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
custodie seeing I am now to leaue this life receiue my spirit Heere then against the Sadduces in Christs age and Atheists in our time we may note the soules immortalitie for God is not the God of the dead but of the liuing Again that al soules departed are in certaine receptacles vntill the generall iudgement they do not obambulate and wander vp and downe but remaine in places and states of happinesse or vnhappinesse either in the hands of God or in the Deuils prison and therefore all the daies of our life but especially at the houre of our death it behooueth vs to say and pray with S. Steuen O Lord Iesu receiue my spirit My. Charitie begins with it selfe malice with another in our idle busie time men are very sollicitous lest God lay this or that sinne to their enemies charge but wee may tell them as Christ did other in another cause Wâ—epe not for me but for your selues If your deuotion be so great and your praiers so good pray first for your selues for you peraduenture haue more need and then wish well and do well vnto your enemies as Steuen here first Lord Iesus receiue my spirit and then Lord Iesus forgiue their sinne Spirit Most men are all for the bodie nothing for their soule but S. Stephen is all as it should seeme for the soule and nothing for the bodie For what is a man profited if he should gaine the whole world and lose his owne soule saith our blessed Sauiour by which Apophthegme it doth appeare that euery soule in it selfe is of greater price then a whole world but thy soule vnto thy selfe ought to be of greater account then a million of worlds if as Empedoiles and Demâ—critus imagined there were so many saue this and saue all lose â—his and lose all and therefore let thy whole life be nothing else but a meditation of death and that thou maist die well as Steuen endeuour to liue well as Steuen Howsoeuer it goe with thy goods or good name be sure to looke well vnto thy soule that whether thou die for the Lord or in the Lord thou maist cheerfully deliuer it vp vnto the Lord as Steuen here Lord Iesu receiue my spirit Vnto faith in God he doth adioine loue to men without which all his praying and kneeling and crying yea dying had been but as a sounding braise and a tinckling Cimball Of loue there be two principall offices one to giue another to forgiue S. Steuen is an excellent patterne of both of the latter especially praying for his hatefull enemies euen at that houre when hee could scarce gaine time to thinke on his friends It is said 1. Peter 2.21 That Christ suffered for vs leauing vs an example Now Christ on the Crosse praied for his persecuâ—ors earnestly Father forgiue them for they know not what they doe Pendebat samen patebat a Augustine sweetly S. Steuen followed his masters example Lord lay not this sinne to their charge The which praier is clothed with two circumstances hee kneeled downe shewing his reuerence to God and cried with a loud voice manifesting his vnfained affection toward them Vnto the top of which exceeding great charitie there are three degrees 1. He praied for enemies 2. For mortall enemies who stoned him 3. In hot bloud at that time when they did wrong him most as being more sory for their riot then for his owne ruine For eternall death is the wages of such a sinne but euerlasting life the Crowne of such a suffering Hee kneeled downe God is the Lord of the body so well as of the soule and therefore challengeth as well reuerent gesture as inward deuotion in praying then either stand as a seruant before thy Master or kneele as a subiect to thy Prince Daniel prayed kneeling Peter prayed kneeling Paul prayed kneeling Christ himselfe kneeling and the Magdeburgenses acknowledge this gesture to be most ancient and most vsuall among the children of God in all ages and therefore not to kneele in the congregation argueth either ignorance or arrogancei For seeing all of vs are Gods adopted sons and not borne to the good we possesse it behoueth vs when we come before our Father especially to craue his blessing to be dutifull and humble in our cariage Concerning kneeling at the Lords Supper if the Church haue power and authority to change the time commanding vs to receiue the Communion in the morning whereas Christ administred it in the night to change the place for whereas Christ ordained his Supper in a priuate house wee communicate in a Temple to change the number and qualities of the persons deliuering the Sacrament vnto more then twelue and to women as well as men I see no reason but it hath authoritie likewise to change the gesture The time was altered because for this sacrifice the morning is the most fit time the place was altered because the Church is the most fit place The gesture was altered also being a matter not of the Sacraments essence but of outward order onely because kneeling is the most fit gesture for Protestants especially who deny the grosse reall presence and hold the Lord Supper an Eucharist or thanksgiuing vnto God for the redemption of the world by the death of his Sonne giuing of thankes is a part of prayer and in prayer no gesture so fit as kneeling Deuout Asella did vse geniculation in prayer so much as that her knee were made brawnie like the knees of a Camel See Step durant de ritibus Eccles. lib. 3. cap. 24. It is very remarkeable that Steuen here stood when he prayed for himselfe but kneeled when he prayed for his enemies hereby shewing the greatnesse of their impiety which easily could not be forgiuen as also the greatnesse of his piety Qui plus illorum dolebat peceasa quam sua vulnera For this end hee cryed also with a loud voice magnus clamor magnus amor Or as Caietan he cryed with a loud voice for others instruction and example that we might be followers of him as hee was a follower of Christ. Lay not this sin to their charge The Scribes in their glosses on the Law said expresly thou shalt loue thy neighbour and hate thine enemie Some Papists also thinke that the words of our Sauiour resist not euill and loue your enemies are not absolute precepts but onely counsels according to this doctrine the Castilians as I haue read since the battell of Alijabarto would not suffer any to preach vpon the friday in the first weeke of Lent because the Church on that day sings inimicos diligite loue your enemies And Iustinian being restored againe to his Empire shewed extreame crueltie toward his aduersaries and their allies for as often as he moued his hand to wipe the filth from his nose which was cut off hee commanded one of his enemies to bee put
〈◊〉 And the 〈◊〉 in ourage who following the 〈◊〉 He 〈◊〉 hold it lâ—â— full to distemble their faith 〈◊〉 the Magistrate As also the Nicodemâ—â—es ashamed of Christ and expâ—â—â—cating 〈◊〉 forswerring their Pâ—ieâ—hood and the Pope their holy father vpon eâ—eâ—y pretended occasion of danger In a word all weather â—ise professors adueâ—tring no more for the glorious Gospell then one â—â—tely did for his horrible blasphemie who being bound to the stake suffered only the lingeing of his beard This open acknowledging of Christ is necessaâ—ieâ— not only 〈◊〉 morris at the point of deâ—h as Liraâ—us or in the daie of persecution as Lombard but at all time and in euery place when occasion is offered lustly â—aith 〈◊〉 Forseeing it is an afâ—â—rmâ—tâ—ue prâ—cept 〈…〉 As Christ in his Gospel expresâ—ely 〈…〉 Whereas 〈…〉 〈…〉 the faith not sufficient vnto 〈…〉 mouth and other â—odâ—◠〈◊〉 as efficient cause concure with it in the 〈…〉 may be taken out of his old Schoole 〈…〉 and Cardinall 〈◊〉 〈◊〉 doth af 〈…〉 confession 〈◊〉 act of faith according to that of the Pâ—â—miâ—â— I 〈…〉 haue I spoken And in his second 〈…〉 this Chapter he that is 〈◊〉 by faith ought to be filled with the fruit of righteousnesse Postquam homo per fide mest instificatus oportet quod eius fides per dilectionem operatur ad consequendam salâ—tem And Cardinall Tolet in plaine termes Oris confessio nâ—s non iustificat à peccato c. sed iustificati tenemur eam palà m profiteri c. Confession of the mouth doth not iustifie vs but being iustified wee are bound publikely to professe it afore we can attaine to saluation Herein agreeing with our Protestant Interpreters affirming that good workes are consequents and effects of a true faith as if Paul should haue said here we are iustified by faith onely but yet this faith is operatiue bringing foorth liuely fruits as the confession of the mouth and the profession of the life for they be necessarie to saluation albeit faith alone be sufficient in the act of iustification as you may see further Epist. Quinquages and Sund. 2. in Lent In the words and beleeue in thine heart that God hath raised him vp from the dead three points are considerable namely Faiths Act Obiect Subiect Faiths act is to beleeue and to beleeue hath these degrees as the Schoole teacheth out of Augustine Credere Deo credere Deum credere in Deum A wicked man and a wretched deuill may so farre proceed in faith as to beleeue there is a God and in grosse to beleeue God but a true Christian endued with a sauing faith ascends higher and beleeueth in God also That is he knowes God as hee hath reuealed himselfe in his word acknowledging him onely for his God and thereupon put his whole trust in him applying to himselfe Gods mercifull promise made to father Abraham and his seed with the heart vnto iustification and confessing the same with the mouth vnto saluation He disclaimes not his part in Christ as the deuils Ab what haue we to doâ— with thee thou Iesus of Nazareth art thou come to torment vs before the time but he challengeth his portion in the bloud of his Sauiour saying with the Church in her loue-song My welbeloued is mine and with Paul Christ is become to vs wisdome righteousnesse sanctification and redemption Hâ—s bodie is in heauen there shall I finde it mine his diuinitie is on earth and heere doe I feele it mine his word is in mine eare to beget him mine his Sacrament is in mine eie to confirme him mine his spirit is in mine heart to assure him mine Angels are mine to fight for mee Prince mine to rule for mee Church mine to pray for me Vniuersitie mine to studie for me Pastour mine to pâ—each for me all mine whether it be Paul or Cephas or the world or life or death whether they be things present or things to come euen all are mine I am Christs and Christ is Gods Faiths obiect is all holy scripture the summe whereof is the Creed and this one point how God raised vp Iesus from the dead is nexus articulorum omnium as it were the bond or tying knot on which all other linkes of our beleefe depend For if it were not true that Christ is risen againe then were it neither true that hee did ascend vp to heauen nor that hee sitteth at the right hand of his father in heauen nor that he sent downe the holy spirit from heauen nor that hee shall come from thence to iudge the quicke and the dead In a word the matter of the whole Creed concerneth either God or the Church his spouse Now the raising of Christ from â—he dead is the worke of God the Father Acts 2.32 of himselfe being God the Sonne Iohn 10 18. of God the holy Ghost also Rom. 1.4 Christ as God only raiseth and is not raised as man he is onely raised and raiseth not as the Sonne of God or second person in the blessed Trinitie both the Father raiseth him and he raiseth himselfe The Father raiseth the Sonne by the Sonne â—nd the Sonne raiseth himselfe by the spirit of holinesse by which he was declared to be the Sonne of God As for the Church our Apostle sheweth elsewhere that Christ died for her sinnes and rose againe for her iustification and that ascending vp on high he bestowed on her gifts as to be Catholike holy knit in a communion and prerogatiues in her soule namely remission of sinnes in the body resurrection of the flesh in both euerlasting life Wherefore Paul here mentioneth only the resurrection of Christ from the dead not exclusiuely but synecdâ—checally because this one article presupposeâ—h all the rest and takes them as granted as if hee rose from the graue then he died and his death is a consequent of his birth Or because this article was and is most doubted in the world for the Iewes and Gentiles acknowledge the death of Iesus whereas the Christians only confesse his resurrection Or because the rest vnlesle Christ had risen againe would haue profited vs little for he triumphed in his resurrection ouer death hell damnation opening the kingdome of heauen to all beleeuers And so the meaning of our text is plaine If thou confesse with thy mouth that Iesus is the Lord that is that Lord of whom all the Prophets inquired as being the desire of all Nations euen the light of the Gentiles and consolation of Israel And if thou beleeue in thine heart that this Iesus whom almightie God hath made both Lord and Christ offered himselfe a sacrifice to purge thy conscience from dead workes and take away thy sinnes putting out and fastening vpon the Crosse the Lawes obligation against vs and that hauing ouercome death and the deuill he
of Paul whom he did predestinate them he called and whom he called them also hee iustified and whom hee iustified hee also glorified For faith is a consequent of election obedience of faith and remuneration of obedience He called his Apostles here by word only follow me Goe not before me nor beside me but come after me for I am the way the truâ—h and the life Where note the power of his word hee spake and it was done he called and they came immediately But we reade in the 5. of Luke that he called these by working a wonder also for whereas they laboured all night and caught nothing he commanded them to let down their net and they tooke such a multitude of fish that they filled two ships vntill they did sinke Where Diuines obserue that Christ accommodates himselfe euermore to his present auditors as hee called the wise men of the East addicted vnto the studies of Astrologie by a starre and conferring with a woman of Samaria who came to draw water at Iacobs Well hee tooke occasion to speake of the water of life saying Whosoeuer drinketh of the water that I shall giue him shall neuer â—e more a thirst and in the 6. chapter of S. Iohns Gospell hee did instruct the Capernaits who followed him only for loaues by a similitude taken from bread and meat willing them to labour for the true bread of heauen and for the meat that endureth vnto euerlasting life By whose example fishers of men are taught to become as weake to the weake that they may winne the weake being all things to all men that by all means they may saue some Hitherto concerning the calling of Simon Andrew Iames and Iohn Let vs now come to their comming Simon and Andrew straight way lest their nets Iames and Iohn immediately lest their ship and their father and followed him They came straight way without inquisition or delay considering only who called and not disputing why hee called And they came willingly without any grudging or griefe leauing nets and ship and father and all things or the world to follow Iesus whose kingdome was not of this world whose pouertie was so great that hee was borne in another mans house and buried in another mans tombe as not hauing wherein to rest his head They forsooke all that little they had and all the great things they desired to haue They did not abandon vtterly their estate for S. Peter afterward vsed his neâ—s and followed his trade Iohn 21.3 but they so subdued their will vnto Gods will as that they counted all things losse to winne Christ. Apostoli quoth Hierome quantum ad dâ—uâ—â—s nibil quantum ad voluntatem totum mundum pariâ—er reliquerunt Iesus euery day calleth vs vnto him either by the good motions of his spirit or by his word in the mouth of his Preachers or else by strange iudgements or extraordinarie mercies And therefore let vs I beseech you forsake the vaine pompe of the world the carnall desires of the flesh and all other nets and lets whatsoeuer hindering our comming that wee may follow him immediately For if the Disciples heere followed him in his humiliation and pouertie what a sinne yea what a shame will it be not to follow him now sitting at the right hand of God in the heauen of heauens a Lord of Lords higher then the highest a King of glorie rich vnto all that call vpon him able to doe for his followers exceeding abundantly aboue all that they can aske or thinke These followed him in Bodie being conuersant with him and witnesses of all hee did and said Minde for nothing could separate them from the loue of Christ. Life learning of him to bee meeke and mercifull as he was mercifull exhorting their auditors to be followers of them as they were followers of Christ. Death for as he suffred on the Crosse to make their peace so Peter and Andrew were crucified and Iames slaine with the sword in his quarrell and Iohn as wee finde in Ecclesiasticall historie was by the commandement of the tyrant Domitian cast in feruent is olei dolium or as other solium into a vessell or bath of hot boiling oile from which he was notwithstanding by Gods hand deliuered miraculously without any hurt Though happily neuer occasion shall be giuen vs to die for the Lord yet let vs so follow him in our liues and in our loues as that we may die in the Lord. Let vs mortifie our earthly members our feet that we stand not in the way of sinners our eies that wee may not delight in vanities or wantonly behold a woman our hands that we may labour and worke the thing which is good our mouth that it bee not full of cursing and bitternesse our hearts that they be not exercised with auarice that forsaking our selues to follow him only which is our saluation as we suffer with him euen so wee may be glorified together with him Amen Almightie God which didst giue such grace vnto thy holy Apostle S. Andrew that hee readily obeied the calling of thy sonne Iesus Christ and followed him without delay grant vnto vs all that wee being called by thy holy word may foorthwith giue ouer our selues obediently to follow thy holy commandements through the same Iesus Christ our Lord. The Epistle EPHES. 2.19 Now are ye not strangers nor forreiners but citizens with the Saints and of the houshold of God c. THis Epistle sets down the most happy condition of all such as truly beleeue 1. Priuatiuely shewing what they are not in the 19. verse Now are yee not strangers nor forreiners 2. Positiuely describing in the rest of the text what they are namely Gods Citie House Temple Of which heauenly building the Materials are liuely stones all Gods elect built together to be an habitation of God Foundation is Iesus Christ himselfe Builders Apostles and Prophets Properties are to be built together c. answering the three properties of the Church in the Creed Holy a temple of the Lord an habitation of God Catholique all the building c. knit in a communion coupled together and built together Now ye are not strangers As Augustine said it is one thing to walke in the law another thing to liue vnder the law so likewise there is difference between being in grace and vnder grace Many men in our time who receiue the Gospell of God in vaine liue vnder grace but not in grace many Prophets and holy Fathers in old time liued in grace but not vnder grace For properly to liue vnder grâ—ce is opposed vnto the state of the law to liue in grace is opposed vnto the state of sinne The men of Ephesus and other Gentiles in time past vnbeleeuing were neither in grace nor vnder grace not in grace for in walking according to the
knowledge then his application the which are the two principall parts of faith As for his knowledge Thomas confessed here not only that Christ is a Lord and a God for there be many Gods and many Lords in opinion analogie title But to distinguish Christ from all these kindes of Lords and Gods he doth affirme that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord and the God that is the Lord of Lords and God of Gods Psal. 50.1 Here then is a pregnant text against vnbeleeuing Iewes and misbeleeuing Arians If Christ had not been very God of very God euen one substance with the Father he would haue condemned and not commended this confession of Thomas If any shall aske why Thomas is not content with one word but vseth two Lord and God and why first hee calls Christ Lord and then God Answere may be that he called him Lord in that he conquered hell and death and God in that hee knew the very secrets of his heart For when Christ had said put thy finger hither and see mine hands and reach foorth thine hand and put it into my side Thomas instantly remembring what hee had fondly thought and foolishly said confesseth his fault in confessing his faith my Lord and my God The Disciples vsually termed him Lord in his life to signifie therefore that it was the same Christ hee first according to his accustomed manner calleth him Lord and then after hee proceedes further then he was wont and calleth him also God In the word Lord acknowledging his humanitie in the word God his diuinitie Faiths obiect is the reuealed will and word of God and the summe of his word is the new Testament and the summe of the new Testament is Iesus Christ God and man In that therfore Thomas confessed his Lord to be crucified dead and buried as a man and that he did againe raise himselfe and loose the bonds of death as God hee did vtter that in two words which is the contents of the two Testaments and summe of all summe of faith and holy beliefe Now for application hee saith my Lord and my God Not onely God in generall but my God in particular mine by promise mine by stipulation mine by oath mine by free gift mine by purchase mine by participation of grace my Emmanuel my Shilo my Iesus Of this particular faith Isaiah the Prophet spake wheÌ„ he said Secretum meum mihi secretum meum mihi My secret to my selfe my secret to my selfe The Papists indeed terme this personall and particular assurance presumption but the children of God in all ages haue thus applied the medicine to the maladie saying with Dauid O God thou art my God and with Mary my Sauiour For as their owne Frier notes vpon my text it is not sufficient to beleeue that he is the Lord except thou beleeue likewise that he is thy Lord as Didymus here not only once but twice my Lord my God doubling as it were his faith as he had before doubted his fall O the deepnesse of the riches of Gods mercie Who would haue thought that Thomas who beleeued least and last of all his fellowes vpon so short a conference should thus equall if not excell them all in his abrupt yet absolute confession And therefore let not any man either discomfort himselfe or condemne his brother afore the time for no man hath so weake a faith or so wicked a life but that one day Christ out of his infinite goodnesse may call him and heale him as he did S. Thomas making him who did not beleeue so soone as the rest to become notwithstanding in his beleefe so sound as the rest apprehending and applying the merits of his Sauiour to his soule my Lord my God After eight daies againe his Disciples were within and Thomas with them then came Iesus Hee came before hee was vp sought and that to seeke one lost sheepe only Teaching vs heereby to recall such as are in errours and to beare the infirmities of the weake But hee deferred his comming a whole weeke that Thomas in the meanewhile might be better instructed and induced to beleeue the resurrection Or happily for the greater manifestation of his goodnesse in tolerating such incredulitie so long Or as other to trie the faith of the rest and to shew that humane reason is not able to perswade this article The translation of Gods holy day from the Saturday to the Sunday is not by patent in the Bible but only by paterne because the blessed Apostles vsually met together on this day The which assuredly they did by the direction of Gods holy spirit and as it may seeme heere by Christs approbation at the least if not institution againe and againe manifesting himselfe to be risen on the eighth day So that albeit happily some will grant that the Church assembled in a generall Councell hath authoritie to constitute another day for the Sabbath as the second or third of the weeke yet I am sure wee can neuer haue so good a patterne nor yet so great a reason for altering this our day as was heere for the changing of that other day The patterne is Christ and his Apostles and the reason is the resurrection of Christ euen that exceeding wonderfull worke of our redemption Againe Christs appearing on the eighth day is not without a mysterie wee labour six daies in this life the seuenth is the sabbath of our death in which we rest from our labours and then being raised from the dead on the eighth day Christ in his owne body the very same body that was crucified dead and buried shall reward euery man according to his worke When the doores were shut Papists vrge this place to prooue the carnall and grosse presence of Christ in the Sacrament extremely condemning our incredulitie who will not beleeue that Christs body and blood is vnder the formes of bread and wine seeing his whole body heere perfect in all his lineaments length bredth and thicknes distinct and diuers from the substance and corpulence of the wood was in the same proper place the wood was in and passed thorow the same To this obiection our Diuines answer diuersly some that the doore opened of it selfe to let him in other that the doore was vnbarred by some of the house within vnknowne to the Disciples other that to come in the doores being shut is no more but that hee came in late in the euening at what time men vse to shut their doores but most acknowledge that he came in miraculously not thorow the wood and iron of the doores as the Papists absurdly conceiue but through his omnipotent and al-commanding power the dooâ—es were opened to him aâ— they were to Peter Acts 12 9. and to some other Apostles Acts 5.19 Creatur acessit Creators Hieron epist. ad Pammac tom 1. fol. 178. Or
as Malchus eare was so soone healed that an incredulous lew would not beleeue that Peters sword euer went betweene it and his head so the place thorow which his body passed might be shut and whole before and after he passed but not in the instant of his passing because that is contrary to the nature of a true body such as his was I know God can doe whatsoeuer he will but his word is his reuealed will and that telleth vs expresly that Christs body was like our body in all things only sinne excepted And if it be like our body then it cannot be without distance of space and place for saith Augustine That is no body which is no where Lastly the plaine text is against them for it doth not say that Christ came thorow the boords and barres of the doore but only that he came and stood in the midst after or when the doore was shut not determining the manner how he came but only reporting the matter that he came and the time when he came So that hauing so many and those so manifest euasions otherwise we need not say that Christ came in at the window that is a Popish forgerie crept into the Rhemists annotations thorow the wicket of our aduersaries owne mouth For the conclusion it selfe wee teach as the Scriptures and holy Fathers that the sacrament all bread and wine are signes and seales of Christs body and blood and we receiue them in thankfull remembrance he died for vs. As for his crucified body it is now in heauen a glorified body where it shall remaine till hee come in the last day to iudge and end this and all other controuersies In the meane while wee must as Eagles flie to the place where the dead body lieth ascending vpon the wings of faith vnto it and not expecting that it should locally descend vnto vs. See Sursum corda in the Liturgie And stood in the middest We reade in the Gospels historie that Christ was often in the midst In the midst of the Doctors in the midst of his Apostles in the midst on the Crosse betweene two theeues and shall at the last day be likewise in the midst betweene the sheepe and the goats In his natiuitie life death resurrection and comming to iudgement in the midst Heereby signifiing that he is our Messias and medius like Moses standing in the gap betweene God and vs. Hee stood in the midst here that all might the better heare him and see him as the Sunne in the midst of the firmament and the heart in the midst of the members affoording his comfort indifferently to the whole company for hee came not only for the benefit of Thomas but for the common good of other And this may teach all Pastors and parents to seeke the good of all that are committed vnto their charge Christ standing in the midst of his Apostles openly rebuked Thomas for two causes especially first that as Thomas had offended afore them hee might also be reprehended afore them all A priuate fault is to be censured priuatly but a publike scandall openly them that sinne rebuke publikely that the rest also may feare Secondly that Thomas his vnbeleefe might strengthen others faith that his doubt might put all other out of doubt So infinite is God in greatnes and goodnes that he can bring light out of darknes and vse the weaknes yea the wickednes of other for our good and his glorie Vnius interrogatio vniuersitatis instructio saith Augustine Ones ignorance was all others instruction for except Thomas had doubted so much other should neuer haue knowne so much and seene so many demonstrations of Christ his resurrection as the Church in the Collect Almightie God which for the more confirmation of the faith didst suffer for the holy Apostle Thomas to be doubtfull in thy Sonnes resurrection c. Peace be vnto you This salutation was vsuall among the Iewes and at this instant of all other vndoubtedly most fit For hereby Christ did insinuate that howsoeuer in the world they had trouble yet hee had made their peace with God as also that they need in their troubled estate to pray for peace of Church O pray for the peace of Hierusalem and peace of conscience for that is a continuall feast Or happily that they might the better know him after his resurrection heespeakes vnto them as a little before his death I leaue peace with you my peace I giue vnto you let not your hearts be troubled nor feare Christ is our peace preaching peace in his life making peace in his death assuring peace in his resurrection and consummating our peace in his comming againe to iudge the quicke and the dead when he shall say to the sonnes of peace Well done good seruants and faithfull enter into your masters ioy Now the Lord of peace giue you peace alwaies by all meanes Bring thy finger hither After Christ had saluted the whole Colledge of Apostles in generall he turnes himselfe to Thomas in particular repeating euery word Thomas had vttered in his absence Teaching him hereby that he was risen againe through his omnipotencie for the dead haue no sense much lesse reason and least of all vnderstanding the secrets of anothers heart And teaching vs hereby not to commit any sinne though it may be done neuer so closely for he seeth all our workes heareth all our words and knoweth all our thoughts aperta operta Remember the speech of God vnto Dauid Thou didst it secretly but I will doe this thing before all Israel and before the Sunne Our Sauiour did neither reiect Thomas finally nor yet correct him fiercely for his incredulitie but accommodating himselfe to Thomas infirmitie seeks to winne him and to bring him home to his sheepfold O Thomas thou hast thy faith at thy fingers end seeing that thou wilt beleeue no more then thou feelest I pray thee therefore bring thy finger hither and see my hands c. Heere then is a paterne whereby Paul might giue his precept We that are strong ought to beare the infirmaâ—es of the weake that we may make them as Christ did Thomas of faithlesse faithfull And this supporting is by Patience for bearing them Pitie weeping with them that weepe Pietie relieuing them as well with our counsell if they want wit as with our almes if they want wealth Thomas because thou hast seene me thou hast beleeued Faith is an euidence of things not seene how then did hee beleeue that which he saw can you touch God as the wicked Arians obiect and feele him with a finger Answere is made by the Fathers that Thomas touched one thing and beleeued another Videbat hominem confitehatur Deum as Augustine vpon my text He touched Christ as man but beleeued in him
to death Wherefore seeing to loue our enemies in the iudgment of some men is against Gods law and of other beside the law seeing many men in their precepts and most men in their practise manifestly shew that it is an hard saying Saint Steuens charity doth appeare to be great in blessing such as cursed him and in praying for such as did hurt him Iob renowmed in holy Scripture for his patience said If mine aduersarie should write a booke against me would I not take it vpon my shoulder and binde it as a crowne vnto me But Steuen surpassing Iob as Gregorie Nyssen obserues esteemed the very ring of his persecutors wherewith he was enclosed on euery side his crown and euery stone flung at his head a pretious diamond so that it might haue beene said of him as it was of Dauid The Lord preuented him with the blessings of goodnesse and set a crowne of pretious stones vpon his head Our goods are sweet vnto vs and therefore wee can hardly forgiue the theese our good name sweeter and therefore wee doe more hardly forgiue the slanderer but our life most sweet Skinne for skinne and all that euer a man hath will he giue for it and therefore most hardly doe we forgiue murtherers and martyrers in hot blood especially while they wring vs and wrong vs and yet Steuen full of the holy Ghost and therefore full of loue in persecutione positus pro persecutoribus orabat in the middest of his persecution heartily praied for his persecutors O Lord Iesu lay not this sinne to their charge Our sinnes not forgiuen are set before vs and as enemies in battell fighting against vs a pillar of infamie to disgrace the wicked in this and the next life the which as Basil thinkes is more grieuous to their soule then hell fire So that the meaning of S. Steuen is in saying lay not this sinne to their charge that God would giue them a better minde and not impute this offence but rather to burie this and all other their sinnes in his death and graue that they neuer rise vp againe to worke desperation in this world or destruction in the world to come S. Augustine brings in Steuen speaking thus vnto God Ego patior ego lapidor in me sauiunt in me fremunt sed ne statuas illis hoc peccatum quia vt dicamtibi à te primo audiui Ego seruus tâ—us patior sed muleum interest inter me te tu dominus ego eruus tu verbum ego auditor verbi tu magister ego discipulus tu Creator ego creatus tu Deus ego homo multum interest inter peccatum istorum qui lapidant me illorum qui crucifixerunt te quando ergo dixisti Pater ignosce illis quia nesciunt quid faciunt pro magno peccato petisti me pro minimo petere docuisti domine ne statuas illis hoc peccatum ego patior in carne isti non pereant in mente Now the Lord heard his praier and granted his request in that Saul had not this sinne said to his charge as himselfe witnesseth I was a blasphemer and a persecutor and an oppressor but I was receiued to mercy for I did it ignorantly through vnbeleefe So that Augustine is bold to say Si Stephanus non sic orasses ecclesia Paulum non haberet And Fulgentius Quo pracessis Stephanus trucidatus lapidibus Pauli illuc sequutus est Paulus adiutus orationibus Stephani When hee had thus spoken Vttering such excellent words and with such a resolute spirit and in such a reuerent fashion after he had thus spoken for the matter and thus for the manner giuing vnto God the life of his soule forgiuing his persecutors the death of his bodie hee sweetly slept in the Lord. Christus pro nobis hominem induit Stephanus pro Christo hominem exuit as Gregorie Nyssen elegantly Christ became man for Steuen and Steuen became no man for Christ hominem exuit he so willingly put off his flesh as a man would put off his clothes at night and so death as welcome to him as steepe to the wearie when he had thus spoken hee fell asleepe To mitigate deaths horror it is called often in holy Scripture sleepe So the text saith of Dauid and of Salomon and of other Kings of Israel and Iuda that they slept with their fathers In the new Testament also such as are dead in the Lord are said to sleepe in Christ. I would not haue you saith Paul ignorant concerning them which are asleepe c. For this cause many are weake and sicke among you and many sleepe 1. Cor. 11.30 For man in his graue sleepeth and waketh not againe till the heauen be no more Iob 14.12 So great a resemblance the Gentiles acknowledged between dying and sleeping that Ouid cals sleepe mortis imago deaths image Virgil consanguineus lathi the kinsman of death Seneca the brother of death and Hesiode the sister of death Among infinite comparisons I finde that death is principally likened vnto sleepe In respect of the Rest of the dead Resurrection of the dead Concerning the first it is said by the spirit Blessed are the dead in the Lord for they rest from their labore and so God giueth his beloued sleepe The coffin is a couch in que mollius ille dormit quisquis durius in vit a se gesserit I finde in the records of antiquitie that a Sepulchre is called requietorium a bed of sacred rest and securitie which Valerius Probus expressed in these letters H.R.I.P. Hic requiescet in pace and Pet. Diaconus in other D.M.S. Dormiunt mortus securi Hic mortuius requiescit semel Qui viuus requieuit nunquam But here we must obserue that our soule sleepes not in the dust as our body till our last dome For the soules of the reprobate at their death are fetched away from them and carried into hell But the soules of such as die in the Lord instantly liue with the Lord conueied by the glorious Angels into Abrahams bosome Luk. 16. 22. So Christ expresly to the theese on the Crosse Verily I say to thee this day shalt thou be with me in Paradise Anima absoluitur corpus resoluitur quae absoluitur gaudet quod resoluitur in terram suam nihil sentit And so the Saints departed are dead in their worst part onely but liuing in their best euen in that wherein they desire to liue most as an Heathen Poet diuinely Sed lugere nefas nam quite Prisce reliquit Vâ—â—â—t qua volnit viuere partemagis And therefore though the dead bodies of Gods seruants haue beene giuen as meat to the sowles of the aire and their flesh vnto the beasts of the land yet right deare in the sight of the
touched his pretious body both afore his death and after his resurrection and so that which wee so many waies assuredly know to be true declare we vnto you For albeit the word of life being very God of very God is neither visible nor palpable yet in respect of the personall vnion of the two natures in him it may be safely said againe and againe that which we haue seen and heard And we saw the glory of it as the glory of the onely begotten sonne of the Father full of grace and truth Iohn 1.14 And in this sense the word of life yea the Lord of life is said elsewhere to be killed and crucified Thirdly in regard of the profit because Christ is the word of life not onely formaliter in respect of himselfe but in respect of vs effectiue being authour of our naturall life for in him we liue and mooue and haue our being Aâ—t 17.28 Of our spirituall life Thus I liue yet not I now 〈◊〉 Christ liueth in mee saith Paul Galath 2.20 Of our eternall life for he is the way the truth and the life Iohn 14.6 The resurrection and the life Iohn 11.25 yea that eternall life 〈◊〉 it is in our present text So that if weâ— will embrace the Gospell and receiue these glad tidings of peace we shall haue fellowship with the blessed Apostles and in conclusion it will bring vs vnto fulnes of ioy The which is not in this life for here many sorrowes are mixed with a few ioyes Hee was a blessed man who said O wretched man that I am who shall deliuer me from this body of death Our reioycing is in part as our knowing is in part and our prophecying in part Here God giueth his children sometimes a good measure of ioy shaken together and pressed downe but hereafter in his kingdome of glory when all teares shall be wiped from our eyes and all cares from our heart then onely our ioy shall be full and as Christ speakes elsewhere running ouer Let all Doctors of Diuinitie learne by this Diuine to shun new dubious vnprofitable quirkes of learning and to deliuer vnto Gods people that which was from the beginning a true Gospell and a certaine procuring an happy communion with God and a fulnesse of ioy God is light Almighty God is compared vnto light in many respects As first for that all things are naked and open vnto his eyes as to the light Secondly as wee cannot see things earthly without lighâ— so wee cannot discerne things heauenly vnlesse the father of lights illuminate our minde and giue vs an vnderstanding heart Thirdly for that as the light of the sunne dasseth our eyes if they gaze too much vpon it euen so the Diuine Maiestie dwelling in the light which no man can approach vnto confoundeth all such as curiously pry too much into it according to that of Salomon in the vulgar latine quâ— serutator est maiestatis epprimetur à gloria But God is called here light as expelling â—ll darknesse of sin ignorance being in himselfe pure sincere righteous in al his waies holy in al his works Our Apostle then argueth against hypocrites and tale-gospellers often and openly boasting of their Communion with God à natura Dei from the properties of God after this sort God is light Ergo none can haue fellowship with him except they walke in the light If we say we haue communion with him and walke in darknesse we lie and doe not the truth Our wilfull ignorance and sinnes vnrepented are called in holy Scripture darknesse as hauing their beginning from Satan the Prince of darknesse and their end in hell which is the pit of darknesse and therefore though hypocrites out-mouth as it were true Christians in bragging of their familiaritie with God and his Sonne yet the truth is as long as they walke in darknes it is impossible they should be children of God for in him is no darknesse nor so much as a shadow Iam. 1.17 What communion hath light with darknesse or what concord hath Christ with Belial or what fellowship hath righteousnesse with vnrighteousnesse God is without wickednesse himselfe and hateth all manner of wickednesse in other according to that of the Prophet in the fifth Psalme thou art the God that hath no pleasure in wickednesse neither shall any euill dwell with thee Such as be foolish shall not stand in thy sight for thou hatâ—st all them that worke vanitie Thou shalt destroy them that speake leasing the Lord will abhorre both the bloudthirstie and deceitfull man I conclude this point in the words of our Apostle Little children let no man deceiue you he that doth righteousnesse is righteous It is not sufficient to say that hee is righteous for if wee say we haue fellowship with God and walke in darknesse we lie and doe not the truth that is we lie to our selues and doe not the truth vnto other because they be misled through our example mentimur commissione veâ—itatem nor facimus omissione If we walke in the light An argument from the effect to the cause for our studiousnesse to walke in the light and to doe good in our callings is not the cause of our fellowship with God and of the remission of our sinne by the bloud of Iesus Christ his sonne but an effect or consequent It is a signe that we are the sonnes of God if wee bee followers of God as deare children if wee will embrace the Gospell and receiue these glad ridings of peace we shall haue fellowship with the blessed Apostles and in conclusion it will bring vs vnto fulnes of ioy The which is not in this life for here many sorrowes are mixed with a few ioyes Hee was a blessed man who said O wretched man that I am who shall deliuer me from this body of death Our reioycing is in part as our knowing is in part and our prophecying in part Here God giueth his children sometimes a good measure of ioy shaken together and pressed downe but thereafter in his kingdome of glory when all teares shall be wiped from our eyes and all cares from our heart then onely our ioy shall be full and as Christ speakes elsewhere running ouer Let all Doctors of Diuinitie learne by this Diuine to shun new dubious vnprofitable quirke of learning and to deliuer vnto Gods people that which was from the beginning a true Gospell and a certaine procuring an happy communion with God and a fulnesse of ioy God is light Almighty God is compared vnto light in many respects As first for that all things are naked and open vnto his eyes to the light Secondly as wee cannot see things earthly without light so wee cannot discerne things heauenly vnlesse the father of lights illuminate our minde and giue vs an vnderstanding heart Thirdly for that as the light
vsuall with God to take the wilie in their owne craftinesse and therefore seeing Herod mocked the Wisemen it pleased the Lord to direct the Wisemen in such a course that they likewise mocked Herod The craftie Fox deluded the Wisemen in telling them he would if after their diligent search hee should vnderstand where he was adore the babe for his intent was sauire non seruire to woorie not to worship that innocent Lambe And the Wisemen deluded Herod in returning to their Country not by Hierusalem as they went but another way Then Herod seeing hee was mocked of the Wisemen was exceedingly wroth and sent foorth men of warre c. for when once tyrants cannot preuaile with craft they come to crueltie when Politicians Rhetoricke failes Carters Logicke must doe the feat Great bodies are discerned easily with a little light but small things are not found in the darke without a great light God the Father in the Creation of the world is so glorious and so great that the little light of nature sheweth his handie worke Psalm 19.1 but God the Sonne in our Redemption is so little that we need a great starre to direct vs vnto the babe Iesus lying in a manger a large measure of faith and grace to finde the great God made a little childe No maruell then if Herod could not finde seeing he did seeke not in faith as hoping to be saued by Christ but in furie meaning to destroy Christ. And the reason heereof is rendrâ—d in this present Chapter at the 3. verse When Herod heard of Christs birth at Bethlehem hee was troubled and all Herusalem with him as fearing that this babe being lineally descended from the seed of King Dauid should in time challenging the Scepter of Iudea thrust him out of his kingdome Successor instat pellimur Satelles i fâ—rrum rape Perfunde Câ—nas sâ—nguine Mas omâ—is infans occâ—deâ— Scrutare nutricum â—inus Interâ— materna â—berâ— Ensem cruenter pusiâ— O foolish Herod wilt thou not suffer the King of heauen and earth and the whole world to reigne in â—uâ—ie wilt thou be so barbarous as fearing thy successour to kill thy Sauiour Well maiest thou seeke but thou thalt not see the destruction of his Kingdome for his Scepter is a right Scepter and his Trone is for euer and euer Well maiest thou destroy the bodies of poore children but their liues are hâ—d with the babe Iesus in God and â—o thy mischiefe shall turne to mercie Quoâ— Rex impius eximit maâ—do Christus inserit Carlo for they died for him who was to die for them and so death had no conquest ouer them Moriuntur propter Christum qui 〈…〉 facit vt ipsâ— miâ—â— morte teneri possent Herod represents the deuill who stands before the woman in the wildernesse great with childe readie to deuoure her babe Hee knew that the seed which should breake his head was to be borne of the Iewes and therefore caused Pharao to murther all the Hebrew males Exod. 1. and stirred â—p Haman to destroy the whole Nation of the Iewes Ester 3. and Athalia to kill all the sonnes of Dauid 2. Kings 1â— and here so soone as the noise was of Christs birth hee did cut the throats of all the children in Bethlehem and in all the coâ—sts thereof from two yeeres old and vnder Mystically Satan as soone as he seeth in anâ—â— any good motion he stands as Herod here ready to kill it although it be neuer so little a babe In Râ—man as there a voice heard That is in excelso for the voice of bloud is loud and câ—ieth euen from earth vnto heauen euery murther is sacriledge for that our bodie are the temples of the holy Ghost 1 Cor. 6.19 Herod then at once committed many foâ—le sacriledges in slaying so many both in towne and countrey who were so great innocents in being so little children that as Prudentius excellently Locum minutis aâ—rubus Vix interemptor invenit Que plagade seendat patens Iugloque maior pâ—gio eâ—t This barbarous outrage caused lamentation weeping and mourning that is lamentation of the mothers weerâ—â—â— of the children and such a mourning on all sides as that the cry penetrating the clouds and knocking at heauen gate did enter into the cares of the Lord of hostes Horrendis grauiter Coelum pulsasse querelis The Epistle Rom. 4.8 Blessed is the man to whom the Lord will not impute sinne c. OVr Apostle conâ—â—mes in this Chapter that do 〈◊〉 which hee deliuered in the former namely 〈…〉 of the Law but freely 〈…〉 and this he prooues in our text by 〈…〉 â—â—pecially 1. From 〈◊〉 monie 〈◊〉 is the man c. 2. From 〈◊〉 example Wee say that faith was imputed vnto Abraham for righteousnesse c. Now Paul mentioneth Abraham and Dauid in this controuersie because their workes were most glorious among the Iewes in somuch as they called Abraham father and Dauid is stiled a man according to Gods owne heart The paterne then of Abraham accounted righteous before God by faith and the precept of Dauid affirming that our blessednesse consists in the remission of our sinnes and not in the perfection of our vertues are both exceeding fit and well accommodated vnto the present purpose Blessed is the man By blessed in the Psalme Paul vnderstands heere iustified for iustification is blessednes begun glorification blessednesse perfited In this life blessednesse is but begun and therefore Dauid faith in the cited Psalme For this shall euery one that is godly make his prayer vnto thee in a time when thou mayest bee found And Christinioyneth vs daily to pray for giue vs our trespasses in the world to come blessednesse is consummated for when we shall haue no more sinne then we shall haue no more sorrow Whose vnrighteousnesse is forgiuen Some distinguish thus iniquities are forgiuen in Baptisme couered in repentance not imputed in martyrdome Other thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are transgressions against the word written according to that 1 Iohn 3.4 and so the Iewes hauing Gods Law did offend 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are trespasses against the rule of nature not ingrauen in stone nor written with inke but imprinted in the conscience and so the Gentiles hauing not the law were sinners Other thus originall iniquities are forgiuen in Baptisme quoad Culpam and actuall transgressions are couered in loue quoad pâ—nam or iniquitâ—tâ—t are faults of infidelitie called in holy Scripture sinne Catexâ—chen Iohn 16.8 He will reproâ—â— the world of sinne that â— as Christ expounds himselfe of vnbeliefe peccata are faults in manners as other our sins are forgiuen in respect of the wrong done to God and couered in respect of the shame due to vs vt sic velentur nâ— in indicio reuclentur For in sinne three things are to be
salutations as sent from God and not according to the worlds fashion only For some speake friendly to their neighbors but imagine mischiefe in their hearts Iudas had an hade master as well as Gabriel an haile Mary Christians in their complements ought to be hearty not hollow See Gospell Sund. 4. after Trinity Haile the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth as Erasmus obserues gaudere saluere valere If wee take it in the first acception it is Gabriels giuing of the ioy to Mary Teaching vs to wish much ioy to the good and to labour for true ioyes in our selues alway reioycing in the Lord Philip. 4.4 If in the two latter health is a good blessing of the Lord to bee desired in our owne selues and for our other selues in this world without which all our whole life is but a lingring death O Lord grant thy seruant health and heauen It was good for Dauid that he was in trouble so likewise it is good for the health of our soule that our body bee sometime sicke Affliction is the true purgatorie of the flesh infirmit as carnus vigoremmentis exacuit Vpon this ground Plato scared his Academie at Athens in an vnhealthy place We must especially wish haile to the soule praying alwaies Vi sit mens sâ—na in corpore sano The Lord with thee Some construe this clause by way of enunciation affirmatiuely the Lord is with thee Other imprecatorâ—e by way of a good wish or salutation the Lord be with thee They who take this affirmatiuely make it a reason of Maries haile reioyce Mary because full of grace because the Lord is with thee because blessed among women God is in beat is per gloriam in electis per gratiam in assumpta carne per vnionem in omnibus per prouidentiam sed in virgine per supereminentem quandam opâ—ratiouem As if Gabriel should haue said I am sent from God and so the Lord is with me but he is with thee much more The Lord is in mee because hee made mee but with thee because within thee because he shall bee borne by thee Is a domenies est secum â—t is in corde tuo sit in vtero tuo adempleat mentem tuam adempleat carâ—â—m 〈◊〉 God the son is with thee for thou shalt conceiue him in thy wombe God the holy Ghost is with thee for the holy Ghost shall come vpon thee and the power of the most highest all ouershadow thee God the father is with thee making his sonne thy sonne Demmus silim tecum quem câ—t ne tua induâ—â— dominus spiritus sanctus de quo concipis dominus pater qui genuit quem concipis But I follow their iudgement which vnderstand this imprecatorie because the blessed Virgin her selfe tooke it so vers 29. She cast in her mind what manner of salutation that should bee ergo all the words spoken by Gabriel vnto her hitherto were salutatorie Blessed art thou among women In comparison or aboue other women happie The like phrase is vsed Iudg. 5.24 Iael the wife of Heber the Kenite shall be blessed aboue other women It doth insinuate that Mary was highly fauoured of God as also that she shall be praised of men throughout all generations Elizabeth expounds Gabriel in this present chapter at the 4â— verse Blessed art thou among women because the fruit of thy wombe is blessed and Bernard expounds Elizabeth Non quia tu benedicta ideo benedictus fructus ventris â—â—i sedâ—yâ—tia ille te praeuenit in benedictionibus dulcedinis ideo â—ubenedâ—cta Mary was blessed of God in that she was chosen to bee the mother of God Other women haue bin and are the daughters of God but Mary was both a daughter and a mother The one is a speciall fauour the other a singular honour and Mary was blessed in respect of both Albeit we doe not beare Christ bodily yet if wee spiritually beare him in our heart by faith it is a great mercy which wee must acknowledge both in our selues and others For he that doth the will of God is a brother and a sister and a mother vnto Christ. As Mary was highly graced of God so she was and is and shall bee magnified of men And from hence we may learne that there is a time to commend so well as to condemne namely 1. when the party praised needeth encouragement 2. when his gifts extolled are most excellent and eminent as in Mary fulnesse of grace 3. When he that is commended hath the grace to giue the glory to God acknowledging himselfe to be freely beloued therfore blessed 4. When the party praising doth it as Gabriel heere not to flatter men but to magnifie God I haue spoken of three remarkeable persons in this Gospell of the party sending God of the party sent Gabriel and Angel of the party to whom he was sent A Virgin whose name was Mary full of grace blessed among women It remaineth I should now treate of the partie to whom all this annunciation was and that is man For all this was said and all that followeth in our text was done for vs men and our saluation I will heere briefly glosse this Gospell in the words of Bernard Felix est qui mittiter felix à quo mittitur felix ad quam mittitur vt home fiat felix pro quo mittitur Wee beseech thee Lord powre thy grace into our hearts that as we haue knowne Christ thy sonnes incarnation by the message of an Angel so by his Crosse and passion wee may bee brought vnto the glory of his resurrection through the same Christ our Lord. Amen The Epistle ACTS 10.34 Peter opened his mouth and said of a truth I perceiue that there is no respect of persons with God c. THe summarie pith in this accurate speech of saint Peter vnto Cornelius is that all men indifferently whether they be Iewes or Gentiles haue remission of their sinnes by faith in Christ which is Lord ouer all things and ordained of God to bee the iudge of all men quicke and dead The whole sermon is diuided into three parts A Proeme vers 34.35 wherein obserue what is said for the matter there is no respect of persons with God c. how it is said for the manner Peter opened his mouth and said of a truth I perceiue Narration ye know the preaching c. Wherein S. Peter catechizeth his auditour Cornelius in the chiefe points of holy beleefe concerning the doctrine verse 36.37 of Iesus Christ. miracles vers 38. of Iesus Christ. life vers 39. of Iesus Christ. death ibid. of Iesus Christ. resurrection vers 40.41 of Iesus Christ. comming to iudgement v. 42. of Iesus Christ. Confirmation by production of witnesses new the blessed Apostles v. 39. Wee are witnesses of all things which he did c. and such witnesses as were chosen before of God vers 41. old the holy
when he found them vpon conference to be dullards in his schoole he chides them O fooles and slow of heart c. fooles in vnderstanding slow in affecting the truth Arguit eos amentiae in parte cognoscitiua tarditatis in parte affectiâ—a But yet in calling them fooles he brake not his owne law whosoeuer shall say foole to his brother is worthie to be punished with hell fire because this rebuke proceeds out of a spirituall zeale for their good and not out of any carnall hatred for their hurt And such a reproofe is not a reproch it is officium and not conuitium a worke of charity and not a marke of malice So Paul called his Galathians foolish and hee gaue this precept vnto Timothie improue rebuke but with all long suffering and doctrâ—ne for Christ here did not only correct his diâ—ciples â—â—â—our but also direct them in the truth and that by words and deeds By words vrging the truth of his death and resurrection First by reason ought not Christ to haue suffered these things and to enter into his glory 2. From authority hee began at Moses and all the Prophets and interpreted vnto them in all Scriptures which were written of him Here first note the sweet harmonie betweene the two Testaments in that both agree together and meet together in Christ as being alpha and omega the beginning of the Gospell and the end of the Law 2. That the grounds of all our sermons are to be taken out of holy writ the Ministers and messengers of God ought o deliuer the words of God 3. That in our preaching we should vse such scriptures as are most apt and fit for our present occasion as Christ heere cited not all the Scriptures in all the law but onely such as were written of him euen those which euidently proued his death and resurrection He did interpret vnto them in all Scriptures and yet named none that hee might incite vs hereby to the diligent searching and examination of them Secondly Christ instructed his Disciples in this present controueâ—sie with his actions for as it is said at the 19. verse hee was a Prophet mighty in deed and word That is in soundnesse of docâ—rine and sanctity of life First as Theophylaâ—t obserues powerfull in deed and then powerfull in word For he perswadeth vnto vertue most who liueth best As in this place Christ himselfe was knowne by breaking of bread sooner then by preaching of the word Or as other powerfull in his miracles and powerfull in his teaching His actions here mentioned concerning the bread are foure He tooke it and blessed it and brake it and gaue to them Among all which he was onely knowne in breaking of bread for that hee did miraculously breake bread with his hands as other cut it with a knife The which hee did often in his life and so by this easily knowne after his rising from death By this dialogue you may see that Christ is especially knowne in the Scriptures and yet not in the Scriptures except he first open our eyes and breake and giue to each one the bread of life And in the conclusion or epilogue following you may see likewise the fruit of interpreting Scriptures how the ministry of the word maketh the fire of Gods spirit to burne first in our selues and then ofterwards to shine towards other As the two Disciples heere so soone as their eyes were opened to see Christ instantly the same houre they rose vp and returned to Hierusalem and found the eleuen gathered together and they told what things were done in the way and how they knew him in breaâ—ing of bread the circumstance of the time and distance of the place manifestly shew their â—ealous affection in relating these newes vnto the brethren Emmaus as our Euangelist in the 13. verse was about threescore furlongs from Hierusalem eight furlongs make an ordinary mile and so threescore furlongs are about seuen miles and an halfe Some Diuines affirme that it was a iourney of three or foure houres on foot If then it were towards night when Christ vpon their importunity sat at table with them as we read at the 29. verse then it was as we may coniecture probably midnight before they could come to Hierusalem and yet saith our text they went the same houre neither deferring the time nor preferring their priuate businesse before the publike good Howsoeuer they were doubtlesse after trauell wearie and after meate in the night sleepie yet they would not suffer their eyes to sleepe nor their eye lids to slumber nor the temples of 〈◊〉 head to take any rest vntill they had published vnto the brethren how Christ was risen againe from the dead and how they knew him in breaking of bread That we may performe the like diligence toward Gods people as occassion is offered in our seuerall estaâ—es and callings let vs pray with our mother the Church Almighty God which through thy onely begotten sonne Iesus Christ hast ouercome death and opened vnto vs the gate of euerlasting life wee humbly beseech thee that as by thy speciall grace preuenting vs thou doest put in our minds good desires so by thy continuall helpe we may bring the same to good effect through Iesus Christ our Lord c. The Epistle ACTS 13.26 Yee men and brethren children of the generation of Abraham c. THis text is part of that excellent sermon made by the blessed Apostle S. Paul at Antioch a City of Pisidia to the Iewes assembled together in their Synagogue on the Sabbath day The maine scope whereof is that Iesus Christ is the Sauiour of Israel and Messias of the world promised vnto the fathers and exhibited in the fulnesse of time to their children euen vnto vs as being by faith a generation of Abraham and that through him all that feare God and beleeue receiue forgiuenes of their sinnes and are iustified from all things from which they could not be iustified by the law of Moses The whole sermon hath especially two parts Explication from the 16. verse to the 26. intimating that Iesus Christ is the blessed seed promised in old time by the Prophets and preached in these last daies by Iohn the Baptist who was more then a Prophet Application in the words allotted for our present text wherin three points are principally regardable to wit an insinuation ye men and brethren c. preoccupation for the inhabitors of Hierusalem c. commination beware therefore lest that fall vpon you c. The Gospell of Christ is a proclamation in writing common to all and the Preacher is the voice of a cryer euen the mouth of God to giue notice to the people that the contents of the proclamation concerne them and euery one of them As Act. 2.39 The promise is made to you and to your children and to all that are a farre off euen as
many as the Lord our God shall call And Act. 3.26 Vnto you hath God raised vp his sonne Iesus and him hee hath sent to blesse you in turning euery one of you from your iniquities And here Ye men and brethren children of the generation of Abraham and whosoeuer among you feareth God to you is the word of this saluation sent And vers 38. Be it knowne vnto you that thorough the man Iesus is preached vnto you the forgiuenesse of sins Now that our Apostle might the better insinuate himselfe into the minds of his hearers and thereby more powerfully perswade the truth of his doctrine hee cals them brethren children of the generation of Abraham and such as feare God The first title was among the Iewes held gratious the second and third glorious esteeming it euer the greatest honour to be the seruants of God and sonnes of Abraham And whereas Christ crucified is vnto the Iewes a stumbling blocke for what Iew will out of his owne iudgement admit him for the Sauiour of Gods people who was condemned by the chiefe Priests and rulers and inhabitors of Gods owne City Hierusalem of which it is said the law shall goe forth of Sion and the word of the Lord from Hierusalem our Apostle remoues the scandall of Christs crosse retorting and answering this obiection in his ensuing discourse First hee retorteth it and maketh it aduantage in his present businesse As if hee should say ye men of Antioch children of the generation of Abraham especially such as feare God among you I say ye should the rather embrace the word of saluation sent vnto you because the men of Hierusalem and their rulers killed the Lord of life condemning him in whom they found no cause of death Hierusalem vnderstood not the things appertaining to her peace but murthered the Prophets and stoned such as were sent to her Take heed therefore ye men of Antioch that ye commit not the like sinne and ingratitude lest that fall on you which is spoken of in the Prophets behold ye despisers and wonder and perish Secondly S. Paul heere giueth answere to this obiection It is true that the men of Hierusalem and their rulers haue crucified the Lord of glory but it was out of their ignorance because they knew him not nor yet the voices of the Prophets which are read euery Sabbath day They killed him indeed but heerein they fulfilled all the Scriptures that were written of him especially that Scripture the same stone which the builders refused is become the head stone of the corner And lastly though it be granted vnto you that the Sauiour Iesus through whom is preached vnto you forgiuenesse of sins had a death full of ignominy for that hee was hanged on a tree yet his rising againe from the dead the third day was exceeding glorious in that hee lead captiuity captiue triumphing ouer death hell and the graue Now that Christ is risen againe from death he proues by the witnesse Of Apostles himselfe we declare c. For Christ after his resurrection was seene of Paul 1. Cor. 15.8 Other who went with him from Galilee to Hierusalem of whom hee was seene many daies as being witnesses chosen of God for the same purpose Act. 10.41 Prophets Esay chap. 55.3 Dauid Psal. 2.7 16.11 The first testimonie cited by Paul is in the second Psalme thou art my sonne c. the which I finde expounded of Dauid and of Christ. If we take this spoken of Dauid he may be called the sonne of God as A King for Princes haue their power from God and so stiled the children of the most high Psalm 82.6 Man for we are the generation of God it is he who made vs and not our selues Psal. 100.2 and is not hee thy father that made thee Deut. 32.6 Regenerate man for euery one that is new borne is borne of God adopted his sonne and made his heire Rom. 8.15.17 Thus it may be said by God vnto Dauid in type this day haue I begotten thee but onely to Christ in truth And therefore Rabbi Solomon and other Doctors among the Iewes vnderstand this of the Messias and assuredly Paul in his Epistle to the Hebrewes chap. 1. vers 5 did the rather cite this text to proue that Christ is God for that hee knew their Rabbines vsually constâ—ued it of Israels Sauiour The maine proposition of the second Psal. is thâ— the Messias is the King of Kings and Lord of Lords euen Gods onely begotten sonne very God of very God The which is concluded in this argument Hee that is to bee worshipped and kissed of all Princes on earth is doubtlesse the King of Kings but the Messias ought to be worshipped of all other Kings and Rulers and Iudges of the earth ergo the Messias seated vpon Gods holy hill of Sion is the King of Kings euen the Lord who dwelleth in heauen If the Princes of the world stand vp and take counsell together against the Lord and against his anointed it is but in vaine For if his wrath be kindled yea but a little they shall instantly perish hee shall bruise them with a rod of iron and breake them in peeces like a potters vessell On the contrary blessed are they who kisse the sonne and put their trust in him happie men and wise Kings are they who serue the Lord in feare and reioyce before him in reuerence God onely killeth and maketh aliue bringeth downe to the graue and raiseth vp Ergo the Messias hauing his absolute power of life and death is vndoubtedly Gods onely begotten sonne whom he hath made heire of all things and iudge of all men And therefore Diuines interpret the cited words as properly spoken of Christ and that in respect of his generation temporall eternall Resurrection Some construe this of his temporary birth in saying thou art my sonne God sheweth his diuine generation and in saying this day haue I begotten thee his humaine natiuity For hodie signifieth in holy Scripture the present life Heb. 3.7 Psalm 95.8 to day if ye will heare his voice So that I haue begotten thee this day as if he should haue said I haue brought my first begotten sonne into the world I haue caused thee to become flesh and in the fulnesse of time to be borne of a woman Other vnderstand this of Christs eternall generation As if God should haue said other are my sonnes improperly but thou art my sonne properly filius meus naturalis singularis substantialis A sonne not by creation as the whole world nor through adoption as the whole Church but a sonne by nature my begotten and onely begotten sonne Iohn 3.16 The very brightnesse and expresse character of my person Hebr. 1.3 Whereas Arrians and other obiect against this interpretation the word hodie Saint Augustine answereth appositly that with God vnto whom all things are
are written for our comfort for if these great pillars of the Church had such a shake let vs not despaire though happily sometime many mountaines of distrust arise in our troubled harts Assure thy selfe thou hast a good measure of faith if thou feele want of faith As a woman that seeleth the mouing of the child in her body though very weake assureth her selfe that she hath conceiued and goeth with child so if wee haue these good affections and vnfaigned desires of faith in our soule if hungring and thirsting after righteousnes wee say with the man in the Gospell I beleeue Lord help mine vnbeleefe let vs not in any case doubt but that we haue the holy spirit who is the giuer of these godly motions dwelling in vs and so consequently that wee haue true faith It is said Psalm 10.19 that the Lord heareth the desire of the poore yea that he fulfilleth the desires of all such as feare him Psalm 145.19 It is sufficient then in the middest of any grieuous tentation if thou truly desire to repent and beleeue For God accepting the will for the deed taketh a heart desirous to repent and beleeue for a penitent and a beleeuing heart indeed It is recorded in the 20. chapter of S. Iohns Gospell that Mary Magdalene seeking Christ at his sepulchre found afore the felt him He talked with her and stood high her and comforted her and yet the text saith at the 14 verse she knew not that it was Iesus In like fort the spirit of Christ is sometime present with vs and within vs helping our infirmities albeit we haue little sight or sense therof he is a secret friend and doth vs often most good when we least perceiue it Saint Thomas here said we know not the way nor whither thou goest and yet truth it selfe anowed the contrary whither I goe ye know and the way ye know They knew the way but they did not know that they knew saith Augustine Sciebant 〈◊〉 sed se scire nesciebant See the long of S. Simeon and the grace of our Lord c. in the Liturgie I am the way the truth and the life That is as Ferus Exorduins salutis ergo via medium salutis ergo veritas finis salut is ergo vâ—a The beginning of heauenly happinesse and therefore the way the meane and therefore the truth the end and therfore the life 〈◊〉 incipientium veritas â— oficientium vita perfectoruus Or as Euthymius if I am the way then I am able to bring you to the man ieâ—s in my fathers house if the truth I he not in sâ—ying I goe to prepare a place for your if the life then neither Angels nor principalities nor things present nor things to come nor height nor depth nor death it selfe shall separate you from me but I will receiue you to my selfe that where I am there ye may be also Or as Leo the great The conuersations sancte veritas doctrine diuine vita beatiâ—udinis sempiterne The which is expressed by S. Bernard in these words elegantly Via in example verita promise vita in premio The 〈◊〉 in my workes and the truth in my words and the life in my rewards Via ducens veritas listens vita pascens With such as waÌ„der in a bie way I am the high way to such as are doubting in the way I am the truth vnto such as are wearied vnto heir heauie burthen in their courses I am the life Or as Cyril vpon the place for as much as we shall ascend to the mansions in Gods house by faith hope charity of all which onely Christ is the donor he may be tearmed the way for giuing vs an example that we should loue one another as he hath loued vs that truth in deliuering such infallible rules of faith the life by coÌ„forting vs with an assured hope that we shal one day raign with him in his fathers house for euermore Thus Christ is via in qua per charitatem ambulare veritas cui per sidem adhaerere vita ad quaÌ„ per speÌ„ attolli de bemus or as Aug. Christ is the truth the way qua itur the life quo itur And in another place Permi v nitur ad me prouenitur in me permanetur in me Other taking this phrase for an hebraisme construe it thus I am the true way leading to life which is euerlasting Or I am the way to truth and life making truth and life but Epitheta to way Or I am the way and the true light going before you in the way to life as hee doth expound himselfe in the words immediately following No man commeth to the father but by me called else where the light as well as here the life which occasioned Bernard to say Nos populus â—uas oues pascus tue sequamur te per te ad te I will end this obseruation with a meditation of S. Ambrose Ingrediamur banc viam reneamus veritatem vitam sequamur Via est que perducit veritas est que confirmat vita qua per se redditur Suscipe nos domine quasi via confirma quasi veritas vinifica quasi vita nam in te sumus vinimus mouemur mouemur quasi in via sumiu quasi in veritate viuimus quasi in vita eterna This one sentence doth afford many comforts vnto troubled hearts if Christ bee the way to life there is none other name whereby we must be saued Aliter qui vadit cadit If the truth all other religions opposite to the Christian faith are â—ither ignorant fantasies or else arrogant heresies It the life let vs nor despaire in death â—ur redeemer hueth he which is the resurrection and the life shall at the last day raise our vile bodie making it like his glorious body receiuing vs to himselfe that where he â— in his fathers house there wee may be also The Epistle Acts. 1.1 In the former treatise O Theophilus wee haue spoken of all that Iesus began to â—ive and teach IN this History of S. Luâ—e two points are more principally remarkeable namely the Context or connexion of this treatise with his Gospell vers 1.2 Text or narration it selfe throughout the rest of the whole booke diuided into two portions 1. Generall as setting downe the acts of all the blessed Apostles in the twelue former chapters 2. Particular as containing more specially the acts of S. Paul in the sixteene latter chapters In the former treatise Saint Luke hauing alreadie penned a tract of all that Iesus did and taught He commeth in this present history to shew what his Apostles did and taught declaring at large that their doings and doctrine were conformable to the workes and words of their master These two treatises howsoeuer dedicated vnto one man are notwithstanding parted into two volumes