was not to make equall with Christe But Iohn the Baptist in his degree was great but the greatnes of Christ is straight way expressed when it is sayd And the Sonne of the hyghest By the which wordes the Angell extolleth the sonne of Mary aboue all Creatures For he hath his singuler and proper to hym selfe alone Heb. 15 that hee shoulde bee called the Sonne of GOD euen as the Apostell affyrmeth Wee graunt that the Aungells of Heauen and Kings of the earth haue sometyme these Tytells geeuen vnto them in the Scripture but these are called the Sonnes of GOD in common for their excellency And there is no doubte but that God doth exempt his Sonne from all others when hee peculiarly speaketh thus vnto him Thou arte my Sonne Therefore Christe is Ioyned here neither Psalm 27 with Angells nor with men that he might be in the number of the sonnes of God but that which is geuen vnto him is such that none may presume to take the same vnto him The Sonnes of God are Kinges not by the right of Nature but because it hath pleased God to aduaunce them to such honor This title belongeth not to the Angells but only because vnder the most chiefe they excell amonge other Creatures VVee are the sonnes of God by adoption We also are the sonnes of God but by Adoption which wee obtaine by faith and not by nature but Christe is the onely begotten sonne of God A. Also this woorde Highest is the name of God very ofteÌ„times vsed without the Substantiue God as heere Thou only art the moste highe aboue all the Earth Psal 83.29 Also It is a good thing to praise the Lorde Psal 92.1 and to singe vnto thy name O thou most high Also I wyll bee lyke vnto the most hygh Esay 14.14 C. And whereas the Angell vseth the worde of the future tence sayinge hee shal be called the wicked Dogge Seruetus thereby goeth aboute to proue the Christe is not the euerlasting sonne of God but that he began so to be accouÌ„ted when he tooke vpon him our flesh but this is horrible blasphemous Seruetus Heresie He reasoneth thus Christe was not the sonne of God before he taking vpon him our flesh appeared in the world because it was said vnto the Angell He shal be called the Son of the highest But we answere that the Wordes of the Angell haue no other signification but that the Sonne of God should be manifestly declared to be such a one in the fleshe as hee was with the Father from euerlastinge that is to say eternall For to bee called is referred to euident knowledge And there is great difference betwene these two Whether hee began to be the sonne of God which was not before or whether he was reuealed among men that they might knowe him to be the same which was promysed longe before Verely seeinge God the Father was called vpon of his people in all ages and acknowledged to bee a Father it must needes thereof follow that he had a Sonne in Heauen of whom and by whom thys Fatherhoode came vnto men Therefore men shall arrogate to much vnto them selues if they presume to boaste them selues to bee the sonnes of God without it be in respect that they are Members of his onely sonne Wherefore it is certayne that the holy Fathers were bolde to geue vnto them selues that honorable name onely vpon trust of the Sonne which was there Mediator Moreouer what this more perfect knowledge Rom. 8. Galat. 4 of that which we now speake can doe the Apostell Paule teacheth in another place namely that now wee may both cry and call God our Father And the Lord God shall geeue vnto him the seate C. Hee promiseth that it shall come to passe that shee shall be with childe with him which was promised to Dauid the King to the ende the Virgin might the better knowe that hee should be the same Redeemer which longe before was promised vnto the Fathers And so often as the Prophets speake of the building vp of the churchs they referre the whole hope of the faythfull to the Kingdome of Dauid in somuch that it was holden as a sure grouÌ„d-amonge the Iewes that the saueinge health of the Church consisted in the happy and prosperouse Estate of that Kingdome and that nothinge coulde better agree with the Office of the Messias than to builde vp a new the kingdome of Dauid Wherefore also the name of Dauid is sometime geuen to Ier. 30 â— the Messias â—ze 34.24 Oze 3.5 As this They shall serue their Lorde and Dauid their King Also Dauid my seruant shall raigne a Prince ouer them And those places where hee is called the Sonne of Dauid are well ynough knowen To bee shorte the Angell sheweth that the Prophesie of Amos shall bee fulfilled in the person of Christe Amos. 9.11 concerning the raysinge vp of the Tabernacle or throane of Dauid which was broken downe and ouerthrowen R. To the which agree the wordes of the other Prophet Esay 9.7 sayinge Hee shall sit vpon the seate of Dauid and vpon his kingdome that he may confirme and establish the same in Iudgement and in righteousnes from henceforth for euermore The Seate of Dauid is the Kingdome of Dauid not which Dauid possessed but which GOD promysed to Christe the Sonne of Dauid Also how Christe is sayd to bee the sonne of Dauid reade the 22. Chapter of Mathew beginning at the 43. verse 33. And hee shall raygne ouer the House of Iacob for euer and of hys Kingdome there shal be no ende And hee shall raygne ouer the Dan. 7.13 A. This also was promised by the prophets Beholde one came as the sonne of man with the Cloudes of Heauen c. His dominion is an euerlastinge dominion which shall neuer be taken away Mich. 4.7 and his Kingdome shall neuer be destroyed Also He shall raygne ouer them in Mounte Syon from that time forth for euermore Ouer the house of Iacob C. Seeing saluation was specially promysed to the Iewes euen as the couenaunte was made with their Father Abrabam Rom. 15 8 and Christe as winesseth the Apostell Paule was a Minister of the Circomcision the Aungell doth not without cause appoynte his Kingdom in that nation euen as it was his proper seate But this is not disagreeinge with other Prophesies which extende the Kingdome of Christe to the vtmost partes of the Earth For God hath ingraffed the Gentiles by a newe and wonderfull Adoption into the stocke of Iacob who were before straungers notwythstandinge so that the Iewes might keepe the more principall place as the first begotten Euen as it is sayd The Lorde shall sende the Rod of thy Power out of Syon Psal 110 2â— Therefore the Seate of Chryste was placed amonge the People of Israell from wheÌ„ce he subdued the whole world vnto him For so many as hee gathered together by fayth vnto the Chyldren of
vvhat measure yee meate This sentence seemeth not to be set in his right place and order and truely the Euangelistes were not curiouse in placinge the wordes of Christe but doe oftentimes heape diuers of his sentences together The exposition of these words yee may reade in the 7. of Math. 26. And hee sayd so is the Kingdom of God euen as if a man should sowe seede in the grounde B. Christe by this Parable meaneth that the Gospell doth euen so wonderfully contrary to the expectacion of man and when they thinke not of it by litle and litle growe vp and fructefie not sodenly but in that order which the father hath appoynted After this manner truely and in this our age the kingdome of God is come vnto vs men in deede looking for nothing lesse then the same Whereuppon in deede these vngodly sayings of the wicked came from whence commeth this kinde of Doctrine In how short time hath it preuayled But such is the kingdome of God it bursteth forth before that flesh and bloud can perceiue the same After this maner God disapoynteth the expectacion of the world and by his base foolishe and weake confoundeth the gloriouse 1. Cor. 1. wyse mighty as S. Paule teacheth in his Epistell to the Corin. 27. And should sleepe and ryse vppe night and day and the seede shoulde springe and growe vp hee knoweth not howe C. Chryst went about to direct this Similitude to the Preachers of his worde least they should coldely goe about their office wheÌ„ they see not fruit of their labour to appeare by and by Therefore he setteth before them Husband men to follow which vpon hope of reapinge cast seede into the Earth neither are troubled with careful eare but goe to rest and rise earely againe that is to say according to their maner they are alwaies occupied in their daily laboure and doe refreshe themselues with sleape in the nyght vntill at the length the Corne waxe rype in due tyme. Although therefore the seede of the Woorde lye couered for a time Christe notwithstandinge commaundeth the godly Teachers to bee of good hope least distrust make them slouthfull 28. For the earth bringeth forth fruit of her selfe first the blade then the Eare after that the full Corne in the Eare. BV. As if he should haue sayde The Seede doth not growe vp so soone as it is sowen and aryse to be Corne but it hath a distance and it doth arise by increase So doth the worde of God fructefy also being cast and receyued into the Heartes of the faythfull For vertue groweth by certayne Degrees of increase For as no man is a perfect Artificer at the first euen so no man is perfect out of hand or without time in all vertues 29. But vvhen the fruite is brought forth anon hee thrusteth in the Sickell because the haruest is come E. The Phariseys Scribes Hyghpriestes Elders Rulers of the People Princes Kinges Philosophers haue contenciously gone about and doe at this day to ouerwhelm the seede of Gospell leaste it shoulde come forth Nothstanding these striueing against it in vaine it hath taken roote through out the whole Worlde neyther shal it cease to growe euen vntill the end and consummation of the Worlde that the whole Corne may be rype When the time of Haruest shall come the Sickell shall bee put into the Corne and then all things being cut vp the tarâ—s shal be cast into the fyer and the pure and cleane Wheate shal be put a parte into the Barne as our sauiour Christ himselfe teacheth in the 13. of Math. In the which Chapter reade the exposition of the 30. verse and one and thirty and 32. 33. And vvith many such Parables preached he the Woorde vnto them as they were able to heare it E. That is to say by these and by many such kinde of Parables the Lorde Iesus did propounde to the rude and grosse people the Image of the successe of the Gospell to come framing his talk to their capascity For hee spake nothing vnto them then but onely by obscure Parables because as yet they were not capeable of the bare worde For if hee had sayd that hee should bee shortly put to death of the Iewes that hee should by and by ryse agayne and spreade abroade his glory through out the whole Worlde insomuch that hee which seemed to bee weakest of all should be thought to be a Prince of the whole Worlde and that none shoulde haue peace and assurance of saluation but through him none woulde haue borne his wordes neither woulde they haue belieued him And yet notwythstanding it was meete that they should remember these things as by a dreame that afterwarde they might knowe by the matter it selfe what the Parables ment But hee declared to his Apostells by secrete communication what was the secret meaning of all the Parables which he spake 35. And the same day when euen was come he sayd vnto them Let vs passe ouer vnto the other side Math. 13 Luk. 8. A. This history must thus be ordered by the wordes of Mathew Marke Luke And it came to passe on a day when Iesus had spoken these Parables and when the euen was come he went from thence sayth vnto them Let vs passe ouer vnto the other side of the Lake And when hee had sente the People away he went into a shyp and his Disciples with him And so soone as hee was in the Ship they loused and went ouer As touching the 36. and 37. verses reade our exposition vppon Mathewe the 13. Chapter 38. And hee was in the sterne a slepe on a Pillowe and they awaked him and sayde vnto hym Maister carest thou not that we pearishe And he vvas in the Sterne a sleepe Behold here howe Christe declareth himselfe to be a man in all poyntes sinne onely excepted What therefore will he deny vs which vouchsafed to be partaker of all our infirmities And they avvaked him Heere wee see by what meanes God is wonte to trye his sayntes For the nature of temptacion is here lyuely paynted forth Hee sendeth vppon his Dysciples a fearse tempest and beinge not content wyth this he suffereth the Ship to be ouerwhelmed and couered with water beside this he seemeth altogether to neglect them being in extreame pearill For they looking nowe for extremity he lyeth a sleepe carelesly in the ship Thus truly the sayntes and Children of God are prooued oftentymes they thinking that God will lay more vpon them then they are able to beare Notwithstanding hee will not suffer them what daunger soeuer they be in to bee voyde of hope Euen so here wee may see the Disciples who although they looked for nothinge more certaynely then death yet notwithstandinge they were not altogether wythout hope They awake the Lorde and pray for help notwithstanding so that they fearing extreame pearill are not quight without trust of deliueraÌ„ce the which their prayer vnto the Lord doth playnly decare For they woulde
1. Cor. 8.6 and there is one Lord Iesus Christe by whom are all thinges and wee by him And thus hee is declared to bee not onely Maister teacher to whom when hee teacheth we must geue eare but also a Prince to whose gouernmente wee must be subiect and whose commaundement wee must obay For the Father hath geuen vnto him in his house the Dignity of the first begotten that hee might haue the Superiority ouer his Bretheren with power and might order and dispose the ryches of the Inheritaunce In the City of Dauid Before in the fourth verse Luke saith that the City of DAVID is called Bethlehem Hee noteth dilligently the place of the Natiuity bycause of the truthe of the Prophesie written by Micheas Miche 5. of the which Mathew maketh mencion M. As if hee shoulde say Math. 2 6 searche and consider what GOD hath Promised to DAVID and what MICHEAS hath prophesied cōcerning Bethlehem compare those thinges with these wordes and yee shall see that the most true GOD hath performed those things at this day which he had promised to the Fathers in many Ages from the beginninge C. Therefore the Angell framed his speache to his Hearers which were not altogether Ignorant of the promised redemption and hee Ioyned the Gosple with the Doctrine of the Law and the Prophets euen as the same sprang thereof 12. And take this for a signe Yee shal fynde the Chylde vvrapped in swadlinge Clothes and layed in a Maunger BV. Least the Sheepheardes shoulde doubt of the new wonderfull tydings for credits sake he geueth vnto them a signe saying Experience it selfe and the truth of the matter shall certifie you that I haue toulde you nothinge but truth Goe yee therefore to Bethlehem and seeke the newe borne Childe whom I haue preached to be Christe the Lord yee shall finde him wrapped in swadling Clothes and layed in a maunger The Angell imitateth the cōmon maner of men For we are wonte in great and doubtful matters to Ioyne signes vnto our Wordes Wherein the goodnesse of God doth shine framing himselfe to our infirmities C. Moreouer the Aungell preuenteth an offence by which the Faith of the Sheepheards might easely haue bene hindered For what a scorne is it to see him lying in a maunger which is promised of God to bee a King and the only Sauiour Therefore least so vile base a Condition in Christe should discourage the Sheepheards from in belieuing in Christe the Angell telleth them aforehande what they should see And the Lorde vseth this order dayly towarde vs which may seeme in the Iudgmēt of man ridiculouse and absurde For by the Voyce of the Gospell which is come from heauen hee commaundeth vs to imbrace Christ crucefied and he setteth signes before vs in earthly and transitory elements which may exalte vs into the glory of blessed immortality So hee promisinge vnto vs spirituall righteousnesse setteth before our eyes a litle Water and promisinge the euerlasting life of the Soule hee sealeth the same with a smale taste of Bread and Wyne Wherefore if so be the Rude stawle did not offend the Sheepheardes nor stay them from seeking Saluation in Christe nor from submitting themselues vnto his gouernment no signe be it neuer so contemptible ought to obscure his Glory in our sight but that wee shoulde adore and worship him especially seeinge that hee is now ascended into heauen and sitteth at the righte hand of his Father BV. This signe which is geuen to the Sheepheards is not agreeinge to humaine sence but is quite contrary to the Wisedome of the fleshe Wherefore they had to beholde and consider another thinge and in their mynde to apprehende another matter God accordinge to his maner doth not set before vs glorious things to the ende hee mighte confounde and ouerthrow humaine reason 13. And straite way there was wyth the Angel a multitude of heauenly Souldiers praysing GOD and sayinge 14. Glory to GOD on high peace on the Earth vnto men a good will C. The Euangelist accordinge to the maner of the Scripture calleth the Angells heauenly Souldiers the similitude beinge taken from earthly Princes This verely was done that he might haue the greater Maiesty For although the glory of God was in parte reuealed in one Angell yet notwithstanding GOD would more gloriously adorne his sonne and that as well for our confirmation as for the Sheepheardes With men the credite of two or three witnesses is sufficient to take away a doubt but the heauenly Army with one consent and one voyce geueth testimony vnto the sonne of God How obstinate then shall we be if we singe not to this cōmon title of the Angells by which out saluation in Christe is celebrated Whereby we gather how detestable a thynge to GOD vnbeliefe is which troubleth this sweete Harmony of Heauen and Earth Moreouer we are worse than brute beastes if the Songe which the Angells sunge with one consent to geue vs an example doe not kindell in vs both faith also a desire to praise God Vnity of faith commended to vs by the song of the Angells Moreouer God by this melodious Harmony cōmendeth vnto vs the vnity of faith and exhorteth vs to sing his prayses with one cōsent vpon the earth A. The which Paule wisheth may be geuen to all the Godly when hee writeth thus Rom. 15.5 The God of all patience and consolation graūt you to be like minded one towardes another after the ensample of Christ Iesus that yee all agreeinge together may with one mouth prayse God c. Glory to God on high Bu. That is to say Glory be vnto God which dwelleth in the highest R. By these words they geue to vnderstande that firste of all their office is to prayse God with a lowde voyce continually Whereupon in the Prophet the Seraphim doe cry the one to the other Holy Holy Holy Lord God of Sabaoth Esay 6.3 all the whole Earth is full of thy Glory But to prayse God is not onely in words to geue vnto God glory and holinesse but it is also to confesse the power righteousnesse holinesse goodnesse truth and happinesse belonge to God alone and that God standeth in neede of nothinge but that all creatures stande in neede of him also that God can bee benefited of none but that it is hee which benefiteth all C. Moreouer the Aungells begin with thankes geuinge or with the praises of GOD bycause the Scriptures in diuers places teach vs that wee are Redeemed from death to this ende that wee mighte shewe our thankefulnesse towardes God as well with our tongue as with our workes Therefore let vs remember that this was the finall cause why God hath reconciled vs vnto him by his only sonne that by the reuealinge of the ryches of his Grace and exceedinge mercy hee might glorifie his name And at this day looke how much any one of vs is incouraged by the knowledge of his grace to set forth the
glory of God so much he hath profited in the faith of Christe Yea so often as mencion is made of our saluation we must know that we are styrred vp as it were by a signe geuen vnto vs to geeue thankes and to praise God And in Earth peace BV. This worde earth is put for men dwelling vpon the earth to whom they sing that peace is happened with God by the natiuity of CHRISTE C. This notwythstandinge is the most approued readinge that after the same the thirde part may also follow In men a good will Howbeit touchinge the substance of the matter whether you reade In earth peace Or In men peace notwithstandinge the first seemeth best to agree bycause there is no doubt but that these two parts doe answere and agree one with the other Glory to GOD on high and in earth peace But except wee set men against GOD the antithesis shall not be full and perfect It may be that the Greeke preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deceiued the Interpreters bycause the sence of the words was obscure to say that there is peace in men But seeinge the sayd preposition is superfluouse in many places of Scripture there is no cause why it shoulde stay vs. Notwithstandinge if any man will referre the fame vnto the last parte the sence shall remayne all one as we will shewe anonne Nowe let vs see what the Angells meane by the name of Peace They speake not of the externall peace which is betweene man and man but they say that there is Peace in the Earth when men are reconciled vnto God haue peace in their mindes We know that we are borne the children of wrath and that wee are by Nature enemies vnto GOD so that wee must needes bee vexed with horrible vnquietnesse so long as wee feele that God is displeased with vs. Therefore wee must note a shorte and plaine definition of peace from the contraries Peace of Conscience commeth by Christe namely from the wrath of God and from the terror of death And so there is a double relation the one vnto God and the other vnto men bycause then we haue peace with God and he pardoning vs not imputinge our sinnes vnto vs beginneth to be fauourable and wee quietinge our selues in his fatherly goodnesse do with sure trust call vpon him and doe without feare boaste of the saluation promised vnto vs. CHRIST therefore is our Peace by whom the Father hath reconciled the World vnto him Ephe. 2.14 1. Cor. 5.19 not imputinge vnto men their sinnes Beholde the peace which commeth by Christe that is to say the clerenesse of Conscience when by fayth wee are preswaded that GOD is pleased with vs that is to say that hee imputeth not vnto vs our Offences for his sonnes sake insomuch that for them wee neede not feare neyther Sathan nor Death Rom. 5.1 For wee beinge iustefied by faith haue peace with GOD through our Lord Iesus Christe C. And although the Life of man be called a continual warfare vpon earth Iob. 7.1 and although we feele by experience that there is nothinge more troublesome then our estate so longe as wee are in the Worlde yet notwithstanding the Angells doe plainly affirme that there is Peace in the earth to the ende wee might knowe that no troubles ought to hinder vs but that wee being bolde of the Grace of Christe may haue quiet and pacefied mindes A. Whereupon Christe comforted his Disciples with these wordes when hee had tolde them of many afflictions imminente These thinges haue I tolde you that yee might haue peace in mee Iohn 16.33 In the Worlde yee shall haue affliction but be of good chere I haue ouercome the Worlde Therefore let vs note here the Peace is placed amongest the middest of the Waues of temptation amonge diuers perills amōg violent motions and amonge striffes and feares leaste our Fayth being at any time assaulted should shake or faile And to men a good will B. The Greeke Woorde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Hebrew woorde RASON signifie a good will and Affection and a minde well disposed But the cōmon translation which hath And to men of good wil ought to be reiected not only bicause it is false but also bycause it corrupteth the whole sence Notwithstandinge they also doe erre which refer these wordes a good will vnto men as though it were an exhortacion to imbrace the grace of God Wee confesse that the grace of God is no otherwise assured vnto vs then vppon the condition that wee receiue the same But seeing the Greeke woorde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Hebrewe worde RASON are in the Scripture all one in signification as wee sayd before the olde Interpreter hath Translated the same a mynde well pleased or pacefied For this place is expounded amisse of the acceptation of Grace It doth rather shew the fountaine or originall of peace of the which the Angells spake to the ende we might know that the same came freely from the meere mercy of God If so bee wee thinke good to reade it thus And in men a good will It shall not be amisse as touching the sence For by this also the cause of peace shal be noted namely bycause it hath nowe pleased God to admit men into his fauour with whom before he was highly displeased Notwithstanding the first is the more simple readinge that wee may know from whence peace cōmeth vnto vs. A. namely from Christ who is geuen to vs of the Father Herevppon the time of Christe is called the acceptable yeare Esay 61.1 Luk. 4.19 Psal 5.12 Rom. 8.32 And the Prophet Dauid sayth Thou Lord wilt blesse the righteouse and with fauoure wilte compasse him as with a shylde Seeinge the Father hath geuen his sonne vnto men than the which he had nothing more deuine therefore hath geuen al things with him he hath declared vnto them his good will hath sent vnto vs the acceptable yeare of his goodwill whereby hee hath made many acceptable vnto him in his welbeloued sonne Cōcerning the which good wil it is said Who hath predestinate vs to be adopted through Iesus Christe vnto hymselfe Ephe. 1.5 accordinge to the good pleasure of his will to the prayse of the glory of his grace wherewith he hath made vs accepted in the beloued Moreouer as the Earth men are taken for all one euenso there is very litle difference betwene the peace which the Angells sayd should bee in Earth and the good will which shoulde come vnto men For in that that God hath made vs at one with him hee hath declared his good will towarde vs and from the time that hee hath declared his good-will he hath geuen vs this peace But we must note that neyther glory is geuen to GOD neyther can men haue Peace and Grace or the good will of God without Christe Therefore as there is among Hypocrits the cōtempt of God so there is no