they did worke wonders with them wheras it is a thing impossible for them by such causes to produce such effectes there being so great disparitie and disproportion betweene them vnlesse it bee by a diabolicall operation that worketh together with them By whose power and helpe I doe verely beleeue such things to bee wrought if they be really and truely done rather then by anie vertue or power in the causes and meanes or by anie knowledge and skill in those impostours coseners which pretende and would at the least seem to doe them The third cause why our Sauiour vseth his tongue in healing the Leper was to shewe the exceeding great power and vertue that is in his speech and in his words insomuch that when hee woulde haue gone to the Centurions house to haue healed his seruant the Centurion desired only his word for the doing of it Dic verbuÌ„ tantùm Mat. 8.9 say but the word onely and my seruant shall be whole Concerning the vertue power of whose word if we shall enter into a view and consideration wee shall find it not like the words of other men which are commonly vaine and idle but full of waight and power hauing as much vertue and efficacie in them as his workes haue For as God speaketh in his workes Aug. ad Deogratias ep 49 as Saint Austen sayes so likewise hee worketh in his speech working as mightily by his wordes as by his deedes When our Sauiour Christ taught preached vnto the people they were al amazed and wondred at the gracious wordes that came from him Luke 4. Luke 4.22 When he disputed with the Sadduces and the Pharises hee put them all to silence with his words so as they durst not meddle any more with him Mat. 22. Mat. 22.46 When the officers wersent to lay hold on him they were so moued with his words that they had not the power to lay hands on him saying to those that sent them Nemo sicut hic locutus est Ioh. 7.46 neuer any man spake as this man doth Ioh. 7. Againe being sent the second time to apprehend him he doth but say Ego sum I am he and they went backward and fell to the ground presently Ioh. 18.5 Ioh. 18. The power and efficacie of whose words is such and so great that it produceth most strange and wonderfull effectes in the hearts of men But as the Sunne hath a seuerall operation in seuerall subiects hardning clay and softning waxe so the word of Christ hath one operation in the harts of the wicked and an other in the harts of the godly For the wicked it doth greatly trouble and astonish them Dan. 5 as it did Belshazzar Dan. 5. It humbleth and bringeth them downe as it did Achab. 1. King 21 1. King 21. It maketh them to feare and tremble as it did Felix Act. 24 Act. 5 Act. 24. Yea it striketh them dead as it did Ananias and Saphira Acts 5. For the godly it quickneth giueth life vnto them Ioh. 6 The words which I speake saith Christ are spirit and life Ioh. 6. It giueth light knowledge vnto them Thy Word sayth DAVID is a lanterne vnto my feet and a light vnto my steps Psalm 119. Psal 119. It mollifieth softneth their hearts he sendeth forth his word sayth the Prophet and melteth them Psalm Psalm 147 147. It sanctifieth and maketh them pure and holy Now are you clean saith Christ by the word which I haue spoken vnto you Ioh. 15. Ioa. 15.3 It feedeth and nourisheth the soule Man shall not liue by bread only sayth Christ but by euery word that proceedeth out of the mouth of God Mat. 4. It resisteth Mat. 4.4 and defendeth vs against our enemies Put on the whole armour of God saith the Apostle and among the rest take the sworde of the spirit which is the word of God that yee may be able to resist and to stand in the euill day Ephes 6. Eph. 6.16 Where if wee happen to be wounded sometimes hee sendeth forth his word again and healeth vs fulfilling that in vs that the Centurion sayd Dic verbum tantùm sanabitur do but speake the word only my seruant shall be made whole Mat. 8 Lactantius speaking of the efficacy and power of Gods word Lactaut de falsa sapien cap. 26 maketh as it were a challenge in the praise of it Giue me saith he a man that is full of wrath and reuenge with the word of God I will make him as meeke and as gentle as a lamb giue me one that is couetous griping with the word of God I will make him liberall and bountifull giuing his mony with a ful hand giue me one that is timorous and fearefull of death and of euerie danger with the word of God I will make him bolde and hardie and to conâ—emne Phalaris his bull and all kind of torments giue mee one that is giuen to lust and pleasure and to incontinencie with the word of God I will make him as sober chaste and continent as a pure Virgin Such is the power of the diuine wisedome that it will presently driue awaie all folly the mother of all wickednesse vno lauacro omnis malitia abolebitur with one lauer of Gods word al wickednes wil be washed away A thing which Philosophers could never do with their wisdom who although they haue spent al their life in the study of it they could neuer make themselues nor others the better if nature withstood never so little the most that it could do was Sapientia corum vt plurimum efficiat non exscindit vitia sed obscondit Lact. ibid. that it did somwhat restraine their wickedness and couer it but it did not altogether correct and reforme it If you desire to haue an instance hereof in some example doe but examine thy self how thou art affected in thy soule when thou hearest one of Dauids psalms how when thou hearest one of the diuells songs how when thou art in the Church hearing of a Sermon and how in a Theater or Play-house hearing of a plaie and thou shalt easily see what great difference there is though there bee but one soule in the diuers motions affections and dispositions of it that it may manifestly and most euidently appeare hereby to men of the least vnderstanding in what price and estimation wee ought to haue this word and with how much reuerence we are to entertaine it whenas there is such power vertue efficacie in it being like vnto that Manna which God did feed his people withall in the wilderness Mannae haec fuit natura saporem sui pro desiderio rescentium subministrans Chrysost in hom Quod nemo laeditur nisi â—â— se Psal 51 whose nature was as Chrysostome sayes to taste and relish according to the appetite and desire of euerie one that did eate of it If we be sorrowfull and grone vnder the
Thou leddest thy people like sheep by the hands of Moses and Aaron Lastly in making a law Deut. 17.12 that whosoeuer dealt presūptuously wold not harkē to the priest should be put to death yea the none shuld presume so much as to speak euil of him Cypriā Corn. aduer haeret ther fore S. Pa. as Cyp. noteth hauing called Ananias the high Pr. a painted wal and being reproued by one that sayde vnto him Act 23.3 Reuilest thou Gods high Priest hee answered and excused the fact in saying I wot not that hee was the high Priest for it is written Thou shalt not speake euill of the Ruler of the people If God hath so highly honoured the Priests of the law how much more doth he honour the Priests of the gospell whose office and ministerie is far more excellent then theirs as the Apostle reasoneth 2. Cor. 3. If the ministration of death was glorious 2. Cor. 3.7 how shall not the ministratiō of the spirit be more glorious and if the ministerie of cōdemnation was glorious how much more doth the ministration of righteousnesse exceede in glorie Which honour giuen by God vnto the ministers of the Gospell will appeare by adouble honour giuen vnto them the one the honor of their office the other the honor of their person The former wherof is to be seene in diuers excellent and honorable dueties performed by their ministery As first in making of Christians the most honourable calling in the world for Christans are not borne but made as Saint Ierom sayes Fiunt nō nascuntur Christiani Hier. ad Laetam and that by the meanes and helpe of Gods ministers in that holy and blessed Sacrament of Baptisme which they only haue power to administer whereby they do also incorporate and ingraft them into the bodie and society of the Church and doe consecrate and dedicate them vnto the profession and seruice of Christ Secondly in preaching the Gospell of Christ Iesus and publishing the glad tidings of saluation which is an honour that God hath not vouchsafed vnto the Angelles though farre more excellent in nature then wee are giuing the law by them but the Gospell by Christ his Apostles and ministers which things saith Saint Pet. the Angels desire stooping to behold 1. Pet. 1.12 Thirdly 1. Pet. 1.12 in administring and deliuering with our hands the Sacraments and visible signes and pledges of the most precious bodie and blood of the sonne of God wherby we obtaine not only redemption forgiuenesse of our sins but also peace and reconciliation and inheritance in the kingdome of heauen where-as the priests of the lawe were occupied about sacrificing and killing of beasts and in burning of incense vpon the altar Mat. 18 18. Lastly in hauing the keyes of the kingdome of heauen committed vnto them so as whatsoeuer they binde in earth is bound in heauen and whatsoeuer they loose in earth is loosed in heauen Ioh. 20.20 whose-soeuer sins they remit they are remitted whose-soeuer sins they retaine they are retained A power that God hath not communicated to any of the Angels for to which of them hath hee sayd at any time whatsoeuer yee shall binde in earth is bound in heauen Vppon which wordes Theophilact doth obserue that the honour of the priesthood is diuine because it belongeth to God to forgiue sins For the other which is the honor that God hath bestowed vppon their person as they are ministers that is to be seene in those honorable titles that he hath giuen vnto them stiling them with the name of ministers a title not only belonging vnto princes gouernors who are called the ministers of God Rom. 13 Rom. 13.4 but also vnto Christ who is called the minister of circumcision Rom. 15.8 Rom. 15. in calling them men of God fellow laborers with himselfe Angels Ambassadors Rulers stewards starrs lights fathers doctors pastors with a great many more besides al which do shew in what great honor and reputation they are with God Which is also further seene in that order that God hath taken the charge that hee hath giuen for the good intertainment vsage of them prouiding not only for their indēnitie safety in that charge that he hath giuē of thē Psa 105. Psal 105. touch not mine annointed and do my prophets no harme but also for a worthy respect and regard to be had of thē both concerning loue and hartie affection and concerning reuerence and obedience to be yeelded vnto them 1. Thes 5.12 Of loue in admonishing men to know thē that labour among them and are ouer them and to haue them not in an euen kinde of loue which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as is found among friendes but to haue thē in a higher and a superlatiue kinde of loue which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle calles it and that for their work sake 1. Thess 5. Of obedience in charging men to obay them that haue the ouersight of them and to submit themselues Heb. 13.17 because they watch for their soules as those that must giue account that they may doo it with ioy and not with griefe Heb. 13. Further in reputing the wrong done vnto them to bee done vnto himselfe Zach. 2.8 Hee that toucheth you sayth God toucheth the apple of mine eye and contrariwise the loue and reuerence which is shewed vnto them to be giuen vnto himselfe hee that receiueth you sayth Christ receiueth me and he that receiueth me Mat. 10.40 receiueth him that sent mee like as a Prince esteemeth either the wrong or the honour done to his Embassadour to be done to his owne person So that considering the great honor that God hath voutsafed to the Priests both of the law and of the Gospell it is a wonder to see the maruailous neglect and contempt of the priesthood ministerie here in the world Is it because God hath not honored them No verily he hath set a crowne of honour vpon them crowning them with honour and worshippe as Dauid speaketh What is the cause then Psal 8.6 Surely because Atheists Epicures and profane worldlings haue dishonored thē that as Christ sayth of the Iewes I honour my Father Ioh. 8.49 but ye haue dishonored me so it may truely bee sayd of them that God hath honored his ministers but they like miscreants and profane wretches haue dishonoured them turning their honour into shame by louing vanitie and seeking lies Psal 4.2 Psal 4.2 A sinne not like the sinne of the Amorites of which it is sayd that the wickednesse of the Amorites is not yet full Gen. Gen. 15.26 15. but a sin full of impierie like a Cart pressed down that is ful of sheaues Amos 2. Amos 2.13 and such an one as doth argue a want of all grace and of all religion and piety and feare of God there being a iust estimate to bee taken of a mans religion
â—eed not to be verie sollicitous exemplified in two â—articular cases pag. 203 60 That of the scandall of weake ones wee ought â—o haue some care in condescending somthing vnto â—â—eir weakenes wherein is shewed how far and how â—ong pag. 206 61 The reason concerning the Priest to giue him his due and the honor that belonged vnto him whose office was to iudge of the Leprosie to pronounce sentence of the cleansing thereof pag. 212 62 The great honour that God hath vouchsafed to the Priests of the Law from time to time specified in foure particulars pag. 213 63 The honour that God hath vouchsafed to the ministers of the Gospell shewed in the honour of their office and of their person pag. 216. 64 The contempt of Gods ministers in these dayes and the haynousnes of the sin with the causes of this contempt pag. 221. 224 65 Reuerence and obedience to be yeelded vnto theÌ„ notwithstanding their vnworthines many times due in regard of the dignitie of their office though not in regard of the merit of their person pag. 230 66 The third charge to offer his gift with the reason thereof which was to testifie his thankfulnes vnto God pag. 232 67 That for the same cause God commanded the first fruits sacrifices tenthes oblations c. to be offred vnto him which he hath giuen from himself vnto the Priests for their seruice and maintenance pag. 233 68 That the law of tithes and oblations is not 〈◊〉 meere ceremoniall and iudiciall law but also moralâ— in the substance and proportion and equity thereof pag. 23â— 69 That although the law of tithes doe not binde Christians as they were due to the Leuitical priests yet the Church hath libertie to retaine the same and to ordaine it againe as it doth pag. 237 70 Foure propositions arising froÌ„ the right which God hath transferred from himselfe and hath made ouer vnto his ministers for their seruice pag. 241 71 The first that the maintenance of ministers is not a meere humane constitution but a diuine ordinance due vnto them iure diuino by a diuine right or by the law of God pag. 241. 242. 72 Also that it is not a voluntarie and beggerly almes giuen in charitie but an honourable tribute due in iustice and that God did not see it fitte that ministers should liue vpon meere beneuolence and the voluntarie contributions of the people with the reasons thereof pag. 242. 243 73 The second that the maintenance of ministers ought to bee a liberall and a bountifull maintenance proued by the law of nature of nations of Christ and of Christian Princes pag. 246 74 The third that tenthes and oblations and other reuenewes of the Church doe properly belong to Ecclesiasticall and not to any temporall persons pag. 254 75 That to alienate the goods of the Church either by diuerting them without iust cause to ciuill vses or by conuerting them fraudulently and vniustly to our owne vses cannot be without iniurie vnto God and to the Church pag. 256 76 Of the great daunger heereof and the greeuous punishments that haue followed after it with an exhortatioÌ„ a Caueatto beware of it p. 258. 267 77 The fourth that tithes and oblations with other duties belonging to the Church are to be tendered willingly and cheerefully without grudging and murmuring and without contesting and cauilling about them against the wicked practise in these dayes pag. 271 78 The ground and reason of the charge which is the law and commandement of Moses and why Christ would haue the Leper to performe obedidience vnto it being shortly after to bee abolished which was to honour Moses and his law pag. 279 79 Of the honour dewe to the lawes and ceremonies of our Church in regard of the first authors and obseruers of them the which are cleared of the imputation of poperie and superstition pag. 284 80 Another speciall end of the Lepers oblation which besides the testification of his thankfulnesse was to be a testimony against the priests pag. 290 81 How God keepeth records and witnesses to leaue vs without excuse and therefore to seeke for the testimonie of Gods spirit and the testimonie of a good conscience to secure vs against all witnesses that come against vs. 291 82 The allegorie of the whole text applyed to the cleansing of sinne which is the leprosie of the soule wrought by Christ Iesus the PhysitioÌ„ that cleanseth and the high Priest that doth pronounce vs to bee cleane with the testifying of our thankfulnesse for it pag. 295 THE CLEANsing of the Leper Matth. 8. Verse 2.3.4 And lo there came a Leper and worshipped him saying Lord if thou wilt thou canst make me cleane And Iesus stretching forth his hand touched him saying I will be thou cleane and immediately his leprosie was cleansed Then Iesus sayd vnto him See thou tell no man but goe and shewe thy selfe vnto the Priest offer the gifte that Moses commanded for a witnesse to them IT is obseru'd by the fathers that the creation of the World was not performed vvith such labour difficultie as the redemption of it In the creation God vsed his word only for dixit facta sunt hee spake the word and they were made Psal 33.9 Psalm 33.9 But in the redemption of it Christ vsed both words and deeds too Bern. incant ser 20 for multa dixit multa fecit multa pertulit sayth S. Bernard hee spake many things hee did manie things and hee suffered manie things Which was the cause that in performing the office of his mediation hee did not onely preach the word but also wrought many workes and wonders with it ioyning vnto his sayings his doings to his words his deeds and to his doctrine his works miracles which he wrought And this not without most wise and iust consideration Partly 〈◊〉 winne credite authoritie vnto his preaching and to confirme his doctrine by signes and wonders that followed after Mark 16.20 that as his doctrine was supernaturall farre aboue the apprehension of reason so the confirmation thereof might bee supernaturall farre aboue the order and course of nature Cant. 2.12 It is the song of the Church in the booke of the Canticles The flowers appeare in the earth and the voice of the Turtle is heard in our land that is sayth Bernard the truth is founde by hearing and by seeing the voice being heard and the flowers beeing seene Rom. 10.17 Et visu veritas coÌ„perta auditu Etsi fides ex auditu ex visâ— confirmatio est Audita visa confirmant Bern. in Cant. ser 59. Mat. 3.16 For though faith commeth by hearing as the Apostle sayth yet notwithstanding the confirmation of it is by seeing according to that which Christ saith Go shewe Iohn what things yee haue heard seene the things which we heare being confirmed by those things which we see Therfore is Christ not onely testified by a voice but also demonstrated by a Doue and is
our selues with a priâ—at a speculative life but to ioyn our selues also with Leah in imploying our selues in an actiue and a practicke kind of life for though Rachel which as the Fathers say signifies the contemplatiue life be bewtifull faire Aliâ—â—d est quod 〈◊〉 latificat cor bominis aliud quod adificat multos Bern. in Cant. ser 9 yet Leah which signifieth the actiue life is more fruitful and profitable the one reioysing the heart but of one the other reioysing and comforting the hearts of many The 2. reason why Christ vseth his tong in healing this Leper was to shew he would heale him after a decent and a seemely fashion not doing his miracles and his other workes by dumbe shewes and apish gestures and by muttering and mumbling as inchaunters and sorcerers vse to doe but by an expresse and significant voyce ioyned with an outward signe or action signifying his wil and pleasure for the doing of it To which end it is obserued he seldome or neuer doth any miracle but he vseth his tongue and his speech when hee doth it So long as hee refused to heale the Caananite to make triall of hir faith Mat. 15. Mat. 15. he would not aunswere one word vnto her but afterward purposing to heale her hee opened his sacred mouth and speaketh vnto her O woman great is thy faith bee it vnto thee as thou hast sayd So did he to the woman of Syrophonissa that woulde haue stolne an healing from him Mat. Mat. 9 9. by comming closely behinde him and touching the hemme of his garment but Christ knowing it and not willing to haue her healed by touching only hee turneth about and speaketh vnto her saying Daughter be of good comfort thy faith hath made thee whole Mar. 7 So did he to the deafe man Mark 7. in putting his fingers into his eares and saying Ephata be opened Luke 18 to the blind man Luke 18. in touching his eyes and saying Receiue thy sight Luke 7 to the widowes sonne Luke 7. in touching the coffin and saying Young man Ioh. 11. I say to thee arise to Lazarus Ioh. 11. in groning and saying vnto him Lazarus come forth to the woman that was possessed with a diuell Mat. 8. Mat. 8 I charge thee thou vnclean spirit that thou come out of him and to the Leper here in touching him and saying Volo mundare I will be thou clean Which it is very credible that our Sauiour Christ did to discouer the vanitie and to condemn the impiety of coniurers and forcerers who will take vpon them to doe great matters by outwarde and visible signes onelie as characters figures framing of circles hanging of amulets about the necke and such like trumperie things which in nature haue no power nor vertue to produce such effectes or if they doe vse words they are either such as haue no signification with vs or else such as are superstitiously abused out of the Scripture and mumbled vp after a strange and ridiculous manner beeing for the most part not vnderstood of them that vse them nor anie wayes employed to that end to which God hath ordained appointed them whereas our blessed Sauiour in dooing this great worke vpon the Leper vseth not onely his hand in touching him as a most fit instrumeÌ„t to heale him withall there beeing such vertue and power therein by reason of the fulnesse of the God-head Col. 2. which did dwell bodily in him but also his tong his speech too vttered after an expresse and a significant manner declating his will and his pleasure to haue the thing done and not voyde of vertue and power also for the effecting and performing of it With whome wee may also ioyne our Romish Exorcists who doe fable and boaste of diuers straunge woonders donne among them viz. of diuers myracles that haue beene donne at the Sepulchers of Saints departed of diuers images which haue wept and swet and spoken and mooued from place to place and of a verie strange one of late yeares viz. of Garnets picture who was not long before executed for treason represented seen in the length and bredth of a straw a miracle certainly much about the worth of a strawe all which of both sorts are lying wonders both in regarde of the forme being but meere illusions and verie legerdemaines and in regard of the end of them beeing onely to deceiue and to obscure the truth and the glorie of God Remoueantur ista vel figmenta mendaciuÌ„ hominum vel portenta fallaciuÌ„ spirituum Aut enim noÌ„ sunt vera quae dicuÌ„tur aut si haereticorum aliqua mira facta sunt mag is cauere debemus Aug. de vnit Eccles cap. 16. Contra mirabiliarios istos cautum me fecit Dominus meus dicens In novissimis teÌ„porib c. Aug. in Ioh. tr 13. Concerning which Saint Austen doth aduise vs not to gine any heed vnto them but rather to refuse to reiect them for either sayth he these wonders and miracles which they tell vs of are not true or if they bee true we ought the rather to beware of them because Christ hath forewarned vs that in the latter times there shall arise false Prophets which shall do manie signes and wonders insomuch that if it were possible they should deceiue the verie Elect with them I doe not deny but that there was great neede and vse of miracles in former times when as the Church was first to bee planted to the end that men might repent and beleeue the Gospell but now the doctrine of the Gospell beeing confirmed and the whole world beleeuing in it there is no neede of miracles anie longer for as Nazianzen sayes Signa infidelib us Nazian in laudem Basilij non fidelibus dantur signes and miracles are not giuen for those that doe beleeue but for those that do not beleeue neither would God haue them still to continew after that the Church is dispersed ouer the whole world Miracula in nostra tempora durare per missa noÌ„ sunt ne animus semper visibilia quaereret eorum consuetudine frigesceret genus humanum quorum nouitate flagrauit Aug. de vera relig cap. 25. least seeking too much after visible things wee should neglect those things which are inuisible and grow colde in faith by a dayly custome of them whereas wee were inflamed before with the newnes and strangenesse of them And therefore all Exorcists and sorcerers all impostors and iugglers all mirabiliarij and workers of wonders may now put vp their pipes and hang vp their harpes vpon the willowes as they sit by the riuers of Babylon and bee ashamed and blush at their owne follie and impietie who to the end that they may with Simon Magus their master seeme to bee some great men able to doe great feats delude the World with a deale of baggage and trumperie and with a companie of ridiculous and apish toyes as if