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
as God saying my Lord and my God acknowledging the diuinitie which he did not see by the wounds he did see So that Christ here commends the faith of Thomas in saying thou hast beleeued and reprehends only his slacknesse of faith in adding because thou hast seene me First handling the wounds of Christ afore hee would credit the words of his Apostleâ— Quid enim est fides nisi credere quod non vides eo plus habit merui quo nanus argumenti Thomas in beleeuing after he saw Christ is a type of the Iewes and the rest of the Disciples in beleeuing afore they saw Christ a figure of the Gentiles Augustin tract 121. in Ioan circa sin Blessed are they that haue not seene and yet haue beleeued He denieth not Thomas to be blessed in this sentence but only preferreth other Apostles and all other Christians afore him in that they haue not seene and yâ—t haue beleeued For if thou knowledge with thy mouth that Iesus is the Lord and beleeue in thine heart that God hath raised him vp from the dead O well is thee and happie shall thou be So blessed as Iohn whose head lay neere his Masters heart so blessed as Ioseph of Arimathea who buried his bodie so blessed as old Simeon who lulled his Sauiour in his armes yea so blessed as the Virgin her selfe that bare him in her wombe for thee was more blessed in being the daughter then in being the mother of Christ. Here the Gospel and Epistle meet all they that haue not seene and yet haue beleeued are fellow citizens with the Saints and of Gods house built vpon the foundation of the Prophets and Apostles Iesus Christ himselfe being the head corner stone in whom they grow to be an holy temple of God hauing the promises of the life present and of that which is to come See Gospell Sunday 13. after Trinitie By this it doth appeare that the resurrection of Christ is the chiefe obiect of a blessed faith as also the maine subiect of all this out present Gospell And it is exceeding profitable for confutation and instruction As first it doth ouerthrow the wicked error of Corinthus who taught Christ should not rise againe till the generall resurrection of whom Epiphanius worthily Stolâ—dus est stolidorum magister Secondly Apelles heresie who said Christ rose againe but not in his owne flesh or as Augustine reports his opinion without any flesh Thirdly that of Cerdon and the Passionists affirming that Christ ascended into heauen in soule only Fourthly that assertion of Eutychian heretikes holding that Christs humane nature was deiâ—ied after his resurrection and made not glorious only but meerely diuine also Againe the doctrine of Christs rising againe from the dead serues for instruction in matters of holy faith and good manners In articles of beâ—iefe concerning Christ and our seâ—ues First touching Christ whereas he did abide among the dead at least thirtie three or thirtie foure houres as he continued among the liuing thirtie three or thirtie foure yeeres I say whereas Christ being starke dead raised himselfe to life by his owne power it is a manifest demonstration of his Godhead as Paul disputes Rom. 1.4 and God said in the second Psalme Thou art my sonne this day haue I begotten thee The which text ought to be construed not so much of Christs eternall generation afore all worlds as of the manifestation therof in time This day that is at the time of thine incarnation but at the day of thy resurrection especially haue I begotten thee that is I haue made knowne vnto the world that thou art my sonne as Paul expounds it Acts 13.33 for none euer raised another from the dead but by God none euer raised himselfe from the dead but God Secondly this doctrine proues euidently that Christ was a perfect Priest and that his passion was an omnisufficient sacrifice for the sinnes of the whole world For if hee had not fully satisfied for them all if there had remained one little sinne only for which he had made no satisfaction he could not haue risen againe for death and the graue which came into the world by sinne and are daily strengthened by sinne would haue held him in bondage To this purpose Paul saith If Christ be not risen againe your faith is vaine and you are yet in your sinnes That is Christ had not answered fully for your sins or at least you could not possibly know that hee had made satisfaction for any of them if he had not risen againe As for points of faith appertaining to thy selfe more neerely the resurrection of Christ is a demonstration of our resurrection according to that of Paul If it be preached that Christ is risen againe from the dead how say some among you that there is no resurrection of the dead 1. Cor. 15.12 Behold saith the Lord I kill and giue life I wound and I make whole that is as Tertullian aptly killing by death and giuing life by resurrection If a man be cast into the sea though all his bodie sinke vnder the water yet there is hope of recoueâ—ie so long as his head is aboue the waues in like manner if wee beleeue that Christ our head is the first fruits of those that sleepe let vs not doubt but vnfainedly beleeue that we which are his members in our due time shall be raised out of the dust also Moreouer the resurrection of Christ is a proofe of our iustification before God he was deliuered for our offences and raised againe for our iustification As in his death he stood in our place wounded for our transgressing and broken for our iniquities and bearing our sinnes in his body on the tree so likewise in his resurrection he is not to be considered as a priuate but as a publike person representing the whole Church making his righteousnesse a cloke to couer all our vnrighteousnesse If death could not keepe Christ fettered in his prison it is euident that his power was ouercome Now then if death be conquered it followeth necessarily that sinne the wages of death is also destroied If death and sinne be vanquished then the tyrannous kingdome of Satan is subdued who had the power of death and was author of sinne and ruler of hell So that euery true Christian may reioice with Paul O death where is thy sting O graue where is thy victorie the sting of death is sin and the strength of sin is the law but thankes be to God which hath giuen vs victorie through our Lord Iesus Christ. And lastly concerning matters of honest and holy conuersation this doctrine teacheth vs to seeke those things which are aboue where Christ sitteth as the right hand of God and to rise from dead workes vnto newnesse of life See Epistle on Easter day and Epistle Sunday 6. after Trinitie Touching our Euangelists
signe now the reason hereof is exceeding plaine their actions differed in their endes for whereas Gedeon asketh a signe to bee confirmed in Gods promise the Pharisies required miracles of Christ out of curiositie to betray rather then to be taught of him in this acceptable time of grace we need not aske for new miracles it is sufficient to beleeue those which are recorded in holy Bible The blessed Sacraments are Gods ordinary signes appointed in his word for the strengthening of our faith hee that refuseth them as a superfluous helpe commits the sinne of Ahaz he that vseth them according to Christs ordinance spiritually receiues Christ himselfe as Durandâ—ss pithily verbum andimus motum sentimus modum nescimus praesentiam credimus Heare ye now O house of Dauid For as much as it was an intollerable wickednes to shut the gates against the might and mercies of God vnder colour of honesty and modesty the Prophet is iustly displeased and sharpely rebukes these painted sepulchres and saith heare ye now O house of Dauid c. for albeit it was an honour for them to be held the race of Dauid if they had walked in the steps of Dauid yet notwithstanding he now cals them house of Dauid rather by way of reproach then otherwise And in very deed the contempt and vnthankfulnes in refusing a signe was so much the more hainous because this fauour was reiected by that house out of which the saluation of the whole world should come Note then here the Prophets order and exquisite method in teaching first he begins with doctrine take heed be still and feare not c. then he proceeds to the confirmation of his doctrine 〈…〉 a token of the Lord thy God c. 〈…〉 when he saw 〈◊〉 both his offered sayings and signes vnto King Ahaz were fruitlesse hee comes to reproofe grievously â—â—ding this obstinate man and â—o him â—lone but also all the royall house defiled with this impietie we must in our ministry take the lâ—ke course first beginning with doctrine then proceeding to confirmation and when these two faile we must as our Prophet speakes elsewhere lift our voice like a trumpet sâ—ewing Gods people their transgressions and to the house of Iacob their sinnes after proofe wee must as Esay here come to reproofe◠〈◊〉 lachrimae laudes tuae sint as Hierome doth aduise Nepotian for saith he melius est ex duobus imperfectis rusticitatem sanitam habere quà m eloquentiam peccatricem and Martin Luther that sonne of thunder was wont to say cortes meus esse potest durior sed nucleus mollis dulcis est Is it not enough for you that ye be grieuous vnto men but ye must grieue my God also He doth vse comparisons between God and men not as if the Prophets could in deed be separated from God for they be nothing else but his instruments hauing one common cause with him as long as they discharge their duties according to that of Christ Luke 10.16 He that heareth you heareth me and he that despiseth you despiseth me the Prophet then shapes his speech according to the wicked opinion of Ahaz and his followers imagining that they had to doe with men only as if hee should say though I am a mortall man as you conceiue yet in reiecting the signe which is offered vnto you yee greiue God himselfe for asmuch as the Lord speakes in mee 〈…〉 Luther is our comfort and credite that in de 〈◊〉 Gods errand our tongue is Gods tongue and our 〈…〉 God 's voice hee therefore that despiseth our preaching despiseth not men but God as the Lord said to 〈◊〉 they haue not reiected thee but they haue reiected mee that I should not raigne ouer them and this ought to moue the Prophets and preachers of the word that a wrong done to them in executing their holy sunction is an iniury done to God himselfe and they must grieue not so much in respect of their owne â—ishonour as for that God is grieued according to that of Dauid mine eyes gush ouâ— with water because men keepe not thy law it is well obserued that whereas Esay said before whilest Ahaz rebellion and ingratitude was hidden aske a signe of the Lord thy God he now takes this honour to himselfe saying my God not thy God insinuating that God is on his side and not with these wicked hypocrites and so testifies with what a confidence and conscience hee promised deliuerance to the King as if he should haue said I came not of my selfe but I was sent of the Lord and haue told thee nothing but out of the mouth of my God all preachers of the word should haue the same boldnes not in appearance only but effectually rooted in their hearts as Luther excellently Summa summarum haec est inestimabilis gloria conscientiae nostrae contra omnem contemptum in mundo quod Christus nos praedicatores plane deos creat dicendo qui vos recipit me patremque meum recipit Therefore the Lord shall giue you a signe behold a virgine All orthodoxal interpretours aswel ancient as moderne construe this of Christs admirable natiuity herein being taught by the spirit of truth in the 1. Chapter of Saint Matthews Gospell at the 22. verse all this was done that it might be fulfilled which was spoken of the Lord by the Prophet saying behold a virgine shall conceiue c. I know the Iewes haue many cauils against this exposition he that desires to know them as also the Christians answere to them at his opportune leisure may read the Commentaries of Hierom and Caluin vpon this text of Aretius Marlorat Mâ—ldonat in Mat. 1.22 Pet. Galatinus de arcanis cat verit lib. 3. cap. 18. lib. 7 cap. 15. Suarez in 3. Thomae disput 5. sect 2. â—That which here troubleth interpretours most is how this token is a confirmation of Gods promise to King Ahaz examine the circumstances of the place say the Iewes Hierusalem is besieged and the Prophet is to giue them a signe of their deliuerance to what end then is the Messias of the world promised now who should be borne fiue hundred yeares after answere is is made by some that the coherence may be thus O Ahaz thou art exceedingly deceiued in thinking that God is not able to deliuer thee from the furious wrath of Rezin and of Remaliahs sonne for hee will in time to come shew greater arguments of his power vnto thy succeeding posterity for behold a virgine shall conceiue and beare a sonne who shall deliuer his people from more dangerous enemies then the two tailes of these smoaking firebrands he will in the fulnes of time send a Sauiour to deliuer vs from all that hate vs euen our spirituall enemies as sinne death and the deuill he shall be called Emmanuel which is by interpretation God with vs not God against vs but with vs and for vs