〈◊〉 And the 〈◊〉 in ourage who following the 〈◊〉 He 〈◊〉 hold it lâ—â— full to distemble their faith 〈◊〉 the Magistrate As also the Nicodemâ—â—es ashamed of Christ and expâ—â—â—cating 〈◊〉 forswerring their Pâ—ieâ—hood and the Pope their holy father vpon eâ—eâ—y pretended occasion of danger In a word all weather â—ise professors adueâ—tring no more for the glorious Gospell then one â—â—tely did for his horrible blasphemie who being bound to the stake suffered only the lingeing of his beard This open acknowledging of Christ is necessaâ—ieâ— not only 〈◊〉 morris at the point of deâ—h as Liraâ—us or in the daie of persecution as Lombard but at all time and in euery place when occasion is offered lustly â—aith 〈◊〉 Forseeing it is an afâ—â—rmâ—tâ—ue prâ—cept 〈…〉 As Christ in his Gospel expresâ—ely 〈…〉 Whereas 〈…〉 〈…〉 the faith not sufficient vnto 〈…〉 mouth and other â—odâ—◠〈◊〉 as efficient cause concure with it in the 〈…〉 may be taken out of his old Schoole 〈…〉 and Cardinall 〈◊〉 〈◊〉 doth af 〈…〉 confession 〈◊〉 act of faith according to that of the Pâ—â—miâ—â— I 〈…〉 haue I spoken And in his second 〈…〉 this Chapter he that is 〈◊〉 by faith ought to be filled with the fruit of righteousnesse Postquam homo per fide mest instificatus oportet quod eius fides per dilectionem operatur ad consequendam salâ—tem And Cardinall Tolet in plaine termes Oris confessio nâ—s non iustificat à peccato c. sed iustificati tenemur eam palà m profiteri c. Confession of the mouth doth not iustifie vs but being iustified wee are bound publikely to professe it afore we can attaine to saluation Herein agreeing with our Protestant Interpreters affirming that good workes are consequents and effects of a true faith as if Paul should haue said here we are iustified by faith onely but yet this faith is operatiue bringing foorth liuely fruits as the confession of the mouth and the profession of the life for they be necessarie to saluation albeit faith alone be sufficient in the act of iustification as you may see further Epist. Quinquages and Sund. 2. in Lent In the words and beleeue in thine heart that God hath raised him vp from the dead three points are considerable namely Faiths Act Obiect Subiect Faiths act is to beleeue and to beleeue hath these degrees as the Schoole teacheth out of Augustine Credere Deo credere Deum credere in Deum A wicked man and a wretched deuill may so farre proceed in faith as to beleeue there is a God and in grosse to beleeue God but a true Christian endued with a sauing faith ascends higher and beleeueth in God also That is he knowes God as hee hath reuealed himselfe in his word acknowledging him onely for his God and thereupon put his whole trust in him applying to himselfe Gods mercifull promise made to father Abraham and his seed with the heart vnto iustification and confessing the same with the mouth vnto saluation He disclaimes not his part in Christ as the deuils Ab what haue we to doâ— with thee thou Iesus of Nazareth art thou come to torment vs before the time but he challengeth his portion in the bloud of his Sauiour saying with the Church in her loue-song My welbeloued is mine and with Paul Christ is become to vs wisdome righteousnesse sanctification and redemption Hâ—s bodie is in heauen there shall I finde it mine his diuinitie is on earth and heere doe I feele it mine his word is in mine eare to beget him mine his Sacrament is in mine eie to confirme him mine his spirit is in mine heart to assure him mine Angels are mine to fight for mee Prince mine to rule for mee Church mine to pray for me Vniuersitie mine to studie for me Pastour mine to pâ—each for me all mine whether it be Paul or Cephas or the world or life or death whether they be things present or things to come euen all are mine I am Christs and Christ is Gods Faiths obiect is all holy scripture the summe whereof is the Creed and this one point how God raised vp Iesus from the dead is nexus articulorum omnium as it were the bond or tying knot on which all other linkes of our beleefe depend For if it were not true that Christ is risen againe then were it neither true that hee did ascend vp to heauen nor that hee sitteth at the right hand of his father in heauen nor that he sent downe the holy spirit from heauen nor that hee shall come from thence to iudge the quicke and the dead In a word the matter of the whole Creed concerneth either God or the Church his spouse Now the raising of Christ from â—he dead is the worke of God the Father Acts 2.32 of himselfe being God the Sonne Iohn 10 18. of God the holy Ghost also Rom. 1.4 Christ as God only raiseth and is not raised as man he is onely raised and raiseth not as the Sonne of God or second person in the blessed Trinitie both the Father raiseth him and he raiseth himselfe The Father raiseth the Sonne by the Sonne â—nd the Sonne raiseth himselfe by the spirit of holinesse by which he was declared to be the Sonne of God As for the Church our Apostle sheweth elsewhere that Christ died for her sinnes and rose againe for her iustification and that ascending vp on high he bestowed on her gifts as to be Catholike holy knit in a communion and prerogatiues in her soule namely remission of sinnes in the body resurrection of the flesh in both euerlasting life Wherefore Paul here mentioneth only the resurrection of Christ from the dead not exclusiuely but synecdâ—checally because this one article presupposeâ—h all the rest and takes them as granted as if hee rose from the graue then he died and his death is a consequent of his birth Or because this article was and is most doubted in the world for the Iewes and Gentiles acknowledge the death of Iesus whereas the Christians only confesse his resurrection Or because the rest vnlesle Christ had risen againe would haue profited vs little for he triumphed in his resurrection ouer death hell damnation opening the kingdome of heauen to all beleeuers And so the meaning of our text is plaine If thou confesse with thy mouth that Iesus is the Lord that is that Lord of whom all the Prophets inquired as being the desire of all Nations euen the light of the Gentiles and consolation of Israel And if thou beleeue in thine heart that this Iesus whom almightie God hath made both Lord and Christ offered himselfe a sacrifice to purge thy conscience from dead workes and take away thy sinnes putting out and fastening vpon the Crosse the Lawes obligation against vs and that hauing ouercome death and the deuill he
Flecte quod est rigidum fone quâ—d est frigudum rege quod est deuium The next circumstance to be considered is the time when and that as our Euangelist in the 17. verse was so soone as Iesus began to preach For as a King who resolues to make warre against an enemie Prince chaseth his Captaine and musters his souldiers and in euery point fits himselfe for the present action euen so Christ Iesus the King of the Church intending to cast out of his hold Satan the Prince of this world calleth his followers and out of them electeth his Apostles as chiefe Commanders and Coronels in the very beginning of his preaching that being trained vp in his schoole seeing his wonders and hearing his wisedome they might bee made fit for that excellent and eminent calling They were first as S. Iohn reports acquainted with Christ afterward made Disciples and last of all Apostles And therefore Christ here saith I will make you to become fishers of men He saith not I doe now make you but hauing instructed them all his life and breathing on them the Holy Ghost after his resurrection hee speakes in the present as my father sent me so send I you goe teach all nations baptising them in the name of the Father and the Sonne and the Holy Ghost And that they might be powerfull and profitable teachers of other he filled them also with the gift of the Spirit after such a manner and in so great a measure that they could not but speakâ— the things which they had heard and seene of Christ. And that not in one corner or in a few countries onely but as it is in the selected Epistle for this day their sound went out into all lands and their words into the ends of the world In the beginning they were rude first Disciples afterward Doctors a great while learners afore they were leaders Hence fathers of the Church are taught not to haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hastie hands and ouer easie for admittance into sacred orders without tryall and testimonie 1. Tim. 3. and the children of the Prophets also may learne to be swift to heare slow to speake neuer affecting much lesse ascending Moses chaire before God makes them apt and able to teach as well by their holy conuersation as wholesome doctrine For as the weights and measures of the Sanctuarie to wit the sicle talent and cubite were of a double bignes to those for common vse so should the vertues in the Ministers of the Sanctuarie be of a sutable size The which as some Diuines imagine is implied in the sacrifice for their sâ—nâ—es appointed Leuit. 4. where the Priests offering is commanded to be as much as all the congregations a young bullocke without any blemish for the Priest alone ver 3. and no more for all the people vers 14. See Benedictus in the Liturgie Gospell on Trinitie Sunday and 8. after Trinitie The names of the Disciples heere called are Simon Andrew Iames and Iohn insinuating thaâ— a Preacher of the word must be Simon that is obedient to the will of God Andreâ—s a stout man in executing his offâ—ceâ— Iacobus a supplanter of vises in hâ—s aâ—ditorie last of all a Iohn aâ—cribing all these good gifts in him vnto the Father of mercies and God of all grace viâ—a merito magnus humilitate infimus Other assume that the some cardinall vertues are designed by these foure chiefe Apostles referring Prudence in Peter Iâ—stice to Andrew Fortitude to Iames and Temperance to Iohn For their number it is said heâ—e that Iesus called them two and two first he saw two then other two signifâ—ing that as the binarie number is the least euen so the Church of little beginnings increaseâ—h vntill her number be without number as a graine of mustard seede when it is sowen is the least of 〈…〉 but when it is growâ—n it is the greatest among herbâ—s and it is a tree so that the kâ—â—ds of heauen build iâ— the 〈…〉 Oâ— two and two because they were Christs instruments in â—â—ming together two people the 〈◊〉 and the 〈◊〉 and so making of â—â—th one Or Christ happily would neither elect nor send his Apostles one by one because 〈…〉 him that is alone Ecclesiast 4.10 but by two and two and those breâ—hren hereby teaching that Preachers of the word must accord as brethren of one heart and one souls Act. 4 â—2 hauing one minde in many bodies inter multacorporanoâ—â— mulâ—a câ—rda Saâ—rimentes in vnuâ—â—â— at 〈◊〉 hominem faciant as Augustine sweetly For a brother helping a brother is a very strong castle and they that hold together are like the barre of a palace For their condition our blessed Sauiour in whom are hid all the treasures of wisedome and knowledge did not chuse the disputants of the world whose wit was great nor the nobles whose petigree was great nor the Pharisies whose credit was great nor the Priests whose authoritie was great but he called ignorant and ignoble fishers of little worth and lesse learning to be the trumpetters of his Gospel and bel-weathers of his flocke that the foolish things of the world might confound the wise things and the weake things ouerthrow the mightie things and things that are not bring to nought the things that are Sampson in slaying a thousand Philistines with the iaw-bone of an asse was a type hereof as Prosper obserues insinuating that Christ by the foolishnesse of preaching should confound his enemies and saue such as beleeue Nay Christ chose some notorious sinners for his Apostles as bloudie Saul and couetous Matthew that his abundant grace might be manifested in their persons as well as in their preaching demonstrating that in themselues which is the summe of all their sermons namely that Iesus Christ came not to call the righteous but sinners to repentance This is a true saying and by all meanes worthie to be receiued that Christ Iesus came into the world to saue sinners of whom I am chiefe 1. Tim. 1.15 The greatest Apostle whilome was the greatest oppressor of the Church a blasphemer a persecutor breathing out threatnings and slaughter against the Disciples of the Lord and therefore his auditors might well cedere credere grant and beleeue that Iesus is a sauiour of his people But this extraordinary calling and singular action of Christ is no patterne for Prelates as phantasticall spirits imagine to send into the Ministerie leud and ignorant persons as if the more faultie were the more fit and the more sillie the more sufficient for the same Christ by the pen of his Apostle Paul in that excellent Epistle to Timothy which Hierom calles speculuâ—â— Sacerdony as the whole Scripture is speculum Christâ—â—niâ—â—â— sets downe these directions for the choice of a Pastoar hâ—e must be well reported of euen
his father primarily not for hiding these things from the wise that is wise in their owne eyes or wise men after the flesh endued with a wisedome which is earthly sensuall diuellish Iames. 3.15 but because though he suffer the prince of darkenesse to blind the mindes of the worldly wise yet he doth openly shâ—w the glorious light of the Gospell vnto babes that is vnto such as became fooles that they may be wise wholly renouncing their owne wit and solely submitting themselues vnto Gods will If Iesus reioyced in the spirit and magnified the Lord of heauen and earth for vs O what thankes ought our selues to present vnto God for our selues Praise the Lord O my soule and all that is within me praise his holy name For mine eyes haue seene thy saluation and mine heart hath often endited a good matter and my pen sometimes is the pen of a readie writer O father of mercie whereas these things are yet hid from the Iewes and from the Turkes and from the superstitious Heathen and from carnall Christians I haue to the great refreshing of my soule through thy grace sweet Iesu both heard by the Gospell and imbraced the Gospell and preached the Gospell and in some measure practised also the Gospell O my soule praise the Lord and forget not all his benefits I will sing vnto the Lord as long as I liue I will praise my God while I haue any being Psal. 104.33 The sweetest of honie lieth in the bottome I passe therefore from Christs inuocation to the latter part of his Gospell his inuitation In which obserue the mouer Iesus moued all that labour and are laden motion Come take my yoke vpon you learne of me motiues I will ease you yee shall finde rest vnto your soules for my yoke is easie and my burthen light The person inuiting is Iesus he saith heere come not to mine but to me not to my Saints or Angels or Martyrs or Mother but to my selfe Send not other it is my pleasure that ye come seeke not for helpe from other I will ease you Come vnto me for I am the way the truth and the life The way by which and the tâ—uth in which and the life for which all of you come None can come but by me none finde ease but in me none rest in ease but with me Come therefore for I am the way learne of me for I am the truth and ye shall find rest vnto your soules for I am the life Come to me for I am as you see willing in saying come and able to relieue you for that all things are giuen vnto me So that aske and ye shall haue seeke and ye shall finde knocke and it shall be opened vnto you Whatsoeuer ye shall aske the Father in my name he will giue it you None can come to the Father except it bee by the Sonne for no man knoweth the Father saue the Sonne and he to whomsoeuer the Sonne will open him In saying saue the Sonne he doth not exclude the holy spirit being the third person in Trinitie for it is a good conclusion in Diuinitie dictio exclusiua siue exceptiua addita termino personali in essentialibus non excludit ab altera persona diuina God the Father and God the holy Ghost as being all one with the Sonne are in the words nisi filius included and onely the Creator excluded For none know the Father by nature but by the reuelation of the Sonne Wee speake the wisedome of God in a mystery saith Paul which none of the Princes of this world knew hunc magnus Plato nesciuit eloquens Demosthenes ignorauit It is true that wee may know by the light of humane discourse that there is a God for the Godhead is seene by the creation of the world The heauens declare the glory of God and the firmament sheweth his handie woâ—ke Psalm 19.1 Yet none know the Father that is a distinction of the persons in sacred Trinity but by the spirit of him in whom are hid all the treasures of wisedome and knowledge Coloss. 2.3 And 〈◊〉 our reuealed knowledge is but imperfect in this life They who saw most of God obtained onely the sight of his hinder parts And in the kingdome of glory when as we shall enioy the beholding of his fore-parts also seeing him euen face to face our knowledge shall not be comprehensionis cognitio sed apprehensionis an apprehending rather then a comprehending of his infinite Maiesty Wee shall not euen in that day know so much of the Father as the Father knoweth of himselfe Sola quippe trinitas in vnâ—atis diuinitate seipsam nouit In this life we shall attaine by Christs grace to such an vnderstanding 〈◊〉 God as is fit and in the world to come we shall â—aâ—e so much as is full euen so much as any created vessel is able to containe yet none shall euer 〈◊〉 comprehend that incomprehensible Trinitie none can as it selfe know it selfe Hâ—â—herto concerning the party calling I am now to speake of the persoâ—s inuited All ye that labour and are lader He doth exâ—â—â—â— â—one who came to bring all vnto the knowledge of the truth â—â—al that lâ—â—our then all that liue For man borne of a woman is full of troubâ—e Iob 14.1 Come therefore all ye that labour in your actions and are laden in your passions All ye Iewes who labour vnder the yoke of the law and all ye Gentiles oppâ—essed with the burthen of your sinnes All yee â—hat labour where 〈◊〉 and whensoeuer and howsoâ—â—er afflicted or affâ—â—â—â—d 〈◊〉 misery For these two labâ—ur and lâ—dâ—◠〈◊〉 〈◊〉 â—one conceiue simply the â—â—me signâ—fâ—ing all kind â—f â—â—efe sâ—res and sorrow â—hatsoeuer As in the 6. and 9 Psalmes 〈◊〉 weary of my greamâ—g I am weary of my 〈◊〉 c. To speake more distinctly there is a threefold burthen namely the burthen of â—â—ffliction the law 〈…〉 Christ easeth all such as come to him of all these Concerning the sirâ— great trauâ—ile saith the sonne of Sirach is created for all men and a heaâ—ie yoke vpon the sonnes of Adam euen from the day that they goe out of the mothers wombe till the day that they returne to the mother of all things But Christ a refuge in due time of trouble yea a present helpe doth either take away this burthen froÌ„ our shoulders or else giueth vnto such as come to him abundant strength and patience to beare it Art thou crossed in thy goods it is the Lord who giueth and the Lord who taketh away Cast all your care vpon him and hee will so care for you that this burthen shall be made light and this yoke easie Art thou wronged in thy good name say with Dauid it may bee the Lord will looke vpon mine affliction do me good for Shemi his cursing me this
is ready to tell the Prophet as Ahab did Eliah Hast thou found me O mine enemy Then the whole rabble furiously raging together against the Lord against his annointed conclude peremptorily that apeece of a pulpit is enough halfe a benefice too much for such an vnquiet spirit S. Augustine sweetly Quiphreneticum ligat lethargicum excitat ambobus molestus ambos amat For the worke of the ministry The gifts of Christ here mentioned are not theoricall but practicall giuen vnto Pastors for the worke of the ministry the word worke forbids loytering and the word ministry lording I pray misconstrue not this glosse seeing I meane as Paul and speake as B. Latimer did almost in euery sermon Domabis lupos sed non dominaberis ouibus as Bernard told Eugenius For the edifying of the body of Christ The gift of the spirit is giuen to euery man to edifie withall hee therefore that is a non edificant is vnworthie to bee called an Apostle or Prophet or Euangelist Positiestis dispensatores sed in edificationem non in destructionem aliter non fidelis dispensatio sed crudelis dissipâ—tio The Doctors office is to teach and the Pastors calling to feed Our great Lord repeated this iniunction vnto Peter thrice feed my lambes feed my sheep feed my flock that is as Bernard excellently pasce mente pasce ore pasce opere pasce animi oratione verbi exhortatione exempli exhibitione And here the people likewise may learne to reuerence their Pastors and teachers as the Ministers of Christ sent from aboue to watch for their soules If they must honorare bonum dominum etiam in malo seruo respect euery Prophet and Euangelist and Pastor for his workes sake 1. Thessal 5.13 then vnto such as rule wel and labour in the word and doctrine they must as our Apostle speakes giue double honour The Gospell IOHN 15.1 I am the true vine and my Father is an Husbandman c. AS a kind friend loth to depart with his familiars in giuing a farwel often breakes off his speech and begins a new discourse so Christ heere being now to leaue the world after hee had ended one sermon vnto his Disciples in the chapter going before falleth into another of the like argument in this present wherein hee doth especially two things exhort and comfort He doth exhort all his followers 1. To continue stedfast in the faith and that vnder the parable of the vine intimating that as the branch cannot beare fruit of it selfe except it abide in the Vine so they can doe nothing vnlesse they abide in him Vrging this one point by diuers reasons all which may be reduced vnto the punishment of such as abide not Poena damni they beare no fruite vers 4. Poenasensus they be taken away verse 2. withered gathered cast into the fire burnt v. 6. blessednesse of such as abide being Purged by God the father v. 2. Cleansed by God the sonne v. 3. CoÌ„forted by God the holy Ghost abide in mee and I will abide in you by my spirit vers 4. Relieued in whatsoeuer they shal aske vers 7. 2. To make demonstration hereof in workes of piety glorifying God and louing one another Hee comforts them against the worlds hatred 1. From his owne example vers 18.20 2. From the cause of this hatred ver 19. 3. From the cause of the cause vers 21.22.24 4. For that God and Christ suffer with them vers 23. 5. From the prediction of holy Scripture vers 25. 6. By promising to send the comforter vers 26. I am the true Vine Christ is called heere a Vine as else where a Lion a Sheepe a Lambe a corner Stone a Doore A true Vine by way of difference from the wilde vine or as Rupertus vpon the place to distinguish it from the Vines of Sodome and Gomorrah Whose grapes as Moses speaketh in his song are grapes of gall and their clusters are bitter their wine is the poyson of Dragons and the cruell gall of Aspes A true Vine not simply but in a simile not truly a Vine but like a true Vine Vera faith Augustine per similitudinem non per proprietatem a true Vine as in the first chapter of this Gospell at the ninth verse the true light Now the resemblances betweene Christ and a true Vine are manifold 1. A Vine is not sowne in the ground but planted a young slip of an old tree so Christ is a naturall branch of God the Father euen very God of very God but for vs men and our saluation hee was translated from heauen and planted on earth that is borne of the Virgin Mary of whom it is said Esay 45.8 Let the earth open and let saluation and iustice grow forth let it bring them forth together I the Lord haue created him A blessed earth in whole blessed fruit all the nations of the world are blessed 2. The Vine that it may beare the more fruit is cut and pruned and so Christ although he were conceiued of the holy Ghost and borne without all sinne yet for our sakes he was circumcised on the eight day wounded for our transgressions and broken for our iniquities Againe Christ albeit hee were Lord ouer all things and heire of the whole world yet for our saluation he suffered his glory to be pruned by the knife of ignominie for whereas hee was the King of glory hee made himselfe of no reputation Philip. 2.7 Hee tooke on him the forme of a seruant and was made man as Dauid speakes of him a worme and no man a very scorne of men and outcast of the people Psalm 22.6 His wealth was pruned by the knife of pouerty Pauper in natiuitate pauperior in vita pauperimus in cruce So poore in his birth that hee was borne in another mans stable so poore in his life that he said of himselfe the Foxes haue holes and the birds of the heauen haue nests but the sonne of man hath not whereon to rest his head So poore when he was dead that he was buried in another mans tombe Matth. 27 60. His pleasure was pruned by the knife of sorrow Lament 1.12 Behold and see if there be any sorrow like vnto my sorrow His familiar acquaintance was also cut away from him by the knife of feare Iudaâ— betrayed him Peter denied him other forsooke him all were dispersed He did tread the wine presse alone and of all people there was none to helpe him as Hierome and Bernard apply that of the Prophet Esay chap. 63.3 3. The Vine is dugged and digged as wee reade in the fifth chapter of Esay So Christ was dugged when the soule-mouthed Iewes spit vpon him and he was digged on euery side when as his aduersaries by propounding captious questions had cast a trench round about
him as in asking Is it lawfull that tribute be giuen to Caesar or no If hee should haue disputed against the tribute he had offended the Prince if for the tribute displeased the people who did beare this heauie burthen against their wils See Gospell Sund. 2◠after Trinity Againe they digged a pit round about him in bringing the woman taken in adultery before him and demanding what sayest thou for if he should haue condemned her hee might seeme to contradict his owne sayings I will haue mercy not sacrifice learne of me for I am humble and meeke If acquit her he should contrary Moses law Leuiticus 20.10 The adulterer and adulteresse shall die the death See Bernard de passione domin cap. 3. Moreouer Christ on the crosse was digged his side with a speare his hands and feet with nailes and those so bigge that as Socrates reporteth in his ecclesiasticall history Constantine made thereof an helmet and a bridle for his owne vse in warre 4. The Vine is bound vnto the wood and fastened vnto the wall on which it groweth euen so Christ was led away bound vnto Pontius Pilate and nailed vnto the wood of the crosse so fettered and fastened with bonds as that the Church saith of him in the Canticles my well beloued is as a bundle of myrrhe vnto mee Myrrhe being bitter and sharpe doth insinuate the grieuousnes of his passion and a bundle the multitude of his sorrowes And so Christ is vnto the Church a bundle of myrrhe when as shee meditateth on his death and passion how he was bound that shee might be made free how he was beaten that she might escape punishment how hee was broken that she might be healed with his stripes Esay 53.5 5. The Vine being thus planted pruned cut bound digged dunged spreades her branches farre and wide So Christ as calling his followers from East and West hauing the heathen for his inheritance and the vttermost parts of the earth for his possession extends and stretcheth out his branches vnto the sea and this boughes vnto the riuer Christ is the Vine and all Christians are his branches All of vs are by nature drie and fit for nothing but the fire therefore that wee may be fruitfull and liue we must first be grafted into Christ as into a Vine by the fathers hand without his grace we can do nothing and thorough his helpe able to doe all things Philip 4.13 now the diuine vnion is threefold Essential and so God the father is all one with God the sonne and God the holy Ghost personal and so God the sonne being made flesh is vnited to the humaine nature spiritual and so such as abide in Christ and are ioyned in spirit to the Lord are one with Christ the Lord 1. Cor. 6.17 My father is an husbandman The blasphemous Arians obiect here that Christ and God as the vine and husbandman are of diuers natures and that Christ as the vine must of necessity be subiect and inferiour to God which is an hunsbandman Answere is made that a similitude runs not on foure feet but that it standeth vpon one legge principally now the maine drift of this comparison is not to shew what care this husbandman hath ouer the root of the vine but what he doth vnto the branches Euery branch that beareth not fruit he will take away and euery branch that beareth fruit will he purge c. Christ vttered this parable as our mediatour and head of the Church and hee could not haue bin the Churches head except he had bin God and man Christ then as touching his manhood was inferiour to the father Iohn 14.28 My father is greater then I yet equal as touching his Godhead Ioh. 10.13 I and my father are one coequal in might and mercie So the text here God the father as an husbandman purgeth euery branch that beareth fruit vers 2. and God the sonne likewise doth the same vers 3. now are yee cleane thorough the words which I haue spoken vnto you So that Christ as God is an husbandman so well as his father he purgeth and pruneth the boughes of the vine so well as he vna enim operatio patris filij Ioh. 5.19 Whatsoeuer the father doth the same things doth the sonne also Euery branch that beareth not fruit in me he taketh away Christ exhorting his followers to continue stedfast in the faith argueth a paena praemio from the punishment of such as abide not in him and from the reward of such as abide the punishments of hypocrites and false Christians which abide not in him are Seuen Seuen 1. They beare no fruit 2. Bearing no fruit they bee cut away from the Vine 3. Being cut away from the Vine they bee cast out of the Vineyard 4. Being cast out of the Vineyard they wither 5. Being withered men gather and fagot them 6. Being made fagots they bee cast into the sire 7. Being cast into the fire they burne in that vnquencheable flame where the worme dyeth not and the fire neuer goeth out First they beare no fruit for saith our Sauiour as the branch cannot beare fruit of it selfe except it abide in the vine no more can yee except yee abide in mee for without me can you do nothing The Pelaegian hereticks affirmed à Deo habemus quod homines sumus à nobis ipsis autem quod iusti sumus that we are men we receiue from God that we are good men commeth from our selues but truth it selfe here contradicit dicit a branch cannot beare fruit of it selfe c. This one clause saith Augustine corda instruit humilium ora obstruit superborum it comforts a poore publicane but it confounds a proud Pelagian And that other sentence without me can ye do nothing confuteth also the Semipelagian I meane the Papist auowing that a man hath a power of free will in his owne nature which once being stirred and helped can and doth of it owne selfe cooperate with grace The word nothing makes very much against this opinion as Augustine noteth vpon the place For Christ said not sine me parum potestus facere sed sine menihil now that wee may the better vnderstand this controuersie man is to be considered in a foure-fold estate to wit Instatu In statu Confectionis as hee was created In statu Infectionis as he was corrupted In statu Refectionis as he was renewed In statu Perfectionis as he shall be glorified In the first estate we giue to the will of man a liberty of nature Adamus enim acceperat posse si veller sed non habuit velle quod posset In the third we grant a libertie of grace for if the sonne make you free ye shall be free indeed Iohn 8.36 The spirit of Christ which is free Psalm 51.12 giueth liberty to the captiues and openeth the prison to
vnto the sonne of men as it is now declared by the spirit Read ser. 2.4.6 7 of Augustine de Epiphania Dom. And herein appeares the goodnesse and vnsearchable riches of Christ in that he manifested himselfe to the shepheards albeit ignorant and to the Wise-men 〈◊〉 impious In rusâ—â—citate pastorum imperitia praeualet in sacrilâ—gâ— imagorum impietas and yet he who chose the foolish things of the world to confound the wise and came not to call the righteous but sinners to repentance appeared vpon Christmas day to shepheards and on this day to wise but wicked Astrologers Vt nullus magnus 〈◊〉 nullu infirmâ—u desperaret as Augustine and Aquine sweetly To Ierusalem As to the Citie of God acquainted with the diuine oracles hauing Moses and the Prophets which witnesse of the Messias And here they did learnâ— that Christ should be borne at Bethlehem in Iurie for 〈◊〉 it is written by the Prophet and thou Bethlehem in the land of Iurie are not the least among the Princes of Iuda for out of thee shall come vnto me the Captaine that shall gouerne my people Israel And so hauing the light of Gods holy word added to the starre they went on their iourney with cheerefulnesse vntill they came to the place where the childe was Or to the Scribes and Pharisies at Ierusalem to condemne their â—â—â—ggishnesse and carnalitie who standing hard by saw not so much as they who came from farre Verâ—â—s ill minat magus insiâ—â—litas obâ—â—â—at magistros Carnales 〈…〉 quod 〈…〉 veâ— 1. quod oftendet vâ—â—tur paginis quarum non ere dis eloquâ—â— In which respect Augustine compared the Iewish Doctors vnto stenes erected in common passages that teach other how to walke in the right way but themselues stand still And he 〈◊〉 vs vpon bowed knees intreat the Father of mercies and God of all grace so to lighten our darke vndeâ—â—â—â—â—ng with his heauenly starâ—e that wee may 〈◊〉 and spiritually discâ—â—ne the things of the Scriptures 〈◊〉 the Lord as Augustine prophecied a great while 〈◊〉 four our 〈…〉 and carnalitie take his word from vs Christians as hee did his kingdome from the Iewes and giue it to such as wee thinke to bee most alien from God and his Gospell Examine the cited passages and passions of that holy Father againe and againe Decies repetita placebunt and then in thy serious meditations apply them vnto the present Romish Synagogue and thou shalt easily find that the Protestants estate in respect of the Papists is very like to this of the Wise men in respect of the Iewes For as the Iewes euer boasted of the Temple so the Papists of the Church as the Iewes and onely the Iewes in times past had Gods Law so the Papists in latter ages and if you will beleeue themselues onely the Papists imbrace the Catholike faith As the Iewes were magnificent in their Ceremonies euen so the Papists exceeding glorious in their ornaments orders outsides of the Church And yet such as are Wise-men and haue wit to count the number of the Beast know that Antichrists seate is the Romane sea Hee whose pencill is not inferiour to many standing in so fit a place as any to take Romes picture portrayeth her thus Roma in Hebrew Signifieth Height Roma in Greeke Signifieth Strength Roma in Latine Signifieth Loue if it bee read backward Roma in English Signifieth Roome or place Foure tongues like trumpets Rome doe sound thy name In Hebrew thou art Height in Greeke a power And Loue in Latine speech-and Place in our Foure squares of hundred yeeres doe sit the same The first in Height exalted Christ his name The next in Strength augmented worldly power The third Gods loue cast Backward on thy flowre The fourth in empty place hath shewed thy shame And now foure waies thou wouldest fall conceale With Scriptures vpper Height and strength of schooles And forme of Zeale and Rome the head of fooles The Height mants ground to reason truth to zeale Sâ—â—ente and Roome cone cyueth 〈◊〉 no grace Thy height of strength is backward loue of place We haue seen his sâ—arre Cardinal Abacus and Albertus haue written that these Wise men endowed with extraordinary skill in Astrologie might foreknow the time when our blessed Sauiour should be borne by the position of starres and constitution of the planets But this assertion is vtterly condemned by S. Augustine and other holy Fathers of the Church as you may finde in Beauxanis Har. Tom. 1. fol. 60.61 Sixt. sinen bibliothec lib. 6. annot 10. It is apparent that this starre was not ordinarie but in many properties especially three differing from all other in the skie to wit In Place for it could not haue shewed the direct way to such as trauelled by it vnlesse it had been in the lowest region of the aire Mouing for it moued not circle wise but went right forward as a guide of the way none otherwise then the cloud and piller of fire went before the people of Israel at their going out of Egypt Brightnesse for whereas other starres appeare to shine by night onely this gaue light euen in the broad day Hac stella quae solis votam Vinest decore ac lmiue Gregorie Nissen and Aquine thinke that it was a new hure created onely for this purpose Theophylact and â—uthymiue that it was an Angel or fome other heauenly power appearing not in the nature but in the figure of a starre S. Augustine saith it was manifica liagaacali the stately tongue of heauen Other coniecture that it was the holy ghost appearing in the likenesse of a starre at Christs birth as in the likenesse of a Doue at Christs baptisme For as Baronius out of the great opinion of his owne reading is bold to write all the Fathers agree that these Magi were lead to Christ here by an inward light of the spirit so well as with an outward light in the skies Agente hoe sine dubio in corum cordibus inspinui we drâ—ina vt costantae vâ—sionis mysterium non laterei quod oculic estendebatur insolitum animis non set obsceromâ— And therefore when they found the babe Iesus in a seely cottage they were not any whit discouraged at his contemptible pouertie but instantly they saw non terra portante sed caelo narrante magnum aliquid in parne latere that this little childe was a great King yet a great God and a great King aboue all Gods And hereapon aâ— followeth in our text They fell doâ—â— slat and worshipped him and opened their treasures and offered vnto him gifts gold frankincense myrrhe That is as Augustine glosseth A dorant corporious honorant mu neribus venerantur officijs oculis hominem vident deum abseguijs consiuentur Christ as being the word in the beginning by whom all things were made bestowed on these Wise-men euery good
Prophets v. 43. to him giue al the Prophets witnes mouthâ— This phrase doth intimate a weighty seriousnesse in the speech and a free liberty in the speaker In the speech a weight and grauity so Christ in whom are hid all the treasures of wisedome and knowledge when he made that excellent sermon vpon the mount is said to haue opened his mouth And Dauid in the person of Christ I will open my mouth in parables I will declare hard sentences of old In the speaker a liberty to deliuer his mind freely so the Lord promised Ezechiel I will giue thee an open mouth in the middest of them And Paul saith O Corinthians our mouth is open vnto you So that to speake ore rotundo with an open mouth is nothing else but after silence to speake out of mature deliberation and freedome of spirit ponderously fully cheerefully So S. Peter hauing scene a vision and heard a voice from heauen instructing and assuring him in the truth of the doctrine he was now to preach opened his mouth and said of a truth I perceiue That euery successour of Peter may doe the like he must often pray with Dauid O Lord open thou my lips and entreate his people likewise to pray for him as â— Paul did his Ephesians that â—tterance may bee giuen vnto him and that he may open his mouth boldly to publish the secret of the Gospell Of a truth I perceiue Peter assuredly knew before that there is no respect of persons with God but by this experiment he did vnderstand it better Id nunc sciri dicitur quod scitur magis As Almighty God knew that Abraham was a good man before hee would haue sacrificed his sonne yet vpon that occasion he did expresse it more saying now I know that thou fearest God seeing thou hast not withheld thy sonne thine onely sonne from me Truth is more cleerely perceiued in a particular experience then in a generall notion in which respect the new testament is called truth in comparison of the old Iohn 1.17 The Law was giuen by Moses but grace and truth came by Iesus Christ. The law prefiguring Christ was a truth conceiued but the Gospell exhibiting Christ a truth perceiued The law was truth in the theorie but the Gospell a truth in experience veritas facta saith the beloued Disciple because Christ only shadowed in the law was actually shewed in the Gospell And so Peters of a truth I perceiue that there is no respect of persons with God is like to that of Paul In Christ Iesu there is neither Iew nor Grecian there is neither bond nor free there is neither male nor female neither circumcision auaileth any thing neither vncircumcision but faith which worketh by loue Or wee may take the clause of a truth I perceiue for an earnest asseueration answerable to that of Christ I tell you the truth and to that of Paul I speake the truth in Christ and lie not As if S. Peter should haue said I deliuer nothing vnto you but that which I certainly know to bee true by manifold reasons and infallible signes as hauing read it in the Prophets vers 43. and seene it in a vision vers 11.12 and heard by voice from heauen vers 13.15 By this example Preachers of the word are taught first exactly to know the truth and then earnestly to deliuer it vnto Gods people The sermons of the Prophet Nahum are tearmed the booke of the vision of Nahum because saith Hierome hee well vnderstood and saw whatsoeuer he said A Pastour in like sort must see with Nahum and say with Peter of a truth I perceiue For it is a shame that any should bee doctors of the law but a greater offence that any should bee Preachers of the Gospell and vnderstand not what they speake neither whereof they affirme 1. Tim. 1.7 Imitate this patterne of Peter and eschew vaine talkers teaching otherwise for filthie lucres sake It may be said better of a Minister then of a Monke Versus ecclesiastes non videt nisi aliena bona sua mala illa amuletur haec vâ—emendet There is no respect of persons with God That we may well vnderstand and learn this lesson once the spirit repeats it often As Deut. 10.17 2. Chro. 19.7 Iob 34.19 Rom. 2.11 Ephes. 6.9 Coloss. 3.25 1. Pet. 1.17 By person is meant not the substance but the quality to wit whatsoeuer is about or without a man as his birth education honour wealth and the like God respects not any because they be Iewes or gentiles high or low rich or poore but in euery nation he whosoeuer hee be that feareth him and worketh righteousnesse is accepted with him He that is the searcher of the heart iudgeth not after outward appearance Whereas Pelagius obiected that God is a respecter of persons in giuing grace to some and in denying it vnto other answere is made that this comes to passe non ex dignitate humana sed ex dignatione diuina it is a donation of bounty not a dotation according to the rules of iustice Now God saith in the Gospell is it not lawfull for me to doe as I 〈◊〉 with mine owne mans merite workes not this mercy by grace ye are saued thorough saith and that not â—f your selueâ— it is the gift of God And so God in giuing sauours and forgiuing faults vnto this man and not vnto that is not an accepter of persons for herein he regardeth not the rich more then the poore nor the Iew more then the Gentile nor a man of peace more then a man of warre as here you see Cornelius a captaine Cornelius a man of Caesarea Cornelius an alien from the common-wealth of Israel is accepted with him as well as Peter borne among Gods own people and brought vpâ—â— Christs owne schoole See S. Augustine contra duas epitolas pelagianorum lib. 2. cap. 7. Thom. vbi sup in margin part 1. qu est 23â— art 5. ad 3. Pet. Martyr Pareus 〈◊〉 Rom. 2.11 Zanchius in Ephes. 6.9 Caluin Loria in loc Princes and Magistrates are stiled Gods as being the deputie liueftenants of God on earth and as it were the fingers of that hand which rules all the world and therefore they must be followers of God as deare children mercifull as our father in heauen is mercifull holy for that he is holy no respecter of persons as there is no respect of persons with him as they stand in Gods place so they should walke in Gods path ye shall heare the sin all as well as the great Deut. 1.17 wrest not the law nor respect any person neither take reward Deut. 16 9. Thou shalt not fauour the person of the poore nor honour the person of the mightie but thou shalt iudge thy neighbour vprightly Leuit. 19.15 for it is not good to haue respect of any person in iudgement
Prouerbs 24.23 The Thebans hereupon vsually pourtraied their Prince blinde with eares and the Iudges assisting him in Iustice without hands Blinde lâ—st he should haue respect of persons with eares that hee might heare both parties indifferently the Iudges without hands lest otherwise they might be corrupted with bribes for the gift blindeth the wise and peruerteth the words of the righteous and for this end our forefathers ordayned wisely that euery Iudge should ride his circuit in a Countie farre distant from his owne home whereby he might administer iustice freely without any fauour or feare It was an olde complaint of Diogenes that the greater theeues of the state did ordinarily punish the lesser and another after him that secret pillers of the Common-weale sit on the bench to condemne open robbers standing at the barre Magistrates in our dayes haue their houses seated so neare to Saint Bribes as that few can say with Iob I put on iustice and it couered me my iudgement was a robe and a crowne I was eyes to the blind and feet to the lame feuer with Samuel whose oxe haue I taken or whose asse haue I taken or to whom haue I done wrong or whom haue I hurt or of whose hand haue I receiued any bribe to blind mine eyes therewith and I will restore it you None I feare with Nerua who was so good a Prince that hee did auow boldly se nihil fecisse quo minus possit imperio depostio priuatus iuto viuere Some Magistrates vse the lawes as cobwebs only to catch little flies other as fox-nets only to take great ones in a trap and so the statutes of our kingdome as a reuerend father of our Church once said haue a good prologue but bad epilogue their inuention is wise their intention honourable but we saile in execution and a law without execution is as a bell without a clapper A Iudge must haue two kindes of salt in him as Baldus truely the salt of science to know the law and the salt of conscience to determine according to the same neither respecting the person nor expecting the gifts of any himâ— To feare God and to keepe his commandements is the whole duty of man Ecclesiast 12.13 and therefore these two the fearing of God and working â—f righteousnes comprehend our whole duty The first all religious offices of piety toward God the second all righteous offices of charity toward our neighbour Cornelius feare was not seruile but filial he feared God as an obedient child feareth a kind father and God is not our father after this sort but in Christ in whom he is well pleased and in whom he doth adopt vs his children giuing vs his spirit whereby we cry Abba father in a word Cornelius feare was â—aith and by this faith he was accepted with God and this faith openly shewed it selfe in working righteousnesse toward men And therefore such aâ— build vpon this exam â—e free will and iustification by workes are deceiued exceedingly for Cornelius is said here first to feare God and then afterward to worke righteousnes Hee had heard among the Iewes of Gods holy promise concerning the sending of his sonne our Sauiour the which hee beleeued as the Patriarkes and the Prophets and other of Gods people who liued before Christs comming into the world and this faith as Paul speakes wrought by loue Galat. 5.6 It is worth obseruing that this commendation of Cornelius is remembred often in holy Scriptures as a speciall infallible marke of Gods children Iob a iust man and one that feared God Simeon was a iust man and feared God but euermore the fearing of God as being the beginning of wisedome is mentioned as the chiefe note Father Abraham a man who feared God Gen. 22.12 Ioseph a man who feared God Gen. 42.18 The Midwiues in Egypt feared God Exod. 1.17 If the fearing of God once goe before working of righteousnesse will instantly follow after according to that of the wiseman hee that feareth the Lord will doe good If thou seest a man in a desperate course selling himselfe as it is said of Ahab to worke wickednes rising vp early to follow drunkennes and continuing at the â—auerne till it bee night drawing iniquitie with cordes of vaâ—ity and sin as it were with cartropes it is a sure signe that the true feare of God is not rooted in his soule for whosoeuer hath a caâ—â— to liue religiously toward God will also so farre as humane frailtie will suffer liue soberly toward himselfe and righteously toward his neighbour Yee know the preaching The narration and confirmation ensuing are a little creed containing the chiefe articles of holy beliefe but the point vrged by the blessed Apostle most is the resurrection of Christ expresly setting downe 1. The author of his resurrection him God raised vp 2. The time when the third day 3. Before what witnesses openly shewing him vnto vs witnesses chosen before of God 4. What he did after he rose froÌ„ death he did eate and drinke with as 5. What he said he commanded vs to preach vnto the people to testifie that it is he which was ordained of God to be the iudge of the quicke and the dead In this argument of Christs resurrection the Gospell and Epistle meet and both are full and fit for the present feast of Easter In that S. Peter maketh Apostles and Prophets ioynt witnesses of all these things he doth insinuate that Christ is the beginning and end of the whole Scripture qui in lege velatur in euang◠〈…〉 See Gospell 1. Sun in aduent The Gospell LVK. 24.13 Behold two of the Disciples wâ—nt that same day to a towne called Emmaus c. THis Scripture containeth a sweet conference betweene Christ and two Disciples as they iourneyed in the way from Hierusalem to a townâ— called Emmaus The summe whereof is that Christ Iesus is truly risen agâ—â—ine from the dead as hauing 〈◊〉 all things which Moses anâ— the Prophets haue spoken of him The whole may be diuided into three parts A Prologue which occasioned the conference verse 13.14 wherein these circumstances are considerable Who two of the Disciples When that same day Where in the way betweene Hierusalem and Emmaus What they talked together of all the things that had happened Dialogue or the conference it selfe wherin Christ sheweth his tender care toward his Disciples in drawing neere to them vers 15. walking talking with theÌ„ v. 17.19 correcting them for their errour v. 25 directing them in the truth and that by words arguing froÌ„ reason v. 26. authority v. â—7 deeds hee sâ—t at table with them hee tooke bread c vers 30. Epilogue declaring what ensued vpon the conference to wit an ingenuous confession of the faith in the two Disciples did not our harts burne within vs c. earnest desire to confirme the same truth in other and they
Sund after Easter and Gospell on Saint Thomas day Here pause and pray Almighty father which hast giuen thine onely sonne to die for our sinnes and to rise againe for our iustification grant vs so to put away the leauen of malice and wickednesse that we may alway serue thee in purenesse of liuing and truth through Iesus Christ our Lord Amen The Epistle Eâ—HES 4.7 Vnto euery one of vs is giuen grace according to the measure of the gift of Christ c. SAint Paul doth especially two things in all his Epistles 1. treate 2. entreate Hauing sufficiently treated in the former Chapters of doctrinals he commeth in this present to morals entreating his Ephesians in generall to walke worthy of the vocation whereunto they were called in more particular to support one another thorough loue keeping the vnity of the spirit in the bond of peace pressing this one point with arguments of two sorts The first of which epist. 17. Sund. after Trin. is taken from such things as are common vnto the whole Church as being in all the faithfull one and the same there is one body and one spirit and one hope one Lord one faith one baptisme one God and father of all which is aboue all and through aâ— and in you all As if he should argue thus if the Church your mother bee but one God your father but one Christ your Lord but one the holy spirit your comforter but one if ye haue but one hope one faith one baptisme I see no cause why ye should not liue together and loue together as all one labouring to keepe the vnity of the spirit in the bond of peace The second contained in our present text is taken from such graces as are in euery one diuerse shewing that this inequality of gifts is not an hindrance but rather a furtherance to vnitie for asmuch as all of them are giuen by the same author for the same end Vnto euery one of vs is giuen some gift vnto none all he that hath most hath but a measure As then in the naturall body the eye can not say to the hand I haue no need of thee nor the hand againe to the feet I haue no need of you but euery part seeketh anothers and not his owne good Euen so in the Church which is Christs mysticall body God made not all Apostles or all Prophets or Euangelists c. but some Apostles some Prophets some Euangelists c. There be diuersities of gifts and diuersities of administrations and diuersities of operations 1. Cor. 12. euery one standeth in need of anothers gift and thereupon is occasioned to support one another in loue preseruing the vnity of the spirit in the bond of peace See epist. 2. Sun after Epiphan and 10. after Trinity In the whole 4. points are to be considered especially 1. Who Christ and that is proued out of the 68. Psal. verse 18. hee led captiuitie captiue and gaue gifts vnto men 2. When when hee ascended vp on high euen aboue all heauens to fulfill all things 3. What hee made some Apostles some Prophets some Euangelists c. 4 Why for the perfiting of the Saints for the worke of the ministry for the edifying of the body of Christ. Concerning the first in that our Apostle doth auowe here that the diuersity of grace bestowed on the Church is the gift of Christ whereas he saith elsewhere that God the father ordained Apostles and Prophets and teachers and that the spirit worketh ad these things vnto euery one seuerally distributing as he will we may learne two conclusions in diuinity 1. That all the workes of the sacred Trinity quoad extra without it selfe are common and communicable to euery person of the three 2. That God the sonne is equall in might and mercy to God the father he being ascended aboue all heauens is the giuer of gifts vnto men and here we must accord the Prophet and our Apostle The one saith he receiued gifts for men the other he gaue gifts vnto men and these two seeme to contradict each other Answere is made that Dauid speakes of this deuotion in time to come but Paul of thiâ— donation already past and accomplished Dauid of the promise Paul of the performance Or Christ as he was God gaue gifts in heâ—â—â—n and as man he reâ—â—â—ed gifts on earth or he receiued in that his members receiued according to his owne saying Mat. 25.40 â—n as much as ye haue done it vnto one of the leastâ— these my brethren yee haue done it vnto mee or he receiued to giue as Exod. 25.2 Speake to the children â—f â—srael that they receiue an offering for me that is according to the translation of our present Church bible â—â—at they bringâ— where reioycing as Abbâ—n Ezâ—a notes is giuing and so Paul alluding rather to the sense then to the words of Dauid saith he 〈…〉 Touching the second point it is demanded how Christ is said here to haue made some Apostles and some Prophets c. When he went 〈…〉 and led captiuity â—aptiue seeing wee reade in the Gospels history that he chose his Apostles and Disciples and gaue them a commission to preach in his life time and that after his resurrection he confirmed them in his office by breathing on them and giuing the holy Ghost and saying as my father sent mee euen so send â—y â—â— goe teach all nations baptizing them in the name of the father and the sonne 〈◊〉 the holy ghost Answere may bee that Christ is reported in this Scripture to haue giuen Apostles vnto the Church after he went vp on high in respect of their gifts extension and 〈◊〉 Extension as hauing after Christs ascensâ—ou receiued the gifts of the holy ghost after a more glorious manner and in a farre greater measure So the text the â—â—ly ghost was not yet giuen because that Iesus was not yet glorified and If I goe not away the comforter will not come vnto you but if I depart I will send him vnto you And Christ at his ascension also charged them to waite for this promised power of the holy ghost See gosp Sun after ascension day Oâ—tension and that 1. in respect of the solemne inauguration into their Apostleship on the feast of Pentecost in the sight of Gods people gathered together at Hierusalem out of euery nation vnder heauen It is reported of Dauid that he was first annointed King of Israel in the middest of his brethren 1 Sam. 1.10 and afterward in Hebron 2. Sam. 2. But hee was not called King vntill he was annoynted solemly before all the tribes of Israel 2. Sam. 5. Euen so though it bee granted that the Apostles were nominated and elected to their office before Christs death and confirmed in their calling after Christs resurrection yet they were not apparantly knowen vnto Gods people to bee so till he went vp on high and gaue
brickes in a fiery furnace that they shall not bee able to wrinch hauing not so much as a chinke where any winde may enter to refresh them in this lake of fire burning with brimstone Their sight is affrighted with vgly diuels and darkenesse their hearing with odious and hideous outcries their smelling with noysome stinkes and insupportable sweat reaking from the filthie bodies vnder torture their cast with a raging thirst and a rauening hunger tasting such things as are more bitter then gall or wormewood the feeling afflicted in euery part with intollerable flames in comparison whereof our earthly fire is no more then as if it were but painted The least of these torments named and infinite moe not named is more grieuous then the greatest either sicknesse or sorrow they suffered on earth and yet all these shall eternally continue without either ease or end See Gospell 1. Sund. after Trinity Lombard sent lib. 4. distalt sententiarios ibidem A quin in additionibus adtertiam suae summae partem quaest 97.98.99 Io. de combis compend Theolog. lib. 7. cap. 21.22 Dion carthusian de quatuor nouissimis part 3. The meditations of Luys de la puente Iesuite translated out of Spanish into English by Ric. Gibbons of the same society meditat 15.16 Euery branch that beareth fruit will he purge Wee collect here first that our Purgatorie is in this life while we goe from strength to strength and grow from fruit to fruit in the vineyard that is in the Church planted in this world 2. That the word and affliction are this our Purgatorie The word vers 3. Ye are cleane through the word which I haue spoken vnto you Cleane not by the water in Baptisme but by the word For saith Augustine Detrahe verbuÌ„ quid est aquae nisi aqua sed ascedit verbum adelementum fit sacramentum Cleare by the word non quia dicitur sed quia creditur The Pharifies and other hypocrites heard the word of Christ but they were not hereby purged because they did not beleeue the word of Christ. Our fruit then ariseth from faith it is faith as S. Peter telleth vs expresly that purifieth our hearts And so Rupertus expounds the words of Christ here you are cleane because you beleeue that which I haue said vnto you concerning my death and resurrection how I must die for your sinnes and rise againe for your iustification and goe away to prouide a place for you But because the flesh is so fraile that we cannot doe that good we would but the euill we would not Almighty God hath appointed for vs another Purgatorie to wit affliction and the Crosse the which is Gods rod where with he scourgeth euery sonne he receiueth and purgeth euery branch that beareth fruite that it may bring forth more fruit The branch of the Vine that is cut vntill it bleed and weepe beares the greater grapes and so the good man is best vnder the crosse tribulation bringeth forth patience and patience experience experience hope c. tanta summi patris est pietas vt etiam ira eius ex misericordiasit Our heauenly father is so good to vs his children that euen his anger is out of mercy destroying the flesh to saue the spirit 1. Cor. 5.5 3. We note from hence that no man in this world is throughly perfect euen the best of the Saints haue need to bee purged that they may bring forth more fruit They be saith Augustine Mundi mundandi not so pure but that they must encrease more and more Mundat it aque mundos hoc est fructuosos vt tanto sint fructuosiores quant to fuerint mundiores See Epist. 2. Sund. in Lent The Epistle IAMES 1.1 Iames the seruant of God and of the Lord Iesus Christ c. THis Epistle consists of 3. parts a Subscription Iames the seruant of God and of the Lord Iesus Christ. Inscription to the twelue tribes that are scattered abroad greeting Prescription My brethren count it exceeding ioy when ye fall into diuers tentations Iames Here two questions are moued ordinarily The first concerning this Epistles authority The second concerning this Epistles author As for the first I refer you to S. Hierom. Catalog script eccles in vita Iacobi Iusti. Sixt. senen bibliothec lib. 1. pag. 25. Bellarm. de verbo dei lib. 1. cap. 18. Dr. Whitaker respon ad Campian rat 1. Tyndal Prologue vpon S. Iames. Doctor Hanmer obseruations vpon Euseb. Eccles. hist. in English lib. 2. cap. 23. Rogers explanat of the confession of England art 6. Aretius Caluin Marlorat argument prolegom in epist. Iacob As for the second quare there were two blessed Apostles of this name Iames the sonne of Zebedeus and Iames the sonne of Alpheus Now this Epistle was not penned as herein the most and best Diuines accord by Iames the sonne of Zebedeus so hee was slaine by cruell Herod about the beginning of the preaching of the Gospell Act. 12. But by Iames the sonne of Alpheus called else where Iames the lesser and Iames the Lords brother this Iames was the first Bishop of Hierusalem of such vpright carriage toward men as that hee was surnamed Iustus and of such indesatigable deuotion in his prayers vnto God that as Hegesippus reportes his knees were like a Cammels knee benummed and made hard by reason of his continuall kneeling And S. Chrysostome further addeth that his forehead also became brawnie through his daily prostrating himselfe vpon the pauement in the Temple The which I note to condemne the proud and irreuerent behauiour of many who comming into the Temple to pray neither cast downe themselues as the Publican not yet stand vp as the Pharisee but they sit on their cushions I feare in the feate of the scornfull as if they were to blesse God and not God to blesse them Seruant of God Hee that serueth himselfe serueth a foole hee that serueth the diuell serueth his enemie he that serues the world serues his seruant the perfect and onely true freedome is to serue the Lord. Wherefore this stile is no way base but exceeding honourable desired euen of the best ambitiously Samuel was Gods seruant speake Lord saith he for thy seruant heareth thee Iob the greatest of all the men of the East was Gods seruant haâ—â— thus not considered my seruant Iob said the Lord to Satan Iob 1.8 Dauid stiled in holy Scripture for his excellency the King boasted notwithstanding of this title Behold O Lord how that I am thy seruant I am thy seruant and the sonne of thine handmaid Psalm 116.14 All the Patriarkes and Prophets and Apostles haue gloried in this seruice For if it bee reputed honourable to serue the King it is assuredly greater preserment to serue the King of Kings and Lord of Lords It is more credit to be a doorekeeper in the house
doth not only subsist in his diuine nature but also by his diuine nature whereas hee doth not subsist at all by the manhood but in the manhood onely for the word was in the beginning when the manhood was not God of the subâ—tance of his Father begotten before the worlds man of the substance of his mother borne in the world as Athanasius in his Creed And therefore Christ alway was is and euer will be with vs in his spirit though absent in his body for a cloud on this day tooke him vpon high out of our sight whom the heauens must containe till the time that all things bee restored which God hath spoken by the mouth of all his holy Prophets since the world began I conclude this argument in S. Augustines glosse Videte ascendentem credite in absentem sperate venientem sed tamen per misericordiam occultam etiam sentite praesentem The Gospell MARK 16.14 Iesus appeared vnto the eleuen as they sat at meate c. ALbeit religion be not tied vnto time yet can it not be planted or exercised without a due diuiding and allotting out of time for it Euery Church therefore chuseth vnto it selfe a certaine time for publike prayers and for the preaching of the Gospell and for the celebration of the Sacraments And for as much as it is kindly to consider euery great blessing of God in the day wherein it was wrought it is well ordered by the true Churches as well ancient as moderne to solemnize the memoriall of Christs natiuity circumcision passion resurrection assension and sending of the holy Ghost on certaine set holy daies euery yeere ne volumine temporum ingrata subrepat obliuio saith Augustine lest happily the maruelous workes of our gratious Lord should be forgotten in a while which ought to be had in a perpetuall remembrance Now Châ—ists assension is the consummation of all that which he did and taught whilest hee dwelt among vs aptly tearmed by Bernard Fâ—lix clausula totius lienerarâ— sily Dei the very Sabbath of all his labour in the working of our redemption He laboured six daies and then he rested on the seuenth His natiuity was the first his circumcision was the second his presentation in the Temple the third his baptisme the fourth his passion the fifth his resurrection the sixth and then followed his ascension in which hee was receiued into heauen and now sitteth at the right hand of God as hauing finished the whole worke for which hee came into the world Dauid saith of the naturall Sunne it reioyceth as a Grant to runne his course it goeth forth from the vtter most parts of the heauen and runneth about vnto the end of it againe and there is nothing hid from the heate thereof The which as Augustine and other haue noted may be well applied vnto the supernaturall Sunne Iesus Christ the sonne of righteousnesse As a Gâ—ant he did runne his course there you haue his incarnation and peregrination in the flesh his circuit was from the vttermost part of heauen vnto the end of it againe There you haue his resurrection and ascension nothing is hid from his beate there you haue his sending of the holy Ghost in the forme of fiery tongues Act. 2.3 As a Giant he ran his race for he first descended into the lowest parts of the earth and then ascended from aboue all heauens that he might fulfill all things Ephes. 4.9.10 Wherefore seeing Christs ascension is the complement of all his doings and of all his doctrines our Church is worthie to be honoured in making this festiuall one of the chiefe holidaies in the whole yeere In the Gospell allotted for this holy Thursday two points are most obseruable namely Christs goodnesse toward his Apostles in his Apparition Iesus appeared vnto the eleuen Correction and cast in their teeth c. Commission Goe ye into all the world c. Consolation These tokens shall follow c. Ascension So when the Lord had spoken vnto them hee was receiued into heauen c. The Apostles obedience toward Christ and they went forth and preached euery where c. Iesus appeared vnto the eleuen Hee had often appeared vnto his followers after his resurrection and now he manifested himselfe to the eleuen Apostles as they sat at meate Wherein hee did appeare like himselfe full of meekenesse and mercy giuing vs assurance that he will be present with vs orationi incumbentibus at our meetings in the Temple Quando nec recumbentibus quidem dedignatur adesse seeing he vouchsafed his companie to his Apostles in their meates at the table It is reported Luk. 24.43 that he did eate with them also now this comestion as the Schoolemen out of the Fathers haue disputed was not egestatis but potestatis He did eate to feed our soules and not to fill his owne bodie being after his resurrection immortall and impassible That which he did eate was not as Durandus imagined turned into the substance of his body for as Gregorie the great disputes out of S. Paul Rom. 6.9 Christ being raised from the dead dreth no more death hath no dominion ouer him his glorified body needed no sustenance to preserue life Neither was this eating as other thinke a seeming onely to take bread and fish and honie but it was a true comestion albeit assuredly there followed no digestion or ordinarie eiection And so by consequence he did not eate to nourish his owne flesh but onely to cherish our faith in that great article concerning the truth of his resurrection Or hee did in this appearing eate with his Apostles at the table familiarly that he might hereby the better imprint in their hearts a memoriall of his sweet loue toward them Or he did appeare to his Apostles at meate to signifie that he giueth our food in due season and that he filleth all things with his plenteousnesse Psal. 145.15 And cast in their teeth their vnbeleefe The Patriarks and Prophets and Apostles instruct vs not only by their vertues but also by their infirmities As there the Disciples vnbeleefe turned in fine to the confirmation of our Creed Dubitatum est ab illis ne dubitaretur à nobis vndoubtedly some did doubt the diuine prouidence sweetly so disposing that all other might bee put out of doubt And therefore Thomas in beleeuing Christs resurrection so flackly did vs hereby more good then Mary Magdalene in beleeuing so quickly because Christs correction of his fault occasioned further direction for our faith Infidelit as bona quae seculorum fidei militauit See Gospell on Saint Thomas day The world doth exalt first and then humble Prou. 14.13 The end of the worlds mirth is heauinesse But God on the contrary first humbleth and then exalteth As Christ here first humbled his Apostles in rebuking their vnbeleefe and hardnesse of heart and then he doth exalt them in making the whole
Christ as man acknowledgeth himselfe to be lesse then his father Iohn 14.18 my father is greater then I But Christ if you consider him in the forme of God filled heauen and earth and so he may bee said to send himselfe as elsewhere to giue himselfe for vs. See Saint Augustine vbi sup in margin Lombard seâ—t lib. 1. dist 15. Thomas part 1. quast 43. art 8. Touching that eternal sending of the holy spirit from the father and the sonne we say that the mysteries of the sacred Trinity being ineffable the words are almost all borowed that are vsed to shew the distinct operations of the same Saint Augustine speaking of the generation of the sonne and proceeding of the holy Ghost ingeniously confessed his want of wit and wordes Inter illam generationem hanc processionem distinguere nescio non valeo non sufficio quid illis â—sta est inefabilis But here the Apostles in proper phrase of speaking sent Peter and Iohn ergo they were subiect to their authority Thirdly whereas they say that there is a twofold sending one which is amoris and another which is impery for an equall or an inferiour may perswade his friend to doe his busines for him a body politike may send their head to the Parliament and a common weale â— their Prince to the warres our answere is ready that an inferiour intreating his friend can not truely say that he sent his peere much lesse his superiour neither can a corporation that is vnder a soueraigne head such as the Church of Rome would haue Peter to be choose him to be their foot to goe for them he may peraduenture goe by his owne consent or desire but hee can not bee sent neither can a common weale thrust their absolute King into the danger of warre Sponte hoc ille faciendums indicat sed ab illis ad bellum gerendum extrudi non potest Lastly we say that Peter here was sent not as a Prince but as a peere for Iohn was ioyned with him in the mission and commission as a copartner in his office so the text they sent Peter and Iohn And Peter being sent into Samaria by his brethren repined not as holding himselfe their gouernour but went his way as their messenger and elsewhere being questioned by the Apostles for going to Cornelius and eating with vncircumcised heathens he forthwith excused himselfe and came to his answere Fourthly wheras they be driuen here to confesse that the Colledge of Apostles comprising Peter was greater then Peter their head alone Wee say this being granted that Peters Popedom was not the â—oueraigne power of Christ neither was Peter head of the Apostles as Christs Vicar for the whole Church comprising Christ the head thereof is not of greater authority then Christ himselfe Againe it is a receiued opinion among moderne Iesuited Papists that the Church is nothing else but the Pope so that the Successor of Peter is now farre greater then Peter himselfe for hee will bee tied neither to Councell nor Canon nor custome more then himselfe liketh Who when they were come downe prayed for them that they might receiue the holy Ghost It is probable that Peter and Iohn did preach as well as pray but S. Luke reporteth onely what new thing happened to Samaria by their comming namely the receiuing of the holy Ghost through imposition of hands and prayer Here S. Augustine Lombard and other obserue that Christ is God in giuing the holy spirit quantus deus est qui dat deum His Apostles did not giue the holy Ghost at Samaria they prayed for them that they might receiue the holy Ghost and they laid thir hands on them and they receiued the holy Ghost euery good gift is from aboue Samaria then had extraordinarie gifts of the spirit By Peter and Iohn not from Peter and Iohn and Simon Magus insinuates so much in his offer of money to to them at the 19. verse giue mee this power that on whomsoeuer I lay the hands hee may receiue the holy Ghost He did not say that I might giue but onely that he may receiue Happily some will obiect that Paul gaue the spirit to the Galathians as it may seeme wher hee saith he that ministreth vnto you the spirit and worketh miracles among you doth hee it through the workes of the law or by the hearing of faith preached Our answere may be gathered out of the text that hee gaue not the spirit by his proper power but onely that they receiued the spirit through his preaching and ministry They were baptized onely in the name of Christ Iesus You must here referre the word onely to baptized and not to the clause following in the name of Christ Iesus It is not the meaning of S. Luke that they were baptized in the name of God the Sonne onely for it is Christs owne Canon Matth. 28.29 That all the three persons of the blessed Trinity must expresly bee named in Baptisme Goe teach all nations baptizing them in the name of the Father and the Sonne and the holy Ghost See Bellarm. de Baptismo lib. 1. cap. 3. Suarez in Thom. 3. part tom 3. disput 21. Caluin Lorin in act 2.38 So that to bee baptized in the name of Iesus Christ in this and other like place of this booke is to be baptized in the faith of Iesus Christ or in the power of Iesus Christ or according to the prescript of Iesus Christ. Here then a question is moued how the faithfull in Samaria were baptized and yet the holy Ghost was come on none of them Hee that is baptized must acknowledge that Christ is the Lord and no man as Paul telleth vs can say that Iesus is the Lord but by the holy Ghost All that are baptized into Christ haue put on Christ and are buried with him in his death that like as Christ was raised vp from the dead by the glory of the Father so they likewise should walke in newnesse of life Answere is made that the Samaritans had already receiued inuisible graces of the sanctifying spirit which are common vnto all such as truly beleeue but as yet Samaria had not any singular and extraordinarie miraculous gifts as in Christs name to cast out diuels and to speake with new tongues and to heale the sicke c. the which in the Primatiue time was conferred vpon certaine persons according to the will of the spirit for the confirmation of the Gospell It is apparant that the Apostles had the sanctifying and illuminating spirit for their guide from the very beginning of their preaching Matth. 10.20 It is not ye that speake but the spirit of your father which speaketh in you Yet wee reade Iohn 7.38 that the holy Ghost was not yet giuen because Iesus was not yet glorified For they receiued not those miraculous gifts of healing and speaking with