall, lie still in the filthiness of the flesh hating reformation, and heaping to themselves wrath against the day of wrath, Romans 2. 5. All they which do this, and die thus without a lively faith and unfeigned repentance, shall not be inheritors of the kingdom of God.

The fruit of the spirit is ] Interpreters observe generally Paul's altering of his phrase; for whereas he called acts of sin works of the flesh, he terms virtue the fruit of the spirit. He speaks of the one plurally, The works of the flesh are: but of the other singularly, The fruit of the spirit is. Ad significandum quod malum contingit ex singularibus defectibus, bonum autem ex integra causa. To signify that good is the effect of an entire cause, whereas evil comes of defects in many particulars. Or happily to show that our vices exceed in number our virtues.

Christian virtues are fruits, as bringing with them excellent commodities, enriching such as have them, and alluring other also by their example to receive the Gospel and faith of Christ. And fruits of the spirit, as begun, continued, ended according to the motions and admonitions of the spirit: begun in faith, acted in obedience, ending in God's honor. A good man is like a Tree planted by the water side, that will bring forth his fruit in due time. The Church is the Garden of God▪ Preachers are the planters, 1. Cor. 3. 6. 9 believers are Trees of righteousness, the spirit of God is the sap and life of them, and good works are the fruits which they bear. From hence we may learn to distinguish aptly between Christian virtues in professors of the Gospel, and civil virtues in heathen men. Joseph is chaste, and so was Xenocrates. In Joseph it was an especial fruit of the regenerating spirit, but in Xenocrates i •… was a work proceeding only from God's general providence. For there is a gift of regeneration able to mortify corruption, and a gift of restraint which serves only to keep in corruption.

Love, joy, peace, &c.] It had been sufficient to have named only love and no more: for as it is shown, Epist. quinquages. Sund. charity doth extend it self unto all the fruits of the spirit, notwithstanding our Apostle sets it here by it self among other virtues, and in the first place, to signify that it is the very fountain from which all the rest are derived. And therefore that Christians ought before other things affectionately tender the good of their brethren, Giving honor one to another, every man esteeming better of another then of himself, and so serving one another in love. The world in this age wants exceedingly this one virtue: for among the roaring Gentlemen it is but a word and a wound; among civil men, it is but a word and a writ. Yea that which is worst of all, among such as seem saints of the greatest purity, there be so many sects and schisms even about matters of God's holy service; that if our Apostle were now living, he would censure them as he did the Corinthians in his time, when one saith I am Paul's: and another, I am Apollos, are ye not carnal?

Against such there is no law ] Against such virtues, and against persons endued with such virtues, there is no law: that is, no law to condemn, no law to compel them. As if he should say, Such as are led by the spirit are a free people, serving the Lord without constraint. If there were no punishment in this life, nor hell in the next for adultery, drunkenness, murder, gluttony, yet they would abstain from these works of the flesh out of mere love to God and goodness. For they that are Christ's, have crucified the flesh. In this crucifying four points are to be considered:

• 1. Attachment.
• 2. Arraignement.
• 3. Judgment.
• 4. Execution.

First, we must attach and bring our selves into God's presence, saying with the prodigal son, I will go to my father. Secondly, we must indite our selves of our sins at the bar of God's judgment: I have sinned against heaven, and before thee. Thirdly, we must judge our selves, that we be not judged of the Lod: I am no more worthy to be called thy son. Fourthly, we proceed to the lawful execution of the flesh, using the means for the crucifying of it, and they be principally three: The first is applying of Christ crucified, and that is to believe not only that Christ was crucified for us: but that we likewise were crucified with him.

The second is to beat down the flesh by the sword of the spirit, propounding in our daily repentance the several Commandments and threatenings of God against our several affections and lusts. As it were slaying murder with commandment, Thou shalt not kill: and robbing the thief with another arrow taken out of God's quiver, Thou shalt not steal.

The third is to cut off the first beginnings of evil, and to fly the present occasions of every sin. With these spiritual nails (as Luther speaks) a Christian may fasten all carnal desires unto the Cross; so that although the flesh be yet alive, yet can it not perform that which it would do, for as much as it is bound hand and foot, and made subject to the spirit.

The Gospel.

COncerning Christ's diligence, going about to do good: obedience, sending the lepers unto the Priests of the Law: power and pity curing such an incurable disease. Concerning also the faith and fact of the lepers in confessing and adoring Christ, I have spoken enough in mine exposition of the Gospel, allotted for the third Sunday after Epiphany. There remaineth in all this history, but one point only to be further examined, and that is the gratitude, rather ingratitude of these lepers, in which observe

• The Number of the thanksgiuers: one among ten, and that one not a Jew, but a Samaritan.
• The Nature of the thanksgiving: adorned with many commendable virtues, as
  • Obedience.
  • Desire to be with Christ.
  • Praising of God.
  • Humility.
  • Love.
  • Faith.

One of them when he saw that he was cleansed ] Hence we may learn that the number of true believers is but a small flock, and that among much stony, more thorny, there is but a little good ground. Many men in the world resemble Nabuchadnezzars Image, whose head was of fine gold, his breast and his arms of silver, his thighs of brass, his legs of iron, and his feet part of iron, and part of clay: the beginning of all these lepers was golden, and their proceedings as purified silver; all believed, all prayed, all obeyed Christ: but their end was dirty, forsaking the word, and embracing the world. Hypocrites are like the Plaice, which hath a black side so well as the white: when once their turns are served by the white, they can and will instantly show the black. While these men had their grievous disease, they came to Christ, and cry to Christ, Jesus Master, have mercy on us. But feeling themselves healed, they forget him, and that which is worse, they side with the Priests against him. Among ten one man only was thankful, and continued faithful unto the end. And this one was a stranger and a Samaritan. Wherein our Evangelist doth tax their ingratitude, by comparing one with nine, and a Samaritan with a Jew. Teaching us also not to boast of our progeny though never so godly, nor to despair though never so wicked. In the business of our salvation oft it comes to pass that the first are the last, and the last are the first. In Christ there is neither Jew nor Grecian, but in every nation he that feareth him, and worketh righteousness is accepted with him.

The thankfulness of the Samaritan is accompanied with many notable virtues, as first obedience; for although he knew that he was, as he went cleansed of his leprosy: yet according to Christ's express commandment he shown himself to the Priests. And when he was with them, he was not seduced of them as the rest of his company. For whereas the Priests (as it is thought) had corrupted and persuaded those other nine that they were cured by the Laws observation, and not by Christ's either might or mercy: the Samaritan believed unfeignedly that Christ was a Priest forever after the order of Melchizedek, even an high Priest which is touched with the feeling of our infirmities, Hebr. 4. 15. and therefore leaving the legal Priests, he was desirous to be with Jesus his Savior. Every man goeth astray, but the good man is regredient, returning again to Christ, which is the way. Being now come to Christ, he performs his duty to God, and man. To God, in praising him with a loud voice, which argueth his devotion, and in falling on his face at Christ's feet, which argueth his humility. To man, for whereas Christ said unto him, Are there not ten cleansed? but where are those nine? he made no reply, but held his peace; signifying hereby that he came back again to remember his own thanks, and not to tell tales of others ingratitude. These good things arising from a lively faith, are well▪pleasing to God: and therefore Christ dismissed him accordingly, Go thy way, thy faith hath made thee whole.

Let us imitate the Samaritan in his perseverance, being never weary of well doing. The which one point (as Cyprian and Augustine have noted) is almost all the contents of our Lord's prayer. For in saying, hallowed be thy name, thy kingdom come, thy will be done, &c. what do we desire, but that God's name may be sanctified of us always, his kingdom propagated always, his will fulfilled always. If at any time we fall into sin, we must return again by faith and repentance to Christ, humbling our selves at his feet, and serving him in holiness and righteousness all the days of our life.

The Gospel and Epistle parallel, for sin is a spiritual leprosy, the spots whereof are adultery, fornication, uncleanness, Idolatry, &c. Christ is the Physician of our soul, who came into the world to save sinners, 1. Tim. 1. 15. I, even I (saith the Lord) am he that putteth away thine iniquities, Esa. 42. 25. The Preachers of his word are his mouth, as it were, to pronounce, that all such as truly repent and unfeignedly believe his holy Gospel, are cured of their leprosy: but himself alone cleanseth us from all sin. Giving us his sanctified spirit also whereby we put off the old man, and walk in newness of life. For as leprous Naaman after he washed in Jordan, had new clean flesh instead of his old rotten flesh; even so such as are Christ's, and are led of his spirit, in the places of their ancient vices hatred, variance, sedition, envying, murder, &c. have contrary virtues, as love, joy, peace, long suffering, gentleness, &c. If Job blessed God for a wound given; what thanks owe we to God for our wounds healed, and our sin forgiven? O ineffabilis mysterij dispositio, peccat iniquus & punitur iustus, delinquit reus, & vapulat innocens, offendit impius & damnatur pius, quod meretur malus patitur bonus, quod committit homo sustinet Deus.

The Epistle.

THis epistle to the Galatians hath three principal parts: a

• Preface; setting down the
  • Saluters: Paul and the brethren, &c.
  • Saluted: The Churches of Galatia.
  • Salutation: Grace be with you, &c.
• Treatise: concerning
  • Doctrines of holy faith: from verse. 6. of the first chapter, unto verse. 13. of the fifth chapter.
  • Rules of good life: from ver. 13. of the fifth chapter, unto verse. 11. of the sixth.
• Conclusion: in the textread, wherein three points are to be considered: a
  • Insinuation: You see how large a letter I have written, &c.
  • Recapitulation: As many as desire, &c.
  • Validiction: The grace of our Lord, &c.

Ye see how large ] Saint Paul insinuates himself into the minds of the Galatians by a twofold argument. First, from the largeness of his Epistle. Secondly, for that he wrote it with his own hand. Interpreters have construed the word large diversely; some referring it to the greatness of the character. Hyperius to the depth of his matter. Hilary to the loftiness of his style. Theophylact to the badness of his hand. Anselmus on the contrary to the fairness of his writing. But the word signifieth quantity so well as quality: Hebrews 7. 4. James. 3. 5. Whereupon Beza translates here, videtis quàm longis literis: and Uatablus, Quanta vobis epistola scripserim. Our English Bibles accordingly so large, that is, as Erasmus in his paraphrase, so prolix. The plain meaning then is, that he never wrote so long an Epistle with his own hand unto any Church as unto them. He writ indeed to Philemon with his own hand, but that Epistle was exceeding short in comparison of this: and he writ larger Epistles unto the Churches of Corinth and Rome; but by his Scribes, and not with his own hand. Wherefore seeing this letter is the most long and large that ever himself penned, it ought to be more regarded and better accepted; as his pains were greater in writing, our diligence should be greater in reading and observing the same.

With mine own hand] Haimo saith it is the Doctors opinion that Paul wrote not all this Epistle with his own hand, but only from hence to the end; which assertion is contrary to the Text, and truth. It is evidently confuted in the Text, for that our Apostle speaks of the whole letter in the time past, I have written. Or if of any part more then of another, it is of the former part rather then of the latter. Again, the most ancient Doctors affirm that himself penned it from the very beginning to the end with his own hand. Saint Ambrose saith, Ubi holographa manus est, &c: Where the whole writing is his own hand there can be no falsehood. Primasius useth the word pers •… ripsi. Theophylact brings in Paul speaking thus; I am enforced even with mine own hand to write this Epistle to you. O •… cumenius calls it 〈 in non-Latin alphabet 〉 , Anselm, non notaris manu sed mea. This then is a testification of his exceeding great love and care toward them, and it is a president for Pastors how they should be diligent in their ministry both absent and present; if resident upon their charge, they must be faithful in winning God's people to the Gospel: if non-resident upon lawful occasions (as Paul here) fearful lest their minds should be carried from the truth unto contrary doctrine, that being absent in body, yet they may be present in spirit, and present by letters, having a greater care of the flock then of the fleece.

As many as desire with outward appearance ] Here begins the recapitulation, in which our Apostle like a good Orator artificially repeats all those things he would have especially remembered in the whole discourse; now the main proposition of all this large letter unto the Galatians is, that a man is not justified by circumcision, or any works of the Law: but by the faith of Jesus Christ. The which is all one with his assertion here, that Christ crucified is the sole means of our salvation, and only ground of our spiritual rejoicing. Neither Circumcision, nor uncircumcision availeth anything at all, but a creature renewed, that is, endued with faith working through love. He doth accuse therefore such as obtruded another Gospel, an opposite doctrine, but bless God's Israel, even as many as walk according unto this rule.

The false teachers are described by five properties, as first, They desire with outward appearance to please carnally. Secondly, they contstrain men to the strict observing of their own devised religion. Thirdly, the mark they shoot at is to shun storms and persecution for the Cross of Christ. Fourthly, they compel men to keep that law which they will not observe themselves. Fifthly, they pretend God's honor but intend only their own vain glory, that they might rejoice in your flesh. Other reduce these five to four: Flattery, Cowardice, Dissimulation, Boasting. Other to three: first, shunning of the cross: secondly, seeking of their own glory: thirdly, teaching of that themselves understand not. All happily may be referred unto their hypocrisy; for notwithstanding their fair shows and outward appearance they seek not herein their brethren's good, and God's glory; but their own honor and ease, that they might have Cum dignitate otium, a Lordly living and a lazy life. Sike Church-men are like the Church pinnacle pointing upward, poising downward.

In this description of false Doctors, if thy sight be quick, thou mayest apprehend the lively picture both of a Schismatic and heretic, who though outwardly they seem never so great, yet are they the least in the Church of God. According to that of Christ, Whosoever shall break one of the least Commandments and teach men so, shall be called the least in the kingdom of heaven. As Augustine paraphrastically, Qui soluerit & doeuerit, id est, docuerit verbis quod soluerit factis minimus erit.

If any shall demand how the false brethren in urging Circumcision had the world at will, and were made free from persecution? Answer is made, that the Roman Emperors, Gaius, Octauian, Tiberius, had given liberty to the Jews to live according to their own law, without molestation or disturbance throughout all the Roman Empire. So that if a Jew turned Christian, he had the privileges of a Jew so long as he kept the ceremonial rites of Moses: whereas they who taught that ceremonies were abrogated, and that men were justified only by faith in Christ, wanted those privileges and so were persecuted of the Jews, and of the Gentiles too, Christ crucified being a stumbling block unto the Jews, and unto the Grecians foolishness. Now the pseudo-Apostle here, lest they should suffer affliction for the cross of Christ, invented a new gospel, and made an hotch-potch of religion. For as the Christians in the countries of Prester John, and in Augustine's age the Symmachiani received both Circumcision and Baptism: so they conjoined in the matter of salvation Messias and Moses, justification by faith, and justification by works, hereby seeking carnally to please both the Christian and the Jew: the Christian in preaching Christ's cross: the Jew by pressing circumcision of the Law. Desiring to serve two contrary masters at one time, God and Mammon, as it is in the Gospel appointed to be read this day. The Papist then in being a mingle mangler, is branded with this infallible character of a corrupt teacher, and so is the mungrill in religion according fire and water, Antichristians and Christians in the chief Oracles and Articles of holy faith, and so are carnal Gospellers who desire to have Christ, but they will none of his Cross: They would be with him upon Mount Tabor, but not upon Mount Caluarie.

God forbid that I should rejoice but in the Cross of our Lord Jesus Christ ] The sufferings of the faithful for Christ, are termed often the sufferings of Christ: 2. Cor. 1. 5. as the sufferings of Christ abound in us, &c. And Colossians 1. 24. I fulfill the rest of the afflictions of Christ in my flesh for his bodies sake, which is the Church. And so Christ himself witnesseth in saying Saul, Saul, why persecutest thou me? Saul did no violence to Christ, it was all done to his Church: but he that toucheth it, toucheth the apple of his eye. There is a more lively feeling in the head then in other members of the body; for the little toe being hurt, instantly the head showeth it self by the countenance to grieve thereat: so Christ our head is touched with the feeling of our infirmities, ever suffering, while we suffer which are his body. Some Divines therefore by the Cross of Christ, understand Paul's affliction for preaching Christ crucified. As if he should say, let other boast as they list in avoiding persecution for the Gospel, herein I will rejoice, that I am esteemed worthy to suffer rebuke for the name of Christ, I take delight in reproaches, in necessities, in tribulations, in anguish for Christ's sake. But because the words ( 〈 in non-Latin alphabet 〉 ) are both exceptiue, making the sense thus, I will glory in nothing but in the cross of Christ: and exclusive, only in the cross of Christ, and in nothing else: I subscribe to Augustine, Chrysostom▪ Jerome, and other who construe this of Christ's all-sufficient sacrifice for our sins on the cross, whereby the world is crucified in us, and we to the world, Christ himself being our redemption, wisdom, righteousness: that, as it is written, he that glorieth should glory in the Lord, and make boast of him all the day long, as it is Psal. 35. 28.

As this exposition is most agreeable to the letter, so most answerable to Paul's intent: as if he should have written thus, Although other make their rejoicing in circumcision, I will rejoice in nothing else but in the cross of Christ, which abrogates circumcision. And well might he speak so, for that in Christ crucified are hid not only the treasures of wisdom and knowledge, Coloss. 2. 3. but of fullness and grace, John 1. 16. and of every spiritual blessing, Eph. 1. 3. In a word, all things of which usually men boast, are in Christ's cross. Doth any man glory in wisdom? Paul desired to know nothing but Christ crucified, as being assured, that this knowledge is eternal life, John. 17. 3. Doth any boast of riches and honor? by Christ all true believers are made Kings and Priests, Apocal. 1. 6. Doth any rejoice in liberty? by Christ we are delivered from the bonds and hands of our enemies: Luke 1. 74. Doth any delight in the Princes favor? behold the King of Kings accepteth of us in Christ. All men desire comfort and content, and therefore let us (as Paul here) rejoice in Christ crucified, in whom only we are complete, and by whom also we have right to those things which eye hath not seen, ear hath not heard, neither can the heart of man conceive.

God's Israel walking according to this rule, though they bear the marks of affliction in their body: yet have they peace of conscience in their soul. For being new creatures in Christ, the world cannot crucify them any way more then they crucify the world. As the world accounts them the filth and of-scouring of all things: even so they repute all things of the world as dung, to win Christ, and to glory in his cross.

Brethren, the grace of our Lord Jesus Christ be with your spirit ] In this adieu our Apostle concludes his epistle with a great Emphasis, every word being a strong reason to confound his adversaries, opposing first our Lord Jesus Christ the master of the house, to Moses who was but a servant in the house. Secondly, the grace of Christ to the merit of inherent righteousness, infinuating that we are saved by grace, freeing us from circumcision and other works of the Law. Thirdly, the spirit, which is the object of grace, to the flesh, in which the enemies of Christ's cross gloried so much. And lastly, noting in the word brethren, his lowly, but their lordly carriage toward the Churches of Galatia. The brief of all is, I have taught you Christ purely, delivering unto you wholesome doctrine touching faith and good manners, I have entreated you, chidden you, threatened you, letting pass nothing which I thought profitable for you. I can say no more, but that I heartily pray, that our Lord Jesus Christ would bless my labors, and govern you with his holy Spirit forever. See the peace of God in the Liturgy.

The Epistle,

THis Gospel is parted into a

• General rule: No man can serve two masters.
• Particular instance: Ye cannot serve God and mammon. Wherevpon is inferred that we may not be careful what we shall eat or drink, but that we should rather seek first the kingdom of God, and the righteousness thereof, and then all these things shall be ministered unto us.

No man can serve two masters ] There is no rule so general but hath exceptions, and so this common proverb is confined within his lists and limits, as Interpreters observe. For one man may serve two well agreeing masters enjoining the same thing, as the men of Tyrus hewing Cedar trees out of Lebanon for the Temple, served both Hiram and Solomon. Again, this axiom must be construed in sense •… composito, not diuiso: for otherwise we may serve diverse masters at diverse times, as Zacchaeus at the first served the world, yet afterward he followed Christ. The meaning of this adage then is, that no man at one time, can serve two masters enjoining contrary duties. As for example, God and the flesh are two such masters, I see (saith Paul) another law in my members rebelling against the law of my mind: for the flesh lusteth against the spirit, and the spirit against the flesh, and these two are contrary one to the other: Galat. 5. 17. We cannot serve these two, but we must love the one and hate the other, or else lean to the one and despise the other: we must be servants unto God, and not vassals unto lust.

Concupiscence is like to a fire, and our body like to a seething pot. Now the pot is cooled four ways especially: first, by taking away some of the fuel under the pot: even so the less we drink or eat, the lesser is the heat of our lust. It is fasting spettle that kills this serpent, incrementum gastrimargiae initium luxuriae: howsoever delectatio venereorum be the end, yet gulling is the matter and beginning of incontinence. The Poets feigned venerem natam ex exectis Saturni virilibus, to •… signify that saturitie is the father of wantonness, and uncleanness the daughter of surfeiting. Sine Cerere & Baccho friget Uenus: Lady Uenus dwells at the sign of the Iuie bush; where there is cleanness of teeth, usually there is no filthiness of body: but if we stuff our corps like cloak-bags, making our mouths as tunnels, our throats as wine-pipes, our bellies as barrels; if we fill them full of strong drink and new wine, there must follow some vent, according to that of Jerome: Uentrem distentum cibo & vini potionibus irrigatum voluptas genitalium sequitur, nam pro ordine membrorum ordo vitiorum.

Secondly, the pot is cooled by stirring of it; so the furious heat of lust is much abated by the stirring of our bodies, and exercising of our minds. Vnchast folly for the most part is begot of an idle brain, hatched in a lazy body.

The Crab-fish when as the Oyster doth open, flings into her a little stone, so that she cannot shut her self again, and so the Crab devoureth the Oyster: Our adversary the Devil is like the Crab, and we like the Oyster, if he find us idle and gaping, he takes his opportunity to confound us. Otia puluinar Satanae, Cupid shoots in a slug, and hits none but the sluggish. Albeit Rome was so well occupied as to make Idleness a divine sovereignty: yet there was never a Temple within the City dedicated quieti & otio, sed extra collinam portam illi ignauo numini templum dedicârunt. To signify this much (as our reverend Jewel observes) that no man borne in Rome, or Gentleman well brought up, should vouchsafe Idleness any honor. Calvin was wont to say, that a lazy life was of all other most tedious unto him. And every generous spirit resolves as Maximinus: Quo major sum, eo magis laboro, & quo magis laboro, eo major sum. In holy Bible we read that Jacob under the name of Esau, which signifieth working, obtained his fathers blessing, and that none shall receive reward at the last day, but such as have been laborers in the Lord's Vineyard: Matth. 20. 8.

Thirdly, we may cool the Pot by casting cold water into it: in like manner abundance of tears is a good means to quench outrageous flames of this unruly fire. The Amalekites, as we find in sacred History, burned Ziklag, and took their wives and children prisoners: then David and the people lift up their voices, and wept until they could weep no more. After that David asked counsel of God, and followed after them, and smote them (as it is in the Text) even from the twilight unto the evening of the next morrow, so there escaped not a man of them save four hundred young men which rode upon camels and fled. Lust is an Amalekite, it burns our Ziklag, and sets on fire this little City, captiuating our senses, and making them prisoners unto it: but if we with David shall weep, so that we can weep no more; if we cast cold water into the Pot, if our eyes be a fountain of tears, if we lament day and night the slain of the daughter: assuredly we shall persue the brutish Amalekits, and overcome our untamed affections, we shall smite them from the twilight of our youth, until the evening of our old age. Some young men may escape, that is, some vain words and unclean thoughts as yet may remain in us: but as for the old Amelekits, I mean gross faults and foul transgressions, God will grant us power and grace to kill all them, and so we shall recover all that the Amelekits had taken, we shall rescue our wives and daughters, our affections most dear to us heretofore captivated unto lust, shall now do good service to God, acknowledging this infallible rule that no man can serve two masters. God and the lust of the flesh.

Fourthly, the Pot is cooled by taking it altogether from the fire; so we may the sooner cool this hot lust which so boileth in us, if we shun opportunities and occasions of sin. Saint Paul willeth us to resist and fight against other vices, but as for fornication he saith, flee fornication, 1. Corinth. 6. 18. Cupid is a boy, therefore his shoot cannot be good; and blind, therefore his aim must needs be bad: he can hit none but such as stand right afore him, and make themselves a Butt for his arrows. It is a strange, yet a true rule:

And as good Council,

It was as great a miracle that Joseph in his Mistress arms should not burn with lust, as it was for the three children to walk in the Firie-furnace without any scorching. Yong men of a little flame make a great fire; whereas the fault is not so much in our years as in our selves. For Daniel a young man reproved the lascivious Elders; Joseph a young man resisted the temptations of his own Mistress; John the blessed Evangelist a young man, admodum adolescens & poene pure, and yet as the Scripture witnesseth, he was the best beloved Disciciple. But young men in our time run and ride to the Wood for fuel to make the fire greater, using strange cates and delicates, meats and medicines, rather poisons to increase the flames of concupiscence, bragging of much villainy done, yea boasting of more then was done. Such a Gallant Augustine was in his unruly youth, until almighty God effectually called him home by a voice from heaven, crying Tolle & lege, tolle & lege: Take the book and read: and taking up the Bible, the first Text he lighted on was that of Paul, Rom. 13. 13. Walk honestly as in the day, not in gluttony and drunkenness, neither in chambering and wantonness: but put ye on the Lord Jesus Christ, and take no thought for the flesh to fulfill the lust of it. After this Augustine was no more servile to sin, but a true servant unto Christ; he now well understood my text that he could not serve two masters, God, and the lust of his flesh.

I know S. Augustine had afterward his infirmities, as himself confesseth ingenuously: but he was not given over unto wantonness, to work all uncleanness even with greediness. It is true, that concupiscence so long as we are clothed and clogged with flesh, is not extinguished thoroughly. The children of Judah could not cast out the Jebusites, but they dwelled at Jerusalem until this day: lust is a very Jebusite, it will dwell with us so long as we dwell in houses of Clay. The best man living may confess with Paul, I do not the good things, which I would, but the evil which I would not, that do I. Which I would not I do, because, whosoever is borne of God sinneth not, absolutely with plenary consent: his will in sinning is not voluntas, but velleitas, as the School distinguisheth. A mariner in a tempest doth cast his goods into the water; a true man assaulted on the high-way gives his purse to the thief, yet not with full consent: even so the children of God in the sin of incontinence transgress wittingly, yet with reluctance afore and repentance after: whereas other men in a reprobate sense, both approve their filthiness afore, and boast of it after. Lucrecia the fair Lady of Rome was assaulted violently by Tarquinius: Augustine writing of this rape saith excellently, Duo fuerunt, & vnus adulterium admisit. There were two actors, but one adulterer, there was a conjunction of bodies, but a distraction of minds. A regenerate man's cause is like to that of Lucrece, sin is rather done de illo quàm ab illo.

I speak not this to encourage any in their uncleanness, God forbid. Let every man in the fear of God use the means afore prescribed for the cooling of intemperate lust boiling in his flesh, and then if he cannot expel, this Jebusite, if he cannot cast out this diuellby fasting and prayer, if he cannot extinguish this outrageous fire with watery tears; let this be his comfort, that God requires only that lust be not our Master, that it reign not in our mortal bodies, Rom. 6. 12. The Greek Fathers observe well upon that place, that Paul said not, let not sin tyrannize, but let not sin reign. Be not sins voluntary soldiers, in giving your members as weapons of unrighteousness unto sin: but if ye be sins pressed soldiers against your will, it is not you that offend, but the sin that dwelleth in you. Lust may command as a tyrant, and yet we may perform good service to God: but if we submit our selves unto it as our king, if we suffer it to reign, making our members servants to uncleanness and iniquity, then assuredly lust is our Lord and love: for my Text must be true, No man can serve two masters.

As God and the flesh, so God and the devil are two contrary masters: for the one is truth it self, I am the way, and the truth, John. 14. 6. the other is a liar, and the father thereof, John. 8. 44. so that all such as speak the truth from their heart dwell in God's tabernacle, Psal. 15. but such as delight in lying, are fit for the devils service. Now there is material mendacium and formal: the which distinction is more plainly delivered by the grammarians, who make a difference between the reporting of an untruth, and the forging of a lie. For, as Nigidius in A. Gellius, he that doth lie deceiveth other; he that reports an untruth is deceived himself: and as Lombard, a man may be true that relates a thing untrue: for as Philosophers and Divines have determined mentiri est contra mentemire, to speak that with our mouth which we think not in our mind. Enunciatio falsa cum intention fallendi. The servant of God often utters that which is false, and yet he is verax, for that he thought it had been true; and the devils servant sometime speaks the truth, and yet he is mendax, for that he thought it to be false, as Augustine and Lombard have well observed.

Thou mayest easily discern by this cognizance, to what master the servant of servants and his retinue belong, namely to Don Beel-zebub, the mint-master of equivocation and forgery. Not to meddle with their old Legend, and new Calendar of Saints, in which are more lies than leaves. To pass by their Pasquils and invective libels, as their Theatrum erudelitatum, the relations of Cajetan annexed to Genebrards Chronology, Stapletons tres Thomae, Mer. gallo bel. mundus furiosus, Gifforas Caluino-turcismus, together with the seditious pamphlets of Allen, Sanders, Campian, Bristo, Rob. Parsons; all which are not only hyperbolici, but as one wittily, hyperdiabolici. Not to mention here their unsufferable correcting, yea corrupting of all authors, only give me leave to remember how the Jesuits impudently delivered in pulpit and print that old Beza was dead, and that forsooth he died a Roman Catholic. Marianus Scotus, lib. 3. Chron. adan. 854. Sigesbertus gemblacensis, Martianus polonus, the penner of the Chronicle called Fasciculus temporum in fol. 66. Uolateran, Com. lib. 22. Jacobus Bergomensis de Claris mulieribus, cap. 143, Sabellicus, Johannes lucidus de emendatione temporum, lib. 8. Ranulphus, Boccace, Platina, Nauclerus, and other arrant Romanists affirm directly, that there was a Pope Joan: who being an harlot, well became the seat of the Babylonian whore. Yet Auentius annal. Boior. lib. 4. Onuphrius annot. in Platin. Genebrard. in Chron. adan. 854. Bellarm. de Rom pont. lib. 3. cap. 24. and all our moderne Jesuited Papists obstinately contradict this history, seeking against their own knowledge, to persuade the world, that it is a mere fable. By which it is apparent that they gain more by this one illiterall art of lying, then they do by the seven liberal Sciences.

As God and the flesh, and God and the Devil, so to give Christ's instance, God and the world are two contrary masters. And therefore whereas some desire to serve God only, some the world only, some both: in their devotion as it were carried up to the heaven, in their avarice down again to the deep: our blessed Savior saith peremptorily, Ye cannot serve God and mammon. He doth not say, ye cannot have God and mammon; for Mary and Martha may dwell together, righteousness and riches may stand together: but ye cannot serve God and mammon; for he that is the servant of God must be the master of his money.

The children of Israel, as it is recorded Exod. 14. walked upon dry ground through the red sea, because, saith the text, the waters were divided: but the cruel Egyptians pursuing after God's people were drowned because the sea returned again to his course. Mystically, such as divide their worldly substance, distributing to the poor, lending to the needy, pass through the main stream of the worlds current safely, their riches and honor being unto them as the waters unto the children of Israel, a wall on the right hand, and a wall on the left: but hold-fast Egyptians, avarice oppressors being more cunning in subtraction then in division, are drowned in the puddle. When S. Peter casteth his net over them, alas they run themselves so deep into the mud, as that it cannot get under them to drag them out.

Mammon is a Lord in opinion only, Nos facimus te fortunadeam, &c. and as Pliny speaks, Omnibus locis, omnibus horis, omnium vocibus fortuna solainvocatur, &c. But almighty God is by right and indeed a Lord of all things, of all men especially. For (as Divines observe) God is not called Lord in the Scripture till he created man. In the beginning God created the heaven and the earth, and God said, Let there be light, &c. Again God said, Let there be a firmament, &c. but after man once was made, the text often calleth him Lord: The Lord God made the man of the dust of the ground, and the Lord God planted a garden east-ward, and the Lord took the man and put him in the garden of Eden, commanding him, and saying, Thou shalt eat freely, &c. We must therefore serve none but this one Lord, first seeking his kingdom, making him our master, & Mammon our servant: for if we serve God most, and seek his kingdom first, respecting his glory and honor afore all other things, above all other things: then all other things, as Christ promiseth here, which are necessary for us, shall be ministered unto us. See Epist. 3. Sund▪ after Trinity.

Thus I have shown how no man can serve two masters, as two, but as one. For every man is either a willing or unwilling servant: if willing, he shall hate the one, and love the other: if unwilling, he will endure the one, and despise the other▪ And yet, as I said in the beginning, one man may serve diverse masters at diverse times, albeit they require diverse, yea contrary service. Matthew sometimes an instrument of Satan, afterward Christ's Apostle. Solomon sometime serving God, sometime serving his lusts. The blessed thief servant to the world in his life, was the child of God at his death. All sin is either a thought, a word, or a deed against the divine law. Who did ever offend in thought more then Paul? breathing out threatenings against the Disciples of the Lord. Who did ever offend in word more than Peter? forswearing his own master. Who did ever offend more in deed than David? who bound two great sins together, adultery and murder: And yet the God of compassion and father of mercy retained all these sinners again in his service. The which examples are recorded in holy Bible, partly for instruction of such as stand, and partly for the consolation of such as have fallen. Instruunt patriarchae non solum docentes sed etiam errantes. If N •… e was drowned himself with wine, who foretold the drowning of the world with water; if Sampson the strongest was overcome by the weaker vessel; if Solomon the most wise committed folly, let him that thinketh he standeth, take heed lest he fall. Again, these things are registered in Scripture for the comfort of such as have fallen already. Did God forgive Lots incest, Paul's butchering of the Saints, Aaron's idolatry? then a weak conscience from these premises, & upon God's gracious promises may conclude, my sins are no greater, and God's mercy can be no less.

When Theodosius excused a foul fact, because David hath done the like: Saint Ambrose made this answer: Qui secutus es errantem, sequere poenitentem. Hath thy mouth blasphemed with Peter? let thine eyes then weep with Peter. Either thou must be a Sodomite, or a Nineuite; a Sodomite suffering for sin, or a Nineuite repenting for sin. Yet forty days and Nineue shall be destroyed, Jonah 3. 4. Nineue was overthrown, and yet not overthrown, as Saint Jerome sweetly, Quae peccatis perit, fletibus stetit. It was overthrown by sin, but built up again by repentance. Euersa est Nineveh quae mala erat, & aedificata bo •… a quae non erat, saith Augustine. Let us not look to Sodom, but set our eyes on Nineveh; for if we will resist our spiritual enemy, we must arm our selves with sackcloth, and put on headpeeces of ashes: if we mean to serve but one master only, let us, renouncing all other services, instantly with all haste and with all our heart turn to the Lord our God. It is sufficient that we have spent the time past after the lust of the Gentiles, in wantonness, gluttony, drunkenness, &c. let us now spend as much time as remaineth in the flesh, after the will of God. It is a monstrous absurdity, that serving but two masters all our life, we should sacrifice the best of our days unto the worst, and then offer up the worst of our days unto the best. Again, let us, I beseech you, repent with all our heart thoroughly, pour out thy soul like water before the face of the Lord▪ If thou pour out milk, the color remaineth in the panne: if Wine, the sent remaineth in the vessel: if Honey, some taste remaineth in the Pot. He therefore that will not ipsius poenitentiae poenitere, must not pour out his heart like milk, lest he be known still by his color: nor like wine, lest he smell of wicked imaginations: nor like honey, lest he keep a smack of his old tricks: but like clean water, that no taste, or smell, or color may remain. If Mammon be thy master, observe him; if God be thy Lord, follow him: halt not between two opinions, sit not upon two stools, lie not down between two burdens, serve not two masters, either you must hate the one, and love the other, or else lean to the one, and despise the other.

The Epistle.

THis Epistle containeth a double request of Paul:

• One to men: I desire that ye faint not, because of my tribulations. And that
• Inrespect of the
  • Cause: for that I suffer for your sakes.
  • Consequent: for that it is your praise.
• Another to God: For this cause, &c. consisting of A
  • Petition: I bow my knees unto the Father, &c.
  • Thanksgiuing: Unto him that is able, &c.

I desire ] The Syriac hath it thus: I desire that my spirit faint not in my tribulations. And the bare words of the Greek in Jerome's opinion, afford the same sense. But if we shall examine the precedent part of this Chapter, I Paulam the prisoner of Jesus Christ for you Gentiles, &c. and the subsequent, I bow my knees unto the Father of our Lord Jesus Christ, &c. That ye may be strengthened with might by his spirit in the inner man; it will appear most evidently, that this Text ought to be construed as our English translation here readeth, I desire you that ye faint not; it being one, yea the only main point of all this Epistle, which is nothing else but an exhortation unto perseverance.

That I suffer for your sakes ] An argument from the causes of his affliction: as if he should say, Ye men and brethren of Ephesus are both efficient and final cause that I suffer, and therefore no reason that ye should faint because of my tribulations. Efficient, being a prisoner in Rome for the Gospel, even for that doctrine which I taught you. Final, enduring this imprisonment for your good, and example, that ye likewise may continue constant in the sincere profession of Christianity. Paul then suffered not for his own fault, nor yet for their faction: it was only for defending the truth, even for preaching Christ crucified, unto the Jews a stumbling block, and unto the Grecians foolishness. And therefore such as subscribe to the Confession of our Church, acknowledging all our articles of religion orthodoxal and pure; cannot in suffering a little cross for certain questions about matters of indifferency, gain to themselves or their followers any true glory. For they know that B. Ridley went to the stake cheerfully, wearing a Tippet of Veluet, and a corner cap: and yet as that good old man Father Latimer prophesied, at his burning there was such a candle lighted in England, as shall never be put out. John Philpot was an Archdeacon, and Doctor Rowland Taylor used the Service book to his comfort all the time of his imprisonment, and commended it at his death as the last token of his love to his dear wife: Yet these men (let envy be judge) were the Diamonds of the Churches ring in that age. Whereas if the daily martyred B. Farrar, or that vigilant Pastor B. Hooper had sacrificed their lives in the quarrel against Clericall habits, and other comely Ceremonies, enjoined by their religious Sovereign King Edward the sixth: Judicious Fox would never have numbered them among the glorious Martyrs of Christ. I say then unto such as boast of their persecution in this kind, not for the body, but only for the swaddling cloths of holy religion: as Paul once to the Corinthians in another case, your rejoicing is not good. See Epist. 2. Sund: after Easter.

Which is your praise ] This clause may be referred (as Interpreters observe) both to Paul's affliction, and their perseverance. To Paul's affliction, it is your glory that ye have such a Pastor as is the prisoner of Jesus Christ, in bonds not for any scandalous crime, but for conscience toward God, even for preaching among the Gentiles the unsearchable riches of Christ, as it is verse. 8. of this present Chapter. If ye rightly consider my tribulation, it is to make you glorious, and it cannot dismay but rather encourage you, knowing that God will reward our light affliction which is but for a moment, with a far most excellent and eternal weight of glory: 2. Cor. 4. 17. And if my trouble for the truth occasion unto you such praise; how much more glory shall your own constancy procure before God and men, If ye faint not under the Cross, but continue faithful unto the end. The church is like Abraham's Ram tied in a bush of thorns, Gen. 22. 13. Tribulation for the Gospel are the marks of the Lord Jesus, in which our Apostle took great pleasure, being more proud of his iron fetters, then a bragging Courtier of his golden chain. If they be blessed who die in the Lord, how blessed are they who die for the Lord? Their deaths are not mortes, but immortalitates, as Julian honored all those who were slain in his war: so Christ and his Church honor such as are martyred in the Lord's battle, Celebri potius laude quàm luctu: right dear in the sight of the Lord is the death of his Saints, undergoing in Christ's cause Christ's Cross.

For this cause I bow my knees unto the Father of our Lord Jesus Christ ] As if he should say, Because you cannot do this of yourselves, I pray for it, and that not coldly but earnestly, bowing my knees of the body with Stephen, and of the heart with Manasseh, not unto any Saints in heaven, much less to their senseless Images on earth, having mouths and speak not, eyes and see not, ears and hear not: but unto him only that is able to do exceeding abundantly above all that we can ask or think, to the Father of mercies, and God of all grace, from whom cometh every good and perfect gift. Infirmitatis nostrae est deficere, sed Deireficere: To God then I bow my knees, and yet not to God simply, but to God, as the father of our Lord Jesus Christ, in whom he is well pleased. To him I make my request, able, because God, willing, because the Father of Christ, to hear me and help you.

Which is father of all that is called father in heaven and in earth ] According to the present text of our Communion book, the meaning of Paul is, that God is the Father of all fathers in earth. As of the Prince which is our civil Father, because by him Kings reign: of the Pastor which is our Ecclesiastical Father, because Preachers and Teachers are his ordinance: of the Parent which is our natural Father, because children are the gift of the Lord. And father of all our fathers and progenitors in heaven, Abraham, Isaac, Jacob, &c. and father of the glorious Angels also, which are fathers, as is supposed one to another, and all of them unto v •… in respect of there tuition and illumination, as being the ministers of God for our bodily preservation and spiritual erudition. And so God being 〈 in non-Latin alphabet 〉 , may be termed, and that not unfitly, the father of all that is called father in heaven and in earth, hac ration est omnium pater, & ab eo patres caeteri nominantur. Our translation here then is not so senseless, as they who did except against it.

Our latter English Bibles I confess read better, of whom is named the whole family that is in heaven and in earth. And of whom (as Interpreters observe) may be referred unto God the Father, and unto Christ his Son. To the Father, who did adopt the whole family, that is, all the Church in Christ. To Christ Jesus our Lord: for the Catholic Church as well triumphant in heaven, as militant on earth, consisting of all nations, people's, tribes, hath her name from him. As all of Caesar's family were called Caesarians, and all of the tribe of Israel, Israelites: even so such as are of God's house professing Christ, are named Christians. In Christ all men and Angels are contributes of one kindred, there is neither Jew nor Grecian, there is neither bond nor free, there is neither male nor female; for ye are all one in Christ Jesus. Here then is another argument enforcing our Apostles exhortation. If all of us have received this honorable style to be called Christians of Christ, in that we profess Christianity; let us not be faint but fervent, not wavering but constantin our faith unto the end, and in the end. For if we profess Christ in words, and deny him in our works, assuredly we shall have nothing but a name, nomeninane crimen immane: but if any turn Turk or Jew, defying Jesus, he shall not have so much as a name.

That he would grant you according to the riches of his glory ] The Greek fathers conjoin this and the subsequent verse, making both one request: I desire the father of our Lord Jesus Christ, that he would grant you, according to the riches of his glory, that ye may be so strenghned with might by his spirit in the inner man, as that Christ may dwell in your hearts by faith. Other have distinguished these petitions, in the first whereof observe these five circumstances especially:

• 1. Who doth give? The father of our Lord Jesus Christ.
• 2. What? That ye may be strengthened with might.
• 3. Out of what coffer? Out of the riches of his glory.
• 4. By what instrument? By his spirit.
• 5. In what part? In the inner man.

The word grant or give doth exclude human merit, and show that our perseverance proceeds only from the riches of God's glory, which our Apostle calleth in the second chapter of this Epistle, verse 7, exceeding riches of his grace. But he termeth it here glory because the constant resolution of the faithful is God's glory, for as much as his power is made perfect through their weakness, 2. Cor. 12. 9. Or it may be thus expounded according to the precise letter; It is not for a great man of an opulent fortune to give sparingly, wherefore God out of the riches of his glory giveth unto all men liberally, for if he spared not his own son, but gave him for us all to death, how shall he not with him give us all things also? The King of glory cannot ex opulentia gloriosa give but exceeding abundantly, above all that we ask or think. Paul's addition is very remarkable, the riches of his glory: For as he showeth else where, the goodness of God toward us, it is not a bare, but a rich mercy: not a little, but a great love: not a naked or a single, but a sufficient, yea superabundant grace. So long then as God is rich in mercy, saith Bernard, I cannot be poor in merit.

That ye may be strengthened ] Here we may learn that the Church of God militant on earth is not in her full strength, it is always growing and increasing more and more, we may profit▪ but we cannot be perfect till this corruption hath put on incorruption, the most resolute Soldier in the spiritual war hath every day need to be strengthened, and that with might; because we fight not against weaklings but against powers and spiritual potentates in high places, Ephes. 6. 12. Our adversaries are so mighty that we cannot overcome them, except the spirit of God which is the spirit of fortitude, strengthen us in the inner man, that is, in the soul, that albeit our body which is our outward man, perish: yet our spirit which is the inward man may be renewed daily. He doth not pray for the wealth of the world, or health of the body which afford comfort outwardly: but he desireth upon his bowed knees the Father of our Lord Jesus Christ, that his Ephesians may have sound inner parts, as it is in the Psalm, all glorious within, it is then an idle conceit to think that a Pastor benefits his people more by a little skill in Physic and Law, then by a great deal of Divinity: for having charge of their souls, and not of their bodies or goods, he must especially labor that the inner man may be strengthened with might against our adersarie the Devil.

That Christ may dwell in your hearts by faith, that ye being rooted and grounded in love ] These three Metaphors of our Apostle dwell, rooted, grounded: are most emphatical, and pertinent to his purpose; the faithful are God's house, Christ therefore doth not only sup with them as a gest: but dwell with them as head of the family, not only 〈 in non-Latin alphabet 〉 , but 〈 in non-Latin alphabet 〉 , non hospitarimodo sed habitare.

An house surely founded is able to withstand the winds blowing, and waves bellowing. A Tree deeply rooted is not overthrown with a tempest: even so, such as are grounded in faith, and rooted in love, continue steadfast in their profession in the midst of all afflictions and persecutions for the word; but such as have no root, believe but for a season, and so Christ is in their hearts only for a season. If for the Gospel any storms arise, they be suddenly cast down, yea carried away, with every blast of contrary doctrine. The Galatians had begun in the spirit, and yet afterward they were betwitched and removed away to another Gospel. In Solomon the spirit was quenched, and iniquity for a time got the upper hand: and Bishop Latimer is bold to term such new spirits, who say that we cannot loose the spirit: and therefore let us upon bowed knees humbly beseech almighty God, out of the riches of his mercy, so strengthen our inner man by his spirit. Christ dwelleth in our heart by faith, as long then as faith is alive, Christ liveth in us, and we in him: if our faith once be dead, then Christ which is our life departs out of our heart. Now faith without good works is dead, it must therefore work thorough love, we must be grounded and rooted in charity.

Might be able to comprehend with all saints, what is the breadth, lenth, depth, and height ] Some by breadth, understand the broad way, Matth. 7. 13. by length, eternal life: by depth hell: and by height heaven: as if he should have said, if ye be grounded in faith, and rooted in charity, then ye may soon know which of these to love or leave. But it is better expounded either of our love toward other, or of God's love in Christ towards us. Of our love, which hath a breadth, in loving all men, even our enemies. A length, in that love never falls away, 1. Cor. 13. 8. An height, in loving our superiors. A depth, in loving our inferiors: or an height in loving God above all, and a depth in reverencing the deepnesle of his riches, Rom. 11. 33. The love of God toward us hath a length, in respect of his eternity, Psalm. 102. 12. A breadth, in respect of his infinite goodness shown upon all his works, Ecclesiasticus 1. 10. An height, in respect of his excellent nature, being high above all people, Psalm. 99. 2. A depth, in respect of his unsearchable wisdom which is a profound deepness, Ecclesiastes 7. 26. herein alluding as it may seem to that of Job. Canst thou by searching find out God? Canst thou find out the Almighty to his perfection? The heavens are high, what canst thou do? It is deeper then hell: how canst thou know it? Or as other, Christ's love toward us hath a length, in that his mercy doth endure forever and ever, even from everlasting predestination, until everlasting glorification. A breadth, in that he would all men should be saved. Jews, Gentiles, Grecians, Barbarians, afore the law, under the law, after the law, from the beginning unto the worlds end. A depth, in that he descended into hell, openly triumphing over Satan in his own kingdom. An height, in that he did ascend far above all heavens, and there sitteth at the right hand of God as our Mediator and Advocate. Other have discoursed of the four woods, and dimensions in the material Cross of Christ more subtilely then soundly. For the plain meaning of these words is, that our redemption is a great mystery. To know Christ crucified is the breadth, length, height, depth of all our knowledge, in comparison whereof all other things are to be reputed as dung and dross. Some trouble themselves and other about round and square, long and short, black and white, spending the strength of their wits in examining the lawfulness or unlawfulness of certain ceremonies used in the Church of England: whereas if they were grounded in faith and rooted in love, they would endeavor rather to comprehend with all Saints, what is the breadth, length, depth, heighth of Christ's love toward us, and in fine to be fulfilled with all fullness which cometh of God.

Some think that the Church is this fullness, increasing daily till the number of God's elect is accomplished. Other, construe this of the blessed Trinity: but because the fullness of the Godhead dwells in Christ, and the Saints are complete in him: I take the clause (that ye may be fulfilled with all fullness of God) to be nothing else but an explanation of the former words, as if he should say, this I mean by breadth, length, depth and heighth; that he which hath Christ, hath all things absolutely complete to perfection: I pray therefore not that ye may be fully God, but that ye may be full of God, full of his grace with all the living Saints in this world, and full of his glory with all the Saints departed in the world to come, that ye may so faithfully serve God here, as that ye may fully see God hereafter, even face to face.

Unto him that is able ] In this thanksgiving of our Apostle three points are considerable, namely,

The

• Motiue: God's abundant liberality, being able and willing to give moe things, and more plentifully then either we do ask or think.
• Matter: Be praise, or glory: man's body within the elements is closed, the blood within the body, the spirits within the blood, the soul with in the spirits, the mind within the soul, & God resteth in the mind: so that this world was made for man, man for the soul, soul for the mind, & the mind for God: that as of him & through him and for him are all things: even so to him might be praise for evermore.
• Manner in respect of
  • Place: In the congregation, as being God's Tabernacle dedicated to prayer and praise, knowing and participating God's unsearchable riches in Christ. Other assemblies have their beginning and end, but the Church is the pillar of truth, against which hell gates are not able to prevail. The Church then enduring forever and ever, only can and will honor God ever and ever.
  • Person: by whom our thanks are conveyed unto God, by Jesus Christ, as being the Mediator between God and man, by whom alone the graces of God descend down to us, and our prayers ascend up unto God.
  • Time: Throughout all generations, &c.

For as the mercies of God toward us are forever and ever: in like manner our praises to him ought to be forever and ever: Immensa beneficia laudibus immensis celebranda, see the conclusion of the Pater Noster in the Liturgy.

The Gospel.

THis Gospel is an Emblem of the

• Miseries of man: In this afflicted woman accompanying hir child, and that a son, and that hir only son to his grave, dying in
• The
  • Spring of his youth, even at that age when he was most able to comfort hir.
  • Winter of hir widowhood, when she did most want him.
• Mercies of God: In Christ who did pity the distressed
• In
  • In
    • Thought, 〈 in non-Latin alphabet 〉 , He had compassion on hir.
    • Word, Weep not.
    • Deed, He raised the dead, and delivered him to his mother.

The mourning troupe in Naim is a lively representation of our estate by nature; subject to sickness, infirmity, death, damnation, horror, hell: our whole life being as it were nothing else but widow weeping, and a son dying. One doth cry, Let the day perish wherein I was borne, and the night when it was said, there is a man child conceived; why died I not in the birth? and why did I suck the breasts? for so should I now have lien and been quiet, I should have slept then and been at rest. Another doth cry, Woe is me that I am constrained to dwell with Mes •… ch, and to have mine habitation among the tents of Kedar. A third crieth, O wretched man that I am, who shall deliver me from the body of this death. All, as it were with one voice cry, Man that is borne of a woman is of short continua •… and full of trouble. But Christ and his followers on the contrary resemble our estate by grace, wherein is joy, peace, life, health, happiness, heaven. In this troupe one saith, O death where is thy sting? O grave where is thy victory? the sting of death is siane, and the strength of sin is the Law, but thanks be unto God which hath given us victory through our Lord Jesus Christ. Another doth say, Blessed be God, even the father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again to a lively hope by the resurrection of Jesus Christ from the dead, to an inheritance immort all and undefiled, and that fadeth not away, reserved in heaven. A third doth say, We know that we are translated from death unto life. All sing and say with Zechariah, Blessed be the Lord God of Israel, for he hath visited and redeemed his people.

Behold there was a dead man carried out ] The word behold in the Scriptures is like an hand in the margent of a book, pointing out always some remarkable thing, and it is here like that hand Balthasar saw writing upon the walls of his Palace, for as that forewarned him of his utter ruin; so this admonisheth us of our last end: Behold a dead man carried out. This dead man was a young man, as it is expressed in the text, I say to thee young man arise, and a rich or honorable man as some gather out of the text, in that much people were with his mother. And it is worth our observing, that Christ in the Gospel is said to raise none from the dead, but only such as were rich and young, as the daughter of Jairus a Ruler of the Synagogue, being about twelve years of age: Lazarus a man honored in his nation, and as Epiphanius reports about the years of 30. and in my text, a young son of a widow well affected in the place where she dwelt. Hereby teaching us, that such often die who least expect death, and are most embraced of the world. Poor men and old men have their pasport, as they begin to leave the world, so the world is content to part with them. At their carrying out to be buried usually there is less weeping, because their friends are comforted, in that departing in peace they be now delivered from the burden of the flesh, and infinite misery▪ of this life. But death is the way of all flesh, and all flesh is grass, and all the grace thereof as the flower of the field. Per natiuitatem viret in carne, per iuuentutem candescit in flour, per mortem aret in puluere. By birth a man is green in his flesh, by youth he is white in his blossom, by death he is withered in the dust. For death as a fisherman encloseth all kind of fish in his net, great, small, good, bad, old, young: which the Poets insinuate in the fable of Death and Cupid, who lodging at a time both in one Inn, interchanged each others arrows: and so from that day to this, it comes to pass that sometimes old men dote, and young men die:

Which was the only son of his mother, and she was a widow ] Children are walking Images of their parents, even flesh of their flesh, and bone of their bone, the wealth of the poor man, and honor of the rich. It was then one step unto weeping Cross, that this woman had lost a child, for nature by grace is not abolished but perfected, not murdered but manured, her impressions are not quite razed, but suited to the colors of faith and virtue. David a man according to God's own heart did weep for his sick child, cry out for his dead son, O Absalom, my son, my son Absalom: would to God I had died for thee, O Absalom, my son, my son. S. Ambrose reports a tragical accident, how that in his time there was a poor man in extreme necessity constrained to sell one of his sons into perpetual bondage, that he might hereby save the rest from a present famine. Who calling all his dear children unto him, and beholding them as olive branches round about his table, could not resolve which he might best spare. His eldest son was the strength of his youth, even he that called him first father, and therefore not willing to part with him. His youngest boy was the nest chicke, the dearly beloved of his mother, and therefore not willing to part with him. A third most resembled his progenitors, having his fathers bill, and his mothers eye, therefore not willing to part with him. One was more loving, another more diligent then the rest, and so the good father in conclusion among so many could not afford to part with any.

It was another step unto grief in this widow, that her dead child was a son. For daughters in respect of their sex being weaker vessels, are not so fit for business and employment: whereas a good son, albeit in obedience a child, yet in counsel often proves a father, and is instead of an husband to his widow mother. But it was an higher step unto grief that this one son, was her only son 〈 in non-Latin alphabet 〉 , first begotten, and only begotten▪ and her self not a young wife: but an old widow without hope of issue. Now what kind of sorrow this was is expressed in holy Scripture: Make lament atton and bitter mourning as for thine only son. And Zachar. 12. 10. They shall lament for him as one mourneth for his only son, and be sorry for him as one is sorry for his first borne. Syrophanes having buried his only son, caused his statua to be set in his house, Seddum tristitiae remedium quaerit, seminarium potiùs doloris invenit.

This in brief was the widows misery, now ye shall hear of Christ's mercy. When she was haplesse & hopeless, he had compassion on her, and did exceeding abundantly above all that she did ask or could think, as it is in the select Epistle for this Sunday. Before she did call, he did answer, granting her desire before she moved hir suit. Teaching us hereby that every good gift is from above, not pulled down of merit: but poured down by preventing grace.

God is a father of the fatherless, and defendeth the causes of widows: Elijah in a great famine by God's appointment relieved the widow of Zarephath, and Elisha even by the same divine goodness, increased another distressed widows oil, 2. Kings 4. Peter, Acts 9. comforted a whole congregation of weeping widows, in raising Dorcas again from the dead: and Christ here took pity on the deep sighing of a widow. By which all men may learn, Magistrates especially, to judge the fatherless, and defend the widow; not only when the widow doth importunately call and cry, Do me justice, Luke 18. 3. but even while she doth hold her peace, magis enim petit qui petere non audet, & plus dat qui dat non rogatus.

Weep not ] Abraham the father of the faithful bewailed his dead wife Sara, Joseph an holy man of God mourned many days for his father Jacob, all the people for Moses, and Christ himself for Lazarus. His ne ste to then, is not a prohibition forbidding at funerals all weeping: but an inhibition only forbidding too much weeping, that she should not be sorry for the dead, as they which have no hope. As if he should have said unto her, as he did in the like case to Martha, John 11. 25. I am the resurrection and the life, whosoever believeth in me though he were dead, yet shall he live. I wound and make whole, bring down to the grave and raise up again. And his works are correspondent to his words, he came nigh, and touched the coffin, and said, Yong man, I say unto thee, arise, and he that was dead sat up, and began to speak, and he delivered him unto his mother. In which he shown himself to be very God and man, in walking with his Disciples, in talking with this widow, coming nigh to the gate of the city, touching the coffin, a very man: in raising the dead, and making him to sit up, and speak, (not as the Prophets and Apostles in another's name, but by his own power in a commanding fashion, I say to thee young man arise ) to be God, even the Lord of life, Acts 3. 15.

About the fall of the leaf men ordinarily be more subject to sickness and mortality then at other times of the year, wherefore the Church hath allotted fitly this Scripture for this season, as a sick man's salve to comfort us against diseases and death. Intimating that Christ is the only health of all the living, and everlasting life of all such as die in him.

And there came fear on them all, and they gave the glory to God ] Our Evangelist here describes a double fruit of the miracle: the one befalling such as were present, the other extended unto many men absent, in that the rumour of it went forth throughout all Jury, and throughout all the regions which lie round about. The miracle wrought in the present beholders a twofold effect, Intus timor, foris glorificatio: Reverence within, and glorifying of God without, for they conceived hereby faith in the Messias, and so feared God, glorifying him with true worship, and acknowledging his mercies in visiting his people. Here the Gospel and Epistle meet again, Paul would have him ascribe praise to God in the congregation from time to time: these spectators accordingly, beholding the riches of Christ's grace who did exceeding abundantly above all that the poor Widow did ask or think, gave the glory to God, saying, A great Prophets is risen up among us, and God hath visited his people.

Hitherto concerning the letter of this History: Now let us (as the Fathers and other Interpreters) examine the mystical exposition or allegory, considering these five points in order:

• 1. Who is dead, and carried out to be buried.
• 2. What is the Coffin and Tomb wherein he is enclosed.
• 3. What they be that carry him to the grave.
• 4. What is that gate out of which he was carried.
• 5. What is that widow lamenting his death.

He that is dead and carried out to be buried is an obstinate sinner, for the wages of sin is death, and every man irrepentant without faith and feeling of his sins is dead (as the Scripture) descended into Hell (as

Ambrose speaks) even while he liveth. In three things especially resembling a Corse being

• Cold,
• Heauie,
• Stinking.

Cold, as being infected with the venom of the Serpent, and wanting the powerful heat of God's holy Spirit which is quenched in them. Heauy, because sin is a burthensome load, Mat. 11. 28. pressing down, Heb. 12. 1. hindering our ascending and seeking the things above, Coloss. 3. 1. For howsoever it be true, that if all the mountains in the world should fall together upon one just man he would notwithstanding be steadfast and keep his ground: according to that of the ⁱ Poet,

Yet sin is so heavy, that it cast down Dathan from earth, and Lucifer out of heaven into the bottomless pit of hell. Stinking, because the slanderer hath an unsavory breath, his throat being an open sepulcher. The wickedness of adulterers is filthiness. The goods of the covetous hoarded up, and not laid out, are a very dung-hill, and every sin is an uncleanness, stinking in the nostrils of the Lord.

Now for the Coffin and Tomb wherein this cold, heavy, stinking Corse lieth: as there be three kinds of death, one of the body, which is the natural death, another of soul, which is spiritual death, a third both of body and soul, which is eternal death: even so there be three kinds of Tombes accordingly: the Tomb of the body is the Grave, the Tomb of the soul is the body, 〈 in non-Latin alphabet 〉 qua •… i 〈 in non-Latin alphabet 〉 , or as Ambrose, tumulus iste mores mali, the Tomb both of body and soul dying in sin is Hell, Luk. 16. 22. The rich man died and was buried in Hell. And the sinner is borne to Hell by four Porters especially, detaining him in irrepentance, namely,

• 1 Hope of longer life.
• 2 Looking upon the faults of other men.
• 3. Presumption upon God's mercy.
• 4. Flattery of lewd company.

These four carry the sinner out of the gate toward hell, as for example, when he doth lust with his eye, the dead man is carried out by the ^r gate of his sight, per oculorum beneficium infert animae veneficium. If he delight in backbiting and slandering, the dead man is carried out by the gate of his mouth. If he take pleasure in hearing tales and ill reports of his neighbor, the dead man is carried out by the gate of his ears. And the widow lamenting his death (as Theophylact thinks) is the soul, but as other generally the Church of God, for as there is joy in heaven for one sinner that converteth: even so grief to such as have their conversation in heaven, when a sinner will not return from his wicked way, but is given over in a reprobate sense, to work all uncleanness even with greediness, Ephes. 4. 19. The three sorts of dead raised by Christ aptly resemble, saith Augustine, three sorts of sinners. A sinner is dead in the house like Jairus daughter, when he doth imagine mischief in his mind: carried out of the gate like this young man here, when he brings forth ungodliness in word or deed: stinking in the grave like Lazarus, if he sin habitually without any remorse, drawing iniquity with cords of vanity, speaking good of evil and evil of good, heaping up wrath against the day of wrath, and of the declaration of the just judgment of God. Now then as there was weeping for the dead Damsel in the house, more weeping for this man carried out of the gate, but most weeping at Lazarus grave, Martha wept, & Mary wept, & the Jews wept, & Christ himself wept and groaned in the Spirit: so we must be sory for the beginnings of sin, more sorry for the proceedings & increase, most sorry when a man stands in the ways of the wicked and sits in the se •… t of the scornful. It may be well applied unto Christ's Academie, which Demosthenes once said of Athens, in our Divinity school we weep more for the lewd lives of the bad, then for the deaths of the good.

As the Church of God hath three kinds of Planctus over the dead: so the devil and his company three kinds of Plausus. Our adversary rejoiceth a little when we sin in the house, conceiving an evil thought: but more glad if that a man be carried out of the house, breaking out into scandalous actions: and yet most merry when a sinner continueth in his filthiness, as Lazare stinking in his grave. Let us then awake from sleep, and stand up from the dead; Christ in his word, in his Sacraments, in his judgments, in his Preachers instantly calls unto you daily, Yong man arise, Damsel arise, Lazarus arise. Wherefore let us I beseech you sit up, & speak: that we may comfort the Church our afflicted mother on earth, and be well accepted of God our father in heaven.

The Epistle,

AFter sundry dogmatical conclusions touching matters of holy faith in the three former chapters: our Apostle comes now to pathetical exhortations concerning good manners in this present, beseeching his Ephesians in general to walk worthy of the vocation whereunto they were called, in more particular to support one another through love, keeping the unity of the spirit in the bond of peace. Pressing this one point with seven arguments in our text:

• 1. There is but one body.
• 2. But one spirit.
• 3. But one hope.
• 4. But one Lord.
• 5. But one faith.
• 6. But one baptism.
• 7. But one God, and father of all which is above all, and through all, and in you all. As if he should argue thus: If the Church your mother be but one, God your father but one, Christ your Lord but one, the holy Spirit your Comforter but one, if your hope but one, faith one, Baptism one: I see no cause why you should not live together and love to gether all as one, endeavoring to keep the unity of the spirit through the bond of peace.

First, there is but one body, that is, one Church: for albeit there be threescore Queens, and fourscore Concubines, and the number of Damosels be without number, yet as Solomon speaks in the person of Christ, my love, my dove is alone. As then in the natural body there is a perpetual sympathy between all the parts: If one member suffer, all suffer with it: if one member be had in honor, all rejoice with it: even so in Christ's mystical body, The eye must not say to the hand, I have no need of thee: nor the head again to the feet, I have no need of you: for if the Magistrates should bend themselves against the Ministes, and the Ministers against the Magistrates, and the Commons against both: assuredly God would be against all. And therefore we must always remember our Apostles saying, 1. Cor. 12. 20. that there is but one body. though there be many members. One not as tied unto any one place, much less to any one person. The Donatists in the days of Augustine would have tied the Church to Cartenna in Africa. The Papists in our time tie the Church to Rome in Italy. Contradicting herein the Creed, in which the Church is styled Catholic: that is, universal, extended (as Chrysostom notes upon my Text) to all places, and all times, and as Bellarmine more fully, to all faithful persons not only those which are now living, but also those which have been from the beginning and shall be to the worlds end. And so the Popish antichristian •… rue which have nothing so much in their mouths as the Church, the Church, infringe the liberties of the Church exceedingly. For all of them have made the Catholic Church to be nothing else but the Roman church, and some of them have made the Roman church to be nothing else but the Pope. Papa virtualiter est tota ecclesia, saith Haruaeus. As Anabaptists imagined a church like the Spider, or Pliny's acephali, all body and no head: so Papists have framed a Church like the Toad-stool, all head and nobody. To borrow a phrase from Charmides in Plautus: Hic quidem fungino genere est, capitesetotum tegit. I •… Cardinals and Jesuits be reputed monsters, as being men of all professions, order, degrees, offices, benefices; then what a monster of monsters is the Pope, which is all of these, and none of these, both head and body too.

One spirit ] S. Paul saith, 1. Cor. 12. that there are diversities of gifts, but one spirit: to one is given by the spirit the word of Wisdom: to another the word of knowledge by the same spirit: to another is given faith by the same spirit: to another the gift of healing by the same spirit: to another prophecy, to another discerning of spirits, to anointerpretations of tongues: all these worketh one and the same spirit, dividing to every man as he will severally. Now the spirit which is the Comforter of the Church in her widow-hood ever since Christ's ascension, and as it were tutor to lead her into all truth, on Whitsunday descended in visible shapes upon the blessed Apostles assembled, as the Text speaks 〈 in non-Latin alphabet 〉 altogether in one place with one accord. Where there is unity of spirit, there doth rest the spirit of unity: but where there is babbling, there followeth instantly Babel, upon Division always Confusion.

One hope ] As the Decalogue teacheth how to love, and the Creed how to believe: so the Pater Noster how to pray. Showing us exactly what we must hope and desire: namely, first God's glory, then our own good. God's glory, for that is Alpha and Omega, the first thing we must ask, Hallowed be thy name: and the last thing we must perform, for thine is the kingdom, the power, and the glory. Now concerning our own good: we desire and hope for especially the kingdom of heaven, Thy kingdom come. On which all other petitions depend, for we pray thy will be done, for this end only, that we may be subjects in his kingdom of grace, and saints in his kingdom of glory. And his will is done by depending on his might and mercy for things temporal and spiritual; in regard of the one, we pray, give us this day our daily bread; and for the other, for give us our trespasses, lead us not into temptation, deliver us from evil. And by consequence God's kingdom is the center of all our wishes, and total sum of all our hopes. And because the wise man ever begins at the end, our great Doctor hath enjoined in things concerning our selves to beg the first of all, which is indeed the end of all. Seeing then all of us walk in one way, all of us have one guide in the way, all of us when we come to our journeys end expect one and the same reward: it is very meet all of us should endeavor to keep the unity of the spirit in the bond of peace.

One Lord ] It is reported by Suetonius that the Emperor Caligula took off the head of his great god Jupiter, and set on another of his own. The Papists in their interpretations and glosses have smitten off Christ Jesus the only head of the Church, and have set on the Pope. Suppose (for thought is free, and impossibilities may be supposed) I say suppose, S. Peter was Pope, and the other eleven Apostles his Cardinals, as Johannes de Turre Cremata doth a •… ow. Suppose he was at Rome, suppose he was bishop of Rome, suppose the Pope succeeds him more lawfully then the Patriarch of Antioch, (all which a Protestant will not grant, and they cannot prove) yet I would fain learn of a school-Papist, who was this one Lord, and one head of the Church after the death of S. Peter immediately. Whether Linus, or Cletus, or Anacletus, or Clemens: these are four good men and true, let them choose whom they will.

Clemens Romanus an old new Father, whom the learned conceive to be the Popes own child, writes in his Apostolical constitutions evidently, that Linus was the first Bishop of Rome made by Saint Paul, and that Clemens after the death of Linus was the second, ordained by Peter, if this relation be true, the Pope sits not in the chair of Peter, but in the seat of Paul, for he created the first Pope. Franciscus Turrianus in his apologetical annotations upon the text of Clemens, answereth that Linus was not bishop of Rome, but only Lord Suffragan or Vicar-general, executing Episcopal jurisdiction in Saint Peters non-residence. The like is recorded of Cletus by Marianus Scotus in the life of Peter. But by their good leave, the Roman Martyrologie makes both Linus and Cletus Bishops of Rome: and Cardinal Baronius in his annotations upon their several martyrdoms, and in his Ecclesiastical Annals, tome 1. maintains against all comers, that Linus was the first, Cletus the second, and Clemens the third Bishop of Rome after Saint Peter. Caesar Baronius in the same place thinks that Cletus and Anacletus were all one: but Cardinal Bellarmine contradicts him, and shows by diverse reasons accurately, that they were two. And indeed the Roman Calendar allotteth Anacletus a festival upon the 13. of July, and Cletus another upon the 26. of April. Wherevpon Tritenhemius and other Popish Historiographers hold, that Clemens was the fourth Pope after Saint Peter. So then as you see, some write that he was the first, other that he was the second, other that he was the third, other that he was the fourth.

Bellarmine who shufled the cards last, and is the best gamester at the Popes primero, takes upon him to compose the difference. But as Augustine said of Petilian, vbirespondere conat •… s est, magis ostendit quod non poterit respondere: in deed saith he, Clemens by right was the first Pope, but he suffered out of his humility Linus and Cletus, to execute his office so long as they lived. But Damasus and Sophronius, and Simeon Metaphrastes affirm that Linus died before Peter. Here Bellarmine answers not a word, but contemns these writers which he magnifieth elsewhere, placing them among learned and Catholic Authors in his 2. Tome, but for avoiding of tediousness, let it be granted that Clemens being an honester man then Popelings in our time, poisoned not his predecessors, but suffered them to live and die in peace. Yet if there were three Popes alive at once, who was this one head, and one Lord? then there were three Lord's, not one Lord, the Lord Cletus, the Lord Linus, the Lord Clemens, and happily this may be one reason why the Pope hath three crowns, one for Cletus, one for Linus, and the third for Clemens.

Thus (as one said) the Papists in the points of their religion are vntrussed, and lie open to the whip. They boast of their succession of Bishops, and yet they cannot agree among themselves and tell their own tale who was the first, second, third, or fourth Pope of Rome. Here the words of the Lord are verified, Isaiah 19. 2. Concurrere faciam Aegyptios aduersus Aegyptios, I will set Epgyptians against Egyptians, everyone shall fight against his neighbor, city against city, and kingdom against kingdom, popish Councils against Councils, Universities against Universities, Schoolmen against Schoolmen, the Jesuits against the Priests, and the Priests against the Jesuit, Baronius against Bellarmine, and Bellarmine against Baro •… ius, one against another, God and the truth against all.

It is wittily noted by S. Augustine, Petrus erat oculus in corpore, Peter was not head of the church, but an eye in the head. God grant the Pope so much grace as to become an eye, or to stand instead of an hand, yea of a finger, to further the building of God's house. Head he is not, head he was not so much as in opinion for the space of five hundred year after Christ, head he cannot be, for there is but one Lord, one head, one sheepfold, one shepherd, John. 10. 16.

Let us examine therefore what this one Lord is, our Apostle saith else-where that there be many God's and many Lord's. Many gods in title, many gods in opinion, in title, either authoritatiue or vsurpatiue, by right, and so Kings are styled gods in the Psalm. By usurpation, and so the Pope is called god, Dominus Deus noster Papa, as the Canonists impiously blaspheme. Many gods in opinion, and so the Scripture tells us, that gold is the covetous man's god, and the belly the gluttons god, and so there be many gods in heaven, and in earth, and in hell too. For it is written that the people of Calicute worship the devil. The Gentiles were so vain in their imaginations, amentes mentes, having their understanding so blinded, that as Prudentius writes unto Symachus, everything that was good was esteemed a god: in so much that 〈 in non-Latin alphabet 〉 was 〈 in non-Latin alphabet 〉 , they had so many gods; as that indeed they had no God. Thus you see there be many gods, and many lords, yet unto us but one Lord. Unto us who know the truth (as it is here said) there is but only one Lord in truth. Other lords are dominititulares: our Lord is Dominus tutelaris, a Lord protector indeed. Other by men are made gods: but our Lord is the God who made all men, an absolute Lord of himself, and in himself Dominus dominantium, the Lord of all other lords, and God of all other gods. And in this acceptation Lord is used in the holy Bible sometimes essentially, signifying the whole Deity: as in the first Commandment, I am the Lord thy God, and Psalm. 50. 1. The Lord even the most mighty God: and sometime personally, for Christ the second person in the blessed Trinity, Luk. 17. 5. The Apostles said to the Lord: and 2. Cor. 13. 13. The grace of our Lord Jesus Christ: and so I take it to be taken here, there is one Lord, that is, one Christ, Master of us all, and head of his whole Church.

Now Christ is one in himself, and one to us: in himself one, for albeit he be God and man: yet he is not two but one Christ. Non alter ex patre, alter ex matre: sed aliter ex patre, aliter ex matre. One (as orthodoxal Athanasius in his Creed) not by conversion of the God head into flesh: but by taking of the manhood into God: 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. Again, Christ is one to us, as being yesterday and today, and the same forever.

Idem,
• Obiectiue,
• Subiectiue,
• Effective,

Obiectiue, the same in his word, for he that yesterday was shadowed in the Law, is today shown in the Gospel: as Augustine said, the New Testament is clasped in the old, and the old is opened in the new. One Christ crucified being the center of all the Bibles circumference. Idem subjective, the same in his attributes, in his power, in his authority, being always the Lord of his people, the shepherd of his flock, the head of his Church. Idem effective, the same in his goodness and grace, for he who was yesterday the God of Abraham, Isaac, Jacob, is today and shall be forever Jesus, that is a Savior of his people: he is as well now the light of the Gentiles, as he was before the glory of his people Israel: he that was present and president among the blessed Apostles, hath promised also to come unto us, to comfort us, to be in the midst of us, as over all, and through all: so likewise in us all, as it followeth in the text.

If then this one Lord be present with us in his word, present in his Spirit, present in his power, in all the same yesterday and today, and forever. I see no cause, why he should need another Lord, deputy Lieutenant, or Vicar general to execute his office: for Christ may be considered of us as a Lord two ways:

• 1 As God.
• 2 As God and man.

As God, by right of creation, he is an absolute Lord over all men, and all things in heaven and earth. As God and man, or as the redeemer of man he is sovereign Lord of the whole Church in more special manner.

Now then, as Christ is God with the Father and holy Ghost, he hath his Deputies on earth to govern the world: namely, Kings and Princes, therefore called God's. But as he is a Mediator and Lord of his redeemed ones, he hath neither fellow, nor deputy. No fellow, for then he should have been an imperfect Mediator: no Deputy, because no creature is capable of this office: the performance whereof ariseth of the effects of two natures concurring in one action, namely the God head and the Man-hood. And therefore howsoever Preachers are his active instruments, his messengers, his Ministers, (if you will) his under Vshers to teach his scholars in this great Vniuersity: yet none can properly be called his Vicars, or Deputies to do that in his stead which personally belongs to him. In this sense there is but one Lord, and this one Lord is the Lord, even the Lord of Lord's, Christ Jesus God and man.

Wherefore seeing all of us march under the colors of one Captain, all follow one Master, all serve one Lord, whose title is love, whose livery is love, whose chief commandment is love, whose doctrine is the doctrine of peace, whose Ministers are the messengers of peace, whose followers are the children of peace: it behooveth us (if it be possible) to have peace with all men, endeavoring to keep the unity of the spirit in the bond of peace.

One faith ] The Turk hath his faith, the Jew his faith, the Gentile his faith, Heretics have their faith, and Sc •… ismatikes their faith. In some countries (as it is reported) there are almost as many Creedes as heads, at the least as many sects as Cities. It is written of Poland, that if any man have lost his religion he shall be sure to find it there, or else he may give it gone forever. How then is it true that there is but one faith?

Answer is made, that to speak properly these are not faiths, but factions; all of them being either vnbeliefes, or misbeliefes. And therefore when the Disciples asked the Lord to increase their faith, it must be construed of increase in measure, that we may grow from virtue to virtue, from knowledge to knowledge, from faith to saith, until we be full of growth in Christ Jesus: not of increase in number, for in regard of the manifold rents and divisions in the Church, it is our duty contrariwise to pray the Lord, that he will decrease, not increase our faith in number, which is and must be but one.

For the further handling whereof, observe with Auguistine and Lombard, that among manifold acceptions of faith in holy Scriptures, it is taken especially vel pro eo quod •… reditur, vel pro eo quo creditor: either for the doctrine of faith, or else for the grace whereby we believe this doctrine. For the doctrine of faith, as Tit. 1. 13. Rebuke them sharply that they may be sound in the faith, And Galat. 1. 22. He that persecuted in time past, now preacheth the faith, that is the Gospel. And in this sense there is but one only true Catholic and Apostolic faith: if any man on earth, or Angel from heaven shall go about to deliver another Gospel, let him be accursed, Galatians 1. 8.

Secondly, faith signifieth the gift and grace whereby we believe and apply this doctrine, fi •… lie termed by Divines glossa euangelij. For as love is the best exposition of the Law: so faith is the best interpretor of the Gospel: not glossa ordinaria, but as it were catena aurea, containing all that must and may be believed. In which respect it is truly called saving and justifying faith. And this (as the School distinguisheth) is diuersa, ration subiecti: sed vna, ration obiecti. Faith is, and must be diverse in regard of diverse believers, for every man must live by his own faith. Paul cannot be saved by the faith of Peter, nor Peter justified by the faith of John. As everyone must have Oil of his own in his own lamp: so everyone must have faith of his own in his own heart. Yet faith in regard of hir object is but one, for there is but one only divine truth, which is the general object of faith, and but one only Christ Jesus crucified, who is the special object of justifying and saving faith. One only faith, because one only Lord, hir own only object. Albeit faith be diverse in diverse men, and hath diverse degrees in one man: yet it is but of one kind in all. And here we may learn how faith is said to justify, non vt mediator, sed vt medium; not as a meritorious or efficient cause, for that were to make our faith our Christ: but as an instrumental or spiritual hand apprehending Christ who doth justify. For as our Church aptly, faith is like John the Baptist, it points out Christ and saith unto us, Behold the Lamb of God that taketh away the sins of the world. Nay faith is like S Thomas, first handling, and then applying the wounds of Christ in particular, Thou art my Lord, and my God. This in number is but one virtue, yet in a Christians account upon the point, it is the only virtue: for lose faith and lose all, hold faith and hold Christ who is all in all.

The Papists have martyred the text in magnifying the wooden Crucifix; but a man by faith may behold Christ crucified almost in all the works of God, either in us or upon us. Doest thou read the Bible? there is a Crucifix, and as it were a speaking picture of Christ. So himself said in the Gospel, Search the Scriptures, for they witness of me. Doest thou behold a brother in distress? there is another Crucifix, in him Christ is naked, hungry, sick, harborless. Doest thou come to the Lord's table? there is another Crucifix, the consecrated bread and wine are dumb sermons of Christ's passion. Art thou tempted and afflicted? then thou mayest behold Christ crucified as thy partner and thy pattern. Thy partner, who pitieth thy cause, and hath compassion on thee. As thy pattern, 1. Pet. 2. 21. Christ suffered for us, leaving us an example, that we should follow his steps, who when he was reviled, reviled not again: when he suffered, threatened not: but committed the vengeance to him that judgeth righteously. So that it may be said of faith as well as of original sin, vna est essentia, sed multiplex efficientia▪ In essence but one, but in effi cience, love, patience, hope, and many virtues: even the victory that overcometh the world, the shield whereby we may quench all the fiery darts of the devil, Ephes. 6. 16. the very spear which killeth our last enemy, for a true believer in his deaths-bed is ready to sing with old Simeon, Lord now lettest thou thy servant depart inpeac, for mine eyes have seen thy salvation: and to say with Paul, O death where is thy sting? O h •… ll where is thy victory? the sting of death is sin, and the strength of sin is the law, but thanks be given to God, which hath given us victory through Jesus Christ our Lord.

Solomon because he was a King, desired wisdom above all things; David being a little restrained from the temple, desired above all things to behold the beauty of the Lord's house; Mydas above all things desired gold; Alexander above all things desired honor; Epicurus above all things desired pleasure: but if we will make but one wish unto God, let us beg and pray for a lively faith, O Lord increase our faith. He that hath this one gift is learned enough, religious enough, rich enough, honorable enough, eased enough, pleased enough, against which no evil on earth, no devil in hell shall finally prevail.

For as one called Athens Greece of Greece: so faith is the grace of all grace. Without which (as our Apostle teacheth) even our good works are sins: Rom. 14. 23. Whatsoever is not of faith is sin.

Wherefore to conclude this point, seeing a lively faith is the key of heaven, and as it were the spiritual hand to take out of the coffers of God all his rich treasure; without which one virtue all other are no virtues; without the which the Gospel is no Gospel, God is no God, Christ is no Christ unto us: it behooveth every man above all things in this life, to labor for increase of this one gift, without which all other are rather curses then blessings unto us. And because there is but one doctrine of faith, and one kind of justifying faith, it is the duty of all such as profess the one, and have comfort by the other, to keep the unity of the Spirit in the bond of peace.

One Baptism ] Here with accurat Jerome praising Nepotian, I must entreat you to behold in a little Map, that world of matter which might have been shown at large.

Baptism then is either

• Proper: as bare cleansing and washing. Heb. 9. 10.
• Figuratiue:
  • Metaphorical, as affliction, Mat. 20. 22.
  • Allegorical, as repentant tears, Luk. 7. 38.
  • Synecdochical, and so it is put for the whole doctrine of John, Matth. 21. 25.
  • Catexochen, and so it is taken for that we call usually Christening, and this as the School teacheth is of three sorts:
    Baptisma
    • Flaminis.
    • Fluminis.
    • Sanguinis.

But of all these there is but one only Sacrament of Baptism, the which is one in three regards;

Unum quia
• Ad vnum.
• In vnum.
• Per vnum.

First, vnum advnum, one in one man, once truly received, never to be reiterated; as we teach against the Ualentinians in old time, and Anabaptists in our age. Here might I show that Bishopping is not a new Baptism, but as the word imports, a confirmation only: wherein a Christian in his own person doth perform that which heretofore by other he did promise.

Secondly, vnum in vnum, one Baptism, for that all of us are baptized into one faith of one Lord, for John's and Christ's Baptism differ not in substance, but in circumstance: John baptized in Christum passurum, Christ's Apostles in Christum passum.

Thirdly, vnum quia per vnum, one ^a in regard of the water and words wherewith we baptize, we may not use any other element but water, nor any other words, but I baptize thee in the name of the Father, of the Son, and of the holy Ghost: ^b one matter, one form essential in holy Baptism.

One God, and Father of all, which is above all and through all, and in you all ] The map whereof in brief is, God as Father of Christ by nature, of Christians by adoption, of all men and all things by creation; Ouer all, and through all, and in you all, may be construed either with appropriation to the several Persons in the blessed Trinity: and so God the Father is the Person over all, God the Son the Person through all, God the holy Ghost the Person in us all. Or else of the whole Deity without appropriation, and so God is over all excellentiae dignitatis, through all praesentia maiestatis, in all gratia inhabitationis.

For final conclusion of this and all the rest: seeing all of us have been borne and now live in one and the same Church, all of us have been comforted often by one and the same Spirit, all of us expect one and the same crown, all of us acknowledge one and the same Lord, all of us hold one and the same faith, all of us are sanctified with one and the same baptism, all of us adore one and the same God, who is the Father of all, over all, through all, in us all. I beseech you men, brethren and fathers, let me speak to you in the words of ^g Paul, Mark them diligently which cause division and offenses, contrary to the doctrine which ye have learned, and avoid them. For they that are such, serve not the Lord Jesus Christ, but their own bellies, and with •… air speech and flattering deceive the hearts of the simple.

As Christ, so the Church is crucified between two male factors: on the right hand Schismatikes, on the left Papists: the one do disrumpere charitatis vincula, untie the bonds of peace, the other do corrumpere fidei dogmata, undo the unity of the Spirit. The first are different in things indifferent, the second almost indifferent in matters different, concerning the public exercises of our religion, and yet each of them spurn at the poor Church as at a common foot-ball, being herein like Samson's foxes, severed in their head, but tied together by the tail with fire-brands between them, able to set the whole land in combustion and uproar. The Schismatikes understand that the bonds of peace are not one policy, one discipline, one ceremony: but as it is here said, one Lord, one Faith, one Baptism. Wherefore seeing both of us agree in the main matters, it is a very fruitless contention to quarrel about by points.

Again, the Papists acknowledged heretofore that our Bible and book of divine service do contain doctrine sufficiently necessary to salvation, and so much (as I have read) Pope P •… us quintus (who could not err) signified in a letter to our late Sovereign of famous memory Queen Elizabeth. Upon what credit I speak this I suppose most know. If any mistrust that great reporter, I can easily show him a parallel in Bristoes motives. The Protestants are apes of the Papists, the very Communion book is made altogether out of the Mass book, and so are other Church-books also taken out of ours, as it is well known to all who know both. If this be true, then his Collection is not false, who censured their not communicating with us, to be a point not of devotion: but of state, namely, to maintain the Popes supremacy. To speak plainly, which I think sincerely, the people of the Puritans, and the priests of the Papists, are the true let why both endeavor not to keep the unity of the spirit in the bond of peace. For the first, schismatics are like the vain Philosophers in old time, Popularis aurae mancipia vaen •… lia, certain creatures bred of the people's breath; hoc ipso placere cupiunt quod placere contemnunt, they reake not to be condemned of the learned for ignorant: so they may be commended of the ignorant for learned. And therefore when Plato saw the people pitying Diogenes for ducking himself in cold water on a frostie morning, he said unto them, if ye depart to your lodgings and leave gazing on him, he will I warrant you presently come out of the River and keep himself warm. Yea, but shall we carry away the people from looking on Diogenes? as Socrates did Alcibiades, make them pitchers and so carry them away by the ears, instruct them in season, out of season. Because some of their pastors have put out their own light, I beseech you let us that are conformable, supply their silence by our diligence. For albeit some of that humor be malicious, and incorrigible, yet other (as Saluian •… s writes) errant, sed bono animo errant: impij sunt, sed hoc putant veram esse pietatem. And as Euthymius, quidam Pharisaei semimali. So that if we cast our Net on the right side of the ship dexterously, we may peraduencatch them, and draw them to fruitful knowledge and dutiful obedience.

It was an excellent speech of our late diocesan (whose memory I assure myself is so sweet as Honey in your mouths, and music in your ears) he is not worthy to hold two Benefices, who doth not preach one sermon at the least every Sunday. As there be many wholesome injunctions touching Cap and Cope: so likewise many good orders for the reverent administering of the Sacraments, and diligent preaching of the word. God forbid, the one should be Canons, and the other made Pot-guns only. I confess that Divines which are Counselors or Prelates, or attendants in Court, or Students in Universities, or necessary residentiaries in Cathedral Churches, or employed in writing, or ambassages, may profitably spend their time otherwise: but the Country Pastors occupation is to feed his flock, by preaching to Christ's sheep and catechizing his limbs▪ If it be said of him who will, but cannot preach, that he is a dumb dog: I think it may be said of him who can and will not, that he is a dumb devil. It is a bestial rudeness •… aith reverend Hooker alluding to the first of Job, ver. 14. that Oxen only should labor, and Asses feed: that good scholars should preach, and dunses be preferred. But it is a greater inconvenience for the Church, that Oxen should only feed, and Asses take all the pain: who though happily they be resident at their Cure, yet for the most part non-resident from their Text, or if they come near it (as Luther was wont to say) they make a martyr of it.

Will you have the factious Nouelists cut off with little grief to the Prelates, and no hurt to the people? then let us that are conformable live in our studies, and die in the Pulpit: that when our great Lord shall come to reckon with us for our stewardship, he may not take us (as Aristophanes said of Cleon ) with one foot in the Court, another in the City, none in our Cure: but (as those two great Divines Jewel and Calvin were wont to wish) he may find us in his own house doing his own business.

Concerning the Papists: I hold the Priests among them most inexcusable. The people are like the sea, and the Priests are like the wind, the sea of it self would be calm, if the wind did not set it in agitation: but so long as Priests and Arch-priests, Jesuits and Seminaries reign over this our goodly Forest, seeking for their pray: well may the Courtiers have their goods, and the Country their Persons, but I fear the Pope will have their hearts, and the devil in conclusion their souls. It is great pity that many piercing wits of England can see nothing but thorough the spectacles of Statising Jesuits, and so having but two pair of eyes, one of their Confessors which is nequam: and another of their own, which is ne quicquam: the willful blind leading the woeful blind, they fall both into the ditch. If they could put on eyes either of religion or reason, they should easily see that their Priests doctrine is prejudicial to Christ, and their lives hateful to all Christendom. For this saying is ingros •… ed in their own books, That of all Christians, Italians are the worst: of all Italians, the Romans: of all Romans, the Priests: of all Priests, the Cardinals: and commonly the most lewd Cardinal is elected Pope. Nay some maintain this opinion, Hominem non Christianum posse esse Romanum pontificem, That a man which is not a member of Christ, may notwithstanding be head of the Church. As for our home-bred, but far taught Gun-powder men, ask the Secular Priests what the Jesuits are, and they will, and that in print, tell you, that they be Statists, Machiuellians, Atheists, so many Jesuits, so many Judases. Ask the Jesuits what the Secular Priests are, and they will tell you, that they are Drunkards, Dunses, Fools, the very refuse of the Church. If these things be true, then they be both monsters of men: if false, most malicious devils.

God of his infinite goodness grant, that we and they and all may seriously labor for a perfect union, not only of law, but of love, for an unity of the spirit, knit with the bond of peace: that all of us following the truth, in love, we may maintain one and the same faith, and hereafter attain one and the same kingdom of glory.

The Gospel.

IN this Gospel observe the

• Mercy of Christ, to ward the
  • Master of the feast in coming to his house, for his good, albeit a Pharisee, yea a chief Pharisee.
  • Guests,
    • Impotent, in healing a man which had the dropsy.
    • Impudēt, instructing such as contended for place, verse. 7. 8. &c.
• Malice of the Pharisees, infolded in one word, They watched him, against all rules of entertainment and hospitality, making their table a snare to catch him.

It chanced ] Saint Basil is of opinion, that chance and fortune are words of Heathens, and not of Christians. Ignoratio causarum nomen fortunae confinxit. Ignorance made Fortune a Goddess. The Gentiles as blinded in their understanding admit and admire this uncertain Lady, Huic omnia expensa, huic omnia feruntur accepta, & in tota ration mortalium sola vtram{que} paginam facit: but such as are taught in Christ's university, know, that all things come to pass by divine providence, without our heavenly Father a sparrow doth not fall from an house, nor an hair from our head, Matth. 10 29. and therefore Saint Augustine was exceedingly displeased with himself for often using in his writings the word fortuna, and happily some will except against our translating, 〈 in non-Latin alphabet 〉 it chanced, and in the Gospel appointed for the last Sunday, Luke 7. 11. It fortuned, as also cavil at those words in the Collect, among all the changes and chances of this mortal life. For answer then unto this objection, and for clearing of our text; you must understand, that albeit nothing be casual in respect of God's knowledge: yet many things are casual in respect of our ignorance. Which Aquine doth exemplify thus: A master sendeth about one errand two servants, one being ignorant of the others journey: this concourse of the two servants in respect of themselves is casual, and the one may wonder to see the other employed about his business in the same place: but yet in regard of the master who did preordain this, it is not casual. Almighty God seeth and foreseeth all things vno actu, yea vno ictu semel & simul: and therefore to him as being all eye, nothing is old, nothing is new: but unto men it may be said truly, that there be so many chances as there be changes involuntary. Herein we do not ascribe anything unto blind Fortune, but all unto God's all-seeing providence; yet so, that the divine providence take not away freewill and contingence, for this good act of Christ as it happened not by fortune; so likewise it came not to pass by fate, not, I say, by fatal destiny, for God according to the common axiom of the School, non necessitat sed facilitat, he doth induce the good to do good with alacrity, not enforce them against their will. Quoniam probitate coacta gloria nulla venit. As then in regard of God, 〈 in non-Latin alphabet 〉 is well translated, it came to pass: so in regard of us, as well, it chanced. As it was providence in God, it came to pass, as contingence in Christ being man, it chanced. For he might have visited a Publican so well as a Pharisee, but it fell out so, that Jesus went into the house of one of the chief Pharisees.

Christ conversed with men of all sorts, and all sex, sometime blessing little children, sometime conferring with silly women, sometimes eating with the Publicans esteemed the greatest sinners, and here dining with the Pharisees accounted the greatest saints, he despised none who came to save all. He cried in the streets among the press, pouring out his mind and saying, Come to me all ye that are weary and laden and I will ease you. And at his death his hands on the Cross were stretched out, his head bowed down, his breast open, as ready to redeem and receive such as would believe in him. Homo Deum contemnens à Deo discessit, Deus hominem diligens ad homines venit, dilexit impium vt faceret iustum, dilexit infirmum vt faceret sanum, dilexit mor •… uum vt faceret viuum.

One of the chief Pharisees ] It is apparent in the Gospels history, that the Pharisees were the greatest enemies unto Christ, and therefore this being a chief Pharisee, was happily one of Christ's chief enemies. And yet Christ being invited, as it should seem, to his house formally, comes friendly, without any further examination of his intent, and being come, benefits him and his in uttering a parable and acting a miracle, seeking to win them all unto the truth. Hereby teaching to bless such as hate us, embracing all occasions of love whereby we may be reconciled unto our mortal enemies. In malice there is nothing else but misery, whereas a common union begets a communion of all good things. Habet proximus aliquam gratiam? ama illum & tua est: habestu aliam? amet •… te & su •… est. Hath thy neighbor any rare grace? love him and it is thine: hast thou any notable gift? if he love thee, then it is his. And therefore Christ, albeit he did hate the pride, yet loving the person of this Pharisee, said and did also good to him and all his company.

Again, in that this Pharisee was a Chief, we note that there was among them, as in every settled society distinction of offices and orders. In the great book of Nature we find that the Bees have their Master, Cranes their Captain, Sheep their Belweather. In holy writ also we read of chief Publican's, chief Rulers, chief Priests. Hell it self though it be the kingdom of confusion admits of some degrees and order, otherwise Belzebub could not be prince of the wicked, and chief of the Devils. And therefore tumultuous Anabaptists, and all such as would have no differences and degrees among men in Church and common-weal, seem to have less reason then beasts, and less religion then either the most wicked men, or the most wretched Devils. Order is the beauty of nature, ornament of Art, harmony of the world. Now, shall everything be in order, and the Church of God only without order? It is a garden enclosed, and a garden must be kept in order. It is an army with banners, and an army must be marshalled in order. It is the house of God, and God's house must be governed in order. A popular equality was so burthensome to the seditious Anabaptists in their rebellion, as that contrary to their own doctrine they did admit John Matthew for their Captain, and John Aleyd for their King. And so there was a kind of order in their hurly-burly disorder, as there were some chief Pharisees: even so some chief Anabaptists.

To eat bread ] Three sorts of bread are mentioned in the Bible. Sacramental, 1. Cor. 11. 28. Let a man examine himself, and so let him eat of this bread, &c. Doctrinal, John. 6. Labor not, saith our Savior, for the loaves and for the meat which perish, but for the meat and bread that endure to life everlasting. Corporal, Mat. 4. 4. Man shall not live by bread only, but by every word that proceedeth out of the mouth of God. Now the bread here spoken of, is neither mental nor sacramental, but corporal. And this kind in a strict acception is the loaf made of wheat, or some like grain, Gen. 14. 18. Melchizedek King of Salem brought forth bread and wine: but in a more general and large signification, it is used in holy Scripture pro omni comestibili, for all kind of food. As Genesis 3. 19. In the sweat of thy face shalt thou eat bread: and in the Lord's prayer, Give us this day our daily bread: where panis is pan, everything necessary for this our life. See 1. Sam. 14. 24. 2. Sam. 9. 10. Prov. 31. 14. Ierem. 11. 19. It is then a weak conceit of Ardens, and the counterfeit Eusebius Emisenus, to note from hence the moderate diet of Christ on the Sabbath day, whereas eating of bread is as much as feasting or dining with the Pharisee. For if there had been nothing but dry bread on the board, happily there would have been less contending for place.

On the Sabbath day ] The Pharisees inviting and our Saviors coming on this day, to this dinner, evidently demonstrate that it is not unlawful to feast on the Lord's day. For if the Jews might entertain neighbors and friends on their Sabbath: how much more Christians on our Sunday, being assured, that God is worshipped even on this day rather with works of hospitality and charity, then by fond macerating of our bodies. I write not this against godly fasting, nor yet for ungodly feasting. Moderation is the best dish at the table, for immoderate fasts exceedingly dull us: and on the contrary, sanctified feasts in good company, make us more fit for devotion and other duties of the Sabbath, especially when Christ is in presence, when a good man is moderator at the board, whose speech is powdered with salt that it may minister grace to the bearers, edifying his host and all his house. Christ herein shown himself thankful and faithful, he did not bite his host in present, nor backbite him absent, but in requital of his good cheer gave good words, and better advice. Christ was faithful also, for whereas it is the fashion of parasites and trencher-Chaplains to flatter, or at the least, humor great men at their table: he did not devour the faults of the chief Pharisee with his fowls, and his sin with his sauce, but correct him and his, instructing their souls while they feed his body. This ought to be the center of all our conversation and conference, to make those which are bad, good; and those which are good, better. So did Noah converse with them of the old world; so Lot with them of Sodom; so Job with them of the land of Vz, and so Paul with all men, using all means to save some.

The Pharisees had two faults especially, misconstruing of the Scriptures, and pride. Christ here doth rectify their error in both, in healing a sick man on the Sabbath, he doth instruct them in the true meaning of the fourth Commandment according to the present occasion offered, and in his parable to the guests, he delivereth an excellent document concerning their ambition. He could have cured this man, as he did many, with his bare word only; but to show that all handy works, as these of charity, and other of necessity, as to pull a beast out of a ditch, are not unlawful on the Sabbath, he touched him, and by touching healed him.

Two circumstances amplify Christ's exceeding rich mercies in acting this miracle: first, for that he did it unasked freely: secondly, for that he did it with hazard of his credit stoutly. He did help the Centurions servant, but upon entreaty: the woman's daughter of Cana, but after a long and earnest suit: the blind Bartimaeus, but after much crying, O son of David have mercy on me: the lunatike, but his father upon bowed knees asked this boone, Master have pity on my son: whereas this man is cured instantly, without any request of his friends, or prayer of himself. Again, Christ undertook this cure with hazard of his honor, whereas other miracles usually wrought his glory. When he raised from dead the widows son in Naim, all that were present praised God and said, A great Prophet is risen up among us, and God hath visited his people: when he cured two blind men, Matth. 9. They spread abroad his fame throughout all that land: when he fed about five thousand with five barley loaves and two fishes, all that saw the miracle, said, This of a truth is the same Prophet that should come into the world: when he made the deaf to hear, and the dumb to speak, such as were spectators even with open mouth as it were cried, He hath done all things well; but in helping this man after this manner on the Sabbath, he knew that the Pharisees on the contrary would object that he had done ill: and yet he first acted the miracle, then makes an apology for it, answering their secret malice, which of you shall have an ox or an asse, &c. Teaching us hereby that we should not cease to proceed in well doing, though an infinite number of potent enemies on every side combine themselves against us.

Some for the further amplifying of Christ's abundant goodness, imagine that the sick man here was a parasite to the Pharisees, and that he came to this feast of his own accord as a bait to catch Christ, and not with an intent to be cured of his Savior. Other hold this improbable, conceiving that he made no suite but held his peace, rather out of fear then out of love to the Pharisees: he did happily believe in heart, but lest the Pharisees should excommunicate him, he durst not openly confess with his mouth that Jesus is the Lord. As David in another case, I held my tongue, and spake nothing, I kept silence, yea even from good words, but it was pain and grief to me. Howsoever it was, here we may behold the riches of our Saviors exceeding great love, curing the dropsiemans body together with the Pharisees soul. Doubtless the diseased of the dropsy fell into it by disordered surfeiting and drunkenness. Hence then observe, that Christ despiseth not those which have cast themselves into sickness through their own fault, if they follow this man's example: to wit, if they come where Christ is, and suffer themselves to be touched and healed of him, if they come to Church, hear the Word, fall to repentance, confessing their sins, and heartily craving pardon for the same.

The second chief part of this Gospel is the Pharisees malice, consisting of three degrees. It was in the Pharisee great injustice to return evil for good, but greater to do this under the pretence of love, yet greatest of all under color of love at a feast. For the time of mirth is at meals, at the table men have license to talk freely, not only by the rules of humanity, because b •… llaria maxim mellita quae non sunt mellita: but also by the grounds of Divinity; for Sampson at his marriage feast propounded a riddle to his friends, and the faithful at Jerusalem did eat their meat together with gladness, Act. 2. 46. Such then as observe the merry gestures, and catch at the pleasant words of their guests at table, make their wine like the poison of Dragons and the cruel gall of Asps, heating their neighbors and making them drunken that they may see their priuities.

The Epistle.

THis Text is a cunning insinuation of our Apostle, for intending to chide the Corinthians, he begins his Epistle with a commemoration of their virtues, that afterward he might more freely without any suspicion of malice reprehend their vices: it consists

In

• Commending them for the present:
  • Generally, For the grace of God which is given you, &c.
  • Particularly, rich in all utterance and in all knowledge.
• Comforting them against the time to come, which also shall strengthen you to the end, &c.

An example worthy to be followed of every Preacher, lest by concealing the commendable gifts of his auditors, and inculcating only their faults and follies, he breed hate to himself and despair to them.

I thank ] By this all men, in more particular all Ministers are taught not to repine, but to rejoice for the good things in other, especially for the success of the Gospel, out of a fellow feeling not only to weep with such as weep, but also to be glad with such as are glad. The Sectaries of our days herein are very defective, for whereas our Apostle said, Who is weak and I am not weak? They like busy Flies are buzzing always on the soars and gaulds of the Church, and as for the manifold gifts of God by which our Pastors are made rich in all utterance and in all knowledge: what do their invective Libels against our Clergy, but unworthily disgrace these graces, instead of giving thanks unto God always in our behalf. For as some Papists affirm that Scripture cited by us is no Scripture: so some Schismatikes have given out, that our preaching is no preaching, that our learning is not sanctified, and that our utterance doth not edify.

My God ] Hereby not denying that he was God to them and all other, for he that is Lord over all, is rich unto all that call on him: but out of a singular faith in God, and unfeigned love to them, esteeming that his own good which happened well unto the Church: I thank my God on your behalf: as the God of all is my God, so the good of all is my good; and I thank the giver of all grace for it, and that not coldly, but with such an earnest devotion as if he were my God only; nor seldom, but always. A little love will be mindful at sometime, but mine affection is so great unto you, that I thank God always on your behalf. Paul surely did somewhat else then praise God for his Corinthians: always therefore must not be construed absolutely, but restrained and referred unto the present occasion of his speech, as if he should have said, as often as I think of you, I thank God for you, always in all my prayers, as it is Philip. 1. 4.

For the grace of God which is given you ] Lest he might here seem to flatter them in his commendation of their gifts, he puts them in mind who gave them, and for what end. God is the giver of every grace; why then do you boast of your gifts, as if you received them not? 1. Cor. 4. 7. And he gave them unto you, not to make dissention in the Church and Schism, that some may side with Paul and other with Apollos: but for this end, that the testimony of Jesus Christ may be confirmed in you.

By Jesus Christ ] Or as other translate according to the Greek, in Jesus Christ: hereby signifying that the graces of God are given in Christ, and for Christ only, such as are Christ's are made rich by him in all things, according to that of our Apostle, 1. Cor. 3. 22. All are yours, and ye Christ's, and Christ God's. Interpreters observe that Paul speaking here metonimically, doth understand by this one word grace, not only the gifts of utterance and knowledge mentioned in this Scripture, but all the benefits of Christ revealed in the whole Gospel. And therefore Saint Ambrose and Anselm excellently gloss the Text, Hoc constitutum est à Deo, vt qui credit in Christum, saluus sit sine opere, sola fide gratis accipiens remissionem peccatorum: It is ordained by God himself, that whosoever believeth in Christ, should be saved not by any work, but by faith alone, receiving freely pardon of all his sins.

In all utterance, and in all knowledge ] That is, in all doctrine, and in all understanding, whereby men are able to discern between sound and false doctrine, the one concerning teachers, and the other hearers. Or by speech is meant the gift of tongues, or the gift of elocution, or the gift of preaching in every kind, giving milk to babes, and strong meat to them of age; and by knowledge, a right exposition of the Scripture. Now these two must go together, in as much as neither utterance without knowledge, nor knowledge without utterance can edify: for he that aboundeth in his study with understanding but wants a door of utterance to vent it, is like the man that had the rheum and could not spet: on the contrary, he that hath a world of words void of matter (as Tully speaks, Nulla subiecta sententia & scientia ) is like the child who bloweth in a little shell a great buble, which is so vain that it is marde as soon as made.

These gifts of speech and understanding are named only, because the Corinthians abused them in their dissensions especially, profaning the graces of God given (as our Apostle speaks elsewhere) to edify withal, unto the destruction and utter undoing of the Church. If any shall object that all the faithful in Corinth had not these gifts? Answer is made that there was among them, as among us, and ever shall be such a communion of saints; as that the praise which is indeed proper to some particular men and members, is ascribed to the whole body of the Church in general. And therefore Caietane notes accurately, that as 〈 in non-Latin alphabet 〉 may be construed adiectiuely, ye are made rich in all things: so likewise substantiuely, ye are made rich in all. Applying God's grace rather to the whole congregation in gross, then to singular persons in several.

By the which things the testimony of Jesus Christ was confirmed in you ] The witness of Christ is nothing else but the witness of the blessed Apostles concerning Christ Act. 1. 8. even the preaching of the Gospel, the sum whereof is to reveal Christ, in whom are hid all the treasures of wisdom and knowledge, Coloss. 2. 3. So that the meaning of Paul is plain, by these manifold graces as effects and fruits of the spirit, you may know that you have received the true Gospel: or by these two gifts, utterance and knowledge, as instrumental causes the testimony of Christ is confirmed in you. Learn from hence to reverence those men which are endued with these means of thy salvation, evermore thank thy God in the behalf of Schools and Universities, as the common nurseries of all utterance and knowleege. It is said of reverend Hooker, truly, that he was borne for the good of many; but few borne for the good of him. In this unthankful age some rich in the graces of God are neglected, and other rich in the gifts of the world are preferred. But fret not thyself because of the ungodly, for learned men forgotten in States and not living in eminent places, are like the Images of Cassius and Brutus in the Funeral of Iunia: of which not being represented as other were, Tacitus saith, eo ipso praefulgebant quod non visebantur. If thou well employ God's talent of utterance and knowledge, that the testimony of Christ may be confirmed in other, assuredly (noble yoke-fellow) thy credit is honor enough, and thy work it self a sufficient reward unto thyself. Remember that the profitable servant said not in the Gospel, Ecce mihi lucrifeci: sed ecce tibi lucrifeci domine.

So that ye are behind in no gift ] That is, in no necessary gift whereby ye might attain saving knowledge, wanting no grace competent unto such as are in via, strangers and pilgrims on earth. Or as Paul expoundeth himself, behind in no gift incident to such as wait for the appearing of our Lord Jesus Christ. It is true that now we know but in part, and prophecy but in part: our greatest perfections have their imperfections, our gifts are given by measure, though happily shaken together and pressed down, yet not running over as long as we wait for Christ: but when he shall appear, when that which is perfect is come, then that which is imperfect shall be abolished.

Appearing of our Lord Jesus Christ ] The second coming of Christ is called a revelation, or an appearing in respect of us, and in respect of himself. In respect of us, for at his coming he will lighten things that are hid in darkness, and make the counsels of our hearts manifest. At that time it shall be known who be God's ele •… t, and who reprobrate; then our Lord shall unfold the books of conscience, which all the time of this life were shut up closely, that all the world may read what is written in the consciences of all men, and according to the contents of these records judgment shall be made. Many puissant Princes and sage Philosophers have their honorable memory magnified in this world, whose souls in hell are terribly tortured, in which respect one said of Aristotle; Woe to thee Aristotle that art praised where thou art not, and art tormented where thou art. On the contrary, blessed art thou Queen Elizabeth, O thrice happy, for albeit treacherous Papists, enemies of God's grace, dishonor thee where thou art not, assuredly thou art comforted where thou art. Now are we the sons of God, but yet it doth not appear what we shall be: for whensoever Christ (which is our life) shall show himself, we shall appear with him in glory.

Secondly, the coming of Christ is a revelation in respect of himself: for whereas he came first in humility, being in the world, but not known of the world, he shall now come with clouds in such a majesty, that every eye shall see him. As the lightning cometh out of the East, and shineth into the West: so shall also the coming of the son of man be, that he may not only discover himself in heaven to the good; but also that on earth where his ignominy was most apparent he may manifest himself to the wicked. And for this cause the place of judgment (as some conjecture) shall be the valley of Jehoshaphat, near to Jerusalem and the Mount of Olives, that in the very same place where he was judged, condemned, crucified; all may see him with great honor to be the Judge both of the quick and of the dead, Acts 10. 42. and that he who did ascend to heaven in the sight of a few Disciples, shall descend (as it is foretold by the glorious Angels) in the sight of the whole world to judge them all in righteousness. All which is exceeding necessary for the credit of his government in this life, that all may see that he was both wise and holy in all whatsoever he permitted or ordained, and that neither the good may complain anymore that virtue was oppressed, nor the wicked glory that vice was exalted. He shall in that day separate the wheat from the cockle, the grain from the chaff, the good fish from the bad, and the sheep from the goats: and the good he shall place at the right hand, taken up (as Paul saith) into the air that all the world may know them, and honor them as Saints: and the wicked he shall place at his left hand, leaving them upon the earth that all may behold and despise them as sinners.

Which also shall strengthen you to the end ] We are not so perfect, but that we may be more perfect until Christ appear. Ye must ask therefore this confirmation of God, that ye may be strengthened every day more and more to the end. He that hath begun this good work in you, will perform it until the day of Jesus Christ. He will sanctify you throughout in soul and body, working in you both the will and the deed, even of his own good pleasure. God is faithful, ever dealing with his servants according to his word. As then he promised, even so will he be with us until the worlds end, that we may be blameless at the day of his coming, not absolutely without sin: for if we say we have no sin, we deceive our selves, and truth is not in us. But he shall so prevent us in all our doings with his holy grace, that we may li •… sine criminali crimine, that we fall not into such heinous sins as may shu •… us out of his favor; or if at any time we fall into those sins, he shall so strengthen us with power by his spirit in the inner man, as that we shall again recover our selves, and so be blameless at the day of his coming: or blameless, because there is no condemnation unto such as are in Christ, Rom. 8. 1. He is our righteousness, and sanctification, •… . Cor. 1. •… 0. even the propiti •… tion for our sins, 1. John 2. 2. covering our iniquities and forgiving our unrighteousness, Psal. 32. 1. and therefore we shall be blameless in the day of the Lord, because nothing shall be laid unto the charge of God's elect, Rom. 8. 33. In that hour we shall hear this happy doom delivered by Christ our Savior, C •… me ye blessed of my father, &c. He saith not, Come ye blessed of Abraham, Isaac, and Jacob; nor ye blessed of Moses, or of the Patriarchs and Prophets, or ye blessed of God: but ye blessed of my father. Insinuating that all these blessings proceeded only from the fatherly love that God beareth us in respect of his son. Come ye blessed therefore, possess you the kingdom prepared for you from the foundation of the world: as for the wicked, earth shall open under their feet, and the devil laying hold on them they shall all together go down quick into •… ell, and there being covered with huge mountains of earth, shall be bolted up with eternal bolts, and bound hand and foot with chains of perpetual damnation. O Father of mercy, which hast placed us in this world as in the middle between heaven and hell, even as Novices are in a house of probation: assist and strengthen us with thy Spirit to the end, that we may be found blameless in the end. Lord make us here thy subjects in the kingdom of grace, that hereafter we may be thy Saints in the kingdom of glory.

The Gospel.

THis text is an abridgement of the whole Scripture, to wit, of all the doctrine contained in the Gospel and in the Law: for the pi •… h of all the Gospel is to believe that Christ is God and man, as it is said here, the Lord of David, and the son of David: and the end of all the Law is to love God with all thine heart, and thy neighbor as thyself: for on these two Commandments (as our text telleth) hung all the Law and the Prophets, Interpreters of the Law.

When the Pharisees had heard that Jesus had put the Sadducees to silence ] The Sadducees, Herodians and Pharisees were sectaries of diverse and adverse factions, all differing one from other, and yet (as we read in this present Chapter) all these join together in confuting Christ: yea Pilate and Herod mortal enemies are made friends, and agree together in confounding Christ: according to that of the Prophet in the second Psalm, The Kings of the Earth stand up, and the Rulers take counsel together against the Lord and against his anointed. And therefore when as we shall see Turk against Jew, Jew against Turk, Pope against both, and all of them against God's Israel: or when we behold the Seminary Priest against the Jesuit, and the Jesuit against the Seminary Priest, and both against the Protestant: or when as happily we feel the brethren of division against the brethren of separation, and the brethren of separation against the brethren of division, and both against England's conformable Clergy: let us remember our Saviors lot here, and lesson elsewhere, The Disciple is not above his Master, nor the servant above his Lord. It is enough for the Disciple to be as his Master is, and the servant as his Lord is. If they have called the master of the house Beelzebub, how much more them of the household? And let all true Christians endeavor to keep the unity of the Spirit in the bond of peace. Tha •… as there is a combination of Pharisees, a society of Jesuits, a congregation of Separists, a brother-hood of Schismatikes; even so to confront all these, let there be a communion of Saints and a perpetual holy league in truth of orthodoxal Catholics.

They came together ] It is a true saying, bonum est Concilium, sed bonorum, a Council is good, if it consist of such men as are good: otherwise the council of the wicked lay siege against the godly, when Pharisees are met in a convocation they travel with mischief, and bring forth ungodliness. Truth, and many good men for the truth hath been condemned in Councils, as Chrysostom, in a Council holden at Chalcedon, Athanasius in a Council holden at Antioch, John Hus in a Council holden at Constance. The Councils of Ariminium and Nicomedia decreed for the Arians against Christ's Divinity: the second Council of Ephesus for Eutyches and Dioscorus against the truth of Christ's humanity: the Council of Trent against many sound doctrines of God's holy word, in so much as the Papists of France protested against it in the days of Francis the first, openly delivering in print, that it is to be refused touching discipline as well Ecclesiastical as Civil.

And one of them ] Elected of the rest as the mouth of the company, being of a more ready wit and accurate judgment, asked him a question, tempting him: not as God tempted Abraham for his trial, or as a Schoolmaster doth his scholar for instruction, but as Satan a Christian to delude him. Our blessed Savior therefore being Wisdom it self, doth answer the Doctor of the Law out of the books and bowels of the Law, Thou shalt love the Lord thy God with all thine heart, &c. As if he should say, though other gods are contented with outward and eye-service; the Lord thy God is a Spirit, and they that worship him must worship him in spirit: son give me thine heart: not a piece nor a part, but all thine heart, all thy soul, all thy mind. See the further exposition of this and that other Commandment touching love toward our neighbors, Gospel on the 13. Sunday after Trinity.

This is the first, and the greatest Commandment ] First in order, and greatest in honor. First in respect of the Law givers intention, who wrote all Scriptures and made all creatures especially for this end, that he might be loved above all things. And first in the Law-writers pen, as being first set down: and first in it own nature, for as much as the true fear and love of God is the beginning of all wisdom, without which it is impossible to love what we should, as we should, for we cannot love our neighbors as our selves, except first we love God more then our selves. And the first as comprehending in it all the Commandments of the first table, virtualiter continens reliqua, for he that loves God with all his heart, soul, mind: will neither commit idolatry, nor blaspheme his name, nor profane his Sabbath.

And this Commandment is greatest, as having the greatest Object: for God is higher then the highest, a great King above all gods: and greatest, as requiring the greatest perfection of love, to wit, all our heart, all our soul, all our mind: and greatest, in that all other great Commandments are subordinate to it: and greatest, as endurig the greatest time, for though that prophesying be abolished, or knowledge vanish, or the tongues cease, yet love never falleth away. To conclude with Aretius in one line, Maximum est obiecto, Iure, dignitate, difficultate, perpetuitate, fine. From hence we may know which are our greatest iniquities, Idolatry, Witchcraft, Heresy, profaning of the Sabbath, outrageous swearing, in a word, every trespass against the first Table, being committed in the same measure of malice, is a greater sin then any transgression of the second Table: because to love God with all our heart, soul, mind, is the first and greatest Commandment, and so by consequent, optimi corruptio pessima, the breach of the greatest ordinance is the greatest offense.

And the second is like unto it ] Not like in object, but in subject, as being both precepts of love: or like in respect of their bond, as tying all alike: or like because these two mutually depend each on other, for he that loves God with all his heart, will also love his neighbor as himself; and whosoever loveth his neighbor as himself, loveth him assuredly for God's sake, amicum in Domino, inimicum propter Dominum. Or like, because we must love both God and our neighbor unfeignedly, not in word and in tongue only, but in truth and in deed. Ordinarily men use their lovers as ladders, only to climb by, the ladder is laid on our shoulders, and embraced with both hands in our bosom so long as we stand in any need of it, but afterward it is cast into some corner, or hanged up by the walls: even so when neighbors have served once the turns of ambitious and covetous wretches either for their profit or preferment, instantly they be forgotten: for it is an infallible position (as Cominaeus observeth) among states-men in eminent place, to love those least unto whom heretofore they were bound most. Or like, for that as the first is the fountain of all duty required in the first Table: so this second Commandment of all offices enjoined in the second Table; for he that loveth another hath fulfilled the Law, Rom. 13. 8.

On these two Commandments hang all the Law and the Prophets ] As being their principal argument and a •… me, for whatsoever is recorded in Moses, or in the Prophets, or in the Psalms, or in any Scripture else, may be reduced unto them: and is written especially for this end, that we may love God above all things, and our neighbors as our selves. And therefore let not poor men object that they cannot purchase God's book, nor ignorant people complain that they cannot understand and remember the contents of holy Scripture: for behold, Christ hath here provided a little Bible for thee, which thou mayest easily get, and ever keep in memory; Love the Lord thy God with all thine heart, and thy neighbor as thyself.

While the Pharisees were gathered together, Jesus asked them ] One Pharisee did assault Christ, that if he were conquered, his shame might seem the less; if conqueror, his victory might appear the greater: but Christ opposeth a whole Council of Pharisees, and so confoundeth them all in asking one question only, that no man afterward durst ask him any moe questions. Why this question was asked, and how it may be well answered: see Galatin: de Arcanis lib: 8. cap: 24. Iansen: con: cap: 119. Maldonado, Calvin, Genebrard in Psalm. dixit Dominus domino. Marlorat. Aretius, Panigarol, in loc. I conclude with Augustine's gloss, Quomod •… nos diceremus, nisi à te disceremus? nunc ergo quia didicimus, dicimus. In principio eras verbum, & verbum eras apud Deum, & Deus eras verbum, omnia per te facta sunt, ecce Dominus David, sed nos propter infirmitatem nostram, quia caro desperata iacebamus, verbum caro factus es, vt habitares in nobis, ecce filius David. Certê tu in forma Dei cùm esses, non rapinam arbitratus es esse aequalis Deo: Ideo Dominus David. Sed teipsum exinanîsti formam serui accipiens, inde filius David. Deni{que} & in ipsa interrogatione tua dicens, quomodo filius eius est, non te filium eius negâsti, sed modum in quo id fieret inquisisti.

The Epistle.

THis text consists of a

• Soul, giving not only light, but also life to the present exhortation of Paul: I say this, and testify through the Lord, that is, I do not only desire, but (as he speaks elsewhere) I charge you before God, and before the Lord Jesus Christ, who shall judge the quick & the dead. I call God to witness that I have taught you the truth, I testify this as Christ's Ambassador, it is not my word, but his will. And therefore suffer the words of exhortation, because whosoever heareth his, heareth him, Luk. 10. 16. and he that despiseth, despiseth not man, but God: 1. Thes. 4. 8.
• Body, that we should walk
  • Not as Gentiles in their
    • Understanding, blind and ignorant.
    • Will, obstinate and alienated far from a godly life, Sinning
    • Wilfully, giving themselves over unto wantonness.
    • Actually, to work all manner of uncleanness.
    • Insatiably, with greediness.
  • But as Christians in
    • Putting off their old man, that is, their old conversation in time past as being corrupt.
      • Thought, unadvised anger, with all bitterness of spirit. In Word, lying and filthy communication.
      • Deed, unjust deling & stealing.
    • Putting on the new man according to God's image, renewed in all the powers of the Mind
      • Rationall, in putting away lying & speaking the truth.
      • Irascible, in being angry without sin.
      • Cōcupiscible, in stealing no more, but laboring &c.

That ye henceforth walk not as other Gentiles walk ] The most observable point in all this exhortation is Paul's Antithesis or checker-work, as it were the black of the Gentiles, and white of the Christians. The Gentiles are blinded in their understanding and ignorant: but Christians have learned him in whom are all the treasures of wisdom and knowledge, Coloss. 2. 3. hearing him in his word, and taught of him also by his spirit, leading them into all truth, John 16. 13. The Gentiles by the means of their blindness and ignorance walk in vanity of their mind, far from a godly life, committing sin, not out of passion and infirmity, but out of election and iniquity, giving themselves over unto wantonness, and that not in thought only, but in act also, working and that all manner of vncleannsse, and that even with greediness insatiably, glorying in their shame, and, as some Divines aptly construe the word 〈 in non-Latin alphabet 〉 , contending for the victory in villainy. But Christians having learned Christ, whose doctrine forbids all ungodliness, ought to put on the new man, that is, new manners, all the days of their life serving God in righteousness and true holiness. The Gentiles unregenerate are given to lying and forgery: but every Christian regenerate will speak the truth unto his neighbor, as being members one of another. Unregenerate men in their anger offend God, and give place to the devil: but men regenerate, will not let the sun go down upon their wrath: in a literal exposition, ira furor breuis est, all their unadvised anger is not a day long: or in a mystical sense, they be so moderate as that neither reason the light of the mind, nor Christ the sun of righteousness shall at any time forsake them in their fury. Men unregenerate make gain their godliness, robbing openly, stealing secretly: but a regenerate man is content to labor with his hands the thing that is good, that he may give to him that needeth. He laboreth, as knowing that the end of lasinesse is the beginning of lewdness, finis otij resurgere ad prauum negotium. And he laboreth not as a thief to do mischief, but the thing which is good; exercising himself in some vocation or trade that is good, and that for good, that he may rather give then take from other; acknowledging that axiom to be true, Magis delinquit diues non largiendo superflua, quàm pauper rapiendo n •… cessaria. Unregenerate men have filthy communication and unsavory: but the speech of a regenerate •… man is so powdered with salt, that as oft as need is it may 〈◊〉 grace to the hearers. In a word, unregenerate men are full of bitterness, and fierceness, and wrath, and roaring, and cursed speaking, and all maliciousness: but regenerate men are courteous one to another, merciful, forgiving one another, even as God for Christ's sake forgave them.

These particulars have been discussed often elsewhere, but in the whole you may note two main parts of repentance, namely contrition or mortification in putting off the old man: renovation or vivification in putting on the new man. And this newness of life must be both outward, and inward: outward, in righteousness toward men, and holiness toward God, opening our lips to speak that which is good, and laboring with our hands to do that which is good. If idolatrous Gentiles and superstitious Papists in old time did more then they knew: what a shame lieth upon us if we know more then we do? This renovation also must be spiritual and inward, as it is in the text, renewed in the spirit of your mind, that is, in the spirit which is the mind, or in the spirit and mind. In the supreme part of the mind, as well as in the will and affections: or in the mind made spiritual after God in righteousness and true holiness. He who first made this Image restoreth it again being lost, ipse qui fecit reficit: albeit this newness be found in us, it is not of us, it proceeds only from the Lord who saith, Ecce noua facio omnia; Behold I make all things new. We are his workmanship created in Christ Jesus unto good works, Ephes. 2. 10. and therefore we must pray with David, O God renew a right spirit within me, Psal. 51. 10. and embrace the Gospel of Christ as the power of God unto salvation, instructing us how to live soberly, righteously, and holily Tit. 2. 12.

Whosoever is a scorner and a despiser of this soulesauing grace, grieves the spirit of God, and gives place to the devil. It is true that the Spirit cannot properly grieve, because the mercies of God are not passive but active, succouring not suffering in our misery. Yet a man that is given over unto wickedness, doth occasion other in whom the Spirit dwells, exceedingly to lament and grieve for his faults and follies: or he may be said to grieve the Spirit, because filthy communication is displeasing to the Spirit: or for that as much as in him is, he doth extinguish the Spirit, and drive him out of his mansion, and so gives place to Satan, entering in at two doors especially saith Augustine, Per ostium cupiditatis & timoris, aut cupis aliquid terrenum & kâc intrat, aut times aliquid terrenum & hâc intrat.

On the contrary, whosoever is renewed in the spirit of his mind, openeth a door to Christ, Apocal. 3. 20. and Christ dwelleth in him, Eph. 3. 17. and he liveth in Christ Galath. 2. 20. nay the good man puts on Christ, and is as it were a walking picture of Christ, so the text expressly, Galath. 4. 19. my little children, of whom I travel in birth; again, until Christ be formed in you: which Jerome glosseth aptly thus, In illo verê Christus formatur, qui virtutem fid •… i eius intelligit, & in quo omnis conuersatio eius exprimitur at{que} depingitur. In this life this renovation is only begun, and not perfect until this mortal put on immortality. S. Augustine notably to this purpose, Charity begun, is righteousness begun: charity increased is righteousness increased: great charity is great righteousness: perfect charity, perfect righteousness. Charitas in alijs major, in alijs minor, in alijs nulla: There be many degrees of charity, some have less, other have more: sed plenissima, quae iam non possit augeri, quā diu homohic viuit, est in nemine: but full and perfect charity cannot be found in any man so long as he liveth here. To conclude this argument in three words only, justifying righteousness is perfect, but not inherent: sanctifying righteousness is inherent, but not perfect: glorifying righteousness is both inherent and perfect.

The Gospel.

THis History commends unto your consideration

• Actors,
  • Agent,
    • Porters of the Palsy-man as Procters helping: Behold they brought, &c.
    • Christ, as the chief Doctor healing: infirmities of
      • Soul, Thy sins be forgivē thee.
      • Body, Arise, take up thy bed &c.
  • Patient: a man, a sick-man, a man sick of the palsy, so sick that he could neither go, nor stand, nor sit, but lie in his bed.
• Auditors,
  • The Scribes, murmuring at the matter and blaspheming Christ, verse. 3.
  • The people, maruelli •… g at the miracle and glorifying God, ver. 8.

Jesus entered into a ship and passed over ] It is written of Jerome that he spent four years in a Desert of Syria so studiously, that he did allow himself but a little time for sleep, less for meat, none for idleness. But our blessed Savior neither immured in a wall, nor Cloystered in an Abbey, nor hidden in a Wilderness, went about doing good from Coast to Coast, and from Country to Country, from the Gadarenes unto Galil •… : whose diligence you must according to your several occupations and occasions imitate so fast as you can, and so far as you may; knowing that it is impossible not to find ill in idle: Hominem ot iosum non esse malum impossible, quia nihil agendo dis •… u male agere. From hence likewise we may note Christ's unspeakable goodness, who came to the Gergese •… s afore they desired him, and stayed in their country till they rejected him as being prior in amore, posterior in odi •… : loning us first afore we loved him, and ne •… er forsaking us until we forsake him: as he speaks by the mouth of his holy Prophet, O Israel hurt is from thyself; but help is in me.

Into his own citis ] The man sick of the palsy was cured in Capernaum, as Saint Mark reports in his second Chapter at the first verse: but Christ as we find in the Gospel of Saint Matthew was borne at Bethlehem, and brought up at Nazareth: how then accord you these places? Augustine doth answer, that Capernaum was the chief, and as it were Metropolitan City of all the Galileans, and therefore in what place soever of Galilee Christ was, he might be said to be in Capernaum, as the whole Roman Empire spread far and wide was termed Rome, and all the parts of Huntingdonshire, Cambridgeshire, Bedfordshire, take their denomination from Huntingdon, Cambridge, Bedford, the principal head towns of those countries. And this exposition is received by the Penner of the Ordinary Gloss, Beda, Hugo, Strabus and other, apud Maldonado. in loc. But Chrysostom gives a more probable satisfaction unto the present objection, affirming that Christ was borne in Bethlehem, and bred in Nazareth; but afterward dwelt in Capernaum especially, showing his greatest miracles (as himself witnesseth) in that City; Thou Capernaum, which art lifted up unto heaven, shall be brought down to hell: for if the great works, which have been done in thee, had been done among them of Sodom, they had remained to this day. So that Capernaum is called here Christ's own City, because leaving Nazareth, he went and dwelt in Capernaum. Hence we may learn that every town which is adorned with the Gospel is Christ's own City, there •… esus is present in his Sermons, in his Sacraments, in his gifts, in his grace. So long as the children of Israel obeyed God, and walked in his ways according to his word, so long they were called his people. Come saith the Lord to Moses, I will send the to Pharaoh, that thou may est bring my people the children of Israel out of Egypt: but when once they were stained with their own works, and went a whoring with their own inventions, in so much as they turned their glory into the similitude of a Calf that eateth hay: the Lord speaking unto Moses his servant, calls them not as afore my people, but the people, or according to the vulgar, Thy people. So Jerusalem once God's city, was afterward by killing the Prophets, and rejecting the Lord of the Prophets, a den of thieves, Matth. 21. 13. So Rome was in Paul's age the beloved Church of Christ, but since her erroneous doctrine, as the wine of hir fornication, hath intoxicated the Kings and inhabitants of the earth, Apocal. 17. 2. what is she but the mother of abomiuations, a synagogue of Sa •… han, a seat of Antichrist.

It may be further objected here, that the Son of man had not so much as an hole wherein to rest his head, and therefore no City of his own. To which, answer may be, that the holy Ghost (in these two contrary texts as they seem) doth insinuate that lesson secretly, which Paul else-where delivereth openly, to wit, that we should use the world as if we used it not, as having nothing, and yet possessing all things.

They brought to him a man sick of the palsy lying in a bed ] In these Porters and Procters observe with Hemingius and other, unfeigned love to their friend, and a lively faith in Christ: in being feet to the lame, great love. But in bringing him unto Christ, and that after such a strange manner as Saint Mark reports it, uncovering the roof of the house where Christ was, and letting down their sick neighbor in a bed, and when he was so brought unto Christ holding it sufficient to present miserum ante misericordem, an object of misery to the father of mercy, greater faith. Other happily would have poured out a long prayer unto Christ in word, or have given up a large petition in the behalf of their friend in writing: but they were well assured, as Erasmus elegantly, that the distressed in his couch, eo magis loquebatur misericordi medico, quia loqui non poterat. And therefore the text saith in the next clause, that Jesus saw the faith of them. As God, he saw their faith, as he saw the thoughts of the Scribes: and as man, he saw their faith by their works. He saw the faith of the porters in bringing, and of the palsy man in suffering himself to be brought in such a manner: and therefore Christ, the consolation of Israel, affords him instantly comfort both in word, and deed. In word, Son be of good cheare, whosoever believeth in Christ, hath power to be the son of God: and if thou be God's son, thou mayest be very well of good cheare; for your father in heaven knoweth your wants, and provideth all things necessary for you. Indeed, healing first his sins, and then his sores.

Thy sins are forgiven thee ] Where first observe, that Christ is so good as his word, yea better then his promise: for whereas he saith, ask and ye shall have, he granted here to the palsy man afore he did ask, and more then he did ask. We read not that the patient himself, or his agents exhibited any petition unto Christ in his behalf, yet the Lord heard the desire of the poor, yea the very groans of his servants not expressed, oratio licet tacens est Deo clamor. His palsy was prayer enough, and his faith a sufficient friend for his way to the God of all comfort. Again, this patient came to Christ especially, if not only, to be cured of his corporal infirmity: but behold his spiritual iniquities are healed also. Son be of good cheare, thy sins are forgiven thee. King Solomon desired of God only, that he would give him an understanding heart to judge his people: but the Lord granted him not only wisdom in such a plentiful manner, as that none were like him in understanding either afore or after his time: but also bestowed on him other blessings of riches, honor, and prosperity which he did not ask. Saul seeking for Asses only, found a kingdom. Monica begged of God that her son Augustine might one day turn Christian and Catholic: but he proved also the most illuminate Doctor of all the Fathers. As when Sisera asked water, Jael gave him milk: and as when Gehazi begged of Naaman one talent, he presently said unto him, Yea take two talents, and he compelled him, and bound two talents of silver in two bags: even so God dealeth exceeding abundantly with us above all that we ask or think, Ephes. 3. 30.

Secondly, in that Christ here said to the patient, Thy sins are forgiven thee, before he said, Arise, take up thy bed, and walk; he doth insinuate that first he should have craved pardon for his sins, and then afterward have desired help for his sickness; that first he should have sought the kingdom of God, and then all other things should have been cast upon him. Ordinarily men are too careful for their bodies, and too negligent in doing right to their souls; in so much as one said, Our bodies are made gentlemen, but our minds are used as slaves. Every man in his right wits affects a good servant, a good son, a good friend, a good sield. Nay every man is desirous his house, his horse, his hose should be good, he will have everything good about him, only not caring if his soul be bad in him. O wretched wight, saith Augustine, quid de te tu ipse male meruisti? inter bonarua non vis esse malum nisi teipsum: How didst thou deserve so much ill of thyself, as that among all thy goods only thyself art bad.

I observe that Christ like a good Physician did first purge his patient, and take away the matter of 〈◊〉 disease, that he might the better work his cure. Sin is the cause of all diseases, and therefore Christ who was without sin, was also without sickness, he took upon him (as the schoolmen in this very well) infirmitates speciei, sed non indiuidui. Common infirmities unto the whole nature of mankind, as to be weary, to thirst, hunger, mourn: but not the particular infirmities of every singular person, as the blindness of Bartimaeus, the fever of the Rulers son, the palsy of this patient lying in his bed. Indeed it is said, Isaiah 53. 4. that he took our infirmities, and bare our sicknesses. But S. Peter interprets it of our Saviors passion, ( his own self bare our sins in his body on the tree. Saint Matthew construeth it of his healing all kind of diseases. Other expound it thus, he took upon him our pain, that is, whatsoever infirmity was in him, it was only for our sake, not for his own sin: for so the Prophet explanes himself in the words immediately following, he was wounded for our transgressions, and broken for our iniquities, and with his stripes we are healed. If any then be sick, let them humbly confess their sins, and heartily crave forgiveness of the same, first consulting with a Physician for the soul, then entertaining a Physician for the body.

4. Hence learn that Christ hath not an eye so much to the greatness of our sins, as to our faith. If he see thy faith, he will wink at thy fault. When the blessed thief had confessed hïm on the cross, O Lord remember me when thou comest into thy kingdom: Christ instantly forgetting all his former sins, especially respects his present confession, answering him exceeding graciously, today shalt thou be with me in paradise. When Bartimaeus had cried, Jesus thou son of David have mercy on me; Christ answered forthwith unto the comfort of his soul, Go thy way, thy faith hath saved thee. This palsy-man had sins in the plural number: original, as being universal: and actual, as being the special causes of his disease; which not unlikely was occasioned either by some disquiet of mind, or else by some disdier of body: yet (as you see) so soon as Christ perceived the faith of himself and his friends, he said (as not respecting their other virtues, or his other vices) O son be of good cheare thy sins are forgiven thee.

5. In that Christ said here, thy sins are forgiven thee, notwithstanding he knew the Scribes would murmur and mutter against his speech: he teacheth us to be faithful in our calling, and diligent in doing our duty, mauger the beard of all captious and cavilling adversaries. As Bernard said of another text, Luke 2. 8. Haec mea sunt, mihi apponuntur, mihi proponuntur imitanda. This was spoken by Christ, and written by Matthew for our instruction. Hath then almighty God given such power unto men, as to pronounce the pardon of sin to the sick man in his bed? Is the doctrine of confession and absolution agreeable to the Scriptures, and practice of the Church as well present as primitive? then albeit some scribbling Scribe, pen an invectiue pamphlet against a discreet Pastor executing this office, or some self-conceited Pharisee tell the people, this man blasphemeth: he may notwithstanding (upon good information of faith and repentance, as Christ in this place) say to the sick sinner in his bed, thy sins are forgiven thee, and by Christ's authority committed unto him, I absolve thee. That absolution as well private as public belongs principally, yea properly tanquam ex officio to the Minister, as Christ's ambassador in his ecclesiastical function: I refer you to the Postils of Melancthon, Culman, Zepperus upon this place: to Martin Bucer in articulis concordiae: Melancthon in Matth. 18. verse. 18: & in Johan. 20. verse. 23: & in tract. de poenitentiatit. Confessio, tom. 2. fol. 191. Oleuian de substantia foederis, part. 2. pag. 278. 279. & sequent. Luther. Musculus, Cruciger apud Melancthon in Concilijs Theologicis: Doctor Field, lib. 3. of the Church, chap. 25. Master White, way to the true Church, pag. 230. 231. For mine own part, I wish unfeignedly that all popish abuses of Confession and absolution utterly abolished, they might one day be more fully restored in our Protetestant Churches unto their primitive sincerity.

6. Christ in saying, thy sins are forgiven thee, doth instruct us more fully concerning his own person and office, for which he was sent into the world: namely, to seek and save that which was lost. Vnlinke the phrase, and you shall find a Gospel in every word. Son, If we be sons, how can our father in heaven deny us any good thing? Matth. 7. 11. Be of good cheer. If God be with us, who can be against us? if he will have us merry, what shall make us sorry? Thy in particular, sins in the plural, many sins, all sins, are forgiven freely, yet fully, through my grace, not upon thy merit. For he saith not (as Interpreters observe) thou shalt satisfy for thy sin: but ecce remittuntur tibi, behold they be forgiven. Again, it is very remarkable that Christ saw their faith: but said thy sins. I grant with Euthymius and other ancient fathers, that undoubtedly this sick man had some faith, otherwise he would never have sought after Christ so greedily, neither would Christ have received him into favor so graciously: yet Saint Matthew, Mark, chap. 2. verse. 5. Luke chapter 5. verse 10. attribute most unto the faith of the porters, all of them relating the story thus: And when Jesus saw, not his: but their faith. And so many Doctors understand this Text, as Ambrose, Cyrillus Hierosolimitanus, Jerome and other. If Christ then be so willing to grant our requests upon the prayer and invocation of other; how ready will he be to hear when our selves out of our own faith are suitors for our selves? Vndoubtedly this saying, thy sins are forgiven, is a standing sentence, spoken not only to the palsy man here: but as a general proclamation unto everyone that believeth.

And behold certain of the Scribes said within themselves, this maen blasphemeth ] A man may blaspheme three ways especially: first, ascribing to God that which is vnbefitting his excellent majesty: secondly, by denying to God his proper attributes: thirdly, by giving that unto himself which is only due to God. And in this third kind the Scribes imagined Christ to blaspheme, because none can forgive sins except God. Isaiah 43. 25. I am he that putteth away thine iniquities for mine own sake. Christ therefore proves himself to be God, first by knowing their thoughts, and secondly by doing this miracle. Jesus saw their thoughts; ergo, God. For God only knows the hearts of all the children of men, according to that of Philemon an old Poet:

Whether is it easier to say thy sins be forgiven thee? or to say arise and walk ] With God it is all one to say and to do; but with men it is more easy to say this, then to show this. And therefore that ye may know that the son of man hath power to forgive sins on earth: I will by curing the palsy man's body, prove that I can also save his soul. Carnal men believe their sense more then their Savior, fit ergo carnal signum vt probetur spiritual, facit minus quod est manifestius, vt demonstret maius & non manifestum. And it is worth observing that Christ never openly forgave the sins of any, till by working of miracles he shown evidently that he had power to grant pardons. Ambassadors are not believed in another Nation, until they deliver their letters of credence. Christ therefore shown his Commission, and letters testimonial, or rather a plain Patent: That ye may know that the Son of man hath authority to forgive sins on earth, I say to the sick of the palsy, arise, take up thy bed, &c.

Arise, take up thy bed, and go to thy house ] So many words are set down for the greater manifestation of the miracle, as if he should say, Thou that couldest not sit, now stand: thou that couldest not go, now walk: thou that wert carried in thy bed, now carry thy bed: and so demonstrate that thy former agility, strength, and health, is truly restored again. Go to thine house, that thy friends and acquaintance who knew thee to be sick, may confess my power in making the whole. If Christ would have had this palsy man to follow him, he would not have said, take up thy bed: but take up thy cross. For to be Christ's follower is not opus puluinaris, sed pulueris, a featherbed is unfit for our swift race in the narrow way, where two coats are troublesome.

Mystically, this palsy man is every man unregenerate lying sick in the bed of his sin, not able to stir hand or foot of himself for the good of himself. He must therefore be renewed in the spirit of his mind after God in righteousness and true holiness. Now the power to forgive sins and to work this cure is given to Christ only. So David, Wash me througly from my wickedness, and I shall be whiter then the snow. So Jeremiah, Conuert me Lord, and I shall be converted. And it is, as our Church speaks, a great marvel, nay, saith Augustine, it is a more strange miracle to convert a sinner and to make him a new man, then it was in the beginning to make the old world. For there was nothing to hinder God in creating the great world; but in renewing this our little world, besides our own natural corruption, all evils on earth, all devils in hell are ready to withstand him. In more particular, he that will not work for his living hath the palsy in his hands, he must therefore so learn Christ, as that he steal no more, but rather labor with his hands the thing which is good. And so the Gospel and Epistle meet together in their argument and aim, both insinuating that Jesus Christ is the Savior of soul and body. Wherefore let us as the beholders of this miracle, glorify God, and pray with our Church:

The Epistle.

IT is an axiom that will abide the touch-stone, whosoever is a good man is a wise man, and on the countrary, whosoever is an irrepentant sinner is a fool. Solomon affirms it in his Proverbs, and Christ a greater then Solomon confirms it in his Gospel, expressing the dangerous estate of improvident sinners by the parable of the foolish Uirgins, and terming the prodigal child's repentance coming unto himself, as if he had been out of his wits until his amendment, as the Greek 〈 in non-Latin alphabet 〉 doth import, and the Latin resipiscentia, quasi receptio mentis adse. So Paul adviseth us in my text to walk circumspectly-, not as unwise: but as wise men. And to be wise men according to the doctrine of Paul is to be new men to cast off our old conversation, and to be renewed in the spirit of our mind, to speak more particularly, the learned Atheist is a fool, Psalm 14. 1. The fool hath said in his heart, there is no God. The witty harlot is a fool, Prov. 9. 13. a foolish woman is troublesome, &c. The covetous (albeit the world repute him only wise, Dives quasi Diuus, as being a petite god on earth) is notwithstanding in the Scriptures estimate but a fool, Luk. 12. 20. O fool this night will they fetch away thy soul from thee. But because the drunkard is a most apparent gross fought, our Apostle willeth us here principally to take heed of drunkenness, be not drunken withwine, &c.

That we may walk circumspectly, three points are to be considered especially,

• Quo.
• Quo modo.
• Qua via.

The wise man's eyes are in his head, he therefore looketh unto Christ, seeking the things above, where Christ our head sitteth at the right hand of God: and he walketh unto the City which is to come, in the right way with a right eye. The way to heaven is to know God and his Christ, John 17. 3. a lively faith working by love, Galat. 5. 6. and to walk in this right way uprightly, is to shun the mountains of presumption and the pits of despair, to turn neither to the right hand nor to the left, to run our race neither hastily nor slowly, but as Paul here, circumspectly. Now the drunkard (as it is in the Proverb) is out of the way, to speak the best of him in charity, reeling in the way, for tippling heads have topling heels. It is a popish axiom, caute, si non caste; but the truth is, no man walks charily, but he who walks chastely. Our Apostles caute, is as much as cauete, take heed of everything which is an hindrance to your walking in the ways of the Lord, but especially take heed that ye be not drunken with wine wherein is excess.

Concerning this one sin school Authors have moved many questions, as first, whether a man being sick may be drunken medicinally for his health?

2. Whether a man taking an inebriatiue potion, not knowing the force thereof, hereby committeth any sin?

3. Whether a man overcharging his stomach at a public feast, not in any carnal delectation intemperatly carrowsing, but upon complement only pledging ordinary cups of kindness, may justly be condemned of excess?

4. Whether the courteous invitor urging his guest in love, may be said to make the riot, and if either be thought author of misrule, whether occasionaliter, or causaliter?

5. Whether any subject in answering his Sovereigns health, may wittingly and willingly transgress in this kind?

6. Whether any for fear of stabbing, or any such like imminent peril, should endanger his soul to save his body; and if any of these kinds are to be excused, whether à toto, or à tanto?

For the resolution whereof, I refer you to Thomas, Altissiodorensis, Cajetan; holding it sufficient at this time to treat of voluntary, wicked, inordinate drunkenness implied in our text. First, voluntary, be not: insinuating that it is in our own power. Secondly, wicked, drunken with wine. For, as Divines are bold to speak, there is an holy drunkenness, as that of the blessed Apostles on Whitsunday; and that of Martyrs and Saints in every age, who taking the cup of salvation into their hands are so filled with the spirit, that they are even sick with love, Cant. 2. 5. and inebriated as it were with the plenteousness of God's house. Thirdly, inordinate, wherein is excess, making men absolute dissolute, ready to commit all uncleanness even with greediness. All these being put together, make drunkenness a grandame in Babylon, and a very monopolie of mischief, transgressing every precept of the whole Law.

The first Commandment is, Thou shalt have none other God's but me. The meaning whereof Christ expounds it, Matth. 22. 37. is, thou shalt love the Lord thy God with all thine heart, with all thy soul, with all thy mind. He saith not (as Chrysostom notes upon the place) fear the Lord: for the most impudent Atheists have trembled, often in whom there is no perfect love, which expelleth fear. Neither saith he, know the Lord: for heathen men have some knowledge of God by nature: Psal. 19. 1. The heavens declare the glory of God, and the firmament showeth his handy work. Neither saith he, believe the Lord thy God: for the devils also believe; but he saith expressly that which is the fulfilling of the Law, love the Lord thy God. As then our Apostle said, he is our master to whom we submit our selves as servants to obey: so that is our God assuredly which we like best and love most. And therefore for as much as the glutton and drunkard is totus venter (as Erasmus said of a Frier) all belly, and all for the belly: without all doubt his belly is his God, and his glory his shame.

The second Commandment is, Thou shalt not make to thyself any graven image, &c. thou shalt not bow down to them, and worship them. Albeit drunkards cannot endure to kneel one half quarter of an hour in the temple: yet they can be content to kneel, and that on both knees, and those bare, pressing and answering healths in the taverns either to their good Captain, who many times is but a swaggerer; or else to their fair Mistress, who sometimes is little better then a strumpet; or else forsooth unto their Sovereign, using the devils logic, he that will not be drunken for Caesar, is no friend to Caesar. Accusationis occasio est, adiuratum per Caesarem frequentius non bibisse. This ungodly devotion and idolatrous adoration of he-saints and she-saints, as they protest unfeignedly from the bottom of their heart unto the bottom of the cup, is so full of scandal and scorn, that there can be but a little difference between a drunkard in upholding his wine-worship, and a Papist in observing his will-worship.

As for the third Commandment: a drunkard always blasphemeth God in his works, ofter in his words. It is an old proverb, Shew me a liar, and I will show thee a thief: so show me a swaggerer, and I will instantly show thee a swearer. For when once he begins to seem to himself valde disertus, a very fine man, faecundi calices cumiam fecêre disertum: he will talk of God most, although he think of him least. It is recorded in the Gospels history that the dispossessed devils entreated Christ that he would suffer them to go into swine; because the chief place of the devils residence is the soul of the swilling drunkard. In dry places he finds no rest, that is, in a sober mind he gets no footing: he dwells in low countries and in wet ground, in such as are filled with wine. Now when the spirit of God is gone which should direct their speech and guide their thoughts, and Satan is entered in and taken possession of their ho •… se; then undoubtedly the door of their lips is shut up from God's praise, but open as hell mouth always to swear vainly, to forswear villainously.

Touching the sanctifying of the Sabbath enjoined in the fourth Commandment; an Alehouse in a Parish is ordinarily the devils chapel; while God's congregation is chaunting in the Church, boone companions are chatting in the tauerne, having their letanie, gospels and epistles in derision of our common prayers, and the welsh sermon in scorn of our preaching: so that they more dishonor God, and serve better the devil on Sunday, then in all the days of the week beside.

The fifth Commandment requires honor to fathers

• Economical,
  • Parents.
  • Husbands.
  • Masters.
• Political,
  • Betters in office.
  • Elders in years.
• Ecclesiastical,
  • Tutors.
  • Pastors.
  • Prelates.

Now the drunkard in this habit of sin dishonoreth all at once, disobeying the counsel of his Parent, commandment of his Master, statutes of his Prince, direction of his Elder, lesson of his Tutor, exhortation of his Preacher, discipline of his Prelate. Scandalizing also by these lewd courses his mother the College, his mother the University, his mother the Church.

Against the sixth Commandment a drunkard offends more principally two ways: first, in •… uinating the state of his own body by disorder and intemperance.

Secondly, being apt in this humor to stab other, according to that of Uirgil: Bacchus ad armavocat. And as another ancient Poet, in praelia trudit inermem. Alexander the great being drunken killed his dear friend Clitus, for whose life when he was sober he would have given half his Empire. The records of our Courts afford innumerable presidents in this kind, in so much as the common epithet to quarrelling is drunken, as a drunken fight, or a drunken fray, ne{que} enim faceret haec sobrius vnquam, for no man in his right wits admitteth of any such desperate courses.

The drunkard is occasioned to break the seventh Commandment by his large commons, and lewd companions. For the first, after drunkenness ensueth chambering, after chambering wantonness, pro membrorum ordine or do vitiorum est: and as Luther excellently, gula soror est, immo irritamentum & procus, & minister luxuriae, For temetum, some conceit, is so called, eo quod tentet, and vinum ab implendo venas: examples hereof in Scriptures are the Sodomites, Herod, Lot, David, and in our Chronicle Uortigerius.

Secondly, the drunkard is enticed to the sin of incontinence by lewd company: for although an Inn was called in old time propina, and of late corruptly popina of the Greek 〈 in non-Latin alphabet 〉 , signifying hunger, because Tauernehouses were first erected only for the necessary refection of travelers and strangers, and not for idle meetings of neighbors: yet afterward they became places of notorious riot and excess, in so much that the Wiseman said expressly, Two things are hard and perilous, a Merchant cannot lightly keep him from wrong, and a Uictualler is not without sin. And it is well observed out of the second chapter of Joshua, verse 1. that the word in Hebrew used for an hostesse signifieth an harlot also, the messengers of Joshua went into an harlots house, that is, saith our English gloss, into a Tavern-house, and in Latin stabulum is an Inn, and prostibulum a whore. Now the filthy communication and uncomely gestures usual in such places and among such persons are so great motives unto sin, that as Martin Luther was won •… to say, It is as strange a miracle for a man to converse with such and not to burn with lust, as it was for the three children to be in the fiery furnace and not to be •… corched. For can a man take fire in his bosom and his clothes not be burnt? or can a man go upon coals and his feet not hurt? Pascitur libido conuiuijs, nutritur delicijs, vino accenditur, ebrietate flammatur. In these two respects I may pronounce with Jerome, Nunquam ego ebrium putabo castum. Adulterers and drunkards are of such affinity, that in ebrietatem amans, & in amorem ebb •… ius procliuis admodum, a wanton will easily turn drunkard, and a drunkard as soon become wanton.

As for the eighth Commandment: he that is drunken with wine first is a thief to himself in his excessive riot, and then being in need is occasioned to steal from others also. Drunkenness is regius morbus, a costly sin, for he that draweth his patrimony through his throat, eating and drinking more in an hour then he is able to earn in a whole week, must in fine come to beggary: Prover. 23. 21. the drunkard and the glutton shall be poor, and the sleeper shall be clothed with rags. He doth cast his house so long out of the window, that as Diogenes said, at the last his house doth cast him out of the door, having left nothing rich except a rich nose. The prodigal child wasteful in the beginning of his journey, was in the end so needy, that he was desirous to be fellow commonor with swine. Diogenes derided a young riotous gallant, who spent so much at dinner that he had nothing but a Radish root for his supper. In a word, the most ordinary progress of a mean man given over to tippling is nothing else but this, from luxury to beggary, from beggary to thievery, from Holborne to Tyburne, from the alehouse to the gallows.

As for the ninth Commandment: Augustine makes eight kinds of lies, which other have reduced unto three, mendacium officiosum, iocosum, malitiosum. And these may be contracted into two, to wit, a merry very lie. All which a drunkard hath at his fingers ends: for the merry lie, cogging and jesting are the chief props of his tottering estate. And as for malicious lies, if he be on his Ale-bench, and sit down in the seat of the scornful, he will, as Augustus Caesar once, tax the whole world, prattling of Priest and Clerke, yea Prince and people, censuring all he knoweth, often more then he knoweth. He will not spare his other self, his best self, his own self. Bacchus is painted by the Poets usually naked: hereby signifying that a drunkard reveals all the secrets of his heart, quicquid est in cord sobrij, est in lingua ebrij. The which is a most odious fault in civility: for who will familiarly converse with such a dolt as can neither keep his own, nor his friends counsel? In vino veritas helps him not a whit; for seeing all truths are not to be told at all times, he may bear false witness when he makes a true report, because the meaning of the commandment is, that we should not move any tales either false or true, whereby the credit of our neighbor is lost or lessened: but that on the contrary we should endeavor by all means possible to maintain his honest reputation among us. And therefore the gabling drunkard in moving many false prattles, and so making many foul quarrels, offendeth against the ninth Commandment especially.

The naming of the last Commandment is enough, he that is guilty of the fact, of necessity must be accessory to the motion. And therefore to conclude this evidence, even as a General that besiegeth a City, laboreth especially to gain the Tower or the Castle, knowing that if he possess it, he shall instantly command the whole Town: so likewise the devil who daily doth assault our little city, plots how he may be possessed of our Capitol and Sconce, being assured that if our head be tippling, our eyes will be wanton, our tongue blasphemous, our throat an open scpulchre, our hands ready to stab, our feet swift to shed blood: in brief, all our members at his service to become weapons of unrighteousness, to commit all manner of sin even with greediness. And so the drunkard is like mare mortuum, as no fish can live in the one, so no virtue in the other, abominatur à Deo, despicitur ab angelis, deridetur ab hominibus, destituitur virtutibus, confunditur à daemonibus, conculcatur ab omnibus.

But the foulness of this unhappy sin will appear yet to be greater, if we consider it according to our several estates, as we are

• Men.
• Civil men.
• Christian men.
• Collegiate men.
• Clergy men.

If we consider our selves as men, we shall easily see that drunkenness maketh us no men. Demens ebrietas, it is a voluntary madness, whereby men deprived of their use of reason are like horse and mule without understanding. Hanc qui habet, seipsum non habet, he that hath this sin hath lost himself, and is become rather a beast then a man, nay worse then a beast, for we cannot enforce a beast to drink more then he need: est voluntarius daemon, a drunkard, as it is in our English proverb, will play the devil.

Secondly, if we consider our selves as civil men, this one sin overthroweth all the four cardinal and chief virtues. As Justice, for how shall any man do right unto other, who cannot do reason unto himself? Prudence, which is often drowned in this sink, and especially maintained by moderate diet, as the Philosopher intimates in the word 〈 in non-Latin alphabet 〉 to be quasi 〈 in non-Latin alphabet 〉 . Temperance, for foulness of body followeth ordinarily fullness of bread. Fortitude, for as S. Ambrose notably, Quos mane insignes armis spectaueras, vultu minaces, eosdem vesperi cernas etiam à puerulis rideri, sine ferro vulneràtos, sine pugna interfectos, sine host •… turbat •… s, sine senectute tremulos, Holofernes having lost his wit in wine, lost his head also by the hand of a silly woman. And that of a moderne Poet is memorable, de duce Dipontino.

Thirdly, if we consider our seiues as Christian men, he that liveth in pleasure is dead while he liveth: ergo, saith Jerome, a drunkard is not only dead, but buried in his sin also. There be many woes denounced against him in this, and moe woes executed on him in the next life. For I tell you (saith our Apostle) that they who do such things shall not inherit the kingdom of God, Galath. 5. 21. 〈 in non-Latin alphabet 〉 , quod non possit 〈 in non-Latin alphabet 〉 seruari.

Fourthly, if we consider our selves as scholars, our honorable founders in great wisdom foreseeing the manifold inconveniences of tippling in Students, ordained that we should have but a spare diet in the College, and forbad all excessive riot and inordinate commessation in the town. A Gentleman hearing that his son at University was given to dicing, answered, that want of money would occasion him happily to leave that fault. Afterward understanding that he was given to whoring, said, that either marriage or old age would one day cure that folly. But when he was informed of his wine bibbing, out upon the villain (said the father) I will surely disinherit him, for that fault will increase with his years. A gamester will continue so long as his purse lasts, an adulterer so long as his loins last, but a drunkard so long as his lungs and life last.

Fifthly, if we consider ourselves as Clergiemen, he that is given to wine should not be made Bishop, and if any Prelate or Priest after consecration become a winebibber, ebrietatibus vacans, aut cesset aut deponatur, as it is in the 42. Canon of the Apostles, according to the computation of Theodorus Balsamon. And by the seventh Iniunction of Queen Elizabeth, Ecclesiastical persons are forbidden haunting of Alehouses and Taverns. I know Paul may meet his acquaintance at the market of Appius, and at the three Taverns, Acts 28. 15. but this ought to be for his honest necessities, as the former Iniunction intimates, and not to keep rank riot at unlawful hours. He that is irregular in this kind, after admonition and warning, is worthy to be suspended ab officio & beneficio. A great gallant having provided a great feast for his neighbors, desired the parish Priest to wash first and to sit down last: hereby signifying (saith mine author) that Clergy-men ought to be primo mundi, sed postremo ebrij. Thus as you see, by surfeiting and excess vina are made venena, that is, in the words of holy Scripture, the wine of drunkards is so bitter as the poison of Dragons, and the cruel gall of Asps. In some respect worse, saith Ambrose, then any venom; for the most deadly poison hath holpen many, whereas the drunkards potion heals none, but hurts all, a root of much evil, a rot of every virtue.

The Gospel.

THis Gospellin effect is all one with that appointed to be read on the second Sunday after Trinity, both teach one point, and tend to one purpose. Wherefore, lest I seem double diligent, I refer you to my large notes upon that other text, and entreat you to be content with a short paraphrase for the present.

The kingdom of heaven ] The Church militant on earth, is this kingdom of heaven, I say militant, and that for two reasons especially: first, because this marriage feast is called a dinner, verse. 4. and after dinner there followeth another banquet, namely the Supper of the Lamb, Apocal. 19. 9. This dinner then is a feast of grace, that supper a feast of glory. Secondly, because none can be thrust out of the Church in heaven triumphant, many crowd unto God's dinner in the militant without any wedding garment or bridelace: but at the last day when he shall▪come to view his guests, he will cast them out of the wedding chamber into utter darkness, as it is in the 13. verse. The Church under the cross then is this kingdom, gathered together by the preaching of the Gospel, a chosen generation, a royal priesthood, an holy nation, a peculiar people. Not kingdoms in the plural, but in the singular a kingdom, as being governed by one and the same Lord, under one and the same law. And it is a kingdom of heaven, as being the way to the kingdom of heaven, because, saith Augustine, per portam ecclesiae intramus in portam paradisi. And a kingdom of heaven, for that her conversation is in heaven, and her affections set on things above. The synagogues of Satan are a kingdom of darkness, but the Church a kingdom of light. For as in heaven some bodies give light and receive none, as the Sun: other receive light and give none, as the firmament: other both receive and give, as the Stars and Moon: so Christ in the Church, is the father of lights, and the sun of righteousness. Malac. 4. 2. giving light unto all, and receiving light from none. The lay people resemble the firmament, called to receive light in the public preaching of the Word, and not to give light, except it be candle-light in their own private families. Indeed there be many blazing Stars and prodigious Comets in this our heaven, but such are not properly lights, but fires: as the Philosopher, ignes fatui. The Preachers of the Word are stars in the firmament, first receiving light from Christ, and then communicating it to other, as the words of their Patent import, Mat. 5. 14. Ye are the light of the world.

This King is God the Father, a King of Kings, and Lord of Lord's, able to do whatsoever he will in heaven, in earth, and in hell. As one doth gloss my text, Regens in coelo per gloriam, in mundo per gratiam, in inferno per iustitiam. His Son the Bridegroom is Christ, and his Bride the Church, and God made this marriage by Christ's incarnation. For as the best way to reconcile two disagreeing families or enemy-kingdoms, is to make some marriage between them: even so the word became flesh and dwelt among us in the world, that he might hereby make our peace, reconciling God to man, and man to God. At this great marriage dinner the Bridegroom himself is the best dish, even the body and blood of Christ preached in his word, and presented in his Sacraments. And albeit this feast especially concern the Jew, yet appertaineth it unto all, as begun in the beginning of the world, and enduring to the end of the same. The Patriarchs and Prophets in old time, the Preachers and Pastors in our time, call and invite men every day to this marriage. The latter course at this feast, or the sweet meats, are remission of sins, everlasting life, such joy as no tongue can express, or heart conceive. The time when the King cometh in to see his guests, is either the particular hour of our death, or else the general day of judgment, when he shall separate the reprobate from his elect, Matth. 13. 40. and 25. 32. God is everywhere, seeing all things always; yet that hereby Judges may learn not to condemn any but upon good information, almighty God said of Sodom, I will go down now, and see whether they have done altogether according to that cry which is come unto me, Gen. 18. 21. and of Babel, Come, let us go down, Gen. 11. 17. and here the King is said to come in among his guests, and to spy the man which had not on a wedding garment, afore he commanded him to be bound hand and foot, and to be cast into utter darkness.

The wedding garment, as some think, is Christ: or as other, the new man: or as other, observing of the Commandments of Christ: or as other, a pure conversation: or as other, an upright heart, coming to the marriage rather out of duty, then for a dinner: or as other, charity: or as other, grace: or as other, faith: or as other, regeneration, consisting in faith and repentance. All which upon the point are the very same: so that, (as our Divines observe) the question is idle whether faith or godly life be this garment, because good works always proceed from faith, and faith always showeth it self by good works. Hypocrites are they who want the wedding garment, professing that they know God but in their works denying him.

But it is a more dark Problem, how the King when he came to see the guests found but one without a wedding garment, and how that one may be called his friend. Answer may be, that all reprobate sinners are called one, because they be all of one kind, namely faithless: or one, because the root of all sin did proceed from one: or one, because he that faileth in one point is guilty of all: or one, to show the quick sight of God, who can, if there be but one hypocrite among many, soon spy him: or one, because many such hypocrites are less esteemed then one righteous man: Ecclesiasticus 16. 3. One that is just is better then a thousand ungodly children: or one, to show that at Christ's own Table there was one Judas among the blessed Apostles, as some construe it. And this one whosoever he be, may be called a friend, for that he did seem by profession a friend: or a friend, ex parte dei, calling him unto the marriage, willing that all men should be saved, and come to the knowledge of the truth. He was used by the King as a friend, but in coming without a wedding garment he was foe to himself: or friend in derision; as if he should say, You are a kind friend indeed to come in hither without your wedding apparel, and bride-lace: for the Scriptures admit of Ironies, as Gen. 3. 9. Adam where art thou? or a friend, for that he was once a friend, as Simon is termed the Leper, for that he was a leper: and Matthew the Publican, for that he was a Publican: and Jerusalem a sink of sin, the holy city, for that it was once holy, Mat. 27. 35. In reporting these different opinions I will imitate the sage Judges of our Law, who sometime determine to hear, not hear to determine.

The Epistle.

THe life of man is a warfare on earth, and every Christian is a professed soldier, having fightings without, and terrors within. He must therefore learn two things especially: first, how to choose his arms: and secondly how to use them. Our Apostle doth instruct him here concerning both. As for the choice, the defensive weapons are the girdle of verity, breast-plate of righteousness, s •… ooes of preparation, shield of faith, helmet of salvation. Offensiue, the sword of the spirit, which is the word of God. As for their use, Paul adviseth us also to put them on, and to put them all on, and so to put on the whole armor, as that we may stand in all good, and withstand all evil. All which is implied in the 11. verse, containing a proclamation ad arma, put on all the armor of God. And a reason, that ye may stand, &c.

In the proclamation four points are remarkable:

• 1. Every Christian is charged with armor.
• 2. This armor must be God's armor.
• 3. Panoplia, complete armor, all the armor of God.
• 4. This complete armor must not only be shown abroad, or hung up at home: but used and employed daily, put on.

The reason hereof is manifest and manifold: first, that we may be able to stand in battle. Secondly, that we may so stand, as that we may withstand. Thirdly, that we may so withstand, as that we may foil our enemies assaulting as well as retiring. Fourthly, that we may repel not only some few, but all assaults. Fifthly, all assaults not only of the flesh and the world, but of the devil also, which is the prince of darkness, and general commander of all forces against us in these spiritual skirmishes. Olofernes being slain, his soldiers instantly fled. If we conquer the rulers and governors of the darkness of this world, we shall easily discomfit their followers and instruments. If we cast the rider, his horse will instantly be taken and tamed. Every Christian ought to put on the resolution of Captain Ferras, always bearing arms against the greatest Emperor of the world, wrestling not against blood and flesh only, but against principalities, against powers, against spiritual craftiness in heavenly things.

For the first point: armor is necessary, whether we consider our own weakness, or our enemies strength. Our weakness, as being unapt and unable by nature to think so much as a good thought, and therefore we must be strong through the Lord, who giveth his soldiers power and might, teaching our hands to war, and our fingers to fight. It is reported of Trajan that he would cut in pieces his own garments, rather then his soldiers should want a rag to bind up their wounds: but our Captain Christ hath given unto such as march under his banner his own flesh and his own self, willing us not to put on his armor, but also to put on himself, that we may be strong through the power of his might, who can do whatsoever he will, and will do whatsoever is best for all his followers. Again, we need arms in respect of our enemies, as being many, mighty, cunning in plotting, cruel in executing.

1. Many, for these governors and princes have many soldiers and subjects under them, improbos spiritus, & homines pessimos, an infinite number, against a little flock and an handful of people.

2. Mightie, for we wrestle not against flesh and blood, that is, not simply with flesh and blood; or only, for then one sword should be so long as another, and one man so strong as another: but we fight men against devils, even weaklings against powers and principalities, as it were silly lambes against roaring lions.

3. Cunning in plotting, as being spiritual and invisible, fighting so craftily, that we know not on which side they will assault. Satan in the beginning was a Serpent for his subtlety, but now being endued with almost six thousand years experience, become a Dragon and an old Serpent, Apocal. 20. 2. Cui nomina mille, mille nocendi arts, quoth Jerome. Such a circumuenting enemy, that being a prince of darkness, he can transform himself into an angel of light. Avarice is a work of darkness, peevishness a work of darkness, inordinate drinking a work of darkness. But he doth cover and cloak these with armor of light, insinuating, that covetousness is commendable thrift, obstinacy noble resolution, and drunkenness a point of good fellowship. Grosse wickedness is easily seen, and prevented soon: but our chief adversaries abound with spiritual wickedness and invisible craftinesses, and their ordinary soldiers are in their generation wiser then the children of light.

4. Cruel in executing and prosecuting; Satan is an accuser of his brethren, and a murderer from the beginning, called in holy Scripture a Lyon for his might, and a roaring Lyon for his malice, seeking daily whom he may devour, 1. Peter 5. 8. Now these descriptions are set down not that we should faint, but rather encouraging us to fight. For seeing our enemies are superbia tumids, inuidentia liuids, fallacia callidi, à iustitia penitus alieni, so many, so mighty, so malicious, so crafty, so willing and able to hurt us, it behooveth every man to be well appointed and armed, that he may be able to resist in the evil day.

The second point observed in the Proclamation, is, that our armor must be God's armor, not armor of the flesh, for cursed is the man that maketh flesh his arm. Not armor of the world, for our enemies are worldly governors, and the chief of them is the Prince of the world. Some put their trust in Chariots, and other in horses, but we will remember the name of the Lord our God. Not armor of the devil, for then we shall have nothing but his leavings. His armor is Popish exorcism, superstitious crossing, holy water and the like: which he little feareth as being framed in his own shop, and given us at his appointment. The weapons of our warfare are not carnal, but mighty through God to cast down holds. Against spiritual harms we must use spiritual arms; against the works of darkness we must put on armor of light, that is, virtues against vices, as being vestimenta put on, munimenta armor, ornamenta of light. Let us then if the devil at any time tempt to cruelty, pride, impatience; put on tender mercy, kindness, humbleness of mind, meekness, long suffering, &c. as it is in the present Epistle, we must arm our selves with the breast-plate of righteousness against iniquity, with the girdle of truth against heresy, with the helmet of salvation against despair, with the shield of faith against infidelity. The devil is mysticallie that huge Leviathan esteeming iron as straw, and brass as rottenwood, when the sword doth touch him he will not rise up and he laugheth at the shaking of the spear, in the earth there is none like him, he fears not our fleshly weapons, or worldly weapons, and therefore that we may stand against his force, we must put on the armor of God, and dwell under the defense of the most high.

The third thing considered in the proclamation, is, that we put on all God's armor, or the whole armor of God, as it is verse 13. If we should arm our head only, the devil happily would strike at the foot: if the foot only, then he might hurt our head: if both, and leave our breast unarmed, he might wound us at the heart. Wherefore that we may repel all assaults of the devil, we must tanquam milites cataphracti, put on all the armor of God. I cannot examine every particular weapon in this Armourie, learn only three points of war in the whole.

First, that Paul here makes no mention of a back Curete for the Christian soldier. There is an helmet for the head, a corselet for the breast; in a word, a shield for all the fore-parts, only no guard, no regard of the hinder. It is a complete armor, and yet without any defense for the back: signifying hereby that every Christian ought to keep his station in God's army, never forsaking the banner of Christ, until death his last enemy be destroyed. It is written of Bias falling into the hands of his enemies, and his soldiers crying, what shall we do? that he did answer, Report ye to the living that I die fighting, and I will report to the dead that ye did escape flying. When William the Conqueror had landed at Pemsey near to Hastings in Sussex, he caused all his ships to be sunk, that all hope of flying back might be taken away. The Numantine would rather die then fly; so the Christian warrior must continue faithful unto the end, like Sampson killing enemies at his death as well as in his life.

The second remarkable point of war is, that we must above all other weapons of defense take the shield of faith. And the reason hereof is plain, because the helmet covers only the head, the corselet the breast, and the sandall the foot: but a shield covers all the body. Let us then above all, or as other read in all, use faith. In all temptations and combats, or in putting on all the weapons aforesaid, have a lively faith and assured confidence, without which all the rest have no force. The sword of the Spirit without faith is no scripture to thee, the girdle of verity without faith is no truth unto thee, all thy righteousness without faith is unrighteousness. Seeing then it is impossible without faith either to please God, or resist the devil, in all, and above all use the shield of faith, wherewith ye may not only reject or avoid: but also quench all the temptations of the wicked, albeit they be darts in respect of their sharpness, and fiery for their destroying, one sin kindling another, as drunkenness kindleth adultery, and adultery murder. All the world, saith Saint John, lieth in wickedness, positus in maligno, that is in malo igne, set on fire by the devil, here called the wicked, as being author of all evil, and master of all the fiery works in the world, Matth. 6. 13. and 13. 38. But be of good cheare, faith over cometh the world, 1. John 5. 4. One shield of faith is able to bear, yea to beat off all the fiery darts of the wicked world, flesh, and devil.

The third point of war is, that the Christian soldier is armed with a sword so well as with a buckler: and this sword is the word of God, being powerful in operartion and sharper then any two edged sword. Sharpe in a literal, and sharp in a mystical exposition: or sharp in discoursing of thing temporal, and sharp in teaching things eternal: or acute in moving us to virtue, and acute in removing us from vice. Doth the flesh entice thee to wantonness? strike with the sword of the Spirit, Thou shalt not commit adultery. Doth the world tempt thee to vanity? strike with the sword of the Spirit, love not the world, neither the things that are in the world. If any man love the world, the love of the father is not in him. Doth Satan assault thy faith, and tempt thee to superstition and idolatry? strike with the sword of the Spirit, Thou shalt worship the Lord thy God, and him only shalt thou serve. Doth Death in the last hour of thy spiritual combat affright thee? strike with the sword of the Spirit, Death is swallowed up in victory, the sting of death is sin, and the strength of sin is the law: but thanks be unto God which hath given us victory through our Lord Jesus Christ. By the buckler of faith a Christian soldier is able to defend himself, by the sword of the Spirit able to confound his enemy. So that our adversary going about daily seeking whom he may devour, rejoiceth exceedingly when either Papists hinder the reading, or, Atheists hurt the preaching of the word. As the Philistines would not suffer a Smith in Israel, lest the Hebrwes should make them swords or spears: so the devil cannot endure that we should hear sermons, and read holy Scripture, lest out of this shop we get armor to repel his assaults in the evil day.

The last observable thing in the proclamation is, that a Christian ought not only to know God's armor, but also put it on. For as it is not enough for the service of our Common-weal that we keep good weapons at home, or that we show them at musters abroad, except we have skill and will (as occasions of the State require) personally to serve with them: even so, to have the sword of the Spirit rust at home, or sometime to flo •… ish a little with it abroad, is not sufficient for the soldier of Christ, except he can and will use God's armor, and stand in battle against all assaults of the devil. As in Physic the best prescript can do no good except it be taken: so the most complete armor is no defense when as it is not worn. We must in adversity put on patience, in prosperity put on humbleness of mind, at all times above all these put on love, giving every man his own. If we will overcome the princes of darkness, we must put on the armor of light.

But observe here that we must use the weapons of God in the wars of God, against enemies of God only, that we may stand against all assaults, and quench all the fiery darts of the devil. Many men hit the soldiers of Christ, and hurt the friends of God with armor of God. As Heretics fraudulently cite scriptures against scriptures, and Fathers against Fathers, and so make God as it were fight against himself. Silla said, ante frangendus hostis quàm vlciscendus ciuis, our force must not be spent in private grudges against our brethren, but in the public quarrel of the Gospel against the common enemy. The Scorpions in Caria when they sting, kill homebred people: but hurt not any stranger. On the contrary, there be certain little Snakes in Babylon which only bite foreigners, and not inhabitants. It is a fools fray to strike him that is nearest; indiscreet Schismatikes using lies and libels the weapons of the devil in good causes, offend the Church as much as open heretics employing God's armor in bad causes.

In this our spiritual warfare we have many great encouragements to fight valiantly: first, our weapons are good, a complete armor: secondly, our Captain is good, even the Lord of hosts, having all power and might: thirdly, our cause good. Now

Again, the continuance of our fight is little, but our reward great. In Rome the military age was from seventeen to forty and six, or in dangerous times until fifty. The days of our age are threescore years and ten, and in all this time there is no time for peace; we are legionum filij, borne in the field, and sworn soldiers in our swaddling clouts, always bearing arms against the common enemy from our holy baptism to burial. All which is called in the 13. verse the evil day: in regard of the sharpness evil, in regard of the shortness a day. Now the soldiers resolution is aut sors, aut mors, either victory the beginning of joy, or else death the end of misery. So the Christian in this holy war may comfort himself:

Either God will end our danger, or our days: and then we shall be no longer soldiers in armor, but gown men in long white robes, having palms in our hands, and Crowns on our heads as conquerors, according to that of Paul; I have fought a good fight, and have finished my course, from henceforth is laid up for me the crown of righteousness, which the Lord the righteous Judge shall give me at that day, and not me only, but unto all them also that love his appearing.

The Gospel.

THis Gospel teacheth us, whether we should flee for succor in all the troubles of this life: namely to the fountain of all welfare Jesus Christ. According to that of Isaiah; Ye shall draw water out of the welles of the Savior. To this well a Christian ought to come not with feet, but with faith, and then everyone that calleth upon the name of the Lord shall be saved.

In the whole story you may behold 4. principal persons:

• 1. A loving father.
• 2. A sick son.
• 3. A pitiful Savior.
• 4. Dutifull servants.

In the father observe two things: his

• Great fortune, being regulus, a little king, a ruler.
• Great faith, having three degrees, a
  • Beginning, in desiring Christ to come down and heal his son.
  • Encrease, in believing the word that Jesus had spoken.
  • Full growth, in that him self simply believed and all his household.

As for the greatness of his honor. Origen thinks he was of Caesar's family. Jerome, that he was a Palatine, happily controller of Herod's house. Ludolphus and Lyra, that he was Deputy Lieutenant of Galilee, for Galilee belonged unto the jurisdiction of Herod, Luke 23. 7. Other, that he was a ruler in Capernaum, where his son was sick. What he was it is uncertain now, for one generation passeth, and another generation succeedeth, Ecclesiastes 1. 4. and the fashion of this world goeth away, 1. Cor. 7. 31. But it is certain that he whilome was either noble by descent, or degree; favored in the Court, honored in the Country, a man of worth and quality. Which our Evangelist insinuates in his style, calling him aruler, as also for that he was attended well, his servants met him, verse. 51. Where note by the way, that it is not impossible for a great man to be a good man, or for Caesar's favorite to be Christ's follower. Almighty God hath elect children among all sorts of people, Magdalene among harlots, Zacchaeus among oppressors, Matthew among Publican's, and here this ruler in Herod's Court. Indeed Bernard was wont to complain that the Court is wont to receive such as are good, but to make them bad. Bonos facilius recipere quàm facere, nam plures in aula defecisse bonos quàm profecisse malos probauimus. And Budaeus saith all Courtiers must be like Cameleons, accommodating themselves unto all companies, vt assentioni & assentationi sci •… e asseruiatur, resembling an herb called Tripolium, which (as Antigonus reports) every day changeth color thrice, being sometime white, sometime violet, sometime carnation. Apparent parasites, vno ore calislum & frigidum pro suis commodis efflare periti: creeping up to honor through a thousand dishonors.

And another to the same purpose: Quo quis corruptior moribus, & corrumpentior muneribus eo beatior. The Court is all for money, making oxen to labor, and asses to seed. A mint of fashions, an exchange of complements, a shame to shamefastness, omnis sceleris mater nutrix{que} nefandi. Yet notwithstanding Joseph was a good man in the Court of Pharaoh, Daniel a good man in the Court of Darius, Mordecai a good man in the Court of Ahasuerus, and this ruler a good man in the Court of Herod.

The faith of this •… uler in the beginning was very weak: first, in that he did not seek unto Christ until he was almost at his own doors, as the context evidently, Jesus came again into Cana a town of Galilee, where he had made of water wine, and there was a certain ruler, &c. Secondly, for that he did not entreat Christ to cure the sin so well as the sickness of his son. Thirdly, for that he came not to Christ in the beginning of his sons infirmity, but as we may gather at such a time when all other Physicians had forsaken him, even at the point of death. Fourthly, all Interpreters observe, that he was rudissimae fidei & infantis, in beseeching Christ to come down and heal his son, as if Christ being God could not as well have holpen him absent as present. Again, when he believed Christ's saying, Go thy way, thy son liveth: his faith as yet was infirm and full of wavering. Otherwise he would never have made such a doubt, and asked such a question of his attendants, at what hour began he to amend? But when he knew certainly that his son was healed miraculously by Christ, and not by casual or any natural means, himself and his whole family believed absolutely. When he first heard of Christ his faith was a very spark, when he believed Christ, it did kindle, but when he believed in Christ it was a great flame giving light to his household. So that our blessed Savior in uttering one word, healed two, namely the fathers soul and the sons body. Thus I have shown unto you the faith of this old father, and the fruits thereof: first, in being so careful for his child. Secondly, for that in his affliction he went not for help to witches, as Saul, 1. Sam. 28, 8. nor to devils, as Ahazia, 2. King. 1. 2 nor only to Physicians, as King Asa, 2. Chron. 16. 12. but to Christ, and that in his own person, although a ruler and a man of eminent quality. Thirdly, in that he was such an earnest suitor again and again, desiring Christ to visit his sick son. Fourthly, in that he cast off his doubting and infidelity. Lastly, yet chiefly, for that all his house was instructed in the faith of Christ, and fear of God. So Joshua, so Lydia, so Crispus the chief ruler of the Synagogue Acts 18. 8. and so must every master of a family bring up his household in instruction and information of the Lord. Every man is a King and a Prophet in his own private house, so that he can want no means, except he want a mind to perform this holy business.

In the sick son you may note

• 1. His sickness expressed in the text, sick of a fever.
• 2. The causes of his sickness, surfeiting and riot, implied (as may be suspected) that he was the son of a ruler, and in Capernaum a dissolute City.

Favor is deceitful, and youth is vanity, riches avail not in the day of wrath Prov. 11. 4. nay the scepter cannot keep us from the sepulcher. Yong men as well as old men, and Gentlemen as well as Poor men are sick and weak and die. The children of rulers ordinarily be most unruly, given over to chambering and wantonness, and so by consequent they be more subject to sickness then other, in being more subject to sin then other. A drowsiness of spirit is their quartan, incontinence their tertian, pride and gluttony their quotidian ague. How sin resembleth a fever in condition, kind and cure: see Ludolphus vbi sup. in margin. Jacob. de Uorag. serm. 2. Ferus serm. 4. in loc. Bonauentura diet. salut. cap. 1. Pontan. Bibliothec. Con. Tom. 4. fol. 313.

In Christ, the third, yet the most observable person in all this history, 2. things are to be considered especially:

• 1. His rebuking the ruler.
• 2. His relieving the ruler.

The Ruler was at the first in fide tepidus aut frigidus, as Augustine notes, and therefore Christ chides him, except ye see signs and wonders ye will not believe. Uerba rogantis audimus, cor diffidentis non videmus: sed ill pronunciauit, qui & verba audiuit, & cor inspexit. This reprehension is not Judge-like, but father-like, concerning the whole Nation of the Jews in general, as much as this Ruler in particular. In token whereof (as Interpreters observe) Christ useth not the singular, except thou: but the plural number, except ye. As if he should have said, I must in regard of your incredulity show signs and wonders, otherwise ye will not believe. I will heal thy son therefore not so much upon thy petition, as for the confirmation of others faith. I will not go down to thine house, yet I will work such a wonder in thine house, that not only thyself but all thine shall believe. Go thy way, thy son liveth.

The petition of the Ruler consists of two branches: one, that Jesus would come down; another, that he would heal his son. Now Christ rejected the first as being unfit, but he granted the second wherein he prayed well, helping his child not by going down, but by speaking one word, Thy son liveth.

In the servants here mentioned two virtues are commendable: first, love to their master in obeying his commands and rejoicing at his good. Secondly, faith in Christ: The ruler did believe the word of Jesus, and they the report of the ruler, and so both hereby became happy. Let every master in like sort teach his household, and every servant hear the good instruction of his master, that there may be so many Churches as there be families, and so many Chapels as there be chambers in every house: that being armed with the complete harness of God, we may quench all the fiery darts of the wicked, and withstand all his assaults in the evil day.

The Epistle.

THis Epistle to the Philippians hath three parts: a

• Subscription, Paul and Timothy. Paul as author inditing, Timothy as approuer or happily penner, writing this Epistle: both the servants of Jesus Christ, and dearly beloved of the Philippians.
• Inscription, to all the Saints in Christ Jesus which are at Philippi: that is, all such as are baptized, and have given up their names unto Christ in professing the Gospel, all in Philippi, but unbelieving Pagans.
• Description of their perfeuerance, together with an exhortation unto the same, which is the main scope of all this excellent letter. Part whereof is our present text, Containing
  • Praise to God, and in it observe
    • Matter
      • Past, a good beginning: Because ye are come into the fellowship of the Gospel.
      • Present, an happy proceeding: From the first day until now.
      • Future, a blessed end: Surely certified that he which hath begun a good work in you, will perform it &c.
    • Manner in respect of
      • Extension of
        • Time, always in all my prayers.
        • Persons, for you all.
      • Intension, having you in my remembrance, and praying for you with gladness, as loving you from the very heart root in Jesus Christ.
  • Prayer to God, that their love may increase more and more in knowledge and judgment, being so filled with the fruit of righteousness, unto the glory of God, as that they may be pure before God in their conscience, and without offense before men in their credit.

The sum of all is in brief, that the Pastor ought to bless God always for the present graces of the Church, as also most heartily to pray for the further and future good of the same. And the people likewise must on their part bring forth in their life such excellent fruit of righteousness, as that they may be both a rejoicing and a crown to their Pastor. As the legal high Priest had the names of the children of Israel graven in his breastplate: so the Preacher of the Gospel ought to have his Cure stamped in his breast, always in all his prayers having them in perfect memory. Queen Mary said, Calais was imprinted in her heart: so Paul here to the Philippians, I have you in my heart. And to the Corinthians elsewhere, Ye are our epistle written in our hearts. See Epist. Dom. 12. & 18. post Trinity.

Because ye are come into the fellowship of the Gospel ] The chief subject of his thanks and gladness is not the goodness of their soil, nor yet the greatness of their City (though it were the chief in the parts of Macedonia) but their fellowship of the Gospel in word and deed, believing the word preached, and relieving their Pastor persecuted: being companions of Paul in bonds, as they were partners of Paul in grace: Commonors in respect of the common faith, and commonors as communicating to his affliction. Hence we may learn, that although every subject ought in duty to thank God for crowning our nation with a world of outward blessings, as honor, plenty, peace: yet above all, in all our devotions always to praise God for the fellowship of the Gospel. And therefore the 17. of November, in which it was happily •… estored, and the 5. of November in which it was miraculously preserved, ought to be had in a perpetual remembrance.

From the first day until now ] The first day of their conversion is mentioned Acts 16. and this now was his first imprisonment at Rome, recorded Acts 28. or as other, his second apprehension at Rome, by computation about ten years after the first. All which time the Philippians continued constant in the sincere profession of Christianity; neither reduced to their old Gentilism, nor seduced by false teachers unto new heresy. Vngratefull Schismatikes affirm that the Church of England is like the Church of Laodicea, neither hot nor cold; proud, but yet poor, blind, naked, miserable: but it is our duty to thank God always in all our prayers, for that our Church hath against a world of popish and peevish oppositions in the midst of a crooked generation, even from the first of Queen Elizabeth, unto the eleventh of King James, incessantly continued in the fellowship of the Gospel. And it becommeh us to judge that he which hath begun a good work in this kingdom, will perform it until the day of Jesus Christ.

He that hath begun a good work in you will perform it ] Three things are requisite in an absolute agen •… , power, skill, and will. Power is attributed especially to God the Father, wisdom to God the Son, willingness and love to God the holy Ghost. He therefore that begins a good work, can and will accomplish it unto his glory. This sentence confutes abundantly the Pelagians, holding that the beginning of every good work is only from God's grace, but the consummation of the same from our own virtue. Whereas our Apostle giveth all to God, the first and second and third grace. The first is, operans gratia, whereby God beginneth a good work in us, without us, in giving a will to do well. The second is, cooperans gratia, whereby God performeth it, giving to our will ability, working in us and with us, according to that of Paul; I labored more abundantly then they all, yet not I, but the grace of God which is with me. So the most accurate Doctor excellently, Qui fecit te sine te, non iustificabit te sine te. The third is, saluans gratia, whereby God crowneth our will and work in the day of Jesus Christ, not by the merits of righteousness which we have done, but according to his mercy saving us. In the words of Gregory: Primo Deus agit in nobis sine nobis, vt postea nobiscum agat: & per immensam misericordiam remuneret in nobis illud, ac si solum processisset ex nobis. And so this saying of our Apostle maketh against the Papists also, which are cater-cousins to the Pelagians in the question of freewill and human merit. For seeing God is all in all, and worketh all in all, end, middle, beginning; it must assuredly proceed from grace, that any man works with grace. God in every good work makes a beginning, 2. Cor. 3. 5. helpeth in the middle, 1. Cor. 15. 10. confirmeth unto the end, 1. Cor. 1. 8. And therefore Radulphus Ardens, a very learned man in his age, flourishing from the year 1040. to 1100. (saith in an homily preached upon the Epistle Sunday 18. after Trinity) seeing by one grace we come to another grace they be called merits improperly, for all our own works are loss that Christ might be the true gain and advantage. Philip. 3. 8.

And this I pray that your love may increase yet more and more ] Christ had foretold that the love of many should be cold in the latter ages of the world, Paul therefore begs of God earnestly that the Church of Philippi might abound with the gift of charity: not only that they might have love, but that it might increase, yea that it might increase yet, and that more and more. The word ( 〈 in non-Latin alphabet 〉 ) doth import that our love must not be contained within the lists of our private persons, or particular acquaintance: but that it should overflow like a fountain to the benefit of the whole Church: and that not for a time, but until the day of Christ: that is, until either he call us to him in our particular deaths, or he come to us in his general Judgment. This our love must have two companions especially, Knowledge and understanding. Seeing love believeth all things, it is exceeding necessaire that our love should abound in knowledge, whereby we may discern between good and bad, between Heretike and Catholic, and in understanding, which is a spiritual experience gained by much exercise, trying all things, and then accepting the most excellent. ( 〈 in non-Latin alphabet 〉 ) is Theoricall, and consists in general notions of the Bible, whereas ( 〈 in non-Latin alphabet 〉 ) is practical in Christian experiments, and particular actions. A true judgment whereby men are able not only to mark and make difference between good and bad, but also between good and better, and so in fine choose the best. Our adversaries as well the popish as the peevish abound (as they pretend) with a very great love to God and his people. But because their zeal is not joined with all understanding and knowledge, the fruit thereof is not the fruit of righteousness, a pure life before God, and without offense before men: but the bitter root of all schism in our Church, and sedition in our Common-weal. So that whereas David said, The zeal of thine house hath even eaten me: we may contrariwise say, Their zeal hath even eaten up thine house. The Puritan zeal calleth it in word, the Romish zeal endeavours to make it in deed, a den of thieves, a fear of Antichrist, a shameless Babylon, a mother of abomination and desolation.

Filled with the fruit of righteousness ] If we construe this of Justification, it is apparent that good works are not the cause: but the consequent of our righteousness, as the fruit makes not the tree to be good, but only shows it to be good. If we take righteousness here for sanctification, observe with Zanchi the four causes of good works:

• 1. Efficient,
  • Primarie, Christ: Which cometh by Jesus Christ, working in us the will and the deed, Philip. 2. 13.
  • Secundarie, our selves: As being trees of righteousness planted by the Lord, and so by Christ's especial grace the just man brings forth his fruit in due season, and continuing in well doing is filled with the fruit of righteousness.
• 2. Material, fruit. Internal in thought, external in word and deed. For a good tree bears fruit on every bough and on every branch.
• 3. Formal, righteousness. A conformity to the divine law, Christ's imputative righteousness is perfect, our inherent righteousness is imperfect.
• 4. Final
  • Benefit of our brethren, for trees bear fruit for the good of other.
  • Glory and praise of God, and here we may learn the difference between the good works of Christians and other. A Gentile doth a good work, but not in Christ: an hypocrite doth a good work, not unto God's glory: but for men's praise. Whereas the true Christian is filled with the fruit of righteousness, especially for this end, that Angels in heaven may glorify God, and men on earth also praise God in his Saints. And as the just man is a glory and praise to God: so God one day will praise the just, in saying, Come ye blessed, &c. and glorify him also both in body and soul by Jesus Christ in the kingdom of glory.

The Gospel.

THis Gospel is a large Comment upon the fifth petition of the Pater Noster, and it may be parted

Into

• Peters question: How oft shall I for give my brother if he sin against me, till seven times?
• Christ's answer: delivered
  • First simply by way of proposition: I say not unto thee until seven times: but seventy times seven times.
  • Then amply by way of exposition in the parable following, therefore is the kingdom of Heaven likened, &c.

Peter said unto Jesus ] In this question of Peter observe first his reverence, then his diligence. Reverence toward Christ his Teacher, in calling him Lord, or Master, or Sir. An Elder that rules well and laboreth in the word is worthy of double honor: despise not prophesying, but obey such as have the oversight of you. Give thy learned and discreet Pastor the •… ir. and not the sirra. Secondly, we may note Peters, diligence questioning and arguing with his Master about that he taught a little before, verse. 15. And it is a commendable practice, for as reading maketh a full man, so conference a ready man. A duty much omitted in our time, because some men have too bad a conceit of themselves and dare not, other too good an opinion of themselves and will not ask their Teachers any question. See Gosp. on Sexages Sunday.

Jesus said unto him ] In this answer two points are remarkable: what he said, and to whom. I say not until seven times, but seventy times seven times: that is, 490 times, and then (as Origen's interpretor is of opinion) a man is not bound to forgive his brother anymore. But most expositors affirm that Christ here names a certain number for an uncertain, a definite for an infinite. An usual trope even in our common speech, I have heard it a thousand times. I would not do this, or suffer that for an hundred pounds. Almighty God the father of mercy forgiveth us more then seventy times seven times, for the just man falleth seuentimes a day; so that if we live but seventy days, our sin will stand in need of pardon seventy times seven times. But if we continue long, and become the sons of many years, assuredly we shall be the fathers of many sins, and need forgiveness seventy thousand times seven times. O Lord who can tell how oft he offendeth? O cleanse thou me from my secret faults. Now we must be merciful as our father in heaven is merciful, extending our compassion toward our brother offending us not only seven times, as Peter said, or seventy times seven times, as Christ in the bare letter of the text: but according to the true meaning of the same, vicibus innumer abiliter innumerabilibus, even so many seven times as he trespasseth against us.

The next point to be considered is the party to whom our blessed Savior spake this, and that is Peter. Jesus said unto him, I say to thee, &c. To Peter as to a public Preacher, and to Peter as to a private person. In the words a little before Christ spake of ecclesiastical censures, If thy brother hear thee not, tell it to the Church, verse. 17. and in the 18. I say unto you, whatsoever ye bind on earth, shall be bound in heaven: and so this text (as the coherence showeth) ought to be construed of the Ministers absolution as well as of other men's forgiveness. Here then all Pastors are taught not to discomfort and despise the poor penitent soul: but rather to pronounce God's pardon and absolution as often as he truly repents and unfeignedly believes his holy Gospel. It was an heresy defended by Montanus, Novatus, and Meletius, that such as after baptism and solemn repentance fell into relapse, and committed any grievous crime, as adultery, sacrilege, murder and the like, ought not to be received again into the bosom of the Church. But Peter Bishop of Alexandria, and Anselm Bishop of Canterbury confute them out of this text, Thou shalt forgive thy brother seventy times seven times. If thy brother will not hear thee, tell the Church: if he will not hear the Church, hold him as an heathen or a publican: but if he repent and hear thee, thou hast won thy brother unto God, and thou must again receive him into the Church.

And this may be construed of the Churches absolution, so most expound it of mutual forgiveness in private between brother & brother. A lesson oft urged by Christ as exceeding necessary, whether we consider God, our neighbors, or our selves. In not forgiving we wrong God, to whom vengeance belongeth: our neighbors, in that our private quarrels often hinder the public peace of the Church: our selves, hereby neglecting other business of importance, yea the greatest of all our own souls eternal estate, for except we forgive other, God will not forgive us, as Christ showeth in the conclusion of his ensuing parable.

Yea but is it unlawful to defend our selves against the violent hands and virulent tongues of such as injury us in our goods and good name? No. When a brother offendeth in this kind, Corripiamus verbis & si opus est verberibus, quoth Augustine. As every Christian must be tender of his conscience in regard of himself, so jealous of his credit in regard of other. We may therefore sue the slanderer even for the Gospels glory, lest good men be scandalized, and God himself blasphemed upon any false report spread abroad of us. Indeed the seditious Anabaptists, and Julian that scoffing Apostate say, that this and other like places of holy scripture disannul the Magistrates authority. For if we must all always forgive, none may punish the faults of his brother. Here we must aptly distinguish between private revenge, and public justice. A private person ought only to admonish his brother, a public magistrate being God's Lieutenant, to whom vengeance belongs, may punish him also. For Governors are sent of God for the punishment of evil doers, and for the praise of them that do well. If then a Minister of estate forgive the bad, he doth injury the good. It is a true saying of Augustine: Sic vigilet tolerantia vt non dormiat disciplina. Christ in this present chapter intimates three sorts of correction. The first is of love, If thy brother trespass against thee, go and tell him his fault between thee and him alone: if he hear thee not, take yet with thee one or two, &c. The second is of fear, If he will not vouchsafe to hear them and thee, tell it to the Church. The third is of shame, If he refuse to hear the Church also, let him be unto thee as an heathen man and a publicane. So likewise the temporal Magistrate beareth a sword not in vain, for he is the minister of God to take vengeance on him that doth evil. And if he strike with the sword of Justice, it is not ferrum inimici vulner antis, sed medici secantis. According to the tenor of this doctrine, Abraham delivered his nephew Lot from the hand of his enemies. And so Michaiah the Prophet defended himself against the wrongs of Zidkiiah. And so Paul appealed unto Caesar: and Christ accurately confuted all the forged imputations of his adversaries, John 8. 49. See Epist. 3. Sund. after Epiphan. August. de verbis Dom. serm. 15. postil. Melanct. & Zepper. in loc.

In the parable following note the

• Matter or narration, The kingdom of heaven is likened unto a certain man, &c. and in it these five Circumstances:
  • 1. Who is the Creditor.
  • 2. Who is the debtor.
  • 3. What is the debt.
  • 4. The time when our Creditor, calls for a reckoning.
  • 5. What is to be done when our account is called upon.
• Moral o •… application, so likewise shall my heavenly father, &c.

The Creditor is God, as Christ expoundeth himself, verse 35. who lendeth us every good and perfect gift, as well natural as supernatural. He created us according to his own image, redeemed us with his own blood, and sanctifieth us with his own spirit: making us Lord's of the World, sons of the Church, heirs of Heaven. The riches of his mercy toward us are so precious for their nature, so great for their number, as that they far exceed ten thousand talents. See Epist. 4. Sunday after Easter.

As for the second circumstance, some think the devil is this debtor. Origen and Thomas understand this of Clergy-men. Other expound it of the Jews only. But Augustine, Ardens and other ordinarily construe this of all men, as being servants and debtors unto the heavenly King. Servants, not as other creatures in respect of their creation only, but in respect of our redemption also. Debtors, for in many things we •… inne all. And sins are debts, as Christ teacheth in his prayer, forgive us our debts. And our manifold sins arise to the sum of ten thousand talents, even three tun of gold, an infinite mass of money.

Our debt is great in magnitude and multitude. We sin against God in whose hand our breath is, in whom we live, and move, and have our being; against such a God as ordereth all things in measure, number and weight, before whom all the world is as a drop of the morning dew, that falleth down upon the earth; against such a God at whose look the earth trembles, and the pillars of heaven quake; against such a God as hath the keys of death and hell, able to kill the body and to destroy the soul. And as our sins are infinite in respect of their infinite object: even so infinite in respect of their infinite number, as being moe then the hairs of our head. Almighty God created Adam according to his own likeness, and bestowed many notable gifts upon him belonging to his posterity, the which being lost in his fall, God ^f exacteth them of us in our account. This debt is old which of our selves we can no way discharge, and beside this original debt, we run in arrearages every day. The particulars of thy debt will amount quickly to the sum of ten thousand talents, if thou shalt examine thy several transgressions of the several Commandments in the Decalogue. Tell me, beloved, or for that it is impossible to tell, I pray think, how often hast thou blasphemed the name of God, how often profaned his Sabbath, how often dishonored thy father and mother, how often committed adultery, how often abused thy neighbor in false witness, how often coveted his house, wife, servant, &c. and thou shalt in conclusion find that thou doest owe to God for the breach of everyone of the Commandments, above ten thousand talents. Or if thou wilt a little consider only but how much time thou spendest vnprofitablely, vel nihil agendo, vel aliud agendo, vel male agendo: thou wilt easily feel thy debt to be so great, as that thou canst not make satisfaction for it, although thou sell even thyself, thy wife, thy children, and all that thou hast. He that is unjust, let him be unjust still: and he that is filthy, let him be filthy still. O young man, rejoice in thy youth and walk in the ways of thine heart, and in the sight of thine eyes: but know, that God for all these things will bring thee to judgment. As it is in the Text here, the King taketh account of his servants.

He takes account of four things especially: De bonis commissis, as he showeth in the parable of the Steward, Luke 16. De bonis omissis, as in the parable of the Talents, Matthew 25. De malis admissis, as in the parable of the two debtors, Luke 7. De malis seu peccatis dimissis, as in this present. This one mentioned in the text is everyone, for God's all-seeing eye beholds all our thoughts and words and deeds, as if all men in the world were but one. He sends forth his summons in this life by the preaching of the law, by the clamour of the conscience, by crosses and losses, or other signs of God's wrath in heaven and in earth, as it were citing us to his universal audit. But in the particular death of every man, and in the general judgment of all men he finisheth his account. For it is appointed unto men that they shall once die, and after that cometh the judgment: in which every man shall have his doom, according to that he hath done, whether it be good or evil. In that day there shall be judgment merciless to him that showeth no mercy, the cruel and ungracious servant who took no compassion on his fellow, shall be delivered to the Jailor's, and kept in prison until he pay the utmost farthing. For, as Ardens acutely, Quorum vita mortua est in culpa, eorum mors viuet in poena: Their death is ever living in sorrow, whose life was ever dead in sin.

What then is to be done that our debt may be forgiven? according to the tenor of this scripture, we must humbly fall down before God our Creditor, ingeniouslie confessing our inability to make payment, and heartily craving releasement for the merits and satisfaction of his •… on Christ Jesus, who died for our sins, and is risen again for our justification, and now sitteth at the right hand of God as our mediator and advocate, promising in his holy word to refresh all such as groan under the burden of their debt. And because faith is working by love, we must in our conversation bring forth the fruit of righteousness, forgiving one another even as God for Christ's sake forgiveth us. Here the Gospel and Epistle meet, Paul saith, I pray that your love may increase yet more and more, &c. And Christ saith in his application (which is the very key that openeth all the secrets of the whole Parable) so likewise shall my heavenly Father do also unto you, if ye from your heart forgive not everyone his brother their trespasses. This one point is pressed here by sundry reasons: as first from Christ's own commandment, I say forgive thy brother offending thee seventy times seven times: Secondly, from God's example: Thirdly, from the proportion of our debt, our heavenly king forgiveth us ten thousand talents, and therefore let us not strive with our fellow for an hundred pence: Fourthly, from the dangerous event, because the pitilesse man is cast into prison of hell. As then we desire to do the will of Christ, and to be followers of God as dear Children, and to fly from the vengeance to come: let us be courteous one to another, and tender hearted, forgiving our brethren seventy times seven times: and that not only from the teeth outward; but as Christ in the text expressly from our hearts, in truth and in deed. Si dicis dimitto, dimitte: melius est cum clamas ore, & dimittis in cord, quam blandus ore, crudelis in cord. Whosoever takes this course with his creditor shall be loosed of his bonds, and released of his debt: the which one word release doth overthrow the Monkish doctrine of satisfaction, and quench also the fire of purgatory: for releasement and payment, forgiveness and punishment are quite contrary. The debt is forgiven: ergo, not satisfied: the debtor is forgiven, ergo, not imprisoned in Purgatory. Shall not the gates of hell prevail against us? and shall the muddy walls of Purgatory hedge us in? Hath our Saviors soul gone down to the nethermost hell, and yet made no passage thorough the suburbs of hell, as they reckon it? Hath he bound the strong man that he should not hurt us, and will he now torment us himself, or set other we know not whom to do it? Beware lest any spoil you by vain reason and Philosophy, whereas the Bible doth admit of no Purgatory but Christ and the cross, the word of faith, Acts. 15. 9. John 15. 2. and the rod of affliction, Hebr. 12. 6. See Gospel 5. Sunday after Epiphany.

The Epistle.

SAint Paul in this text exhorts the Church of Philippi to

• Follow him, and other Apostles of the like carriage, because their conversation is in heaven.
• Flee false teachers, & such as walk wickedly, because their
  • Courses are damnable, being
    • Erronious in doctrine, enemies of the cross of Christ.
    • Corupt in manners, whose belly is their god.
  • End is damnation, and glory their shame.

Be followers of me ] This argueth his confidence, not arrogance. For having instructed his Philippians every way that is commendable, by word, by writing, by working: and knowing nothing by himself wherein he was wanting in his Apostleship: he speaks thus as their watchman, and not as his own trumpetor, out of unfeigned zeal sincerely to keep them from error, not out of self-love vainly to sound his own praise. Hence Pastors are taught to be patterns unto their flock in word, in conversation, inloue, in spirit, in faith, in pureness; that it may be said of every Prelate truly, which a Poet of a Pope flatteringly,

And look on them ] He joineth other with himself to decline envy. There be many false Teachers among you, but I would not have you to follow them. Other there be, though a few that walk as I do. 〈 in non-Latin alphabet 〉 , Mark them accurately, for we may not imitate everyone, but only such as Paul; and Paul not in everything, but (as himself elsewhere doth expound himself) Be ye followers of me, even as I am of Christ. If these words, as I am of Christ, be brought hither unto the clause, be followers of me, then all is well: otherwise Christians (as B. Latimer here notes) are not bound in conscience to be Saints apes. Imitate David in that wherein he was a man according to God's own heart, but abhor his murder and adultery. Follow Judas Maccabeus in his hearty devotion and hardy valor in the Lord's war, but imitate him not in bestowing money to make a sacrifice for the dead. Imitate Peter in his confessing, but not in his denying Christ. So Paul and his followers are to be followed, but with a quatenus, in that they were perfect, proceeding by one rule, and minding one thing, as the words afore: and for that their conversation was in heaven, as the words after intimate.

Many walk ] Not after the spirit, as I, but after the flesh, all for the belly. Which Aretius observes out of the two Greek words [ 〈 in non-Latin alphabet 〉 ] in this, and [ 〈 in non-Latin alphabet 〉 ] in the verse going afore. Good Pastors and good people walk in their vocation orderly, but the wicked are dissolute in their courses and march out of rank. If many such walkers in Paul's age, there must of necessity be more now. For Satan bound in the Primatiue times, is in this latter end of the world loosed again out of his prison, and his wrath is great, knowing that he hath but a short time. There is now such horrible rebellion, inhumane cruelty, monstrous heresy, barbarous drunkenness, even among such as profess the Gospel, that a man would think the whole world were turned devil: and therefore seeing the wicked walkers are not a few, but many; the moe, the more heed ought to be taken of them. As Paul in this present chapter at the second verse, Beware of dogs, beware of evil workers, beware of the concision.

Of whom I have told you often, and now tell you weeping ] That he warned them often argueth his diligence, that he did it now weeping his zeal and piety. Weeping for that the simple seduced were damnified, and the subtle seducing (if they did not repent) hereby damned. So Samuel mourned for Saul, 1. Sam. 15. 35. and so Paul bewailed his Corinthians, and the Prophet Jeremiah; Oh that mine head were full of water, and mine eyes a fountain of tears, that I might weep day and night for the Qaine of the daughter of my people. There be many learned and industrious Preachers in England which often admonish you of such as walk wickedly, but I fear we want weeping Pastors and weeping Prelates, earnest men in God's cause. For if they weep over their spiritual children, as Monica did over Augustine her natural son: I may boldly tell them, as that reverend Bishop did her, Fieri non potest vt filius istarum lachrymarum per eat.

Enemies of the Cross of Christ ] Al such as derogate from the merit of Christ's passion, are enemies to Christ's Cross. As the Jews unto whom Christ crucified is a stumbling block, and the Gentiles unto whom his cross seemed foolishness, and the Papists as they be merit-mongers and mass-mongers, it is a great contempt of Christ's cross to think that any can merit heaven for himself, but it is a greater scorn to sell his good works for a little silver, and so bring other to heaven by deeds of supererogation. Again, the Papists are enemies of the Cross of Christ in their Mass, making it a daily sacrifice for the quick and the dead; whereas Christ was once, not often, offered to take away the sins of the world. See Epist. 4. Sunday in Lent.

In a word, all such are enemies of Christ's Cross qui crucem Christi, vel non credunt vel non portant, which either believe not, or bear not his Cross. As the false Apostles in Paul's age, who taught that a man is justified by circumcision and works of the Law, which is so derogatory to the sufferings of Christ, as that it is said expressly, Galat. 2. 21. If righteousness be by the law, then Christ died in vain. And in maintaining this assertion, they did seek carnally to please, left they should suffer persecution for the cross of Christ, as hath at large been shown Epist. 15. Sunday after Trinity.

Whose end is damnation ] That is, eternal destruction in hell: and therefore take heed how ye follow them in the labyrinth of error, lest the blind leading the blind both fall into the ditch. Here Divines observe Paul's antithesis between the good and the bad Apostles. The good are the friends of Christ, but the bad enemies of his cross. The good have their conversation in heaven, but the bad, mind earthly things. The good shall have their vils body fashioned like to Christ's glorious body, so that their shame shall be turned into glory: but the wicked on the contrary shall have their glory turned into shame. They flourish happily for a time, but their end is damnation.

Whose belly is their God ] That is our God which we like best and love most. And therefore the false Doctors in Paul's age, who to serve their own turn joined together Circumcision and Christ in the business of our salvation. And such in our days as thrust themselves into the Clergy that they may buckle the Gospel and the world together, and set God and the devil at one table, preaching pleasant things in the Princes ear, that they may get riches and go gay: what I pray do they but make their belly their God? And, as Tertullian adds, their lungs his temple, their paunch his altar, the Cook the Priest, the fattie fume of their meat their holy Ghost: their sawces their spiritual gifts, their belching their prophecy: their love boileth in their kettle, their faith warmeth in their kitchen, their hope lieth in their meat; he that feasteth most and of delicate fare is provided best, is holiest among them.

And glory their shame ] That is, they boast in circumcisione membri pudendi. Or as other, they glory in sin, whereof they should be ashamed. Or their short glory shall be turned into long shame, their earthly pomp to confusion eternal, at the last day.

Our conversation is in heaven ] First in respect of our union with Christ, in whom heaven and earth are met: in so much as all God's elect are called often in holy scripture the kingdom of heaven. For albeit they be pilgrims on earth, and dwell in houses of clay: yet they live not according to the fashions of the world, but after the laws of that city which is above, praying always that the kingdom of God may come, and that his will may be done. See Epist. Easter day.

Secondly, the conversation of godly men is in heaven, in respect of their affections, as minding heavenly things, and not earthly things. In the world if a man make purchase of a Lordship, his heart is always there, there he pulls down, and builds again, there he makes himself orchards and gardens; there he means to live, there he means to die. Christ Jesus hath bought the kingdom of heaven for us (the most blessed purchase that ever was) and hath paid for it the dearest price that ever was paid, even his own precious blood: and in this city he hath prepared a mansion for us, and made us free Denizens of it: all our joy therefore should be there, Corpore ambulantes in terra, sedcorde habi •… antes in coelo. From whence we look for the Lord Jesus Christ, unto the wicked a Judge, but unto such as love his coming a Savior, who shall change our vile body, &c. Where four points are considerable.

• 1. Who? Jesus Christ, as being the resurrection and the life: John. 11. 2. and 5. 25.
• 2. What? our vile body, for as he reneweth our mind by grace, making it conformable to his mind: so likewise will he change our vile body, that it may be like his glorious body.
• 3. By what means? accerding to the working whereby he is able to subdue all things unto himself.
• 4. After what manner? he shall change, not the substance nor the lineaments of our body: but the quality, making this corruptible to put on incorruption, and this mortal, immortality, changing our vile body that it may be fashioned like unto his glorious body.

The Gospel.

CHrist in this Gospel answereth a captious question of his adversaries after such a sort, that he caught the wise in their craftiness, and as the Psalmist, in the same net which they hid privily, themselves are taken.

In the question these six circumstances are to be discussed especially, the

• Time when. So soon as Christ had delivered his Parable concerning the marriage dinner of the Kings son, then the Pharisees went out.
• End why: to tangle him in his words.
• Manner how: took counsel how.
• Questionists,
  • Pharisees, as chief authors.
  • Their disciples with Herod's servants, as actors or subordinate instruments.
• Proem: Master, we know that thou art true, &c.
• Problem: Is it lawful that tribute be given to Caesar, or no?

In Christ's answer two points are remarkable, to wit, his

• Conflict in
  • Confounding his adversaries, Jesus perceiving their wickedness.
  • Confuting, show me the tribute money.
  • Concluding, give therefore to Caesar, &c.
• Conquest, When they heard these words, they marvelled, and left him, and went their way.

Then the Pharisees ] Even at that time when Christ in his doctrine sought their eternal salvation, they conspire to work his utter destruction. At that instant when they should have believed in him ( having faces harder then a stone) they went out from him. And I pray whither? into the counsel of the ungodly, for counsel is the foundation to work upon. Wherefore? to entangle him. And for that heretofore they could not entrap him in his morals, or in his miracles: here they take counsel how to catch him in his words. A fit and (as they thought) a fecible plot. It was exceeding fit, in that Christ had often entangled them in their words, and therefore seeing they could not at any time find an hole in his coat, they went about to discover a botch in his doctrine, that, as it is in the by-word, they might cry quit. Again, they conceived it to be very fecible, for that the tongue is glib, according to that of Saint James, if any man offend not in word, he is a perfect man, and able to bridle all the body.

Their disciples with Herod's servants ] Executing their malice by deputies, as being •… sse known, and so less suspected of treachery. But these disciples as apt scholars, were peers in mischief, though under-lings in age to their masters. And with these were joined the Herodians also, that is (as Theophylact and Euthymius ) such as thought Herod to be Christ. Other affirm that they were soldiers of Herod, or as our translation here, servants of Herod, not of Herod the Tetrarch, but of Herod the King. Factors in his Court for the Roman tribute; for Herod favored the taxes of Caesar, and they flattered Herod. A sect altogether opposite to the Pharisees in the question about tribute: for whereas the Pharisees always pretended the good of God's Temple, the Herodians on the contrary contended for the benefit of Caesar's exchequer; and yet both agreed and took counsel together against the Lord and against his annointed, Psal. 2. 2. See Gospel Sunday 18. after Trinity.

Master, we know that thou art true ] That a man may speak freely the truth, he must have knowledge, zeal, boldness. All which our Sauious adversaries ascribe to him here. Knowledge of the truth, in that he was a master and taught the way of God. Zeal and love to the truth, in that he was true, teaching truly. Boldness, in that he respected not the person of any. Where by the way Divines observe the commendable parts of a good Pastor: First, he must be for his learning a master, able to teach, apt to teach, a guide to the blind, a light to them that are in darkness. Secondly, he must be true, which Ardens applieth to pureness of life: but Marlorat is of opinion that the words, and teachest truly the way of God, expound the clause, thou art true. Thirdly, he must not utter his own dreams, or the vision of his own heart, but teach the way of God. If any man speak, let him talk as the words of God. Fourthly, he must have certainty of doctrine, teaching the truth aright, or truly. For so saith the Lord, He that hath my word, let him speak my word faithfully, Ierem. 23. 28. And Rom. 12. 6. If any man have the gift of prophecy, let him have it according to the proportion of faith. Fifthly, he must be stout in delivering God's ambassage, not caring for any man, &c. Ezech. 2. 6. Son of man, fear them not, cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and to the house of Jacob their sins.

Now the Pharisees uttered all this proem out of impudent flattery: Their words were softer then butter, having war in their hearts, and smoother then oil, yet were they very swords; calling Christ master, and yet scorning to be his scholars: John. 9. 28. Be thou his disciple (say they to the blind) we be Moses disciples. Affirming here that he was true: but elsewhere that he deceiveth the people; saying upon this occasion that he taught the way of God: but at another time quite contrary, this man is not of God. Highly commending his undaunted spirit, that they might hereby provoke him either to speak treasonable words against Caesar, or insupportable words against the people.

Is it lawful that tribute be given to Caesar, or no? ] God ordained in his law that every man of twenty years old and above should yearly give half a shekel, as an offering to the Lord, toward the reparation of his house and other pious uses. And this collection, as Melancthon coniecturally, did amount every year to three tun of gold. Now when the Romans had conquered the Jews, and made them, as we read Luke 2. tributary; this money given unto the Temple, was paid into Caesar's Exchequer. Herevpon there did arise first a great disputation among the chief Priests and Pharisees, whether it was lawful to pay this tribute unto Caesar, or no. Then after ward ensued open rebellion among the people, Judas of Galilee being their Captain, as S. Luke mentiotioneth, Acts 5. 37. For this Judas Galileus conspiring with one Sadducus a Pharisee, drew away much people with him openly maintaining against the faction of Herod, that this exaction of the Roman Emperor was intolerable, contrary to the laws of God and immunities of the Jews his free people. By which it doth appear that the quaere concerning Caesar's tribute was exceeding captious, and a mere Dilemma. For if Christ had answered, it is lawful, the Pharisees had accused him unto the chief Priests, as being all for the Temple: but if he should have said, it is unlawful, the servants of Herod would have delivered him unto the secular power of the Governor, as a seditious fellow perverting the people, and forbidding to pay tribute to Caesar, Luke 23. 2. If he should have disputed against the tribute, he had offended Caesar: if for the tribute, displeased the people, who did bear this burden against their wills. And so the Pharisees might have had a gap opened to destroy him if the people did abandon him. In both appeared imminent danger, if not death. Hitherto concerning the Pharisees question, hearken now to Christ's answer.

But Jesus perceiving their wickedness ] Or as S. Mark, their hypocrisy: or as S. Luke, their craftiness. For there is no wisdom neither understanding nor counsel against the Lord. Wherefore Christ as God seeing their hypocritical humor, and understanding their treacherous intent, accommodates his answer, non ad eorum verba blanda, sed ad eorum corda praua, to the foul malice of their mind, and not to the fair words of their mouth. Obiecting against them four faults especially: first, folly, noted in the word why? For if I am (as you say) true, then I am God, because every man is a liar, and only God ture, yea truth it self, John 14. 6. and if I be the son of God, I can easily make your wisdom foolishness. Secondly, treachery, why tempt ye? Thirdly, ingratitude, why tempt ye me, who teach unto you the way of God truly, desiring often to gather your children together, even as the Hen gathereth hir Chickens under hir wings, and ye would not. Fourthly, Dissimulation, ye hypocrites. Having thus in a trice confounded them, he proceeds in the next clause to confute them, even by their own words and deeds, as the soldiers of Tymotheus were wounded with the points of their own swords. For, saith he, show me the tribute money: and they took him a penny, and he said unto them, whese is this image and superscription? They said unto him, Caesar's. Then he said unto them, Give therefore to Caesar, &c. As if he should say, yourselves have let in the Romans, acknowledging no King but Caesar. And in token of your homage, you say that the currant coin among you bears his image and superscription: and therefore seeing Caesar by conquest hath made himself Lord over you, give to Caesar the th •… ngs which are Caesar's, and unto God the things which are God's.

In which one sentence we may note many profitable lessons, as first, that it is our duty to give everyone his own: tribute, to whom tribute: custom, to whom custom: fear, to whom fear: honor, to whom honor. Deo religionem, sibimunditiam, parentibus honorem, familtaribus prouidentiam, fi •… ijs correctionem, fratribus amorem, dominis subiectionem, subiectis benignitatem, omnibus aequitatem. Unto God the things of God, unto men the things appertaining to men, and unto the devil himself that which is his due, charging him with all our sin and iniquity. Secondly, from hence we learn that the spiritual kingdom of the Church, and the civil kingdom of Caesar are distinct and separate, (that albeit they be both of God) each of them being included in his bonds, may not enter upon the borders of the other. A Prince may not minister the Sacrament, nor a Priest manage the scepter. Thirdly, this scripture showeth evidently that the kingdom of Christ abrogates not the kingdom of Caesar, but that the Gospel is a good friend unto Common-weals, in teaching Princes how to govern, and the people how to be subject unto the higher powers. It is not Christ and his word, but Antichrist and the Pope, who deny to Caesar the things which are Caesar's, absolving the subject from his allegiance to the Sovereign, Caesari sublata nonreddit, & (quod caput est inturiae) defendit non reddenda, tollere ea potuissese, posse etiam iam, cum volet, quoties volet, atque apudse detinere, ad se enim non ad Caesarem pertinere. This intrusion upon the things of Caesar is thought unjust and uncouth, even by the Sorbon and Parliament of Paris in France, by the Common-wealth of Venice, by the Seminary Priests in England; in a word, distasted of all Pope-lings in the world, except the serpentine brood hatched of the Spanish egg Ignatius Loiala. Read the books of Watson, especially Quodlibet 8. art. 7. 8. Barclai of the authority of the Pope: Roge. Widdrington apolog. pro iure principum: Sheldons general reasons proving the lawfulness of the Oath of Alleigance. The ready pens of our accurately learned Caesar and his judicious Divines have so foiled in this argument the Popes bul-beggar Cardinal Bellarmine, that it may be said of him aptly, which once Cassanaeus of the whole Roman Empire, nihil in principio fortius, nihil in fine debilius.

Give therefore to Caesar the things which are Caesar's ] He saith not date: but reddite, because tribute is due debt unto Caesar. And if we must pay tribute to Caesar a Panim Emperor: much more to Christian Kings and Queens which are nursing fathers, and nursing mothers unto the Church. If we deny this duty we are no better (if father Latimer be judge) then thieves. Alway provided that we reserve to God such things as are God's, and give to Caesar only such things as are Caesar's: for it is not said here, reddite Caesariquae petit: sed quae sunt illius. Now the things of Caesar are principally three: Honor, obedience, tribute. We must honor them as the Ministers and angels of God, as the shepherds and shields of his people, under whose shadowing boughs our nests are built, and our young brought forth. And in this respect also we must obey Caesar in such things as are Caesar's: but if Caesar intrude upon the things of God, and coin a new Creed, or broch another Gospel, it is better to obey God then man, Act. 4. 19. The laws order requiring that first we give to God the things which are God's and then unto men the things of men. See Epistle 4. Sunday after Epiphany.

As for the tributes of Caesar, if they be just and reasonable we must pay them as his wages: if unjust and unreasonable, we must be are them as our punishment. We may refell his arguments in parliament, and repel his oppression according to courses of law: but we may not in any case rebel with the sword. And yet (as Melancthon and other upon this text) Caesar himself is bound to keep the commandment, Thou shalt not steal, remembering always that almighty God hath made him a shepherd, and not a wolf; a nursing father, and not a cursing tyrant; a deliverer, and not a de •… ourer of his people. Remota iustitia quid sunt regna nisi magna latrocinia? quoniam & ipsalatrocinia quid sunt nisi paruaregna? Saint Ambrose notably to the same purpose, Quod Caesar praecipit ferundum est, quod imperator indicit tolerandum est: sed fit intolerabile dum illud praeda exactionis accumulat. The gracious Apothegme of our noble Sovereign to his dearest son Henry the Prince is worthy to be written in letters of gold, Inrich not yourself with exactions upon your subjects: but think the riches of your people your best treasure.

Unto God those things which are God's ] As if he should say: Ye Pharisees are careful for the money of the Temple, but in the mean while ye neglect the divine worship and word of God▪ Ye give to Caesar the penny that hath his inscription and image: why then, I pray, confecrate ye not to God your soul, wherein is imprinted God's image and superscription? How Christians are God's penny, having his image by creation, and inscription in holy baptism, whereby Christ writeth his name in their foreheads, and so marks them as it were for the children of God and inheritors of the kingdom of heaven: See Ludolphus de vita Christipart. 2. cap. 35. Ardens, Musculus, Pontan, Ferus in loc.

If we now conform our selves according to Christ's image, he shall hereafter (as it is in this days Epistle) transform our vile body, that it may be like his glorious body, for as we have borne the image of the earthly, so shall we bear the image of the heavenly. Take heed therefore that Satan imprint not his stamp in you, because Christ at the last day will say to thy soul, as he did to the Pharisees here: whose is this image and inscription? If thou be branded with the marks of Satan and Antichrist, hell is thy portion; if sealed by the holy spirit of God unto the day of redemption, heaven is thine inheritance. Give then unto Caesar the things which are Caesar's, leave to the world the things of the world, that thou mayest the better give to God the things of God. Or give to thy body such things as are necessary tribute, and to thy soul such things as are convenient and profitable for thy soul. Or give to thy Pastor such things as are the Pastors, and unto the Prince such things as appertain to thy Prince, that thou mayest lead a quiet and a peaceable life in all godliness and honesty. Remember the proverb, He that eats the Kings Goose, shall have the feathers stick in his throat seven years after: and observe the Commandment, Honor thy father and thy mother, that thy days may be long in the land which the Lord thy God giveth thee.

When they heard these words, they marveled, and left him, and went their way ] This happy conquest of Christ is full of consolation, in that his spirit dwelleth in us, and speaketh in us, helping our infirmities, and enabling us in our disputations afore Kings and Councils to plead the Gospels cause so powerfully, that he who dwelleth in heaven shall laugh his enemies to scorn, yea the Lord shall have them in derision. When the Libertines and Cyrenians disputed with Saint Stephen, they were not able to resist the wisdom and the spirit by which he spake. So the godly learned, and truly stout Martyr of Jesus Christ Master John Philpot, at a conference holden in Bishop Boners house, told Doctor Morgane plainly, Thou art not able to answer that spirit of truth which speaks in me, for the defense of Christ's true religion. I am able by the might thereof to drive thee round about this Gallery before me. So silly women and young boys endued and strengthened by the spirit, in the quarrel of Christ argued so peremptorily, so profoundly, that Boner as being too wicked to dismiss them, and too weak to convince them, ordinarily for saking all his Logic and Rhetoric, knock them down with the butcherly axe of his sentence. So we read in Eusebius, of a subtle Philosopher, who being an extreme adversary to Christ and his doctrine, could by no kind of learning be converted unto the faith: but was able to withstand all arguments that could be brought against him, even with little or no labor. At length there started up a poor simple man of small wit, and less knowledge, one that was reputed among the learned as an idiot: and he on God's name would needs take in hand to dispute with this proud Philosopher. The Bishops and other Divines standing by, were much abashed at the matter, as fearing that they should be brought to shame by his doings, he notwithstanding goeth on, and beginning in the name of the Lord Jesus, brought the Philosopher to such a point in the end, that he could not choose but acknowledge the power of God in his words, and to give place to the truth.

The Epistle.

THis proem of Paul's Epistle to the Colossians is in effect all one with that to the Corinthians, expounded Sunday 18. after Trinity: and to the Philippians expounded Sund. 22. after Trinity. Wherefore lest I seem tedious in tautologies, I will only part it, and so depart hence to the Gospel ensuing.

It consists of two parts, a

• Congratulation for their gifts in present possession, and in it
  • Who: ver. 1. Paul an Apostle, not of men, but of Jesus Christ. Not thorough his own intrusion, or for his own merit: but by the will of God. And Timothy his brother: in respect of their common faith on earth, and common father in heaven.
  • When: Always praying: or as our translation, always in our prayers. As often in our devotion as we think of you, we thank God for you since the day we first heard of yourfaith, v. 4. 9.
  • To whom: Unto God & the father of our Lord, &c. that is, as we read, to God even the father. Or to God as the father of our Lord's Jesus Christ, in whom only God is well pleased. As if he should say, seeing every gift is from God & bestowed on us for Christ: it is our bounden duty to thank God the father of our Lord Jesus Christ always in all our prayers; able to hear, because God, for that is a style of majesty; willing to help, because the father of Jesus, for that is a style of mercy.
  • For whom: For you, because love doth not envy, but rejoice for others good. For you Saints at Colossae, verse 2. that is, Saints by calling, all such as are consecrated to God in holy baptism, sanctified by the sanctifying spirit. In a word, all the faithful in Colossae.
  • For what. As Aretius for the 3. principal virtues of a Christian:
    • Faith, and that a true faith, having Christ Jesus for the proper object, and wholly relying upon his merits.
    • Love, and that according to knowledge, loving especially the Saints, and those not a few, but without exception of person, in respect of blood, affinity, fashion, or faction, all.
    • Hope. & that an assured hope, expecting an inheritance that is laid up in store; and that in a sure & secure place (where neither the moth nor canker corrupteth, and where thieves neither dig thorough nor steal) in heaven. As S. Peter interprets Paul, an inheritance immortal & undefiled, & that fadeth not away, reserved in heaven. All which is conveyed unto them by the preaching of the Gospel, here commended à veritate, dilatatione, profectu. That is in two words in respect of it
      • Contents, as being the word of truth, verse. 5.
      • Extents, as being come to all the world, and fruitful in all good works, verse. 6.
• Comprecatiō for their further increase & future proficience in
  • Plentifull wisdom and spiritual understanding, whereby to know the will of God, verse. 9.
  • Fruitful obedience, whereby to do the will of God, walking worthy of the Lord, verse. 10. that is, as becometh his Gospel, and his glory, pleasing him in all things, &c.
  • Cheerefull patience, whereby to suffer according to the will of God and that with joyfulness, verse. 11.

The difference between patience and long suffering may be, that the first is circa grauiora pericula; the second, circa leuiora. The one teacheth us to forbear when we can revenge; the other, to bear when we cannot revenge. Or patience leuelleth as it were the mind in our present affliction, which is but for a moment; long suffering exalteth it in expectation of our future far most excellent and eternal weight of glory, when as we shall be made partakers of the inheritance of the saints in light, verse. 12. Spiritual understanding is most useful in our contemplative life, obedience in our active, patience needful in both. And therefore let us pray with Paul here to the father of our Lord Jesus Christ, that we may be strengthened with all might, through his glorious power, unto all patience and long suffering with joyfulness, &c.

The Gospel.

TWo points are to be considered in this Gospel especially, the

• Goodness of Christ, in relieving all sexes and all sorts of men, hearing a ruler who was rich and a Jew, healing a woman who was poor and a Gentile. Comforting a distressed father, recovering a diseased woman, raising a deceased damsel.
• Leaudnesse of the people, verse. 24. laughing Christ to scorn.

In the first miracle wrought upon the woman which had an issue of blood, note circumstance of

• Time: verse. 22. the woman was made whole even the same time.
• Place: verse. 19. 20. in the way to Jairus house.
• Person,
  • To whom.
  • Before whom.
  • By whom this work was done.

In the second miracle three persons are remarkable: the

• Physician, Christ.
• Patient, a deceased Domosell.
• Mediator between both, a certain Ruler.

In that Christ healed the sick woman instantly so soon as she believed in him, and he saw hir: he teacheth us hereby not to defer any work of charity, but to do good turns in a good time. Say not unto thy neighbor, go and come again, and tomorrow will I give thee, if thou have it now, for hope that is deferred is the fainting of the heart: but when the desire cometh it is a Tree of life, Proverb •… 13. 12. And in that our blessed Savior cured this woman in the way to Jairus house: he giveth us an example to spend all our hours profitably, never intermitting any fit opportunity to do good, redeeming the time because the days are 〈◊〉 , Ephes. 5. 16.

In the party to whom, observe first hir grief, then hir grace. She was a fearful and a silly woman, vexed with an vocleane and uncomfortable disease twelve years, in such sort (that as Saint Mark reports in his fifth chapter, verse 26.) she suffered many things of many Physicians: some torturing hir with one medicine, some with another, and yet none did hir any good, but rather much hurt. For as other Evangelists have recorded this History more fully, she spent all that she had, and it auailed hir nothing, but she became much worse. Whereby she was made bis misera (saith Erasmus ) or as Hemingius, many ways unhappy. For hir sickness brought hir to weakness, hir weakness to physic, physic to beggary, beggary to contempt. And happily remorse of conscience made these worldly grievances more bitter: for whereas the wise▪ man affirms, He that sinnetb before his maker, shall fall into the hands of the Physician: she might per adventure conceive that God had cast hir away. This (as you see) was hir hard case, vexed in mind, troubled in body, beggared in hir estate, despised in hir place.

From hence we may note first against Ambrose that this afflicted woman was not Martha the sister of Mary, because Martha was rich, as we find in the Gospels history, whereas this Haemorrhousa had wasted all hir wealth upon Physicians.

Secondly, by this example you see, what an inestimable ie well health is, in that this Haemorrhousa willingly became a beggar in hir estate to be better at ease. Uitanon est viuere, sed valere; it is more comfortable to die quickly, then to liuesickly. Theophylact, Eusebius and other report, that this woman healed of hir bloody flux, and returned home to Cesarea Philippi, did erect against hir own doors a brazen image of Christ, in perpetual remembrance of this great benefit. It is our duty likewise to bless God always for his blessings in this kind.

Thirdly, in that our father in heaven, after long sickness sendeth at the last happy deliverance to his children: it may teach us in all our distress, never to distrust his mercy, but to say with Job, though he slay me, yet will I trust in him. And with Jacob, I will not let thee go, except thou bless me. Toby was blind eight years, and then the Lord restored his sight again. Saint Luke reports in his Gospel, how a crooked woman after she was bowed together eighteen years in such sort, that she could not lift up hir self in any wise, was made straight and loosed from hir infirmity. Kilius in his explication of this text, saith he was acquainted with a man, who lay twenty years bedred, and of those twenty, fourteen upon one side, who notwithstanding afterward married, and begat children, and lived in perfect health a long time. Saint Iobn mentioneth a certain man made whole, which had been diseased eight and thirty years. And Acts 3. we read of a Creeple from his mothers womb, whose fecte and ancle-bones received strength in so great measure, that he could stand, and walk, and leap. Here this woman had a bloody flux twelve years, and yet Christ as soon as she touched his vesture, said, Daughter be of good comfort, thy faith hath made thee whole, &c.

Hitherto concerning hir grievances: I come now to hir graces, and they be principally three: Faith, Invocation, Humility. Which Aquin notes out of three words in the text, Credidit, dixit, tetigit: quia his tribus, fide, verbo, & opere omnis salus acquiritur. Hir faith was so great, that she certainly persuaded hir self, if she might but touch only the hem of Christ's garment, she should attain hir former health. Our blessed Savior cried often in the streets among the people, Come to me all that are laden, and I will ease you. Now surely this woman heard this gracious promise, believing it to be true in general, and applying it to hir self in particular. He calleth all men, and promiseth he will refresh all such as are combred; I am one of that all, one of those which are heavy laden, I therefore verily believe that he will hear me and heal me. Let us in like sort stir up our faith in all adversity, when any trouble without, or terror within assaulteth us, and it alone shall quench all the fiery darts of the wicked. Happily some will object, This woman had Christ in hir eye, present at hir fingers end, but I poor soul, may complain with Mary Magdalene, They have taken away the Lord, and he is now gone far from us. Against this temptation of the flesh, oppose the word of Christ unto Thomas his Apostle, Blessed are they which have not seen and have believed, and his promise to all his followers, I am with you always until the end of the world, with us in his Sacraments, in his word, by his power and spirit and grace: being a very present help in all affliction unto such as call upon him, I say such as call upon him faithfully. Wherefore draw near to him, and he will draw near to thee; come to him, and call upon him (as this woman here) with a steadfast hope, no way doubting of his might and mercies, and his spirit shall assure thy spirit, that thou art his child, and that thy faith hath made thee safe.

The second virtue noted in this woman, is hir invocation or manner of praying. The Ruler in my text worshipped Christ, and said, my daughter is even now deceased, &c. The Canaanite called after him, Have mercy upon me, O Lord the son of David. And blind Bartimaeus also cried unto him, O son of David, and being rebuked, he cried much more, Son of David have mercy on me. But this a shame •… ast woman, as blushing to publish hir uncleanness afore the whole multitude, and fearing happily that she should have been thrust out of the company for impurity, speaks not a word to Christ openly, but prayeth only to hir self in secret: If I may but touch even his garment I shall be whole. Wishes are hir words, and sobs hir sacrifices, and yet Christ hears hir groans and grants hir hearts desire, saying, Daughter be of good comfort, &c. Insinuating hereby that the prayer which pierceth the clouds is not a wagging of the lips, nor a babbling of the tongue: but rather an humble lifting up of thy soul to God, Offer then unto Christ a rent and a broken heart, in seeking thy Savior heartily, praying heartily, repenting heartily; that he may turn to thee, and turn his judgments away from thee, saying to thy soul, I am thy salvation.

The third virtue commended in this woman is hir discreet humility, who knowing hir own unworthiness, and considering hir loathsome sickness, did not presume to come before, but behind Christ, as it were stealing hir health. And this hir relike is worth our obserueuing also: for as pride is the first stop; so lowliness the first step unto blessedness. It is an eminent grace for a man speaking with the tongues of Angels to transport his audience with the wind of words, and floods of eloquence whither he list: and yet if learning be not seasoned with humility, it rather bloweth up then buildeth up, and as the Philosopher said, is no better then a sword in a mad-man's hand. Prophecying is an excellent gift, but if any preach themselves, and go before Christ avouching the vision of their own hearts, and not following after Christ in delivering out of his mouth his errand faithfully: what are they but as a sounding brass or as a tinkling cymbal? In running after delight, riches, honor: come behind Christ, evermore treading in his ways, and touching the hem of his vesture.

The persons afore whom, are the Ruler, verse 18. the Disciples, verse 19. and a great multitude, Mark 5. 24. Christ acted this miracle before Jairus, for the strengthening of his weak faith; encouraging him hereby to belceue, that he could recover his daughter, as well as cure this woman. Afore the Disciples and the multitude, for the confirmation of his doctrine, showing hereby that he knew the secrets of all hearts, as also that the lively faith of this Haemorrhousa might not be concealed, but openly commended as an example for all men. And therefore Jesus inquired immediately, who hath touched my clothes? and he looked round about, to see hir, and when the woman saw that she was not hid, she came trembling, and fell down before him, and told him afore all the people, for what cause she had touched him, and how she was healed instantly. The brief whereof is recorded here by S. Matthew, When he saw hir, he said, Daughter be of good comfort, thy faith hath made thee whole. Propounding hir as a School-mistress to all the world, to learn by hir how to trust in God, and to come to Christ in all manner of afflictions.

The person by whom, is Christ, and in him obseruo what he said, and what he did. His words contain consolation, Daughter be of good comfert: and commendation, thy faith hath made thee safe. The word Daughter, is magnae familiaritatis: be of good comfort, magnae securitatis: Thy faith hath made thee safe, magnae iocunditatis. Here then are set down three notable effects of a lively faith: it maketh us the children of God, Daughter: it brings comfort, be of good cheer: it procures salvation of body and soul, thy faith hath made thee whole.

Christ said in the Gospel, Iaescend to my father, and unto your father. Unto my father by nature, but unto your father by grace: non ait, ascendo ad patrem nostrum: aliter ergo meum, aliter vestrum: naturâ meum, gratiâ vestrum And this adoption of the Father electing, of the Son redeeming, of the holy Ghost assuring us that we are the children of the most high: is on our part, by faith only. For unto such as received him, he gave power to be the sons of God▪ even to such as believe in his name. Ideo f •… a, quta fides tua te saluum fecit, as S. Jerome upon my text. This woman is Christ's daughter in that her faith made her whole. Here then observe that a Christiā is most honorable, being son to a King, brother to a King, heir to a King, yea to the King of glory, to the King of all Kings higher then the highest. He were a foolish poor man that were ashamed of the kindred which the King did challenge of him: he is more foolish though he were a King himself, that is ashamed of the son of God, when he doth offer himself unto him. For Christ is the consolation of Israel, as it followeth in the next clause to be considered, he brings comfort to his children, Daughter be of good cheer. The reprobate account the children of God unhappy wretches, even mad men, having them in derision as the filth of the world. But as Saluianus truly, nemo miser alieno sensu, sed suo. Men are not miserable for that other think so, unless themselves feel it so. The children of God then having the promises of this life and that which is to come, cheered in conscience while they live, filled with eternal joy when they be dead, have both hereafter and here such comfort as passeth all understanding.

The last effect of a lively faith is salvation of body and soul, Thy faith hath made thee safe. For whereas it is said here, The woman was made whole even the same time: we must expound it (as Anselm and other intimate) not that she was healed at that hour when Jesus turned about to her, and spake, but in the same moment of time, wherein she touched his vesture. Non enim dixit fides tua te saluam factura est, sed saluam te fecit: in eo enim quod credidisti, iam salua facta es. It was then her trust and not hir touch, hir faith and not hir finger, which hailed unto hir this health and help. For the multitude thrust Christ, and trode on him (as S. Luke reports) and yet only this woman is said to touch him. And so when we come to divine service, sermon, or sacrament without lively faith, hearty devotion, holy reverence; we touch his outward element, but take not his inward grace to the comfort of our soul. We do tangere panem domini touch his hem, but not contingere panem dominum touch him. And the reason hereof is plain, for that our faith and our fingers go not together. And therefore when any tread in the courts of the Lord, hearing his word, and receiving his sacraments: I say when any come to the Church, and yet feel no virtue to come from Christ: it is assuredly for that their lips are near him, as it were, pressing among the multitude: but their heart far from him, not attending, much less attaining his saving grace.

From hence we may learn (against Arboreus, Maldonado, Beauxamis, and other Popish authors in their Commentaries upon this place) not to put any trust in the relics of Saints, or impute any saving virtue to the vestments of our Savior. For the virtue which healed hir went not out of the coat, but out of Christ immediately: he said not there is virtue proceeded from my vesture, but I perceive that virtue is gone out of me, Luke 8. 46. There was no great or extraordinary virtue in his garments after his death, when the soldiers had parted them among them: nor in his life when he wore them, for the people that thronged him, received no benefit by them, but only she and they that touched him by faith. And therefore some by Christ's garment understand the scriptures, in which our Savior is wrapped: but if a man unfold them, he shall behold the best Crucifix that ever he saw: for Christ crucified is the end of all the Law, scope of all the Prophets, and as it were hem of all the Bible. Rabans and other affirm, that this garment was Christ's human nature, for he took on him the shape of a servant, and put on our rags that he might clothe us with his robes. Now the hem of his human nature was his passion, and his passion was a sacrifice for our sin: so that to touch the hem of his garment, is nothing else, but to believe with Paul, that Christ Jesus came into the world to save sinners, of whom I am chief. Yea but happily some will object, it was neither the woman's finger nor faith that made hir whole? but Christ's own virtue, Luke 6. 19. The whole multitude sought to touch him, for there went virtue out of him, and healed them all. He might have said then it was my virtue, not thy faith? It is true, that Christ's own virtue and grace doth only cure the sins of our soul, and sores of our body: but his virtue is not apprehended but by the finger of faith. And therefore Christ (as we read in Saint Mark ) could do no great works in his own country, because of their unbelief, because they wanted an hand to touch his vesture. Quantum enim vas fidei capacis afferimus, tantum gratie inundantis haurimus. Hence you may know both how God's grace, and our faith is said to justify. Ye are saved by grace through faith, Ephesians 2. 8. by grace effective, by faith apprehensive: See Epistle 17. Sunday after Trinity.

Now faith in respect of it object, is called in scripture the faith of Jesus Christ: but in respect of the subject in which it is inherent, my faith and thy faith. As our text here, thy faith hath made thee whole. By this which Christ said, is shown also what he did, he spake the word and it was done, he commanded and it was effected, even the same time the woman was made whole. In general, to confirm his Gospel; in particular, intimating that all physic is in vain, except the great Physician of the world (who visiteth and redeemeth his people) bless it. So much of the parts and persons of the first miracle. Let us now come to the second, and in it (according to the texts order) inquire first of Jairus.