imploy them and so multiplie them vnto the Donors glorie who gaue some to be Apostles and some Prophets and some Euangelists and some Pastors and Teachers for the gathering together of the Saints for the worke of the ministerie and for the edificatioÌ„ of the bodie of Christ. If any giâ—â— lâ—t him doe it with singlenes With an vpright intention not to bee seene of men or to gaine much by giuing a little for that is not simplicitie but duplicitie Or because Paul speakes of Deacons publike guardians of the poore such as wee call Almoners and ouerseers he would not haue them deale subtilly for their own benefit but simply for the common good distributing the Churches beneuolence committed vnto their charge without respect of persoâ—s according to the seuerall necessities of the Saints Let him that ruleth doe it wiâ—â— diligence The slothfull and idle person is the diuels shop there he workes euer busie when men are lasie Wherefâ—re doe that which is in thine hand with all thy power especially take heed that thou doe not the worke of the Lord negligently That which Christ said of our redemption euery Christian must say of his particular vocation It is meate and drinke for me to doe my fathers will Vnto diligence there are two maine motiues 1. In regard of God who bestowes his gifts for this end that they may be well imployed in his holy seruice 2. In respect of our selues for vnto euery one that hath it shall be giuen and hee shall haue abundance and from him that hath not euen that hee hath shall be taken away The priuate duties are Generall Hate that which is euill cleane to that which is good Particular concerning our Faith Be feruent in spirit continue in prayer Hope Reioyce in hope be patient in tribulation Charitie in Giuing due respect to Superiours In giuing honor go one before another Equals Be kind one to another with brotherly loue Inferiours Distributing to the necessity of y e saints harboring the distressed equalling our selueâ— to theÌ„ of the lower sort Forgiuing Blesse them that persecute you c. All which offices are to be performed Freely Fully Fitly Freely with cheerefulnes and compassion Be merie with the merie weepe with such as weepe Fully without sloth or dissimulation Let loue be without dissimulation Fitly Applie your selues to the time for there is a time for all things and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth fit the place better then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Luther postil Erasm. Martyr in loc His meaning is not that we should alter our manners and religion according to the time like the Polypus and Camelion for in the beginning of this chapter hee doth aduise the contrarie Fashion not your selues according to to the world But that we should apprehend the best hint to doe good in the Church euermore redeeming the time Ephes. 5.16 so shall we be sure to serue God in obseruing the time The Gospel IOHN 2.1 There was a mariage in Cana c. MAriage is honorable saith Paul Honoured of God the Father Sonne Holy Ghost Father instituting it at the purest time in the best place for it was his first ordinance in Paradise when man was innocent Honoured of God the Sonne by his presence and first miracle wrought as the text saith at a wedding Honoured of God the holy Ghost who did ouershadow the betrothed virgin Mary Christs mother Honoured of the whole blessed Trinitie both in Deede for in the worlds vniuersall deluge maried persons and couples onelie were deliuered Gen. 7. Word comparing it to the kingdome of heauen and holinesse to a wedding garment calling it a great mysterie representing the spirituall vnion betweene Christ and his Church Honoured by the primitiue fathers as a fruitfull seminarie which fils earth with men and heauen with Saints Honoured of Iewes honoured of Gentiles honoured of all except heretikes and Papists herein appearing rather like diuels then Diuines as Paul tels vs 1. Tim. 4. The Papists in making mariagâ— a sacrament seeme to commend it more then wee but in affirâ—ing that holy Prâ—esthood is prophaned by this holy sacrament is to honour it as the Iewes honoured Christ in clothing him with a purple robe Mariage is a sacrament and yet a sacrilege So Bellarmin plainly Coniugia post solennia vota non coÌ„nubia sed sacrilegia so the rest of that vnchast generation generally such as vow first chastity then marry begin in the spirit and end in the flesh mad men saith Luther not vnderstanding what is the spirit or what is the flesh For in single life to burne with lust when one concubine wil not serue to commit villany with many strumpets are manifest workes of the flesh on the contrary for a man to loue his owne wife to gouerne his family to bring vp his children in instruction and information of the Lord are fruits of the spirit We might rather say that in heat of youth as Augustine speakes inquietâ adolescentia to vow single life were a sinne for whatsoeuer is not of faith is sinne Sed de talibus perpetuae virginitatis votis fides nulla nulla in sacris literis est litera Saint Ambrose writes peremptorily that all the twelue Apostles had wiues except Saint Iohn and almost all the Romish Postils obserue that Iohn was the bridegroome at this wedding If this annotation bee true why doe they condemne mariage in Priests If false why doe they suffer it for currant as well in their accurate new writers as in their olde fustie Friers If any desire to be further satisfied in this curiositie let him reade Maldonat vpon the first of Saint Iohn in the preamble and Cardinal Baronius annal Tom. 1. fol. 94. In this historie foure things are regardable 1. The occasioÌ„ of the miracle want of wine at a wedding described by circumstances of Time the third day Place in Cana a town of Galile Persons Guests inuited as Christ and his disciples Gossips comming of their owne accord to further and helpe the businesse 2. Certaine passages of speech vpon this occasion betweene Christ and his mother vers 3.4 3. The miracle it selfe vers 6.7.8.9 4. The consequent and effect of the miracle vers 11. And the third day These circumstances of time place persons are set downe to confirme the truth of the miracle The time was the third day mystically there are three daies of the world the first before the law the second vnder the law the third after the law The world was instructed before the law by the Patriarks example by the writings of the Prophets vnder the law but in the third day which is the gospels acceptable time by Christ and his miracles or literally the third day from his being in the wildernes as Euthymius or the third day after his conference with Nathaniel as Epiphanius or the third day after he
to be with mâ— she gaue me of the tree and I did eat Eua must needs be a virgin because so soone as she was made she was maried and yet the text calles her woman at that time when there could bee no time for man to corrupt her On the right hand we must shun the rockes of Valentinus and Nestorius of Valentinus who taught Christ had not his body from Mary but that he brought it with him from heauen and passed thorow the wombe of the virgin as water thorow a conduit pipe contrary to the text here made of a woman Ex muliere non in muliere not in a woman but of a woman And the preposition ex notes the matter as an house is made of timber and stone bread is made of wheat wine of grapes and therefore Christ had the materials of his body from Mary so some copies haue it here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yet Christ had not his formale principium of Mary for the holy Chost was agent in his wonderfull conception and therefore fitly said here to be borne or as we reade to be made not begotten of a woman By this also we may shun Nestorius his rocke who thought Mary might not be called the mother of the Sonne of God for the text is plaine God sent his Sonne made of a woman Ergo the Sonne of God was the sonne of Mary For the confutation of this error the famous Councell of Ephesus was assembled wherein it was concluded and that in the first canon that Mary should be called the mother of God See before the Creed Art Borne of the virgin Mary Bond to the law Though he were Lord of the law yet made he himselfe subiect to the law circumcised according to the law and presented in the Temple according to the law yea it executed vpon him all the iurisdiction it had ouer vs. It doth by good right accuse conuince condemne vs. For alas all of vs are sinners and by nature the children of 〈◊〉 but Christ did no sinne neither was there guile fâ—und in his mouth yet notwithstanding the law was no lesse cruell against this innocent and blessed lambe then it was against vs cursed and damnable sinners yea much more rigorous For it made him guilty before God of all the sinnes of the whole world It terrified and oppressed him with such an heauinesse of spirit that he sweat blood and in fine condemned him to death euen the death of the Crosse. Thus Christ was made bond vnto the law to redeeme them which were bond vnto the law for hee died for our sinnes and indured all this for our sakes and so being vnder the law conquered the law by a double right first as the Sonne of God and Lord of the law secondly in our person which is as much as if our selues had ouercome the law for his victory is ours And therefore remember alway this sweet and comfortable text in the midst of all dangers all assaults of tyrants all temptations of Satan in the houre of death especially saying to the law Thou hast no power ouer me for God the Father hath sent his Sonne to redeeme mee from thy bondage thou dost accuse terrifie condemne in vaine for I will creepe into the hole which bloudy Longinus made with his speare in my Sauiours side There will I hide my selfe from all my foes I will plunge my conscience in his wounds death victorious resurrection glorious ascension besides him I will see nothing I will heare nothing The sting of death is sinne and the strength of sinne is the law But thanks be vnto God which hath giuen vs victory through our Lord Iesus Christ. The Nouelists exception against our translating naturall sonnes is idle for our Communion booke doth not call vs naturall sonnes as Christ is Gods naturall Sonne by eternall generation but as it were naturalized by spiritual regeneration adopted through election and grace so Paul elsewhere termeth vs Coheâ—res with Christ. Neither doth this paraphrase wrong the Patriarks before the law nor the Prophets vnder the law for as I haue noted out of Martin Luther Chirst who came in the flesh once comes in the spirit daily crying Abba Father as it followeth in the text he is one yesterday and to day and shall be the same for euer Yesterday before the time of his comming in the flesh today now he is reuealed in fulnesse of time For euer the same lambe of God slaine from the beginning of the world The Fathers then had Christ in spirit which holy spirit made them free from the bondage of the law so that they and we are saued by one and the same grace by one and the same faith in one and the same Christ. How the blessed Spirit crieth in our hearts assuring our spirit that we are the children of God helping our infirmities and making request for vs with sighes which cannot be expressed see before The grace of our Lord Iesus Christ c. This Epistle doth accord with the Gospell which intimates in particular how Christ became the Sonne of man that hee might make vs the sonnes of God how Christ is Iesus and Emmanuel Both fit the time that in the midst of Christmas our soule might magnifie the Lord and our spirit reioice in God our Sauiour who was made of a woman and made bond vnto the law to redeeme those who were bound vnto the law that wee might bee sonnes and heires of God through him The Gospel MATTH 1.1 Liber generationis Iesu Christi filij Dauid filij Abraham SVmma Theologiae Scriptura summa scripturae Euangelium summa Euangelij 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 summa summarum Iesus Christus filius Dauid filius Abraham ille primus ille postremus Alpha legis Omega Euangely principium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amen Velatus in veteri Testamento reuelatus in nouo in illo praedictus in isto praedicatus Vno spiritu dicam breuissimè nihil aliud continet verbum Domini nisi verbum Dominum Innuit hoc in praesentiâ—itulo Matthaeus annuit Paulus ad Corinthios primâ— Non statui quicquam inter vos scire nisi Iesum Christum crucifixum Apertiùs ait Augustinus confessionum quinto cap. 4. Infoelix homo qui scit caetera omnia te autem nescit beatus autem quite scit etiamsi illa omnia nesciat qui verò te illa nouit non propter illa beatior sed propter te solum beatissimus Est ars artium scientia scientiarum ea legere agere quae narrantur in hoc libro generationis filij Dauid filij Abraham Cuius frontispicij duo sunt luminae Inscriptio Euangelij Descriptio Christi Inscriptionis vt ita loquar duo praecipus sunt radij respâ—cientes Euangelium 1. Quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Quòd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Descriptionis item duo
an heretike Not to presse this place nor vrge any other scripture we may beate the Rhemish and Romish in this controuersie with their owne weapons Antiquitie and Custome For it is acknowledged that the Christians in old time read the Bible to their great edification and increase of faith in their mother tongue The Armenians had the Psalter and some other peeces of Scripture translated by S. Chrysostome The Sclauonians by S. Hierome the Goths by Vulpilas and that before he was an Arian The Italians three hundred yeers since by Iames Archbishop of Genua and the Bible was in French also two hundred yeeres agoe Beside these the Syrians Arabians Aethioptans had of ancient time the Scriptures in their seuerall languages as it is manifest by those portions of them which are at this day brought from their countries into this part of the world To speake of our owne countrey venerable Beda did translate the whole Bible into the Saxon tongue and the Gospel of S. Iohn into English K. Alfred also considering the great ignorance that was in his kingdome translated both the Testaments into his natiue language Queene Anne wife to Richard the second had Scriptures translated in the vulgar as Thomas Arundel then Archbishop of Yorke and Chancellor of England mentioned at her funerall sermon anno 1394. Moreouer in a Parliament of this King Richard there was a bill put in to disanull the Bible traÌ„slated into English vnto which Iohn Duke of Lancaster answered and said We will not be the refuse of al men other Nations haue Gods lawes in their owne language Thomas Arundel as we reade in the constitutions of Linwood being translated vnto the sea of Canterburie made strait prouision in a Councell holden at Oxford that no version set out by Wickliffe or his adherents should be suffered being not approued by the Diocesan It is apparent then out of our owne Chronicles that the Bible was turned into the mother tongue before and after the Conquest before and after the time of Wickliffe before and after the daies of Luther and all this paine was vndertaken by good and holie men that the people of God reading and vnderstanding the Scripture through patience and comfort of the Sonne might haue certaine hope of another life As then I condemne the malice of Papists in forbidding so likewise the negligence of carnall Gospellers in forbearing to reade those things aforetime written for our learning Our forefathers heretofore spared neither cost nor paine they ventred their crownes and their heads too for the new TestameÌ„t in English translated by Master Tyndall and when they could not heare the Gospell in the Church publikely they receiued much comfort by reading it in their houses priuately the very children became fathers vnto their parents and begat them in Christ euen by reading a few plaine Chapters vnto them in a corner but in our time when euery shop hath Bibles of diuers translations editions volumes annotations the number of those who can readâ— is but small the number of those who doe reade is lesse the number of those who reade as they should least of all If a learned Clerk should â—en a treatise for thy particular instruction thou wouldest instantly with all diligence peruse it If a Nobleman should send thee gracious letters concerning thy preferment thou wouldest with all dutifull respect entertaine theÌ„ If thy father or some other friend taking a iourney into a farre countrey should penne his Will and leaue it in thine hands and custody thou wouldest hold it as a great token of his loue Behold the Bible is written by Wisedome it selfe for our learning that we may be perfect vnto all good workes It is Gods Epistle and Letters patent wherein are granted vnto vs many gracious immunities and priuiledges it is his Testament wherein all his will is reuealed whatsoeuer hee would haue done or vndone and therefore let vs pray with the Church that wee may in such wise reade holie Scriptures heare mark learne and inwardly digest them that by patience and comfort of Gods holie word wee may embrace and euerhold fast the hope of euerlasting life through Iesus Christ our Lord. Amen The Gospel LVKE 21.25 There shall be signes in the Sunne c. THe Sunne of righteousnesse appeareth in three signes Leo. Virgo Libra First roring as a Lion in the Law so that the people could not endure his voyce Then in Virgo borne of a Virgin in the Gospell in Libra weying our workes in his ballance at the last and dreadfull audite Or there is a three-fold comming of Christ according to the three-fold difference of time Past. Present Future Which Bernard hath vttered elegantly venit ad homines in homines contra homines He came among men in time past when as the Word was made flesh and dwelt among vs hee comes into men in the present by his grace and holie Spirit Apoc. 3. 20. Behold I stand at the doore and knocke He shall in the future come against men to iudge both the quicke and the dead but the Sonne of man hath but two commings in the forme of man his first comming in great meeknes his second in exceeding maiestie At his first comming he rode vpon an asse in his second as it is here said he shall ride vpon the clouds In his first comming he came to be iudged in his second he comes to iudge In his first comming the people did triumph and reioyce crying Hosanna but in his second comming the people shall bee at their wits end for feare and for looking after those things which shall come on the world In that therefore the Church hath adioyned this Gospell of his second comming vnto that other of his first comming it doth teach all Teachers this lesson that their song be like Dauids of iudgement and mercie that in all their sermons they mingle faith and feare that they preach Christ to be a Iudge so well as an Aduocate This method Christ himselfe did vse who did as well expound the Law as propound the Gospell who denounced woe to the proud Pharisies and pronounced blessednesse to the poore in spirit who powred wine and oyle into the wounds of him that was halfe dead oyle which is supple wine which is sharpe and when he departed he gaue to the host two pence that is to the Preachers who take charge of him the two Testaments and willed them to temper and applie these two till hee come againe that thinking on the Gospell we might neuer despaire and thinking on the Law wee might neuer presume that looking vpon Christs first comming wee might reioyce and expecting his second comming wee might feare because there shall be signes in the Sunne and in the Moone c. In handling whereof I will not trouble you with idle curiosities only note two plaine points Especiallie to wit the Certaintie Of Christs second comming Especiallie
doore of your hearts and yet ye will not let him in In the wildernes That is in the world a desert of goodnes wherein the Preacher must fight with beasts as Paul at Ephesus in the shapes of men crying vnto rauening wolues couetous foxes roaring lions c. Here is the place where he must crie for in heauen there is no crying but all singing and in hell there is no crying to take heede of woe but howling and crying for woe while then you are in the way while it is called to day giue eare to the voice of the crier Or in the wildernes That is Ierusalem out of order as a desert or in the wildernes that is among the gentiles and desolate people strangers from the common-wealth of Israel and aliants from the couenants of promise before Christs comming but now the desolate hath moe children then the married wife The Gentiles heretofore were without an husband and the synagogue of the Iewes had God for her loue but now contrariewise the Church conuerted to the faith beares moe children vnto God then euer the synagogue did The voice of the crier shall gather and call so many sheepe to Christs fold that the wildernes shall say in her heart Who hath begotten me these children seeing I am barren and desolate Or in the wildernes Literally because that is the most fit place for the Preacher of repentance wherein there is least tumult and againe to signifie that the people should follow the Pastor not the Pastor humour the people The Preacher is the voice of a crier in the wildernes not a carpet diuine for table Gospellers in a corner I will not any further examine the place the end is all and that is to make straight the way of the Lord. The wicked walke either in circles or else in ouertwhart waies Impij ambulant in circuitu saith Dauid wearying themselues in the labyrinth of their vnruly desires or if they walke not circularlie they walke in wrie waies and by-waies opposite to the Lords way for example The vaine glorious doe all their good workes to be seene of men and so they crosse Gods way tending to another end onely the children of God walke in the straight way in a right line beginning and ending in God as euery good gift is from him so it is by them referred vnto him as his is the power so his is the praise The end of our preaching is not to make way for our selues our own preferment but for our Master and his glorie Make streight the way of the Lord as saith the Prophet Esay Wherefore leauing all other expositions I come to the Prophets interpretation as it is recorded in his 40. Chapter at the 3. and 4. verses A voice crieth in the wildernes prepare yee the way of the Lord make streight in the desert a path for our God Euery valley shall be exalted and euery mountaine and hill shall be made lowe and the crooked shall bee straight and the rough places plaine Now these things are to be construed in a spirituall sense For as Kings in their solemne progresses haue their waies leuelled and straightned against their comming into the countrie so the Preachers as harbingers and sumners of Christ ought to prepare the people that he may come vnto them as about this time he came vnto them Presumption and pride make mountaines and hils in Christs way desperation holes in Christs way vaine-glorie makes crooked the way couetous cares are briers and bushes in the way noisome lust makes foule the way wherefore the voice of the crier in the wildernes must dig downe the mountaines exalt the valleis stub vp the briers make smooth the rough rectifie y e crooked Behold saith God to the Prophet I haue set thee ouer the nations and ouer the kingdomes to plucke vp and to roote out and to destroy and ouerthrow to builde and to plant The which text is wrested by the Papists exceedingly to proue that the Pope hath authoritie to depose Princes and dispose of their crownes at his pleasure But God expoundes himselfe in the words immediatly before I haue made thee a Prophet and put my words into thy mouth a Preacher with words in his mouth not a Magistrate with a sword in his hand and therefore their owne glossographer interprets it thus I haue appointed thee to roote vp that is to roote vp vices to beate downe heresies and to build vp vertues And Theodoret To root vp kingdoms is nothing else but to denounce Gods heauie iudgements against them As Hierome To cast them downe by the word of Almightie God Vt facias opus prophetae sarculo non sceptro opus est tibi saith Bernard That thou maist doe the worke of a Prophet thou must haue a weeding hooke not a scepter And as Gregorie notes aptly the Prophet is willed here first to roote vp and after to plant because the foundation of truth is neuer well laid except the frame of error be first subuerted at the first wee must cast downe the mountaines by the preaching of the Law then exalt the valleyes by the preaching of the Gospell Such a voice was the Prophet Nathan at the first he did cast downe the mountaine the presumptuous hypocrisie of King Dauid rebuking him for his sinnes and thundring out iudgements for the same but when he saw this huge mountaine cast down when Dauid was vnder foote deiected in spirit crying out I haue sinned against the Lord Nathan presently raiseth vp this valley saying The Lord hath taken away thy sinne This course S. Peter vsed in his first sermon in beginning whereof hee charged the Iewes with their sinnes but so soone as they were pricked in their hearts and said Men and brethren what shall we doe S. Peter presently lifteth them vp againe by preaching Christ for the remission of sinnes And well might Iohn call himselfe such a voice for all his preaching stood vpon two legs repentance and faith digging downe the mountaines by the one and raising vp the valleyes by the other The great Doctor hauing heauen for his chaire earth for his schoole the whole Bible for his text and the whole world for his audience began this method in the first sermon that euer was made Gen. 3. Adam by following his new schoolemaster the diuell waxed proud and began to grow so big as a mountaine God therfore doth first cast him downe shewing the greatnesse of his fault and then hee raiseth him vp againe by promising that the seede of the woman should bruse the Serpents head Seeing then wee haue both precept and paterne from God himselfe let vs bee followers of him as deare children pulling downe the mightie from their seates and exalting the humble and meeke To begin with the first There are two sorts of mountaines One assuming too much vnto thēselues out of their owne merit The
other presuming too much vpon Gods mercie Euery man is naturally like Simon the Sorcerer Act. 8. conceiting himselfe to be some great man as Martin Luther said All of vs haue a Pope bred in vs an opinion of our owne workes albeit there be in vs no reall vertue no true substance yet Narcissus like we are inamoured with our owne shadowes and this is the Serpents head the beginning of all euill Omnium iniustitiarum est ferè sola causa iustitia Wherefore we must labour euerie day to dig downe this high mountaine we must descend that wee may ascend as wee fell by ascending so wee must be raised by descending Beda wrote of the Publican Appropinquare noluit ad Deum vt appropinquaret ad illum Hee that will not be a mountaine in Christs way must not be a mount-bank of his owne vertue but leuell himselfe euen with the ground working his saluation in feare and trembling The second kinde of mountaines are such as raise themselues vpon meere presumption of mercie boasting of a shorter cut to heauen then either the good works of Papists or good words of Puritanes abusing that sweete text of Paul Where sinne aboundeth there grace superaboundeth Indeed where sinne is felt and grieued for theâ—e Gods grace is greater then our sinne both in imputation and effect for our sinnes are finite whereas his goodnesse is infinite the salue is greater then the sore Non peccantis merito sed superuenientis auxilio But when we draw iniquitie with cords of vanitie and sinne as with cartropes when wee speake good of euill and euill of good when as without any remorse we sin presumptuously when as we fall not forward as Abraham and Ezechiel but backward as old Eli and the Iewes who tooke Christ then assuredly the more sin the lesse grace Shall wee continue still in sinne that grace may abound God forbid Yea God hath forbidden it enioyning vs to bee holie as hee is holie that being deliuered out of the hands of all our enemies wee might serue him in holinesse and righteousnesse all the daies of our life A man is deiected and made a valley two waies in regard of his Great faults Little faith The voice of the Crier must pronounce Gods proclamation and generall pardon for the one and applie it in particular for the strengthening of the other The fift and last question of the Pharisies is Why baptizest thou then if thou be not the Christ neither Elias nor the Prophet Vnto which Iohn answered I baptize with water c. This last interrogatorie was the first in their intention for the Pharisies had a tradition that none might baptize but Christ or some great Prophet and therefore they did first aske craftily whether hee were Christ or a Prophet and then hauing vndermined him thoroughly with what authoritie doest thou baptize being neither Christ nor Elias nor a Prophet S. Iohns answere is opposite but apposite I am a Minister but not a Messias I giue the outward signe but Christ is he who doth giue the inward grace I baptize you with water but hee that commeth after me shall baptize you with the holy Ghost and fire In which he compareth the ministerie of man with the power of God the outward baptisme with the spirituall baptisme where of the first is done by the hand of man the other is peculiar only to Christ. The comparison is not as the Papists imagine betweene the baptisme of Iohn and Christ but betweene the person of Iohn and Christ for the baptisme of Iohn and Christ are one both in effect and authoritie for Iohns baptisme was not of his owne deuising but of Gods institution as hee sheweth his commission in the first of Ioh. 33. He that sent me to baptize with water c. a text which hath made Bellarmine contradict himselfe twice in one page For whereas he first had set downe peremptorily that Iohn instituted his owne baptisme now hee confesseth honestly that God was author of it for the matter in generall but not for the manner in particular and yet after long search hee cannot finde in what rite Iohns baptisme differs from Christs It is an axiome deliuered in their owne schoole that there are but two things essentiall in Baptisme verbum elementuÌ„ the outward element of water and inuocation of the blessed Trinitie So S. August Accedit verbum ad elementuÌ„ fit sacramentuÌ„ Other things are required in a SacrameÌ„t circumstantially not substantially Now Bellarmine out of this text grants that Iohn vsed the right element for he saith I baptize you with water and out of Ambrose cites against himselfe that Iohn inuocated the sacred Trinitie Father Sonne and holie Ghost Ergo. the baptisme of Iohn and Christ are one for essence so likewise one in effect for Iohn preached the baptisme of repentance for the remission of sinnes Ergo forgiuenes of sinnes is by the baptisme of Iohn so well as by the baptisme of the blessed Apostles as Augustin Basil. Greg. Nyssen out of that text obserue neither doth the Cardinal disauow their glosse though the Councell of Trent hath denounced anathema to such as hold baptismum Ioannis habuisse eandem vim cum baptismo Christi â— let Matthaeus Tortus if he can vnloose this wedge for his Master I feare that ouerthwart Diuine so little that I say with Luther Hunc noduÌ„ neque soluunt neque soluent vnquam omnes papicolae in vnum Chaos confusi The Scripture makes no difference betweene Iohns and our baptisme but this only that we baptise in Christum passum râ—suscitatum whereas Iohn baptised in Christum passurum resurrecturum See Epist. Dom. 17. post Trin. The Epistle GALAT. 4.1 I say that the heire so long as he is a child differeth not from a seruant c. IGnorant people behold rather an Image well painted then a booke well written and are sooner perswaded with plaine similitudes and familiar examples then with subtill reasons and accurate discourses Our Apostle therefore after hee had vsed for his purpose namely to proue that iustification is not by the law but by faith in Christ the comparison of a mans will of the prison of the schoolemaster in the former Chapter addes also this of an heire wherein as in euery similitude two points are remarkable the proposition vers 12. reddition in the rest In which our twofold estate must bee considered of Thraldome vâ—der Moses Freedome by Christ when the lawes tyrannical gouernement ends and that is Two maner of waies as Interpreters out of the text 1. By the coÌ„ming of Christ in the flesh once at the fulnes of time vers 4.5 2. By the coÌ„ming of Christ in the spirit daily vers 6.7 In his firstcomming note the Fact vers 4. and in it the Giuer God whose good wil appeares in bestowing
tombes as Christ aptly Sepulchra quasi semipulchra exteriùs nitida interius foetida Before God but not before men as the male-content and vndiscreet professor by whose euill example the name of God is often blasphemed Neither before God nor men as the shamelesse ruffins and Atheists of the world whose glory is their shame delighting in doing euill and boasting of iniquitie reputing dishonestie no dishonour but the top of their gallantrie So Saint Augustine writes of himself before he was a saint Vbi non suberat quô admisso aequarer perditis fingebam me fecisse quod non feceram ne viderer abiector quô eram innocentior Both before God and men as Elizabeth and Zaâ—harie who were iust before God and vnreproueable before men so must euery Christian abstaine so farre as hee can from all appearance of euill yet this honest care of our cariage must not be to please men but only to praise God As S. Peter interprets S. Paul Haue your conuersation honest that they which speaâ—e euill of you as of euill doers may by your good workes which they shall see glorifie God in the day of the visitation Let your light saith Christ shine before men not onely that they may see your good workes but also that seeing they may glorifie your father which is in heauen Vt hoc ipsum quod homo per bona opera placet hominibus non ibi finem constituat vt hominibus placeat sed referat hoc ad â—audem Dei propterea placeat hominibus vt in illô glorificetur Deus As wee may not conceale from our enemie wisedome and knowledge which are good so much lesse render euill Recompence to no man euill for euill A Magistrate may punish a malefactor and so pro malo câ—lpae render malum poenâ—e But this is not to recompence euill for euill but good for euill because corrections are directions as well to the seer as sufferer the flesh is destroyed that the spirit may be saued A Magistrate then may render euill for euill but a priuate man out of a priuate grudge may not auenge himselfe but rather giue place to wrath The which may be construed of our owne wrath The which may be construed of aduersaries anger The which may be construed of Gods iudgement Of our owne wrath as Ambrose Resiste irae â—i potes cede si non potes An hastie cholerick man is like one that dwels in a thatched house who being rich in the morne through sudden fire is a begger ere night It is extreme folly to doe any thing in furie but wisedome to giue place and space to wrath It was an excellent decree of Theodosius enacted by the counsell of S. Ambrose that execution after a seuere sentence should be deferred thirtie daies vt ira decocta durior emendari possit sententia that all heate of contention allaied if need require the seueritie of the censure might bee qualified and moderated Secondly this may bee construed of our aduersaries anger for as thunder and gunnes hurt not any thing which yeelds vnto their fury but only that which is hard and stiffe so the raging and roring of our foes are best quelled by patience Turne to the brauling curre and he will be more fierce but ride on neglecting him and he will soone be quiet You may turne the prouerbe Veterem iniuriam feres do vitas nouam Thirdly this may bee construed of Gods iudgement and that most fitly for to God onely vengeance belongs and he will auenge our cause The malitious man in reuiling thee doth treasure vp wrath against the day of wraâ—h and therefore giue place to Gods wrath Cast all your care on him â—or he â—â—reth for you Yâ—a but may we not coâ—plaine to the Magistrate for redresse of iniurie yes surâ—ly for he iâ— Gods lieutenant on earth and therefore the vulgâ—r Latine vâ—smâ—tipsâ—s dâ—fendeâ—tes is inâ—uâ—ficient as our Diuines haue well obserued and the Rhemistâ— haue well mâ—nded it râ—ading as we doe reuenge or 〈◊〉 not â—our sâ—lueâ— For we may be so wise as serpents in defending our sâ—lues howsoeuer so innocent as doueâ— in â—ffending other Hee that commits his cause to the Magistrate giues place to diuine iudgement for all superiour powers are Gods ordinance but whosoeuer auengeth his owne quarell steps into the Princes chaire of estate yea Gods owne seate dethroning both and so disturbes heauen and earth Here then is no place for duell a fault as it is vsed in England the Low Countries especiâ—llâ— France for euâ—ry punctilio of honor falsely so called against not only the rules of reason and religion as Bernard notably Quis hic tà m stupendus error quis furor hic tà m non ferendus nullis stipenâ—ijs militare niâ—i aut mortis aut criminis Nam occisor lethâ—â—â—ter peccat occisus aeternâ—liâ—er perit but euen â—gainst the first principles of that art As a Christian may warre in loue so a Christian must iarre in loue so contend with his aduersarie before the lawfull Iudge that the partie cast in the sâ—ite may bee bettered if not in his money yet in his manners and Satan onely conquerâ—d Vt qui vincitur 〈◊〉 incat vâ—nus taâ—tummoâ—o vincatur diâ—bolus Otherwise when wee sue for our rigâ—t out of rancor and malice we commit not our case to God and his deputie the Pâ—ince but make them both our deâ—uties our instruments of reuenge the which is such an horrible crime that Paul calles it a mâ—sterie of iniquitie 2. Thess. 2.7 I say this secret exalting of our selues aboue all that is called God vsing Soueraignes as seruants in our priuate quarels is to play the diuell and the Pope We may not then dissemblingly but simply giue place to wrath An hard saying and therefore Paul doth sweeten it with a louing tearme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dearely beloued as if hee should speake thus It is my loue that I write so much against malice not for your hurt but for your eternall good If you will not beleeue me beleeue God himselfe who saiâ—h in his holy word Vengeance is mine I will repay sâ—ith the Lord. God doth reuâ—nge the quarell of his children vpon the wicked in this and in the world to come In this life so the children who mocked his Prophet Eâ—â—â—â—â— were rent in peeces with beares 2. King 2. So when Hierusalem had killed the Prophets and stoned such as preached vnto her Almightie God was wâ—oth and sent foorth his warriers and destroyed those murtherers and burnt vp their citie Matth. 22.7 Three shamelesse ruffins accused Narcissâ—s a reuerend and holie Bishop of a most hainous crime confirming their accusation with imprecation the first wished if it were not so that he were burnt the second that he might dye of the iandise the third that he might lose his eyes And afterward in processe
What peace whilâ— the whordomes of thy mother Iesabel and her witchcrafts are yet in great number What fellowship hath righteousnesse with vnrighteousnesse what communion hath light with darknesse what concord hath Christ with Belial As Ismael that was borne after the flesh persecuted Isaac that was borne after the spirit euen so it is now saith Paul Galat. 4.29 The Dragon and his armie will fight against Michael and his Angels It is then an idle phantasie to dreame of an vnity with the Papists of an vniformity with the Schismatikes for so long as the one is an enemy to truth and the other an enemy to peace so long as both are set on mischiefe combined in faction howsoeuer different in faith I must tell you from Esay and Esay from the Lord There is no peace to the wicked Paex nostra bellum contra Satanam saith Tertullian our peace is a continuall warfare against Satan and his complices As Christ so the Church must suffer and ouercome in medio inimicorum in the midst of all our enemies Psal. 110.2 The builder of Gods house must haue a trowell in one hand and a sword in another Nehe. 4.17 And here let not the carnall Gospeller hold himselfe exempted in being of no side for pax as the schoole speaks is tranquillâ—tas ordinata Goodnesse is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wickednesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where there is no order there can be no peace but a Babell of confusion howsoeuer worldlings account the drunkard a good fellow the fornicator a kind man the flatterer a louing soule yet the truth is there is no peace in things that are wicked and therefore no peace with men that are wicked And as they can haue no peace with the godly so but little agreement among themselues Ephraim is against Manasses and Manasses against Ephraim and both against Iuda The Pharises against the Sadduces the Sadduces against the Pharises both against Christ. The Pelagians against the Manichees and the Manichees against the Pelagians both against the Catholikes The Pope against the Turke the Turke against the Pope and both against the truth All the vices are iarring in extremity couetousnesse fighting against prodigalitie basenesse against pride rashnesse against dastardy nay many times Egyptians are set against Egyptians and birds of a fether doe not alway flie together for the transgressor is against the transgressor and the destroier against the destroier a drunkard will stab a drunkard a theefe rob a theefe a traitor proue false to a traitor proditoris proditor one wicked wretch is executioner of another They be so far from the peace betweene man and man as that they want the loue which is betweene beast and beast for if one sheep be faint the rest will stand between it and the Sunne till it be comforted if one hog hunted the whole heard will muster together to reuenge it Of Bees it is reported aegrotante vnâ lamentantur omnes if one sicke all sory yea some beasts are more kind to man then mankind In humane story we reade of gratefull Lions of kind Eagles of trusty dogs qui mori pro dominis commori cum dominis parati saith Ambrose in his Hexameron In holy Bible we finde that Eliah was fed by rauens and Daniel not hurt among hungry lions O detestandam humanae malitiae crudelitatem aues pascunt ferae parcunt homines saeuiunt O hatefull cruelty the birds feed the beasts fauour but one man is a woolfe yea a diuell to another In this the wicked resemble God that they neither slumber nor sleep but like the diuell in that they watch as the theefe to spoile and destroy seeking whom they may deuoure 1. Pet. 5.8 For to render good for euill is the part of a Saint to render good for good the part of a man to render euill for euill the part of a beast but to render euill for good onely the part of a diuell And yet such is the fashion of the wicked imagining mischiefe in their hearts and stirring vp strife all the day long Their throat is an open sepulcher the poison of Asps is vnder their lips Their mouth is full of cursing and bitternesse their feet are swift to shed blood their teeth are speares and arrowes and their tongue a sharpe sword More sharpe quoth Bernard then the speare which pierced our Sauiours sweet side For this doth not only wound Christs mysticall body but also dismember it in the Common-weale making so many factions as there are functions in the Church so many Creeds as heads as the same Father sweetly Non iam exanime fodit sed facit exanime fodiendo Longius thrust thorow a body that was dead but the wicked a body that is quicke Destruction and vnhappinesse is in all their waies and the way of peace haue they not knowne in their bed appointed for rest they plot how to be turbulent as the Prophet speakes they trauell with mischiefe and bring forth vngodlinesse In a word these are the troublers of Israel thornes in our eies pricks in our sides bellowes brands of sedition hating the good not louing the bad crossing themselues at war with all There is no peace to the wicked saith my God The second kind of peace is betweene God and man our reconciliation to God by the mediation of Christ who is our peace So the glosse interlinâ—al and other expositors generally there is no peace that is no Christ to the wicked The scripture tels vs how that we were the sonnes of wrath enemies of God fire brands of hell aliants from the Common-wealth of Israel and strangers from the couenants of promise But Christ God and man and therefore most fit to be the Mediator betweene the mortall sinner and immortall Iudge dying for our sinnes and rising againe for our iustification is peace to them that are far off and peace to them that are neere saith the Lord in this Chapter That is as the Fathers expound it peace to the Gentiles a far off and peace to the Iewes that are neere This one blessed Peacemaker hath made attonement for both and appeareth in the sight of God daily to plead our pardon as a faithfull intercessor and aduocate in whom onely God is well pleased and without whom God is no hearing God no helping God no sauing God no louing God to vs at all And without faith the Gospell is no Gospell the sacraments are no sacraments Christ is no Christ. Faith is Iohn the Baptist shewing the Lambe of God which taketh away the sinnes of the world yea Saint Thomas first handling then applying the wounds of Christ euen the spirituall hand that puts on Christs robe of righteousnesse The wicked then hauing no true faith haue no true Christ and hauing no true Christ they can haue no true peace with God the grace of our Lord in redeeming the
opinion whereas Martin and Luther were but one So many men moue many doubts in many matters hauing neither will to heare nor skill to conceiue the state of a controuersie and then as Augustine said of Petilian the Donatist Multa dicendo nihil dicunt aut potius nihil dicendo multa dicunt The word of Christ must dwell in vs plenteously but in all wiidome we must heare it in all wisdome reade it in all wisdome meditate on it in all wisdome speake of it in all wisdome preach it in all wisdome not only in some but in all wisdome for all is little enough considering the Lord will not hold him guiltlesse who taketh his name in vaine Teaching and exhorting This clause may be referred either to that which went before or to that which followes after to that which went before Let the word of Christ dwell in you so plenteously with all wisdome that yee may both instruct and exhort your selues vnto euery good worke for doctrine and exhortation are two principall vses of the Scripture 2. Tim. 3.16 For doctrine the law shewes euery man in his vocation what actions are acceptable to God and the Gospell teacheth how they be acceptable namely by faith in Christ. Let the word of Christ therefore dwell in you so plenteously with all wisdome that it may be a lanterne to your feet and a light to your paths a direction how to serue God in holinesse and righteousnesse all the daies of your life For exhortation the word must so dwell in vs as that wee may stirre vp one another to godlinesse Esay 2.3 Heb. 3.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so to put it and print it in our mind that it may not onely be profitable to our selues but vsefull also to other in publike which is the Pastors office in priuate which is euery Christians duty This also may be referred vnto the words following as according to most expositors our Church here Teach and exhort your owne selues in Psalmes c. where Saint Paul describes the Christians musicke both for the matter Psalmes hymnes spirituall songs the maner sing with grace in your hearts to the Lord. Psalmes and hymnes Some distinguish these by their obiect affirming that hymnes are laudatory for the glorious Angels in heauen sing not Psalmes but hymnes Hominum est psallere Deum hymnis efferre angelorum Spirituall odes are peculiar songs accuratelie framed by the Church according to her seuerall exigence Psalmes are of sundry matters and arguments exhortatory consolatory precatory deprecatory But I follow that other distinction of Hierom and Luther vnderstanding by the first the Dauidicall Psalmes by the second the songs of Moses Debora Zacharias Mary Simeon mentioned in the Bible by the third godly hymnes inuented by the Christians of that age called spirituall respectu termini à quo as proceeding from Gods spirit respectu terminiad quem as edifying our spirit containing spirituall matter and melody for the comfort of our soule not any carnall or wanton dittie to nourish the lust of our flesh And therefore the Papisticall hymnes in an vnknowue language are not spirituall respectus termini ad quem in that they neither instruct nor exhort much lesse ribald ballads instructing in vanity exhorting to villany Luther Zanchius Marlorat construe this of singing in the Church as well as in priuate for Gods holy people haue vsed in all ages euen frō the primitiue time vntill this day to sing in the publike congregation the Psalmes of Dauid hymnes of Zacharias Simeon Mary spirituall songs composed by deuout Doctors according to the seuerall occasions of the Church and therefore Come holy Ghost sung at the consecration of our Bishops Te Deum of Saint Ambrose the Creed of Athanasius vsed in our Liturgy are warranted both by Gods precept and his peoples practise With grace I finde three constructions of this one clause for grace by grace with grace Sing to the Lord for grace receiued as Paul Ephes. 5. Speake to your selues in psalmes and hymnes and spirituall songs making melody to the Lord giuing thanks alway for all things And in the next verse following here What soeuer yee doe in word or deed doe all in the name of the Lord Iesu giuing thanks to God the Father by him Euery good and perfect gift is from aboue comming downe from the father of lights Ipsum minus munus est the least gift is a grace the meanes to get and preserue grace proceeds altogether from grace for if God withdraw his mercy we presently fall As a staffe which if a man take and set vpright vpon the ground so long as he holds it with his hand it stands vpright but so soone as he withdrawes his helpe though he neuer push it downe it will fall o◠it selfe Ascendat ergo gratia vt descendat gratia Let our thanks ascend vp vnto God that his grace may descend downe to vs. By grace Man is not onely the Temple of God as Paul speakes but as Clemens Alexandrinus the timbrell of God Now the timbrell cannot found except it be touched It is then the spirit of God that makes our pipes to goe God saith Athenagoras is the bellowes and we the organs A man may sing to the diuell to the world to the flesh without this grace but he cannot sing to the Lord but by the Lord. Our musicke may bee songs but not spirituall songs except they bee guided by the spirit This should teach vs in our Psalmes and hymnes to praise God for his grace when wee feele it and often to pray to God for it when wee feele it not With grace That is with a gratious dexteritie with delight and profit both vnto our selues and other Vnto our selues for as it is a ioy to the iust to doe iustice Prouerbs 21.15 so a grace to the godly to bee ioyfull in the Lord to serue the Lord with gladnesse and to come before his presence with a song to sing the Psalmes of Dauid with the spirit of Dauid the song of Mary with the spirit of Mary Te Deum of S. Ambrose with the spirit of S. Ambrose Againe with grace to other Ephes. 4.29 Let no corrupt communication proceed out of your mouth but that which may minister grace that is instruction and consolation to the hearer vttered in such manner and method that it may bee well accepted euen of the most vntoward We must not sing our own crochets out of tune without rule witlesse and senselesse songs All that we sing all that we say must be gracefull Et prodesse volunt delectare poetae And if Poets how much more Prophets Hee that doth preach and pray without a grace doth the worke of the Lord negligently though he preach euery day and pray euery houre In your hearts As our mouth must shew foorth his praise so our soule must