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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09056	The first fruites of the Gentiles In three sermons preached in the cathedrall church at Sarum. By Bartholomevv Parsons Batchelor in Divinitie, and vicar of Collingborne-Kingstone, in the county of Wiltes.	Parsons, Bartholomew, 1574-1642.	1618 (1618)	STC 19347; ESTC S114080	47,600	70

doe and of all the circumstances that make this worke of theirs so commendable yea so admirable vnto vs. For it is a ruled case of the Logitians that Vltimus finis solus perfecit tam agentem quam actionem The chiefe end alone doth make perfect as well the doer as the action againe Qualis finis talis actio such as the end is such is the action so that to haue come presently vpon Christs birth and that when bloody Herode raigned to haue come so far a iourney euen out of the East to Hierusalem the place that God had chosen to put his name in to haue enquired so solemnely for the new borne King of the Iewes and to haue beene ledde thither by the guiding of a starre had beene nothing if the end had not commended the action yea had beene abhominable rather then admirable if they had come not to worship him as they both professe and purpose but to worry him as Herode intended when hee would haue gone vnto him howsoeuer hee pretended to adore him Wee may heere then as in a glasse see what should be the very finall cause and end of our comming vnto Christ who though he be not bodily present with vs yet secundum ●aesentiam maiestatis a August tractat 50. in Ioh. is euer in the assembly of his Saints which is to yeeld him the homage that we owe vnto him the honour that is due vnto him either in bringing our oblations and sacrifices vnto him or in receiuing from him the treasures that hee doth impart vnto vs by his Word and Sacraments All other ends that men propose to themselues in comming vnto him are not ends but rather aberrations from the true end And as it were better neuer to know the way of righteousnesse then after knowledge of it to turne from it a 2. Pet. 2.21 so better it were neuer to come to Christ at all then to marre our comming in the end thereof to cause that quod officio videtur bonum in the worke seemeth to be good to be ipso non recto fine peccatum a sinne for want of a right end b August contra Iulianum pelagian lib 4. cap. 3. For thus men doe when eitheir they come vnto him for the belly and for pleasures as the people followed him for Loaues and as Bernard complayning of pompe and luxury of the Clergy of Popery in his time said pro huiusmodi volunt c d Bernard sermon 37. super Cantica c Ioh. 6.26 For these matters they wil be and become rulers of Churches Deanes Archdeacons Bishops Archbishops or for honour and preferment like to Zebedeus sonnes who desired to sit one on his right hand the other on his left hand in his glory e Mar. 10.37 or like to Diotrephes for loue of preferment f 3. Epist Ioh. 9. or of curiosity because they would see some great workes wrought by him as the Pharisees and Sadduces come to him desiring him that he would shew a signe from heauen g Mat. 16.1 and as Herode who desired to see Christ because he hoped to haue seene some miracle done by him h Luk. 23.8 or of Hypocrisie because they would put a faire Vizard vpon a foule face and couer their euill deeds with a good profession being as Saint Austin speaketh in superficie boni in alto mali good in the out side bad in the inside or of vaine glory as our Sauiours brethren would haue had him gone vp to the feast of Tabernacles that he might be knowne openly i Ioh. 7.3.4 and that with the Pharisee they might seeme better and holier then other men k Luk. 18.11 that with Simon Magus they might seeme to be some great men l Act. 8.9 sunt qui scire volunt vt sciantur saith Bernard m Bernar serm 36. super Cantica There are some that would haue knowledge that they might be knowne againe or for their corporall neede onely as the nine Lepers that roare out for mercy that they may be clensed but haue not a word of praise in their mouthes to glorifie God with when they are deliuered a Luk. 17.17 or which is worst of all out of malice and mischiefe as the Pharisees Disciples and the Herodians came vnto him to entangle him in his talke b Mat. 22.15 as the officers sent by the High Priests to take him c Ioh. 7.32 and as Iudas one of them that did eate bread with him to betray him d Mat. 26.47 But to speake somewhat of this honour that they giue here to Christ it is the opinion of some e Caluin Musculus that they giue vnto him ciuill adoration as taking him to be a great Prince not religious adoration as acknowledging him to be God But in mine vnderstanding both all Antiquity and the truth it selfe stand on the other side Putas adorassent infantem c. saith Chrysostome f Chrys in opere imperf in Mat. homil 2. Thinkest thou that they would haue adored an infant that did not vnderstand the honour of adoration vnlesse they had beleeued that there was some Diuine power in him Therefore they gaue this honour not to his Childhood that vnderstood nothing but to his God-head that knew all things Nec apud sensus eorum g August serm 29. de tempore c. Neither in their vnderstanding doth the basenesse of his birth diminish the glory of his God-head with their eyes they see man by their seruice they confesse him to be God he was scene in the Manger but hee did beare rule in Heauen And therefore the Wisemen humbled themselues because they saw the starres doe him seruice For they knew him to bee God to whom the heauenly creatures yeelded their seruice And Athanasius reasoneth well in this case Quomodo in stabulo c h Athanasius lib. de incarnat How doe they adore him that lay in a stable and a manger if they imagine him to bee nothing but a man How doth Herode say that he would adore him also In vaine truely had God taught them by so vnusuall a miracle that they should adore a man onely and not God also It is then religious and diuine honour that they giue vnto him as God Let me here then shew you a mystery which is how Christ being both God and man is to bee adored Although then the Godhead bee the propper obiect to which adoration is propperly directed yet is not the Godhead adored without the manhood but by reason of that strict band of the personall vnion of the two natures Christ as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God and man is to be adored with one only adoration which adoration is giuen Obliquè a August in Psal 58. In an indirect manner to the manhood in regard that it is the Manhood of the Word and receiued into the vnitie of the second Person Dominum rerum creatarum saith Athanasus b Athanas contra Arrianos c. We doe adore the Lord of all created things the Word being made flesh For although the flesh of it selfe be a part of things created yet it is become the body of God neither therefore doe wee adore this Body a part and separated from the Word neyther when wee are about to adore the Word doe wee separate it farre from the flesh but because wee know as hath beene saide that the Word was made Flesh Wee acknowledge it now manifested in the flesh to bee God Who then is so gracelesse as to speake so to the Lord stand aside from the Body that I may adore thee Or who is so wicked that with the Iewes because of his Body hee will say vnto him Why doest thou beeing a Man make thy selfe God And for this adoring of the Word being made flesh with one only adoration wee haue the Anathematisme of Cyrill in the Ephesine Councell which is the Third Oecumenicall Councell c Tom 1. Concil in Concil Ephesine Anathematismo 8. Si quis c. If any one doth not adore Emanuell with one only adoration and giue him one only glory according to that the Word was made flesh let him bee accursed It is then but a prophane noueltie both of words and Doctrines not only in the Papists to giue a seuerall kind of worshippe which they call Hyperdulia a Seruice a steppe higher then that which they giue to Saints and Angells Soli humanitati Christi d Bellarm. lib. 1. de beatit Sanctorum cap. 12. To the Manhood of Christ alone but also in the Vbiquitaries who contend for the adoration of the humanity of Christ properly and seuerally by it selfe a Barbaróssa in quinquagessima Adoratio Latriae saith Aquinas b Thomas in 3.2 quest 25.25 arti 2. The adoration of Latria or Diuine Worship is not giuen to the humanity in respect of it selfe but in respect of the Diuinity to which it is vnited and Cyrill saith c Cyri●l ad Theodos that wee doe not adore Emanuell as a man for that were dotage deceit and errour for in this wee should nothing differ from them which worship the creature c. Let them that haue eares then heare these deepe mysteries of their faith and the Lord giue them vnderstanding in all things that they may so adore and glorifie God manifested in the flesh so honour the Sonne serue the Sonne that the Father may honour them d Ioh. 12.26 and giue them Glory with him To this Father and Sonne with the Holy Ghost a Trinity in vnity and an vnity in Trinity be Honour and Power euerlasting Amen The end of the third Sermon

prophecies concerning Christ did not receiue him being borne in their coasts And to this purpose hath Maximus a pleasant and passionate Apostrophe a turning of his speech vnto the Iewes Quousque Iudaee durissirre saith hee e Maximus hom 2 ●n Epiphan How long O thou obstinate Iewe wilt thou continue with thine eare stopped thine eyes shut and thine heart faithlesse Beholde now after those Sermons of the Patriarches after the Prophecies of the Prophets Christ is also preached by the Gentiles If thou refusest to beleeue thy fathers who from the beginning of the World haue by infinite Holy Prophecies spoken of the comming of the euerlasting King beleeue these men now at length which testifie not that hee shall bee borne hereafter but that hee is already borne with thee and for thee What great frowardnesse and deadly obstinacy is there in thine heart that thou onely hearest not that which all men speake thou onely abhorrest that which all men beleeue thou onely makest none account to see that which shineth out of heauen A Virgin hath conceiued with thee and a stranger taketh notice of the birth of thy Virgin the Angels words cannot perswade thee to thy saluation and yet one starre bringeth the wisemen vnto thy Christ Thus then thorough the hardnesse of heart that was come vnto Israell a Rom. 11.25 Christ reueiled vnto them by these wise men was a sauiour of death vnto death vnto them Thus hee could not haue done more to his Vineyard then hee did but it would not bring foorth good but wilde grapes onely b Isai 5.4 thus hee would haue gathered the children of Ierusalem together as an henne gathereth her chickens vnder her wings and they would not c Mat. 23.37 Beloued let mee conclude with the words of exhortation to our selues let vs not make Israels sinne ours Israels punishment ours Let there not bee such a spirit of slumber vpon vs that Christ should bee preached vnto vnto vs as the great booke of the creatures is published to the world to make vs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d Rom. 1.20 without apologie without excuse for our selues that his peace should be preached vnto vs and wee not bee the sonnes of Peace e Luk. 10.5.6 that his Kingdome should come neere vnto vs and wee be deeper in the condemnation of hell in the last day f Luk. 10 11.12 then Sodome it selfe but let vs with Zacheus receiue him ioyfully g Luk. 19.6 and when wee are possest of him let vs with the two Disciples that went to Emaus constraine him to abide with vs h Luk. 24.29 vse a kinde of holy importunity and violence such a violence as the Kingdome of Heauen suffereth i Matt. 11.12 to keepe him in our coasts that so he may giue vnto vs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 right or prerogatiue to bee the sons of God k Ioh. 1.12 euen to be heires of God and ioynt heires with him of that inheritance incorruptible vndefiled and that fadeth not away reserued in heauen for vs by him to whom with the Father the Sonne and the Holy Ghost three Persons and one God bee a scirbed greatnesse and Power and Glory and Victory and Maiesty now and for euer Amen The end of the second Sermon The third Sermon IN the earthly buildings he that beginneth to build and finisheth not maketh himselfe a mockingstocke to the beholders a Luk 14.29.30 Let it not then be greeuous vnto any that I a poore builder in the house of God according to the measure of the grace that is giuen to me b 1. Cor. 3.10 should finish the worke that I haue begunne and adde the roofe to the foundation that I haue laide vpon this text already Now in the bill as it were of the particulars of this text the totall summe and substance whereof is a narration a description of a solemne comming and enquiry for the new borne Messiah there remaines vpon mine account that I made of them the three last to be scanned and examined namely the forme of the enquiry Where is hee that is borne King of the Iewes The moouing cause that brought them to come and enquire for wee haue seene his starre in the East and lastly the finall cause and end of their comming and are come to worship him Of these three if I render an account at this time the whole bill will be perfectly discussed and cleared in euery particular To peruse and scanne them in their order I must first beginne with the forme of enquiry that they make here saying Where is he that is borne King of the Iewes There is a little diuersity about the reading and meaning of these words some reading them according to the course of the words in the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where is he that is borne King of the Iewes and interpreting them that the Wise-men should aske for him qui minimè natus est c a Beza in locum Who was not borne a priuate man but the King of the Iewes from his very cradle and factitio regi naturalem opponere b Maldonat in locum and oppose the naturall King against the made King others where is the King of the Iewes that is borne c Beza Piscator Geneua translat and maintayning that there is a traiection or transposing of the words from their Grammaticall order in the originall according to that manner of speaking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d Luk. 19.38 Blessed bee hee that commeth a King in the name of the Lord for so wee must turne the words if we follow the literall order for blessed hee the King that commeth in the name of the Lord. Now in that they stile this new borne Babe King of the Iewes It may say with Austin multa consideranda sunt hi● e August serm 66. do diuersis I is worthy our consideration to examine First why they call him the King of the Iewes not by any other name Secondly what King they meane him to be For these are good and profitable considerations and none of those vaine and vnprofitable questions which in these Lectures I haue professed to shunne For the first if the prophecy of Balaam a Gentile dispersed amongst the Gentiles concurred with the starre to giue them the knowledge of this hidden mystery which is the iudgement of Antiquity then without controuersie this title was built vpon the foundation thereof for it giueth vnto him Kingly power and preheminence There shall come a Starre out of Iacob and a Scepter shall arise out of Israell and shall smite the corners of Moab and destroy all the children of Sheth out of Iacob shall hee come that shall haue dominion and shall destroy him that remayneth of the Citty a Num. 24.27.19 Scepter hauing Dominion Smiting Destroying giue vnto him the markes Name Nature of a King Againe the Starre that appeared vnto them did portend that hee that was borne was