The Epistle.

ALL holy Scripture ioyntly considered is called not vnfitly Gods Optatus lib 5. aduers. Parme­man. Idem August. in Psam. 21. ex­posit. 2. Testament: as being his reuealed Matth. 6. 10. will, and as it were Ardens in loc. written Indenture, containing his couenants and conueiance con­cerning our Heb. 9. 15. eternall inheritance which is aboue. But the Gospel apart considered, is tearmed in this Text, a new Testament: as neuer waxing old, Deering Lect. 1. Hebr. but alway continuing new, though it were from the beginning: Iesus Christ yesterday, and to day, the same also for euer, Heb. 13. 8. And new, for that it is imprinted after a new manner, otherwise than the letter of the Law: written not with inke, but with the spirit of the liuing God; not in tables of stone, but in the fleshly tables of the heart. And new, for that it maketh vs new creatures in Christ, 2. Cor. 5. 17. According to that of D [...] spirit. & lit. cap. 20. Id em contra duas, epist. Pe­lagian. lib. 3. cap. 4. & in. Psal. 83▪ Vide rationes alias ap [...]d▪ [...]re­tium. Pro [...]egom in Matth. Augustine: Dicitur nouum propter nouitatem spiritus, quae hominem nouum [...]anat à vitio vetustatis: It is new for that it teacheth vs how to cast off the old man, and to put one the new man, Eph. 4. 22. 24. S. Paul there­fore commends heere the worthy function of such as are made able to minister the new Testament two waies:

• [Page 2]1. Positiuely, Such trust haue we through Christ to God­ward, &c.
• 2. Comparatiuely, preferring the preaching of the Gospell before the ministery of the Law,
  • In respect of Grace: For the letter killeth, but the spirit giueth life; the Law being the ministra­tion of condemnation, but the Gospell the ministration of righteousnesse.
  • In respect of Glorie: If the ministration of death tho­rough the letters figured in stones was glorious, &c. how shall not the ministrati­on of the spirit be much more glorious?

Such trust] Our Apostle did esteeme the Corinthians his 2. Cor. 1. 14. glory, the 1. Cor. 9. 2. seale of his Apostleship, and as it were the very letters testimoniall of his sincerity. For thus hee speakes in this present chapter at the second verse, Ye are our epistle. Erasm. Para­phras. Such as are false teachers, need epistles of recommendation vnto you, and letters of recommenda­tion from you: but [...], Caluin. Silvanus and Timothie desire not the like, for that the Church of Corinth is our certificat, your selues are our walking pasport: Hieron. epist. ad Furiam. Detrimentum pe­coris ignominia pastoris: It is the Pastors infamy when the people grow worse, but his Oecumen. in l [...]c. honour when they be rich in the graces of Christ, and in all kinde of know­ledge, 1. Cor. 1. 5. Whereas therefore your faith and ho­ly conuersation is renowned in all the world, ye be to vs Theophylact. Anselm. Aquin. instead of an Epistle: yea better then any letters com­mendatory; for they runne in and out of our eyes, and eares, here and there: but yee are Written in our heart, that is, in our Hieron. & Primasius. consciences, hauing this testimony, not as other about vs onely, but in vs also, residing euer in our bosomes. And whereas Caietan. other Epistles in Hebrew, Greeke, Latine, are read of none but such as vnderstand their seuerall Idiome; this Epistle is vnderstood and read of all men. It is so plaine, that (as the Prophet Cap. 2. ver. 2. Abacuck speakes) he may runne that readeth it: in that ye are ma­nifest to be the Epistle of Christ ministred by vs, English Glosse. as Gods [Page 3] pen, and written not with inke, but with the spirit of the liuing God, not in tables of stone, but in the fleshly ta­bles of the heart. Yee are Christs epistle primarily, Aquin. prin­cipalit [...] & authoritatiuè, for Matth 23. 8. one is your Doctor, and that Doctor is Christ: but our epistle, and 1. Cor. 9. 1. worke se­condarily, being instructed by vs 1. Cor. 4. 1. as the Ministers of Christ, and disposers of the secrets of God. He Heb. 8. 10. writes in you, but it is through our 1. Cor. 3. 5. ministery, not as the false apostles imperfitly with inke, but with the spirit of the liuing God, whereby you that are his epistle are Ephes 4 30. sealed vnto the day of redemption. He writes his grace, not as the law was written in tables of Exod. 31. 18. stone: but in fleshly ta­bles of the heart. According to his word vttered of the mouth of Cap. 36. 26. Ezechiel: I will take away the stony heart out of your bodie, and I will giue you an heart of flesh. That is, (as Anselmu [...] vpon this place notes) a good vnderstan­ding to know, and a ready will to keepe my comman­dements. Theophilact. As farre then as Gods spirit doth excell inke, and mans heart a stone; so farre the Gospell excels the Law.

Now lest our Apostle should seeme to commend his ministery too much, he Marlorat. corrects himselfe thus in my text: such trust haue we through Christ to Godward, &c. Anselm. As if he should say, we speake confidently that yee are Christs epistle, and our epistle, not arrogating this excel­lency to our selues, as if wee were sufficient of our selues: but ascribing all the glory to God, from who [...] as the fountaine, through Christ, as the conduit pipe, commeth euery good and perfect gift. If wee be able vnto any thing, the same commeth of God, which hath made vs able to mi­nister the new Testament. And therefore we trust not in the Ephes. 6. 12. princes of darknesse, Psal. 146. 2. nor in any childe of man: but our hope, yea helpe standeth in the name of the Lord, which hath made heauen and earth: Psal. 121. 2. all our trust is in God through Christ.

The Papists attribute too much vnto the Priests of­fice; carnall Gospellers and worldly politicians ascribe [Page 4] too little. The Pope forsooth is esteemed of his para­sites a See Tortura Torti. pag. 361. vice god, 2. Cor. 11. 4. Matth. 24. 24. another Christ, assuredly they might say better an Antichrist Nay the Papists hold their vnder ling Masse-priest such an omnipotent creature, that wher­as in the sacrament of Order (as they call it) almighty God makes the Priest; in the sacrament of their Altar, horr [...]sco referens, the priest (say they) makes almightie God, as it were by magicall arte translating Coelum in coe­nam, pulling heauen out of heauen, and imprisoning Christs bodie with all his dimensions in a little box.

Statising wordlings on the contrary thinke that Prea­chers of the Word are nothing els but as a post, on which Iniunctions of the King, and Mandates of the Court Chri­stian are fixed: Ornaments and ministers of State, not in­struments and messengers of God; and so B. of Lin. an­swere to a name-lesse Cat pag. vlt. Religion tur­ned into Statisme p [...]oues Athoisme. We must therefore go betweene both, Atheists on the left hand, and Papists on the right, medium tenuere beati. We must acknowledge the Gospels ministery to be Rom. 1. 16. the power of God vnto salua­tion. He could otherwise regenerate men, as being able out of stones to raise vp children vnto himselfe, Matth. 3. 19. but it pleaseth him (as our Apostle teacheth 1. Cor. 1. 21. else­where) by the foolishnesse of preachi [...]g to saue them that be­leeue. God hath reconciled vs vnto himselfe by Iesus Christ, and hath committed vnto his Apostles, and their successors his faithfull Pastors, the Word and ministerie of reconciliation, and they being appointed ambassadors for Christ, as though God did beseech you through them intreate you in Christs stead that you be reconciled to God: 2. Cor. 5. 18. 19. 20.

If this one lesson onely were well vnderstood and lear­ned in England, namely, that the Psal. 45. 2. tongue of the Prea­cher is the penne of a ready writer, whereby men are made Christs epistle, written not with inke, but with the spi­rit of the liuing God, and so sealed vp vnto the day of re­demption; wee should not need to giue thankes at our meales, as that odde priest in old time:

For all sutes of vnkindnesse against our persons, and all quarrels about tithes and other duties incident to our place, would instantly surcease. Then the Rom. 10. 15. feete of such as bring glad tidings of peace would be reputed beautifull and all good people in vnfained zeale turne Galat. 4. 15. Galathi­ans, if it were possible, willing to pull out their eyes, and to giue them for their Pastors good.

This also may teach all Clergy men to be faithfull and painfull in their calling, that they likewise may finde such confidence toward God, as Paul had, euen letters testi­moniall of their indefatigable diligence written in their owne consciences. It is an easie matter in a corrupt age to be well beneficed, aut errore hominis, aut aere Simonis; as one wittily: but to play the part of a good Pastor, (as Pastoral. part. 1. cap. 2. Gregory the great said) is ars artium, & scientia scientia­rum. A Prelate therefore must not lay a Bishopricke vn­der his feete, making one dignity a step vnto another: but he must lay it vpon his shoulders, and remember that as Bishops enioy honour by their place, so they sustaine a burthen in their office.

Not that wee are sufficient of our selues to thinke any thing as of our selues: but if wee be able to any thing, the same commeth of God.] A pregnant text against the Aquin. Anselm. Rhem. in loc. Pelagi­ans, Aug. H [...]res. 88. & retract. lib. 1. cap. 9. affirming that our good actions and cogitations proceed onely from free-will, and not from Gods speciall grace. Secondly, this maketh against the Semipelagians, I meane the Papists, Pelican. apud Marlorat. Dr. Fulk. Kilius in loc. holding that man hath a power of free-will in his owne nature, which being stirred and hel­ped, can and doth of it selfe cooperate with grace. So writes Orthodox. explicat. lib. 4. Andradius plainly: The motion of free-will, and applying of it selfe to righteousnesses, doth no more depend vp­on the graces of God, then the fires burning of the wood doth depend vpon the power of God: intimating that our will ad­ioyneth [Page 6] it selfe vnto Gods grace, not by grace, but as car­ried thereunto by the force of nature. Wee teach on the contrary, that freedome of the will to turne to God, and to worke with him, is no power of nature, but the worke of grace. For our selues are not sufficient as of our selues to thinke, Primisius. much lesse to speake, least of all to doe that which is good. August. de bo­no perse. c. 13. Indeed we will, but it is God that wor­keth in vs to will; we worke, but it is God that worketh in vs to worke, according to his good pleasure. Thus it behoueth vs to beleeue, thus also to speake, that God in our humble confession and submission may haue the whole. Idem [...]bisup. cap. 6. For we liue in more safety if wee giue all vnto God, rather then if wee commit our selues partly to our selues, and partly to God. Our selues are not sufficient to thinke any good, A [...]densin loc. either in part or in whole. Wee cannot say that it is Chrysost. in 2. Cor. Hom. 6. ours in part, and Gods in part, see­ing of him, and through him, and for him are all things: Aug. retract. lib. 1. cap. 9. Et magna & media & minima. See S. Augustine de bono perseuerant. cap. 13. & contra duas epist. Pelagian. lib. 4. cap. 6. epist. 46. & 47. de gratia & libero arbitrio ad Ua­lentin. & ad eundem de corrept. & gratia, cap. 1. 2. 3. 8. 14. Caluin. Instit. lib. 2. cap. 3. 4. 5. B. Iewel Defens. Apolog. part. 1. c. 2. diuis. 3. Dr. Mortonappeale. l. 1. c. 2. §. 10. Perkins reformed Cath. tit. Freewill: & Dr. Abbot ibidem pag- 100. 101.

Thirdly, this may serue to confute the T. [...]. lib. 1. pag. 136. Nouelists in­ueighing against our Communion booke, for that in the Collect appointed to be red this day we pray thus: Almighty and euerlasting God, which art wont to giue more then wee desire, or deserue: powre downe vpon vs the abundance of thy mercie, forgiuing vs those things whereof our conscience is afraid, and giuing vnto vs that, that our praier dare not presume to aske, through Iesus Christ our Lord. And in another Collect after the Offertory: Those things which for our vnworthinesse we dare not aske, vouch­safe to giue vs for the worthinesse of thy Sonne Iesus Christ our Lord. These passages (as they say, who dare say any [Page 7] thing) carry with them a note of the Popish seruile feare, and sauour not of that confidence and reuerent familiarity, that the children of God haue through Christ with their heauenly Father. D ^r. Whitgift defen. of his answer to the admonit. pag. 493. Answere is made, that acknowledging of our vnworthinesse is the ground of humility, and that hu­mility is a principall ornament of Praier, and in a sutor such a commendable vertue, Hooker. ecc [...]e polit. l. 5. §. 47. that the testification ther­of argueth a sound apprehension of his supereminent glo­ry before whom wee stand, and putteth also into his hands a kinde of bond or pledge for security against our vnthankefulnesse: the very naturall roote whereof is alwaies either ignorance, dissimulation, or pride. Ig­norance, when wee know not the Author from whom our good comes: dissimulation, when our hands are more open then our eyes vpon that we receiue: pride, when wee thinke our selues worthy of that which vnde­serued fauour and meere grace bestoweth. And therefore to abate such vaine imaginations in our prayer with the true conceit of vnworthinesse, is rather to preuent, then commit a fault: and it sauoureth not of any basenesse or seruile feare; but rather of great trust in Gods mercie: for those things which wee for our vnworthinesse dare not aske, wee desire that God for the worthinesse of his Sonne would notwithstanding vouchsafe to grant. The knowledge of our vnworthinesse is not without faith in the merits of Christ; with that true feare caused by the one, there is coupled true boldnesse and encouragement arising from the other. Euen our very silence, which our vnworthinesse putteth vs vnto, doth it selfe make re­quest for vs, and that in great confidence: for albeit looking inward we are stricken dumbe, yet looking vp­ward we speake and preuaile. So the Luk. 18. 13. Publicane pray­ing in the Temple, would not come nigh, nor lift vp his eyes; and yet you know what Christ pronounced of him, and what a generall rule hee grounded vpon that particular example, to wit, Euery man that exalteth himself shall be brought low, and he that humbleth himselfe shall be exalted. [Page 8] So the Luk. 15. 21. prodigall child said to his owne father, and that after he was receiued into fauor, euen after his father had embraced and kissed him, I am no more worthy to be called thy sonne. So S. Paul writes here, We are not sufficient of our selues to thinke any thing as of our selues: and yet he saith, our trust is in God through Christ.

For the Letter killeth, but the spirit giueth life.] Origen. peri archon, lib. 4. cap. 2. As a man, so the Scripture consists of a body and a soule. The August. Ser. 70. de temp. superficiall sound of the Letter is the body, but the true sense is the soule. The Letter then of the Bible not vn­derstood often killeth Idem Ser. 100 de temp. Heretikes, and Iewes, and carnall Gospellers: it is the Spirit onely that giues light and life to such as sit in darknesse and in the shadow of death. It is a notable saying of Exposit. pri [...]r. in epist. Gal. cap. 1. Hierome: Non in verbis est euangeli­um, sed in sensu; non in superficie, sed in medulla; non in ver­borum folijs, sed in radice rationis. And therefore we must in reading holy writ apply our selues adsensumrei, more then adsonum vocabuli, saith Lib. contra Prax. cap. 3. Tertullian. According to this exposition [...] [...] in loc. ignorant Clergie-men are most vnable to minister the new Testament, vnderstanding neither the spirit, nor yet so much as the Letter. As T [...]omas [...] ­rus epigram. one sharply tax­ed an illiterate Bishop in his age:

But Lib. de Spirit. & [...]. cap. 5. 6. & sequent. S. Augustine and Ambros. Hieron. Anselm. other Interpretors haue more fitly construed this according to Pauls intent of the Gos­pell and the Law, shewing that the Law is the Letter as being figured in stones, and written with inke by the mini­sterie of Moses; and that the Gospell is the spirit, as be­i [...]g first published vnto the world by the comming down of the holy Ghost, and imprinted in our hearts by the spi­rit of the liuing God.

[Page 9]There is a spirit in the Law; for Rom. 7. 12. the commandement is holy, iust, and good: and there is a letter in the Gospell, and that a killing letter, euen the 2. Cor. 2. 16. sauour of death vnto death in all reprobate: but in Caluin. this text we must exact­ly consider the Law and the Gospell as they stand in op­position each one with other, and so the See Luther loc. com. tit▪ de legis vs [...] theolo­gico & spiritu­ali. proper office of the law is to threaten, accuse, terrifie, condemne, kill. As Luther peremptorily, lex non damnans est ficta & pi­cta lex. On the contrary, the proper office of the Gos­pell, is to preach Esay. 6 [...]. 1. glad tidings vnto the poore, to comfort all that mourne, to bind vp the broken hearted: In a word, to conuert soules, and to giue life. So Saint Cap. 1. vers. 17 Iohn in his Gospell expresly, the law was giuen by Moses, but grace came by Iesus Christ. A [...]d thus accurately to distinguish betweene the Law and the Gospel is sapientiarum sapi­entia, the wisedome of all wisedome, quoth Loc. com. tit. de necessitate discrim. inter Legem & E­uangel. Martine Luther. It is obserued pretily, that the ceremonies of the Law were first in their prime, mortales; after in Christs age, mortuae; last of all in our time, mortiferae. But it may bee said as truely that euery letter of the morall Law, yea iot or title thereof, is able to kill all mankind; for it is, saith our Apostle, the ministration of death, and that in foure re­spects, as

• 1.
  Aquin.
  Reuealing our sinne. Rom. 3. 20.
• 2.
  Caietan. Ni­timur in ve­titum.
  Encreasing our sinne▪ Rom. 7. 8.
• 3. Accusing vs of sinne. Ioh. 5. 45.
• 4. Condemning vs for sinne. Rom. 6, 23.

But the Gospell is the ministration of righteousnesse, like Iohn the Baptist, pointing out the Lambe of God who taketh away the sinnes of the world; assuring our conscience that Rom. 8. 1. there is no condemnation to them that are in Christ. As De spirit. & li [...]. cap. 13. Augustine most diuinely: Quod lex operum minando imperat, hoc fidei lex credendo impe [...]at. Luther loc. com. tit. de dis [...] crim. Iust. legal. & Euangel. When the law calleth vpon thee for thy debt; crying, pay that thou dost owe: the Gospell acquits thy bonds, and saith vnto thy soule, Thy sinnes are forgiuen thee. For the law of the spirit of life which is in Christ Iesus, hath [Page 10] freed thee from the law of sinne and death: Rom. 8. 2. See Epistle Sunday following.

If the ministration of death] As the Gospell is more gratious then the Lawe; so likewise more glorious, and that

• In respect of Countenance:
  Aquin.
  For it is more ho­nourable to bee the Minister of Mercie, then an Executioner of Iudgement. A deaths man is ac­counted base, but the very feete of such as bring glad tidings are beautifull.
• In respect of Continuance: For Moses glorie is abolished and done away, but the Gospels ministerie remaineth. All Moses glorie was but a
  Ambros. An­selm. Marlo­rat. in loc.
  type of Christs glorie: now the substance being come, the shadowe vanisheth.
  Ma [...]. 11. 13.
  All the Prophets and the Lawe prophecied vnto Iohn: but trueth and grace came by Iesus Christ, Iohn 1. 17.
  Theoderet. apud Occumen. & Primasius in loc.
  Looke then how farre the Sunne doth obscure the lesser lights; euen so farre the Gospell exceeds in glory the Law. For when that which is perfect is come, that which is imperfect is abolished: 1. Cor. 13. 10.

The Epistle,

THis Epistle consistes of three parts: a

• Proposition, To Abraham and his seed were made the promises, &c.
• Exposition, This I say, &c.
• Opposition, Wherefore then serueth the Law, &c.

The maine drift of all this Epistle to the Galathians, is, to shew Cap. 2. v. 16. that a man is not iustified by the workes of the law; but by faith in Iesus Christ. Which our Apostle prooues accurately: 1. by reasons of Ibid. ver. 20. experience: 2. from Cap. 3 6. Abra­hams example: 3. by manifest text of Ibid. vers. 11. 12. holy writ: lastly, by manifold apt similitudes and testimonies humane; Fers. 15. Brethren I speake as men doe. The first wherof is the com­parison of a mans will; and his argument is from the Sarcerius. Caluin. Aretius. les­ser vnto the greater, (as Logicians speake.) The testa­ment of a man after it is confirmed, may not be broken or abrogated; Ergo much lesse the testament of God. Hee doth argue therefore thus:

• The Testament of God confirmed, cannot be disa­nulled:
• The promises made to Abraham and his seed, which is Christ, are his Testament confirmed: Ergo, they cannot be disanulled.

[Page 22] Luther & Perkinsin loc. Hencewe may learne, that it is lawfull to speake in Sermons as men doe, citing testimonies of humanity for illustration of points in Diuinity, reasoning from things earthly to things heauenly. So Christ in the Mat. 7. 11. Gospell, If ye which are euill can giue to your children good gifts, how much more shall your father which is in heauen giue good things to them that aske him? So Peter, Acts 5. 29. wee must obey men; Ergo much more God. So the Prophet Cap. 35. Ieremy speaking in the Lords name, the Recabites obeyed their father; how much more ought yee to haue obeyed me? Tertulli. in aduersus Her­mogen. Philosophers are the patriarkes of heretickes, enemies of the Gospell, as 1. Cor. 2. 14. not vnderstanding the things of the spirit of God: and therefore to conuince their consci­ence by naturall reason, is to cut off Goliahs head with his owne sword, saith Saint Epist. ad Magnumorat. Roman. Hierome. Deut. 21. ver. 11. 12. &c. When thou shalt goe to warre against thine enemies, and the [...]ord thy God shall deliuer them into thine hands, and thou shalt take them cap­tiues, and shalt see among the captiues a beautifull woman, and hast a desire to take her for thy wife, then shalt thou bring her home to thine house, and shee shall shaue her head, and pare her nailes. Humane learning is the Grecians He­lena, full of admirable beauty; Aeneas Sil­uius Epist. Sigismund. Duc. Austriae. Cuius facies si videri possit, pulchrior est quam lucifer aut hesperus. And there­fore wee may not admit her into the Diuinity schooles Hieron. vbi sup. & Aquin. lect. 6. in Gal. 3. vntill her haire be shaued, and her nailes pared; vntill her superfluous idle conceits, and vnprofitable trickes of ornament are taken away. Hieron. con­solat ad Pam tom. 1. fol. 165. But when of a Moabite thou hast made her an Israelite, accompany with her and say; Cant. 2. 6. her left hand is vnder my head, and her right hand doth imbrace mee. Let vs ascribe to Philosophy, summa, sed sua. For the wisedome of man, to speake the best of it, is but a learned kinde of ignorance, which yet being bridled and guided by the spirit of God, may be wrought (as D. Edes ser. duty of a king. one well obserued) to speake like Bala­ams Asse to good purpose. To quote then in the Pulpit authorities of Poets, and Philosophers; or as heere Saint Paul, the positions of Lawyers and politicians, is not so [Page 23] common as commendable, when it is done reuerently without ostentation, and iudiciously for the better vn­derstanding of the text, and M ^r. Deering lect. 20. Heb. more cleere declaration of the truth.

To Abraham and his seed] Wee read of Illyric. Cl [...]u. script. verb. testament. three testa­ments in holy Bible; to wit, Abrahamicall, Genes. 12. Mosaicall, Exod. 24. and the new Testament, Ier. 31. Heb. 8. Now the first and last howsoeuer they differ in Ten poris di­stantia, patefa­ctionis perspi­cuitate, promissi benedicti s [...]mi­nis exhibitione. Illyric. vbi sup. circumstance, yet they bee the same for substance. So Zacharias in his hymne, Blessed be the Lord God of Israel, for hee hath visited and redeemed his people, as hee spake by the mouth of his holy Prophets euer since the world began; to performe the mercy promised to our forefathers, and to remember his holy couenant, to performe the oath which hee sware to our forefather Abraham, &c. And the blessed Virgin in her magnificat; Hee remembring his mercy hath holpen his seruant Israel, as hee promised to our forefathers, Abraham, and his seed for euer. Christ is the Paschall Lambe, 1. Cor. 5. 7. slaine from the beginning of the world, Apocalip. 13. 8. And so the Patriarkes and old Fa­thers were saued by faith, Kilius in loc. in Christum promissum: as we now by faith in Christum missum.

Were the promises made.] Saint Paul speakes plurally, Perkins in loc. because they were made sometime to Abraham, & some­time to his seed, and sometime to both: or because they were ^u repeated often to Abraham, as Gen. 12. 4. Gen 15. 5. Gen. 22. 18. And therefore called promises in the plu­rall, although in substance they were but one promise.

Hee saith not in his seeds, as many; but in thy seed, as of one, which is Christ.] The Iewes except against this in­terpretation of Paul, and say, that the singular num­ber is heere put for the plurall, one for many. So Saint Exposit. pri [...]r. in Epist. ad Gal. cap. 3. Hierome doth auow, that hee could neuer finde this word in the plurall number; and therefore Panl in this argument may seeme to speake more subtilly then soundly. Yea, that which is worse, the Iesuite Notat. in loc. Em. Sa. thinks him (as hee speakes of himselfe, 2. Cor. 11. 6.) [Page 24] rude in speaking. Luther in loc. Answere is made, that our Apostle wrote Apostolically, construing the Scripture by the Caietan. in loc. same spirit by which it was originally penned. And whereas it is obiected that the word seed is a noune col­lectiue, signifying all Abrahams posterity; Illyric. vbi su [...]. in verb. semen. Diuines an­swere, that it is vsed often onely for one, so well as for all, or many. For Eue said of Seth, God hath giuen me another seed, Gen. 4. 25. that is another sonne. Secondly, the Gen. 21. 10. & Gala [...]. 4. 30. Scripture reports expresly, that Ismael, Abrahams son, was cast out, and not made heire with the blessed seed. See Galatin. de arcan. cat. verit. lib. 5. cap. 13. & Marlo­rat in loc. Or as Aretius in loc. other acutely, there is semen redimendum, and that is collect [...]uum; and semen redimens, and that is vnicum.

Wee receiue therefore this exposition of Paul, ac­knowledging Christ to bee this one particular seed and sonne of Abraham, in whom, and by whom the nations of the world are blessed: eternall inheritance being first granted vnto him, and so conueied vnto such as Ol [...]uian. de substantia [...]oei. part. 1. art. 1. E [...]asm. paraphra. in loc. Seminis enim nomine non Christus per se. sed cum suo cor­pore coniunctus est intelligen­dus. Beza. be­leeue in him. As our Apostle concludes in this Vers. 9. & 29. Epistle; If yee be Christs, then are ye Abrahams seed, and heires by promise. See Benedictus.

This I say] Paul in the former verses hath laid downe two propositions; one, that testaments of men confir­med may not bee broken: another, that the promises were made to Abraham and his seed, which is Christ. Now what of all this, may some say? Hee doth expound himselfe therefore, this I say; that is, the drift and intent of all my speech is to shew that the couenant or testa­ment ratified by God can not bee frustrated. And se­condly, though it might so bee, yet that the Law could not abrogate the same: Which he proues by two reasons especially.

First, from the circumstance of time: the law which began foure hundred and thirty yeeres after doth not disanull, &c.

Secondly, from the nature of a testament, donati­on or legacie: for if inheritance come of the Law, it com­meth [Page 25] not of promise; but God gaue it to Abraham by pro­mise.

The Law which began afterward] The Iewes obiect and say, that God mistrusting his owne promises as in­sufficient to iustifie, further added a better thing; that is to say, the law, whereby men might be made righte­ous. Our Apostle doth answere by demonstration. Abraham obtained not righteousnesse before God through the Law, because there was no Law when hee liued; and if no Law, then assuredly no merit. What then? Nothing else but the meere promise, which Abraham Galat. 3. 6. beleeued, and it was imputed to him for righ­teousnesse. Luther in loc. If a rich man not constrained therevnto, but of his owne good will, should adopt one to bee his sonne, whom hee knoweth not, and to whom hee doth owe nothing, and should appoint him heire of all his lands and goods; and then after certaine yeeres should lay vpon him a law to doe this or that; hee cannot now say that hee deserued this benefit through his owne workes, seeing hee receiued it of meere fauour many yeeres asore: so God could not respect our deserts go­ing before righteousnesse, for as much as the promise was made 430 yeeres afore the Law. Wherefore, saith Vbi sup. Luther, if thou wilt rightly diuide the word of truth, accustome thy selfe to separate the promises and the law so sarre asunder as heauen and earth, as the beginning of the world and the latter end; that when the Law com­meth and accuseth thy conscience, thou maiest answere; Lady law, thou commest not in season, for thou commest too soone; tar [...]e yet vntill 430 yeeres bee full expired, and when they are past, then come and spare not. But if thou come then, it wilbe too late, for then hath the promise preuented thee 430▪ yeeres; to which I assent, and sweetely repose my selfe in the same. Therfore I haue nothing to doe with thee, for I liue now with the beleeuing Abraham; or rather fince Christ his seede is reuealed and giuen vnto me, I Galat. 2. 20. liue in him, who is my 1. Cor. 1. 30. righteousnesse, sanctification and redemp­tion. [Page 26] Inheritance commeth on Gods part by promise, not on our part by performance.

It is obiected against this accurate computation of time, Gen. 15. 13. Know for a suertie that thy seed shall bee a stranger in a la [...]d that is not theirs foure hundred yeeres, and shall serue them. Answere is made by S. Deciuit. Dei lib. 16. cap. 24. Augustine, and Oecumen. Aquin. Ca. etan. in loc. other, that Moses in that text speakes of the time that was from the beginning of Abrahams seed, or birth of Isaac, to the beginning of the Law: but Paul in this text, of all the time that was betweene the giuing of the promise, and the giuing of the law. Now the promise was made to Abraham when hee was seuentie and fiue yeeres old, Gen. 12. 4. And Isaac was borne when Abra­ham was a hundred yeeres old, Gen. 21. 5. that is, 25 yeeres after the first promise. And from the birth of Isaac, vntill the children of Israel were deliuered out of Aegypt, at which time the Law was giuen (as Oecumenius, Aqui­nas, Aretius exactly reckon according to Gods owne records) were 405. yeeres, in all 430. as Moses, Exod. 12. 40.

For if the inheritance come of the law, it commeth not now of promise, but God gaue it, &c.] This argument is plaine: for naturall reason, although it be neuer so blind, compelleth vs to confesse, that it is one thing to promise, and another thing to require; one thing to giue, and another thing to take. The Luther. law requireth and exacteth of vs our workes; on the contrarie, the promise doth offer vnto vs the spirituall and euerlasting benefits of God, offert & adfert, and that freely for Christs sake. Therefore wee cannot obtaine inheritance by the law, Galat. 3. 10 for as many as are of the workes of the law, are vnder the curse: but by the promise; for it saith, Gen. 22. 18. in thy seed shall all the nations of the earth bee blessed. Rom. 4. 14. If they which are of the law bee heires, our faith is made vaine, and the promise voide, and God a liar. Eternall life is the Rom. 6. 23. gift of God, conveied by testament as a Perkins. legacie, which is not an exaction, but a donation. Heires looke not for [Page 27] lawes or any burthens to be laid vpon them by their fa thers wil, but for an inheritance confirmed thereby. Now that we may receiue this legacy, we must bring vnto God nothing but hunger and thirst after it, making suit for [...]t by asking, seeking, knocking. For albeit in our selues all of vs are most vnworthy: yet shall it suffice for the ha­uing of this blessing, if our names bee found in the testa­ment of God.

God gaue it to Abraham by promise.] That is, as afore, to Abraham and his seede. For this gift is not priuate, but a publike donation, and Abraham heere must be conside­red as a publike person, and that which was giuen vnto him, was in him giuen to all that should beleeue as he did. If then thou beest endued with faith Luke 17. 6. as much as is a graine of Mustard seede, thou art Galat. 3. 9. blessed with faithfull Abraham. Inheritance of eternall happinesse is as surely thine, as it was his when he beleeued: and if thou con­tinue faithfull vnto the end, thou shalt Matth. 8. 11 sit downe with Abraham, Isaac and Iacob in the Kingdome of heauen, and after this life rest in the Luk. 16. 22. bosome of Abraham euermore. For whatsoeuer was done to him as the Rom. 4. 11. 12 Father of the faithfull, is done to them also that walke in the steps of his faith.

Wherefore then serueth the Law?] You haue heard of the proposition, and exposition of our Apostle. Now there followeth an Aquin. Aretius. Kilius. opposition against his doctrine, con­taining a twofold obiection. The first in the 19. verse: Wherefore then serueth the Law: The second, verse 21. Is the Law then against the promise of God? To the first, answer is made, that the Law was added because of trans­gressions. Primasius in loc. Not for iustification, but for transgression, namely to suppresse, and expresse sinne. The ciuill vse of the Law is to punish transgression, and to restraine villa­ny. Good-men are a Rom. 2. 14. Law to themselues, and so the Law is not giuen vnto the 1. Tim. 1. 9. righteous man. But almighty God hath ordained Magistrates, Parents, Ministers, Lawes, bonds, to bridle the wicked, at the least to bind Sathan [Page 28] that hee rage not in his bond slaues after his owne lust. And therfore Polititians and States-men haue much estee­med and honoured the very senselesse instruments of iu­stice. Baldwin the great Lawyer called the Gibbet, lig­num benedictum; and the good Emperour Max. 1. Sa [...]ue sancta Iustitia. Maximilian when-so-euer hee passed by the Gallowes, vsually putting off his hat saluted it thus: All haile holy Iu­stice.

The spirituall vse of the Law is to reueale sinne, that a man as in a glasse may behold his ignorance, misery, blindnesse, infirmity, iudgement, death, hell: As a Tyndal. prol. in Exod. co­rosie laid vnto an old sore, not to heale it, but to stirre it vp, and make the disease aliue, that a man may feele in what perill hee stands, and how nigh to deathes doore. Kilius. For our natures are so corrupt, that wee could not know them to be corrupt without the Law. Rom. 7. 7. I knew not sinne (saith our Apostle) but by the Law; for I had not knowne lust, except the Law had said, thou shalt not lust. Iere. 23. 29. Is not my word euen as fire, saith the Lord? and like an hammer breaking stones? It is that 1. King. 19. ver. 11. 12. 13. mighty strong winde, and that terrible earth-quake, renting the Mountaines, and cleaning the Rockes asunder, that is, the proud and obstinate hypocrites. Eliah as being not able to abide these terrors of the Law, which by these things are signified, couered his face with a mantle. Thus as you see, the Law was added because of transgressions, that is, to restraine them ciuilly, Luther. but especially to re­ueale them spiritually, that men might vnderstand the greatnesse of their sinnes, and the iust wrath of God for the same.

Untill the seede came to whom the promise was made] If the daies of the Law should not bee shortned, no man should be saued: and therefore certaine bounds are li­mited to this Tyrant, beyond the which hee cannot raigne, namely, the Law was added because of transgres­sions, vntill the seede came. Oecumen. Aquin. Ardens. That is, vntill the time of grace, till Christ in the fulnesse of time was borne. This [Page 29] may be construed literally: for albeit the law serues to reueale sinne till the worlds end; Perkins. yet in respect of the Mosaicall manner of reuealing transgressions, it is added but vntill Christ. For the law before Christ did conuince men of sinne not onely by precepts and threatnings, but also by Rites and Ceremonies as by washings and sacrifi­ces; all which assuredly were reall confessions of sinne, and as Coless. 2. 14. Paul speakes, an hand-writing against vs, vntill Christ tooke them away, and fastned them vpon his Crosse. Matt. 11. 12 The Prophets and the Law did endure till Iohn, and from the time of Iohn the Baptist vntill this day the king­dome of heauen suffereth violence, and the violent take it by force. Spiritually the blessed seede is Kil us. come when once Christ Ephes. 3. 17. dwelleth in our hearts by faith. Heere we must begin to say, Luther. Now leaue off Law, thou hast terri­fied and tormented our consciences enough: Psal. 42. 9. & 69. 2. All thy waues and stormes are gone ouer vs. Lord turne not away thy face from thy seruant. Psal. 6. 1. Rebuke mee not I beseech thee in thine anger, neither chasten me in thy displeasure. When these terrors and troubles come, let the law then be pack­ing out of the conscience, which indeed is added to disco­uer and encrease sinne, yet no longer but vntill the seede come to which the promise was made. Now must hee deli­uer vp his kingdome to another, euen to Christ, whose lippes are gratious, speaking of farre better things then doth the Law, Esa. 61. 1. 2. 4. bringing glad tidings of saluation vnto the Poore, binding vp the broken hearted, preaching libertie to the Captiue, comforting all that mourne, giuing beauty for ashes, and the garment of gladnesse for the spirit of heaui­nesse.

Is the Law then against the promise of God?] If the Law conuince men of sinne, then it serues not to giue life, but to kill: and so by consequent is against the promise gi­uing life. To this obiection our Apostle doth answer ne­gatiuely,

With

• Detestation, God forbid.
• Attestation, producing out of Gods owne [Page 30] booke sufficient witnesse against these cauillers. If there had beene a Law giuen which could haue giuen life, then no doubt righteousnesse should haue come by the Law: but the Scripture concludeth all vnder sinne, &c.

God forbid] In that Paul auoides an heriticall and blas­phemous obiection with an absit, (which is Aretius in R [...]m 6▪ 2. abominantis oratio) we may learne to Perkins. reiect things said or done to the dishonour of God, with loathing and detestation. Matt. 26 65. Cai­phas supposing that Christ had blasphemed, rent his garments: and Iob suspecting his children had done the like fault, sanctified them, Iob. 1. 5. Magdeburg. epist. praefix. cent. 7. What reason is it to spare great ones, iniuring Christ the greatest one? For as wise men wee must discouer, and as learned men leaue, but as good men abhor such as are hereticall. And therefore we must hate the Luther. detestable dreames of Iewes, affirming that the Messias is not yet come, because our sinnes hinder his comming. As if God should become vnrighteous, because of our vnrighteousnesse; or made a liar, because men are liars. It is said heere that God is one, Marlorat. that is, euer the same, being alway iust and true. God forbid then a man should thinke that the Law should be against his promise; for he doth not slacke his promise because of our sinnes, or hasten the same for our righte­ousnesse and merits, he regardeth in it neither the one nor the other.

For if there had beene a Law giuen which could haue giuen life, then no doubt righteousnesse should haue come by the Law.] Aretius. If the Law were contrary to the promise, then it should execute the promises office: but that it cannot do▪ for it is the promises office to giue life, but the lawes office to kill. And therefore the Law is not against the promise, but rather a Caietan. preparation to receiue the promise. This ar­gument is an hammer to beat downe Popish opinion of merit: That which doth giue righteousnesse, doth first giue life; the workes of the Law cannot giue life: Ergo, they cannot giue righteousnesse or iustifie. See Luther & Perkins in loc.

[Page 31] But the Scripture concludeth all things vnder sinne, that the promise by the faith of Iesus Christ should bee giuen to them that beleeue] Things subordinate, whereof one serues for another, are not one against another: but the Law is subordinate to the promise, concluding all vnder sinne, that wee might haue recourse to Christ the Ioh. 2. 2. pro­pitiation for our sinnes. Leo serm. 11. de quadrage sima. Ideo enim datur praeceptum vt praecipientis quaeratur auxilium. It humbleth a man, and in humbling him it maketh him to sigh, and to seeke the helping hand of the Mediatour, Psal. 109. 20. Sweet is thy mercy. sweetning his mercies, and making his grace gratious and inestimable. The prouerbe is true, that hunger is the best cooke. Luther. Like then as the dry ground doth couet raine: euen so the Law makes troubled and afflicted soules to thirst after Christ, and in this respect it is our schoolemaster to bring vs to Christ. Aretius in Galat. 3. 24. A schoolemaster hath two speciall offices; one to correct, another to direct. It correcteth in shutting vs vp in the prison of sinne; and it Photius apud Oecumen. in loc. directeth also, for that it occasioneth vs hereby to hunger and thirst after the righteousnesse of Christ.

The Scripture] [...]. That Scripture, Perkins. namely the Scripture mentioned afore, meaning C [...]luin. apud Marlorat. in loc. especially the written law of Moses, including all vnder sinne: Deut. 27. 26. Cursed is euery man that continueth not in all things which are written in the booke of the Law to doe them. Euery man is bound to keepe the whole Law: Caietan. Claudit ergo sub peccato subditos sibi, praecipiendo siquidem, & non adiuuando. But this may bee construed of Luther. Euangelicall Scripture so well as of the law; for if all men had not bin subiect vnto the curse by sinne, for what end should the blessing by Christ haue beene promised, because Matth. 9. 12. the whole neede not a Physitian? And so both Gospell and Law shut vp all vnder sinne, Rom. 11. 32. that God might haue mer­cie on all.

Concludeth] Ergo, the Scripture must be Iudge for the determining of controversies in religion For (as Lib. 5. contra Parmeman. Op­tatus and Iu Psal. 21. exposit. 2. Augustine note) God hath dealt with vs as [Page 32] an earthly father is wont with his children, who fearing lest they should fall out after his decease, doth set downe his will in writing vnder witnesses; and if there arise de­bate among the brethren, instantly they goe to the testa­ment. All of vs are brethren, and Gen. 13. 8. therefore we should not contend: but if any question bee made concerning our Fathers inheritance, wee must examine the words of his testament, and Esay 8. 20. testimonie, for that as a Iudge conclu­deth all things.

All things] Marlorat. As if he should say, not all men only, but all things also, which all men can doe toward their sal­uation, euen Rom. 3. 19. all the world culpable before God vnder sinne.

That the promise by the faith of Iesus Christ should bee giuen to them that beleeue] There is Beza in loc. neuer a word in this clause but is a sufficient argument against our merit: promise, faith, Iesus Christ, giuen, beleeue. Sauing faith is called heere the faith of Iesus Christ, because Christ is both author and obiect thereof. Perkins. Euery man therefore shall not be saued in his owne faith and religion, but only such as are of the faith of Christ.

Amen.

The Epistle.

THis Epistle may be di­uided into two parts: a

• Generall exhorta­tion, to walke in the spirit; & that in respect of a double benefit: namely, because the spirit deliue­reth vs from the
  • Lusts of the flesh, vers. 16. Walke in the spirit, and yee shall not fulfill the lusts of the flesh. And ver. 24. They that are Christs, haue cru­crucified the flesh, &c.
  • Lists of the Law, vers. 18. If yee be led of the spirit, then are yee not vnder the law.
• Particular enumeration of the workes of the flesh, and fruits of the spirit.

• [Page 46]In the be droll of vices obserue their
  • Condition: The deeds of the flesh are manifest.
  • Kinds: as being a­gainst
    • Faith,
      • Idolatrie.
      • Witchcraft.
      • Hercsie.
    • good man­ners, espe­cially
      • Cha­stitie.
        • Adulterie.
        • Fornication.
        • Uncleannesse,
        • Wantonnesse, as the daughters of luxurie.
        • Gluttonie, Drun­kennes, as the mo­ther.
      • Cha­ritie.
        • Hatred.
        • Uariance.
        • Zeale: or wicked emulation.
        • Wrath.
        • Strife.
        • Seditions.
        • Enuying.
        • Murder.
  • Punishment: They which commit such things, shall not be inheritors of the kingdome of God.
• In the ca­talogue of vertues ob­serue like­wise their
  • Propertie: Fruits of the spirit.
  • Kindes: quan­tum ad
    • intra: for the
      • doing of good: loue, ioy, peace.
      • induring of e­uill: long suffe­ring, gentlenes.
    • extra: respe­cting
      • God, faith.
      • our neighbors, goodnesse.
      • our selues, tem­perance.
  • Benefit: Against such there is no Law.

[Page 47]Concerning our Apostles exhortation: I haue shew­ed Epist. Sund. 8. [...] T [...]n else▪where what it is to fulfill the lusts of the flesh, as also what it is to walke in the spirit: and Epist. Sund. af [...]er Christ­mas and Epist. 4. [...]un. [...] L [...]t that all such as are led of the spirit, are not vnder the Law. Pardon [...]ee then in passing sicco calamo, from the first vnto the se­cond part.

Th [...] d [...]edes of the flesh are manifest] As being knowen to God: vnto whom all things are H [...]b. c. 13. naked, euen the secrets of our [...]al. 7. 10. hearts a [...]d rei [...]es. And notorious in the sight of men: hatred appearing in open court; gluttony sitting in open Hall; drunkennesse reeling in open streete; murther swag­gering open high-wey; seduions in open fi [...]lde; [...]mulation in open Schoole; worshiping of Images in open Temple; sects in open Pulpit. Adultery, fornication and other secret sinnes of the Chamber, albeit the night be neuer so darke, the curtaine neuer so close, the doore neuer so fast, are not­withstanding vsually brought to light also. Whereupon the Poets in old time painted Uenus the mother of wan­tonnesse, naked; Fulgentius [...]. l. 2. in f [...]bula Ve­neris. insinuating that this iniquity cannot be long couered. And manifest, Aretius in l [...]c. as being committed against conscience: for as an Tit. 3. 11. hereticke; so the drunkard, witch, adulterer is damned of his owne self [...] ▪ Yea the very Gentiles hauing not the Law, were notwithstanding in this re­spect a Rom. 2. 14. Law to themselues. Perkins in loc. Hence wee may learne not to conceale, but freely to confesse our sinnes before God, and before men also when neede shall require. Whether a man acknowledge them or no, they be manifest, and the ingenuous vncouering of them is the way to couer them. Agnosce [...], saith Ser. 88. de Temp. Augustine, & Deus ignoscit. I said I will confesse my wickednesse vnto the Lord, and so thou forgauest the punishment of my sinne: Psalme 32. 6.

Adultery, fornication, vncleannesse, wantonnesse] These sinnes are named first, Marlorat. because the fl [...]sh is most p [...]one to commit them. Old A binuiqu [...]st. in G [...]n. Lot did burne with [...] of lust, whom all the fire that consumed Sodome could not once touch. Apolog. Da­ [...]id. cap. 4. Ambrose said of Sampson: Qui [...] [Page 48] etiam suis manibus strangulauit, amorem suum suffocare non potuit, &c. And a O win Epi­gram. moderne Poet of Hercules:

Adulterie, when both or one of the parties delin­quent are married, as the notation of the word inti­mates, Isiodor. Etym. lib. 5. cap. 26. Idem A [...]teinstaig. & alij adulterium, quasi ad alterius torum. Fornication, is betweene such as are single, so called à Isiodor. Etym. lib. 10. & Ans [...]lm. in loe. fornicibus, of the place wherein common harlots vsed to prostitute their bodies. Uncleannesse, is incontinency against Aquin. Ca [...]etan. na­ture: Perkins. where these sinnes were knowen, there they were named particularly by Paul: as among the Ro­mans, Rom. 1. 37. and to the Corinthians, 1. Cor. 6. 9. but in Galatia where they were not known, they be men­tioned in generall only, lest by naming of them he should after a sort teach them. Wontonnesse in Aretius. lasciuious attire, vnchast talke, petulant behauiour, is an Caluin. instrument, and as it were the bellowes to blow the coles of lust in all.

Idolatry, witchcraft Luther. It is plaine that Paul calleth here flesh whatsoeuer is in all the powers of an vnregenerate mans soule. The workes of the will that lusteth, are adul­tery, fornication, vncleannesse, and such like: the workes of the will inclined to wrath, are hatred, variance, seditions, enuying, &c. The workes of vnderstanding or reason, are Idolatry, witchcraft, heresie. The which are distinguished Aduanc. of learning, lib. 2. pag. pen [...]lt. thus: Heresie, when we serue the true God with a false worship. Idolatry, when we worship false gods, suppo­sing them to be true. Witchcraft, when we adore false gods, knowing them to be wicked and false. For the ground of that black art is either an open or secret Aug. de doct. Christ. lib. 2. cap. 20. V [...]de Alten­stag. ex. verb. ar [...] magica. league with Sathan the prince of darknesse, and so witchcraft (as our iudicious Luther. Soueraigne well obserued) is the height of Idolatry.

Adultery, fornication, vncleannesse, gluttony, drun­kennesse are manifestly knowen to be workes of the flesh, Hieron. in loc. euen to such as commit them: but Idolatry doth ap­peare [Page 49] so spirituall, D [...]monalog. lib. 3. c. 6. as that it is manifest vnto the faithfull onely to bee a deed of the flesh. A Turke beleeues no­thing lesse then that his Alcaron, his washings and other ceremonies are workes of the flesh. A popish Monke when hee leads a single life, saith Masse, pray­eth on his beades, is so farre from holding himselfe an Idolater, or that hee fulfilleth any worke of the flesh; as hee that calles himselfe a spirituall man, and is assuredly perswaded that these things are spirituall meanes of his saluation. Hee talketh of the spirit, and thinketh hee walketh in the spirit. Nay the sinne of Ido­latrie, though it bee more reprehended in Gods word, and more punished in his workes, then other vices: yet it cleaueth so fast vnto flesh, See Arrow against Ido­latrie, chap. 2. as that the best men in the world easily fall into it, and hauing once delighted there­in, are most hardly drawen from it. Idols are called by the Prophet Chap. 44. 9 Esay, Quae maxin. è aman [...] Idolola­tr [...]. Vatabius ibid. del [...]ctable things. Ezechiel in the 23. chapter of his Prophecie compareth Idolaters vnto a woman i [...]flamed with loue toward some goodly yoong man, on whom shee hath cast her eyes, and fixt her affection, and forgetting all mod [...]stie, sendeth mes­sengers for him, and bringeth him into the bed of loue. Saint Iohn in his Chap. 17. Apocalypse accurately describes the superstitious and Idolatrous Church of Antichrist by a whore, whose doctrines, as the wine of her fornicati­on, hath intoxicated the Kings and inhabitants of the earth; her cup is of gold, her selfe is araied with purple and scarlet, and guilded with gold, and pretious stones and pearles. Hereby counterfeiting the glorious orna­ments of Christs owne spouse, the true Church: whose Reuelat. 21. 11. 13. shining is like to gold, and stones most cleere and pre­tious, her lips like C [...]nt. 3. 10. skarlet, and her loue much better then wine.

Let vs then aboue all other works of carnalitie, take heed of Idolatrie, which is so secret a vice, that it is discouered of none but such as haue crucified the flesh, and are led of the spirit. And for this cause let vs haue the [Page 50] commandement alwaies in our eye, thou shalt haue none oth [...]r gods but me. Forbidding foure things especially: first, the hauing of strange gods, and not the true: as had the Acts 14. 11. 12. 15. Gentiles. Secondly, the hauing of strange gods with the true: as the 2. King. 17. [...]3 Samaritans had. Thirdly, the hauing of no gods at all, as the Psal. 14. 1. foolish Atheists. Fourthly, the not hauing of the true God aright, according to his owne word and will, as the congregations of Heretikes and An­tichrists.

Hatred, variance] In this enumeration of sins against charitie, the first is, hatred, and the last, murther. Aquin. Quia ab hoc pervenitur ad illud. If we stop not hatred in the begin­ning, it will breake forth into contentious words, and braw­ling speeches, happily misled by distempered zeale, will grow to seditious and schismaticall actions, and these breed enuying, and enuie begets murther, according to that of Ser. de liuore & zelo. Cyprian: Inuidia fons cladium, after [...] there follow [...]. For this one fault is Holcot. toxicum charitatis, & ostium iniquitatis. As it were the death of amitie, and doore of enimitie, the very Materia cul­ [...]arum vti Cyp. vbi sup. matter of all mischiefe, and A [...]amts. hell of the soule. Concerning gluttonie, see before Epist. 1. Sund. in Aduent: and of drunkennesse hereafter Epist. 20. Sund. after Trinitie.

And such like] Paul added this clause, Caieta [...]. lest any should imagine that there bee no more deeds of the flesh: as if hee should say, by Primasius. these yee may conceiue what the rest are, for it is Luther. vnpossible to reckon vp all. If Paul numbring the sinnes of his time, was constrai­ned to breake off his catalogue with an & caetera, how shall the Preachers at this day deliuer vp a true inuento­rie? For, as now and then all humors of the whole bo­die fall downe into the legges, and there make an issue: so the corruption of all ages past, haue slid downe into the present, to the choaking and annoyance of all that is good. The worlds end doth affoord the same faults and the like to them in the beginning, yea doubt­lesse many monsters of sinne, which our forefathers [Page 51] of old could neuer parallel.

Of the which I tell you before, as I haue told you in times past] Cal [...]in. Hence Ministers are taught often to fore warne the people of the future iudgements of God for their sinnes: Pelican apud Marlorat. if present, by word: if absent, by writing: Esay 58. 1. Mich. 3. 8. When a man otherwise cannot hit the marke, hee must draw the bow to the eare and shoote home: little chiding and once rebuking will doe no good with such as haue stony hearts and brasen faces, it is our dutie therefore to threaten, yea thunder againe and againe, saying with Paul, as I told you before, so still I fore­warne you Anselme. while ye may take heed, repent and returne from your wicked course, That they which commit such things, shall not be inheritors of the Kingdome of God. Not all they which haue such impure motions arising in their minde: but they which commit such actions in their life, [...], such as doe. Not all such as haue done those things once, twice, thrice: for Iames 3. 2. in many things we sinne all, and euery age euen in the Luther. faithfull hath his peculiar fault and folly. Lust assaults a man most in his youth, ambition in his middle age, and couetous­nesse in his old age. Bullinger. Such then as haue done these things and after haue heartily repented, are not excluded from the Kingdome of God: but onely such as doe, Perkins. noting a present and a continued act of doing amisse. The Marlorat. god­ly man often falles into the workes of the flesh, and be­ing admonished thereof recouers himselfe, hee doth not Psal. 1. 1. stand in the way of sinners, although he sometimes enter into it. On the contrary, sinners irrepentant and obsti­nate when they fall, lie still in the filthinesse of the flesh hating reformation, and heaping to themselues wrath a­gainst the day of wrath, Romans 2. 5. All they which doe this, and die thus without a liuely faith and vn­fained repentance, shall not be inheritors of the kingdome of God.

The fruit of the spirit is] O [...]cumen. Anselme. Aquin. Aretius. Interpretors obserue gene­rally Pauls altering of his phrase; for whereas he called [Page 52] acts of sinne workes of the flesh, he termes vertue the fruit of the spirit. He speakes of the one plurally, The workes of the flesh are: but of the other singularly, The fruit of the spirit is. Caietan. Ad significandum quod malum contingit ex sin­gularibus defectibus, bonum autem ex integra causa. To signifie that good is the effect of an entire cause, where­as euill comes of defects in many particulars. Or hap­pily to shew that our vices exceede in number our vertues.

Christian vertues are fruits, Luther. Ardens. as bringing with them excellent commodities, enriching such as haue them, and alluring other also by their example to receiue the Gospell and faith of Christ. And fruites of the spirit, as begun, continued, ended according to the motions and admonitions of the spirit: begun in faith, acted in obe­dience, ending in Gods honour. A good man is Psal. 1. 3. like a Tree planted by the water side, that will bring forth his fruit in due time. The Church is the Cantic. 4. 12. Garden of God▪ Prea­chers are the planters, 1. Cor. 3. 6. 9 beleeuers are Esay 61▪ 3. Trees of righteousnesse, the spirit of God is the sap and Galat. 2. 20. life of them, and good workes are the fruites which they beare. From Perkins. hence wee may learne to distinguish aptly be­tweene Christian vertues in professors of the Gospell, and ciuill vertues in heathen men. Ioseph is chast, and so was Xenocrates. In Ioseph it was an especiall fruite of the regenerating spirit, but in Xenocrates i [...] was a worke pro­ceeding onely from Gods generall prouidence. For there is a gift of regeneration able to mortifie corruption, and a gift of restraint which serues onely to keepe in cor­ruption.

Loue, ioy, peace, &c.] It had beene sufficient to haue na­med onely loue and no more: for as it is shewed, Epist. quinquages. Sund. charity doth extend it selfe vnto all the fruites of the spirit, Luther. notwithstanding our Apostle sets it heere by it selfe among other vertues, and in the first place, to signifie that it is the very Ardens. Anselm. Aretius. fountaine from which all the rest are deriued. And therefore that Chri­stians [Page 53] ought before other things affectionatly tender the good of their brethren, Rom. 12. 10. Giuing honour one to another, eue­rie man esteeming better of another then of himselfe, and so Galat. 5. 13. seruing one another in loue. The world in this age wants exceedingly this one vertue: for among the roring Gen­tlemen it is but a word and a wound; among ciuill men, it is but a word and a writ. Yea that which is worst of all, a­mong such as seeme saints of the greatest purity, there be so many sects and schismes euen about matters of Gods holy seruice; that if our Apostle were now liuing, he would censure them as he did the Corinthians in his time, 1. Cor. 3. 4. when one saith I am Pauls: and another, I am Apollos, are ye not carnall?

Against such there is no law] Against such vertues, and against persons indued with such vertues, there is no law: that is, no law to Rom. 8. 1. condemne, no law to 1. Tim. 1. 9. V [...]i Melanct. ibid. compell them. As if hee should say, Such as are led by the spirit are a free people, seruing the Lord without constraint. If there were no punishment in this life, nor hell in the next for adultery, drunkennesse, murther, gluttony, yet they would abstaine from these works of the flesh out of meere loue to God and goodnesse. For they that are Christs, haue crucified the flesh. In this crucifying foure points are to be considered:

• 1. Attachment.
• 2. Arraignement.
• 3. Iudgement.
• 4. Execution.

First, wee must attach and bring our selues into Gods presence, saying with the Luke 15. 18. prodigall sonne, I will goe to my father. Secondly, wee must indite our selues of our sinnes at the barre of Gods iudgement: I haue sinned a­gainst heauen, and before thee. Thirdly, wee must 1. Cor. 11. 31. iudge our selues, that wee be not iudged of the Lod: I am no more worthy to be called thy sonne. Fourthly, we proceed to the lawfull execution of the flesh, vsing the meanes for the crucifying of it, and they be principally Perkins. three: [Page 54] The first is applying of Christ crucified, and that is to be­leeue not onely that Christ was crucified for vs: but that we likewise were crucified with him.

The second is to beat downe the flesh by the sword of the spirit, propounding in our daily repentance the seue­rall Commandements and threatnings of God against our seuerall affections and lusts. As it were slaying murther with commandement, Thou shalt not kill: and robbing the theefe with another arrow taken out of Gods quiuer, Thou shalt not steale.

The third is to cut off the first beginnings of euill, and to flie the present occasions of euery sin. With these spiri­tuall nailes (as In lot. Luther speakes) a Christian may fasten all carnall desires vnto the Crosse; so that although the flesh be yet aliue, yet can it not performe that which it would doe, for as much as it is bound hand and foote, and made subiect to the spirit.

The Epistle.

THis epistle to the Ga­lathians hath three principall parts: a

• Preface; setting downe the
  • Saluters: Paul and the brethren, &c.
  • Saluted: The Chur­ches of Galatia.
  • Salutation: Grace be with you, &c.
• Treatise: con­cerning
  • Doctrines of holy faith: from vers. 6. of the first chapter, vnto vers. 13. of the fifth chapter.
  • Rules of good life: from ver. 13. of the fifth chapter, vnto vers. 11. of the sixt.
• Conclusion: in the textread, where­in three poynts are to bee consi­dered: a
  • Insinuation: You see how large a letter I haue written, &c.
  • Recapitulation: As many as de­sire, &c.
  • Validiction: The grace of our Lord, &c.

Yee see how large] Saint Paul insinuates himselfe into the mindes of the Galathians by a twofold argument. First, from the largenesse of his Epistle. Secondly, for that [Page 59] he wrot it with his owne hand. Interpreters haue construed the word large diuersly; Apud Hier [...]n. exposit. prior. in loc. some referring it to the great­nesse of the character. Hyperius to the depth of his mat­ter. In Psal. 118. Hilarie to the loftinesse of his stile. In loc. Idem. O [...]cumen. Theophylact to the badnesse of his hand. Bene. forma­tis literis Anselmus on the contrary to the fairenesse of his writing. But the word signifieth Erasmus, An. in loc. quantity so well as quality: Hebrewes 7. 4. Iames. 3. 5. Whereupon Beza translates heere, videtis quàm longis li­teris: and Uatablus, Quanta vobis epistola scripserim. Our English Bibles accordingly so large, that is, as Eras­mus in his paraphrase, so prolix. The plaine meaning then is, that he neuer wrot so Luther in loc. long an Epistle with his owne hand vnto any Church as vnto them. Hee writ indeed to Philemon with his Philemon. vers. 19. owne hand, but that Epi­stle was exceeding short in comparison of this: and hee writ larger Epistles vnto the Churches of Corinth and Rome; but by his Scribes, and not with his owne hand. Wherfore seeing this letter is the most long and large that euer himselfe penned, it ought to be more regarded and better accepted; Caluin. as his paines were greater in writing, our diligence should be greater in reading and obseruing the same.

With mine owne hand] Haimo saith it is the Doctours opinion that Paul wrot not all this Epistle with his owne hand, but onely from hence to the end; which assertion is contrary to the Text, and truth. It is eui­dently confuted in the Text, for that our Apostle speakes of the whole letter in the time past, I haue written. Or if of any part more then of another, it is of the former part rather then of the latter. Againe, the most ancient Doctours affirme that himselfe penned it from the very beginning to the end with his owne hand. Saint In loc. Am­brose saith, Ubi holographa manus est, &c: Where the whole writing is his owne hand there can be no false­hood. In loc. Primasius vseth the word pers [...]ripsi. In loc. Theophylact brings in Paul speaking thus; I am enforced euen with mine owne hand to write this Epistle to you. In loc. O [...]cumenius [Page 60] calles it [...], In loc. Anselme, non notaris manu sed mea. This then is Theophylact. Anselm. Are­tius. a testification of his exceeding great loue and care toward them, and it is a president for Pa­stors how they should bee diligent in their ministery both absent and present; if resident vpon their charge, they must bee faithfull in winning Gods people to the Gos­pell: if non-resident vpon lawfull occasions (as Paul heere) fearefull lest their mindes should be caried from the truth vnto contrary doctrine, that being absent in body, yet they may be 1. Cor. 5. 3. present in spirit, and present by letters, hauing a greater care of the flocke then of the fleece.

As many as desire with outward appearance] Heere be­gins the recapitulation, in which our Apostle like a good Orator artificially repeates all those things hee would haue especially remembred in the whole discourse; now the maine proposition of all this large letter vnto the Galathians is, Cap. 2. v. 16. that a man is not iustified by cir­cumcision, or any workes of the Law: but by the faith of Iesus Christ. The which is all one with his assertion here, that Christ crucified is the sole meanes of our saluation, and onely ground of our spirituall reioycing. Neither Circumcision, nor vncircumcision auaileth any thing at all, but a creature renued, that is, endued with Cap. 5. 6. faith work­ing through loue. Hee doth accuse therefore such as ob­truded Cap. 1. 6. another Gospell, an opposite doctrine, but blesse Gods Israel, euen as many as walke according vnto this rule.

The false teachers are described by See supple­ment of M ^r. Perkins Co [...]. Galat. in loc. fiue properties, as first, They desire with outward appearance to please car­nally. Secondly, they constraine men to the strict obser­uing of their owne deuised religion. Thirdly, the marke they shoot at is to shun stormes and persecution for the Crosse of Christ. Fourthly, they compell men to keepe that law which they will not obserue themselues. Fifthly, they pretend Gods honour but intend only their owne vaine glory, that they might reioyce in your flesh. Aretius in loc. Other reduce [Page 61] these fiue to foure: Flattery, Cowardise, Dissimulation, Boasting. Luther in loc. Other to three: first, shunning of the crosse: secondly, seeking of their owne glory: thirdly, teaching of that themselues vnderstand not. All happily may be re­ferred vnto their hypocrisie; for notwithstanding their faire shewes and outward appearance they seeke not here­in their brethrens good, and Gods glory; but their owne honour and ease, that they might haue Cum dignitate oti­um, a Lordly liuing and a lasie life. Sike Church-men are like the Church pinnacle pointing vpward, poysing downeward.

In this description of false Doctours, if thy sight bee quicke, thou maiest apprehend the liuely picture both of a Schismaticke and hereticke, who though outwardly they seeme neuer so great, yet are they the least in the Church of God. According to that of Christ, Mat. 5. 19. Whosoe­uer shall breake one of the least Commandements and teach men so, shall be called the least in the kingdome of heauen. As Contra. lib. Petil. lib. 2. cap. 61. Augustine paraphrastically, Qui soluerit & doeuerit, id est, docuerit verbis quod soluerit factis minimus erit.

If any shall demand how the false brethren in vrging Circumcision had the world at will, and were made free from persecution? Hieron. Pri­malius, Aquin. in loc. Answer is made, that the Roman Emperours, Caius, Octauian, Tyberius, had giuen liber­tie to the Iewes to liue according to their owne law, with­out molestation or disturbance thorowout all the Roman Empire. So that if a Iew turned Christian, hee had the priuiledges of a Iew so long as hee kept the ceremoniall rites of Moses: whereas they who taught that ceremo­nies were abrogated, and that men were iustified onely by faith in Christ, wanted those priuiledges and so were per­secuted of the Iewes, and of the Gentiles too, 1. Cor. 1. 23. Christ cru­cified being a stumbling blocke vnto the Iewes, and vnto the Grecians foolishnesse. Now the Ansel. in loc. pseudo-Apostle here, lest they should suffer affliction for the crosse of Christ, inuen­ted a new gospell, and made an hotch-potch of religion. For as the Christians in the countries of Mat. Dresso­rus, vti Io. Pory descript. of A­frica. pag. 400. Prester Iohn, [Page 62] and in Augustines age the Augustin. contra Cres. lib. 1. cap 31. Symmachiani receiued both Circumcision and Baptisme: so they conioyned in the matter of saluation Messias and Moses, iustification by faith, and iustification by workes, hereby seeking carnally to please both the Christian and the Iew: the Christian in preaching Christs crosse: the Iew by pressing circum­cision of the Law. Desiring to serue two contrary masters at one time, God and Mammon, as it is in the Gospell ap­pointed to bee read this day. The Papist then in being a [...]. Latimer. mingle mangler, is branded with this infallible character of a corrupt teacher, and so is the mungrill in religi­on according fire and water, Antichristians and Christi­ans in the chiefe Oracles and Articles of holy faith, and so are carnall Gospellers who desire to haue Christ, but they will none of his Crosse: They would bee with him vpon Mount Tabor, but not vpon Mount Caluarie.

God forbid that I should reioyce but in the Crosse of our Lord Iesus Christ] The sufferings of the faithfull for Christ, are tearmed often the sufferings of Christ: 2. Cor. 1. 5. as the sufferings of Christ abound in vs, &c. And Co­lossians 1. 24. I fulfill the rest of the afflictions of Christ in my flesh for his bodies sake, which is the Church. And so Christ himselfe witnesseth in saying Act. 9. 4. Saul, Saul, why persecutest thou mee? Saul did no violence to Christ, it was all done to his Church: but he that toucheth it, tou­cheth the Zach. 2. 8. apple of his eye. There is a more liuely feeling in the head then in other members of the bodie; for the little toe being hurt, instantly the head sheweth it selfe by the countenance to grieue thereat: so Christ our head is touched with the feeling of our infirmities, euer suffering, while wee suffer which are his body. Luther. Ar [...]tius. Some Diuines therefore by the Crosse of Christ, vnderstand Pauls affliction for preaching Christ crucified. As if hee should say, let other boast as they list in auoiding perse­cution for the Gospell, heerein I will reioyce, that I am esteemed Act. 5. 41. woorthy to suffer rebuke for the name of [Page 63] Christ, 2. Cor. 12. 10. I take delight in reproches, in necessities, in tribula­tions, in anguish for Christs sake. But because the words ( [...]) are both exceptiue, making the sense thus, I will glorie in nothing but in the crosse of Christ: and exclusiue, only in the crosse of Christ, and in nothing else: I subscribe to Tract, 43. in Ioan. Augustine, In loc. Chrysostome▪ Com. posterior. in loc. Hierome, and See B. Bilson tract vpon this text in the be­ginning of his conclusi­on to the rea­der. other who con­strue this of Christs all-sufficient sacrifice for our sinnes on the crosse, whereby the world is crucified in vs, and wee to the world, Christ himselfe being our 1. Cor. 3. 31. redemption, wisedome, righteousnesse: that, as it is Ieremy 9. 24. written, he that glorieth should glorie in the Lord, and make boast of him all the day long, as it is Psal. 35. 28.

As this exposition is most agreeable to the letter, so most answerable to Pauls intent: as if hee should haue written thus, Although other make their reioycing in circumcision, I will reioyce in nothing else but in the crosse of Christ, which Theophylact. in loc. abrogates circumcision. And well might hee speake so, for that in Christ crucified are hid not onely the treasures of wisedome and knowledge, Coloss. 2. 3. but of fulnesse and grace, Iohn 1. 16. and of euery spirituall blessing, Eph. 1. 3. In a word, all Aquin. in loc. things of which vsually men boast, are in Christs crosse. Doth any man glory in wisedome? 1. Cor. 2. 2. Paul desired to know no­thing but Christ crucified, as being assured, that this knowledge is eternall life, Ioh. 17. 3. Doth any boast of riches and honour? by Christ all true beleeuers are made Kings and Priests, Apocal. 1. 6. Doth any reioyce in li­bertie? by Christ wee are deliuered from the bonds and hands of our enemies: Luke 1. 74. Doth any delight in the Princes fauour? behold the King of Kings Ephes. 1. 6. accep­teth of vs in Christ. All men desire comfort and content, and therefore let vs (as Paul here) reioyce in Christ cru­cified, in whom only wee are Coloss. 2. 10. complet, and by whom also wee haue right to those things which eye hath not seene, eare hath not heard, neither can the heart of man con­ceiue.

Gods Israel walking according to this rule, though they [Page 64] beare the markes of affliction in their bodie: yet haue they peace of conscience in their soule. For being new crea­tures in Christ, the world cannot crucifie them any way more then they crucifie the world. As the world accounts them the 1. Cor. 4. 13. filth and of-scouring of all things: euen so they re­pute all things of the world as Philip. 3. 8. dung, to win Christ, and to glo­rie in his crosse.

Brethren, the grace of our Lord Iesus Christ be with your spirit] In this adieu our Apostle concludes his epistle with a great Emphasis, euery word being a strong reason to con­found his aduersaries, opposing first our Lord Iesus Christ the master of the house, to Moses who was but a Heb. 3. 5. seruant in the house. Secondly, the grace of Christ to the merit of inherent righteousnesse, Theophylact. Anselm. Caietan. infinuating that we are saued by grace, freeing vs from circumcision and other workes of the Law. Thirdly, the Primasius. spirit, which is the obiect of grace, to the flesh, in which the enemies of Christs crosse gloried so much. And lastly, noting in the word brethren, his lowly, but their lordly cariage toward the Churches of Galatia. The briefe of all is, Luther. I haue taught you Christ purely, deliuering vnto you wholsome doctrine touching faith and good manners, I haue entreated you, chidden you, threatned you, letting passe nothing which I thought profitable for you. I can say no more, but that I heartily pray, that our Lord Iesus Christ would blesse my labours, and gouerne you with his holy Spirit for euer. See the peace of God in the Liturgie.

The Epistle,

THis Gospell is Euthym. & R [...]rt. in loc. Idem Iansen. con. cap. 42. parted into a

• Generall rule: No man can serue two masters.
• Particular instance: Yee cannot serue God and mammon. Where­vpon is inferred that wee may not bee carefull what wee shall eate or drinke, but that wee should rather seeke first the kingdome of God, and the righteousnesse thereof, and then all these things shall be ministred vnto vs.

No man can serue two masters] There is no rule so ge­nerall but hath exceptions, and so this common prouerbe is confined within his lists and limits, as Interpreters ob­serue. For one man may serue two well agreeing masters inioyning the same thing, as the men of Tyrus 1 Kings 5. & 2. Chron. 2. hew­ing Cedar trees out of Lebanon for the Temple, serued both Hiram and Salomon. Againe, this axiome must bee construed Pontan. in loc. in sens [...] composito, not diuiso: for other­wise wee may serue diuers masters at diuers times, as Luke 19. Zaccheus at the first serued the world, yet afterward hee followed Christ. The meaning of this adage then is, that no man at one time, can serue two masters inioy­ning Theophylact. Euthym. Anselm. contrarie duties. As for example, God and the flesh are two such masters, I see (saith Rom. 7. 23. Paul) another law in my members rebelling against the law of my minde: for the flesh lusteth against the spirit, and the spirit against the flesh, and these two are contrary one to the other: Galat. 5. 17. Wee cannot serue these two, but we must loue the one and hate the other, or else leane to the one and despise the other: wee must bee seruants vnto God, and not vassals vnto lust.

Concupiscence is like to a fire, and our bodie like to a seething pot. Now the pot is cooled foure waies espe­cially: [Page 66] first, by taking away some of the fuell vnder the pot: euen so the lesse wee drinke or eat, the lesser is the heate of our lust. It is fasting spettle that kils this ser­pent, Cassianus. Collat. 5. incrementum gastrimargiae initium luxuriae: how­soeuer See Th [...]m. 22 quaest. 153. art. 4 & C [...]tan. ibid. delectatio venereorum bee the end, yet gulling is the matter and beginning of incontinence. The Poets faigned venerem natam ex exectis Saturni virilibus, to [...]sig­nifie that saturitie is the father of wantonnesse, and vn­cleannesse P Fulgent. My­tholog. lib. 2. [...]ab. de venere. the Greg. Moral. lib. 31. cap. 31. daughter of surfetting. Terent. in Eunucho. Sine Cerere & Baccho friget Uenus: Lady Uenus dwels at the signe of the Iuie bush; where there is cleannesse of teeth, vsually there is no filthinesse of bodie: but if wee stuffe our corps like cloake-bags, making our mouthes as tunnels, our throates as wine-pipes, our bellies as barrels; if we fill them full of strong drinke and new wine, there must fol­low some vent, according to that of Epist. Aman­do, tom. 3. fol. 135. Hierome: Uentrem distentum cibo & vini potionibus irrigatum voluptas geni­talium sequitur, nam pro ordine membrorum ordo vitio­rum.

Secondly, the pot is cooled by stirring of it; so the fu­rious heate of lust is much abated by the stirring of our bodies, and exercising of our mindes. Vnchast follie for the most part is begot of an idle braine, hatched in a lasie bodie.

The Crab-fish when as the Oyster doth open, flings into her a little stone, so that she cannot shut her selfe againe, and so the Crab deuoureth the Oyster: Hierome. Our aduersarie the Diuell is like the Crab, and wee like the Oyster, if hee finde vs idle and gaping, he takes his op­portunitie to confound vs. Otia puluinar Satanae, Cupid shootes in a slugge, and hits none but the sluggish. Al­beit Rome was so well occupied as to make Idlenesse a diuine soueraigntie: yet there was neuer a Temple within the Citie dedicated quieti & otio, sed extra colli­nam portam illi ignauo numini templum dedicârunt. To [Page 67] signifie this much (as our reuerend D ^r. Humfred. in vita. Iu [...]lli. pag. 47. Iewel obserues) that no man borne in Rome, or Gentleman well brought vp, should vouchsafe Idlenesse any honour. Bez [...] in vita. Caluini. Caluin was wont to say, that a lasie life was of all other most tedious vnto him. And euery generous spirit resolues as Reusner. in symbolis. Maxi­minus: Quo maior sum, eo magis laboro, & quo magis labo­ro, eo maior sum. In holy Gen. 27. Bible we reade that Iacob vn­der the name of Esau, which signifieth Ambros de Ca [...] & Abel, lib. 1. cap. 4. working, obtai­ned his fathers blessing, and that none shall receiue reward at the last day, but such as haue beene labourers in the Lords Vineyard: Matth. 20. 8.

Thirdly, we may coole the Pot by casting cold water into it: in like manner abundance of teares is a good meanes to quench outragious flames of this vnruly fire. The Amalekites, as we finde in 1. Sam. 30. sacred History, burned Ziklag, and tooke their wiues and children prisoners: then Dauid and the people lift vp their voices, and wept vntill they could weepe no more. After that Dauid asked counsell of God, and followed after them, and smote them (as it is in the Text) euen from the twilight vnto the euening of the next morrow, so there escaped not a man of them saue foure hundred yoong men which rode vpon camels and fled. Lust is an Amalekite, it burnes our Zik­lag, and sets on fire this little City, captiuating our sen­ses, and making them prisoners vnto it: but if we with Dauid shall weepe, so that we can weepe no more; if wee cast cold water into the Pot, if our eyes be a foun­taine of teares, if we lament day and night the slaine of the daughter: assuredly wee shall persue the brutish Amalekits, and ouercome our vntamed affections, wee shall smite them from the twilight of our youth, vntill the euening of our old age. Some yoong men may escape, that is, some vaine words and vncleane thoughts as yet may remaine in vs: but as for the old Amelekits, I meane grosse faults and foule transgressions, God will grant vs power and grace to kill all them, and so we shall re­couer all that the Amelekits had taken, we shall rescue [Page 68] our wiues and daughters, our affections most deare to vs heretofore captiuated vnto lust, shall now doe good seruice to God, acknowledging this infallible rule that no man can serue two masters. God and the lust of the flesh.

Fourthly, the Pot is cooled by taking it altogether from the fire; so we may the sooner coole this hot lust which so boyleth in vs, if we shunne opportunities and occasions of sinne. Saint Paul willeth vs to resist and fight against o­ther vices, Io sares. poli­crat. l. 8. c. 6. Idem Aqain. A [...]selm. Caietan. in 1. Cor. 6. but as for fornication he saith, flee fornication, 1. Corinth. 6. 18. Cupid is a boy, therefore his shoot can­not be good; and blinde, therefore his aime must needes be bad: he can hit none but such as stand right afore him, and make themselues a Butt for his arrowes. It is a strange, yet a true rule:

And as good Councell,

Luther. tom. 4. in Gen. It was as great a myracle that Ioseph in his Mistrisse armes should not burne with lust, as it was for the three children to walke in the Firie-fornace without any scorching. Yong men of a little flame make a great fire; whereas the fault is not so much in our yeares as in our selues. For Daniel a yoong man reproued the lasciuious Elders; Ioseph a yoong man resisted the temptations of his owne Mistrisse; Iohn the blessed Euangelist a yoong man, Hieron. ad­uers. Iouin. l. 1. admodum adolescens & poene puer, and yet as the Iohn 19. 26. 20. 2. Scripture witnesseth, hee was the best beloued Disci­ciple. But yoong men in our time runne and ride to the Wood for fuell to make the fire greater, vsing strange cates and delicates, meates and medicines, rather poy­sons to encrease the flames of concupiscence, bragging of much villany done, yea boasting of more then was done. Such a Gallant See coufes. lib. 2. cap. 3. Augustine was in his vnruly youth, vntill almighty God effectually called him home by a voice from heauen, crying Confess. lib. 8. cap. 12. Tolle & lege, tolle & lege: Take the booke and read: and taking vp the [Page 69] Bible, the first Text he lighted on was that of Paul, Rom. 13. 13. Walke honestly as in the day, not in gluttony and drunkennesse, neither in chambering and wantonnesse: but put ye on the Lord Iesus Christ, and take no thought for the flesh to fulfill the lust of it. After this Augustine was no more seruile to sinne, but a true seruant vnto Christ; he now well vnderstood my text that he could not serue two ma­sters, God, and the lust of his flesh.

I know S. Augustine had afterward his infirmities, as himselfe confesseth ingenuously: but he was not Ephe. 4. 19. gi­uen ouer vnto wantonnesse, to worke all vncleannesse euen with greedinesse. It is true, that concupiscence so long as wee are clothed and clogged with flesh, is not extingui­shed throughly. Iosua 15. 63 The children of Iuda could not cast out the Iebusites, but they dwelled at Hierusalem vntill this day: lust is a very Iebusite, it will dwell with vs so long as we dwell in houses of Clay. The best man liuing may confesse with Rom 7. 19. Paul, I do not the good things, which I would, but the euill which I would not, that doe I. Which I would not I doe, because, 1. Ioh. 3. 9. whosoeuer is borne of God sinneth not, absolutely with plenary consent: his will in sinning is not voluntas, but velleitas, as the Thom. part. 3. quaest. 21. ar [...]. 4. Schoole distinguish­eth. A mariner in a tempest doth cast his goods into the water; a true man assaulted on the high-way giues his purse to the theefe, yet not with full consent: euen so the children of God in the sinne of incontinence trans­gresse wittingly, yet with reluctation afore and repen­tance after: whereas other men in a reprobate sense, both approue their filthinesse afore, and boast of it after. Lucrecia the faire Lady of Rome was assaulted violently by Tarquinius: De ciuit. Dei, lib. cap. 19. 1. Augustine writing of this rape saith excellently, Duo fuerunt, & vnus adulterium admisit. There were two actors, but one adulterer, there was a con­iunction of bodies, but a distraction of mindes. A rege­nerate mans cause is like to that of Lucrece, sinne is rather done de illo quàm ab illo.

I speake not this to encourage any in their vnclean­nesse, [Page 70] God forbid. Let euery man in the feare of God vse the meanes afore prescribed for the cooling of intem­perate lust boyling in his flesh, and then if hee cannot expell, this Iebusite, if hee cannot cast out this diuellby fasting and prayer, if hee cannot extinguish this outra­gious fire with watry teares; let this be his comfort, that God requires onely that lust be not our Master, that it reigne not in our mortall bodies, Rom. 6. 12. The Theodoret a­pud Oecumen. Theophy [...]act. & alij. Greeke Fathers obserue well vpon that place, that Paul said not, let not sinne tyrannize, but let not sinne raigne. Be not sins voluntarie soldiers, in Rom. 6. 13. giuing your members as weapons of vnrighteousnesse vnto sinne: but if ye be sinnes prest souldi­ers against your will, it is not you that offend, Rom. 7. 20 but the sinne that dwelleth in you. Lust may command as a tyrant, and yet we may performe good seruice to God: but if wee submit our selues vnto it as our king, if wee suf­fer it to reigne, making our members seruants to vn­cleannesse and iniquity, then assuredly lust is our Lord and loue: for my Text must be true, No man can serue two masters.

As God and the flesh, August. l. 2. de ser. Dom. in m [...]nt. Idem Anse [...]m. Vega. Culman. in loc. so God and the diuell are two contrary masters: for the one is truth it selfe, I am the way, and the truth, Ioh. 14. 6. the other is a liar, and the father thereof, Ioh. 8. 44. so that all such as speake the truth from their heart dwell in Gods tabernacle, Psal. 15. but such as delight in lying, are fit for the diuels seruice. Now there is Thom. 22. quaest. 110. art. 1. materiale mendacium and formale: the which distinction is more plainly deliuered by the gram­marians, who make a difference betweene the reporting of an vntruth, and the forging of a lie. For, as Nigidius in Noct At. l. 11. cap. 11. A. Gellius, hee that doth lie deceiueth other; hee that reports an vntruth is deceiued himselfe: and as Sent. lib. 3. dist. 38. Lombard, a man may be true that relates a thing vn­true: for as Philosophers and Diuines haue determined mentiri est contra mentemire, August. en­cherid. ca. 22. to speake that with our mouth which wee thinke not in our minde. Enunciatio falsa cum August. con­tra mendat. ad Consen. cap. 12. intentione fallendi. The seruant of God often [Page 71] vtters that which is false, and yet he is verax, for that hee thought it had beene true; and the diuels seruant some­time speakes the truth, and yet hee is mendax, for that hee thought it to bee false, as Augustine and Lombard haue well obserued.

Thou maist easily discerne by this cognizance, to what master the seruant of seruants and his retinue be­long, namely to Don Beel-zebub, the mint-master of equiuocation and forgerie. Not to meddle with their old Legend, and new Kalender of Saints, in which are more lies than leaues. To passe by their Pasquils and in­uectiue libels, as their Per. Ric Ver­stegan. Antuerp Theatrum erudelitatum, the re­lations of Caietan annexed to Genebrards Chronologie, Stapletons tres Thomae, Mer. gallo bel. mundus furiosus, Gifforas Caluino-turcismus, together with the seditious pamphlets of Allen, Sanders, Campian, Bristo, Rob. Par­sons; all which are not onely hyperbolici, but as Dr. Sutlif. one wittily, hyperdiabolici. Not to mention here their vnsuffe­rable correcting, yea corrupting of all authors, onely giue mee leaue to remember how the Iesuits impudently deliuered in pulpit and Viuarius epist. print that old Beza was dead, and that forsooth hee died a Romane Catholike. Maria­nus Scotus, lib. 3. Chron. adan. 854. Chron. ad anno 854. Sigesbertus gembla­censis, Supp [...]tat ad anno 855. Martianus polonus, the penner of the Chronicle called Fasciculus temporum in fol. 66. Uolateran, Com. Col. 657. Lugdun. lib. 22. Iacobus Bergomensis de Claris mulieribus, cap. 143, En. 9. lib. 1. Sabellicus, Ioannes lucidus de emendatione tempo­rum, lib. 8. Polychron. lib. 5. cap. 32. Ranulphus, Lib. de Claris. foens. Boccace, In vita Ioan. 8 Platina, Nauclerus, and See Dr. Mor­ton. apolog. cat. lib. 1. cap. 19. & Alex. Cooke: Po [...]e Ioane, p. 3 other arrant Romanists affirme directly, that there was a Pope Ioane: who being an Nam papa pa ter patri [...] pepe­rit paruulum puerulum. harlot, well became the seate of the Babylonian whore. Yet Auentius an­nal. Boior. lib. 4. Onuphrius annot. in Platin. Genebrard. in Chron. adan. 854. Bellarm. de Rom pont. lib. 3. cap. 24. and all our moderne Iesuited Papists obstinately contradict this historie, seeking against their owne knowledge, to perswade the world, that it is a meere fable. By which it is apparant that they gaine more by this one illiterall [Page 72] arte of lying, then they do by the seuen liberall Sciences.

As God and the flesh, and God and the Diuell, so to giue Christs instance, God and the world are two Iam. 4. 4. con­trarie masters. And therefore whereas Ardens in [...]oc. some desire to serue God onely, some the world onely, some both: in their deuotion as it were Psal. 207. 26. carried vp to the heauen, in their auarice downe againe to the deepe: our blessed Sauiour saith peremptorily, Ye cannot serue God and mammon. Chrysost. H [...]ron. Aret. in loc. He doth not say, yee cannot haue God and mammon; for Mary and Martha may dwell together, righteousnesse and riches may stand together: but yee cannot serue God and mammon; for he that is the seruant of God must bee the master of his money.

The children of Israel, as it is recorded Exod. 14. wal­ked vpon dry ground through the red sea, because, saith the text, the waters were diuided: but the cruell Aegypti­ans pursuing after Gods people were drowned because the sea returned againe to his course. Anton. de Rampen. in fig. Eiblieu. Mystically, such as diuide their worldly substance, distributing to the poore, lending to the needie, passe through the maine streame of the worlds current safely, their riches and honour being vnto them as the waters vnto the children of Is­rael, a wall on the right hand, and a wall on the left: but hold-fast Aegyptians, auarous oppressors being more cunning in substraction then in diuision, are drow­ned in the puddle. When S. Peter casteth his net o­uer them, alas they runne themselues so deepe into the mud, as that it cannot get vnder them to dragge them out.

Mammon is a Lord in opinion onely, Iuuenal. Nos facimus ^• Lib. 2. cap. 7. te fortunadeam, &c. and as Plinie speakes, Omnibus lo­cis, omnibus horis, omnium vocibus fortuna solainvocatur, &c. Aret. in loc. But almightie God is by right and indeed a Lord of all things, of all men especially. For (as Tertul. cont. Hermogen. Idem Vega. in loc. Diuines ob­serue) God is not called Lord in the Scripture till he crea­ted man. In the beginning God created the heauen and the earth, and God said, Let there bee light, &c. Againe God [Page 73] said, Let there be a firmament, &c. but after man once was made, the Gen. 2. text often calleth him Lord: The Lord God made the man of the dust of the ground, and the Lord God planted a garden east-ward, and the Lord tooke the man and put him in the garden of Eden, commanding him, and saying, Thou shalt eat freely, &c. We must therefore serue none but this Ephes. 4. 5. one Lord, first seeking his kingdome, making him our master, & Mammon our seruant: for if we serue God most, and seek his kingdome first, August. de ser D [...]m in monte lib. 2. Idem Eu­thym. Anselm. Marlorat. in loc. respecting his glory and honor afore all other things, aboue all other things: then all other things, as Christ promiseth here, which are necessarie for vs, shall bee ministred vnto vs. See Epist. 3. Sund▪ after Trinitie.

Thus I haue shewed how no man can serue two ma­sters, as two, but Caietan. in loc▪ as one. For Gloss. & Ian­sen. con. cap. 42. euery man is either a wil­ling or vnwilling seruant: if willing, hee shall hate the one, and loue the other: if vnwilling, hee will Pati [...]tur, [...] August. sustine. bit: vti vulgar. endure the one, and despise the other▪ And yet, as I said in the beginning, one man may serue diuers masters at diuers times, al­beit they require diuers, yea contrarie seruice. Matthew sometimes an instrument of Satan, afterward Christs Apostle. Salomon sometime seruing God, sometime ser­uing his lusts. The blessed theefe seruant to the world in his life, was the child of God at his death. All sinne is Augustine. either a thought, a word, or a deed against the diuine law. Who did euer offend in thought more then Paul? Acts 9. 1. breathing out threatnings against the Disciples of the Lord. Who did euer offend in word more than Peter? Mat. 26 72. 74. forswearing his owne master. Who did euer offend more in deed than Dauid? who bound two great sinnes together, adulterie and murther: And yet the God of ⁱ 2. Sam. 11. compassion and father of mercie retained all these sin­ners againe in his seruice. The which examples are re­corded in holy Bible, partly for instruction of such as stand, and partly for the consolation of such as haue fal­len. Ambrose de Abraham, lib. 1 cap. 6. Instruunt patriarchae non solum docentes sed etiam errantes. If N [...]e was drowned himselfe with wine, who [Page 74] foretold the drowning of the world with water; if Samp­son the strongest was ouercome by the weaker vessell; if Salomon the most wise committed folly, 1. Cor. 10. 12. let him that thin­keth he standeth, take heed lest he fall. Againe, these things are registred in Scripture for the comfort of such as haue fallen already. Did God forgiue Lots incest, Pauls but­chering of the Saints, Aarons idolatrie? then a weake con­science from these premises, & vpon Gods gratious pro­mises may conclude, my sinnes are no greater, and Gods mercy can be no lesse.

When Theodosius excused a foule fact, because Dauid hath done the like: Saint Ambrose made this answere: Qui secutus es errantem, sequere poenitentem. Hath thy mouth blasphemed with Peter? let thine eyes then weepe with Peter. Aug. de Ciuit. lib. 21. cap. 24. Either thou must be a Sodomite, or a Nineuite; a Sodomite suffering for sinne, or a Nine­uite repenting for sinne. Yet fortie daies and Nineue shall bee destroyed, Ionas 3. 4. Nineue was ouerthrowen, and yet not ouerthrowen, as Saint Epist▪ ad Da­masum. tom. 2. fol. 132. Hierome sweetly, Quae peccatis perit, fletibus stetit. It was ouerthrowen by sinne, but builded vp againe by repentance. Euersa est Niniue quae mala erat, & aedificata bo [...]a quae non erat, saith Vbi sup. Au­gustine. Let vs not looke to Sodome, but set our eyes on Niniue; for if wee will resist our spirituall enemie, wee must arme our selues with sackcloth, and put on head­peeces of ashes: if wee meane to serue but one master onely, let vs, renouncing all other seruices, instantly with all haste and with all our heart turne to the Lord our God. 1. Pet. 4. 3. It is sufficient that we haue spent the time past after the lust of the Gentiles, in wantonnesse, gluttonie, drunken­nesse, &c. let vs now spend as much time as remaineth in the flesh, after the will of God. It is a monstrous absurditie, that seruing but two masters all our life, wee should sa­crifice the best of our daies vnto the worst, and then of­fer vp the worst of our daies vnto the best. Againe, let vs, I beseech you, repent with all our heart throughly, Lament. 2. 19. powre out thy soule like water before the face of the Lord▪ [Page 75] If thou powre out milke, the colour remaineth in the panne: if Wine, the sent remaineth in the vessell: if Ho­ney, some taste remaineth in the Pot. He therefore that will not Saluian. lib. 5. de gubernat. De [...]. ipsius poenitentiae poenitere, Ronauent. Diaet. cap. 11. must not powre out his heart like milke, lest he be knowne still by his colour: nor like wine, lest he smell of wicked imaginations: nor like honey, lest he keepe a smacke of his old trickes: but like cleane water, that no taste, or smell, or colour may re­maine. If Mammon be thy master, obserue him; if God be thy Lord, follow him: 1. Kin. 18. 21 halt not betweene two opi­nions, sit not vpon two stooles, lie not downe betweene Gen. [...]9. 14. two burthens, serue not two masters, either you must hate the one, and loue the other, or else leane to the one, and despise the other.

The Epistle.

THis Epistle containeth a double request of Paul:

• One to men: I desire that yee faint not, because of my tribulations. And that
• Inrespect of the
  • Cause: for that I suffer for your sakes.
  • Consequent: for that it is your praise.
• Another to God: For this cause, &c. consisting of A
  • Petition: I bow my knees vnto the Father, &c.
  • Thanksgiuing: Vnto him that is able, &c.

I desire] The Vide Zan­chium in [...]oc. Syriac hath it thus: I desire that my spi­rit faint not in my tribulations. And the bare words of the Greeke in Exposit. prior. in loc. Hieromes opinion, affoord the same sense. But if we shall examine the precedent part of this Chapter, I Paulam the prisoner of Iesus Christ for you Gentiles, &c. and the subsequent, I bow my knees vnto the Father of our Lord Iesus Christ, &c. That yee may be strengthened with might by his spirit in the inner man; it will appeare most euidently, that this Text ought to be construed as our English translation heere readeth, I desire you that ye faint not; it being one, yea the onely Aretius in loc. Idem Aquin. & Marlorat. ar­gument. hu [...]us. epist. maine point of all this Epistle, which is nothing else but an exhortation vnto perseuerance.

That I suffer for your sakes] An argument from the causes of his affliction: as if hee should say, Yee men and brethren of Ephesus are Zanchius. both efficient and finall [Page 77] cause that I suffer, and therefore no reason that ye should faint because of my tribulations. Efficient, being a prisoner in Rome for the Caietan. Gospell, euen for that doctrine which I taught you. Finall, enduring this imprisonment for your Aquin. Kilius. good, and Anselm. Sarcerius. example, that yee likewise may continue constant in the sincere profession of Christianity. Paul then suffered not for his owne fault, nor yet for their fa­ction: it was onely for defending the truth, euen for preaching 1 Cor. 1. 23. Christ crucified, vnto the Iewes a stumbling blocke, and vnto the Grecians foolishnesse. And therefore such as subscribe to the Confession of our Church, ac­knowledging all our articles of religion orthodoxall and pure; cannot in suffering a little crosse for certaine questi­ons about matters of indifferency, gaine to themselues or their followers any true glory. For they know that Master Fox in the martyr­dome of Bi­shop Ridley and Latymer. B. Ridley went to the stake cheerefully, wearing a Tippet of Veluet, and a corner cap: and yet as that good old man Father Latymer prophecied, at his burning there was such a candle lighted in England, as shall neuer be put out. Iohn Philpot was an Archdeacon, and Doctor Master Fox in the Mar­tyrdome of Doctor Row­land Taylor of Hadley. Rowland Taylor vsed the Seruice booke to his comfort all the time of his imprisonment, and commended it at his death as the last token of his loue to his deare wife: Yet these men (let en­uy be iudge) were the Diamonds of the Churches ring in that age. Whereas if the daily martyred B. Farrar, or that vigilant Pastor B. Hooper had sacrificed their liues in the quarrell against Clericall habits, and other comely Ceremonies, inioyned by their religious Soueraigne King Edward the sixt: Iudicious Fox would neuer haue num­bred them among the glorious Martyrs of Christ. I say then vnto such as boast of their persecution in this kind, not for the body, but only for the swadling cloutes of holy religion: as 1. Cor. 5 6. Paul once to the Corinthians in another case, your reioycing is not good. See Epist. 2. Sund: after Easter.

Which is your praise] This clause may be referred (as Caietan. Zanchius. Interpretors obserue) both to Pauls affliction, and their [Page 78] perseuerance. To Pauls affliction, it is your glory that ye haue such a Pastor as is the Ephes. 3. 1. prisoner of Iesus Christ, in bonds not for any scandalous crime, but for 1. Pet. 2. 19. conscience toward God, euen for preaching among the Gentiles the vnsearchable riches of Christ, as it is vers. 8. of this present Chapter. If yee rightly consider my tribulation, it is to make you Sarcerius. glorious, and it cannot dismay Aretius. but rather encourage you, knowing that God will Primasius. reward our light affliction which is but for a moment, with a farre most excellent and eternall weight of glory: 2. Cor. 4. 17. And if my trouble for the truth occasion vnto you such praise; Theophylact. how much more glory shall your owne constancy pro­cure before God and men, If yee faint not vnder the Crosse, but continue faithfull vnto the end. The church is like Abrahams Ramme tied in a bush of thornes, Gen. 22. 13. Tribulation for the Gospell are the Galat. 6. 17. markes of the Lord Iesus, in which 2. Cor. 12. 10 our Apostle tooke great pleasure, being more proud of his iron fetters, then a bragging Courtier of his golden chaine. If they bee blessed who die in the Lord, how blessed are they who die for the Lord? Their deathes are not mortes, but Clerus Rom. apud Cyp. epist. 2 [...]. immortali­tates, as Ammian. Mar [...]el. hist. lib 20. Iulian honoured all those who were slaine in his warre: so Christ and his Church honour such as are martyred in the Lords battell, Celebri potius laude quàm luctu: right deare in the sight of the Lord is the Psal. 116. 13. death of his Saints, vndergoing in Christs cause Christs Crosse.

For this cause I bow my knees vnto the Father of our Lord Iesus Christ] As if hee should say, Anselm. Sarcer. Because you cannot doe this of your selues, I pray for it, and that not coldly but Theophylact. earnestly, bowing my knees of the body with Acts 7. 60. Stephen, and of the heart with In his praier Manasses, not vnto any Saints in heauen, much lesse to their senselesse Images on earth, Psal. 115. 5. hauing mouthes and speake not, eies and see not, eares and heare not: but vnto him onely that is able to doe exceeding abundantly aboue all that wee can aske or thinke, to the Father of 2. Cor. 1. 3. mercies, and God of 1. Pet. 5 10. all grace, from [Page 79] whom commeth Iam. 1. 17. euery good and perfit gift. Royard. in l [...]c. Infirmi­tatis nostrae est deficere, sed Deireficere: To God then I bow my knees, and yet not to God simply, Zanchius. but to God, as the father of our Lord Iesus Christ, Matth. 3. 17. in whom he is well pleased. To him I make my request, able, because God, willing, because the Father of Christ, to heare mee and helpe you.

Which is father of all that is called father in heauen and in earth] According to the present text of our Commu­nion booke, the meaning of Paul is, that God is the Fa­ther of all fathers in earth. As of the Prince which is our ciuill Father, because Prou. 8. 15. by him Kings reigne: of the Pastor which is our Ecclesiasticall 1. Cor. 4. 15. Father, because Preachers and Teachers are his Ephes. 4. 11. ordinance: of the Parent which is our naturall Father, because Psal. 127. 4. children are the gift of the Lord. And father of all our Zanchius. fathers and progenitours in heauen, Abraham, Isaac, Iacob, &c. and father of the glori­ous Angels also, which are fathers, as is Sedulius. Aquin. supposed one to another, and all of them vnto Anselm. Royard. v [...] in respect of ther tuition and illumination, as being the ministers of God for our bodily Psal. 91. 11. preseruation and spirituall Galat. 3. 19. erudition. And so God being [...], may be termed, and that not vnfitly, the father of all that is called father in heauen and in earth, Theophylact. Primasius. Sarcerius. hac ratione est omnium pater, & ab eo patres caeteri nominantur. Our translation here then is not so sense­lesse, as Defens. for not sub scrib. part. 1 cap. 18. they who did except against it.

Our latter English Bibles I confesse read better, of whom is named the whole familie that is in heauen and in earth. And of whom (as Marlorat. Zanchius. Interpreters obserue) may bee referred vnto God the Father, and vnto Christ his Sonne. To the Father, Beza. who did adopt the whole familie, that is, all the Church in Christ. To Christ Iesus our Lord: Caluin. for the Catholike Church as well triumphant in heauen, as militant on earth, consisting of all nations, peoples, tribes, hath her name from him. Caietan. As all of Caesars family were called Caesarians, and all of the tribe of Israel, Israelites: euen so such as are of Gods house professing Christ, are [Page 80] named Christians. In Christ all men and Angels are con­tributes of one kindred, Galat. 3. 28. there is neither Iew nor Grecian, there is neither bond nor free, there is neither male nor fe­male; for yee are all one in Christ Iesus. Aretius. Heere then is an other argument enforcing our Apostles exhortation. If all of vs haue receiued this honorable stile to be called Chri­stians of Christ, in that wee professe Christianitie; let vs not be faint but feruent, not wauering but constantin our faith vnto the end, and in the end. For if wee professe Christ in words, and Tit. 1. 16. denie him in our workes, assuredly we shall haue nothing but a name, nomeninane crimen im­mane: but if any turne Turke or Iew, 1 Cor. 12. 3. defying Iesus, hee shall not haue so much as a name.

That he would grant you according to the riches of his glo­rie] The Theophylact. Occumen. Greeke fathers conioyne this and the subsequent verse, making both one request: I desire the father of our Lord Iesus Christ, that he would grant you, according to the riches of his glorie, that yee may be so strenghned with might by his spirit in the inner man, as that Christ may dwell in your hearts by faith. Zanchius. Other haue distinguished these petiti­ons, in the first whereof obserue these fiue circumstances especially:

• 1. Who doth giue? The father of our Lord Iesus Christ.
• 2. What? That yee may be strengthned with might.
• 3. Out of what coffer? Out of the riches of his glory.
• 4. By what instrument? By his spirit.
• 5. In what part? In the inner man.

The word grant or giue doth exclude Marlorat. humane me­rit, and shew that our perseuerance proceeds onely from the riches of Gods glorie, which our Apostle calleth in the second chapter of this Epistle, verse 7, exceeding riches of his grace. But hee termeth it heere glorie Sarcerius. Aretius. because the constant resolution of the faithfull is Gods glorie, for as much as his power is made perfect through their weak­nesse, 2. Cor. 12. 9. Or it may be Royard. in loc. thus expounded accor­ding to the precise letter; It is not for a great man of an [Page 81] opulent fortune to giue sparingly, wherefore God out of the riches of his glory giueth vnto all men Iam. 1. 5. liberally, Rom 8. 32. for if he spared not his owne sonne, but gaue him for vs all to death, how shall he not with him giue vs all things also? The King of glory cannot Bez a maior annot. inloc. ex opulentia gloriosa giue but exceeding abundantly, aboue all that we aske or thinke. Pauls addition is very remarkable, the riches of his glory: For as hee sheweth else where, the goodnesse of God to­ward vs, it is not a bare, but a Ephes. 2. 4. rich mercy: not a little, but a Ibid. great loue: not a naked or a single, but a 2. Cor. 12 9. sufficient, yea Rom. 5 20. superabundant grace. So long then as God is rich in mercy, saith Serm. 61. in Cant. Bernard, I cannot bee poore in merit.

That ye may be strengthened] Caluin. Marlorat. Heere wee may learne that the Church of God militant on earth is not in her full strength, it is alway growing and 1. Thess. 4. 1. increasing more and more, wee may profit▪ but wee cannot be perfect till this corruption hath put on incorruption, the most reso­lute Souldier in the spirituall warre hath euery day neede to be strengthened, and that with might; because wee fight not against weaklings but against powers and spiri­tuall potentates in high places, Ephes. 6. 12. Our aduersa­ries are so mighty that wee cannot ouercome them, ex­cept the spirit of God which is Esay 11. 2. the spirit of fortitude, strengthen vs in the inner man, that is, in the Anselm. Caluin. [...] Zanchius. soule, 2. Cor. 4. 16. that albeit our body which is our outward man, perish: yet our spirit which is the inward man may be renewed daily. He doth not pray for the wealth of the world, or health of the body which affoord comfort outwardly: Caietan. but hee desireth vpon his bowed knees the Father of our Lord Iesus Christ, that his Ephesians may haue sound inner parts, as it is in the Psalm. 45. 14 Psalme, all glorious within, it is then an idle conceite to thinke that a Pastor benefits his peo­ple more by a little skill in Physicke and Law, then by a great deale of Diuinity: for hauing charge of their soules, and not of their bodies or goods, he must especi­ally labour that the inner man may bee strengthened [Page 82] with might against our adersarie the Diuell.

That Christ may dwell in your hearts by faith, that yee be­ing rooted and grounded in loue] These three Metaphors of our Apostle dwell, rooted, grounded: are most empha­ticall, and pertinent to his purpose; the faithfull are Gods house, Christ therefore doth not onely Apocalip. 3. 20. sup with ^b Heb. 3. 6. them as a gest: but Iohn 14. 23. dwell with them as head of the fami­lie, Beza maior annot. in loc. & in Matth. 2. 23. not onely [...], but [...], Caietan. non hospitarimodò sed habitare.

An Matth. 7. 24. house surely founded is able to withstand the windes blowing, and waues bellowing. A Tree deeply rooted is not ouerthrowne with a tempest: euen so, such as are grounded in faith, and rooted in loue, continue steadfast in their profession in the middest of all afflictions and persecutions for the word; but such as haue Matth. 13 21 no root, beleeue but for a season, and so Christ is in their hearts onely for a season. If for the Gospell any stormes arise, they be suddenly cast downe, yea carried away, with eue­ry blast of contrary doctrine. The Gal. 3. 3. Galathians had be­gun in the spirit, and yet afterward they were betwitched and Gal. 1. 6. remooued away to another Gospell. In Deering. lect 4. Hebr. Salomon the spirit was quenched, and iniquity for a time got the vp­per hand: and Bishop Serm▪ 7. be­fore King Ed. Latymer is bold to tearme such new spirits, who say that we cannot loose the spirit: and therefore let vs vpon bowed knees humbly beseech al­mighty God, out of the riches of his mercy, so strengthen our inner man by his spirit. Christ dwelleth in our heart by faith, Bernard. ser. 2. de resur. dom. as long then as faith is aliue, Christ Gal. 2. 20. liueth in vs, and we in him: if our faith once be dead, then Christ which is our Collos. 3. 4. life departs out of our heart. Now faith without good workes is Iam. 2. 17. dead, it must therefore Gal. 5. 6. worke thorough loue, wee must bee grounded and rooted in charity.

Might be able to comprehend with all saints, what is the breadth, lenth, depth, and height] Apud primas & Hieron. [...]x posit. post. in Some by bredth, vnder­stand the broad way, Matth. 7. 13. by length, eternall life: by depth hell: and by height heauen: as if he should [Page 83] haue said, if yee bee grounded in faith, and rooted in charitie, then yee may soone know which of these to loue or leaue. But it is better expounded Zanchius. either of our loue toward other, or of Gods loue in Christ towards vs. Of our loue, Aquin. Royard. which hath a breadth, in louing all men, euen our enemies. A length, in that loue neuer falls away, 1. Cor. 13. 8. An height, in louing our superiours. A depth, in louing our inferiours: or an height in louing God aboue all, and a depth in reuerencing the deepnesle of his riches, Rom. 11. 33. The loue of God toward vs Caietan. Aquin. hath a length, in respect of his eternitie, Psalm. 102. 12. A breadth, in respect of his infinite goodnesse shewed vpon all his workes, Ecclesiasticus 1. 10. An height, in respect of his excellent nature, being high aboue all people, Psalm. 99. 2. A depth, in respect of his vnsearch­able wisedome which is a profound deepenesse, Ecclesia­stes 7. 26. herein alluding as it may seeme to that of Iob. 11. 7. 8. Iob. Canst thou by searching finde out God? Canst thou finde out the Almightie to his perfection? The heauens are high, what canst thou doe? It is deeper then hell: how canst thou knowe it? Or as Photius apud Oecum. & Hie­ron rom. prior in loc. other, Christs loue toward vs hath a length, in that his mercie doth endure for euer and euer, euen from euerlasting predestination, vntill euerlasting glorification. A breadth, in that hee would 1. Tim. 24. all men should bee saued. Iewes, Gentiles, Grecians, Barbarians, afore the law, vnder the law, after the law, from the be­ginning vnto the worlds end. A depth, in that he descen­ded into hell, openly triumphing ouer Satan in his owne kingdome. An height, in that he did ascend Ephes. 4. 10. farre aboue all heauens, and there sitteth at the right hand of God as our Mediator and Aduocate. Anselm. Aquin. Other haue discoursed of the foure woods, and dimensions in the materiall Crosse of Christ more subtilely then soundly. For the plaine meaning of these words is, that our redemption is a 1. Tim. 2. 16. great mysterie. To know Christ crucified is Marlorat. the bredth, length, height, depth of all our knowledge, in compari­son whereof all other things are to bee reputed as Philip. 3. 8. dung [Page 84] and drosse. Some trouble themselues and other about round and square, long and short, blacke and white, spen­ding the strength of their wits in examining the lawful­nesse or vnlawfulnesse of certaine ceremonies vsed in the Church of England: whereas if they were grounded in faith and rooted in loue, they would endeuour rather to comprehend with all Saints, what is the breadth, length, depth, heighth of Christs loue toward vs, and in fine to bee fulfilled with all fulnesse which commeth of God.

Aretius. Some thinke that the Church is this fulnesse, encrea­sing daily till the number of Gods elect is accomplished. Apud Theo­philact. in loc. Other, construe this of the blessed Trinitie: but because Coloss. 2. 9. 10. the fulnesse of the Godhead dwels in Christ, and the Saints are complete in him: I take the clause (that ye may be fulfil­led with all fulnesse of God) to bee nothing else but an Caluin. ex­planation of the former words, as if he should say, this I meane by breadth, length, depth and heighth; that he which hath Christ, hath all things absolutely complete to perfe­ction: I pray therefore Anselm. not that ye may bee fully God, but that ye may be full of God, full of his Eng. Gloss. Hieron. Sarcer. grace with all the liuing Saints in Aquin. this world, and full of his glory with all the Saints departed in the world to come, that ye may so faithfully serue God heere, as that ye may fully see God hereafter, euen face to face.

Unto him that is able] In this thanksgiuing of our Apo­stle three points are considerable, namely,

The

• Aretius.
  Motiue: Gods abundant liberalitie, being able and willing to giue moe things, and more plen­tifully then either we doe aske or thinke.
• Aquin.
  Matter: Be praise, or glory: mans bodie within the elements is closed, the blood within the bo­die, the spirits within the blood, the soule with in the spirits, the mind within the soule, & God resteth in the mind: so that this world was made for man, man for the soule, soule for the mind, & the mind for God: that as of him & through [Page 85] him and for him are all things: euen so to him might be praise for euermore.
• Manner in respect of
  • Place: In the congregation,
    Sarcerius.
    as being Gods Tabernacle dedicated to prayer and praise,
    Zanchius.
    knowing and participating Gods vnsearchable riches in Christ. Other assemblies haue their beginning and end, but the Church is the
    1. Tim. 3. 15.
    pillar of truth, against which
    Matth. 16. 18
    hell gates are not able to preuaile.
    Theophylact.
    The Church then enduring for euer and euer, onely can and will honour God euer and euer.
  • Person: by whom our thankes are conueyed vnto God, by Iesus Christ, as being the Mediator between God and man, by whom alone the graces of God descend downe to vs, and our prayers as­cend vp vnto God.
  • Time: Throughout all generati­ons, &c.

For as the mercies of God toward vs are for euer and euer: in like manner our praises to him ought to be for euer and euer: Primasius. Immensa beneficia laudibus immensis cele­branda, see the conclusion of the Pater Noster in the Li­turgie.

The Epistle,

AFter sundry dogmaticall conclusions touching mat­ters of holy faith in the three former chapters: our Apostle comes now to patheticall Sar [...]er. Caietan. Aret. exhortations concer­ning good manners in this present, beseeching his Ephe­sians in generall to walke worthy of the vocation where­vnto they were called, in more particular to support one ano­ther through loue, keeping the vnitie of the spirit in the bond of peace. Pressing this one point with seuen arguments in our text:

• 1. There is but one bodie.
• 2. But one spirit.
• 3. But one hope.
• 4. But one Lord.
• 5. But one faith.
• [Page 95]6. But one baptisme.
• 7. But one God, and father of all which is aboue all, and through all, and in you all. As if hee 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 your hope but one, faith one, Bap­tisme one: I see no cause why you should not liue toge­ther and loue to gether all as one, endeuouring to keepe the vnity of the spirit through the bond of peace.

First, there is but one body, that is, one Church: for albeit there be threescore Queenes, and fourescore Con­cubines, and the number of Damosels be without num­ber, yet as Cant. 6. 8. Salomon speakes in the person of Christ, my loue, my doue is alone. As then in the naturall body there is a perpetuall sympathy betweene all the parts: 1. Cor. 12. 26. If one member suffer, all suffer with it: if one member be had in ho­nour, all reioyce with it: euen so in Christs mysticall bo­die, The eye must not say to the hand, I haue no neede of thee: nor the head againe to the feete, I haue no neede of you: for if the Magistrates should bend themselues against the Mi­nistes, and the Ministers against the Magistrates, and the Commons against both: assuredly God would bee a­gainst all. And therefore wee must alway remember our Apostles saying, 1. Cor. 12. 20. that there is but one body. though there be many members. One not as tied vnto any one place, much lesse to any one person. The Donatists in the daies of Epist. 48. Augustine would haue tied the Church to Cartenna in Africa. The Papists in our time tie the Church to Rome in Italy. Contradicting heerein the Creede, in which the Church is stiled Catholique: that is, vniuersall, extended (as Chrysostome notes vpon my Text) to all places, and all times, and as Ca [...]c. cap. 3. in exposit. Credo eccles. Cat. Bellarmine more fully, to all faithfull persons not onely those which are now liuing, but also those which haue beene from the be­ginning and shall be to the worlds end. And so the Popish antichristian [...]rue which haue nothing so much in their mouthes as the Church, the Church, infringe the liberties [Page 96] of the Church exceedingly. For all of them haue made the Catholique Church to bee nothing else but the Roman church, and some of them haue made the Romane church to be nothing else but the Pope. Papa virtualiter est tota ecclesia, saith De potest pa­pae cap. 2 [...]. Haruaeus. As Anabaptists imagined a church like the Spider, or Nat. hist. lib. 7. cap. 2. Plinies acephali, all body and no head: so Papists haue framed a Church like the Toad-stoole, all head and no body. To borrow a phrase from Charmides in Trinum. act. [...]. scen. 2. Plautus: Hic quidem fungino genere est, capitesetotum tegit. I [...] Cardinals and Iesuits be reputed monsters, as being men of Vignier an­swer to Baron. all professions, order, degrees, offices, be­nefices; then what a monster of monsters is the Pope, which is all of these, and none of these, both head and bo­die too.

One spirit] S. Paul saith, 1. Cor. 12. that there are diuer­sities of gifts, but one spirit: to one is giuen by the spirit the word of Wisdome: to another the word of knowledge by the same spirit: to another is giuen faith by the same spirit: to another the gift of healing by the same spirit: to another prophecy, to another discerning of spirits, to ano­interpretations of tongues: all these worketh one and the same spirit, diuiding to euery man as he will seuerally. Now the spirit which is the Iohn 15. 26. Comforter of the Church in her widdow-hood euer since Christs ascension, and as it were tutor to leade her into Iohn 16. 13. all truth, on Whitsunday de­scended in visible shapes vpon the blessed Apostles assem­bled, as the Acts 2. 1. Text speakes [...] altoge­ther in one place with one accord. Where there is vnity of spirit, there doth rest the spirit of vnity: but where there is babling, there followeth instantly Babel, vpon Diuision alway Confusion.

One hope] As the Decalogue teacheth how to loue, and the Creede how to beleeue: so the Pater Noster how to pray. Shewing vs exactly what we must hope and desire: namely, first Gods glory, then our owne good. Gods glorie, for that is Alpha and Omega, the first thing wee must aske, Hallowed be thy name: and the last thing wee [Page 97] must performe, for thine is the kingdome, the power, and the glorie. Now concerning our owne good: wee desire and hope for especially the kingdome of heauen, Thy king­dome come. On which all other petitions depend, for wee pray thy will be done, for this end onely, that wee may bee subiects in his kingdome of grace, and saints in his king­dome of glory. And his will is done by depending on his might and mercie for things temporall and spirituall; in regard of the one, wee pray, giue vs this day our daily bread; and for the other, for giue vs our trespasses, lead vs not into tentation, deliuer vs from euill. And by conse­quence Gods kingdome is the center of all our wishes, and totall summe of all our hopes. And because the wise man euer begins at the end, our great Doctor hath in­ioyned in things concerning our selues to begge the first of all, which is indeed the end of all. Seeing then all of vs walke in one way, all of vs haue one guide in the way, all of vs when wee come to our iourneyes end expect one and the same reward: it is very meete all of vs should endeuour to keepe the vnitie of the spirit in the bond of peace.

One Lord] It is reported by In vita Cali­gul [...]. Suetonius that the Em­perour Caligula tooke off the head of his great god Iu­piter, and set on another of his owne. The Papists in their interpretations and glosses haue smitten off Christ Iesus the onely head of the Church, and haue set on the Pope. Suppose (for thought is free, and impossibilities may bee supposed) I say suppose, S. Peter was Pope, and the other eleuen Apostles his Cardinals, as Sum. lib. 1. cap. 80. Iohannes de Turre Cremata doth a [...]ow. Suppose hee was at Rome, suppose hee was bishop of Rome, suppose the Pope suc­ceeds him more lawfully then the Patriarch of Antioch, (all which a Protestant will not graunt, and they cannot proue) yet I would faine learne of a schoole-Papist, who was this one Lord, and one head of the Church after the death of S. Peter immediately. Whether Linus, or Cle­tus, or Anacletus, or Clemens: these are foure good men [Page 98] and true, let them chuse whom they will.

Clemens Romanus an old new Father, whom the lear­ned conceiue to bee the Popes owne child, writes in his Lib. 7. cap 47. Apostolicall constitutions euidently, that Linus was the first Bishop of Rome made by Saint Paul, and that Cle­mens after the death of Linus was the second, ordained by Peter, if this relation bee true, the Pope sits not in the chaire of Peter, but in the seate of Paul, for hee created the first Pope. Franciscus Turrianus in his [...]. an 1578. apologeticall annotations vpon the text of Clemens, answereth that Li­nus was not bishop of Rome, but only Lord Suffragan or Vicar-generall, executing Episcopall iurisdiction in Saint Peters non-residence. The like is recorded of Cletus by Ex epist. D [...] ­cretal. Leon. 2. Marianus Scotus in the life of Peter. But by their good leaue, the Romane Martyrologie makes both Linus and Cletus Bishops of Rome: and Cardinall Baronius in his annotations vpon their seuerall martyrdomes, and in his Ecclesiasticall Annals, A [...]an. 6 [...] I [...]a numerat Opta­tus. In lib. 2. contra Parme­n [...]an. Linus Cle mens, Anacle­tus. tome 1. maintaines against all commers, that Linus was the first, Cletus the second, and Clemens the third Bishop of Rome after Saint Peter. Cae­sar Baronius in the same place thinkes that Cletus and Anacletus were all one: but Cardinall De R [...]m. pont. lib. 2. cap. 5. Bellarmine contra­dicts him, and shewes by diuers reasons accurately, that they were two. And indeed the Romane Kalender allot­teth Anacletus a festiuall vpon the 13. of Iuly, and Cletus another vpon the 26. of April. Wherevpon In vita Cle­mentis. Tritenhe­mius and other Popish Historiographers hold, that Cle­mens was the fourth Pope after Saint Peter. So then as you see, some write that he was the first, other that he was the second, other that he was the third, other that he was the fourth.

Bellarmine who shufled the cards last, and is the best gamester at the Popes primero, takes vpon him to com­pose the difference. But as Contra lit. pe­til. lib. [...]. cap. 50 Augustine said of Petilian, vbirespondere conat [...]s est, magis ostendit quod non poterit respondere: in deed saith Vbi supra §. caterum pet. mort [...] & s [...] ­quenti. he, Clemens by right was the first Pope, but hee suffered out of his humilitie Linus and [Page 99] Cletus, to execute his office so long as they liued. But Apud Bellar. ibidem §. neque multum me mo­net. Damasus and Sophronius, and Simeon Metaphrastes af­firme that Linus died before Peter. Heere Bellarmine an­sweres not a word, but contemnes these writers which he magnifieth elsewhere, placing them among learned and Catholike Authors in his 2. In Cat alog. Theolog. anne [...]. t [...]m. 2. Contr [...]. Tome, but for auoiding of tediousnesse, let it be granted that Clemens being an hone­ster man then Popelings in our time, poisoned not his pre­decessors, but suffered them to liue and die in peace. Yet if there were three Popes aliue at once, who was this one head, and one Lord? then there were three Lords, not one Lord, the Lord Cletus, the Lord Linus, the Lord Clemens, and happily this may be one reason why the Pope hath three crownes, one for Cletus, one for Linus, and the third for Clemens.

Thus (as M ^r. Philp [...]t vti Fox in his Martyr. one said) the Papists in the points of their re­ligion are vntrussed, and lie open to the whip. They boast of their succession of Bishops, and yet they cannot agree among themselues and tell their owne tale who was the first, second, third, or fourth Pope of Rome. Heere the words of the Lord are verified, Esay 19. 2. Concurrere fa­ciam Aegyptios aduersus Aegyptios, I will set Epgyptians against Egyptians, euery one shall fight against his neigh­bour, city against city, and kingdome against kingdome, popish Councels against Councels, Vniuersities against Vniuersities, Schoolemen against Schoolemen, the Iesuits against the Priests, and the Priests against the Iesuit, Ba­ronius against Bellarmine, and Bellarmine against Baro [...]ius, one against another, God and the truth against all.

It is wittily noted by S. Tract. 13. in Ioan. Augustine, Petrus erat oculus in corpore, Peter was not head of the church, but an eie in the head. God grant the Pope so much grace as to become an eye, or to stand in stead of an hand, yea of a finger, to fur­ther the building of Gods house. Head he is not, head he was not so much as in opinion for the space of fiue hundred yeere after Christ, head he cannot be, for there is but one Lord, one head, one sheepfold, one shepheard, Ioh. 10. 16.

[Page 100]Let vs examine therefore what this one Lord is, our Apostle saith 1. Cor. 8. 5. else-where that there be many Gods and ma­ny Lords. Many gods in title, many gods in opinion, in ti­tle, either authoritatiuè or vsurpatiuè, by right, and so Kings are stiled gods in the 82 2. Psalme. By vsurpation, and so the Pope is called god, Extrauagant. grat. Ioh. 22. Dominus Deus noster Papa, as the Canonists impiously blaspheme. Many gods in opi­nion, and so the Scripture tels vs, that gold is the Coloss. 3. 5. coue­tous mans god, and the Philip. 3. 19. belly the gluttons god, and so there be many gods in heauen, and in earth, and in hell too. For it is written that the people of Calicute worship the diuell. The Gentiles were so vaine in their Rom. 1. 21. imagina­tions, De ciuit. Dei. lib. 1. cap. 32. amentes mentes, hauing their vnderstanding so blinded, that as Lib. 1. Aduer. Sym. Prudentius writes vnto Symachus, eue­ry thing that was good was esteemed a god: in so much that [...] was [...], they had so many gods; as that indeede they had no God. Thus you see there be many gods, and many lords, yet vnto vs but one Lord. Vnto vs who know the truth (as it is heere said) there is but onely one Lord in truth. Other lords are dominititulares: our Lord is Dominus tutelaris, a Lord protector indeed. Other by men are made gods: but our Lord is the God who made all men, an absolute Lord of himself, and in himselfe 1. Tim. 6. 15. Dominus dominantium, the Lord of all other lords, and God of all other gods. And in this acceptation Lord is vsed in the holy Bible sometimes essentially, signifying the whole Deity: as in the first Commandement, I am the Lord thy God, and Psalm. 50. 1. The Lord euen the most mighty God: and sometime personally, for Christ the se­cond person in the blessed Trinity, Luk. 17. 5. The Apo­stles said to the Lord: and 2. Cor. 13. 13. The grace of our Lord Iesus Christ: and so I take it to be taken heere, there is one Lord, that is, one Christ, Master of vs all, and head of his whole Church.

Now Christ is one in himselfe, and one to vs: in him­selfe one, for albeit he be God and man: yet he is not two but one Christ. [...]sen. hom. 2. de [...]at. Dom. Non alter ex patre, alter ex matre: sed [Page 101] aliter ex patre, aliter ex matre. One (as orthodoxall Atha­nasius in his Creed) not by conuersion of the God head in­to flesh: but by taking of the manhood into God: one not by confusion of substance, but by vnitie of person: for as the reasonable soule and flesh is one man, so God and man one Christ. Againe, Christ is one to vs, as being Hebr. 13. 8. yesterday and to day, and the same for euer.

• Obiectiuè,
• Subiectiuè,
• Effectiuè,

Obiectiuè, the same in his word, for hee that yesterday was shadowed in the Law, is to day shewed in the Gos­pell: as Super Exod. quaest. 73. Augustine said, the new Testament is clasped in the old, and the old is opened in the new. One Christ cru­cified being the center of all the Bibles circumference. Idem subiectiuè, the same in his attributes, in his power, in his authoritie, being alway the Lord of his people, the shepheard of his flocke, the head of his Church. Idem ef­fectiuè, the same in his goodnesse and grace, for he who was yesterday the God of Abraham, Isaac, Iacob, is to day and shall bee for euer Iesus, Matth. 1. 21. that is a Sauiour of his people: he is as well now the light of the Gentiles, as hee was before the glorie of his people Israel: hee that was present and president among the blessed Apostles, hath promised also to come vnto vs, to comfort vs, to be in the middest of vs, as ouer all, and through all: so likewise in vs all, as it followeth in the text.

If then this one Lord bee present with vs in his word, present in his Spirit, present in his power, in all the same yesterday and to day, and for euer. I see no cause, why he should need another Lord, deputie Lieutenant, or Vicar generall to execute his office: for Christ may be conside­red of vs as a Lord See Perkins Reformed Catholike tit. supre [...]asie. two wayes:

• 1 As God.
• 2 As God and man.

As God, by right of creation, hee is an absolute Lord ouer all men, and all things in heauen and earth. As [Page 102] God and man, or as the redeemer of man hee is soue­raigne Lord of the whole Church in more speciall man­ner.

Now then, as Christ is God with the Father and holy Ghost, hee hath his Deputies on earth to gouerne the world: namely, Kings and Princes, therfore called Gods. But as he is a Mediatour and Lord of his redeemed ones, he hath neither fellow, nor deputy. No fellow, for then he should haue beene an imperfect Mediatour: no De­puty, because no creature is capable of this office: the per­formance whereof ariseth of the effects of two natures concurring in one action, namely the God head and the Man-hood. And therefore howsoeuer Preachers are his actiue instruments, his messengers, his Ministers, (if you will) his vnder Vshers to teach his schollers in this great Vniuersity: yet none can properly be called his Vicars, or Deputies to doe that in his stead which personally be­longs to him. In this sense there is but one Lord, and this one Lord is the Lord, euen the Lord of Lords, Christ Iesus God and man.

Wherefore seeing all of vs march vnder the colours of one Captaine, all follow one Master, all serue one Lord, whose title is 1. Iohn 4. 8. loue, whose Iohn 13. 35. liuery is loue, whose chiefe commandement is loue, whose doctrine is the doctrine of Ephes. 2. 17. peace, whose Ministers are the Rom. 10. 15. messengers of peace, whose followers are the L [...]e 10. 6. children of peace: it behoueth vs (if it be possible) to haue peace with all men, ende­uouring to keepe the vnity of the spirit in the bond of peace.

One faith] The Turke hath his faith, the Iew his faith, the Gentile his faith, Heretikes haue their faith, and Sc [...]ismatikes their faith. In some countries (as it is repor­ted) there are almost as many Creedes as heads, at the least as many sects as Cities. It is Relation of religion in the West parts of the World, sect. 43. written of Poland, that if any man haue lost his religion he shall be sure to finde it there, or else he may giue it gone for euer. How then is it true that there is but one faith?

[Page 103]Answer is made, that to speake properly these are not faiths, but factions; all of them being either vnbeliefes, or misbeliefes. And therefore when the Disciples asked the Lord to Luke 17. 5. increase their faith, it must be construed of increase in measure, that we may grow from vertue to vertue, from knowledge to knowledge, from faith to saith, vntill we be full of growth in Christ Iesus: not of increase in number, for in regard of the manifold rents and diuisions in the Church, it is our dutie contrariwise to pray the Lord, that he will decrease, not increase our faith in number, which is and must be but one.

For the further handling whereof, obserue with Au­guistine and S [...]nt. lib 3. dist. 23. Lombard, that among manifold acceptions of faith in holy Scriptures, it is taken especially vel pro eo quod [...]reditur, vel pro eo quo creditur: either for the do­ctrine of faith, or else for the grace whereby we beleeue this doctrine. For the doctrine of faith, as Tit. 1. 13. Re­buke them sharply that they may be sound in the faith, And Galat. 1. 22. He that persecuted in time past, now preacheth the faith, that is the Gospel. And in this sense there is but one onely true Catholique and Apostolique faith: if any man on earth, or Angell from heauen shall goe about to deliuer another Gospell, let him bee accursed, Gala­thians 1. 8.

Secondly, faith signifieth the gift and grace whereby we beleeue and apply this doctrine, fi [...]ly termed by Di­uines glossa euangelij. For as loue is the best exposition of the Law: so faith is the best interpretor of the Gospell: not glossa ordinaria, but as it were catena aurea, contai­ning all that must and may be beleeued. In which respect it is truly called sauing and iustifying faith. And this (as the Thom. 22 [...]. qu [...]st. 4. art. 6. Schoole distinguisheth) is diuersa, ratione subiecti: sed vna, ratione obiecti. Faith is, and must be diuers in re­gard of diuers beleeuers, for euery man must liue by his Habac [...]. 2. 4. owne faith. Paul cannot be saued by the faith of Peter, nor Peter iustified by the faith of Iohn. As euery one must haue Matth. 25. 9. Oyle of his owne in his owne lampe: so euery one [Page 104] must haue faith of his owne in his owne heart. Yet faith in regard of hir obiect is but one, for there is but one only di­uine truth, which is the general obiect of faith, and but one only Christ Iesus crucified, who is the speciall obiect of iu­stifying and sauing faith. One only faith, because one only Lord, hir owne only obiect. Albeit faith be diuers in di­uers men, and hath diuers degrees in one man: yet it is but of one kinde in all. And heere wee may learne how faith is said to iustifie, non vt mediator, sed vt medium; not as a meritorious or efficient cause, for that were to make our faith our Christ: but as an instrumentall or spiritu­all hand apprehending Christ who doth iustifie. For as our 2. part. hom­of saluation. Church aptly, faith is like Iohn the Baptist, it points out Christ and saith vnto vs, Behold the Lambe of God that taketh away the sinnes of the world. Nay faith is like S Thomas, first handling, and then applying the wounds of Christ in particular, Thou art my Lord, and my God. This in number is but one vertue, yet in a Chri­stians account vpon the point, it is the only vertue: for lose faith and lose all, hold faith and hold Christ who is all in all.

The Papists haue martyred the text in magnifying the wooden Crucifix; but a man by faith may behold Christ crucified almost in all the workes of God, either in vs or vpon vs. Doest thou read the Bible? there is a Crucifix, and as it were a speaking picture of Christ. So himselfe said in the Iohn 5. 39. Gospell, Search the Scriptures, for they witnesse of me. Doest thou behold a brother in distresse? there is another Crucifix, in him Christ is naked, hungry, sicke, harbourlesse. Doest thou come to the Lords table? there is another Crucifix, the consecrated bread and wine are dumbe sermons of Christs passion. Art thou tempted and afflicted? then thou maist behold Christ crucified as thy partner and thy paterne. Thy partner, who pitieth thy cause, and hath Heb. 4. 15. compassion on thee. As thy paterne, 1. Pet. 2. 21. Christ suffered for vs, leauing vs an example, that we should follow his steps, who when he was reuiled, reuiled not [Page 105] againe: when he suffered, threatned not: but committed the vengeance to him that iudgeth righteously. So that it may be said of faith as well as of originall sinne, vna est essen­tia, sed multiplex efficientia▪ In essence but one, but in effi cience, loue, patience, hope, and many vertues: euen 1. Iohn 5. [...]. the victorie that ouercommeth the world, the shield wher­by wee may quench all the fierie darts of the diuell, E­phes. 6. 16. the very speare which killeth our last enemie, for a true beleeuer in his deaths-bed is ready to sing with old Simeon, Lord now lettest thou thy seruant depart inpeac, for mine eyes haue seene thy saluation: and to say with 1. Cor. 15. 55. Paul, O death where is thy sting? O h [...]ll where is thy victo­rie? the sting of death is sinne, and the strength of sinne is the law, but thankes be giuen to God, which hath giuen vs victorie through Iesus Christ our Lord.

1. Kings. 3. 9. Salomon because hee was a King, desired wisedome aboue all things; Psal. 27. 4. Dauid being a litle restrained from the temple, desired aboue all things to behold the beautie of the Lords house; Mydas aboue all things desired gold; Alexander aboue all things desired honour; Epicurus aboue all things desired pleasure: but if wee will make but one wish vnto God, let vs begge and pray for a liue­ly faith, O Lord increase our faith. Hee that hath this one gift is learned enough, religious enough, rich enough, honourable enough, eased enough, pleased enough, a­gainst which no euill on earth, no diuell in hell shall finally preuaile.

For as Thu [...]ydides. one called Athens Greece of Greece: so faith is the grace of all grace. Without which (as our Apostle teacheth) euen our good workes are sinnes: Rom. 14. 23. Whatsoeuer is not of faith is sinne.

Wherefore to conclude this point, seeing a liuely faith is the key of heauen, and as it were the spirituall hand to take out of the coffers of God all his rich treasure; without which one vertue all other are no vertues; without the which the Gospell is no Gospell, God is no God, Christ is no Christ vnto vs: it behoueth euery man aboue all things [Page 106] in this life, to labour for encrease of this one gift, without which all other are rather curses then blessings vnto vs. And because there is but one doctrine of faith, and one kinde of iustifying faith, it is the duty of all such as pro­fesse the one, and haue comfort by the other, to keepe the vnity of the Spirit in the bond of peace.

One Baptisme] Heere with accurat In Epitaphi [...]. Nepotian. Hierom praysing Nepotian, I must entreat you to behold in a little Mappe, that world of matter which might haue beene shewed at large.

Baptisme then is either

• Proper: as bare clensing and washing. Heb. 9. 10.
• Figuratiue:
  • Metaphorical, as affliction, Mat. 20. 22.
  • Allegoricall, as repentant teares, Luk. 7. 38.
  • Synecdochical, and so it is put for the whole doctrine of Iohn, Matth. 21. 25.
  • Catexochen, and so it is taken for that we call vsually Christen­ing, and this as the
    Tom. par. 3. quaest. 66. art. 9.
    Schoole teacheth is of three sorts:
    Baptisma
    • Flaminis.
    • Fluminis.
    • Sanguinis.

But of all these there is but one only Sacrament of Bap­tisme, the which is one in three regards;

• Ad vnum.
• In vnum.
• Per vnum.

First, vnum advnum, one in one man, once truly re­ceiued, neuer to be Aquin. Caie­tan. reiterated; as we teach against the Hieron. expo­sit. prior in loc. Ualentinians in old time, and Anabaptists in our age. Heere might I shew that Bishopping is not a new Bap­tisme, but as the word imports, a confirmation onely: wherein a Christian in his owne person doth performe [Page 107] that which heretofore by other he did promise.

Secondly, vnum in vnum, one Baptisme, Marlorat. in Aquin. for that all of vs are baptised into one faith of one Lord, for Iohns and Christs Baptisme differ not in substance, but in circum­stance: Iohn baptised Melancthon. in Matth. 3. Idem Caluin. Chemnitius, & caeteri prote­stant. apud Bel­larm. de sac. bap. lib. 1. c. 20. in Christum passurum, Christs Apo­stles in Christum passum.

Thirdly, vnum quia per vnum, one ^a in regard of the water and words wherewith we baptise, wee may not vse any other element but water, nor any other words, but I baptise thee in the name of the Father, of the Sonne, and of the holy Ghost: ^b one matter, one forme essentiall in holy Baptisme. Vide Lom­bard. sent. 4. dist. 3.

One God, and Father of all, which is aboue all and through all, and in you all] The map whereof in briefe is, God as Dionysiu [...] Carthus. Caie­tan. Father of Iohn 3. 16 Christ by nature, of Christians by Rom. 8. 15. adoption, of all men and all things by Deut. 32. 6. creation; Ouer all, and through all, and in you all, may bee Gerran. in loc. construed either with appropriation to the seuerall Persons in the blessed Tri­nitie: and so God the Father is the Person ouer all, God the Sonne the Person through all, God the holy Ghost the Person in vs all. Or else of the whole Deitie without appropriation, and so God is ouer all excellentiae dignita­tis, through all praesentia maiestatis, in all gratia inhabita­tionis.

For finall conclusion of this and all the rest: seeing all of vs haue been borne and now liue in one and the same Church, all of vs haue been comforted often by one and the same Spirit, all of vs expect one and the same crowne, all of vs acknowledge one and the same Lord, all of vs hold one and the same faith, all of vs are sanctified with one and the same baptisme, all of vs adore one and the same God, who is the Father of all, ouer all, through all, in vs all. I beseech you men, brethren and fathers, let me speake to you in the words of ^g Paul, Marke them dili­gently Rom. 16. 17. which cause diuision and offences, contrarie to the do­ctrine which yee haue learned, and auoid them. For they that are such, serue not the Lord Iesus Christ, but their owne bel­lies, [Page 108] and with [...]aire speech and flattering deceiue the hearts of the simple.

As Christ, so the Tertullian. Church is crucified betweene two male factors: on the right hand Schismatikes, on the left Papists: the one doe Aug [...]st. a [...]ud Caluin. Inst [...]. lib. 4. cap. 2. §. 5. disrumpere charitatis vincula, vntie the bonds of peace, the other doe corrumpere fidei dogma­ta, vndoe the vnitie of the Spirit. The first are different in things indifferent, the second almost indifferent in mat­ters different, concerning the publike exercises of our re­ligion, and yet each of them spurne at the poore Church as at a common foot-ball, being herein Oxford An. to the Puri­tans Petition. like Iudges 15. 4 Sampsons foxes, seuered in their head, but tied together by the taile with fire-brands betweene them, able to set the whole land in combustion and vproare. The Schismatikes vnder­stand that the bonds of peace are not one policie, one dis­cipline, one ceremonie: but as it is heere said, one Lord, one Faith, one Baptisme. Wherefore seeing both of vs agree in the maine matters, it is a very fruitlesse contention to quarell about by points.

Againe, the Papists acknowledged heeretofore that our Bible and booke of diuine seruice doe containe do­ctrine sufficiently necessarie to saluation, and so much (as I haue Iudge C [...]oke charg at N [...]r­wich, [...]n. 1606 read) Pope P [...]us quintus (who could not erre) signified in a letter to our late Soueraigne of famous me­morie Queene Elizabeth. Vpon what credit I speake this I suppose most know. If any mistrust that great reporter, I can easily shew him a parallel in Bristoes Mot. 34. [...]ag. 144. motiues. The Protestants are apes of the Papists, the very Communion booke is made altogether out of the Masse booke, and so are other Church-bookes also taken out of ours, as it is well known to all who know both. If this be true, then his Collection is not false, who censured their not communicating with vs, to be a point not of deuotion: but of state, namely, to maintaine the Popes supremacie. To speake plainely, which I thinke sincerely, the people of the Puritans, and the priests of the Papists, are the true let why both en­deauour not to keepe the vnitie of the spirit in the bond [Page 109] of peace. For the first, schismatickes are like the vaine Philosophers in old time, Hierom. epi. ad [...]. Popularis aurae mancipia vaen [...] ­lia, certaine creatures bred of the peoples breath; hoc ipso placere cupiunt quod placere contemnunt, they reake not to p Hierom. epist. ad Eustoc. be condemned of the learned for ignorant: so they may be commended of the ignorant for learned. And there­fore when Plato saw the people pitying Diogenes for ducking himselfe in cold water on a frostie morning, he said vnto them, if yee depart to your lodgings and leaue gazing on him, he will I warrant you presently come out of the Riuer and keepe himselfe warme. Yea, but shall we carry away the people from looking on Diogenes? as Piutarch in vita Alcibiadis. So­crates did Alcibiades, make them pitchers and so carry them away by the eares, instruct them in season, out of season. Because some of their pastors haue put out their owne light, I beseech you let vs that are conformable, supply their silence by our diligence. For albeit some of that humour be malitious, and incorrigible, yet other (as De guber. Dei lib. 5. Saluian [...]s writes) errant, sed bono animo errant: impij sunt, sed hoc putant veram esse pietatem. And as In Luc. 14. Euthymius, quidam Pharisaei semimali. So that if we cast our Net on the right side of the ship dexterously, we may peraduen­catch them, and draw them to fruitfull knowledge and du­tifull obedience.

It was an excellent speech of our late Archbishop Whitgift. diocesan (whose memory I assure my selfe is so sweet as Eccles. 49. 1. Hony in your mouthes, and musicke in your eares) hee is not worthie to hold two Benefices, who doth not preach one sermon at the least euery Sunday. As there be many wholesome iniun­ctions touching Cap and Cope: so likewise many good orders for the reuerent administring of the Sacraments, and diligent preaching of the word. God forbid, the one should be Canons, and the other made Pot-guns onely. I confesse that Diuines which are Counsellours or Prelats, or attendants in Court, or Students in Vniuersities, or necessary residentiaries in Cathedrall Churches, or im­ployed in writing, or ambassages, may profitably spend [Page 110] their time otherwise: but the Country Pastors occupati­on is to feed his flocke, by preaching to Christs sheep and catechising his limbes▪ If it be said of him who will, but can not preach, that he is a dumbe dog: I thinke it may bee said of him who can and will not, that he is a dumbe diuel. It is a beastiall rudenesse [...]aith reuerend Eccles. polit. §. 81. pag. 262. Hooker alluding to the first of Iob, ver. 14. that Oxen only should labour, and Asses feede: that good schollers should preach, and dun­ses be preferred. But it is a greater inconuenience for the Church, that Oxen should onely feede, and Asses take all the paine: who though happily they be resident at their Cure, yet for the most part non-resident from their Text, or if they come neere it (as Luther was wont to say) they make a martyr of it.

Will you haue the factious Nouelists cut off with lit­tle griefe to the Prelats, and no hurt to the people? then let vs that are conformable liue in our studies, and die in the Pulpit: that when our great Lord shall come to rec­kon with vs for our stewardship, he may not take vs (as Melanct. in Rom. 12. Tom. 3. fol. 1025. Aristophanes said of Cleon) with one foot in the Court, another in the City, none in our Cure: but (as those two great Diuines Iewel and Caluine were wont to wish) hee may finde vs in his owne house doing his owne busi­nesse.

Concerning the Papists: I hold the Priests among them most inexcusable. The people are like the sea, and the Priests are like the winde, the sea of it selfe would be calme, if the winde did not set it in agitation: but so long as Priests and Arch-priests, Iesuits and Seminaries raigne ouer this our goodly Forrest, seeking for their pray: well may the Courtiers haue their goods, and the Country their Persons, but I feare the Pope will haue their hearts, and the diuell in conclusion their soules. It is great pitie that many piercing wits of England can see nothing but thorow the spectacles of Statising Iesuits, and so hauing but two paire of eies, one of their Confessors which is nequam: and another of their owne, which is ne quic­quam: [Page 111] the wilfull blind leading the wofull blind, they fall both into the ditch. If they could put on eyes either of religion or reason, they should easily see that their Priests doctrine is preiudiciall to Christ, and their liues hatefull to all Christendome. For this saying is ingros [...]ed in their owne bookes, Relat of re­ligion in the West parts of the world. § 36. That of all Christians, Italians are the worst: of all Italians, the Romans: of all Romans, the Priests: of all Priests, the Cardinals: and commonly the most leaud Cardi­nall is elected Pope. Nay some maintaine this opinion, The sparing Discourse. pag. 41. Ho­minem non Christianum posse esse Romanum pontificem, That a man which is not a member of Christ, may notwithstan­ding be head of the Church. As for our home-bred, but farre taught Gun-powder men, aske the Secular Priests what the Iesuits are, and they will, and that in Ibid. pag. 7. print, tell you, that they be Statists, Important con. pag. 3. Machiuellians, Quod libet 3. art. 3. Atheists, Iesuit. Cat. lib. 1. cap 1. so many Iesuits, so many Iudasses. Aske the Iesuits what the Secular Priests are, and they will tell you, that they are Drunkards, Dunses, Fooles, the very Quod libet 1. art. 2. refuse of the Church. If these things bee true, then they bee both monsters of men: if false, most malicious diuels.

God of his infinite goodnesse grant, that wee and they and all may seriously labour for a perfect vnion, not onely of law, but of loue, for an vnitie of the spirit, knit with the bond of peace: that all of vs following the truth, in loue, wee may maintaine one and the same faith, and hereafter attaine one and the same kingdome of glory.

Amen.

The Epistle.

THis Text is a cunning Aretius, Mar­tyr. Piscat. & alij. insinuation of our Apostle, for intending to chide the Corinthians, he begins his Epistle with a commemoration of their vertues, that after­ward he might more freely without any suspition of ma­lice reprehend their vices: it consists

Aquin. In

• Commending them for the present:
  • Caluin.
    Generally, For the grace of God which is giuen you, &c.
  • Particularly, rich in all vtte­rance and in all knowledge.
• Comforting them against the time to come, which also shall strengthen you to the end, &c.

An example worthy to be Gualter. followed of euery Preacher, lest by concealing the commendable gifts of his auditors, and inculcating only their faults and follies, he breed hate to himselfe and despaire to them.

I thanke] By this all men, in more particular all Saercerius. Mi­nisters are taught not to repine, but to reioyce for the good things in other, especially for the successe of the Heming. Gospell, out of a fellow feeling not only to weepe with [Page 120] such as weepe, but also to be Rom. 12. 15. glad with such as are glad. The Sectaries of our daies heerein are very defectiue, for whereas our 2. Cor. 11. 29. Apostle said, Who is weake and I am not weak? They like busie Flies are buzzing alwaies on the soares and gaulds of the Church, and as for the manifold gifts of God by which our Pastors are made rich in al vtterance and in all knowledge: what doe their inuectiue Libels against our Clergy, but vnworthily disgrace these graces, in stead of giuing thanks vnto God alwaies in our behalfe. For as some Hostus lib. 3. contra Brent. prologomen. Papists affirme that Scripture cited by vs is no Scripture: so some Schismatikes haue giuen out, that our preaching is no preaching, that our learning is not sanctified, and that our vtterance doth not edifie.

My God] Hereby Musculus, Heming. not denying that hee was God to them and all other, for Rom. 10. 12. he that is Lord ouer all, is rich vnto all that call on him: Theophylact. Martyr. but out of a singular faith in God, and vnfained loue to them, esteeming that his owne good which hapned well vnto the Church: I thanke my God on your behalfe: as the God of all is my God, so the good of all is my good; and I thanke the giuer of all grace for it, and that not coldly, but with such an earnest deuotion Aretius in loc. as if he were my God only; nor seldome, but alwaies. A little loue will be mindfull at sometime, but mine affection is so great vnto you, that I thanke God alwaies on your behalfe. Paul surely did somewhat else then praise God for his Corinthians: alwaies therefore must not be construed Idem. Ibidem. ab­solutly, but restrained and referred vnto the present occa­sion of his speech, as if he should haue said, as often as I thinke of you, I thanke God for you, alwaies in all my prai­ers, as it is Philip. 1. 4.

For the grace of God which is giuen you] Caluin. Gualter. Lest he might heere seeme to flatter them in his commendation of their gifts, he puts them in minde who gaue them, and for what end. God is the giuer of euery grace; Oecumen Pomeran. Aret why then doe you boast of your gifts, as if you receiued them not? 1. Cor. 4. 7. And he gaue them vnto you, not to make 1. Cor. 1. 10. dissenti­on in the Church and Schisme, that some may 1. Cor. 3. 4. side with [Page 121] Paul and other with Apollos: but for Piscator. this end, that the testimonie of Iesus Christ may be confirmed in you.

By Iesus Christ] Or as other translate according to the Greeke, in Iesu Christ: hereby signifying Sarcerius. that the graces of God are giuen in Christ, and for Christ only, such as are Christs are made rich by him in all things, according to that of our Apostle, 1. Cor. 3. 22. All are yours, and ye Christs, and Christ Gods. Caluin. Mar­lorat. Aret. Interpreters obserue that Paul speak­ing heere metonimically, doth vnderstand by this one word grace, not only the gifts of vtterance and knowledge mentio­ned in this Scripture, but all the benefits of Christ reuea­led in the whole Gospell. And therefore Saint Com. in loc. Ambrose and E [...]arrat. in loc. Anselme excellently glosse the Text, Hoc constitutum est à Deo, vt qui credit in Christum, saluus sit sine opere, sola fide gratis accipiens remissionem peccatorum: It is or­dained by God himselfe, that whosoeuer beleeueth in Christ, should be saued not by any worke, but by faith a­lone, receiuing freely pardon of all his sinnes.

In all vtterance, and in all knowledge] Sarcerius. That is, in all do­ctrine, and in all vnderstanding, whereby men are able to discerne betweene sound and false doctrine, Aretius. the one con­cerning teachers, and the other hearers. Or by speech is meant the gift of Aquin. tongues, or the gift of Beza. elocution, or the gift of preaching in Anselme. euery kind, giuing Hebr▪ 5. milke to babes, and strong meat to them of age; and by knowledge, a right exposition of the Scripture. Now these two must goe Aquin. together, in as much as neither vtterance without knowledge, nor knowledge without vtterance can edifie: for hee that aboundeth in his study with vnderstanding but wants a Coloss. 4▪ 3. doore of vtterance to vent it, is like the man that had the rheume and could not spet: on the contrary, he that hath a world of words void of matter (as Lib. 1. de Orat. Tully speaks, Nulla subiecta sententia & scientia) is like the child who bloweth in a little shell a great buble, which is so vain that it is marde as soone as made.

These gifts of speech and vnderstanding are named only, Martyr. because the Corinthians abused them in their dis­sentions [Page 122] especially, prophaning the graces of God giuen (as our Apostle speakes 1. Cor. 12. 7. elsewhere) to edifie withall, vnto the destruction and vtter vndoing of the Church. If any shall obiect that all the faithfull in Corinth had not these gifts? Marlorat. Answer is made that there was among them, as a­mong vs, and euer shall be such a communion of saints; as that the praise which is indeed proper to some particular men and members, is ascribed to the whole body of the Church in generall. And therefore Com. in loc. Caietane notes accu­rately, that as [...] may be construed adiectiuely, yee are made rich in all things: so likewise substantiuely, ye are made rich in all. Applying Gods grace rather to the whole congregation in grosse, then to singular persons in seuerall.

By the which things the testimonie of Iesus Christ was confirmed in you] Piscator. The witnesse of Christ is nothing else but the witnes of the blessed Apostles concerning Christ Act. 1. 8. euen the Musculus. Calutn. Gualter. preaching of the Gospell, the summe whereof is to reueale Christ, in whom are hid all the trea­sures of wisedome and knowledge, Coloss. 2. 3. So that the meaning of Paul is plaine, by these manifold graces as Martyr. effects and fruites of the spirit, you may know that you haue receiued the true Gospell: or by these two gifts, vtterance and knowledge, as instrumentall causes the testi­mony of Christ is confirmed in you. Learne from hence to re­uerence those men which are indued with these meanes of thy saluation, euermore thanke thy God in the be­halfe of Schooles and Vniuersities, as the common nur­series of all vtterance and knowleege. D ^r. Couel pref. before des. of M. Hooker It is said of re­uerend Hooker, truely, that hee was borne for the good of many; but few borne for the good of him. In this vn­thankfull age some rich in the graces of God are neg­lected, and other rich in the gifts of the world are pre­ferred. But Psal. 37. 1. fret not thy selfe because of the vngodly, for learned men forgotten in States and not liuing in eminent places, are Aduancement of learning, lib. 1. pag. 13. like the Images of Cassius and Brutus in the Funerall of Iunia: of which not being [Page 123] represented as other were, Tacitus saith, eo ipso praefulge­bant quòd non visebantur. If thou well employ Gods talent of vtterance and knowledg, that the testimonie of Christ may be confirmed in other, assuredly (noble yoke-fellow) thy credit is honour enough, and thy worke it selfe a suffi­cient reward vnto thy selfe. Remember that the profita­ble seruant said not in the Matth. 25. Gospell, Ecce mihi lucrifeci: sed ecce tibi lucrifeci domine.

So that ye are behind in no gift] Caluin. Heming. Gualter. That is, in no necessa­rie gift whereby yee might attaine sauing knowledge, wanting no grace competent vnto such as Ardens. are in via, 1. Pet. 2. 11. strangers and pilgrimes on earth. Or as Paul expoundeth himselfe, behind in no gift incident to such as waite for the appearing of our Lord Iesus Christ. It is true that now we know but in 1. Cor. 13. 9. part, and prophecie but in part: our greatest perfections haue their imperfections, our gifts are giuen by measure, though happily Luke 6. 38. shaken together and pres­sed downe, yet not running ouer as long as wee waite for Christ: but when he shall appeare, when that which is perfect is come, then that which is imperfect shall bee abolished.

Appearing of our Lord Iesus Christ] The second com­ming of Christ is called a reuelation, or an appearing in respect of vs, and inrespect of himselfe. In respect of vs, for at his comming 1. Cor. 4. 5. hee will lighten things that are hid in darknesse, and make the counsels of our hearts manifest. At that time it shall bee knowen who bee Gods ele [...]t, and who reprobrate; then our Lord shall vnfold the Dan. 7. 10. Apoc. 20. 12. Cuncta (que) cun­ctorum cunctis arcana pate­bun [...]. bookes of conscience, which all the time of this life were shut vp closely, that all the world may read what is written in the consciences of all men, and according to the con­tents of these records iudgement shall bee made. Many puissant Princes and sage Philosophers haue their ho­nourable memorie magnified in this world, whose soules in hell are terribly tortured, in which respect one said of Aristotle; Woe to thee Aristotle that art praised where thou art not, and art tormented where thou art. On the [Page 124] contrarie, blessed art thou Queene Elizabeth, O thrice happy, for albeit treacherous Papists, enemies of Gods grace, dishonour thee where thou art not, assuredly thou art comforted where thou art. 1 Iohn. 3. 2. Now are we the sons of God, but yet it doth not appeare what we shall be: for Coloss. 3. 4. whensoeuer Christ (which is our life) shall shew himselfe, we shall appeare with him in glory.

Secondly, the comming of Christ is a reuelation in re­spect of himselfe: for whereas he came first in humilitie, being Iohn 1. 10. in the world, but not knowen of the world, hee shall now come with cloudes in such a maiestie, Apoc. 1. 7. that euery eye shall see him. Matth. 24. 27. As the lightning commeth out of the East, and shineth into the West: so shall also the comming of the sonne of man be, that he may not onely discouer himselfe in heauen to the good; but also that on earth where his ig­nominie was most apparent hee may manifest himselfe to the wicked. And for this cause the place of iudgement (as Vide Riber. in Ioel, cap. 3. Num. 2. Lorin. in Act. 1. 11. Lombar. 4. sent. distinct. 48. Aquin. & Al­tissiodor. ibid. some coniecture) shall be the valley of Iosaphat, neere to Ierusalem and the Mount of Oliues, that in the very same place where he was iudged, condemned, crucified; all may see him with great honour to bee the Iudge both of the quicke and of the dead, Acts 10. 42. and that hee who did ascend to heauen in the sight of a few Disci­ples, shall descend (as it is foretold by the glorious Acts 1. 11. An­gels) in the sight of the whole world to iudge them all in righteousnesse. All which is exceeding necessarie for the credit of his gouernment in this life, that all may see that he was both wise and holy in all whatsoeuer he per­mitted or ordained, and that neither the Psalme 83. Ieremy 32. 1. good may complaine any more that vertue was oppressed, nor the Habac. 1. 6. wicked glory that vice was exalted. Hee shall in that day separate the Matth. 3. 12. & 13. 30. wheate from the cockle, the graine from the chaffe, the Matth 13. 48 good fish from the bad, and the Matth. 25. 32 sheepe from the goates: and the good hee shall place at the right hand, taken vp (as 1. Thess. 4. 17. Paul saith) into the aire that all the world may know them, and honour them as Saints: and the wicked hee shall place at his left hand, [Page 125] leauing them vpon the earth that all may behold and de­spise them as sinners.

Which also shall strengthen you to the end] Heming. We are not so perfect, but that we may be more perfect vntill Christ appeare. Yee must aske therefore this confirmation of God, that ye may bee strengthned euery day more and more to the end. Philip 1. 6. Hee that hath begun this good worke in you, will performe it vntill the day of Iesus Christ. 1 Th [...]ss 5 23 He will sanctifie you throughout in soule and bodie, Phi [...]ip 2. 1 [...]. working in you both the will and the deed, euen of his owne good pleasure. 1. Cor 1. 9. God is faithfull, euer dealing with his seruants according to his word. As then hee Matth. 28. 20 promised, euen so will hee be with vs vntill the worlds end, that wee may be blamelesse at the day of his comming, not absolutely without sinne: for 1. Iohn 1. 8. if wee say wee haue no sinne, wee deceiue our selues, and truth is not in vs. But he shall so preuent vs in all our doings with his holy grace, that we may li [...] Anselm. sine crimi­nali crimine, Ardens. that we fall not into such hainous sinnes as may shu [...] vs out of his fauour; Caietan. or if at any time we fall into those sinnes, hee shall so Ephes. 3. 16. strengthen vs with power by his spirit in the inner man, as that we shall againe recouer our selues, and so be blamelesse at the day of his com­ming: or Eng. Gloss. Martyr. Marlorat. blamelesse, because there is no condemnation vnto such as are in Christ, Rom. 8. 1. He is our righteous­nesse, and sanctification, [...]. Cor. 1. [...]0. euen the propiti [...] ­tion for our sinnes, 1. Iohn 2. 2. couering our iniquities and forgiuing our vnrighteousnesse, Psal. 32. 1. and there­fore wee shall be blamelesse in the day of the Lord, be­cause nothing shall bee laid vnto the charge of Gods e­lect, Rom. 8. 33. In that houre we shall heare this happy doome deliuered by Christ our Sauiour, C [...]me yee blessed of my father, &c. He saith not, Come ye blessed of Abra­ham, Isaac, and Iacob; nor ye blessed of Moses, or of the Patriarchs and Prophets, or yee blessed of God: but yee blessed of my father. Insinuating that all these blessings proceeded onely from the fatherly loue that God beareth vs in respect of his sonne. Come yee blessed therefore, [Page 126] possesse you the kingdome prepared for you from the foundation of the world: as for the wicked, earth shall open vnder their feet, and the diuell laying hold on them they shall all together goe downe Psal. 55. 16. quicke into [...]ell, and there being couered with huge mountaines of earth, shall be bolted vp with eternall bolts, and bound hand and foot with chaines of perpetuall damnation. O Father of mercy, which hast placed vs in this world as in the mid­dle between heauen and hell, Bernard. ser. 31. ex paruu. euen as Nouices are in a house of probation: assist and strengthen vs with thy Spirit to the end, that we may be found blamelesse in the end. Lord make vs heere thy subiects in the kingdome of grace, that hereafter we may be thy Saints in the kingdom of glory.

Amen.

The Epistle.

THis text consists of a

• Soule, giuing not onely light, but also
  Habet vim ob [...]estationis & asseuerationis magnae. Aretius in loc.
  life to the present exhortation of Paul: I say this, and testifie through the Lord,
  Primasius. Lombard. Anse me.
  that is, I doe not only desire, but (as he speaks elsewhere)
  2. Tim. 4. 1
  I charge you before God, and before the Lord Iesus Christ, who shall iudge the quicke & the dead. I call God to
  Oecumen.
  witnesse that I haue taught you the truth, I testifie this as Christs
  2. Cor. 5. 20.
  Ambassadour,
  Marlorat.
  it is not my word, but his will. And therefore
  Heb. 13. 22.
  suffer the words of ex­hortation, because whosoeuer heareth his, heareth him, Luk. 10. 16. and he that despi­seth, despiseth not man, but God: 1. Thes. 4. 8.
• Bodie, that we should walke
  • Not as Gētiles in their
    • Vnderstanding, blind and ignorant.
    • Will, obstinate and alie­nated farre from a godly life,
      Aquin.
      Sin­ning
    • Wilfully, giuing themselues ouer vnto wantonnes.
    • Actually, to worke all maner of vn­cleannesse.
    • Insatiably, with greedinesse.
  • [Page 132]But as Chri­stians in
    • Putting off their old man, that is, their old conuer­sation in time past as be­ing corrupt.
      • Thought, vnad­uised anger, with all bitter­nesse of spirit.
        Ardens.
        In Word, lying and filthy commu­nication.
      • Deed, vniust de­ling & stealing.
    • Putting on the new man according to Gods image, renued
      Caietan. Aquin.
      in all the powers of the Mind
      • Rationall, in putting away lying & spea­king the truth.
      • Irascible, in being angrie without sin.
      • Cōcupiscible, in stealing no more, but la­bouring &c.

That yee henceforth walke not as other Gentiles walke] The most obseruable point in all this exhortation is Pauls Antithesis or checker-worke, as it were the blacke of the Gentiles, and white of the Christians. The Gentiles are blinded in their vnderstanding and ignorant: but Chri­stians haue learned him in whom are all the treasures of wisedome and knowledge, Coloss. 2. 3. hearing him in his Aretius word, and taught of him also by his Lombard. Auselm. Marlorat. spirit, leading them into all truth, Iohn 16. 13. The Gentiles by the [Page 133] meanes of their blindnesse and ignorance walke in vanitie of their mind, farre from a godly life, committing sinne, not out of passion and infirmitie, but out of election and ini­quitie, giuing themselues ouer vnto wantonnesse, and that not in thought onely, but in act also, working and that all manner of vncleannsse, and that euen with greedinesse insa­tiably, Philip. 3. 19. glorying in their shame, and, as Caluin. Aretius. some Diuines aptly construe the word [...], contending for the victorie in villanie. But Christians hauing learned Christ, whose doctrine Tit. [...]. 12. forbids all vngodlinesse, ought to put on the new man, that is, new manners, all the daies of their life seruing God in righteousnesse and true holinesse. The Gentiles vnregenerate are giuen to lying and forgerie: but euery Christian regenerate will speake the truth vnto his neighbour, as being members one of another. Vnregene­rate men in their anger offend God, and giue place to the diuell: but men regenerate, will not let the sunne goe downe vpon their wrath: in a Ardens. Caietane. Marlorat. literall exposition, Horat. ira fu­ror breuis est, all their vnaduised anger is not a day long: or in a mysticall sense, they bee so moderate as that neither Hierome. Aquin. reason the Ecclesiast. 12 2 light of the minde, nor Lombard. Anselme. Christ the sunne of righteousnesse shall at any time forsake them in their fu­rie. Men vnregenerate make 1. Tim 6. 5. gaine their godlinesse, robbing openly, stealing secretly: but a regenerate man is content to labour with his hands the thing that is good, that hee may giue to him that needeth. Hee laboureth, as knowing that the end of lasinesse is the beginning of leaudnesse, Laurent. Pisanus euan­gei [...]e. paradox. finis otij resurgere ad prauum negotium. And hee laboureth Occumen. not as a theefe to doe mischiefe, but the thing which is good; Ardens. Aretius. Marlorat. exercising himselfe in some voca­tion or trade that is good, and that for good, that hee may rather giue then take from other; acknowledging that axiome to bee true, Laurent. Pisan. vbi s [...]pra. Magis delinquit diues non largi­endo superflua, quàm pauper rapiendo n [...]cessaria. Vnrege­nerate men haue filthy communication and vnsauourie: but the speech of a regenerat [...] man is so Colos. 4. 6. powdred with salt, that as oft as need is it may [...] grace to the hea­rers. [Page 134] In a word, vnregenerate men are full of bitternesse, and fiercenesse, and wrath, and roring, and cursed speaking, and all maliciousnesse: but regenerate men are courteous one to another, mercifull, forgiuing one another, euen as God for Christs sake forgaue them.

These particulars haue bin discussed often elsewhere, but in the whole you may note Sarcerius & Piscator in loc. two maine parts of re­pentance, namely contrition or mortification in putting off the old man: renouation or viuification in putting on the new man. And this newnesse of life must be both out­ward, and inward: outward, in righteousnesse toward men, and holinesse toward God, opening our lips to speake that which is good, and labouring with our hands to doe that which is good. If idolatrous Gentiles and super­stitious Papists in old time did more then they knew: what a shame lieth vpon vs if wee know more then wee doe? This renouation also must be spirituall and inward, as it is in the text, renued in the spirit of your mind, Anselme. that is, in the spirit which is the minde, Hierome. Ardens. or in the spirit and minde. In the Caluin. Caietan. supreme part of the minde, as well as in the will and affections: or in the minde made Lombard. Aquin. spirituall after God in righteousnesse and true holinesse. He who first made this Image restoreth it againe being lost, ipse qui fecit reficit: Ardens. albeit this newnesse be found in vs, it is not of vs, it proceeds onely from the Lord who saith, Apoc. 21. 5. Ecce noua facio omnia; Behold I make all things new. Wee are his workmanship created in Christ Iesus vnto good workes, Ephes. 2. 10. and therefore wee must pray with Dauid, O God renew a right spirit within me, Psal. 51. 10. and embrace the Gospell of Christ as the Rom. 1. 16. power of God vnto saluation, instructing vs how to liue soberly, righteously, and holily Tit. 2. 12.

Whosoeuer is a scorner and a despiser of this soule­sauing grace, grieues the spirit of God, and giues place to the diuell. It is true that the Spirit cannot properly Thom. part. 1 quaest. 21. [...]rt. 3. grieue, because the mercies of God are not passiue but actiue, succouring not suffering in our miserie. Primafius. Lombard. Yet a man that [Page 135] is giuen ouer vnto wickednesse, doth occasion other in whom the Spirit dwels, exceedingly to lament and grieue for his faults and follies: or he may be said to grieue the Spirit, Anse [...]me. because filthy communication is displeasing to the Spirit: or for that as Augustin. epist. 23. much as in him is, he doth ex­tinguish the Spirit, and driue him out of his mansion, and so giues place to Sathan, entring in at two doores especi­ally saith In Psal. 14 [...] idem Lombard. in loc. Augustine, Per ostium cupiditatis & timoris, aut cupis aliquid terrenum & kâc intrat, aut times aliquid terre­num & hâc intrat.

On the contrary, whosoeuer is renued in the spirit of his minde, openeth a doore to Christ, Apocal. 3. 20. and Christ dwelleth in him, Eph. 3. 17. and he liueth in Christ Galath. 2. 20. nay the good man Rom. 13. 14. puts on Christ, and is as it were a walking Casaubon. not. in epist. Nys. ad Eustat. picture of Christ, so the text expressely, Galath. 4. 19. my little children, of whom I trauell in birth; againe, vntill Christ be formed in you: which Com. post. in Galath. Hierome glos­seth aptly thus, In illo verê Christus formatur, qui virtutem fid [...]i eius intelligit, & in quo omnis conuersatio eius exprimi­tur at (que) depingitur. D ^r. Fulke in loc. In this life this renouation is only be­gun, and not perfect vntill this mortal put on immortality. S. Lib. de Nat. & Grat. cap. vlt. Augustine notably to this purpose, Charity begun, is righteousnesse begun: charity encreased is righteousnesse encreased: great charity is great righteousnesse: perfect charity, perfect righteousnesse. Idem epi. 29. Charitas in alijs maior, in alijs minor, in alijs nulla: There be many degrees of cha­rity, some haue lesse, other haue more: sed plenissima, quae iam non possit augeri, quā diu homohic viuit, est in nemine: but ful and perfect charity cannot be found in any man so long as he liueth heere. To conclude this argument in three words onely, iustifying righteousnesse is perfect, but not inherent: sanctifying righteousnesse is inherent, but not perfect: glorifying righteousnesse is both inherent and perfect.

The Epistle.

IT is an axiome that will abide the touch-stone, whosoe­uer is a good man is a wise man, and on the countrary, whosoeuer is an irrepentant sinner is a foole. Salomon affirmes it in his Chap. 1. 7. 22. & 8. 5. Prouerbes, and Christ a greater then Salomon confirmes it in his Gospell, expressing the dangerous estate of improuident sinners by the parable of the Matth. 25. foo­lish Uirgins, and terming the prodigall childs repentance Luk. 15. 17. comming vnto himselfe, as if he had beene out of his wits vntill his amendment, as the Greeke [...] doth import, and the Latine resipiscentia, quasi Tert [...]llian lib. 2. con ra Marcion, vel vt alij resipiscere q [...]si res [...]pere. receptio mentis adse. So Paul aduiseth vs in my text to walke circumspectly-, not as vnwise: but as wise men. And to be wise men according to the doctrine of Paul is to be new men Ephes. 4. 22. to cast off our old conuersation, and to be renued in the spirit of our minde, to speake more particularly, the learned Atheist is a foole, Psalme 14. 1. The foole hath said in his heart, there is no God. The witty harlot is a foole, Prou. 9. 13. a foolish wo­man is troublesome, &c. The couetous (albeit the world repute him only wise, Varrol. 4. de ling. Lat. Diues quasi Diuus, as being a pe­tite god on earth) is notwithstanding in the Scriptures estimate but a foole, Luk. 12. 20. O foole this night will they fetch away thy soule from thee. But because the drunkard is a most apparent grosse fot, our Apostle willeth vs heere principally to take heede of drunkennesse, be not drunken withwine, &c.

That we may walke circumspectly, Ardentin loc. three points are to be considered especially,

• Quò.
• Quo modo.
• Qua via.

The Ecclesiastes 2. 14. wise mans eies are in his head, he therefore Heb. 12. 2. loo­keth [Page 147] vnto Christ, Coloss. 3. 1. seeking the things aboue, where Christ our head sitteth at the right hand of God: and he walketh vnto the Citie which is Heb. 13. 14. to come, in the right way with a right eye. The way to heauen is to know God and his Christ, Iohn 17. 3. a liuely faith working by loue, Galat. 5. 6. and to walke in this right way vprightly, is to shun the mountaines of presumption and the pits of despaire, to turne neither to the right hand nor to the left, to run our race neither hastily nor slowly, but as Paul heere, circum­spectly. Now the drunkard (as it is in the Prouerbe) is Esay 28. 7. out of the way, to speake the best of him in charitie, ree­ling in the way, for tipling heads haue topling heeles. It is a popish axiome, cautè, si non castè; but the truth is, no man walkes charily, but he who walkes chastly. Our Apo­stles cautè, is as much as Aqui [...]. in loc. cauete, take heed of euery thing which is an hindrance to your walking in the waies of the Lord, but especially take heed that ye bee not drunken with wine wherein is excesse.

Concerning this one sinne schoole Authors haue moo­ued many questions, as first, whether a man being sicke may be drunken medicinally for his health?

2. Whether a man taking an inebriatiue potion, not knowing the force thereof, hereby committeth any sinne?

3. Whether a man ouercharging his stomacke at a publike feast, not in any carnall delectation intemperatly carrowsing, but vpon complement onely pledging or­dinarie cups of kindnesse, may iustly bee condemned of excesse?

4. Whether the courteous invitor vrging his guest in loue, may bee said to make the riot, and if either bee thought author of misrule, whether occasionaliter, or cau­saliter?

5. Whether any subiect in answering his Soueraignes health, may wittingly and willingly transgresse in this kind?

6. Whether any for feare of stabbing, or any such like imminent perill, should endanger his soule to saue [Page 148] his bodie; and if any of these kindes are to bee excused, whether à toto, or à tanto?

For the resolution whereof, I refer you to 22. quast. 150. art. 1. 2. & se­quent. Thomas, In Aurea summa, fol 157 Al­tissiodorensis, In Thomam vbi supra. Caietan; holding it sufficient at this time to treat of voluntarie, wicked, inordinate drunkennesse implied in our text. First, voluntarie, bee not: insinuating that it is in our owne power. Secondly, wicked, drunken with wine. For, as Ardens in loc. ebrietas san­cta. Diuines are bold to speake, there is an holy drunkennesse, as that of the blessed Apostles on Whitsunday; and that of Martyrs and Saints in euery age, who taking the cup of saluation into their hands are so filled with the spirit, that they are euen sicke with loue, Cant. 2. 5. and inebriated as it were with the Psal. 3. 68. plenteous­nesse of Gods house. Thirdly, inordinate, wherein is ex­cesse, making men absolute Luther. Beza. Piscator. dissolute, ready to commit all vncleannesse euen with greedinesse. All these being put together, make drunkennesse a grandame in Babylon, and a very monopolie of mischiefe, transgressing euery precept of the whole Law.

The first Commandement is, Thou shalt haue none other Gods but me. The meaning whereof Christ expounds it, Matth. 22. 37. is, thou shalt loue the Lord thy God with all thine heart, with all thy soule, with all thy minde. Hee saith not (as Chrysostome notes vpon the place) feare the Lord: for the most impudent Atheists haue trembled, often in whom there is no perfect loue, 1. Iohn 4. 18. which expelleth feare. Neither saith hee, know the Lord: for heathen men haue some knowledge of God by nature: Psal. 19. 1. The hea­uens declare the glorie of God, and the firmament shew­eth his handie worke. Neither saith hee, beleeue the Lord thy God: for the Iames 2. 19. diuels also beleeue; but hee saith ex­pressely that which is the Rom. 13. 10. fulfilling of the Law, loue the Lord thy God. As then our Rom. 6. 16. Apostle said, he is our master to whom we submit our selues as seruants to obey: so that is our God assuredly which wee like best and loue most. And therefore for as much as the glutton and drunkard is totus venter (as Erasmus said of a Frier) all belly, and [Page 149] all for the belly: without all doubt his belly is his Philip. 3 19 God, and his glory his shame.

The second Commandement is, Thou shalt not make to thy selfe any grauen image, &c. thou shalt not bow downe to them, and worship them. Albeit drunkards cannot endure to kneele one halfe quarter of an houre in the temple: yet they can bee content to kneele, and that on both knees, and those bare, pressing and answering healths in the tauernes either to their good Captaine, who many times is but a swaggerer; or else to their faire Mistrisse, who sometimes is little better then a strumpet; or else forsooth vnto their Soueraigne, vsing the diuels logicke, hee that will not be drunken for Caesar, is no friend to Caesar. Hieron. com. in Tit. Ac­cusationis occasio est, adiuratum per Caesarem frequentius non bibisse. This vngodly Vide Ambros. lib. de Elia, c. 17 deuotion and idolatrous ado­ration of he-saints and she-saints, as they protest vnfai­nedly from the bottome of their heart vnto the bottome of the cup, is so full of scandall and scorne, that there can bee but a little difference between a drunkard in vphol­ding his wine-worship, and a Papist in obseruing his will­worship.

As for the third Commandement: a drunkard alway blasphemeth God in his workes, ofter in his words. It is an old prouerbe, Shew me a liar, and I will shew thee a theefe: so shew me a swaggerer, and I will instantly shew thee a swearer. For when once hee begins to seeme to himselfe valde disertus, a very fine man, faecundi calices cumiam fecêre disertum: hee will talke of God most, al­though hee thinke of him least. It is recorded in the Matth. 8. 31. Gospels historie that the dispossessed diuels entreated Christ that hee would suffer them to goe into swine; be­cause the chiefe place of the diuels residence is the soule of the swilling drunkard. Matth. 12. 43 In dry places he findes no rest, Bonauent. diet. sal [...]t. c. 29. that is, in a sober minde hee gets no footing: hee dwels in low countries and in wet ground, in such as are filled with wine. Now when the spirit of God is gone which should direct their speech and guide their thoughts, and [Page 150] Satan is entred in and taken possession of their ho [...]se; then vndoubtedly the doore of their lips is shut vp from Gods praise, but open as hell mouth alway to sweare vain­ly, to forsweare villanously.

Touching the sanctifying of the Sabbath enioyned in the fourth Commandement; an Alehouse in a Parish is or­dinarily the diuels chappell; while Gods congregation is chaunting in the Church, boone companions are chatting in the tauerne, hauing their letanie, gospels and epistles in derision of our common praiers, and the welsh sermon in scorne of our preaching: Church hom. concerning the time and place of prayer. so that they more dishonour God, and serue better the diuell on Sunday, then in all the daies of the weeke beside.

The fifth Comman­dement requires ho­nour to fathers

• Oeconomicall,
  • Parents.
  • Husbands.
  • Masters.
• Politicall,
  • Betters in office.
  • Elders in yeeres.
• Ecclesiasticall,
  • Tutors.
  • Pastors.
  • Prelates.

Now the drunkard in this habit of sinne dishonoureth all at once, disobeying the counsell of his Parent, comman­dement of his Master, statutes of his Prince, direction of his Elder, lesson of his Tutor, exhortation of his Preacher, discipline of his Prelate. Scandalizing also by these leaud courses his mother the Colledge, his mother the Vniuer­sitie, his mother the Church.

Against the sixth Commandement a drunkard offends more principally two waies: first, in Vide Ambros. lib. ae Elia, c. 16 [...]uinating the state of his owne bodie by disorder and intemperance.

Secondly, being apt in this humour to stab other, ac­cording to that of Uirgil: Bacchus ad armavocat. And as another ancient Horat. Poet, in praelia trudit inermem. Church [...]om. against drun­kennesse. Alex­ander the great being drunken killed his deare friend [Page 151] Clitus, for whose life when he was sober hee would haue giuen halfe his Empire. The records of our Courts afford innumerable presidents in this kinde, in so much as the common epithete to quarrelling is drunken, as a drunken fight, or a drunken fray, ne (que) enim faceret haec sobrius vn­quam, for no man in his right wits admitteth of any such desperate courses.

The drunkard is occasioned to breake the seuenth Commandement by his large commons, and leaud com­panions. For the first, Rom. 13. 13. after drunkennesse ensueth cham­bering, after chambering wantonnesse, Hieron. epist. Amando. pro membrorum ordine or do vitiorum est: and as Loc. com. tit. de libidinibus. Luther excellently, gula soror est, immo irritamentum & procus, & minister luxuriae, For temetum, Perottus in Cornucop. some conceit, is so called, eo quod tentet, and Isidor. etym. lib. 20. c. 32. vinum ab implendo venas: examples heereof in Scrip­tures are the Sodomites, Herod, Lot, Dauid, and in our Polydor. Anglican. hist. lib. 3. pag. 56. Chronicle Uortigerius.

Secondly, the drunkard is inticed to the sinne of in­continence by leaud company: for although an Inne was called in old time Isidor. etym. lib. 15. cap. 2. propina, and of late corruptly popina of the Greeke [...], signifying hunger, because Tauerne­houses were first erected onely for the necessary refection of trauellers and strangers, and not for idle meetings of neighbours: yet afterward they became places of noto­rious riot and excesse, in so much that the Ecclesiasticus 26. 30. Wise­man said expresly, Two things are hard and perilous, a Merchant cannot lightly keepe him from wrong, and a Ui­ctualler is not without sinne. And it is well obserued out of the second chapter of Iosua, verse 1. that the word in He­brew vsed for an hostesse signifieth an harlot also, the messengers of Iosua went into an harlots house, that is, saith our English glosse, into a Tauerne-house, and in Latine stabulum is an Inne, and prostibulum a whore. Now the filthy communication and vncomely gestures vsuall in such places and among such persons are so great motiues vnto sinne, that as Martin Luther was won [...] to say, It is as strange a miracle for a man to conuerse with such and [Page 152] not to burne with lust, as it was for the three children to be in the fiery furnace and not to be [...]corched. Pro. 6. 27. 28 For can a man take fire in his bosome and his clothes not be burnt? or can a man goe vpon coales and his feete not hurt? Ambros. de poe [...]it. li. 1. c. 14. Pa­scitur libido conuiuijs, nutritur delicijs, vino accenditur, ebrie­tate flammatur. In these two respects I may pronounce with Com. in Tit. 1. Hierome, Nunquam ego ebrium putabo castum. Adul­terers and drunkards are of such affinity, Heliodor. Aethio [...]. hist. lib. 13. that in ebrieta­tem amans, & in amorem eb [...]ius procliuis admodum, a wan­ton will easily turne drunkard, and a drunkard as soone be­come wanton.

As for the eighth Commandement: he that is drun­ken with wine first is a theefe to himselfe in his excessiue riot, and then being in neede is occasioned to steale from others also. Drunkennesse is Bonauent. diet. salut c. 8. regius morbus, a costly sin, for he that draweth his patrimony through his Church h [...]m. against drun­kennesse. throate, eating and drinking more in an houre then hee is able to earne in a whole weeke, must in fine come to beggery: Prouer. 23. 21. the drunkard and the glutton shall be poore, and the sleeper shall be clothed with rags. He doth cast his house so long out of the window, that as Luscinius in salibus & iocis. Diogenes said, at the last his house doth cast him out of the doore, hauing left nothing rich except a rich nose. The prodigall child wastfull in the beginning of his iourney, was in the end so needy, that he was desirous to be fellow commonor with Luke 15. 16. swine. Diogenes derided a yong riotous gallant, who spent so much at dinner that hee had nothing but a Radish roote for his supper. In a word, the most ordinary pro­gresse of a meane man giuen ouer to tipling is nothing else but this, from luxury to [...] quia perditus & ni­hil si [...]i & suis seruans. Zanch. in loc. beggery, from beggery to thee­uery, from Holborne to Tyburne, from the alehouse to the gallowes.

As for the ninth Commandement: Lib. de men. da [...]. ad consent. cap. 14. Augustine makes eight kindes of lies, which Lombard. sent. l 3. dist. 38. & gloss [...] Psal. 5. other haue reduced vnto three, mendacium officiosum, iocosum, malitiosum. And these may be contracted into two, to wit, a merrie verie lie. [Page 153] All which a drunkard hath at his fingers ends: for the merry lie, cogging and iesting are the chiefe props of his tottering estate. And as for malicious lies, if he be on his Ale-bench, and sit downe in the seat of the scornfull, he will, as Luke 2. 1. Augustus Caesar once, tax the whole world, prat­ling of Priest and Clerke, yea Prince and people, censu­ring all hee knoweth, often more then he knoweth. Hee will not spare his other selfe, his best selfe, his owne selfe. Bacchus is painted by the Poets vsually naked: [...]ulgentius mytholog. l. 2. [...]ab de Dionysio. heere­by signifying that a drunkard reueales all the secrets of his heart, Plutarch. l. de garrulitate. quicquid est in corde sobrij, est in lingua ebrij. The which is a most odious fault in ciuility: for who will fa­miliarly conuerse with such a dolt as can neither keepe his owne, nor his friends counsell? In vino veritas helpes him not a whit; for seeing all truthes are not to bee told at all times, he may beare false witnesse when he makes a true report, because the meaning of the commandement is, that we should not mooue any tales either false or true, whereby the credit of our neighbour is lost or lessened: but that on the contrary wee should endeuour by all meanes possible to maintaine his honest reputation a­mong vs. And therefore the gabling drunkard in mo­uing many false prattles, and so making many foule quarrels, offendeth against the ninth Commandement especially.

The naming of the last Commandement is enough, he that is guilty of the fact, of necessity must be accessary to the motion. And therefore to conclude this euidence, euen as a Generall that besiegeth a City, laboureth es­pecially to gaine the Tower or the Castle, knowing that if hee possesse it, he shall instantly command the whole Towne: so likewise the diuell who daily doth assault our little citie, plots how he may be possessed of our Capitoll and Sconce, being assured that if our head be tipling, our eyes will bee wanton, our tongue blasphemous, our throate an open scpulchre, our hands ready to stab, our feete swift to shed blood: in briefe, all our members at [Page 154] his seruice to become Rom. 6. 13. weapons of vnrighteousnesse, to commit all manner of sinne euen with greedinesse. And so the drunkard is like mare mortuum, as no fish can liue in the one, so no vertue in the other, Augustin. abominatur à Deo, despicitur ab angelis, deridetur ab hominibus, destituitur virtutibus, confunditur à daemonibus, conculcatur ab om­nibus.

But the foulenesse of this vnhappy sinne will appeare yet to be greater, if wee consider it according to our seue­rall estates, as we are

• Men.
• Ciuill men.
• Christian men.
• Collegiate men.
• Clergie men.

If we consider our selues as men, we shall easily see that drunkennesse maketh vs no men. Virgil. epi­gramide venere & vino. Demens ebrietas, it is a voluntary madnesse, whereby men depriued of their vse of reason are like horse and mule without vnderstand­ing. Hanc qui habet, seipsum non habet, he that hath this sinne hath lost himselfe, and is become Chrysost. in Act. hom. 27. rather a beast then a man, nay Dadraeus lo [...]. com. tit. [...]brie. tas. worse then a beast, for we can not en­force a beast to drinke more then he neede: Chrysost. ad pop. Antioch hom. 1. est volunta­rius daemon, a drunkard, as it is in our English prouerbe, will play the diuell.

Secondly, if we consider our selues as ciuill men, this one sinne ouerthroweth all the foure cardinall and chiefe vertues. As Iustice, for how shall any man doe right vn­to other, who cannot doe reason vnto himselfe? Pru­dence, which is often drowned in this sincke, and espe­cially maintained by moderate diet, as the Aristot. ethic. lib. 6. Philosopher intimates in the word [...] to be quasi [...]. Temperance, for foulnesse of body followeth ordinarily Ezech. 16 49. fulnesse of bread. Fortitude, for as S. Lib. de Elia cap. 13. Ambrose notably, Quos mane insignes armis spectaueras, vultu minaces, eos­dem vesperi cernas etiam à puerulis rideri, sine ferro vul­neràtos, sine pugna interfectos, sine host [...] turbat [...]s, sine se­nectute tremulos, Iudith 13. 2. 8. Holofernes hauing lost his wit in wine, [Page 155] lost his head also by the hand of a silly woman. And that of a moderne Poet is memorable, de duce Dipontino.

Thirdly, if wee consider our seiues as Christian men, 1. Tim. 5 6. he that liueth in pleasure is dead while he liueth: ergo, saith Epist. Oceano tom. 2. fol. 324. Hierome, a drunkard is not onely dead, but buried in his sinne also. There be many Esay 5. 11. Ioel 1. 5. Prou. 23. 29. woes denounced against him in this, and moe woes executed on him in the next life. For I tell you (saith our Apostle) that they who doe such things shall not inherit the kingdome of God, Galath. 5. 21. [...], Phauorinus apud Zanch. in loc. quòd non possit [...] seruari.

Fourthly, if we consider our selues as schollers, our ho­nourable founders in great wisedome foreseeing the ma­nifold inconueniences of tipling in Students, ordained that we should haue but a spare diet in the Colledge, and for­bad all excessiue riot and inordinate commessation in the towne. A Gentleman hearing that his sonne at Vniuer­sitie was giuen to dicing, answered, that want of money would occasion him happily to leaue that fault. After­ward vnderstanding that hee was giuen to whoring, said, that either mariage or old age would one day cure that folly. But when he was informed of his Morall vpon Ariost. Or ando surioso, lib. 35. wine bibbing, out vpon the villaine (said the father) I will surely disin­herit him, for that fault will encrease with his yeeres. A gamester will continue so long as his purse lasts, an adul­terer so long as his loynes last, but a drunkard so long as his lungs and life last.

Fifthly, if wee consider ourselues as Clergiemen, he that is giuen to 1. Tim. 3. 3. wine should not be made Bishop, and if any Prelate or Priest after consecration become a wine­bibber, ebrietatibus vacans, aut cesset aut deponatur, as it is in the 42. Canon of the Apostles, according to the com­putation of Theodorus Balsamon. And by the seuenth Iniunction of Queene Elizabeth, Ecclesiasticall persons are forbidden haunting of Alehouses and Tauernes. I know Paul may meet his acquaintance at the market of [Page 156] Appius, and at the three Tauernes, Acts 28. 15. but this ought to bee for his honest necessities, as the former In­iunction intimates, and not to keepe ranke riot at vnlaw­full houres. Hee that is irregular in this kinde, after ad­monition and warning, is worthy to be suspended Vide Balsam. in Apost can. 42. & Photi­um. Tit. 9. cap. 27. & 35. ab of­ficio & beneficio. A great gallant hauing prouided a great feast for his neighbours, desired the parish Priest to wash first and to sit downe last: hereby signifying (saith mine Mensa philo­sophica fab. de milite. author) that Clergie-men ought to be primo mundi, sed postremo ebrij. Thus as you see, by surfetting and excesse Ambros. de Elia, cap. 14. vina are made venena, that is, in the words of holy Deut. 32. 33. Scripture, the wine of drunkards is so bitter as the poy­son of Dragons, and the cruell gall of Aspes. In some respect worse, saith Vbi supra. Ambrose, then any venome; for the most deadly poyson hath holpen many, whereas the drunkards potion heales none, but hurts all, a root of much euill, a rot of euery vertue.

The Epistle.

THe life of man is a I [...]b 7. 1. warfare on earth, and euery Christian is a professed souldier, hauing 2. Cor. 7. 5. fightings without, and terrors within. He must therefore learne two things especially: first, how to chuse his armes: and se­condly how to vse them. Our Apostle doth instruct him heere concerning both. As for the choice, the Zanchius. defensiue weapons are the girdle of veritie, breast-plate of righteous­nesse, s [...]ooes of preparation, shield of faith, helmet of salua­tion. [Page 161] Offensiue, the sword of the spirit, which is the word of God. As for their vse, Paul aduiseth vs also to put them on, and to put them all on, and so to put on the whole armour, as that we may stand in all good, and withstand all euill. All which is implied in the 11. verse, containing a procla­mation ad arma, put on all the armour of God. And a reason, that ye may stand, &c.

In the proclama­tion foure points are remarkable:

• 1. Euery Christian is charged with armour.
• 2. This armour must be Gods armour.
• 3. Panoplia, complet armour, all the armour of God.
• 4. This complet armour must not onely be shewed abroad, or hung vp at home: but vsed and im­ployed daily, put on.

The reason hereof is manifest and manifold: first, that we may be able to For so long as a man standeth in battell he is well, if he fall downe then in ieopardie.. stand in battell. Secondly, that wee may so stand, as that we may withstand. Thirdly, that we may so withstand, as that we may foile our enemies assaul­ting as well as retiring. Fourthly, that we may repell not only some few, but all assaults. Fiftly, all assaults not on­ly of the flesh and the world, but of the diuell also, which is the prince of darknesse, and generall commander of all forces against vs in these spirituall skirmishes. Iudith 15. 1. Olofernes being slaine, his souldiers instantly fled. Lombard. in loc. If we conquer the rulers and gouernours of the darknesse of this world, wee shall easily discomfit their followers and instruments. If we cast the Anselm. rider, his horse will instantly be taken and ta­med. Euery Christian ought to put on the resolution of Captaine Pareneticall treatise to the Princes of Eu­rope, pag. 26. Ferras, alway bearing armes against the grea­test Emperour of the world, wrestling not against blood and flesh onely, but against principalities, against powers, against spirituall craftinesse in heauenly things.

For the first point: armour is necessarie, whether wee consider our owne weaknesse, or our enemies strength. Our weaknesse, as being vnapt and vnable by nature to [Page 162] 2. Cor. 3. 5. thinke so much as a good thought, and therefore we must be strong through the Lord, Lombard. who giueth his souldiers power and might, Psal. 144. 1. teaching our hands to warre, and our fin­gers to fight. It is reported of Xiphlin in vita Traiani. Traian that he would cut in peeces his owne garments, rather then his souldiers should want a ragge to binde vp their wounds: but our Captaine Christ hath giuen vnto such as march vnder his banner his owne flesh and his owne selfe, willing vs not to put on his armour, but also to Rom. 13. 14. put on himselfe, that we may be strong through the power of his might, who can doe whatsoeuer he will, and will doe whatsoeuer is best for all his followers. Againe, we need armes in respect of our enemies, as being many, mightie, cunning in plotting, cruell in executing.

1. Many, Kilius. for these gouernours and princes haue ma­ny souldiers and subiects vnder them, Aretius. improbos spiritus, & homines pessimos, an Ecclesiastes 1. 15. infinite number, against a little flocke and an handfull of people.

2. Mightie, for we wrastle not against flesh and blood, Z [...]chius. that is, not simply with flesh and blood; or Lombard. Aquin. onely, for then Marlorat. one sword should be so long as another, and one man so strong as another: but we fight men against di­uels, euen weaklings against powers and principalities, as it were sillie lambes against roring lions.

3. Cunning in plotting, as being spirituall and invisi­ble, fighting so craftily, Anselme. that we know not on which side they will assault. Satan in the beginning was a Gen. 3. 1. Ser­pent for his subtiltie, but now being indued with almost six thousand yeeres experience, become a Dragon and an old Serpent, Apocal. 20. 2. Cui nomina mille, mille no­cendi artes, quoth Ad Heli [...]dor. de vita [...]. Hierome. Such a 2. Cor. 2. 11. circumuenting enemie, that being a prince of darknes, he can 2. Cor. 11. 14. transforme himselfe into an angell of light. Auarice is a worke of darknesse, peeuishnesse a worke of darknesse, inordinate drinking a worke of darknes. But he doth couer and cloak these with armour of light, insinuating, that couetousnesse is commendable thrift, obstinacie noble resolution, and [Page 163] drunkennesse a point of good fellowship. Grosse wicked­nesse is easily seene, and preuented soone: but our chiefe aduersaries abound with spirituall wickednesse and inuisible craftinesses, and their ordinary souldiers are in their gene­ration Luke 16. 8. wiser then the children of light.

4. Cruell in executing and prosecuting; Sathan is an Apoc. 12. 10. accuser of his brethren, and a Iohn 8. 44. murtherer from the be­ginning, called in holy Scripture a Lyon for his might, and a roring Lyon for his malice, seeking daily whom he may deuoure, 1. Peter 5. 8. Now these descriptions are set downe not that we should faint, Caluin. Bullinger. Kilius. but rather encou­raging vs to fight. For seeing our enemies are Augustin de Ciuit. l. 8. c. 22. superbia tumids, inuidentia liuids, fallacia callidi, à iustitia penitus alieni, so many, so mighty, so malitious, so crafty, so willing and able to hurt vs, it behoueth euery man to be well appointed and armed, that he may be able to resist in the euill day.

The second point obserued in the Proclamation, is, that our armour must be Gods armour, not armour of the flesh, for Ierem. 17. 5. cursed is the man that maketh flesh his arme. Not ar­mour of the world, for our enemies are worldly gouernours, and the chiefe of them is Iohn 12. 31 the Prince of the world. Psal. 20. 7. Some put their trust in Chariots, and other in horses, but we will remember the name of the Lord our God. Not ar­mour of the diuell, for then we shall haue nothing but his leauings. His armour is Popish exorcisme, superstitious crossing, holy water and the like: which he little feareth as being framed in his owne shop, and giuen vs at his ap­pointment. The weapons of our warfare are not 2. Cor. 10. 4. carnall, but mighty through God to cast downe holds. Against spiri­tuall harmes we must vse Primasius. spirituall armes; against the workes of darknesse we must Rom. 13. 12. put on armour of light, Aquin. that is, vertues against vices, as being vestimenta put on, munimenta armour, ornamenta of light. Let vs then if the diuell at any time tempt to cruelty, pride, impatience; put on Coloss. 3. 12. tender mercy, kindnes, humblenes of minde, meeknesse, long suffering, &c. as it is in the present Epistle, wee must [Page 164] arme our selues with the breast-plate of righteousnes against iniquity, with the girdle of truth against heresie, with the helmet of saluation against dispaire, with the shield of faith against infidelity. The diuell is mysticallie that huge Le­uiathan esteeming Iob. 41. iron as straw, and brasse as rottenwood, when the sword doth touch him he will not rise vp and he laugh­eth at the shaking of the speare, in the earth there is none like him, he feares not our fleshly weapons, or worldly wea­pons, and therefore that we may stand against his force, we must put on the armour of God, and dwell vnder the Psal. 91. 1. defence of the most high.

The third thing considered in the proclamation, is, that we put on Sarcerius. B. Latymer. Mariorat. all Gods armour, or the whole armour of God, as it is verse 13. If we should arme our head onely, the diuell happily would strike at the foote: if the foote only, then he might hurt our head: if both, and leaue our breast vnarmed, he might wound vs at the heart. Where­fore that we may repell all assaults of the diuell, we must Aretius. tanquam milites cataphracti, put on all the armour of God. I cannot examine euery particular weapon in this Armourie, learne onely three points of warre in the whole.

First, that Paul heere makes no mention of a backe Cu­rete for the Christian souldier. There is an helmet for the head, a corselet for the breast; in a word, a shield for all the fore-parts, onely no guard, no regard of the hinder. It is a compleat armour, and yet without any defence for the backe: signifying hereby that euery Christian ought to keepe his Zanchius. station in Gods armie, neuer forsaking the banner of Christ, vntill death his 1. Cor. 15 26. last enemy be destroi­ed. It is G [...]euara. written of Bias falling into the hands of his enemies, and his souldiers crying, what shall we doe? that he did answer, Report yee to the liuing that I die fight­ing, and I will report to the dead that yee did escape flying. When Restitution of decaied intelli­gence, pag. 176. William the Conquerour had landed at Pemsey neere to Hastings in Sussex, he caused all his ships to be sunck, that all hope of flying backe might be taken away. [Page 165] The Numantine would rather die then flie; so the Chri­stian warriour must continue Apocal. 2. 10 faithfull vnto the end, like Iudg [...]s 16. 30 Sampson killing enemies at his death as well as in his life.

The second remarkable point of warre is, that we must aboue all other weapons of defence take the shield of faith. And the reason heereof is plaine, because the helmet co­uers only the head, the corselet the breast, and the sandall the foote: but a Zanchius. shield couers all the body. Let vs then aboue all, or as Vulgar Latin. other read in all, vse faith. In Anselm. all tenta­tions and combats, Royard, hom. 2. in loc. or in putting on all the weapons aforesaid, haue a liuely faith and assured confidence, without which all the rest haue no force. The sword of the Spirit without faith is no scripture to thee, the girdle of verity without faith is no truth vnto thee, all thy righ­teousnesse without faith is vnrighteousnesse. Seeing then it is impossible without faith either to please God, or resist the diuell, in all, and aboue all vse the shield of faith, wherewith yee may Caietan. not onely reiect or auoid: but also quench all the tentations of the wicked, albeit they bee Caluin. darts in respect of their sharpnesse, and fiery for their de­stroying, one sinne Lombard. Zanchius. kindling another, as drunkennesse kindleth adultery, and adultery murther. All the world, saith Saint 1. Epist. 5. 19. Iohn, lieth in wickednesse, positus in maligno, Royard. vbi supra. that is in malo igne, set on fire by the diuell, heere called the wicked, Sarcerius. as being author of all euill, and master of all the fiery workes in the world, Matth. 6. 13. and 13. 38. But bee of good cheare, faith ouer commeth the world, 1. Iohn 5. 4. One shield of faith is able to beare, yea to beat off all the fierie darts of the wicked world, flesh, and diuell.

The third point of warre is, that the Christian souldier is armed with a sword so well as with a buckler: and this sword is the word of God, being Heb. 4. 12. powerfull in operartion and sharper then any two edged sword. Viues in Au­gust. lib. 14. de Ciuit. cap. 12. Sharpe in a li­terall, [Page 166] and sharpe in a mysticall exposition: or sharpe in discoursing of thing Ans [...]lm. [...] Heb. 4. temporall, and sharpe in teaching things eternall: or Aquin. lect. 2. in Heb. 4. acute in moouing vs to vertue, and acute in remoouing vs from vice. Doth the flesh intice thee to wantonnesse? strike with the sword of the Spirit, Thou shalt not commit adultery. Doth the world tempt thee to vanity? strike with the sword of the Spirit, 1. Ioh. 2. 15. loue not the world, neither the things that are in the world. If any man loue the world, the loue of the father is not in him. Doth Sathan assault thy faith, and tempt thee to superstition and idolatry? strike with the sword of the Spirit, Matth. 4. 10. Thou shalt worship the Lord thy God, and him onely shalt thou serue. Doth Death in the last houre of thy spirituall combat af­fright thee? strike with the sword of the Spirit, 1. Cor. 15. 54. Death is swallowed vp in victory, the sting of death is sinne, and the strength of sinne is the law: but thankes be vnto God which hath giuen vs victory through our Lord Iesus Christ. Caluin. By the buckler of faith a Christian souldier is able to defend himselfe, by the sword of the Spirit able to confound his enemie. So that our aduersary going about daily seeking whom he may deuoure, reioyceth exceedingly when ei­ther B. [...]. serm. vpon this Epistle. Papists hinder the reading, or, Atheists hurt the preaching of the word. As the 1. Sam. 13. 19 Philistians would not suffer a Smith in Israel, lest the Hebrwes should make them swords or speares: [...] in euangel. dom. 1. qu [...]ra. Co [...] 5. so the diuell cannot endure that we should heare sermons, and read holy Scripture, lest out of this shop wee get armour to repell his assaults in the e­uill day.

The last obseruable thing in the proclamation is, that a Christian ought not onely to know Gods armour, but also Zanchius. put it on. For as it is not enough for the seruice of our Common-weale that wee keepe good weapons at home, or that we shew them at musters abroad, except we haue skill and will (as occasions of the State require) personally to serue with them: euen so, to haue the sword of the Spirit rust at home, or sometime to flo [...]ish a little with it abroad, is not sufficient for the souldier of Christ, [Page 167] except he can and will vse Gods armour, and stand in bat­tell against all assaults of the diuell. As in Physicke the best prescript can doe no good except it be taken: so the most complet armour is no defence when as it is not worne. We must in aduersitie put on patience, in prospe­ritie put on humblenesse of minde, at all times Coloss. 3. 14. aboue all these put on loue, giuing euery man his owne. If we will ouercome the princes of darknesse, wee must put on the armour of light.

But obserue heere that wee must vse the weapons of God in the warres of God, against enemies of God onely, that wee may stand against all assaults, and quench all the fierie darts of the diuell. Many men hit the souldiers of Christ, and hurt the friends of God with armour of God. As Heretikes fraudulently cite scriptures against scrip­tures, and Fathers against Fathers, and so make God as it were fight against himselfe. Velleiu [...] hist. lib. 1. Silla said, ante frangendus ho­stis quàm vlciscendus ciuis, our force must not bee spent in priuate grudges against our brethren, but in the publike quarrell of the Gospell against the common enemie. The Scorpions in Apollonius in hist. mirabili­b [...]. Caria when they sting, kill homebred peo­ple: but hurt not any stranger. On the contrarie, there bee certaine little Snakes in Babylon which onely bite for­reiners, and not inhabitants. It is a fooles fray to strike him that is neerest; M ^c. Green­ham in a ser­ [...] at S. Ma­ries in Camb. vpon the com­ming out of Martin mar­prelate. vndiscreet Schismatikes vsing lies and libels the weapons of the diuell in good causes, offend the Church as much as open heretikes imploying Gods armour in bad causes.

In this our spirituall warfare wee haue many great in­couragements to fight valiantly: first, our weapons are good, a complet armour: secondly, our Captaine is good, euen the Lord of hosts, hauing all power and might: thirdly, our cause good. Now

Againe, the continuance of our fight is little, but our reward great. In Rome the militarie age was from [Page 168] Auius Gell [...]us lib. 10. c. 28. seuenteene to fortie and six, or in dangerous times vn­till fiftie. Psal. 90. 10. The daies of our age are threescore yeeres and ten, and in all this time there is no time for peace; we are legionum filij, borne in the field, and sworne souldiers in our swadling clouts, alway bearing armes against the common enemie from our holy baptisme to buriall. All which is called in the 13. verse the euill day: in regard of the sharpnes Aquin. Anselm. Zanchius. euill, in regard of the shortnes Oecumen. a day. Now the souldiers resolution is aut sors, aut mors, either victorie the beginning of ioy, or else death the end of miserie. So the Christian in this holy warre may comfort himselfe:

Either God will end our danger, or our daies: and then wee shall be no longer souldiers in armour, but gowne men in Apocal. 7. 9. long white robes, hauing palmes in our hands, and Apocal. 4. 4. Crownes on our heads as conquerors, according to that of 2. Tim. 4. 7. Paul; I haue fought a good fight, and haue fini­shed my course, from henceforth is laid vp for me the crowne of righteousnesse, which the Lord the righteous Iudge shall giue me at that day, and not me onely, but vnto all them also that loue his appearing.

The Epistle.

THis Epi­stle to the Philippians hath three parts: a

• Subscription, Paul and Timotheus. Paul
  Zanchius.
  as author inditing, Timotheus as ap­prouer or happily penner, writing this Epistle: both the seruants of Iesus Christ, and dearly beloued of the Philippians.
• Inscription, to all the Saints in Christ Iesu which are at Philippi: that is, all such as are
  Lombard. Anselm. Aquin.
  baptized, and haue giuen vp their names vnto Christ in
  [...]retius. Zanchius.
  professing the Gospell, all in Philippi, but vnbelee­uing
  Primasius.
  Pagans.
• Description of their perfeuerance, toge­ther [Page 174] with an exhortation vnto the same,
  Beza.
  which is the maine scope of all this excellent letter. Part whereof is our present text, Contai­ning
  • Praise to God, and in it obserue
    • Matter
      • Past, a good beginning: Because yee are come in­to the fellowship of the Gospell.
      • Present, an happy proceed­ing: From the first day vntill now.
      • Future, a blessed end: Sure­ly certified that hee which hath begun a good worke in you, will performe it &c.
    • Manner in re­spect of
      • Extensi­on of
        • Time, alway in all my praiers.
        • Persons, for you all.
      • Intension, hauing you in my remembrance, and pray­ing for you with gladnesse, as louing you from the ve­rie heart roote in Iesus Christ.
  • Prayer to God, that their loue may encrease more and more in knowledge and iudgement, being so filled with the fruit of righteousnesse, vnto the glory of God, as that they may be pure
    Oecumen. Marlorat.
    before God in their
    Lombard. Anse [...]m.
    conscience, and with­out offence before men in their credit.

The Sarcer. Zanc [...]ius. Kilius. summe of all is in briefe, that the Pastour ought to blesse God alway for the present graces of the Church, as also most heartilie to pray for the further and future good of the same. And the people likewise must on their part bring foorth in their life such excellent fruit of righteousnesse, as that they may be both a 2. Cor. 1. 14. reioycing and a [Page 175] Philip. 4. 1. crowne to their Pastour. As the legall high Priest had the names of the children of Israel grauen in his Exod. 28. 29. breast­plate: so the Preacher of the Gospell ought to haue his Cure stamped in his breast, alwaies in all his prayers hauing them in perfect memorie. Queene Mary said, Calice was imprinted in her heart: so Paul here to the Philippians, I haue you in my heart. And to the Corinthians 2. Cor. 3. 2. elsewhere, Ye are our epistle written in our hearts. See Epist. Dom. 12. & 18. post Trinitie.

Because ye are come into the fellowship of the Gospell] The chiefe subiect of his thankes and gladnes is Brentius apud Marlorat. in loc. not the goodnesse of their soile, nor yet the greatnesse of their Citie (though it were the Acts 1 [...]. 12. chiefe in the parts of Macedo­nia) but their fellowship of the Gospell Lombard. Aq [...]in. Anselme. in word and deed, beleeuing the word preached, and relieuing their Pastor persecuted: being companions of Paul in bonds, as they were partners of Paul in grace: Aretius. Commonors in respect of the Epist. Iude vers. 3. common faith, and commonors as Philip. 4. [...]4. communica­ting to his affliction. Hence we may learne, that although euery subiect ought in dutie to thanke God for crowning our nation with a world of outward blessings, as honour, plenty, peace: yet aboue all, in all our deuotions alway to praise God for the fellowship of the Gospell. And there­fore the 17. of Nouember, in which it was happily [...]esto­red, and the 5. of Nouember in which it was miracu­lously preserued, ought to be had in a perpetuall remem­brance.

From the first day vntill now] The first day of their con­uersion is mentioned Acts 16. and this now was his Zanchius. first imprisonment at Rome, recorded Acts 28. or as other, his second apprehension at Rome, by computation about Rhem. Argu­ment epist. Philip. ten yeeres after the first. All which time the Philippians continued constant in the sincere profession of Christia­nitie; Caietan. neither reduced to their old Gentilisme, nor se­duced by false teachers vnto new heresie. Vngratefull Schismatikes Brightman Apocalyp. Apo­calyp. pag. 105. 106. &c. affirme that the Church of England is like the Church of Laodicea, neither hot nor cold; proud, but [Page 176] yet poore, blind, naked, miserable: but it is our dutie to thanke God alwaies in all our praiers, for that our Church hath against a world of popish and peeuish oppositions in the midst of a crooked generation, euen from the first of Queene Elizabeth, vnto the eleuenth of King Iames, vn­cessantly continued in the fellowship of the Gospell. And it becommeh vs to iudge that hee which hath begun a good worke in this kingdome, will performe it vntill the day of Iesus Christ.

He that hath begun a good worke in you will performe it] Royard. in loc. Three things are requisite in an absolute agen [...], power, skill, and will. Power is attributed especially to God the Father, wisedome to God the Sonne, willingnesse and loue to God the holy Ghost. He therefore that begins a good worke, can and will accomplish it vnto his glory. This sentence confutes abundantly the Aquin. Zanchius. Pelagians, holding that the beginning of euery good worke is onely from Gods grace, but the consummation of the same from our owne vertue. Whereas our Apostle giueth Oecumen. all to God, Ardens. the first and second and third grace. The first is, operans gratia, whereby God beginneth a good worke in vs, with­out vs, in giuing a Philip. 2. 13. will to doe well. The second is, coope­rans gratia, whereby God performeth it, giuing to our will abilitie, working in vs and with vs, according to that of 1. Cor. 15. 10. Paul; I laboured more abundantly then they all, yet not I, but the grace of God which is with me. So the most accu­rate August. ser. 15. de verbis apost. Doctor excellently, Qui fecit te sine te, non iustifica­bit te sine te. The third is, saluans gratia, wherby God crowneth our will and worke in the day of Iesus Christ, Tit. 3. 5. not by the merits of righteousness which wee haue done, but according to his mercy sauing vs. In the words of Apud Ardens in loc. Gregorie: Primò Deus agit in nobis sine nobis, vt postea nobiscum agat: & per immensam misericordiam remuneret in nobis illud, ac si solum processisset ex nobis. And so this saying of our Apostle maketh against the Papists also, which are D ^r. Fulke an­swere to Rhem preface § 52▪ cater-cousins to the Pelagians in the question of freewill and humane merit. For seeing God is 1. Cor. 15. 28. all in [Page 177] all, and 1. Cor. 12. 6. worketh all in all, end, middle, beginning; it must assuredly proceed from grace, that any man works with grace. God in euery good worke makes a beginning, 2. Cor. 3. 5. helpeth in the middle, 1. Cor. 15. 10. confirmeth vnto the end, 1. Cor. 1. 8. And therefore Radulphus Ardens, a Perkins treat. Christ the true gaine. very learned man in his age, Vt habetur in eius vita praefix. hom. edit. Colo [...]. florishing from the yeere 1040. to 1100. (saith in an homilie preached vpon the Epistle Sunday 18. after Trinitie) seeing by one grace we come to another grace they be called merits improperly, for all our owne workes are losse that Christ might be the true gaine and aduantage. Philip. 3. 8.

And this I pray that your loue may encrease yet more and more] Matth. 24. 12 Christ had foretold that the loue of many should bee cold in the latter ages of the world, Paul there­fore begs of God earnestly that the Church of Philippi might abound with the gift of charitie: not only that they might haue loue, Zanchius. but that it might encrease, yea that it might encrease yet, and that more and more. The word ( [...]) doth import that our loue must not bee contai­ned within the lists of our priuate persons, or particular acquaintance: but that it should ouerflow like a foun­taine to the benefit of the whole Church: and that not for a time, but vntill the day of Christ: that is, vntill either he call vs to him in Primasius. Lombard. Anseim. our particular deaths, or hee come to vs in Caietan. Marl [...]rat. his generall Iudgement. This our loue must haue two Aretius. companions especially, Knowledge and vnderstan­ding. Seeing loue 1. Cor. 13. 7. beleeueth all things, it is exceeding necessaire that our loue should abound in knowledge, Theophylact. Oecumen. whereby wee may discerne between good and bad, be­tween Heretike and Catholike, and in vnderstanding, which is a spirituall experience gained by much exercise, 1. Thess. 5. 21 trying all things, and then accepting the most excellent. ( [...]) is Zanchius. Theoricall, and consists in generall notions of the Bible, whereas ( [...]) is practicall in Christian experiments, and particular actions. A true iudgement whereby men are able not onely to marke and make dif­ference betweene good and bad, Anselm. but also betweene [Page 178] good and better, and so in fine chuse the best. Our aduer­saries as well the popish as the peeuish abound (as they pretend) with a very great loue to God and his people. But because their zeale is not ioyned with all vnderstanding and knowledge, the fruit thereof is not the fruit of righteous­nesse, a pure life before God, and without offence before men: but the bitter roote of all schisme in our Church, and sedition in our Common-weale. So that whereas Psal. 69. 9. Dauid said, The zeale of thine house hath euen eaten me: we may contrariwise say, Their zeale hath euen eaten vp thine house. The See dangerous positi [...]ns of re­form. lib. 2. cap. 4. 9. 11. 12. 13. Puritane zeale calleth it in word, the Casaubone­pist. ad Front. pag. 81. 82. & sequent. Romish zeale endeuours to make it in deed, a den of theeues, a fear of Antichrist, a shamelesse Babylon, a mo­ther of abomination and desolation.

Filled with the fruit of righteousnesse] If we construe this of Iustification, it is apparent that good works are not the cause: but the Aretius. Sarcerius. Beza. consequent of our righteousnesse, as the fruit makes not the tree to be good, but onely shewes it to be good. If we take righteousnesse here for sanctifi­cation, obserue with In loc. Zanchie the foure causes of good workes:

• 1. Efficient,
  • Primarie, Christ: Which commeth by Iesus Christ, working in vs the will and the deed, Philip. 2. 13.
  • Secundarie, our selues: As being
    Esay 61. 3.
    trees of righteousnes planted by the Lord, and so by Christs especiall grace the iust man
    Psal. 1. 3.
    brings foorth his fruit in due sea­son, and continuing in well doing is fil­led with the fruit of righteousnesse.
• 2. Materiall, fruit. Internall in thought, externall in word and deed. For a good tree beares fruit on euery bough and on euery branch.
• 3. Formall, righteousnesse. A conformitie to the diuine law, Christs imputatiue righteousnesse is perfect, our in­herent righteousnesse is imperfect.
• [Page 179]4. Finall
  • Benefit of our brethren, for trees beare fruit for the good of other.
  • Glory and praise of God, and
    Theophylact. Aretius.
    heere wee may learne the difference betweene the good workes of Chri­stians and other. A Gentile doth a good worke, but not in Christ: an hypocrite doth a good worke, not vnto Gods glory: but for
    Matth. 6. 2.
    mens praise. Whereas the true Christian is filled with the fruit of righteousnesse, especially for this end, that
    Luke 15. 10.
    Angels in heauen may
    Caietan enim & Zanchius r [...]ferunt glo­riam ad ange­l [...]s in coelo, lau­dem ad homi­nes in terra.
    glorifie God, and men on earth also praise God in his Saints. And as the iust man is a
    Lombard. in loc.
    glorie and praise to God: so God one day will praise the iust, in saying, Come ye blessed, &c. and glorifie him also both in body and soule by Iesus Christ in the kingdom of glory.

The Epistle.

SAint Paul in this text exhorts the Church of Philippi to

• Follow him, and other Apostles of the like cariage, because their conuersation is in heauen.
• Flee false tea­chers, & such as walke wic­kedly, because their
  • Courses are dā ­nable, being
    • Erronious in doctrine, ene­mies of the crosse of Christ.
    • Corupt in ma­ners, whose bel­ly is their god.
  • End is damnation, and glo­rie their shame.

Be followers of me] This argueth his Ardens in loc. confidence, not B. Latymer. serm. in loc. arrogance. For hauing instructed his Philippians euery way that is commendable, Royard. by word, by writing, by working: and knowing 1. Cor. 4. 4. nothing by himselfe wherein hee was wanting in his Apostleship: hee speakes thus as their watchman, and not as his owne trumpetor, out of vnfained zeale sincerely to keepe them from error, not out of selfeloue vainly to sound his owne praise. Sarcerius. Piseator. Kilius. Hence Pa­stors are taught to be 1. Pet 5. 3. paternes vnto their flocke 1. Tim. 4. 12. in word, in conuersation, inloue, in spirit, in faith, in purenesse; that it may be said of euery Prelate truly, which a Poet of a Pope flatteringly,

And looke on them] He ioyneth other with himselfe to Aretius. decline enuie. There bee many false Teachers among you, but I would not haue you to follow them. Other [Page 189] there be, though a few that walke as I do. [...], Marke them Lombard. Zanel [...]ius. accurately, for we may not imitate euery one, but onely such as Paul; and Paul not in euery thing, but (as himselfe 1. Cor. 1. 11. elsewhere doth expound himselfe) Be yee fol­lowers of mee, euen as I am of Christ. B. Latymer. If these words, as I am of Christ, be brought hither vnto the clause, be follow­ers of mee, then all is well: otherwise Christians (as B. La­tymer heere notes) are not bound in conscience to be Saints apes. Imitate Dauid in that wherein he was a man accor­ding to Acts 13. 22. Gods owne heart, but abhor his murther and a­dultery. Follow Iudas Maccabeus in his hearty deuotion and hardy valour in the Lords war, but imitate him 2. Mac. 12. 43 not in bestowing money to make a sacrifice for the dead. Imi­tate Peter in his Matt. 16. 16. confessing, but not in his Matt. 26. 72. denying Christ. So Paul and his followers are to be followed, but with a Aretius. quatenus, in Anselm. that they were perfect, proceeding by one rule, and minding one thing, as the words afore: and Caietan. Zanchiue. for that their conuersation was in heauen, as the words af­ter intimate.

Many walke] Not after the spirit, Erasmus. as I, but after the flesh, all for the belly. Which Aretius obserues out of the two Greeke words [ [...]] in this, and [ [...]] in the verse going afore. Good Pastours and good people walke in their vocation orderly, but the wicked are dissolute in their courses and march out of ranke. B. Latymer. If many such wal­kers in Pauls age, there must of necessity be more now. For Sathan bound in the Primatiue times, is in this latter end of the world Apocal. 20. 7. loosed againe out of his prison, and his Apoc. 12. 12. wrath is great, knowing that he hath but a short time. There is now such horrible rebellion, inhumane cruelty, mon­strous heresie, barbarous drunkennesse, euen among such as professe the Gospel, that a man would think the whole world were turned diuel: and therefore seeing the wicked walkers are not a few, but many; Aretius. Zanchius. the moe, the more heed ought to be taken of them. As Paul in this present chap­ter at the second verse, Beware of dogs, beware of euill work­ers, beware of the concision.

[Page 190] Of whom I haue told you often, and now tell you weeping] That he warned them often argueth his Sarcerius. diligence, that he did it now weeping his Caluin. zeale and piety. Weeping for that the Lombard. Anselm. simple seduced were damnified, and the subtill seducing (if they did not repent) hereby damned. So Sa­muel mourned for Saul, 1. Sam. 15. 35. and so Paul be­wailed his 2. Epist. 12. 21. Corinthians, and the Prophet Cap. 9. 1. Ieremy; Oh that mine head were full of water, and mine eyes a fountaine of teares, that I might weepe day and night for the Qaine of the daughter of my people. There be many learned and indu­strious Preachers in England which often admonish you of such as walke wickedly, but I feare we want weeping Pastors and weeping Prelates, earnest men in Gods cause. For if they weepe ouer their spirituall children, as Monica did ouer Augustine her naturall sonne: I may boldly tell them, as that reuerend Bishop did her, August. Con­fess. l. 3. c. 12 Fieri non potest vt filius istarum lachrymarum per eat.

Enemies of the Crosse of Christ] Al such as derogate from the merit of Christs passion, are enemies to Christs Crosse. As the 1. Cor. 1. 23. Iewes vnto whom Christ crucified is a stumbling blocke, and the Gentiles vnto whom his crosse seemed foolishnesse, and the B. Latymer. Papists as they be merit-mongers and masse-mongers, it is a great contempt of Christs crosse to thinke that any can merit heauen for himselfe, but it is a greater scorne to sell his good workes for a little siluer, and so bring other to heauen by deedes of supererogation. A­gaine, the Papists are enemies of the Crosse of Christ in their Masse, making it a daily sacrifice for the quicke and the dead; whereas Christ was Heb. 9. 28. once, not often, offered to take away the sinnes of the world. See Epist. 4. Sunday in Lent.

In a word, all such are enemies of Christs Crosse Ardens. Mirlorat. Zanchius. qui crucem Christi, vel non credunt vel non portant, which ei­ther beleeue not, or beare not his Crosse. As the false A­postles in Pauls age, who taught that a man is iustified by circumcision and workes of the Law, which is so de­rogatory to the sufferings of Christ, as that it is said [Page 191] expresly, Galat. 2. 21. If righteousnesse be by the law, then Christ died in vaine. And in maintaining this assertion, they did Galat. 6. 12. seeke carnally to please, left they should suffer persecution for the crosse of Christ, as hath at large been shewed Epist. 15. Sunday after Trinitie.

Whose end is damnation] Lombard. Aquin. Anselm. That is, eternall destruction in hell: and therefore take heed how yee follow them in the labyrinth of error, lest the blind leading the blind Matth. 15. 14. both fall into the ditch. Here Sarcerius. Aretius. Diuines obserue Pauls antithesis between the good and the bad Apostles. The good are the Iohn 15. 14. friends of Christ, but the bad enemies of his crosse. The good haue their conuersation in heauen, but the bad, mind earthly things. The good shall haue their vils bo­di fashioned like to Christs glorious body, so that their shame shall be turned into glory: but the wicked on the contrary shall haue their glory turned into shame. They flourish happily for a time, but their end is damnation.

Whose belly is their God] Photius. Ardens. Lombard. That is our God which we like best and loue most. And therefore the false Doctors in Pauls age, who to serue their owne turne ioyned toge­ther Circumcision and Christ in the businesse of our sal­uation. And such in our daies as thrust themselues into the Clergie that they may B. Latymer. buckle the Gospell and the world together, and set God and the diuell at one table, preaching pleasant things in the Princes eare, that they may get riches and goe gay: what I pray doe they but make their belly their God? And, as Lib. de Ieiu­nio aduersus psychicos sub fin. Tertullian addes, their lungs his temple, their paunch his altar, the Cooke the Priest, the fattie fume of their meat their holy Ghost: their sawces their spirituall gifts, their belching their prophecie: their loue boyleth in their kettle, their faith warmeth in their kitchin, their hope lieth in their meate; he that feasteth most and of delicate fare is prouided best, is holiest among them.

And glory their shame] That is, they boast Primasius Anselm. Zanchius. in circum­cisione membri pudendi. Or as Oecumen. other, they glory in sinne, whereof they should be ashamed. B. Latymer. Or their short glorie [Page 192] shall be turned into long shame, their earthly pompe to confusion eternall, at the last day.

Our conuersation is in heauen] First in respect of our Coluin. vnion with Christ, in whom heauen and earth are met: Pomeran. apud Marlorat. in so much as all Gods elect are called often in holy scrip­ture the kingdome of heauen. For albeit they be 1. Pet. 2. 11. pilgrimes on earth, and dwell in houses of Iob. 4. 19. clay: yet they liue not according to the Rom. 12. 2. fashions of the world, but after the lawes of that citie which is Galat. 4. 26. aboue, praying alway that the kingdome of God may come, and that his will may bee done. See Epist. Easter day.

Secondly, the conuersation of godly men is in heauen, in respect of their Aquin. affections, as minding Coloss. 3. 2. heauenly things, and not earthly things. Perkins expo­sit. Cred. art. ascens. In the world if a man make purchase of a Lordship, his heart is alway there, there he puls downe, and builds againe, there hee makes himselfe orchards and gardens; there hee meanes to liue, there hee meanes to dye. Christ Iesus hath bought the kingdome of heauen for vs (the most blessed purchase that euer was) and hath paied for it the dearest price that euer was paied, euen his owne pretious blood: and in this citie he hath prepared a Iohn 14. 2. mansion for vs, and made vs free Denizens of it: all our ioy therefore should bee there, Anselme. Corpore ambulantes in terra, sedcorde habi [...] antes in coelo. From whence wee looke for the Lord Iesus Christ, Zanchius. vnto the wicked a Iudge, but vnto such as loue his comming a Sauiour, who shall change our vile bodie, &c. Where foure points are considerable.

• 1. Who? Iesus Christ, as being the resurrection and the life: Ioh. 11. 2. and 5. 25.
• 2. What? our vile bodie, for as he reneweth our minde by grace, making it conformable to his minde: so likewise will he change our vile bodie, that it may be like his glori­ous bodie.
• 3. By what meanes? accerding to the working whereby he is able to subdue all things vnto himselfe.
• 4. After what manner? hee shall change, not the sub­stance [Page 193] nor the lineaments of our body: but the
  Transforma­bat quoad qua­litatem non quoad quanti­tatem. Theo [...]oret.
  quality, making this
  1. Cor. 15. 53.
  corruptible to put on incorruption, and this mortall, immortality, changing our vile body that it may be fashioned like vnto his glorious body.

The Epistle.

THis proem of Pauls Epistle to the Colossians is in ef­fect Sarcerius. Aretius. all one with that to the Corinthians, expoun­ded Sunday 18. after Trinity: and to the Philippians ex­pounded Sund. 22. after Trinity. Wherefore lest I seeme tedious in tautologies, I will onely part it, and so depart hence to the Gospell ensuing.

It consists of Melanct. Zanchius. two parts, a

• Congratu­lation for their gifts in present possession, and in it
  • Who: ver. 1. Paul an Apostle, not of
    Galat. 1. 1.
    men, but of Iesus Christ. Not thorow his owne
    Sarcerius.
    intrusi­on, or for his owne
    Primasius.
    merit: but by the wil of God. And Timotheus his brother: in respect of their
    Zanchius.
    common faith on earth, and common father in heauen.
  • When: Alwaies praying: or as our translation, alwaies in our praiers. As
    Caietan. Aretius. Marlorat.
    often in our deuo­tion as wee thinke of you, wee thank God for you since the day we first heard of yourfaith, v. 4. 9.
  • To whom: Vnto God & the fa­ther of our Lord, &c. that is, as we read, to God euen the father. Or to God
    Caluin. Beza▪
    as the father of our Lords Iesus Christ, in
    Matth. 3. 17.
    whom only God is well pleased. As if he should say, seeing euery
    Iames 1. 17.
    gift is from God & bestowed on vs for Christ: it is our bounden du­ty to thanke God the father of [Page 204] our Lord Iesus Christ alwaies in all our prayers;
    Combard.
    able to heare, because God, for that is a stile of
    Bullinger apud Marlorat.
    maiesty; willing to helpe, be­cause the father of Iesu, for that is a stile of mercy.
  • For whom: For you, because
    1. Cor. 13. 4.
    loue doth not enuy, but reioyce for o­thers good. For you Saints at Co­losse, verse 2. that is, Saints by
    1. Cor. 1. 2.
    calling, all such as are consecra­ted to God in holy
    Theophylact.
    baptisme,
    Aretius.
    sanctified by the sanctifying spirit. In a word,
    Piseator.
    all the faithfull in Colosse.
  • For what. As Aretius for the 3. principall vertues of a Christi­an:
    • Faith, and that a true faith, hauing Christ Iesus for the
      Caluin.
      pro­per obiect, and wholly relying vp­on his
      Bullinger.
      merits.
    • Loue, and that ac­cording to
      Philip. 1. 9.
      know­ledge, louing espe­cially the Saints, and those not a few, but without
      Primasius.
      excepti­on of person, in re­spect of
      Caietan.
      blood, af­finity, fashion, or faction, all.
    • Hope. & that an as­sured hope, expe­cting an inheritance that is
      Here in allu­ding to care­full parents hoording vp treasure for their babes: v [...] Zanchius in loc.
      laid vp in store; and that in a sure
      Lombard. Anselm.
      & secure place [Page 205] (where
      Matth. 6. 20
      neither the moth nor canker corrupteth, and where theeues neither dig thorough nor steale) in heauen. As S.
      1. Pet. 1. 4.
      Peter interprets Paul, an inheritance immortall & vndefiled, & that fadeth not away, reserued in heauen. All which is conueied vnto them by the preaching of the Gospell, here commended à
      Aquin.
      veritate, dilatatione, profe­ctu. That is in two words in respect of it
      • Contents, as being the word of truth, vers. 5.
      • Extents, as being come to all the world, and fruitfull in all good workes, vers. 6.
• Compreca­tiō for their further in­crease & fu­ture profi­cience
  Zanchius.
  in
  • Plentifull wisedome and spiri­tuall vnderstanding, where­by to know the wil of God, vers. 9.
  • Fruitfull obedience, whereby to doe the will of God, wal­king worthie of the Lord, vers. 10. that is, as becommeth his
    Philip. 1. 27.
    Gospell, and his
    Lombard. Anselm.
    glorie, pleasing him in all things, &c.
  • Cheerefull patience, whereby to suffer according to the will of God and that with ioyfulnesse, vers. 11.

The difference between patience and long suffering may bee, that the first is Aretius. circa grauiora pericula; the se­cond, circa leuiora. Theophylact. The one teacheth vs to forbeare when wee can reuenge; the other, to beare when we can­not [Page 206] reuenge. Or patience Case▪ an. leuelleth as it were the minde in our present affliction, which is but for a moment; long suffering exalteth it in expectation of our future 2. Cor. 4. 17. far most excellent and eternall weight of glorie, when as wee shall be made partakers of the inheritance of the saints in light, vers. 12. Spirituall vnderstanding is most vsefull in our contemplatiue life, obedience in our actiue, patience need­full in both. And therefore let vs pray with Paul here to the father of our Lord Iesus Christ, that we may be strength­ned with all might, through his glorious power, vnto all pati­ence and long suffering with ioyfulnesse, &c.

The Epistle.

THe Church ends, as she began, with hir onely Lord and Sauiour: which Petrus Ma­chado ord. ff. praedicat. pro­uinc [...]al. occasioned one to call his postil annulus Christianus, as it were the Christians round, or ring. Sarcerius in epist. Dom. 22. post. Trinit. For all the Gospels are fraught with excellent do­ctrines of holy faith in Christ, and ordinarily the Epistles are nothing else but earnest exhortations vnto the fruite of faith, a godly life; that we may Co [...]oss. 1. 10. walke worthy of the Lord and please him in all things. As then on the first Sunday, the Gospell intimating that Christ is come [ behold thy King commeth, &c.] and the Epistle teaching that wee must imitate our King being come, [ put on the Lord Ie­sus, &c.] are in stead of a Preface: so this Epistle and Gos­pell on the last Sunday (the one prophecying that the Lord our righteousnesse shall shortly come, Behold, the time commeth, &c. and the other preaching that he is alrea­dy come, this of a truth is the same Prophet that should come into the world) may serue for a Ferus ser. 3. in euangel. Dom. 26. post. Pentecost. conclusion or epilogue to all the rest of the whole yeere.

The Gospell is expounded Sunday 7. after Trinity. The Epistle containeth an abridgement of all the chiefe doctrine deliuered in the Church, euen from the first in Aduent vnto this present day; shewing that Christ is God, and man, and so participating of both natures in one person, is the sole Mediatour betweene God and man. Our Hiero. trooem. in lib. 1. Com. Ierem. euangelicall Prophet as another Matthew [Page 225] proues here Christ to be man, in that he was a branch of Dauid. And yet not a meere man, in that the righteous, in whom is Esay 53. 9. no guile: whereas the scripture witnesseth of other men that they were Psal. 5 [...]. 5. conceiued in sinne, and borne in iniquitie, that Psal. 14. 4. all are gone out of the waies of the Lord, and that none doth good, no not one. Christs high stile, the Lord our righteousnesse, is an euident demonstration of his God­head, as Interpretors haue noted against Arians and Iewes out of this place. Uide Caluin. Instit. lib. 1. cap. 13. §. 9. Galatin. de arcanis, lib. 8. cap. 3. Melanct. proposit. de ec­cles. propos. 25. Tom. 2. fol. 320. Bellarm. de Christo lib. 1. cap. 7. Indeed there be 1. Cor. 8. 5. many Lords, and yet but Ephes. 4. 5. one Lord, which is the Lord: and many righteous compara­tiuely, but none Aug. ep. 54. simply good, or righteousnesse it selfe, but only Mark. 10. 18. God the most holy.

Now Christ as God-man, or Man-god, is the King of his redeemed ones, in whom obserue three royall vertues especially,

• Wisedome, verse 5.
• Iustice, verse 5.
• Mercie, sauing Iuda, verse 6. and deliuering Israel, verse 7. 8.
  Hieron. in loc.
  Not as by Moses out of Egypt onely: but out of the hands of
  Luke 1. 74.
  all their enemies, and calling them out of all countries and corners of the world, to
  Matt. 8. 11.
  sit downe with Abraham, Isaac, and Iacob in the kingdome of hea­uen, being our righteousnesse
  Theophylact. Aquin. Piscator in 1. Cor. 1. 30. Idem Bellarm. de Iustificat. lib. 2. cap. 10.
  efficienter, as author of eue­ry good and perfect gift in vs: and sufficienter, in giuing himselfe a ransome for all men, 1. Tim. 2. 6. and obtayning eternall redemption for vs, Heb. 9. 12. a Iesus immediat­ly sauing vs himselfe, not by giuing vs power to become our owne Sauiours. And so the righteousnesse whereby we are saued, is not the righteousnesse which we by him act for ourselues, but that which he in his owne person hath wrought for vs; an imputatiue, not an inherent iu­stice,
  August. de Ci­uit. Dei, li. 19. c p. 27.
  consisting not in the perfection of vertue, but in the free pardoning of our sinnes. According to that of
  Psal. 32. 1.
  Da­uid, Blessed is hee, whose vnrighteousnesse is forgiuen, and whose sinne is couered.

[Page 226]The words of this text, as Hierome notes are well in­terpreted by Paul, 1. Cor. 1. 30. Christ is made to vs wise­dome, and righteousnesse, and sanctification, and redemption, that according as it is written, he that reioyceth, let him re­ioyce in the Lord. As if he should haue said, D ^r. Fulke in loc. ad Cor. ex Chrysest. Oecu­men. Beda. If these gra­ces are our owne, we may vaunt in our owne. But for as much as Christ is made to vs from God, not onely the beginning of holinesse, wisedome, righteousnesse, &c. but the perfection of all these: let not flesh boast it selfe in his presence, but he that doth glory, let him glory in the Lord. As Christ was made 2. Cor. 5. 21 sinne for vs, euen so are we made the righteousnesse of God in Christ. He was sinne through imputation onely, 1. Pet. 2. 22. for hee did no sinne, neither was there guile found in his mouth. And so we are made righteousnesse, in that our vnrighteousnesse is not imputed vnto vs, Rom. 4. 8. As Loc. Com. tit. de Iustitia Christiana & remissione pec­catorum. Martin Luther is bold to speake, Christiana sanctitas non est actiua, sed passiua sanctitas, extra nos est iustitia, non in nobis. It is a righteousnesse in God, whereby we stand righteous afore God. It is true that we worke righteousnesse according to the proportion of grace bestowed vpon vs in this life: but for as much as wee Matt. 5. 6. thirst after the full righteousnesse in another world, and haue receiued onely the Rom. 8. 23. first fruites of the spirit heere; to say that wee are now throughly cleane Ephes. 5. 27. without spot, or wrinkle, or any such thing, is to iustle Christ out of his iustice, and to take from him his due title of honour, which is giuen him in our text, the Lord our righteousnesse. See Gregor. apud Magdeburg. Cent. 6. col. 681. Luther. vbi supra in margine. Melancton in Cat. & loc. Com. & exam. tit. de Iustificatione & bonis ope­ribus. Caluin. Instit. lib. 3. cap. 11. §. 11. D ^r. Morton Apo­log. lib. 1. cap. 2. §. 11. & 1. 7. 2. & lib. 2. cap. 11. D ^r. Ab­bots answer to Bishops Epistle to the King, pag. 138. 139. &c.

Wherefore learne to sing with Psal. 4. 1. Dauid: O God which art my righteousnesse: and to say with Vbi sup. Luther, Tues Do­mine Iesu, iustitiamea, ego autem sum peccatum tuum: tu [Page 227] assumpsistimeum, & dedisti mihi tuum: assumpsisti quod non eras, & dedisti mihi quod non eram, &c. I conclude with a meditation of Serm. 61. in Cant. Bernard: Thy righteousnesse, O my deare Sauiour, is not a short cloake that cannot couer two, but being a Apocal. 7. 9. long robe, and a large righteousnesse, it will wholly couer thee and mee: a multitude of sinnes in mee, but in thee what shall it couer, O Lord, but the treasures of thy goodnesse? To thee, ( sweet Iesu) the beginning and ending, which hast out of the riches of thy superabundant grace blessed my studies hitherto, guiding, as I hope, my penne with thy finger, euen from the first lesson vnto this last line: be gi­uen all honour, power and praise, now and for euer.