reward In our calling obserue the Author of our calling God diuersitie of our calling in respect of time called aâ— houre 3.6.9.11 place some called in y e market other elsewhere God is termed here paeterfamilias in respect of his fatherly loue and care disposing of all things in the Catholike Church with greater prouidence and wisdome then any discreet housholder can manage the priuate businesse of his particular family So that all Atheists and Epicures holding that either there is no God or that hee cares not for the things on earth are confuted by this one word that God is an housholder a father of his Church Went out Whither can he goe that is euery where Liceat dicere exijt à se vt intret in te imo vt te conuertat in se. God went out from his maiesty which is vnknowne vnto his mercy which is manifested in all his works in gouerning the Church espâ—cially sending labourers into his haruest and workmen into his vineyard If then all laborers in the vineyard are called by God such as are busied in vnlawfull professions and occupations not allowed by his word are not seruants of the Lord but hirelings of Satan The second point obseruable in our calling is the diuersity thereof in respect of time and place God cals in diuers houres of the day that is in diuers ages of the world and in diuers yeeres of our age In the time before the law God called Abel Enoch Noah Abraham and such like In the time vnder the law Moses Dauid Esay together with other Kings and Prophets in the time after the law the blessed Apostles Martyrs Confessors Or as other God called some in the first houre as Adam and the Patriarks vntill Noah some in the third houre as all Noahs posterity to Abraham some in the sixt houre as all his seruants who liued betweene Abraham Moses some in the ninth houre as Moses and the Prophets some in the eleuenth houre as Peter and Paul and all other who liued since Christs time which is hora nouissima the last houre Iohn 1. epist. 2.18.1 Cor. 10.11 But I thinke with Saint Hierom that this difference is meant of our age rather then of the worlds age For our great Master calles some to labour in his vineyard at the first houre of the day that is in their childhood as Samuel Ieremy Iohn the Baptist each whereof might say with â—he Psalmographer O Lord thou wast mine hope when I hanged yet vpon my mothers breasts Thou art my God euen from my mothers wombe Other he cals in the third houre that is in their youth as Daniel the Prophet and Iohn the Euangelist of whom Saint Hierom Discipulum minimum Iesus amauit plurimum Other in the sixt houre that is in their middle age as Peter and Andrew Other in the eleuenth houre that is in their old age as Gamaliel and Ioseph of Arimathea some not onely in the last houre of the day but euen in the last minute of the houre as the theefe vpon the Crosse Luke 23. Againe this our calling is diuers in respect of the place for God calles some from their ships and some from their shops and some from vnder the hedges and some from the market as it is here vers 3. Now this diuers calling at diuers times and in diuers places intimates a caueat for such as are called intimates a comfort for such as are not called A caueat for such as are called that they neither magnifie themselues nor vilifie other It proceeds not from our good works but from Gods good will that wee be called and he being infinitely rich in mercy can call the most wicked ruffin euen though he haue denied Christ with Peter or sold Christ with Iudas or crucified Christ with Pilat Iudge not therefore that ye be not iudged iudge not malitiously iudge not curiously The counsell of Gods election is secret whom he did predestinate them also he calleth and whom he calleth he iustifieth and whom he iustifieth he sanctifieth in his good time and therefore iudge not before the time This also may comfort such as feele not themselues as yet sufficiently called Our good Lord calles at all times in all places he called Paul in the midst of his furie breathing out thâ—eatnings and slaughter against the professors of the faith He called Cardinall Vergeriuâ— as he was running away for being suspected in the Court of Rome to fauor the Gospellers and purposing to cleere himselfe of that suspition intended to write a booke against them and for that purpose reading their works and examining their arguments exactly was fully resolued that their doctrine was good and also perswaded his brother the Bishop of Pola to receiue the same He called Henry 8. Wicklif Luther in their discontent Henry 8. of famous memory displeased with the Pope for denying his diuorce banished all forraine iurisdiction and immediately made publike profession of the Gospell Iohn Wicklif with other being thrust out of Canteâ—burie Colledge in Oxford Monkes placed in their roome by the Popes edict and Simon Langham Archbishop of Canterburies power at the last grew so discoÌ„tent that he misliked Pope Bishop Monkes and all and afterward it pleased God to shew him the bright beames of his truth in so much that Wicklif was a wicket and a doore of entrance to many who liued in that time of ignorance Martin Luther at the first distasted in all popery but one point onely to wit the base prostitution of indulgences in Germany but herein receiuing no satisfaction he grew to be so great a laborer in the Lords vineyard that it might haue been written on his tombe Pestis eram viuens moriens ero mors tua papa Or as learned Bèza worthily and wittily Roma orbem domuit Romam sibi Papa subegit Viribus illa suis fraudibus iste suis. Quanto isto maior Lutherus maior illa Istum illamque vnô qui domuit calamô Hitherto concerning our calling into the vineyard The next obseruable point is our working This vineyard as the Prophet tels vs is the Church Surely the vineyard of the Lord is the house of Israel and the men of Iudah are his pleasant plant All men are either loiterers in the market of the world or else laborers in the vineyard of the Church Of such as stand in the market idle there be foure sorts some sell their soules pawne their soules lose their soules giue their soules Some sell for as it is said of the Lawyer that hee hath linguam venalem a tongue to bee bought and sold so it may be said of the couetous man that hee hath animam venalem a soule to be sold so the voluptuous man doth sell his soule for pleasures as Esaâ— did his birthright for a messe of pottage so the proud man doth sell his soule for aduancement â—s Alexander the
6. is said to haue done for his Poâ—edome The Lord saith Thou shalt haue no other Gods but me neither in hâ—auen aboue nor in earth beneath nor in the water vnder the earth and yet as the Scripture doth intimate the proud man makes honour his god the couetous man gold his god the voluptuous man his belly his god The first hath his idoll as it were in the aire the second his idoll in the earth and the third his idoll in the water as one pithily notes vpon the second Commandement Secondly some pawne their soules albeit they be not so desperate so giuen ouer to commit sinne with greedinesse as to sell their soules right out yet for their profit and pleasure they will be content to pawne their soules vnto the diuell for a time so Dauid in committing adulterie did as it were pawne his soule Noe when hee was drunke did pawne his soule Peter in denying Christ did also pawne his soule but these being all labourers in Gods vineyard redeemed their soules againe with vnfained and hartie repentance But let vs take heede how we play the merchant venturers in this case for our soule is our best iewell of greater value then the whole world and the diuell is the craftiest vsurer and greatest oppressor that euer was if he can get neuer so little aduantage if we keep not day with him he will be sure at the iudgement day to call for iustice and to claime his owne speaking vnto God as the King of Sodome did vnto Abraham Da mihi animas caetera tolle tibi Giue me the soules which haue been pawned and forfetted vnto me the rest take to thy selfe There is another kinde of pawning of soules and that is vnto God for Princes and Prelates Ministers and Masters are bound to God as it were in goods and bodie for all such as are vnder them as the Prophet said vnto King Ahab Keepe this man if he be lost and want thy life shall goe for his life But if thou dost thy best endeuour though the wicked incorrigible sinner die for his iniquitie thou shalt deliuer thy soule redeeeme thy pawne and when euening is come the Lord of the vineyard shall giue thee thy reward Thirdly some lose their soules as carnall and carelesse Gospellers ignorant negligent people who though they come to Church either for fashion or feare yet alas they seldome or neuer thinke of their poore soule from whence it came or whither it shall goe trifling away the time in the market neither buying nor selling nor giuing but idly gaping and gazing vpon other a fit pray for the cutpurse betraying themselues and their soules vnto that old cunnicatcher Satan who goes about daily seeking whom he may deceiue cunningly snatching and stealing such soules as are vnguarded vnregarded O blockish stupiditie will you keepe your chicken from the kite your lambe from the wolfe your faâ—ne from the hound your conies and pigeons from the vermine and will not you keepe your soule from the diuell but idly lose it without any chopping or changing in the market Fourthly some giue their soules as first the malitious and enuious person for whereas an ambitious man hath a little honour for his soule a couetous man a little profit for his soule a voluptuous man a little pleasure for his soule the spitefull wretch hath nothing for his soule but fretting and heart-griefe like Cain who said of himselfe Whosoeuer findeth me shall slay me Secondly such as finally despaire giue their souls away for the diuell bestoweth nothing in liew thereof but horror and hell of conscience The distressed soule may comfort himselfe with the conclusion of this parable The first shall be last and the last first The last in 〈◊〉 owne iudgement the first in Gods eye Thirdly such as destroy their bodie that the diuel may haue their soule giue themselues away for nothing in one word this is the case of all such as stand idle in the market they serue the diuels turne for nothing for the wages of sinne saith Paul is death and death is none of Gods workes a nothing in nature Why therefore do you stand idle in the market all the day goe into the vineyard saith the Lord and whatsoeuer is right I will giue you Now there be diuers labourers in the vineyard as there be diuers loiterers in the world one plants another waters some dig some dung the householder giues vnto one man a shredding hooke to another a spade to a third an hatchet so there be sundrie vocations and offices in the Church diuersities of gifts and diuersities of administrations and diuersities of operations 1. Cor. 12. But about the trimming of the materiall vine there be three sorts of labourers especialâ—y the first to proyne the second to lay abroad and vnderprop it the third to digge away the old mould and to lay new to the root al which are so necessarie that if any of them faile the vine will soone decay No lesse needfull in Christs Church are these three estates Clergie Magistracie Commonaltie It belongs to the Priest to cut away supersâ—uous branches with the sword of the spirit The Magistrate must protect vnderset and hedge in the vine lest the wilde bore out of the wood roote it vâ— and the wilde beasts of the field deuoure it The common labourer must dig and till the ground that hee may get sustenance for himselfe and other If no Priest what would become of our spirituall life if no Prince what would become of our ciuill life if no common people what would become of our naturall life We must al be labourers and that painfull and profitable painfull called in this our parable thrice workmen Non otiandum in viâ sed laborandâ—m in vineâ There is no roome in y e vineyard for sluggishnes Cursed is he that doth the worke of the Lord negligently But because Satan is the most diligent preacher in the world and heretikes compasse sea and land to make proselyts and to draw disciples after them it is not enough that labourers in the vineyard be painfull except they be profitable for as one said of the schoolemen A man may magno conatu nihil agere take great paine to little purpose toile much and yet not helpe but rather hurt the vineyard The by-word Euery man for himself and God for vs all is wicked impugning directly the end of euery vocation and honest kind of life That our paine may be profitable wee must labour in a lawfull calling lawfully for the good of the vineyard and then as it followeth in the last point of the parable wee shall receiue Gods peny for our paine When euen was come the Lord of the vineyard said vnto his steward Call the labourers and giue them their hire beginning at the last vntill the first Wherein obserue two things especially When at euening What giue theÌ„ their hire the
will haue our sacrifice acceptable they must be first holy So diuine Plato Whatsoeuer is good and holie that is accepted of God Secondly sacrifice must be performed in faith otherwise though it be warraÌ„ted by Gods own word it is not acceptable prayer receiuing of y e Sacraments hearing of the Scriptures c. are holy sacrifices and yet not pleasing God if done without faith As our Apostle Rom. 14.23 Whatsoeuer is not of faith is sinne that is whatsoeuer is against our conscience so when the Recusant comes to Church against his conscience to satisfie the law of man not to certifie his loue to God it is not an acceptable sacrifice If a man be a Lawyer a Physitian a Merchant a Souldier against his conscience though his calling be neuer so good yet his oblation is bad Or as other expound that text more fitly Whatsoeuer is not done in a good assurance that God for Christs sake will accept of it and vs it is sinne Christians are Priests offering spirituall sacrifices acceptable to God by Iesus Christ. All good works without faith in him are like the course of an horse that runneth out of the way which taketh great labour but to no purpose For vnbeleeuing Gentiles and misbeleeuing heretikes albeit they be neuer so wittie neuer so vertuous are no sweete fauour to the Lord. Reasonable We reade in the Law that euery sacrifice was seasoned with salt now sâ—lt mystically notes discretion as Coloss. 4.6 Let your speech be gracious alwaies and powdred with salt that is with wisedome and sobrietie When Paul then exhorteth vs to giue our bodies a reasonable sacrifice his meaning is that al things must be done in order comely discreetly The prouerbe is good An ounce of discretion is worth a pound of learning for as zeale without knowledge is blinde quo vehementius irruit eo grauius corruit so knowledge without discretion is lame like a sword in a mad mans hand able to doe much apt to doe nothing Tolle hanc virtus vitium erit Hee that will fast must fast with discretion he must so mortifie that he do not kill his own flesh He that giueth almes to the poore must doe it with discretion omni petenti non omnia petenti quoth Augustine to euery one that doth aske but not euery thing that he doth aske so likewise pray with discretion obseruing place and time place left thou be reputed an hypocrite time lest accounted an heretike like the Psallianists and Euchitai Other expound the word reasonable as opposite to the Iewes oblations As if Paul should speake thus In the Law dead beasts but in the Gospell reasonable liuing men are to be sacrificed vnto God Euery Christian is a sacrificer euery layman a priest but the pastor is a priest of priests one that sacrificeth his people by teaching and exhorting them to giue vp their bodies a quicke and holie sacrifice to the Lord. I am saith Paul the minister of Iesus Christ toward the Gentiles ministring the Gospell of God that the offering vp of the Gentiles might be acceptable being sanctified by the holy Ghost Hitherto concerning the first generall branch of Saint Pauls exhortation Now as Musitians doe not only teach their schollers what they shall sing but also what they shall not sing that they may follow that which is good and eschue that which is euill so Paul doth not onely shew what we must doe but also what we must not doe Fashion not your selues like vnto this world World vsed in the worse sense signifieth either the wicked men of the world or else the vaine things of the world the wicked men as Ioh. 12.31 the diuell is termed the prince of the world that is of the wicked in the world who make themselues his vassals by yeelding to his temptations according to that of Paul He is our master to whom we submit our selues as seruants It is not Satans power that hee doth thus dominere in the Church for he was bound and cast out of the Church but it is the weaknes and wickednes of men who loose him and open the gate when he was shut out admitting him as a lord of misrule ruling and ouerruling those who are children of disobedience Ephes. 2.2 Secondly the word World taken in a bad and more strict sense signifies the pomps and vanities of the world As 1. Epist Ioh. 2.15 Loue not the world neither the things of the world that is as himselfe construeth himselfe the lust of the flesh and pride of life According to both acceptions it may be well expounded in this text as if S. Paul should say Brethren I beseech you by the tender mercies of God that yee fashion not your selues either according to the wicked men or according to the vaine things of this world For y e first 2. things occasion fashioÌ„ in the world Multitude for as Cyprian said Incipit esse licituÌ„ quod solet esset publicum Custome is not onely another nurture but as it were another nature And as the Lawyers speake Quod est consuetum praesumitur esse iustum That which is done by many is thought at length lawfull in any Greatnes for as Paterculus writes Imperio maximus exemplo maior He that is highest hath alway most followers Augustus a learned Prince filled the Empire with schollers Tiberius with dissemblers Canstantine with Christians Iulian with Atheists So that Paul vnderstanding how prone men are to follow fashions aduiseth vs here not to conforme our selues according to the world In complements of courtesies and common ciuilities it is not amisse to follow either the most or the best In matter of Church orders and Ceremonies it is insolent singularitie not to fashion our selues according to that which is inioined by the best and vsed by the most yea euen in the maine points of holy religion If the great be good and the most best we may follow both But Saint Pauls meaning is that wee may not follow wicked men in their wickednesse nor worldly men in their worldlinesse nor good men but in that they are good as hee saith elsewhere Be ye followers of me as I am of Christ for as in imitation oratorie there are two sorts of examples one necessarie to be followed alwaies in all things as Demosthenes among the Grecians and Tully among the Latines another to be followed in some things and at some times as Poets and Historiographers Euen so there are two sorts of examples in Christian imitation the one necessarie which is Christ the way the truth and the life Via in exemplo veritas in promisso vita in praemio The truth in his learning the way for his liuing as the Fathers vsually glosse that place The other are to be followed in some things and at some times as Paul Peter Augustine Chrysostome Nazianzen and other blessed Saints of God whose liues and
Toward his mother not absolutely denying but onely deferring her suit for a time Nondum venit It shall come though as yet not come His mother said vnto the ministers whatsoeuer he saith vnto you doe it She was not offended or discouraged with Christs answer but belieued his word and submitted her selfe to his will a notable president of faith and obedience teaching vs in all afflictions of body and soule wholly to stay our selues vpon his gracious promises In a word it is a good rule to be followed in all things heare him in all the works of thy calling whatsoeuer he saith vnto thee doe it not onely belieue but doe And there were standing there six water pots of stone The relation of the miracle it selfe containes in it a most liuely picture of the Church militant subiect euen in her greatest happinesse to much want and woe but Christ that keepes Israel doth neither slumber nor sleepe hee knowes her workes and in the midst of her wants euen when she thinks her selfe forsaken here 's her praiers and turnes her water into wine giuing her a garment of gladnesse for the spirit of heauinesse The Fathers and Friers abound with other allegories He that list may reade August tract 9. in Ioan. Bernard ser. 2. post octau Epiphan Rupert comment in Ioan. lib. 2. Luther postil maior Dom. 2. ab Epiphan Ferus ser. 9. Dom. 2. post Epiphan Pontanus bibliothec con tom 1. fol. 222. 223. c. I did alway thinke of glosses as Augustine of graces Alter aliquando fructuosus est donis paucioribus sed potioribus alter inferioribus sed pluribus One man edifieth his hearers with many though meane notes another with few but fit short but sweet I passe therefore from the miracle to the consequent and effect The which is twofold 1. The manifestation of Christs glory 2. The confirmation of his Disciples faith Christ in his morals instructed vs to liue well in his miracles to belieue well And therefore this fact increasing the Disciples faith and illustrating his honour Omne tulit punctum quia miscuit vtile dulci. The Epistle ROM 12.16 Be not wise in your owne opinion c. SAint Paul exhorts vs in this Epistle not to hurt but rather helpe our enemies Not to hurt by Concealing that which is good as Wisdome Be not wise in your owne opinion Sanctimony Prouide things honâ—st in the sight of all men Rendring that which is euill vers 17. Recompence to no man euill for euill and vers 19. Auenge not your selues c. But to help by preseruing Peace vers 18. If it be possible liue peaceably with all men Vers. 20. If thine enemy hunger feed him Patience vers 21. Bee not ouercome of euil but ouercome euill with goodnesse Be not wise Not in your selues nor onely wise to your selues not in your selues and owne conceit If any man among you seeme to be wise let him be a foole that hee may be wise Seest thou a man hastie in his matters anâ— haughty there is more hope of a foole then of him It is recorded as a great fault in Charles Duke of Burgondie that he seldom asked neuer followed the couÌ„sel of other On the contrary Moses a man learned in all wisdome of the Egyptians and mighty both in words and deeds obeied the voice of his father in law Iethro doing according to his aduice Exod. 18.24 Saul hearkened vnto the counsell of his seruant 1. Sam. 9. Agamemnon in Homer wished for ten Nestors Alexander Seuerus neuer determined any thing of moment without twelue or twenty iudicious Lawyers It is a great part of wisdome yea the first entry to knowledge scire quod nescias not to be too wise or in our opinion so wise that wee neglect others helpe The Pope in this respect as Roderigo Bishop of Zamora well obserues is most vnfortunate For though he hath all things at command yet euermore stands in need of one thing to wit a faithfull counseller The Romans at this time being Lords of the world were puffed vp exceedingly with the greatnesse of their gifts and largenesse of their Empire Paul therefore did often as Chrysostome notes inculcate this exhortation in this Chapter twice that it might be remembred once The men of England yea the women of England abusing the great light of the Gospell and long peace are growne so wise that many will take vpon them to teach euen their most learned teachers and therefore we must againe and againe preach and presse this one lesson Be not wise in your owne opinion Let no man presume to know more then is meete for him to know but so iudge of himself that he be gentle and sober according as God hath dealth to euery man the measure of faith Or as other expound it Be not wise to your selues but as Salomon speakes Let thy fountaines â—lâ—w foorth and the riuers of water in the streets according to the measure of grace proceeding from the fountaine of goodnesse communicate thy wisedome to other hide not thy talent To one is giuen by the Spirit y â— word of wisedom tâ—nquaÌ„ luminare maius vnto another y e word of knowledge tâ—nquam luminare minus vnto another prophecie vnto another faith vnto another diuersity of language tanqâ—aÌ„ stellâ—e as starres in the firmament of the Church Our light then must shine before men and we must waste our sâ—lues for the good of such as are in Gods house The candle must not be put vnder a bâ—shell but on a candlestick Scire tuum nihil est nisite scire hoc sciat alter If thou wilt onely be wise to thy selfe thou shalt at last turne foole For as water standing still is soone puddle so the gifts of the minde not employed are empaired Afâ—aniuâ— said truly that vse begate wisedome Vsus me genuit mâ—ter peperit memoriâ— Let not vs then inclose truth and the knowledge therof it is common If we make it priuate wee shall be depriued of it As Auâ—ustine sweetly Non licet hâ—â—ere priuatam ne priâ—emureâ— When Châ—ist asâ—ended vp on high he gaue gifts to men among othâ—r the gift of wisdome for the gathering together of the Saints for the worke of the ministerie for the building vp of his mysticall bodie Wisedome then is not giuen only for thy self but for other among the rest euen for thâ—ne enemies that the Lord God might dwell among them Secondly we may not conceale our sanctimonie Prouide things honest in the sight of all mâ—n as Paâ—l expounds Paul Giue none offence neither to the Iewes nor to the Grecians nor to the Church of God For as a man must haue care of his conscience before God so likewise of his credit before men Some prouide thinges honest Before men but not before God as the vaine-glorious hypocrites Herod within Iohn without painted
which is not a reward os merit but of mercie not of debt but of fauour as it appeares here by the persons Of whom God the Father Through whom the Steward God the Sonne To whom to the labourers yet so that the last be paied first and the first last When euen All our time of labouring in the vineyard is termed in this and other places of holy writ a day Behold now the day of saluation Exhort one another while it is called to day Now our whole pilgrimage on earth is called a day in two respects especially 1. For the shortnesse of our life 2. For that after this our day is spent wee shall no longer worke All our time is but a day and that a short day a winters day for our eternal night is infinitly longer then our temporall day and alas it is but a little part of this little day that we worke Multum temporis eâ—ipitur nobis plus subducitur plurimum effâ—uit exigua pars est vitae quam nos viâ—imus It is the least part of our life that we truly liue for wee spend our youth which is our morning in toyes and vanities and our old age which is our afternoone for the most part is lost in carking and caring for things of this life so that there remaineth only the noone of our day As Epaminondas aptly we must salute young men with good morow or welcome into the world old men with good night because they bee leauing the world only those of middle age with good day Let vs examine then how we spend our noone Though honest men vse not to sleepe at noone yet all wee being labourers in Gods haruest and vineyard ordinarily sleepe almost halfe our time Other houres we waste in eating other in playing and that which is worst of all most of all in sinning all which time wee cannot properly bee said to liue for as the scripture teacheth vs plainly bad workes are not the workes of light but of night and darknesse a day mispent is lost amici diem perdidi Similis Captaine of the guard to the Emperour Adrian after he had retired himselfe and liued priuatly seuen yeeres in the countrey confessed that hee had liued only 7. yeers and caused to be written vpon his tombe Hic iacet Similis cuius aetas multorum annorum fuit ipse septem duntaxat annos vixit So many religious men haue numbred their yeeres not from the day of their birth but of their new birth from their beginning of their regeneration and repentance reputing all that time lost which was idly misspent in the market of the world so that whether we consider our life of nature or life of grace our whole time may well be called a short day Secondly a day in regard of our eternal night in which we cannot worke for there is no grace in the graue nor health in hell I must worke the workes of him that sent me saith Christ while it is day the night commeth when no man can worke When euen is come the Lord of the vineyard shall say to his steward call the labourers and giue them their hire This euen is either euery mans end or else the worlds end the particular houre of our death or the general day of iudgement at both which as well the loiterer as the labourer shall receiue his reward The next point to be discussed is what Giue them their hire The word hire doth exceedingly trouble the Papists for they cannot or at least will not vnderstand how eternal life may be both a reward and a gift whereas it is demonstrated in holy Scripture that the immortall crowne of glorie is called a reward secundùm quid only but a gift simplicitè◠if we compare life euerlasting to the worke and looke no further it is called a reward Matth. 5.12 Great is your reward in heauen but examine the first original from whence the worke it selfe also proceedes and all is meerely and wholly gift eternall life is the gift of God through Iesus Christ our Lord whereas the blessed Apostle said the wages of sinne is death If there were any merits in our workes the sequell of his speech should haue been The wages of righteousnesse is eternall life hee saith not so but the gift of God is eternall life and so by that which he doth not say as also by that which he doth say sheweth that there is no place for merit If then it be of grace it is no more of works otherwise grace is no grace Gratia non erit gratia vllo modo nisi sit gratuita omniâ—odo Grace is not grace in any sort if it be not free in euery sort In this controuersie the scriptures and fathers and many learned Papists are on our side God saith in the law that he will shew mercy to such as keep his commandements Ergo rewâ—â—â— is giuen of mercy to them that fulfill the law Christ saith in the Gospell It is your fathers pleasure to giue youâ— kingdome And Paul The sufferings of this life are not worthy of the glory in the life to come The most iudicious and the most indifferent for both parties among the fathers is Augustine who repeates in his works often this one golden sentence Deus coronat dona sua non merâ—aâ—â—â—â—râ— God crowneth his owne gifts not our merits according to that of Dauid Hee crowneth vs with compassion and louing kindnesse Eternall life should be rendred as due vnto thee if of thy selfe thou hadst the righteousnesse to which it is due But of his fulnesse wee receiue not onely grace now to liue iustly in our labours vnto the end but also grace for this grace that afterward wee may liue in rest without end Haec est gratia â—ratis dâ—â—a non meritis operantis sed miseratione donaxâ—iâ— Origen saith he can hardly be perswaded that there can be any worke which by debt may require reward at Gods hand in as much as it is by his gift that wee are able to doe or thinke or speake any thing thatiâ— good Marke the Hermite saith He that doth good 〈◊〉 â—â—ng reward thereby serueth not God but his owne wâ—â—◠〈…〉 the words of my text The Lord of the vineyard 〈…〉 hire not as paying a price to their labour buâ— powâ—ing forth the riches of his goodnesse to the◠〈…〉 chosâ— without works that euen they alâ—o who 〈…〉 with much labour and haue receiued no mâ—re 〈…〉 may vnderstand that they haue receiued a 〈…〉 not wages for their worke So Saint 〈…〉 in Rom 8. Greg. Magnus in Psalm 〈…〉 1. dâ— interpell cap. 1. in Luc. lib. 8. c. 17. Fulgentius ad Monimum lib. 1. Many learned Papists agree with vs also both in their positions and practise Bernard in his sermon vpon the Annunciation said that the merits of men are not such as that life eternall
been in effect As Paul sheweth in the like case For if there bee first a willing mind it is accepted according to that a man hath and not according to that he hath not Illud pro facto reputat Deus quod homo quidem verè voluit sed non valuit adimplere 3. We must pay generally owe nothing to any whether he be friend or foe rich or poore stranger or neighbour restore all to all If any man corrupting or corrupted in secular offices hath iuiured many whom he doth not know then his best course is to restore to God that is to the Church and to the poore Touching these and the like questions of debt the learned may further examine Thomas Catetan Aragon Emmanuel Sa. with many moe but the best Schooleman in this argument is thine owne conscience For whatsoeuer is not of faith is sinne That is all thou condemnest in thine heart for sinne to thee is sinne satisfie then all other so far that thou maiest satisfie thy selfe owe nothing to any Yet this precept hath his except But this that yee loue one another here then obserue first a difference between ciuill debts and religious A ciuill debt once paied is no more due but charitie being payed is still due debetur etiam reddita when a man dischargeth other debts accedit ad eum cui datur sed ab eo recedit a quo datur But in paying the debt of loue the more we giue the more wee haue Reddendo multiplicatur habendo enim redditur non carendo cum reddi non possit nisi habeatur nec haberi potest nisi reddatur Imò etiam cum redditur ab homine crescit in homine Et tanto maior acquiritur quanto pluribus redditur As Augustine doth excellentlie glosse this text peruse the cited Epistle for it is short and sweet of worldly wealth it may be said truely bonum quo communius eo minus but in spirituall riches it is quite contrarie honum quô communius eô maâ—us or as the Philosopher eo melius in the words of Salomon He that scattereth encreaseth in this except then I note with Gorran The Matter in the word diligatis The Manner in the word inuicem The Priuiledge in the word nisi The matter is to loue the manner mutually to loue the priuiledge continually to loue Owe nothing but loue for hee that loueth another fulfilleth the law This is the first reason enforcing the former exhortation and it is taken from the worthinesse of the thing Loue is the fulfilling of all the law which he prooues by this induction Thou shalt not commit adulterie thou shalt not kill thou shalt not steale thou shalt not beare false witnesse thou shalt not lust and if there be any other Commandement it is all comprehended in this saying namely Loue thy neighbour as thy selfe Loue doth no euill vnto his neighbour in deed forbidden in the 6.7.8 Commaundements in word forbidden in the 9. in thought forbidden in the 10. Loue then is the complement of the whole law concerning our dutie to God and man For our loue to man ariseth originally from our loue to God Amicum in Domino inimicum pro Domino We loue our friend in the Lord our foe for the Lord. This saith Luther is the shortest and longest diuinitie the shortest as touching the words and sentence but as touching the vse and practise it is more large more long more profound and more high than the whole world I shall often handle this common place especially Epistle on Quinquagesima Sunday I come now to the second argument from the fitnesse of the time verse 11. This also we know the season how that it is time that we should awake out of sleepe for now is our saluation neerer c. The summe of it is that wee must be more studious in performing our dutie now than heretoforeÌ„ when wee did first beleeue for wee must goe forward and grow vpward from grace to grace from vertue to vertue till we be of full growth in Christ Iesus or as it is here till we haue Put on the Lord Iesus A violent motion is quicke in the beginning but slow in the end a stone cast vpward is then most weake when it is most high but a naturall motion is slow in the beginning but quicker in the end for if a man from a Tower cast a stone downeward the neerer to the Center the quicker is the motion and therefore when a man at his first conuersion is exceeding quicke but afterward waxeth euery day slower and slower in the waies of the Lord his motion is not naturall and kinde but forged and forced otherwise the longer he liueth and the neerer he comes to the marke the more swiftly would he run the more vehemently contend for that euerlasting Crowne which he shall obtaine at his races end The night is passed and the day is come Some by night vnderstand the life present and by day the world to come in this life many things are hidden as in the darke but at the last and dreadfull day the bookes and registers of all our actions shall bee laid open and all things appeare naked as they are to God men angels diuels If we make but twelue houres in our night and sixe ages in the world as vsually Diuines account then fiue thousand yeeres that is ten houres of the night were past when Paul wrote this and since that almost sixteene hundred yeeres that is an houre and an halfe and a quarter so that now there can remaine but some few minutes and then the terrible day of the Lord will come When the heauens shall passe away with a noise and the elements shall melt with heate and the earth with the workes therein shall be burnt vp Wherefore seeing the end of this night and beginning of that day is at hand let vs cast away the works of darknesse c. Other more fitly by night vnderstand the time of ignorance by day the time of knowledge by night the law wherein our Sauiour Christ was onely shadowed by day the Gospell wherein he is openly shewed and so saluation is nearer because clearer Our Apostles argument then is like that of Iohn the Baptist Repent for the kingdome of God is at hand Matth. 3.2 The Gospell is the day Christ is the light faith is the eie which apprehends this light and therefore seeing the day is come let vs cast away the works of darknesse and put on the armour of light Sinnes are called the workes of darkenesse The foole maketh a mocke of sinne as Abner called fighting a sport Let the young men arise and play before vs so many men make sin their ordinarie pastime but our Apostle termes it a work and the wiseman a wearie work too Wis. 5.7 We haue wearied
sacraments which are mysteries and Preachers of his faith which is a deepe secret 1. Tim. 3.16 of all other the greatest and yet it is the Ministers proper office with Iohn Baptist to shew the Lambe of God which taketh away the sinnes of the world They are the mouth of God in preaching to the people and againe the peoples mouth in praying to God euen mediators as it were betweene God a man as Moses said of himselfe Deut. 5. I stood betweene the Lord and you to declare vnto you the word of the Lord. This doth intimate how wee should teach and you should heare First how wee should preach If any man speake let him talke as the words of God 1. Pet. 4.11 It is a good obseruation that the Lawyer ought to begin with reason and so descend to common experience and authoritie The Physician he must begin with â—â—perience and so come to reason and authoritie but the Diuine must begin with authoritie and so proceed to reason and experience 2. This may teach you to heare our voyce not as the word of men but as it is indeed the word of God Christ said of the wicked Pharisies in the 23. of S. Matth. Quae dicunt facite Doe as they say but not as they doe Dicunt enim quae Dei sunt faciunt quae sua sunt They doe their owne workes but speake the Lords word And therfore so long as the Preachers deliuer the wholesome words of our Lord Iesus or doctrine which is according to his words you must entertaine them as Angels of God euen as Christ Iesus honouring their place and reuerencing their persons And this I take to be the pith of the first part In the second S. Paul teacheth how wee must not iudge first he reports then reproues their fault His report is in these words Hîc iam quaeritur c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heere among you Corinthians it is discussed and disputed who is a faithful Minister who is vnfaithfull And herein they wrong both God his word and his Ministers God to whom onely iudgement belongs in this case Some peraduenture may iudge of the Ministers eloquence many of his industrie but none of his faithfulnesse which is the chiefe thing required in a steward A man may be fruitfull and yet not faithfull an instrument to saue other and yet be condemned himself for he may preach Christ not for Christ but happely for other respects as the fornicator makes delectation his end not generation so the Preacher adulterans verbâ—m as it is in the vulgar intends not to get children in Christ vnto God but gaine or glorie to himselfe Ye know the men ye know not their minde ye see their fact not their faith onely God knowes the secrets of all hearts Secondly it is an iniurie to Gods word in hauing the faith of our glorious Lord Iesus Christ in respect of persons Iames 2.1 It is not any who who may either priuiledge an error or preiudice a truth if another Gospell hold him accursed although the Minister be an Angell if a truth doe as they say though the teacher be a diuell poyson in a golden cup is as hurtfull as in an earthen pot wine in a siluer bowle no better then in a woodden dish When one faith I am Pauls and another I am Apollos are ye not carnall Is not this grosse carnalitie to set vp Idols in the Church and to worship them in stead of God Thirdly this is an indignitie to the Preachers in that artles men will take vpon them to iudge of art By the lawes of the land a person occupying the craft of a Butcher may not vse the occupation of a Tanner and a Brewer may not deale in the occupation of a Cooper Quod medicorum est promittunt medici tractant fabrilia fabri None prescribe physick but such as are Doctors at least practitioners in the facultie none plead at the common barre but such as are learned in the law yet euerie one as Hierome complaines in an Epistle to Paulinus takes vpon him exact knowledge in Theologie and will teach both Clerke and Priest what they should say what they should doe So that often it fareth with Preachers as it doth alway with fish none so welcome as new come If a stranger happely come among vs albeit he be neuer so weake for his learning neuer so wicked for his liuing yet all the countrie must gad after him and neglect their owne pastors as Christ in the Gospell A Prophet is not honoured in his owne citie and in his owne house This was a soule fault in Corinth Apollos and Cephas and Paul were despised while false teachers were deified Indeed Paul writes in the third chapter of this Epistle as if some followed him and other Apollos himselfe for his plaine doctrine and Apollos for his excellent eloquence But in the sixth verse of this chapter hee saith he applied those things vnto himselfe and Apollos figuratiuely meaning that Peter and Apollos and himselfe were neglected and other vpstart seducers only regaâ—ded he did vse the names of Gods Apostles in his censure for the benefit of the Corinthians For your sake that ye might learne by vs that no man presume aboue that which is written and that one swell not against another for any mans cause So men in our daies are too partiall in hearing and censuring their Teachers as one said Auditories are like Faires the Pedler and the Balladmonger hath more coÌ„pany then the graue rich Merchant Children fooles hang vpon them who sell toyes and neglect those who haue their shops stuft with good commodities and this assuredly doth discourage many Pastors learned and profitable For euery man hath not a magnanimous spirit spernere se sperni to tell his auditorie with Paul I passe very little to be iudged of you For so this fault is reproued in the third verse The false teachers had extolled themselues and disgraced him affirming that his bodily presence was weake and his speech of no value S. Paul therfore hauing the testimonie of a good conscience resolutely tels the Corinthians I little passe to be iudged of them or you or any man Hee saith not I esteeme not at all but I little regard that is not so much respect your iudgement as that I should be discouraged in doing my dutie The witnesse of conscience is more comfortable then the vulgar breath in comparison of the one I little prise the other Or as Gorran It were a great thing to be iudged of such as are spirituall but it is a very small thing to be iudged of you who are thus carnall As Seneca Male de me loquuntur sed mali mouerer si de me Marcus Cato si Lalius sapiens si duo Scipiones ista loquerentur nunc malis displicere laudari est Either of mans iudgement Our
ought that I know me thinkes I should not need Christ if I might so say Paul knew nothing that is no vnfaithfulnes in exercising his ministerie which hee did vtter here not to iâ—stifie himselfe as it is apparent in the next clause but to glorifie God As wee finde in the 15. Chapter of this Epistle vers 9. I am the least of the Apostles not worthie to be called an Apostle because I persecuted the Church of God but by the gâ—â—ce of God I am that I am and his grace was not in vaine for I laboured more abundantly then them all yet not I but the grace of God which is with me S. Paul then assisted with Gods especial grace found nothing in himselfe to condemne himselfe for his vnfaithfulnes in preaching but in other actions hee was so buffeted with Satan and ouerladen as it were with his infiâ—mities as that he grieuously complaineth O wretched man that I am who shall deliuer me from the bodie of this dâ—ath Hee that cals himselfe in one place the least Saint in another acknowledgeth himselfe the greatest sinner But what need wee looke any further He that here saith I know nothing by my selfe saith also yet herein am I not iustified as I doe not condemne so not absolue my selfe The Papist then in citing this text hath lost a pound to gaine a peny For although a man doe all that he can he is still an vnprofitable seruant I know no vnfaithfulnes in me yet I am not hereby iustified for as Gorran and Aquin note Paul might haue many secret sinnes vnknowne to himselfe according to that of Dauid Who can tell how often he offendeth O cleâ—se thou me from my secret faults Euery way of a man saith Salomon is right in his owne eye but the Lord pondereth the heart and who can say I haue made mine heart cleane Or as our Diuines expound it howsoeuer Paul was faithfull in his office yet his and all our good workes are stained with some blemish There was iniquitie in the holie sacrifices of the children of Israel but their high Priest did beare the iniquitie to make the offering acceptable before the Lord Exod. 28.38 There is vnholinesse in our holiest actions but Christ our high Priest hath borne the iniquitie and they are accepted of God in him not by themselues or their owne perfection but as perfumed with the sweete incense of Christs obedience who to make both vs and them accâ—ptable gaue himselfe an offering and a sacrifice of a sweete smelling sauour to God Ephes. 5.2 See Epist. Dom. 3. Quadrages The Gospel Matth. 11.2 When Iohn in prison heard the works of Christ. THis Gospell hath two principall parts A question moued by S. Iohn Baptist in the 2.3 verse An answer made by our Sauiour Christ in the rest In the question foure things are regardable 1. The place where in prison 2. The time when he heard the works of Christ. 3. The messengers hee sent two of his disciples 4. The message Art thou he that shall come c. Christs answere concerneth either the Message Of Iohn Christs answere concerneth either the Or person Of Iohn That which concerned the message of Iohn he deliuered vnto the messengers vers 4.5.6 Goe and shew Iohn what ye haue heard and seene That which concerned the person of Iohn he deliuered vnto the multitude when the disciples of Iohn were departed vers 7.8.9.10 Wherein obserue these three circumstances 1. When After Iohns disciples were gone auoyding hereby all flatterie 2. To whom To the multitude confirming in them a reuerend opinion of Iohn 3. What his speech altogether teÌ„ded vnto the praise of Iohn And it is partly Negatiue shewing what he was not for his life vers 7.8 Affirmatiue shewing what hee was for his office vers 9.10 This I take to be this Gospels anatome and epitome When Iohn in prison Many are the troubles of the righteous If they were many and not troublâ—s â—hen as it is in the prouerbe The more the merrier or if they were troubles not many then the fewer the better cheere But it hath pleased almightie God to couple them both together in nature troubles in number many that thorow many tribulations we might enter into the kingdome of God Act. 14.22 Some therefore are touched in their reputation as Susanna some crossed in their children as Ely some persecuted by their enemies as Dauid some wronged by their friends as Ioseph some tormented in their bodie as Lazarus some suffer losse of goods as Iob some restrained of their libertie as here Iohn in prison As Naples is called in history the butt and Millaine the bale of fortune so the good man is the butt of the wicked whereat he shootes his sharpest head arrowes and therefore wee must put on Gods armour following S. Iohâ—s example When we are in prison or in any other affliction we must not flie to witches or relie too much on men but immediatly send to Christ I say send two messengers vnto God our almes and our prayers for they will doe our errand for vs as they did for â—ornelius Act. 10.4 Not to follow the common postils in this argument I note out of these two circumstances of place and time two commendable vertues in Iohn to wit his discretion and humilitie The disciples of Iohn held their master a greater Prophet then Christ albeit he told them plainlie that hâ—e was not worthie to vntie the latchet of Christs shoâ—e Matth. 3.11 Behold then his exceeding wisedome who sent his disciples vnto Chrâ—st â—hen himselfe was moâ—t abased in regard of his prâ—sent imprisonment and imminent deaâ—h and when Christ on the other side was most famous for his wondrous works strange miracles When Iohn bâ—ing in prison heard â—he workes of Christ he sent two of his disciples vnto him The disciples of Iohn had three faults as wee finde in the Gospell Enuie Behold he that was with thee beyond Iordan baptizeth and all men follow him Ignorance supposing Iohn to be Christ. Incredulitie ioyning with the Pharisies against Christ saying Why doe wee and the Pharisies fast oft and thy disciples fast not Now in Christs schoole there were three perfections opposite to these three defects Examples of humilitie against enuie words of wisedome against ignorance workes of wonder against incredulitie Iohn therefore sent his disciples vnto Christ that seeing his humilitie their enuie might be lessened that hearing his wisedom their ignorance might bee rectified that wondring at his workes their incredulitie might be confounded and because faith is the mother of all vertues and infidelitie the nurse of all wickednesse the Baptist then sent his disciples when he heard of the great workes of Christ that going they might see seeing wonder wondring beleeue beleeuing be saued A good example for all Preachers to follow that they take their hint and best opportunity to benefit their auditors Euery
and vpon such as excell in vertue So likewise wee may reioice with the wife of our youth and disport our selues in good companie we may make Christmas pies and Haruest dinners in a word reioice in euery thing which may further our spirituall reioycing in the Lord. But whether wee eate or drinke or whatsoeuer we doe else all must be done to the honor and glorie of God Reioyce in the Lord alwaies and againe I say reioyce Yea but Christ Mat. 5.4 Blessed are they that mourne Luk. 6.21 Blessed are they that weep This reioycing is not contrarie to that mourning for such as mourne are blessed in being comforted and comforted by reioycing in the Lord. Reioyce saith Christ in that day and bee glad when any shall hate you for my sake the which his Apostles accordingly fulfilled Act. 5.41 They departed from the Councell reioycing that they were counted worthie to suffer rebuke for his Name that Christ would vse them as his buckler and Rom. 5.3 Wee reioyce in tribulations The Father of mercies and God of all consolation comforteth vs in al our afflictions As the sufferings of Christ abound in vs so our consolation aboundeth through Christ. He doth appoint comfort to such as mourne in Sion hee doth giue beautie for ashes oyle of ioy for sorrow the garment of gladnesse for the spirit of heauinesse so that a martyr when he is most mournefull is mirthfull he speakes of his tormentor as Socrates of Anitus and Petus of Nero the Tyrant Occidere me potest laedere verò non potest He may well kill me but he shall neuer ill me Nihil crus sentit in neruo cùm manus est in coelo saith Tertullian Euery cut is a wide mouth to praise Christ as the Martyr Romanus sweetly Tot ecce laudant ora quot sunt vulnera Grates tibi ô praefecte magnas debeo Quòd multa pandens ora iam Christum loquor Blessed are they that die for the Lord because they reioyce in the Lord. No losse no crosse can interrupt our spirituall ioy for as it followeth in the text to be considered it must be continuall alway reioyce The Christian must keepe Christmas all his life though not in his hall yet in his heart alwaies in his minde albeit not alway with his mouth It is a true rule deliuered in the schoole that Gods affirmatiue lawes obligant semper sed non ad semper ad semper velle but not ad semper agere requiring disposition perpetuall and practise so often as occasion is offered Holy iust valiant men are they who can whensoeuer they will and will whensoeuer they ought execute what their seuerall perfections import There is a time for all things and therefore seuerall duties ought to be discharged in seuerall seasons He that saith heere reioyce alway saith in another place pray continually and in all things giue thankes and therefore we need not alwaiâ—s actually pray nor actually giue thankes not actually reioyce in word and outward gesture but as opportunitie shall require If then as time neuer a better time then this holy time neuer greater cause to shout out for ioy then now for that our King comes vnto vs it is our bounden dutie alwaies intentionally bâ—t at this time with Psalms and songs actually No sinne no sorrow must hinder our spirituall reioycing For in all our aduersitie God is euen at hand not onely nigh in his Maiestie though doubtlesse he be not farre from euery one of vs but also nigh in his mercie Psal. 145.18 The Lord is nigh vnto all them that call vpon him A very present helpe in trouble Yea the Lords second comming is at hand when as hee shall iudge and reuenge our cause rewarding vs with eternall happinesse and punishing our aduersaries with euerlasting fire and therefore reioyce alwaies in all things I say reioyce in the Lord for wee cannot alway reioyce in the things of this life The world passeth away and the lust thereof but Christ is euermore the same the beginning and end of all other things himselfe without either beginning or end If then our ioyes obiect be God it may be continuall but if fixed on earthly things exposed to manifold changes and chances it must necessarily be mutable Gaudium in materia conuertibili mutari necesse sit re mutaâ—â So that as the Poet truly Gaudia principium nostrisunt saepâ— doloris Euen in laughing the heart is sorrowfull and the end of mirth is heauines The world is a sea of glasse Apocal 4.6 brittle as glasse tumultuous as the sea but hee that reioyceth in the Lord is like mount Sion which standeth fast for euer If then any desire to reioyce alway let him reioyce in the Lord. And againe I say reioycâ— The troublâ—s of this life aâ—e so great and our patience so little that Paul doubleth his exhortation to presse the duty and expresse our dulnesse and indeed our reioicing cannot be continued except it be multiplied againe and againe reioice therefore for mercies already receiued and againe reioice for mercies hereafter promised For receiued grace first for thy creation Almighty God might haue made thee a dull asse a venemous serpent an vgly tâ—ade whereas he created thee according to his own image and similitude as it were diuinitatis epitome For the world is Gods book and man is Index of that booke or a commentary vpon that text reioice therefore in the Lord say with Dauid What is man that thou art so mindfull of him or the Son of man that thou shouldest visit him Thou hast crowned him with worship and glory thou makest him to haue dominion of the works of thy hands and thou hast put all things in subiection vnder his feete as a ladder whereby men might ascend to the consideration of thy greatnes and goodnes For thy preseruation he might haue denied thee sight as he did to Bartimeus or made thee deafe or dumbe or a cripple as we reade of many in the Gospell and daily see many crying and dying in our streets If the Lord of hosts had not bin thy guard all other creatures his souldiers would haue banded themselues against thee fire would haue deuoured thee water would haue drowned thee mother earth would open and swallow thee quick the stone out of the wall the beame out of the timber would fight against thee but he hath giuen his Angels charge ouer thee to keepe thee in all thy waies he doth defend thee vnder his wings blesse thy going forth and thy comming home blesse the fruit of thy body the fruit of thy ground the fruit of thy cattell euery way so blesse thee that thou maiest alway reioice in the Lord. For thy redemption at this festiuall especially consider with Bernard Quis est qui venit vnde quò ad quid quando quâ meditate on
Gods vnspeakable loue who sent his Sonne his first begotten onely begotten Sonne whom he loued as himselfe The very character and brightnes of his glory to deliuer vs his seruants vndutifull as vnprofitable from the hands of all our enemies If thou hast any feeling of these mysteries any faith be it so small as a graine of mustard seed euermore reioice in the Lord. For thy sanctification also many men in a reprobate sense doe not call vpon God cannot call vpon God Whereas he hath giuen thee grace to pray with the congregation publikely with thine owne family priuatly with thy selfe secretly giuing thee grace to feele thy sinnes and to be sorie for the same reioice for these good benefits in possession and againe reioice for those mercies of God in expectation for that most excellent and etâ—rnall weight of glory which he hath laid vp and in that day will giue to such as loue his appearing Let vs euermore reioice in this hope saying with Habacuk I will reioice in the Lord I will ioy in the God of my saluation Faith is the mother of our reioicing in the Lord for Christ dwelleth in our hearts by faith and faith is by hearing of the word spirituall ioy then is increased by reading hearing meditating on holy Scriptures I haue spoken vnto you these things that my ioy might remâ—â—ne in you Luke 24.32 Did not our hearts burne within vs while he talked with vs and opened vnto vs the Scriptures It is increased also by good life For as sin doth grieue the spirit so good workes on the contrary cheere the soule Prouerbs 21.15 It is ioy to the iust to doe iudgement Here the Gospell and Epistle parallell for the way of the Lord is prepared especially by faith and repentance Now poenitens de peccato dolet de dolore gaudet He that is a good man sorroweth in his sinnes and reioiceth in his sorrow and that he may doe this he must reioice in the Lord wherefore be not carefull for that which is worldly but make your patient mind knowne vnto men and let your petitions bee manifest vnto God And the peace of God which passeth all vnderstanding keepe your hearts and minds through Christ giuing you many ioyes in this life to the end and in the next his eternall ioy without end Amen The Gospel IOHN 1.19 This is the record of Iohn When the Iewes sent Priests and Leuites from Ierusalem to aske him What art thou THis Gospell is a dialogue betweene certaine Priests and Iohn the Baptist. The Priests inquire after his person and place cariage and calling Their interrogatories are fiue the which are answered by S. Iohn seuerally shewing and that directly both what he was not as also what he was not Christ not Elias not the Prophet but the voice of a Crier in the wildernesse The first question is Who art thou Quis ego sum is the question of a good man Tu quis es of an enuious He that hath a bad house gads abroad The wicked are busie Bishops in other meÌ„s diocesses A true saying in it selfe but vpon this text a false glosse for it belonged vnto the Priests office to mannage the businesse of the Church and exactly to know what euery Prophet was And albeit Euthâ—mius is of opinion that the Iewes herein malitiously disabled their knowledge yet it is more probable that they made this question to see whether he was Christ. For as we readâ— Luke 3.15 All men mused in their hearts of Iohn if he were not the Christ and our Sauiour told the Iewes plainly that they for a time reioiced more in Iohn who was but a candle then in himselfe who was the Sunne of righteousnesse and light of the world and albeit these messengers vttered not so much in word yet assuredly they harboured such a conceit in their hearts therefore Iohn answering their intention rather then their question acknowledged ingenuously that he was not the Christ. In which answere obserue the matter and the manner In the matter he confessed the truth denying himselfe where note his modesty and acknowledging Christ to be the Messias where note his constancie Fortè saith Gregory graue non est gloriam honorem non petere sed valde graue est non eum suscipere cum offertur It was then great humility to refuse this honour which not onely the people but also the Priests as it should seeme were ready to cast vpon him hereby teaching vs in all our actions to seeke not our owne but Gods glory saying with this holy Baptist he must increase but we must decrease The constant resolution of Iohn is also remarkeable confessing Christ freely not only before the multitude but also before the Leuites and Pharisies men of great learning and no lesse place in the Church and such as he might well suspect would call his preaching into question But the maner of his confession exceeds far the matter hee confessed and denied not and said plainly I am not Christ. The which words are not superfluous and idle for euery tittle of the Scriptures hath his worth and weight Such repetitions are vsuall in the Bible to set out things more fully as vanity of vanities vanity of vanities and all is vanity Returne returne O Shulamite returne returne O earth earth earth heare the word of the Lord. By this iteration then of one and the same thing S. Iohn shewed how vnwilling hee was to rob Christ of that honour which onely belongâ—d vnto him When Cornelius fell downe at Peters feet and would haue worshipped him Peter instantly tooke him vp saying Stand vp for euen I my selfe am a man When the men of Lystra would haue sacrificed vnto Paul Barnabas they rent their clothes and ran in amóg the people crying We are euen men subiect to the like passions that yee be When that other Iohn would haue worshipped the glorious Angell who shewed him his reuelation he said vnto Iohn See thou do it not for I am thy fellow seruant so carefull are Gods children in all ages to giue God the things appertaining to God honour to whom honour feare to whom feare diuine worship to whom diuine worship belongeth Here wee may iustly condemne the Papists in giuing that kind of worship to the crosse which is onely due to Christ. If a man should aske them whether the crucifix were Christ I hope they would answer with Iohn and deny and confesse plainly that it is not the Christ. Giue then to the crucifix the respect due to the crucifix reseruing to the crucified that honour which onely belongs to the crucified If a man should aske the bread in the Sacrament What art thou it would answere plainly with Iohn in such language as it can I am not the Christ approuing it selfe to our sight and taste that it is a morsell of bread a
on vs his Sonne Fitly when the time was full come Freely for hee was not bought or stolne but sent Gift Christ described heere by his Diuinitie his Sonne Humanity made of a woman Humility bond to the law Effect vers 5. to redeeme them which were bound vnto the law c. The heire as long as he is a child This comparison is taken out of the Roman law by which it is ordained that a pupill albeit he be Lord of all his fathers inheritance should be kept vnder tutors and gouernours vntill hee come to full age to wit vnder tutors till fourteene yeeres vnder Curators vntill fiue and twenty Tutores dantur impubâ—ribus Curatores puberibus Tutors are guardians of the pupils person principally so called Quasituitores atque defensores but Curators are factors especially for his goods and estate Now the Ward during the time of his minority suffers much bondage differing saith Paul nothing from a seruant nothing in respect of any present possession or actuall administration of his owne estate but very much in respect of his right and proprietie being dominus habitu non vsu as hauing free hold in law though as yet not free hold in deede and so the Ward doeth differ from the slaue who was in old time no person in law but a meere chattell and as it were of the nature of cattell It was in Pauls age then a great slauery to be a pupill And Bishop Latuner complained of late that there was not a schoole for the Wards so well as a Court a schoole for their learning so well as a Court for their lands It should seeme Gardians in his daies vsed young Noble men not as Lords but as seruants as Paul here c. In like manner when wee were little children in our nonage we were heires hauing the promise of an eternall inheritance to come which should be giuen vnto vs by the seed of Abraham that is to say by Christ in whom all nations should be blessed but because the fulnesse of time was not yet come Moses our tutor and gouernor held vs in bondage The law doth threaten accuse condemne so long as we be children in vnderstanding dwarfes in faith ignorant of Christ. Saint Paul cals the law rudiments of the world not onely because it is our first schoolemaster and A B C to Christ but because it leaues a man in the world and prepares not a way for him to heauen I kill not I steale not I commit not adultery this outward honest conuersation is not the kingdome of Christ but the righteousnes of the world The law when it is in his principall vse cannot iustifie but accuse terrifie condemne Now these are things of the world which because it is the kingdome of the diuell is nothing else but a puddle of sinne death hell and of all euill and so the whole law especially the ceremoniall are beggerly rudiments of the world I speake not this to disgrace the law neither doth Paul so meane for it is holy righteous spirituall diuine but because Paul is in the matter of iustification it is as Luther obserues exceeding necessary that he should speake of the law as of a very contemptible thing Wherefore when Satan assaults thee with the terrors of the law banish that stutting and stammering Moses far from thee let him vtterly be suspected as an heretike or as an excommunicate person worse then the Pope worse then the diuell himselfe quoth Luther buâ— out of the matter of iustification and conflict of conscience reuerence Moses as a great Prophet as a man of God euen as God In the ciuill life Moses and Christ agree for our Sauiour said he came not to destroy but to fulfill the law but in the spirituall life the one cannot abide the other for no man is iustified by the la but the iust shall â—â—ue by faith And therefore when Christ is presenâ— the law must depart out of the conscience and leaue the bed which is so strait that it cannot hold two to Christ alone Let him onely raigne in righteousnesse in peace ioy life that the soule may sleepe and repose it selfe in the multitude of his mercies sweetly without any terror of the law sinne death hell And thus you see the law tyranniseth ouer our consciences as the cruell tutor doth ouer his vnfortunate Ward till God in fulnesse of time giueth vs freedome by Christ. When the time was full come Not by fatall necessitie but by Gods appointment For there is a time for all things and Almighty God doth all things in his due time he created and redeemed vs in his due time preserueth iustifieth sanctifieth in his due time and he will also glorifie vs in his due time Now the comming of Christ in the flesh is called the fulnesse of time for many respects as 1. For the fulnesse of grace receiued by his comming 2. Because Christ is the fulfilling of the promises of God as being in him yea and amen 3. Because the Law and the Prophets are fulfilled in him 4. Because the times from Christ are the ends of the world and it was fit hee should come so late when the time was full for two reasons especially 1. Because Christ is a Lord yea the Lord and therefore most meete there should be great preparation and long expectation of so puissant a person 2. Because Christ is the grand Physition of the world and therefore very requisite al sinners his patients should throughly feele their sicknesse and misery before hee came to visit and redeeme them vt conuincerentur homines de morbo vt quantum ad defectum scientiae in lege naturae quantum ad defectum virtutis in lege scripta His Sonne God is father of All men and all things by creation generally His elect by adoption specially Christ by nature singularly See before the Creed Art His onely Sonne Made of a woman In expounding this clause we must take heed of sundry wicked heresies on the left hand and on the right On the left first of Paulus Samosatenus and Fotinus affirming that Christ had his being and beginning from his mother Mary whereas the Scripture teacheth plainly that Christ was made of the seed of Dauid according to the flesh not according to his person for that is eternall In the beginning was the Word and the Word was with God and that Word was God Againe we must take heed of Ebion holding that Christ was not conceiued of the holy Ghost but begot of Ioseph and the reason of his madnesse is taken hence because Mary is called a woman not a virgin Our answere is that a woman in scripture doth not alway signifie the maried or one that hath knowne a man but sometime it doth onely denotate the sex as Gen. 3.12 The woman which thou gauest
lines are so farre foorth to be followed as they swarue not from our chiefe copie Christ. In sin we may not follow the good much lesse the wicked of the world be they neuer so many neuer so mightie we may not be drunken because it is the fashion among the most nor liue lasciuiously because commonly great ones are wantons In this point the scriptures are plaine and peremptory The gate is wide and way broad that leadeth to destruction and many goe in thereat Ergo we must not follow the most Doe any of the Rulers beleeue in Christ Ergo we must not fashion our selues according to the greatest In the old world many were drowned only Noah and his familie saued in Sodome many wicked beasts destroied onely Lot and his house deliuered there were two malefactors hanged one Christ crucified two extremes one vertue many thornes one lilie Cantic 2.2 Like a lilie among the thornes so is my loue among the daughters It is said Apoc. 20.12 that at the last day the bookes shall be opened and another booke which is the booke of life Where some note that the booke wherein Gods elect are registred is but one but the bookes of the reprobate are many The number of fooles is infinite but Gods people which are truly wâ—se a little flocke Christendome is the least part of the world they that prosesse Christ aright are the least part of Christendome and of this little part many be called but few chosen professing they know God in their words but denying him in their works arrant heretikes as one wittily not disputing against religion but liuing contrary to religion marching vnder Christs colours and yet fashioning themselues according to the world Here some will obiect If I fashion not my selfe like the world I shall be plaied vpon and made a very Tabret I shall become the by word and song of the people First according to the rules of reason he is base that dependeth on vulgar breath Qui pendet ab errore opinione vulgi Pendet magis atque arbore quipendet ab alta Augustine who reckoned out of Varro 288. diuers opinions concerning the chiefe good affirmes notwithstanding that no man euer was so mad as to place his happinesse in common fame because that is but wind and of winde it is said in the scripture that no man knoweth whence it commeth and whither it goeth As the childes loue so the peoples commendation is gotten and forgotten in an houre Socrates in Plato suspected euermore that to be bad which the vulgar extolled for good And Plinie gaue this rule in the schoole That hee declamed worst who was applauded most Secondly it is an axiome in the Bible that amity with the world is enmitie with God Hee that is a parasite to men is not the seruant of Christ. It is an vnhappy thing to coÌ„uerse with vngodly wretches in the tents of Kedar to be brother vnto the Dragons and companions to the Ostriches Yet Noah must not follow the fashions of the old world Lot must not follow the fashions of Sodome Iob must not follow the fashions of Vz we must not follow the fashioÌ„s of our corrupt age but as Paul exhorteth in the midst of a crooked and naughty generation wee must be pure and blamelesse shining euen as lights in the world striuing euermore to walk in the narrow path and enter in at the strait gate Againe we may not conforme our selues according to the greatest Ego rexmeus is no good plea when God shall reckon with vs at the last and dreadfull day Some men are so much at other mens seruice that they neglect altogether Gods seruice That thou didst follow such a Lord and humor such a Gentleman that there were better men in the company when thou diddest this villanie that vanity will not goe for a currant excuse when Almighty God shall come to iudgement then scepters and sepulchers shall be all one Princes and pesants shall bee fellowes As in Chesse play so long as the game is in playing all the men stand in their order and are respected according to their place first the king then the queene then the bishops after them the knights and last of all the common souldier but when once the game is ended and the table taken away then all are confusedly tumbled into a bag and happily the king is lowest and the pawne vpmost Euen so it is with vs in this life â—â—e world is a huge theater or stage wherein some play the parts of Kings other of Bishops some Lords many Knights other Yeomen but when our Lord shall come with his Angels to iudge the world all are alike For if great men and meane persons are in the same sinne they shall be bound together and cast as a fagot into hell fire And therefore let vs not fashion our selues according to the wicked whether Prince or people Secondly we must not fashion our selues according to the vanities of the world and that for two causes especiallie 1. Because they be transitory where note the worlds mortality 2. Because they be not satisfactory where note the soules immortality For the first all the things of this world are of such a fashion as that either they will leaue vs or else we must leaue them They leaue vs All riches haue their wings and make their flight like an Eagle We leaue them As the Partridge gathereth the young which she hath not brought forth so he that getteth riches and not by right shall leaue them in the midst of his daies and at his end shall bee a foole The Partridge as Ambrose writes in his 48. Epistle maketh a nest of egges which she laied not but so soone as the birds are hatched the true mother cals them all away from the stepmother So it is saith Ieremy with the couetous man incubat auro like a brood goose or as an hen that sits incubo for so the Latines terme him hee keepes his nest and sits as it were brooding but when his chickens are hatched he heares a voice from heauen O foole this night will they fetch away thy soule from thee and then whose shall these things be which thou hast prouided Indeed many men reputed him wise while he liued but at his end when by the finger of God wee see that his goods are otherwise disposed either excheated to the King or restored to the true masters or else by some small error in his will caried away by those whom he neuer loued at his end when euery Partridge shall call his young then those that are wise shall account him a very foole Lo this is the man that tooke not God for his strength but trusted in the multitude of his vncertaine riches and strengthened himselfe in his wickednesse And therefore loue not the world neither the things of the world for the world passeth away and the
lust thereof being onely certaine in being vncertaine Secondly things of this world are not satisfactory they doe not fill and content the mind of man The eye cannot be satisfied with seeing nor the eare filled with hearing all things haue an emptinesse and extreme vanity purchasing vnto the possessors nothing but anguish and vexation of spirit and the reason hereof as Viâ—aldus obserues is because the heart of man is made like a triangle and the world round as a circle Now a circle cannot fill a triangle but there will be some corner empty There is nothing can fill the mind of man but the blessed Trinitie when God the Father the most ancient of daies shall fill our memory God the Sonne who is wisdome it selfe shall fill our vnderstanding God the holy Ghost who is contentation and loue shall sit in our will then all the powers of our mind will be at rest when as they shall inioy him who made them But the things of this world afford no perfect and absolute contentment and therefore ne vos configurate seculo isto fit not your selues according to the worlds figure which is a circle but be ye renewed in your mind which is a triangle representing the sacred Trinitie Take a view with the Wise man of all worldly things in briefe doth any pleasure satisfie No pleasure is like lightning Simul oritur moritur it is sweet but short like hawking much cost and care for a little sport The prodigall child wasted both goods and body yet could not haue enough at the lest not enough hogs meat Virgo formosa supernè Desinit in turpem piscem malesuada voluptas Doth learning that incomparable treasure of the mind satisfie No The more a man knoweth the more hee knoweth that hee doth not know so that as Salomon said Hee that increaseth knowledge doth increase sorrow Doth honour content a man No The poore labourer would be written Yeoman the Yeoman after a few deare yeeres is a Gentleman the Gentleman must bee Knight the Knight a Lord the Baron an Earle the Count a Duke the Duke a King the King would Caesar bee and what then is the worlds Emperour content No. Vnus Pellaeo iuueni non sufficit orbis Aestuat infoelix angusto limine munde One world is not enough for Alexander and therefore he weepes and is discontent as if hee wanted elbow roome In the state Ecclesiasticall the begging Frier would be Prior the Prior an Abbat the Lord Abbat a Bishop the Bishop an Archbishop the Metropolitane a Cardinall the Cardinall Pope the Pope a God nay that is not enough aboue all that is called God 2. Thes. 2.4 This made Bernard wonder O ambitio ambientium crux how dost thou paine yet pleasure all men Doe riches content No the more men haue the more men craue and that which is worst of all they are the greatest beggers when they haue most of all He that loueth siluer shall not bee satisfied with siluer As the poore man crieth out Quid faciam quia non habeo so the couetous wretch as fast complaineth Quid faciam quia habeo Luke 12.17 Those drinks are best that soonest extinguish thirst and those meates which in least quantity doe longest resist hunger but here the more a man doth drinke the more thirstie so strange in some is this thirst that it maketh them dig the pits and painfully draw the water and after wil not suffer them to drinke This saith Salomon is an euill sicknesse and a great vanity when a man shall haue riches and treasure and honour â—nd want power and grace to ioy in them Thus you see the world is like a butterflie with painted wings vel sequendâ— labâ—mur vel assequendo laedimur either we faile in pursuing it or else wheÌ„ we haue caught it it is so vaine that it giueth no contentment Herein is the true difference betweene earthly things heauenly things the one are desired much but being obtained they content little the other are desired little but once gained satisfie much and therefore Lay not vp treasure vpon earth where the moth and canker corrupt and where theeues dig thorow steale for these things are neitheâ— vera nor vestra but lay vp treasure for your selues in heauen If ye will not heare the words of Scripture behold the works of nature mans heart is broad aboue narrow beneath open at the top close below to signifie that we should inlarge and spread our affections toward heauen and heauenly things and draw them to as narrow a point as possibly we can concerning earth and earthly things and so by the fashion of our heart we may learne not to follow the fashion of the world Be ye changed by the renewing of your mind We are formed by God deformed by Satan transformed by grace 1. Sacramentally by baptisme 2. Morally by newnesse of life which our Apostle meanes in this place That which followes in the text is expounded Epist. for the next Sunday The Gospel LVKE 2.42 The father and mother of Iesus went to Hierusalem after the custome of the feast day c. THis Gospell is a direction how parents ought to carrie themselues toward their children and how children also should demeane thâ—mselues toward their parents the one by the practise of Ioseph and Mary the other by the paterne of our Sauiour Christ. Parents care touching their children concernes their Soule Bodie Their soule that they bee brought vp in instruction and information of the Lord that is in godlinesse and ciuilitie by the one they shall keepe a good conscience before God by the other they shall obtaine a good report among men the which two conscience and credit must chiefly be sought after in this life For the bodie Parents ought to prouide competent sustenance and maintenance guarding their persons and regarding their estates all which is performed here by Ioseph and Mary toward Christ. First for the soules institution they did instruct him by precept and example precept bringing him to the Temple that he might be taught and that not only this once but often as often as law did require So Iuuencus expressely Ad Templum laetis puerum perducere festis Omnibus annorum vicibus de more solebant This should teach al parents how to teach their children especially that they send them vnto the publike Catechising in the Church and that according to Canon and custome for the common Catechisme which Authoritie commands is fit and full as containing all the vertues necessarie to saluation and the meanes whereby those vertues are receiued and conserued The principal vertues of a Christian are Faith Hope Charitie The Creede is necessarie for faith as teaching vs what wee haue to beleeue The Pater noster is necessarie for hope teaching vs what we are to desire The ten Commandements are necessary for charitie teaching vs what we
imploy them and so multiplie them vnto the Donors glorie who gaue some to be Apostles and some Prophets and some Euangelists and some Pastors and Teachers for the gathering together of the Saints for the worke of the ministerie and for the edificatioÌ„ of the bodie of Christ. If any giâ—â— lâ—t him doe it with singlenes With an vpright intention not to bee seene of men or to gaine much by giuing a little for that is not simplicitie but duplicitie Or because Paul speakes of Deacons publike guardians of the poore such as wee call Almoners and ouerseers he would not haue them deale subtilly for their own benefit but simply for the common good distributing the Churches beneuolence committed vnto their charge without respect of persoâ—s according to the seuerall necessities of the Saints Let him that ruleth doe it wiâ—â— diligence The slothfull and idle person is the diuels shop there he workes euer busie when men are lasie Wherefâ—re doe that which is in thine hand with all thy power especially take heed that thou doe not the worke of the Lord negligently That which Christ said of our redemption euery Christian must say of his particular vocation It is meate and drinke for me to doe my fathers will Vnto diligence there are two maine motiues 1. In regard of God who bestowes his gifts for this end that they may be well imployed in his holy seruice 2. In respect of our selues for vnto euery one that hath it shall be giuen and hee shall haue abundance and from him that hath not euen that hee hath shall be taken away The priuate duties are Generall Hate that which is euill cleane to that which is good Particular concerning our Faith Be feruent in spirit continue in prayer Hope Reioyce in hope be patient in tribulation Charitie in Giuing due respect to Superiours In giuing honor go one before another Equals Be kind one to another with brotherly loue Inferiours Distributing to the necessity of y e saints harboring the distressed equalling our selueâ— to theÌ„ of the lower sort Forgiuing Blesse them that persecute you c. All which offices are to be performed Freely Fully Fitly Freely with cheerefulnes and compassion Be merie with the merie weepe with such as weepe Fully without sloth or dissimulation Let loue be without dissimulation Fitly Applie your selues to the time for there is a time for all things and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth fit the place better then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Luther postil Erasm. Martyr in loc His meaning is not that we should alter our manners and religion according to the time like the Polypus and Camelion for in the beginning of this chapter hee doth aduise the contrarie Fashion not your selues according to to the world But that we should apprehend the best hint to doe good in the Church euermore redeeming the time Ephes. 5.16 so shall we be sure to serue God in obseruing the time The Gospel IOHN 2.1 There was a mariage in Cana c. MAriage is honorable saith Paul Honoured of God the Father Sonne Holy Ghost Father instituting it at the purest time in the best place for it was his first ordinance in Paradise when man was innocent Honoured of God the Sonne by his presence and first miracle wrought as the text saith at a wedding Honoured of God the holy Ghost who did ouershadow the betrothed virgin Mary Christs mother Honoured of the whole blessed Trinitie both in Deede for in the worlds vniuersall deluge maried persons and couples onelie were deliuered Gen. 7. Word comparing it to the kingdome of heauen and holinesse to a wedding garment calling it a great mysterie representing the spirituall vnion betweene Christ and his Church Honoured by the primitiue fathers as a fruitfull seminarie which fils earth with men and heauen with Saints Honoured of Iewes honoured of Gentiles honoured of all except heretikes and Papists herein appearing rather like diuels then Diuines as Paul tels vs 1. Tim. 4. The Papists in making mariagâ— a sacrament seeme to commend it more then wee but in affirâ—ing that holy Prâ—esthood is prophaned by this holy sacrament is to honour it as the Iewes honoured Christ in clothing him with a purple robe Mariage is a sacrament and yet a sacrilege So Bellarmin plainly Coniugia post solennia vota non coÌ„nubia sed sacrilegia so the rest of that vnchast generation generally such as vow first chastity then marry begin in the spirit and end in the flesh mad men saith Luther not vnderstanding what is the spirit or what is the flesh For in single life to burne with lust when one concubine wil not serue to commit villany with many strumpets are manifest workes of the flesh on the contrary for a man to loue his owne wife to gouerne his family to bring vp his children in instruction and information of the Lord are fruits of the spirit We might rather say that in heat of youth as Augustine speakes inquietâ adolescentia to vow single life were a sinne for whatsoeuer is not of faith is sinne Sed de talibus perpetuae virginitatis votis fides nulla nulla in sacris literis est litera Saint Ambrose writes peremptorily that all the twelue Apostles had wiues except Saint Iohn and almost all the Romish Postils obserue that Iohn was the bridegroome at this wedding If this annotation bee true why doe they condemne mariage in Priests If false why doe they suffer it for currant as well in their accurate new writers as in their olde fustie Friers If any desire to be further satisfied in this curiositie let him reade Maldonat vpon the first of Saint Iohn in the preamble and Cardinal Baronius annal Tom. 1. fol. 94. In this historie foure things are regardable 1. The occasioÌ„ of the miracle want of wine at a wedding described by circumstances of Time the third day Place in Cana a town of Galile Persons Guests inuited as Christ and his disciples Gossips comming of their owne accord to further and helpe the businesse 2. Certaine passages of speech vpon this occasion betweene Christ and his mother vers 3.4 3. The miracle it selfe vers 6.7.8.9 4. The consequent and effect of the miracle vers 11. And the third day These circumstances of time place persons are set downe to confirme the truth of the miracle The time was the third day mystically there are three daies of the world the first before the law the second vnder the law the third after the law The world was instructed before the law by the Patriarks example by the writings of the Prophets vnder the law but in the third day which is the gospels acceptable time by Christ and his miracles or literally the third day from his being in the wildernes as Euthymius or the third day after his conference with Nathaniel as Epiphanius or the third day after he
tombes as Christ aptly Sepulchra quasi semipulchra exteriùs nitida interius foetida Before God but not before men as the male-content and vndiscreet professor by whose euill example the name of God is often blasphemed Neither before God nor men as the shamelesse ruffins and Atheists of the world whose glory is their shame delighting in doing euill and boasting of iniquitie reputing dishonestie no dishonour but the top of their gallantrie So Saint Augustine writes of himself before he was a saint Vbi non suberat quô admisso aequarer perditis fingebam me fecisse quod non feceram ne viderer abiector quô eram innocentior Both before God and men as Elizabeth and Zaâ—harie who were iust before God and vnreproueable before men so must euery Christian abstaine so farre as hee can from all appearance of euill yet this honest care of our cariage must not be to please men but only to praise God As S. Peter interprets S. Paul Haue your conuersation honest that they which speaâ—e euill of you as of euill doers may by your good workes which they shall see glorifie God in the day of the visitation Let your light saith Christ shine before men not onely that they may see your good workes but also that seeing they may glorifie your father which is in heauen Vt hoc ipsum quod homo per bona opera placet hominibus non ibi finem constituat vt hominibus placeat sed referat hoc ad â—audem Dei propterea placeat hominibus vt in illô glorificetur Deus As wee may not conceale from our enemie wisedome and knowledge which are good so much lesse render euill Recompence to no man euill for euill A Magistrate may punish a malefactor and so pro malo câ—lpae render malum poenâ—e But this is not to recompence euill for euill but good for euill because corrections are directions as well to the seer as sufferer the flesh is destroyed that the spirit may be saued A Magistrate then may render euill for euill but a priuate man out of a priuate grudge may not auenge himselfe but rather giue place to wrath The which may be construed of our owne wrath The which may be construed of aduersaries anger The which may be construed of Gods iudgement Of our owne wrath as Ambrose Resiste irae â—i potes cede si non potes An hastie cholerick man is like one that dwels in a thatched house who being rich in the morne through sudden fire is a begger ere night It is extreme folly to doe any thing in furie but wisedome to giue place and space to wrath It was an excellent decree of Theodosius enacted by the counsell of S. Ambrose that execution after a seuere sentence should be deferred thirtie daies vt ira decocta durior emendari possit sententia that all heate of contention allaied if need require the seueritie of the censure might bee qualified and moderated Secondly this may bee construed of our aduersaries anger for as thunder and gunnes hurt not any thing which yeelds vnto their fury but only that which is hard and stiffe so the raging and roring of our foes are best quelled by patience Turne to the brauling curre and he will be more fierce but ride on neglecting him and he will soone be quiet You may turne the prouerbe Veterem iniuriam feres do vitas nouam Thirdly this may bee construed of Gods iudgement and that most fitly for to God onely vengeance belongs and he will auenge our cause The malitious man in reuiling thee doth treasure vp wrath against the day of wraâ—h and therefore giue place to Gods wrath Cast all your care on him â—or he â—â—reth for you Yâ—a but may we not coâ—plaine to the Magistrate for redresse of iniurie yes surâ—ly for he iâ— Gods lieutenant on earth and therefore the vulgâ—r Latine vâ—smâ—tipsâ—s dâ—fendeâ—tes is inâ—uâ—ficient as our Diuines haue well obserued and the Rhemistâ— haue well mâ—nded it râ—ading as we doe reuenge or 〈◊〉 not â—our sâ—lueâ— For we may be so wise as serpents in defending our sâ—lues howsoeuer so innocent as doueâ— in â—ffending other Hee that commits his cause to the Magistrate giues place to diuine iudgement for all superiour powers are Gods ordinance but whosoeuer auengeth his owne quarell steps into the Princes chaire of estate yea Gods owne seate dethroning both and so disturbes heauen and earth Here then is no place for duell a fault as it is vsed in England the Low Countries especiâ—llâ— France for euâ—ry punctilio of honor falsely so called against not only the rules of reason and religion as Bernard notably Quis hic tà m stupendus error quis furor hic tà m non ferendus nullis stipenâ—ijs militare niâ—i aut mortis aut criminis Nam occisor lethâ—â—â—ter peccat occisus aeternâ—liâ—er perit but euen â—gainst the first principles of that art As a Christian may warre in loue so a Christian must iarre in loue so contend with his aduersarie before the lawfull Iudge that the partie cast in the sâ—ite may bee bettered if not in his money yet in his manners and Satan onely conquerâ—d Vt qui vincitur 〈◊〉 incat vâ—nus taâ—tummoâ—o vincatur diâ—bolus Otherwise when wee sue for our rigâ—t out of rancor and malice we commit not our case to God and his deputie the Pâ—ince but make them both our deâ—uties our instruments of reuenge the which is such an horrible crime that Paul calles it a mâ—sterie of iniquitie 2. Thess. 2.7 I say this secret exalting of our selues aboue all that is called God vsing Soueraignes as seruants in our priuate quarels is to play the diuell and the Pope We may not then dissemblingly but simply giue place to wrath An hard saying and therefore Paul doth sweeten it with a louing tearme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dearely beloued as if hee should speake thus It is my loue that I write so much against malice not for your hurt but for your eternall good If you will not beleeue me beleeue God himselfe who saiâ—h in his holy word Vengeance is mine I will repay sâ—ith the Lord. God doth reuâ—nge the quarell of his children vpon the wicked in this and in the world to come In this life so the children who mocked his Prophet Eâ—â—â—â—â— were rent in peeces with beares 2. King 2. So when Hierusalem had killed the Prophets and stoned such as preached vnto her Almightie God was wâ—oth and sent foorth his warriers and destroyed those murtherers and burnt vp their citie Matth. 22.7 Three shamelesse ruffins accused Narcissâ—s a reuerend and holie Bishop of a most hainous crime confirming their accusation with imprecation the first wished if it were not so that he were burnt the second that he might dye of the iandise the third that he might lose his eyes And afterward in processe
manifesting himselfe to the world that he was the Messias of the world As if he should argue thus If you belieue not my words yet credit me for my wonders I make the blind to see the deafe to heare the lame to goe I cure all kind of diseases euen with the least touch of my finger and least breath of my mouth I heale the leper I heare the Centurion The leper was a Iew the Centurion a Gentile the leper poore the Centurion rich the leper a man of peace the Centurion a man of warre Insinuating heereby that God is no accepter of persons but that his benefits indifferently belong to men of all nations and all fashions Iâ— Christ there is neither Iew nor Grecian neither bond nor free Yet Christ did first cure the Iew then the Gentile For saluation was offered first to the Iewes he touched the Iew but cured the Gentile with his word He visited Ierusalem in his owne person but healed other nations by the Preachers of his Gospell In the leper 2. things are remarkable the Weaknesse of his body sicke and sicke of a leprosie Vertues of his mind Faith Adoration Wisdome Patience Confession In Christ also two things are to be considered his Mercy that would so readilie Might that could so easily cure this distressed Lazer Aleper All weaknesse originally proceeds from wickednesse either from some defect in our conception or disorder in our conuersation as Mephibosâ—eth had his lamenesse by falling from his nurse so euery man his sicknesse by falling from the Lord. Christ who was free from sinne was also free from sicknesse but vnto men carying about them bodies of sinne diseases are as it were a sermon from heauen wherein Almighty God accuseth of sins and shewes his wrath against sinners But the condition of a leper as we reade in the law was of all other sicke most insupportable First he must liue alone separated from the fellowship of Gods people as vnworthy to come into cleane company Secondly he did weare foure markes to be knowne by his garments torne his head bare his mouth couered and he must cry I am vncleane I am vncleane For griefe whereof assuredly some pined away being forlorne in their sorrow destitute of all good comfort and company Yet this leper indued with a liuely faith is not hopelesse howsoeuer haplesse For he comes and saith vnto the great Physitian of the world Lord if thou wilt thou canst make me cleane though he knew that his sicknesse in the worlds eye was incurable yet he did beleeue that vnto God nothing is impossible He felt his owne misery to be great yet hoped Christs mercy was more great and therefore comes vnto him as Ludolphus aptly Non tà m passibus corporis quà m fide cordis If thou wilt thou canst A strong faith in a weake body Faith comes by hearing and the reason why this leper extraordinarily desired to heare Christ and heare of Christ was his vncleane disease so that the weaknesse of his body brought him vnto the Physitian of his soule Note then here with Paul that all things happen for the good of such as are good It was good for Dauid that he was in trouble good for Naaman that he was a leper for his vncleannesse brought him vnto the Prophet and the Prophet brought him vnto the sauing knowledge of the true God It was good for Paul that he was buffeted by Satan for otherwise peraduenture through abundance of reuelations he would haue buffeted God Of all herbes in the garden as one wittily Rew is the herbe of grace Many times our woe doth occasion our weale for as pride doth breed sores of salues so faith on the contrarie doth often make salues of sores altogether renouncing her owne merit and wholly relying vpon Christs mercie Tanto desiderantiùs ad Christum contendit quòd suam indignitatem immunditiam probè sentiret as Luther and Ferus accord in this and that so truly that as a Papist said If Bonauentura had not been a Romish saint he would haue been reputed an asse So the Protestant if Ferus had not been a Romish asse he might haue proued in the Church a renowned saint The second vertue to bee considered as a fruite of his faith is adoration a spiritual fee for a spirituall physitian as the bodily Doctor must be paied so the ghostly prayed He therefore worships Christ and that with all humblenes of Thought humblenes of Word humblenes of Deede He comes to Christ as a vassall to his Lord Domine non tanquam ad dominum titularem sed tanquam ad dominum tutelarem If thou wilt thou canst Out of the abundance of the heart the mouth speaketh and therefore beleeuing in his heart that Christ was the Lord willing and able to helpe confesseth it also with his mouth If it be for my good I am sure thou wilt and I beleeue thou canst attributing all to Christs might and mercie nothing to his owne either worth or woe Vttering this also with humble gesture For as S. Mark reports hee kneeled and as S. Luke he fell on his face teaching vs in prayer to fall down and kneele before the Lord our maker Hee that worships God irreuerently shewes himselfe not a Christian but a Manichee who thought God made the soule but not the bodie Thirdly note the lepers wisedome who did obserue Circumstances of Place not pressing to Christ on the mount but expecting him in the valley Circumstances of Time not interrupting Christ in his sermon or disturbing his auditory Circumstances of Person speaking in a succinct stile Lord if thou wilt thou canst make me cleane Giuing vs to vnderstand that in suing vnto men which are wise and in praying to God who is wisedome we need not vse many but pithie words See Gospel Dom. 2. quadrages The fourth vertue is his patience who was content notwithstanding his extreame miserie to stay Gods leisure and Christs pleasure First seeking the kingdome of God and then desiring that other things might be cast vpon him In y e first place giuing God glory Lord if thou wilt thou canst In the second praying for his own good Make me cleane not as I will but as thou wilt O Lord prescribing neither the time when nor place where nor manner how but referring all to Christ possessing his soule with patience The last vertue to be regarded in this leper is conâ—ession He knew the Pharisies hated and persecuted al such as confessed Christ yet he calles him Lord and worships him as a Lord and proclaimes him in the presence of much people to bee the Lord. It is well obserued that Gods omnipotent power and infinit mercies are the two wings of our deuotion whereby faith in the midst of all trouble mounts into heauen Here the leper acknowledgeth openly Christs omnipotencie for hee saith not intreate
that he did expose his cure to the censures euen of his aduersaries the Priests of all most ready to cauill at his cariage and mocke his miracle so roundly so speedily that whereas ordinary physicke must haue time for operation his extraordinary medicine wrought as the text saith immediatly instantly Iesus said vnto him tell no man Saint Marke reports that this leper instantly published the matter and that in such sort that Iesus could not openly enter into the Citie but was without in desert places and yet people came to him from euery quarter Here then a question is made whether it was a fault in the leper or no thus to diuulge the miracle For Esay would haue men declare Gods works among the people Dauid wished often O that men would therefore praise the Lord for his goodnesse And Christ himself said vnto another whom he cured in the 5. of S. Marke Goe thy way home to thy friends and shew them what great things the Lord hath done to thee Ludolphus answers by distinction affirming that there is triplex praeceptum Cautelae triplex praeceptum Probationis triplex praeceptum Obedientiae Or as other Obligationis Or as other Tentationis Or as other Instructionis All the positiue lawes of God are obligatory the commandements affirmatiue bind semper and the negatiue semper and ad semper The probatory precepts are to try vs onely So God commands Abraham to kill Isaac intending hereby not to destroy the sonne but to try the father admonitory precepts as here Christ commanded the leper to tell no man hereby teaching vs in him to shun vaine glory for so most interpreters expound it This distinction is insufficient as hauing no firme ground in the Bible For when almighty God inioines a particular command for the triall of his people contrary to the generall scope of his law he doth at that instant dispense with the generall and the particular onely binds as in the sacrificing of Isaac Offer thy sonne was an exemption at that time from the law Thou sâ—alt not kill And as for admonitory precepts how did this leper infallibly know that Christs command Tell no man was rather an instruction for other then a prohibition vnto himselfe Wherefore seeing all Christs iniunctions bind I subscribe vnto their opinion who thinke this leper offended in publishing abroad Christs benefit notwithstanding he did it affectionately and zealously For we must giue thanks vnto God not as we will but as he will Deut. 4.1 Iohn 2.5 Hence we may learne to temper our zeale with knowledge and obedience for obedience is better then sacrifice If any demand why Christ would haue this miracle concealed I answere with Paul O man who art thou which disputes against God If thou dispute with him thou canst not answere one thing of a thousand but he can render a thousand answeres vnto this friuolous obiection As first that there is a time for all things a time wherein Christ would be thorowly knowne and a time wherein he would not be knowne because his houre was not yet come Secondly Non erat necesse vt sermone iactaret quod corpore praeferebat It was needlesse to publish the miracle seeing his whole body made cleane was as it were turned all tongue to tell it Thirdly it was absurd that the leper should boast he was cleane before he was iudged to be cleane Therefore Christ saith in the next clause Goe and shew thy selfe vnto the Priest and then being adiudged cleane tell whom thou wilt Shew thy selfe vnto the Priest Interpreters obserue diuers reasons of this command First to confirme the truth of the miracle when as the leper according to law shall be iudged cleane Secondly that the leper might inioy the benefit of his cure for hee might not enter into the City before the Priest had pronounced him cleane Thirdly to condemne the Priests who taught that Christ was not an obseruer but rather a transgressor of the law Fourthly that as the law doth witnesse of Christ and all the sacrifices are types of Christ so likewise the Priests expounders of the law might also witnesse that Christ is the true Messias of the world that seeing this miracle they might belieue or in not belieuing be left inexcusable Fifthly to magnifie the calling and office of the Priests howsoeuer they were wicked wretches Hereby teaching vs not to vilifie that holy profession for the faults and infirmities of some Iudas crept in among the twelue Lastly by this example instructing vs to doe the greatest right vnto those who doe vs the most wrong Goe to the Priests albeit they bee my mortall enemies and doe that respect which is incident to their places and persons Here the Gospell and Epistle meet Christ did not render euill for euill but ouercome euill with goodnesse prouiding things honest not onely before God but also in the sight of all men auenging not himselfe but giuing place to wrath hauing peace so farre as might be with all men The Papists vpon this clause build auricular particular confession vnto the Priest The leper ought to shew himselfe vnto the Priest of the old Testament Ergo the sinner infected with spiritual leprosie must confesse himselfe vnto the Priest of the new Testament Answere is made that an argument drawne from allegories and similitudes is of little or no force except it be seconded by some other euident text whose naturall and proper sense is agreeable thereunto but there is no such place which eâ—ther expresseth or implieth auricular popish confession and therefore quod non lego non credo Master Harding saith that auricular coÌ„fession is Gods ordinance but when he comes vnto the point his onely confirmation is his owne bare affirmation We tell them that confession is an institution of God and not of man as if his tale should stand for Gospel in whom are found so many legends and legions of lies Panormitan confesseth honestly that it is not a diuine constitution but an humane tradition and Maldonate writes plainly that many Catholikes are of the same opinion as namely Scotus among the schoolemen and the expounders of Gratian among the Canonists If then a tradition of what antiquitie Beatus Rhenanus a popish Doctor auoweth in his notes vpon Tertullians booke de Poenitentiâ that this kinde of confessing was vnknowne in the daies of Tertullian who liued about three hundred yeeres after Christ and it is noted in the glosse vpon the Decrees and by Peter Lombard that it was not vsed in S. Ambrose time who liued foure hundred yeeres after Christ. Erasmus an indifferent man affirmes peremptorily that this manner of confessing to the Priest secretly was not as yet ordained in Hieroms age The Greeke Church as Theodorus writes hath no such custome Master Harding himselfe is constrained against his will to confesse that
He is stiled elsewhere the Lord of hosts and therefore all creatures as his warriours are ready pressed to reuenge his quarrels and to fight his battels His souldiers against the wicked are either celestiall or terrestriall all the Creatures in heauen and on earth In the beginning God created the heauen and the earth Gen. 1. and all that therein is Exod. 20. And in this acception according to the Bible which is a lantern vnto our feet and a guide vnto our paths I finde three heauens as Paul saith he was taken vp into the third heauen the 1. Airy 2. Starry 3. Glorious Airy heauen is all the space from vs vnto the firmament so the birds which flie betweene vs and the starres are called in holy writ the fowles of heauen In this heauen are meteors haile wind raine snow thunder lightening all which are at Gods absolute command to serue such as serue him and to fight against them that fight against him As when the wicked old world was filled with cruelty The windowes of heauen were opened and the raine was vpon the earth forty daies and forty nights insomuch that this one souldier of the Lord destroied all his enemies euery thing that was vpon the earth from man to beast onely Noah Gods holy seruant remained and they that were with him in the Arke whom the raine did not hurt but rather helpe for the deeper the flood the safer the ship the water had peace with Noah and his company but open warre with all the rest of that old world So likewise the Lord out of heauen rained fire and brimstone vpon the Sodomites and hailestones out of heauen vpon the cursed Amorites at Bethoron and they were moe saith the text that died with the haile then they whom the children of Israel slew with the sword But what need we looke so far the great wind this yeere the great frost the last yeere sensibly demonstrate this point What a wracke on the sâ—a what a worke on the earth occasioned by the one what a dearth and so by consequence what a death ensued vpon the other If God cast forth his ice like morsels who is able to abide his frost Psal. 147.17 To step higher the second heauen is the firmament coelum quasi coelatum because it is ingrauen as it were enameled with glorious lights as Moses in the first of Genesis God made two great lights the greater to rule the day the lesser to gouerne the night he made also the stars and placed them in the firmament of heauen Now this heauen declares the glory of God and the firmament shewes his handy worke though they want vnderstanding and are dumbe yet they trumpet forth his worthy praises in such sort that there is neither speech nor language but their voice is heard among them And as they speake for God as schollers so they fight also for God as souldiers for the starres in their course fought against Sisera Iosua 5.20 and when Duke Iosua fought against the wicked Amorites he said in the sight of Israel Sunne stay thou in Gibeon and thou Moone in the valley of Aialon and the Sunne abode and the Moone stood still vntill the people of God auenged themselues vpon their enemies the Sunne abode and hasted not to goe downe for a whole day Iosua 10.13 O Lord our gouernour how excellent is thy name in all the world When I consider the heauens euen the works of thy hands the Sun and the Moone which thou hast ordained what is man that thou art so mindfull of him or the son of man that thou shouldst thus regard and gard him The third heauen is called by Philosophers empyreum by Diuines the glorious heauen by scriptures heauen of heauens or heauen aboue the visible heauens In this heauen Almighty God hath two sorts of tall wariours Angels Saints Angels are heauenly souldiers ministring spirits of God instruments of his mercy toward the good executioners of his iudgements vpon the bad When Iosua was about to sacke Iericho an Angel appeared vnto him as a Captaine with a drawne sword to fight for his people When Zenacherib and his innumerous host came against Israel the Angel of the Lord in one night slew one hundred eighty and fiue thousand 2. Kings 19. The first borne of Egypt slaine by an Angell Exod. 12. blasphemous Herod smitten with an Angell Acts 12.23 To conclude this argument Angels at the last and dreadfull day shall binde the tares that is make fagots of the wicked and cast them into hell fire As they pitch their tents about Gods elect being the Saints guard and nurses as it were to carry them in their armes lest at any time they hurt their foot against a stone so contrariwise speedy messengers and Ministers of Gods anger vnto the reprobate Now for Saints albeit they be milites emeriti as the Romans speake souldiers discharged the field past fighting past sighing for all teares are wiped from their eies euen so saith the spirit they rest from their labours and their good works follow them Apocalyp 14.13 Theâ— be past warfare and now liue in eternall welfare crowned as conquerors in heauen where there is neither militia nor malitâ—a Though I say their fight be ended and they rewarded with an immortall crowne of glory yet for as much as there is a communion of Saints a fellowship betweene the triumphant Saints in heauen and the militant Saints on earth the blessed soules departed and deliuered out of the miseries of this sinfull world howsoeuer they be secure for themselues yet are they carefull for vs as our Churches in their Harmonie speake de foelicitate suà securi de nostrà salute soliciti they wish well vnto vs and pray still for vs in generall albeit they know not our wants in particular Howsoeuer they fight not any longer against Gods enemies with pen or pike with paper or powder yet they continually fight against them with push of praier as Saint Iohn expresly The soules of them that were killed for the word cried with a loud voice saying How long Lord holy and true dost not thou iudge and reueâ—ge our blood on them that dwell on the â—arth Albeit they contend not with earthly weapons yet they maintaine Gods quarrell with heauenly wishes in generall against Satan and his kingdome out of zeale and heat to Gods cause not out of any spleene or hate to any of the wicked in particular I dare not say so for wheâ—e the spirit hath not a pen to write the Pastor must not haue a tongue to speake not the people an eare to heare but that the blessed soules in heauen pray for vs against our enemies in generall is an article of faith and an euident truth of the Bible I come from Gods selected band in heauen to the common band the host of his creatures on earth the which containes both sea and land and
all that is therein euermore willing to fight in this quarrell The red sea did ouerwhelme proud Pharaoh and all his host euen all his horses his chariots and horsemen Anno 1588. the sea and fish in the sea fought against the superstitious Spaniard enemy to God and his true religion a wonderfull worke which ought to be had in perpetuall remembrance I say wind and water ouercame that inuincible army prepared for our destruction in such sort that the popish Relator heâ—reof confessed ingenuously that God in that sea-fight shewed himselfe a very Lutheran and meere Protestant The floods and inundations which happened in diuers parts of this kingdome within these few yeeres here should not be passed ouer with dry eyes If the Lord had not according to his infinite greatnes and goodnesse fettered the waters of our seas as Xerxes did the waters of Hellespontus If God had not gathered the waters together on an heape and laid them vp in the deepe as in a treasure house Psalme 33.7 If hee had not spoken to the flood IIitherto sâ—â—lt thou goe but no further and here shall it stay thy proud waues assuredly there had followed a great doomesday to this Iland The waters saw thee O Lâ—rd the waters saw thee and were afraid Blessed be the Lord God euen the God of Israel which only doth wondrous things and blâ—ssed be the nâ—me of his Maiesty for euer and let all the people 〈◊〉 Amen Amen I passe to the shore to drie land which opened and swallowed vp quicke Corâ—â—h Dathâ—n and Abâ—ram In this one Prouince are sundrie rankes of fighting souldiers armies oâ— fell dragons of hissing serpents of roring lions of deuouring wolues of other wilde beasts in the forrest and cattell vpon a thousand hils all which named and all other not named are readie with force and furie to crush the wicked and at Gods alarum to breake them in pecces like a potters vessell Euen the least of these creatures is strong enough if God set them to fight an host of frogges an armie of grashoppers a swarme of flyes able to dismay Pharao and all his people a few rats troubled all the citizens of Hamel a few wormes deuoured Herod a little gnat choked a great man yea the greatest monarch in his own conceit Adriâ—n the Pope The very senselesse creatures haue sense and feeling of the wrong done to God In Siloam as we reade in the Gospell a tower fell vpon eighteene pâ—rsons and slew them In Rome fiftie thousand men were hurt and slaine with the fall of a Theater as they were beholding the games of the Sword-players Anno 25. Reg. Elizâ—b the scaffold about Parisgarden vpon a Sunday in the afternoone fell downe which instantly killed eight persons and hurt many moe A faire warning to such as profane the Sabbath and delight more in the crueltie of beasts then in the workes of mercie which are exercises of the Lords day The time will not suffer me to name much lesse to mufter all the rest of Gods warâ—iers on earth I will only remember one whom I thinke you feare most namely the plague fitly called by the Canonists bellum Dei contra homâ—es the warre of God against men and by the Scripture the sword of God and arâ—oâ—r of his anger In the yeere 1006 there was such an vniuersall plague thoroughout the whole world that the liuing were not able to burie the dead as Sigisbertus and other report Anno 1342. there was in Venice such a pestilence that the hundreth person was scarsly lâ—ft aliue insomuch that the State made a law that whosoeuer would come and dwell at Venice two yeeres he should instantly be made free About the yeâ—re 1522. there died of the plague in Millaine fiftie thousand within the space of foure moneths In Norwich from the first of Ianuarie to the first of Iuly 57104. In Yarthmouth within the space of one yeâ—re 7052. In London and the liberties thereof from the 23. of December 1602. vnto the 22. of December 1603. there died of all diseases as was accounted weekely 38244. whereof of the plague 30578. and from that time to this day the Citie not yet free This last yeere past as appeares in your own bils there died 2262. Lay this heauie iudgement to your heart heare this proclamation againe and againe There is no peace to the wicked As the stones of the field are in league with the righteous and the beasts at peace with the godly they may dwell safe in the wildernes and sleepe in the woods Ezech. 34.25 so contrariwise the stone shall crie â—ut of the wall and the beame out of the timber against the wicked Habacuk 2.11 Their sinne begets their sorrow their faults increase their foes euen their tables are made snares and their iâ—orie beds accusâ—rs and their seeled houses witnesses against them all things which were giuen for blessings are become curses vnto them and that which is most strange beside these two great bands of souldiers one common in earth another select in heauen there is yet a third of rebels euen of the very diuels in hell for albeit they be reserued in euerlasting chaines vntill the iudgement of the great day yet God infinite in his power and wisedome who brings light out of darknesse doth make good vse of these bad instâ—uments It is said in the first of Sam. chap. 16. that the euill spirit of the Lord vexed Saul it was Gods spirit which came vpon Dauid but it was a malignant spirit which was on Saul and yet this spirit is called sâ—â—riâ—us Domini the spirit of the Lord because the Lord sent that euill spirit and suffered it to torment Saul as Augustine and Lombard haue well expounded that place So likewise wâ—e reade in the Gospell that the foule spirits made some dâ—ase some dumbe casting one into the water another into the fire all which actions as they were actions proceeded from God for the Scripture tels vs plainly there is no power but of God Happily some will say the diuels assault the good so well as the bad We wrestle saith Paul against principalities against powers against the prince of darknes for Satan goes about like a roring lion seeking whom he may deuoure Answere is made that God suffers Satan to tempt his children onely to trie them but suffers him to tempt the reprobate so farre as to destroy them the temptations of the good are instruction of the bad destruction vtter ruine of bodie and soule In what a miserable case then is euery wretch irrepentant drawing iniquitie with cords of vanitie and sinne as it were with cart-ropes heaping vp wrath against the day of wrath For the number of his enemies is without number the number of the blessed Saints is innumerable Apocalyp 7.9 After these things I beheld and loe a great multitude which no
the works of darknesse put on tender mercy kindnesse humblenesse of mind which are weapons of light It is due debt that you should be followers of God forbearing one another and forgiuing one another as Christ forgaue you See epist. dom 3. quadrages The Nouelists except against our Seruice Booke for omitting here two titles holy and beloued Our answer is that the word elect implies the rest for if elect then beloued and holy The Church omits not the greater and infers the lesser as the Churches of Scotland and Middleburge call Gods heauy iudgements vpon the wicked a little rap Psal. 74.12 and bread of affliction broâ—ne bread Psal. 127.2 Contrary not onely to the Geneua Bible but euen Câ—luins exposition of the place If these friuolous obiections be their aqua coelestis to keepe life in their fainting cause we may toll the passing bell and ere long ring out to the funerall Let the word of Christ That is the Scripture the Gospell especially so called in respect of three causes Efficient for he speakes in the Prophets and Apostles I am he that doth speake behold it is I. Materiall for hee is the contents of all the Bible shadowed in the Law shewed in the Gospell vnam vocem habent duo Testamenta The word of the Lord containes nothing but the word which is the Lord. Finall as being the end of the whole Law scope of all the Prophets euer since the world began Wherefore seeing the Scriptures haue Christ for their author Christ for their obiect Christ for their end well may they be called the word of Christ. Dwell We must not entertaine the word as a stranger giuing it a cold complement and so take our leaue but because it is Gods best friend the Kings best friend and our best friend we must vse it as a familiar and domesticke receiuing it into the parlor of our heart making it our chamber fellow study fellow bed fellow Things of lâ—sse moment are without doore the staffe behind the doore sed quae pretiosa sunt noâ— vno seruantur ostio things of worth are kept vnder many locks and keyes It is fit then that the word being more pretious then gold yea the most fine gold a peerlesse pearle should not be laid vp in the Porters lodge onely the outward eare but euen in the cabinet of the mind Deut. 11.18 Ye shall lay vp these my words in your heart and in your soule so the word that now doth plenteously dwell among you may dwell plenteously in you Plenteously Reade heare meditate with all attention exactly with all intention deuoutly with all diligence throughly Iohn 5.39 Search the Scriptures Esay 8.20 to the law to the testimony Apocalyps 1.3 Blessed is he that reades and heares and keepes the words of this prophecie not onely reade nor onely heare nor onely meditate but all sometime reade to rectifie meditation and sometime meditate to profit by reading Lectio sine meditatione arida meditatio sine lectione erronea It is reported of Alphonso King of Spaine that hee read ouer all the Bible with Lyraes postil fourteene times And Augustine writes of Antonius an Egyptian Monke that hauing no learning he did by hearing the Scriptures often read get them without booke and after by serious and godly meditation vnderstand them This one word plenteously confutes plenteously first ignorant people who cannot secondly negligent people who will not reade and heare thirdly delicate people who loath the Scriptures as vnpleasant preferring the Poets before the Prophets admitting into their house the writings of men before the word of God fourthly perfunctory students in the Bible turning ouer not the whole but some part and that so coldly that as it is said of the Delphicke Oracle quoties legitur toties negligitur a lesson is no sooner got but it is forgot fiftly couetous people who will not giue to their Pastor plenteously that the word may dwell in them plenteously Nehemia complained in his time that the Leuites for want of maintenance were faine to leaue the Temple and follow the plow And Saint Augustine made the like complaint in his age whereupon in processe of time Clergy men inuented such points of superstition as were most aduantageous vnto them Hence they â—aked heil and found out Purgatory to make the Popes kitchin smoke an inuention not knowne vnto the Greeke Church for the space of 1500. yeeres after Christ and but of late knowne to the Latine Hence praier for the dead indulgences and other new trickes of popery which are more for the Priests belly then the peoples benefit God of his infinite goodnesse forgiue Britans ingratitude in this kind and grant that the burning lamps in our Temple may be supplied with sufficient oile that the light of Israel goe not out Sixtly this condemes Enthusiasts despising the word and ministery Seuenthly the Marcionits and Manichees reiecting Moses and the Prophets Last of all and most of all the Papists in denying the vulgar translations of Scripture to the common people Let the word of God dwell in you that is in all you Priest and people Non in nobis modo sed in vobis as Saint Hierom peremptorily Hic ostenditur verbum Christi non sufficientèr sed abundantèr etiam laicos habere debere docerese inuicem vel monere The word must dwell in vs Ergo the Bible must be in our house It must dwell plenteously Ergo we must reade daily but as it followes in the text With all wisdome The Papists as well in the Church as in the street chant scripture plenteously but because their hymnes are not in a knowne tongue it is without vnderstanding The Brownists in their bookes and sermons often cite scripture plenteously but it is not in wisdome Learned Origen notes well and where hee doth well none better that heretikes are scripturarum fures great lurchers of holy writ but they so wrest it that as Hierom speaks Euangelium Christi fit euangelium hominis aut quod peius est dâ—aboli Table Gospellers are full of text It is ordinary to discusse diuinitie problemes euen at ordinaries a custome very common but by the censure of our Church no way commendable For the 37. Iniunction forbids all men to reason of diuine scripture rashly and the greatest part of Archbishop Cranmers preface before the Church Bible is spent against idle brabling and brawling in matters of Theology And a graue Diuine much esteemed in our daies held it better for venturous discoursers of predestination and sinne against the holy Ghost that they had neither tongues in their heads nor hearts in their breasts then that they should continue in this irreuerend vsage Manlius reports how two meeting at a tauerne contended much to little purpose about their faith One said he was of Doctor Martins religion and the other sware he was of Doctor Luthers
opinion whereas Martin and Luther were but one So many men moue many doubts in many matters hauing neither will to heare nor skill to conceiue the state of a controuersie and then as Augustine said of Petilian the Donatist Multa dicendo nihil dicunt aut potius nihil dicendo multa dicunt The word of Christ must dwell in vs plenteously but in all wiidome we must heare it in all wisdome reade it in all wisdome meditate on it in all wisdome speake of it in all wisdome preach it in all wisdome not only in some but in all wisdome for all is little enough considering the Lord will not hold him guiltlesse who taketh his name in vaine Teaching and exhorting This clause may be referred either to that which went before or to that which followes after to that which went before Let the word of Christ dwell in you so plenteously with all wisdome that yee may both instruct and exhort your selues vnto euery good worke for doctrine and exhortation are two principall vses of the Scripture 2. Tim. 3.16 For doctrine the law shewes euery man in his vocation what actions are acceptable to God and the Gospell teacheth how they be acceptable namely by faith in Christ. Let the word of Christ therefore dwell in you so plenteously with all wisdome that it may be a lanterne to your feet and a light to your paths a direction how to serue God in holinesse and righteousnesse all the daies of your life For exhortation the word must so dwell in vs as that wee may stirre vp one another to godlinesse Esay 2.3 Heb. 3.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so to put it and print it in our mind that it may not onely be profitable to our selues but vsefull also to other in publike which is the Pastors office in priuate which is euery Christians duty This also may be referred vnto the words following as according to most expositors our Church here Teach and exhort your owne selues in Psalmes c. where Saint Paul describes the Christians musicke both for the matter Psalmes hymnes spirituall songs the maner sing with grace in your hearts to the Lord. Psalmes and hymnes Some distinguish these by their obiect affirming that hymnes are laudatory for the glorious Angels in heauen sing not Psalmes but hymnes Hominum est psallere Deum hymnis efferre angelorum Spirituall odes are peculiar songs accuratelie framed by the Church according to her seuerall exigence Psalmes are of sundry matters and arguments exhortatory consolatory precatory deprecatory But I follow that other distinction of Hierom and Luther vnderstanding by the first the Dauidicall Psalmes by the second the songs of Moses Debora Zacharias Mary Simeon mentioned in the Bible by the third godly hymnes inuented by the Christians of that age called spirituall respectu termini à quo as proceeding from Gods spirit respectu terminiad quem as edifying our spirit containing spirituall matter and melody for the comfort of our soule not any carnall or wanton dittie to nourish the lust of our flesh And therefore the Papisticall hymnes in an vnknowue language are not spirituall respectus termini ad quem in that they neither instruct nor exhort much lesse ribald ballads instructing in vanity exhorting to villany Luther Zanchius Marlorat construe this of singing in the Church as well as in priuate for Gods holy people haue vsed in all ages euen frō the primitiue time vntill this day to sing in the publike congregation the Psalmes of Dauid hymnes of Zacharias Simeon Mary spirituall songs composed by deuout Doctors according to the seuerall occasions of the Church and therefore Come holy Ghost sung at the consecration of our Bishops Te Deum of Saint Ambrose the Creed of Athanasius vsed in our Liturgy are warranted both by Gods precept and his peoples practise With grace I finde three constructions of this one clause for grace by grace with grace Sing to the Lord for grace receiued as Paul Ephes. 5. Speake to your selues in psalmes and hymnes and spirituall songs making melody to the Lord giuing thanks alway for all things And in the next verse following here What soeuer yee doe in word or deed doe all in the name of the Lord Iesu giuing thanks to God the Father by him Euery good and perfect gift is from aboue comming downe from the father of lights Ipsum minus munus est the least gift is a grace the meanes to get and preserue grace proceeds altogether from grace for if God withdraw his mercy we presently fall As a staffe which if a man take and set vpright vpon the ground so long as he holds it with his hand it stands vpright but so soone as he withdrawes his helpe though he neuer push it downe it will fall o◠it selfe Ascendat ergo gratia vt descendat gratia Let our thanks ascend vp vnto God that his grace may descend downe to vs. By grace Man is not onely the Temple of God as Paul speakes but as Clemens Alexandrinus the timbrell of God Now the timbrell cannot found except it be touched It is then the spirit of God that makes our pipes to goe God saith Athenagoras is the bellowes and we the organs A man may sing to the diuell to the world to the flesh without this grace but he cannot sing to the Lord but by the Lord. Our musicke may bee songs but not spirituall songs except they bee guided by the spirit This should teach vs in our Psalmes and hymnes to praise God for his grace when wee feele it and often to pray to God for it when wee feele it not With grace That is with a gratious dexteritie with delight and profit both vnto our selues and other Vnto our selues for as it is a ioy to the iust to doe iustice Prouerbs 21.15 so a grace to the godly to bee ioyfull in the Lord to serue the Lord with gladnesse and to come before his presence with a song to sing the Psalmes of Dauid with the spirit of Dauid the song of Mary with the spirit of Mary Te Deum of S. Ambrose with the spirit of S. Ambrose Againe with grace to other Ephes. 4.29 Let no corrupt communication proceed out of your mouth but that which may minister grace that is instruction and consolation to the hearer vttered in such manner and method that it may bee well accepted euen of the most vntoward We must not sing our own crochets out of tune without rule witlesse and senselesse songs All that we sing all that we say must be gracefull Et prodesse volunt delectare poetae And if Poets how much more Prophets Hee that doth preach and pray without a grace doth the worke of the Lord negligently though he preach euery day and pray euery houre In your hearts As our mouth must shew foorth his praise so our soule must