by their example to bee solicitous for the good of the corne to come to Christ and to pray that faithfull labourers may be sent into Gods haruest Paul was grieued because some cockle grew in Philippi Dauid was grieued because the Heathen had broken into Gods inheritance Christ was grieued because Gods house was made a denne of theeues and so Christians in our time should bee grieued because Satan hath sowed such offences and scandals among the professors of the Gospell Secondly this parable makes against the Brownists in their criticall doctrine hypocriticall coÌ„uersatioÌ„ It condemnes their doctrine for there was is and euer shall be darnell in Gods field tares among wheate bad among good in the visible Church I confesse the Church militant may be called the suburbs of heauen our Sauiour here termes it the kingdome of heauen because the King of heauen doth heauenly gouerne it with his holie word and blessed Spirit but it is not heauen in heauen it is but heauen on earth and therefore in this heauen are many fire-brands of hell the children of the wicked whose end is damnation and vtter confusion in vnquenchable fire Wee may not therefore leaue Gods flower because there is some chaffe neither breake Gods net because there are some baggage fish neither depart out of his house because there be some vessels of wrath neither runne out of his field because there growes some cockle but as Augustine determined against the Donatists accurately Non propter malos boni deserendi sed propter bonos mali tolerandi We must not forsake the good for the bad but rather tolerate the bad for the good Almightie God would haue spared a whole citie for tenne good mens sake let vs not then condemne a whole Church for tenne wicked mens companie Ecclesiam tenco â—lenam tritico palea emâ—ndo quos possum tolero quos emendare non possum fugio paleam ne hoc sim non aream ne nihil sim In Gods house there are not onely vessels of gold and vessels of siluer but also of wood and of earth and some to honour and some to dishonour It is our dutie to striue that we may be golden vessels and as for earthen we must leaue them to God in whose hand is a rod of iron to breake them in peeces like a potters vessell I will say to the Brownist as Augustine to the Donatist Accusa quantis viribus potes si innocentes fuerint nihil eis tanquam frumentis oberit ventositas tua si nocentes non debent propter zizania frumenta deseri accusa quantum potes vinco si non probas vinco si probas si non probas vinco iudice te ipso sin probas teste Cypriano qui docuit horreum non esse deserendum ob paleas Hee might haue said teste Christo commanding here Let both grow together vntill the haruest Wee may not iudge before the time calling out of our immoderate zeale for fire from heauen to consume the tares but expect hell fire to burne them vp and that for two reasons especially that the bad may be conuerted and the good exercised Omnis malus aut ideo vinit vt corrigatur aut ideo vt per illum bonus exerceatur He that is now cockle may proue by Gods especiall grace corne weed not the field therefore presently lest while ye gather the tares ye plucke vp also the wheat Saint Peter was an apostate S. Matthew a Publican Zacheus an oppressor Paul a Saul Iustin Martyr was a Gentile Saint Augustine a Manichee Martin Luther a Monke Tremellius a Iew Leo Africanus a Mahumetan if all cockle had then been rooted vp at the first Gods field would haue wanted much good wheat the Church manie good men yea all men for Adam in Paradise was a tare when he disobeied Here the Gospell and Epistle meet againe For if we may not root vp the tares it is very requisite that we put on tender mercy kindnesse humblenesse of mind meeknesse long sufferance forbearing one another and forgiuing one another c. Againe the cockle must grow for the cornes exercise There must be heresies among you that they which are approued among you might be knowne If Arius had not bin borne qui posuit cum Trinitate personarum Trinitatem substantiarum and Sabellius on the contrary qui posuit vnitatem personae cum vnitate essentiae the questions about the blessed Trinitie would neuer haue been determined so sufficiently by those great lights of the Church Athanasins Augustine Hilary c. If superstition had not a long time growne in Gods field among thâ— wheat principles of the true religion especially the point of iustification by faith onely would neuer haue been so well vnderstood If Anabaptists and Brownists had not contended against the Church it would haue gone worse with the Church as Augustine said of Rome Maegis nocuit Romanis Carthago tam cito euersa quà m priùs nocuerat tà m diù aduersa The counsell is good Sic viue tanquam inimici semper te videant for the Church as Christ must suffer and ouercome in medio inimicorum in the midst among all her enemies Psal. 110.2 Secondly this makes against the Brownists in their hypocriticall conuersation It is said here that so soone aâ— the malitious man had sowne tares among the wheat hee went his way Not that he departs from hypocrits and heretikes but he putteth on another face when hee doth a worke of darknesse he transformes himselfe into an Angell of light He is no more blacke nor browne but a white diuell saith Luther And therefore when it is obiected against the conformable Clergy that heretikes and schismatikes are graue men and good men our answer may be that the diuell is now gone rauening wolues are in sheeps clothing Tares are so like good corne that they cannot be discerned vntill the blade spring vp and bring forth fruit Fitches haue many fetches hypocrites are like Goodwin sands in dubio pelagi terraeque neither of both and either of both as occasion shall serue Gentilem agunt vitam sub nomine Christianô They play the Turkes vnder the names of Christians oues visu vulpes astu there is no more diuell appearing but all is now the spirit of God and secret reuelations euen from heauen Thirdly this parable makes against the Papists in the question of their religions antiquity putting to death of heretikes Purgatory We protest and that vnfeinedly that no Church ought further to depart from the Church of Rome then she is departed from her selfe in her florishing estate Shew then say the Papists in what age the tares were sowen among the wheat When and where purgatory praier for the dead indulgences auricular confession and other new tricks of Popery crept into the Church Answere is made for vs here by Christ While
to wit the Vncertaintie Of Christs second comming The certaintie that he shall come the vncertaintie when he shall come The certaintie is declared heere by Words Affirmed barely vers 27. They shall see the Son of man come in a cloud c. Enforced with an asseueratioÌ„ verse 22. Verily I say vnto you c. adding further a pereÌ„ptory conclusion vers 33. Heauen and earth shall passe away but my words shall not passe away Wonders vers 27. There shall be signes c. The words are spoken by Christ as it is apparent vers 8. Now Christ is truth Ergo this prophesie cannot be false That which hee foretold touching Hierusalem in this Chapter is in euery particular come to passe why then should this prophesie be thought vntrue concerning the worlds destruction when as that other was true concerning Hierusalems desolation Zachary foretold that the Messias in his first comming should in meekenesse ride vpon an asse and as S. Matthew reports all that was done behold here a greater than Zachary tels vs that the Messias in his second comming shall ride vpon the clouds and shall we doubt of his word who is that eternall Word shall wee beleeue Zachary who was but one of the small Prophets and shal we distrust him who is that great Prophet Ioh. 6.14 But because men will not beleeue him vpon his bare word who made all the world with his word Psal. 33.9 He spake and it was done he doth vse an oth and earnest asseueration in the 32. verse Verily I say vnto you c. Because there is none grâ—ater then â—imselfe he doth sweare by himselfe Truth doth protâ—st by Truth This generation shall not passe till all be fulfilled The word generation hath perplexed as well old as new writers exceedingly Sometime generation in scripture signifieth an age As one generation passeth and another commeth and the truth of the Lord endureth from generation to generation that is euer from age to age Now generation in this acception is 100. yeares So Nestor is said to liue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 three ages that is three hundred yeares and therefore some Diuines haue referred this vnto the destruction of Hierusalem only which happened within an hundred yeares after this prophesie so learned Erasmus and Beza construe the place both of them interpreting the word aetas and the translators of Geneua following them in our lesser English Bible This age shall not passe but as well the translation as obseruation is defectiue because Christ saith here This generation shall not passe till all these things be done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only those which concerne the desolation of Hierusalem but all those likewise which concerne the worlds end Other by this generation vnderstand the nation of the Iewes as Luke 17.25 The sonne of man must be reproued of this generation and Math. 23.36 All these things shall come vpon this generation that is this nation S. Hierom by generation vnderstands all mankinde as if Christ should say the generation of men shall continue till all be fulfilled and then in fine they shall acknowledge that I spake the truth Chrysostome Theophylact Euthymius expound this of that generation onely which seeke God of Gods elect and faithfull people as if Christ should speake thus Albeit there be signes in heauen and troubles on earth yet hell gates shall not preuaile against the Church I am with you alway saith Christ vntill the end of the world The generation of such as beleeue in me shall not passe till all this be fulfilled and therefore let none of my followers be discouraged but rather lift vp their heads in that their redemption is so neere This exposition I take to be both pertinent and profitable because Christ in this Chapter had foretold that his Disciples should be persecuted and brought before Kings and Princes for prosessing his Gospell verse 12. Yet this generation shall not passe but there shall be a Church alway to confesse the faith in despight of the Diuell The Church one day shall passe too but not till these things be done then in the end it shall inherit a better possession in Gods owne kingdome without end Other by generation vndâ—rstand all that time betweene Christs first comming and his last for the whole world being diuided into three generations a time before the law a time vnder the Law a time after the Law the time of the Gospell is Hora nouissima the last houre 1. Epist. Iohn 2.18 and We are they vpon whom the ends of the world are come 1. Cor. 10.11 so that ye shall not looke for another Gospell or another change for the preaching of this Gospell and the world shall end together Other by generation vnderstand not only the Iewes or the Christians or all men only but the whole vniuersall world termed elsewhere the Creature This generation that is this world in which all things are generated shall not end till these signes forerunners of it ruine shall come to passe So Christ interprets himselfe in the verse following Heauen and earth shall passe but my words shall not passe aâ—ay That is howsoeuer the earth be moueable and the powers of heauen shake though both wax old as doth a garment and all things in them are subiect to mutation and change yet Christ is yesterday and to day the same also for euer so that if you will credit Christ either vpon your owne reason and experience or vpon his word and oath beleeue this also that he shall come riding on the clouds with great power and glory to iudge both the quick and the dead Secondly Christs comming to iudgement is shewed heere by wonders in heauen in earth and in the sea which shall be like harbingers of that dreadfull and terrible day There shall be signes in the Sunne and in the Mâ—one and in the earth the people shall be at their wits end through despaire the sea and the water shall rore c. Euery man is desirous to buy the Kalender that at the beginning of the yeare he may know what will happen in the end Merchants and Husbandmen especially that they may see this yeare what dearth or death or other accidents are likely to ensue the next yeare Behold then here Christs Prognostication foretelling by signes in the Sunne and in the Moone and in the Starres what shall come to passe in the end of our yeares as also what shall betide vs in the new yeare the world to come The Mathematicians of the world neuer mentioned or dreamed of an vniuersall eclipse of the Sunne and Moone together only Christs Almanacke reports this I purpose not in particular to discusse any curious question but only to note in generall that these wonders in heauen and extraordinarie troubles on earth are manifest forerunners of the worlds ruine that as we know Summer is neere when the trees bud so when
He is stiled elsewhere the Lord of hosts and therefore all creatures as his warriours are ready pressed to reuenge his quarrels and to fight his battels His souldiers against the wicked are either celestiall or terrestriall all the Creatures in heauen and on earth In the beginning God created the heauen and the earth Gen. 1. and all that therein is Exod. 20. And in this acception according to the Bible which is a lantern vnto our feet and a guide vnto our paths I finde three heauens as Paul saith he was taken vp into the third heauen the 1. Airy 2. Starry 3. Glorious Airy heauen is all the space from vs vnto the firmament so the birds which flie betweene vs and the starres are called in holy writ the fowles of heauen In this heauen are meteors haile wind raine snow thunder lightening all which are at Gods absolute command to serue such as serue him and to fight against them that fight against him As when the wicked old world was filled with cruelty The windowes of heauen were opened and the raine was vpon the earth forty daies and forty nights insomuch that this one souldier of the Lord destroied all his enemies euery thing that was vpon the earth from man to beast onely Noah Gods holy seruant remained and they that were with him in the Arke whom the raine did not hurt but rather helpe for the deeper the flood the safer the ship the water had peace with Noah and his company but open warre with all the rest of that old world So likewise the Lord out of heauen rained fire and brimstone vpon the Sodomites and hailestones out of heauen vpon the cursed Amorites at Bethoron and they were moe saith the text that died with the haile then they whom the children of Israel slew with the sword But what need we looke so far the great wind this yeere the great frost the last yeere sensibly demonstrate this point What a wracke on the sâ—a what a worke on the earth occasioned by the one what a dearth and so by consequence what a death ensued vpon the other If God cast forth his ice like morsels who is able to abide his frost Psal. 147.17 To step higher the second heauen is the firmament coelum quasi coelatum because it is ingrauen as it were enameled with glorious lights as Moses in the first of Genesis God made two great lights the greater to rule the day the lesser to gouerne the night he made also the stars and placed them in the firmament of heauen Now this heauen declares the glory of God and the firmament shewes his handy worke though they want vnderstanding and are dumbe yet they trumpet forth his worthy praises in such sort that there is neither speech nor language but their voice is heard among them And as they speake for God as schollers so they fight also for God as souldiers for the starres in their course fought against Sisera Iosua 5.20 and when Duke Iosua fought against the wicked Amorites he said in the sight of Israel Sunne stay thou in Gibeon and thou Moone in the valley of Aialon and the Sunne abode and the Moone stood still vntill the people of God auenged themselues vpon their enemies the Sunne abode and hasted not to goe downe for a whole day Iosua 10.13 O Lord our gouernour how excellent is thy name in all the world When I consider the heauens euen the works of thy hands the Sun and the Moone which thou hast ordained what is man that thou art so mindfull of him or the son of man that thou shouldst thus regard and gard him The third heauen is called by Philosophers empyreum by Diuines the glorious heauen by scriptures heauen of heauens or heauen aboue the visible heauens In this heauen Almighty God hath two sorts of tall wariours Angels Saints Angels are heauenly souldiers ministring spirits of God instruments of his mercy toward the good executioners of his iudgements vpon the bad When Iosua was about to sacke Iericho an Angel appeared vnto him as a Captaine with a drawne sword to fight for his people When Zenacherib and his innumerous host came against Israel the Angel of the Lord in one night slew one hundred eighty and fiue thousand 2. Kings 19. The first borne of Egypt slaine by an Angell Exod. 12. blasphemous Herod smitten with an Angell Acts 12.23 To conclude this argument Angels at the last and dreadfull day shall binde the tares that is make fagots of the wicked and cast them into hell fire As they pitch their tents about Gods elect being the Saints guard and nurses as it were to carry them in their armes lest at any time they hurt their foot against a stone so contrariwise speedy messengers and Ministers of Gods anger vnto the reprobate Now for Saints albeit they be milites emeriti as the Romans speake souldiers discharged the field past fighting past sighing for all teares are wiped from their eies euen so saith the spirit they rest from their labours and their good works follow them Apocalyp 14.13 Theâ— be past warfare and now liue in eternall welfare crowned as conquerors in heauen where there is neither militia nor malitâ—a Though I say their fight be ended and they rewarded with an immortall crowne of glory yet for as much as there is a communion of Saints a fellowship betweene the triumphant Saints in heauen and the militant Saints on earth the blessed soules departed and deliuered out of the miseries of this sinfull world howsoeuer they be secure for themselues yet are they carefull for vs as our Churches in their Harmonie speake de foelicitate suà securi de nostrà salute soliciti they wish well vnto vs and pray still for vs in generall albeit they know not our wants in particular Howsoeuer they fight not any longer against Gods enemies with pen or pike with paper or powder yet they continually fight against them with push of praier as Saint Iohn expresly The soules of them that were killed for the word cried with a loud voice saying How long Lord holy and true dost not thou iudge and reueâ—ge our blood on them that dwell on the â—arth Albeit they contend not with earthly weapons yet they maintaine Gods quarrell with heauenly wishes in generall against Satan and his kingdome out of zeale and heat to Gods cause not out of any spleene or hate to any of the wicked in particular I dare not say so for wheâ—e the spirit hath not a pen to write the Pastor must not haue a tongue to speake not the people an eare to heare but that the blessed soules in heauen pray for vs against our enemies in generall is an article of faith and an euident truth of the Bible I come from Gods selected band in heauen to the common band the host of his creatures on earth the which containes both sea and land and
Toward his mother not absolutely denying but onely deferring her suit for a time Nondum venit It shall come though as yet not come His mother said vnto the ministers whatsoeuer he saith vnto you doe it She was not offended or discouraged with Christs answer but belieued his word and submitted her selfe to his will a notable president of faith and obedience teaching vs in all afflictions of body and soule wholly to stay our selues vpon his gracious promises In a word it is a good rule to be followed in all things heare him in all the works of thy calling whatsoeuer he saith vnto thee doe it not onely belieue but doe And there were standing there six water pots of stone The relation of the miracle it selfe containes in it a most liuely picture of the Church militant subiect euen in her greatest happinesse to much want and woe but Christ that keepes Israel doth neither slumber nor sleepe hee knowes her workes and in the midst of her wants euen when she thinks her selfe forsaken here 's her praiers and turnes her water into wine giuing her a garment of gladnesse for the spirit of heauinesse The Fathers and Friers abound with other allegories He that list may reade August tract 9. in Ioan. Bernard ser. 2. post octau Epiphan Rupert comment in Ioan. lib. 2. Luther postil maior Dom. 2. ab Epiphan Ferus ser. 9. Dom. 2. post Epiphan Pontanus bibliothec con tom 1. fol. 222. 223. c. I did alway thinke of glosses as Augustine of graces Alter aliquando fructuosus est donis paucioribus sed potioribus alter inferioribus sed pluribus One man edifieth his hearers with many though meane notes another with few but fit short but sweet I passe therefore from the miracle to the consequent and effect The which is twofold 1. The manifestation of Christs glory 2. The confirmation of his Disciples faith Christ in his morals instructed vs to liue well in his miracles to belieue well And therefore this fact increasing the Disciples faith and illustrating his honour Omne tulit punctum quia miscuit vtile dulci. The Epistle ROM 12.16 Be not wise in your owne opinion c. SAint Paul exhorts vs in this Epistle not to hurt but rather helpe our enemies Not to hurt by Concealing that which is good as Wisdome Be not wise in your owne opinion Sanctimony Prouide things honâ—st in the sight of all men Rendring that which is euill vers 17. Recompence to no man euill for euill and vers 19. Auenge not your selues c. But to help by preseruing Peace vers 18. If it be possible liue peaceably with all men Vers. 20. If thine enemy hunger feed him Patience vers 21. Bee not ouercome of euil but ouercome euill with goodnesse Be not wise Not in your selues nor onely wise to your selues not in your selues and owne conceit If any man among you seeme to be wise let him be a foole that hee may be wise Seest thou a man hastie in his matters anâ— haughty there is more hope of a foole then of him It is recorded as a great fault in Charles Duke of Burgondie that he seldom asked neuer followed the couÌ„sel of other On the contrary Moses a man learned in all wisdome of the Egyptians and mighty both in words and deeds obeied the voice of his father in law Iethro doing according to his aduice Exod. 18.24 Saul hearkened vnto the counsell of his seruant 1. Sam. 9. Agamemnon in Homer wished for ten Nestors Alexander Seuerus neuer determined any thing of moment without twelue or twenty iudicious Lawyers It is a great part of wisdome yea the first entry to knowledge scire quod nescias not to be too wise or in our opinion so wise that wee neglect others helpe The Pope in this respect as Roderigo Bishop of Zamora well obserues is most vnfortunate For though he hath all things at command yet euermore stands in need of one thing to wit a faithfull counseller The Romans at this time being Lords of the world were puffed vp exceedingly with the greatnesse of their gifts and largenesse of their Empire Paul therefore did often as Chrysostome notes inculcate this exhortation in this Chapter twice that it might be remembred once The men of England yea the women of England abusing the great light of the Gospell and long peace are growne so wise that many will take vpon them to teach euen their most learned teachers and therefore we must againe and againe preach and presse this one lesson Be not wise in your owne opinion Let no man presume to know more then is meete for him to know but so iudge of himself that he be gentle and sober according as God hath dealth to euery man the measure of faith Or as other expound it Be not wise to your selues but as Salomon speakes Let thy fountaines â—lâ—w foorth and the riuers of water in the streets according to the measure of grace proceeding from the fountaine of goodnesse communicate thy wisedome to other hide not thy talent To one is giuen by the Spirit y â— word of wisedom tâ—nquaÌ„ luminare maius vnto another y e word of knowledge tâ—nquam luminare minus vnto another prophecie vnto another faith vnto another diuersity of language tanqâ—aÌ„ stellâ—e as starres in the firmament of the Church Our light then must shine before men and we must waste our sâ—lues for the good of such as are in Gods house The candle must not be put vnder a bâ—shell but on a candlestick Scire tuum nihil est nisite scire hoc sciat alter If thou wilt onely be wise to thy selfe thou shalt at last turne foole For as water standing still is soone puddle so the gifts of the minde not employed are empaired Afâ—aniuâ— said truly that vse begate wisedome Vsus me genuit mâ—ter peperit memoriâ— Let not vs then inclose truth and the knowledge therof it is common If we make it priuate wee shall be depriued of it As Auâ—ustine sweetly Non licet hâ—â—ere priuatam ne priâ—emureâ— When Châ—ist asâ—ended vp on high he gaue gifts to men among othâ—r the gift of wisdome for the gathering together of the Saints for the worke of the ministerie for the building vp of his mysticall bodie Wisedome then is not giuen only for thy self but for other among the rest euen for thâ—ne enemies that the Lord God might dwell among them Secondly we may not conceale our sanctimonie Prouide things honest in the sight of all mâ—n as Paâ—l expounds Paul Giue none offence neither to the Iewes nor to the Grecians nor to the Church of God For as a man must haue care of his conscience before God so likewise of his credit before men Some prouide thinges honest Before men but not before God as the vaine-glorious hypocrites Herod within Iohn without painted
Mauritius the Emperour from heauen and lest any should imagine Priests exempted he saith in the same place to the same Prince Sacerdotes meos tuae mâ—nui commisi and epist. lib. 2. epist. 103. Christ hath appointed Mauritius to be ruler not ouer souldiers onely but ouer Priests also Iustinian who fauoured the Church and of all other Emperors inlarged most the priuiledges of Church men inacted this law Let no Bishop be brought or presented against his will before the Captaine or ciuill Iudge vnlesse the Prince shall so command Our Sauiour Christ the best Interpreter of Gods law doth shew both by precept and practise that Clergy men owe subiection and loialty to the ciuill Magistrate so Bernard writes Howsoeuer you Bishops hold your selues free yet Christ alitèr iussit aliter gessit He taught otherwise Luke 20.25 speaking vnto Priests Giue to Caesar the things which are Caesars He wrought otherwise for being a Priest and a Prophet he submitted himselfe to the Roman Magistrate confessing the Presidents power to be from heauen His Apostles did tread in their Masters steps Acts 25. Paul appealed vnto Caesar and appeared before Caesar as his lawfull gouernour Saint Iude detested them for false Prophets who despised gouernment and spake ill of those that are in authority Saint Peter exhorted all men to submit themselues vnto Gods ordinance whether it be to the King as to the superior or vnto gouernours as vnto them that are sent of him for the punishment of euill doers and for the praise of them that doe well I will not write Iliads after Homer nor dispute this point after those reuerend fathers of incomparable iudgement and industry Iewel Bilson Andrewes in dispari genere par laus Each of theÌ„ hath fought the battell of the Lord valiantly the first with a sword the two latter haue stabbed the Popes supremacie with a dagger euen to death Secondly Libertines Anabaptists are confounded by this vniuersalitie who thinke themselues free from all lawes In Germany they would haue framed a politike body like the body of Polyphemus without his eye or like the confused Chaos in old time when height and depth light and darknes were mingled together Our Apostle teacheth here that some must be subiect other soueraigne some low some high some rule some obey Popular equality is the greatest inequalitie void of all name nurture and nature of a common weale The ground on which Anabaptists haue framed their anarchie is Iames 2.1 My brethren haue not the faith of our Lord Iesus in respect of persons If no respect of persons no distinction if no distinction why should there be difference betweene bond and free Prince and people Answere is made that Saint Iames saith not Haue no respect of persons but Haue not the faith of Christ in respect of persons as he doth interpret himselfe in the verse following he speakes of grace not of place All men are fellowes in regard of the common faith and spirituall grace but all men are not fellowes in respect of authority and place for some be parents other children some masters other seruants some commoners other commanders Beasts and Diuels obserue order Rex vnus est apibus dux vnus in gregibus Among Bees there is one master among flockes of sheep one belwether The Cranes haue their Captaine Quem ordine literato sequuntur Albeit the Grashopper hath no king yet goe they forth all by bands In hell which is the kingdome of confusion there is distinction of persons and order otherwise Belzebub could not be chiefe of diuels The Libertines haue wrested also that text of Paul 1. Tim. 1.9 The law is not giuen vnto the iust or righteous man Ergo good men are exempted from obedience to lawes It is answered aptly that the iust man doth well not for feare of punishment as compelled by law but of grace and meere loue toward God and goodnesse Virtutis amore Iusto lex non est posita neque ad condemnationem neque ad coactionem Albeit there were no king nor law to command him he would be a king and a law to himselfe obeying higher powers of his owne accord with all his heart and soule Thus euery person as well Christian as heathen ecclesiasticall as laick must submit himselfe to superior powers Submit himselfe To be subiect is to suffer the Princes will to be done aut à nobis aut de nobis either of vs or on vs of vs when he commands for truth on vs when he commands against the truth either we must be patients or agents agents when he is good and godly patients when he is tyrannous and wicked Wee must vse not a sword but a buckler against a bad Prince Saint Paul heere doth not say let euery soule be subiect to Christian and vertuous gouernours but indefinitly to Potentates in that they bee Potentates as Saint Peter expresly not onely to the good and courteous but also to the froward If Peter and Paul inioined all men in their time to submit theÌ„selues vnto gouernours albeit they were worshippers of diuels and cruell persecuters of Christians how much more should we now respect and honour religious kings which are defenders of the faith and nursing fathers vnto the Church as Caesar Baronius hath well obserued against the bloody practises of turbulent statizing Iesuites I haue read and heard that the Iesuites are desirous to purge Saint Pauls Epistles especially this to the Romans as being herein more Lutheran then Catholicke This text of all othâ—r Omnis anima potestatibus sublimioribus subdita sit is so much against their humor and honour that it is neither read in their Missale nor expounded in their Postils How Pope Boniface 8. and other Papists haue wronged this Scripture both in their precepts and practices is seene of all Christian people felt of all Protestant Princes Higher powers Not highest onely for we must obey the subordinate magistrate so well as the supreame So that this proposition hath three large extensions euery soule in euery thing must submit himselfe to euery superiour Bee wise now therefore O yee Kings vnderstand yee that are Iuâ—ges of the earth how the Church of Rome doth lessen all this extent Clergy men are exempted Ergo not euery soule Causes ecclesiasticall are excepted Ergo not in euery thing The Pope may depose what higher powers he list Ergo not to euery superiour but only to those whom his Holinesse doth not curse Thus some Princes only may command some men onely in some matters onely whereas Paul here Let euery soule submit himselfe to the authority of the higher powers c. For there is no power The reason is threefold drawne from the threefold good Ab honesto which Paul shewes à bonitate ordinantis there is no power but of God ordinationis the powers are ordained or ordered vtili for to resist is euill
not altogether hang vpon the almes basket of their Counsell but vnderstand of themselues in some measure those things which concerne their places Erudimini qui quia indicatis Wherefore yee must needs obey Because all powers are of God because they bring with them the good of order because it is a sinne to disobey because iudgement temporall and eternall accompanie this sinne because gouernment is the meane of our weale because Kings are hired by tribute to serue their seruants and care for their subiects It is necessarie wee should obey both ex necessitate finis praecepti for hereby wee shall doe that which is acceptable to God and profitable to our selues acceptable to God enioining obedience profitable to our selues enioying the good of gouernment that we may leâ—de a quiet and peaceable life in all godlinesse and honestie Not onely for feà re of vengeance but also because of conscience Thus all must obey bad men for feare good men for loue The Kings Bench compels the one for he beareth not the sword in vaine but the Chancerie moues the other and therefore the Papists and Schismatikes are not good men in pretending conscience for their disobedience to the Ciuill Magistrate For as a learned father of our Church obserues excellently Tutâ conscientiâ praestari possunt quae propter conscientiam praestanda sunt A man may doe that with a safe conscience which he must doe for conscience Tribute to whom tribute Soueraigne Sublimities on earth are Gods among men in respect of their attributes and tributes Almightie God himselfe expects and receiues at our hands his immediate rents as prayer and thanksgiuing the rest as tithes and tributes hee doth accept being faithfullie paied vnto his Stewards and Vicegerents It is very remarkable that our Sauiour neuer did any miracle about honour or money except that one for giuing tribute to Caesar. For â—e must giue to Caesar the things which appertaine to Caesar honour to whom honour tribute to whom tribute but how much is not defined by Christ or Paul They leaue that as Bishop Latymer obserues to Caesars Counsell for to determine Wherefore let all such as are in Commission for the subsidie remember that excellent speech of Saluianus Illâ—d indignius poenalius quòd omnium onus non omnes sustinent imò quòd pauperculos homines tributa diuitum premunt infirmiores ferunt sarcinas fortiorum res diâ—ersissimas dissimilimasque patiuntur inuidiam egestatem inuidia est enim in solutione egestas in facultate The Gospel MATTH 8.23 And when he entred into a ship his Disciples followed him c. SAint Matthew reports in this scripture two miracles one wrought by Christ in the water another on the land The first is both an Historie The first is both an Mysterie The word of God is a two edged sword hauing one edge saith Tertullian in the sense of the matter and an other in the sound of the words or as Ludouicus Viues obserueth being sharpe in a literall exposition and sharp in an allegoricall sense Most Interpreters therefore note that the ship heere mentioned is a type of the Church militant tossed in the world which is most like the sea with stormes of persecution vntill Christ the Master of the ship who seemes to sleepe for a time doth awake by the prayers of passengers and makes a calme In the storie two things are to be considered especially the shipping of Christ In the storie two things are to be considered especially the sailing of Christ. In his shipping two points obseruable 1. That he entred himselfe 2. That his Disciples followed him In the sailing two principall occurrences are to bee noted also the raging of a tempest stilling of a tempest The tempest is said here to be Sudden Behold there arose The tempest is said here to be Great so that the ship was couered with waues and Christ who was to comfort and help all was asleepe In the stilling of the tempest foure things are regardable 1. Christ awaketh His Disciples came and awoke him saying Master saue vs c. 2. The Disciples are rebuked Why are ye fearfull O ye of little faith 3. The tempest calmed He rebuked the windes and the sea 4. The beholders of this miracle wondred saying What manner of man is this c. Iesus entred into a ship As the superstitious Papists in latter daies assigned seuerall Saints for seuerall seruices as Apollonia for the toothach for hogs S. Anthony for horses S. Loy for Souldiers S. Maurice for Seamen S. Nicholas c. so the grosse idolatrous Heathen in old time marshalled their gods into seuerall rankes allotting Heauen for Iupiter Hell for Pluto the Sea for Neptune Christ therefore to shew their vanitie and to manifest himselfe to be the sole Commander of the world so soone as he had wrought miracles on the land in healing the leper vers 3. in curing the Centurions seruant vers 13. in casting out diuels vers 16. in helping al that were sick vers 17. he comes now saith Origen to shew wonders on the sea Wee neede not then exhibit supplications either vnto the no gods of the Gentiles or moe gods of the Papists importuning the virgin Mary for euery thing as if her sonne Iesus were still a babe not able to helpe For if we be schollers he is our saint Gregorie the God of wisedome if souldiers he is our Mars the God of hosts if wee desire to liue in quietnesse he is the God of peace if mariners he is our Nicholas and Neptune that enters into the ship and calmes the tempest If we ascend vp into heauen hee is there if we descend downe into hell he is there also if wee take the wings of the morning and dwell in the vâ—termost parts of the sea yet thither shall his hand lead vs and his right hand hold vs hauing all power ouer all things in all places and doing whatsoeuer hee will in heauen earth sea Psalm 139.6 Saint Mat. vers 18. of this chapter and saint Marke cap. 4. vers 36. intimate another reason why Christ entred into the ship namely to shun the multitudes of people for as the sunne though a most glorious creature oculus mundi the worlds eye is regarded little because it shineth euery day so ministers the light of the world are eclipsed much by the grosse interposition of earth It is true that familiaritie breeds contempt and as true cuius persona despicitur eius praedicatio contemnitur and therefore clergie men as Christ heere must vpon occasions often withdraw themselues à turbâ turbulentâ Bartholomaeus Angâ—icus mentioneth a lake in Ireland in which if a staffe be pight and tarieth any long time therein the part that is in the earth is turned to iron and the part in the water to stone onely the part aboue the water remaines in his
reward In our calling obserue the Author of our calling God diuersitie of our calling in respect of time called aâ— houre 3.6.9.11 place some called in y e market other elsewhere God is termed here paeterfamilias in respect of his fatherly loue and care disposing of all things in the Catholike Church with greater prouidence and wisdome then any discreet housholder can manage the priuate businesse of his particular family So that all Atheists and Epicures holding that either there is no God or that hee cares not for the things on earth are confuted by this one word that God is an housholder a father of his Church Went out Whither can he goe that is euery where Liceat dicere exijt à se vt intret in te imo vt te conuertat in se. God went out from his maiesty which is vnknowne vnto his mercy which is manifested in all his works in gouerning the Church espâ—cially sending labourers into his haruest and workmen into his vineyard If then all laborers in the vineyard are called by God such as are busied in vnlawfull professions and occupations not allowed by his word are not seruants of the Lord but hirelings of Satan The second point obseruable in our calling is the diuersity thereof in respect of time and place God cals in diuers houres of the day that is in diuers ages of the world and in diuers yeeres of our age In the time before the law God called Abel Enoch Noah Abraham and such like In the time vnder the law Moses Dauid Esay together with other Kings and Prophets in the time after the law the blessed Apostles Martyrs Confessors Or as other God called some in the first houre as Adam and the Patriarks vntill Noah some in the third houre as all Noahs posterity to Abraham some in the sixt houre as all his seruants who liued betweene Abraham Moses some in the ninth houre as Moses and the Prophets some in the eleuenth houre as Peter and Paul and all other who liued since Christs time which is hora nouissima the last houre Iohn 1. epist. 2.18.1 Cor. 10.11 But I thinke with Saint Hierom that this difference is meant of our age rather then of the worlds age For our great Master calles some to labour in his vineyard at the first houre of the day that is in their childhood as Samuel Ieremy Iohn the Baptist each whereof might say with â—he Psalmographer O Lord thou wast mine hope when I hanged yet vpon my mothers breasts Thou art my God euen from my mothers wombe Other he cals in the third houre that is in their youth as Daniel the Prophet and Iohn the Euangelist of whom Saint Hierom Discipulum minimum Iesus amauit plurimum Other in the sixt houre that is in their middle age as Peter and Andrew Other in the eleuenth houre that is in their old age as Gamaliel and Ioseph of Arimathea some not onely in the last houre of the day but euen in the last minute of the houre as the theefe vpon the Crosse Luke 23. Againe this our calling is diuers in respect of the place for God calles some from their ships and some from their shops and some from vnder the hedges and some from the market as it is here vers 3. Now this diuers calling at diuers times and in diuers places intimates a caueat for such as are called intimates a comfort for such as are not called A caueat for such as are called that they neither magnifie themselues nor vilifie other It proceeds not from our good works but from Gods good will that wee be called and he being infinitely rich in mercy can call the most wicked ruffin euen though he haue denied Christ with Peter or sold Christ with Iudas or crucified Christ with Pilat Iudge not therefore that ye be not iudged iudge not malitiously iudge not curiously The counsell of Gods election is secret whom he did predestinate them also he calleth and whom he calleth he iustifieth and whom he iustifieth he sanctifieth in his good time and therefore iudge not before the time This also may comfort such as feele not themselues as yet sufficiently called Our good Lord calles at all times in all places he called Paul in the midst of his furie breathing out thâ—eatnings and slaughter against the professors of the faith He called Cardinall Vergeriuâ— as he was running away for being suspected in the Court of Rome to fauor the Gospellers and purposing to cleere himselfe of that suspition intended to write a booke against them and for that purpose reading their works and examining their arguments exactly was fully resolued that their doctrine was good and also perswaded his brother the Bishop of Pola to receiue the same He called Henry 8. Wicklif Luther in their discontent Henry 8. of famous memory displeased with the Pope for denying his diuorce banished all forraine iurisdiction and immediately made publike profession of the Gospell Iohn Wicklif with other being thrust out of Canteâ—burie Colledge in Oxford Monkes placed in their roome by the Popes edict and Simon Langham Archbishop of Canterburies power at the last grew so discoÌ„tent that he misliked Pope Bishop Monkes and all and afterward it pleased God to shew him the bright beames of his truth in so much that Wicklif was a wicket and a doore of entrance to many who liued in that time of ignorance Martin Luther at the first distasted in all popery but one point onely to wit the base prostitution of indulgences in Germany but herein receiuing no satisfaction he grew to be so great a laborer in the Lords vineyard that it might haue been written on his tombe Pestis eram viuens moriens ero mors tua papa Or as learned Bèza worthily and wittily Roma orbem domuit Romam sibi Papa subegit Viribus illa suis fraudibus iste suis. Quanto isto maior Lutherus maior illa Istum illamque vnô qui domuit calamô Hitherto concerning our calling into the vineyard The next obseruable point is our working This vineyard as the Prophet tels vs is the Church Surely the vineyard of the Lord is the house of Israel and the men of Iudah are his pleasant plant All men are either loiterers in the market of the world or else laborers in the vineyard of the Church Of such as stand in the market idle there be foure sorts some sell their soules pawne their soules lose their soules giue their soules Some sell for as it is said of the Lawyer that hee hath linguam venalem a tongue to bee bought and sold so it may be said of the couetous man that hee hath animam venalem a soule to be sold so the voluptuous man doth sell his soule for pleasures as Esaâ— did his birthright for a messe of pottage so the proud man doth sell his soule for aduancement â—s Alexander the