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A16556
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An exposition of the festiuall epistles and gospels vsed in our English liturgie together with a reason why the church did chuse the same / by Iohn Boys ... ; the first part from the feast of S. Andreuu the Apostle, to the purification of Blessed Mary the Virgin.
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Boys, John, 1571-1625.
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1615
(1615)
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STC 3462.3; ESTC S227
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247,989
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326
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seeke Christ in the time of Herod the King 2. From what part of the world from the East 3. To what Citie to Ierusalem 4. By what guide by the leading of a star 5. For what end to worship him 6. What gifts they presented vnto him gold frankincense myrrhe 7. What way they returned home after they were warned of God in a sleepe that they should not goe againe to Herod they returned into their owne country another way In the time of Herod the King The Patriarke Iacob prophecied of the Messiah that the kingdom should not depart from Iuda not a langiner from his feâ—t vntill Sâ—â—lo come Now Herod was not a branch of the Kings of Iuda but an alien from their Common-wealth a stranger and a tyrant crept in by the fauour of the Romane Emperour and therefore the Wisemen enquiring after the birth of Christ in the daies of Herod the King obserued their right quando because now the scepter had departed from Iuda The which as it confutes the Iewes expecting as yet that Christ should come so it confirmes the faith of Christians assuring vs vndoubtedly that this same whom the Wise-men sought is the very Sauiour of the world and as the Wise-men in seeking euen so Christ in comming kept his right quando For when Herod was King and sinne most abounded Iesus was borne in Bethlehem a Citie of Iurie when his Israel sate in darknesse and in the shadow of death then he visited and redeemed his people Luk. 1.68.79 according to that of Dauid Thou shalt arise and haue mercy vpon Sion for it is time that thou haue mercy vpon her yea the time is come and why Thy seruants thinke vpon her stones and it pittieth them to see her in the dust Some thinke these Wise-men came to Ierusalem about two yeeres after Christs birth and the ground of this assertion is in the 16 verse of this present chapter Herode seeing that hee was mocked of the Wise-men was exceeding wroth and sent forth and slew all the male-children that were in Bethlehem and in all the coasts thereof from two yeeres old and vnder according to the time which hee had diligently searched out of the Magi. But the Wise-men had proued themselues none of the wisest men if they should at that time haue sought for Christ in Iurie when hee was in Egypt For so the text plainely Ioseph according to the direction of an Angell appearing to him in a dreame tooke the babe Iesus and his mother by night and departed into Egypt and was there vnto the death of Herod and that was in Nicephorus account 3 yeeres as Iansenius 5 yeeres as Sabellâ—câ—â— 7 yeeres I thinke therefore that the Wise-men came to Ierusalem according to the Churches institution of this feast vpon tht twelfth day after the birth of Christ. If any desire to bee satisfied how they could performe in so short a time so great a iourney let them at their leasure peruse the Commentaries of Maldonat vpon this text and Cardinall Baron annal Tom. ad an 1. fol. 53.54 From the East The first sinne committed by man in the world was eastward for Adam and Eua did eate of the forbidden fruit in Paradise planted Eastward Gen. 2.8 〈…〉 her Abel was an inhabitant of the East Gen 4. â—â— The builders of the Tower of Babel also came from the 〈◊〉 Gen. 11.2 And there 〈◊〉 Christ 〈…〉 that hee might 〈…〉 and take away the sinne of the world called at his 〈◊〉 appearing Wise-men from the East and hee was crucified 〈◊〉 toward the 〈◊〉 as hauing put all our sinnes behind his bâ—cke Eâ—a â—â— 17 And for this 〈◊〉 happily 〈◊〉 with other whereas the 〈…〉 toward the South and sectaâ—â—â— to the West 〈…〉 and thaâ— from the very time of theâ— Apostles vse to pray toward the 〈◊〉 And it 〈…〉 that such as were to bee baptized should in their renunciation of the deuill and all his workes euer turne their face toward the Wâ—â—l and on the contrary when they made their con 〈◊〉 of the faith of Christ 〈◊〉 the East as 〈…〉 and Cyrâ—l apud Baron 〈…〉 58 fol. 564. Our Sauiour said Matth. 8.11 that mary shall 〈◊〉 from 〈◊〉 and 〈◊〉 and shall sit downe with 〈…〉 Isaac and Iacob in the kingdome of heauen These 〈◊〉 came from the East and 〈◊〉 from the West and 〈◊〉 knowledged Christ to bee King of the Iewes Magi ab 〈…〉 hoc est nasâ—ents the autem occidenti hoc est 〈…〉 regi Iudeorum That these Magi came from Persia most accord but whether they were Kings or Philosophers or both it is vncertaine It was a receiued opinion among the Popish Friers heretofore that these Magi were Kings and that Matthew in terming them Wise-men gaue them a title more honourable then that of Kings 〈…〉 A scepter may be put into the hands of a foole The name then of Magus in that age when Philosophers did raigne was of greater account then that of Magnus Other Papists of better note for their learning confesse that they were not reges but reguli not puissant Princes of a whole Country but pettie Lord of some little Towne aâ— Gen. 14. Bera King of Sodome Birsha King of Gomâ—rrah Shâ—â—ab King of Admâ—th But that these were crowned Kings and but three whose names are Melchior Gaspar Balthasar Const. 〈◊〉 pictura sed noâ— ex scriptura is a tale painted on a wall not written in the word That I say these were but three whereof one was an olde man another a yong man and the third of middle age whose dead bodies haue been translated first from India to Constantinople Secondly from Constantinople to Millane Thirdly from Millane to Colon and thereupon commonly called the three Kings of Colon is thought by Protestant Diuines a ridiculous fable better fitting the signe of a Tauerne then the wall or window of a Temple That they were Wise-men is said in this text and proued also for in seeking the Lord when and where hee was to be found they shewed themselues wisemen indeed according to that of the Prophet Let not the wise man glory in his wisedome but let him that gloâ—uth glory in this that hee vnderstandeth and knoweth mee that I am the Lord which exercise louing kindnesse iudgement and righteousnesse in the earth for in these things I deâ—â—â— saith the Lord. It is likewise consonant to the text that these Magi were aliens from the Common-wealth of Israel as the shepheard were the first fruits of the Iewes so these Wise-men the first fruits of the Gentile They were neere these came from farre both met in Christ the chiefe corner stone who made of both one that is of two walles one house for the Iewes and Gentiles are all one in Christ Galat. 3.28 A mysterie which in times past as you haue heard in this daie Epistle was not opened
brickes in a fiery furnace that they shall not bee able to wrinch hauing not so much as a chinke where any winde may enter to refresh them in this lake of fire burning with brimstone Their sight is affrighted with vgly diuels and darkenesse their hearing with odious and hideous outcries their smelling with noysome stinkes and insupportable sweat reaking from the filthie bodies vnder torture their cast with a raging thirst and a rauening hunger tasting such things as are more bitter then gall or wormewood the feeling afflicted in euery part with intollerable flames in comparison whereof our earthly fire is no more then as if it were but painted The least of these torments named and infinite moe not named is more grieuous then the greatest either sicknesse or sorrow they suffered on earth and yet all these shall eternally continue without either ease or end See Gospell 1. Sund. after Trinity Lombard sent lib. 4. distalt sententiarios ibidem A quin in additionibus adtertiam suae summae partem quaest 97.98.99 Io. de combis compend Theolog. lib. 7. cap. 21.22 Dion carthusian de quatuor nouissimis part 3. The meditations of Luys de la puente Iesuite translated out of Spanish into English by Ric. Gibbons of the same society meditat 15.16 Euery branch that beareth fruit will he purge Wee collect here first that our Purgatorie is in this life while we goe from strength to strength and grow from fruit to fruit in the vineyard that is in the Church planted in this world 2. That the word and affliction are this our Purgatorie The word vers 3. Ye are cleane through the word which I haue spoken vnto you Cleane not by the water in Baptisme but by the word For saith Augustine Detrahe verbuÌ„ quid est aquae nisi aqua sed ascedit verbum adelementum fit sacramentum Cleare by the word non quia dicitur sed quia creditur The Pharifies and other hypocrites heard the word of Christ but they were not hereby purged because they did not beleeue the word of Christ. Our fruit then ariseth from faith it is faith as S. Peter telleth vs expresly that purifieth our hearts And so Rupertus expounds the words of Christ here you are cleane because you beleeue that which I haue said vnto you concerning my death and resurrection how I must die for your sinnes and rise againe for your iustification and goe away to prouide a place for you But because the flesh is so fraile that we cannot doe that good we would but the euill we would not Almighty God hath appointed for vs another Purgatorie to wit affliction and the Crosse the which is Gods rod where with he scourgeth euery sonne he receiueth and purgeth euery branch that beareth fruite that it may bring forth more fruit The branch of the Vine that is cut vntill it bleed and weepe beares the greater grapes and so the good man is best vnder the crosse tribulation bringeth forth patience and patience experience experience hope c. tanta summi patris est pietas vt etiam ira eius ex misericordiasit Our heauenly father is so good to vs his children that euen his anger is out of mercy destroying the flesh to saue the spirit 1. Cor. 5.5 3. We note from hence that no man in this world is throughly perfect euen the best of the Saints haue need to bee purged that they may bring forth more fruit They be saith Augustine Mundi mundandi not so pure but that they must encrease more and more Mundat it aque mundos hoc est fructuosos vt tanto sint fructuosiores quant to fuerint mundiores See Epist. 2. Sund. in Lent The Epistle IAMES 1.1 Iames the seruant of God and of the Lord Iesus Christ c. THis Epistle consists of 3. parts a Subscription Iames the seruant of God and of the Lord Iesus Christ. Inscription to the twelue tribes that are scattered abroad greeting Prescription My brethren count it exceeding ioy when ye fall into diuers tentations Iames Here two questions are moued ordinarily The first concerning this Epistles authority The second concerning this Epistles author As for the first I refer you to S. Hierom. Catalog script eccles in vita Iacobi Iusti. Sixt. senen bibliothec lib. 1. pag. 25. Bellarm. de verbo dei lib. 1. cap. 18. Dr. Whitaker respon ad Campian rat 1. Tyndal Prologue vpon S. Iames. Doctor Hanmer obseruations vpon Euseb. Eccles. hist. in English lib. 2. cap. 23. Rogers explanat of the confession of England art 6. Aretius Caluin Marlorat argument prolegom in epist. Iacob As for the second quare there were two blessed Apostles of this name Iames the sonne of Zebedeus and Iames the sonne of Alpheus Now this Epistle was not penned as herein the most and best Diuines accord by Iames the sonne of Zebedeus so hee was slaine by cruell Herod about the beginning of the preaching of the Gospell Act. 12. But by Iames the sonne of Alpheus called else where Iames the lesser and Iames the Lords brother this Iames was the first Bishop of Hierusalem of such vpright carriage toward men as that hee was surnamed Iustus and of such indesatigable deuotion in his prayers vnto God that as Hegesippus reportes his knees were like a Cammels knee benummed and made hard by reason of his continuall kneeling And S. Chrysostome further addeth that his forehead also became brawnie through his daily prostrating himselfe vpon the pauement in the Temple The which I note to condemne the proud and irreuerent behauiour of many who comming into the Temple to pray neither cast downe themselues as the Publican not yet stand vp as the Pharisee but they sit on their cushions I feare in the feate of the scornfull as if they were to blesse God and not God to blesse them Seruant of God Hee that serueth himselfe serueth a foole hee that serueth the diuell serueth his enemie he that serues the world serues his seruant the perfect and onely true freedome is to serue the Lord. Wherefore this stile is no way base but exceeding honourable desired euen of the best ambitiously Samuel was Gods seruant speake Lord saith he for thy seruant heareth thee Iob the greatest of all the men of the East was Gods seruant haâ—â— thus not considered my seruant Iob said the Lord to Satan Iob 1.8 Dauid stiled in holy Scripture for his excellency the King boasted notwithstanding of this title Behold O Lord how that I am thy seruant I am thy seruant and the sonne of thine handmaid Psalm 116.14 All the Patriarkes and Prophets and Apostles haue gloried in this seruice For if it bee reputed honourable to serue the King it is assuredly greater preserment to serue the King of Kings and Lord of Lords It is more credit to be a doorekeeper in the house