He set him by him according to the record of S. Luke and tooke him in his armes as S. Marke yet all agree for it may be saith Euthemius that Iesus first set him in the midst of them as S. Matthew then afterward set him beside him as S. Luke and last of all embraced him in his armes as S. Marke Some think that this childe was one Martialis afterward a famous Bishop in France but this idle tradition is beside the text and therefore not of the necessitie of faith Other imagine that Christ himselfe might be this little one being among his Disciples as a seruant Luke 22. 27. but this opinion is against the text Iesus called a childe and set him by him and tooke him in his armes it saith he set a childe in the midst of them but what child it doth not say not a great boy but a little child 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Erasmus translates puellum Beza puerulum the vulgar Latine paruulum as Musculus vpon our text Oportet imitaripuellos anniculos fortè bimulos And so S. Peter exhorteth vs to be like new borne babes and surely parents are commonly so negligent in instructing their children as that Christ hardly could find any yongling aboue three or foure yeares old of such innocent behauiour of whom he might say Whosoeuer humbleth himselfe as this child and except yee turne and become as children Let vs examine therefore wherein we must be like to children and wherein vnlike First We may not be like to children in ignorance so Paul 1. Cor. 14. 20. In malice be yee children but in vnderstanding men 2. Not like to children in vnconstancie wauering and carried about with euery wind of doctrine 3. Not weake in faith as children which are not able to discerne spirituall things for want of yeares of discretion 4. Not like to children in seeking after vntoward things because their senses are not yet setled our affections are to be set on things which are aboue hauing our conuersation in Heauen and therefore we may not imitate children in eating dirt in padling in the mire The child plaies with the light of the candle till his finger be burnt and so the reprobate-wicked plaies with Hell fier reputing it a fable till at the last he comes to be tormented in that vnquenchable flame The child doth esteeme an apple more then his fathers inheritance so the witlesse worldling prefers things temporall in this life before the things eternall in the kingdome of Heauen In these childish humors and the like we may not be like to children But we must be like children 1. As being mundi corpore sancti animo chast in bodie pure in mind 2. Like to children in obedience for good children stand not reasoning what manner of thing it is that their father commands but instantly they follow his will and word as their rule to work by So faithfull Abraham at Gods commandement was readie to sacrifice his only begotten sonne Isaac he stood not arguing the case the death of my child can doe no good vnto God and it will procure much euill vnto me but rather he thought that it is my father in Heauen who commands and I will obey Hee s loath alas his tender sonne to kill But much more loath to breake his fathers will 3. Like to children in respect of merit for as children can not boast of their owne deseruings against their parents euen so the followers of Christ may not brag of their merits before God but acknowledge themselues to be babes able to doe nothing without his fatherly fauour 4. As little children commit themselues altogether vnto the tuition of their parents and guardians euen so Christians ought to cast all their care on Christ as looking for euery good gift at his hand 5. Like to children as concerning malice both innocentia ignoscentia for as little children being iniured take not any reuēge but only make complaint either to their father or mother euen so when any wrong vs we may not auenge our selues in recompensing euill for euill or rebuke for rebuke but only complaine to God our father in Heauen or to the Church our mother on earth It is written that vengeance belongs vnto God and therefore we must humbly call vpon him in our persecutions as the Prophets did O Lord plead thou my cause with them that striue with me and fight against them that fight against me Giue sentence with me O God defend my cause against vngodly people And Psalme 80. 1. Heare thou sheepheard of Iraell thou that leadest Ioseph like a sheepe shew thy selfe thou that sittest vpon the Cherubims And Psalme 83. 1. Hold not thy tongue O God keepe not still silence refraine not thy selfe for thou Lord hast been our refuge from one generation to another I haue read of a reuerend and religious Archbishop of Mentz who being a long time depraued and in fine depriued of his dignities and office by two corrupt Cardinals his Iudges and a false harted Aduocate his familiar friend out of the bitternesse of his spirit made this appeal from them vnto the Lord of Heauen God knoweth vnto whom all things are naked that I am vniustly condemned yet I will not appeal here from your sentence for that I know yee shall sooner be beleeued in your lying then I am in speaking the truth and therefore I receiue this heauie censure for the rebellions of my youth and other sinnes Neuerthelesse I appeal from your iudgement to the Iudge eternall and only wise which is Christ Iesus before whom I summon you The Cardinals fell into a laughing and said That if he would goe before they would follow It hapned that the poore Bishop hauing withdrawen himselfe into a Monasterie dyed within a yeare and halfe after and the Cardinals hearing thereof in a scoffing manner said one to another that they must goe seeke the Archbishop Now within a few dayes after one of them was bloudily slaine and the other grinding his teeth eat vp his owne hands and dyed mad And lastly the Iudas who betrayed him I meane his false friend placed in his roome was so mortally hated of all men for his sedition and crueltie that being assaulted in a Monasterie he was there butchered and his carcase cast into the towne ditch where lying three dayes all sort of people both men and women vsed all maner of despite vpon it An example verie remarkable teaching vs not to despise one of these little ones because in heauen their angles alway behold the face of our Father which is in Heauen Againe we may complaine to the Church our Mother as in this present Chapter at the 17. verse If thy brother trespassing against thee will not vouchsafe to heare thy selfe alone nor yet thy witnesses and arbitrators Tell it to the Church He that commits his cause
to giue beauty for ashes and the garment of gladnesse for the spirit of heauinesse among many this one doubtlesse is the maine part in the Prophets office to comfort Hierusalem at the heart This ought to be performed plainely painefully powerfully Plainly cry to her and lift vp thy voice for if the Prophet whisper only this consolation happily might seeme doubtfull or weake but all doubting is taken away seeing it is to be deliuered freely with a loud voice Painefully comforting Hierusalem againe and againe comfort ye comfort ye c Powerfully for the Prophet ought to speake not only to Hierusalems eare but also fully to her heart that he may like a good Oratour relinquere aculeos in auditorum animis the wordes of the wise are like goades and like nayles fastened by the masters of the assemblies and the best way to fasten a nayle is to strike home Gods word is an hammer and our exhortations are like nayles and therefore we must often and earnestly strike home that we may pricke the hearts of our hearers as Saint Peter did Acts 2. 37. Or as other expound this clause to speake to the heart of Hierusalem is in Scripture phrase nothing else but to speake that which is pleasing and acceptable So Sychem the son of Hamor is said to speake to the heart of Dinah Gen. 34. 3. Now the glad message to be preached vnto Hierusalem is that her trauaile is at an end and her offence pardoned for as Physitians in healing bodily diseases ordinarily remoue first the cause from whence they spring euen so the Lord dealeth with vs in curing our spirituall infirmities The rods wherewith he beateth vs proceed from our sinnes hee must of necessitie therefore pardon them ere his strokes can cease so that remission of our sinnes is the ground of our comfort that man and only that man is blessed whose vnrighteousnesse is forgiuen and whose sinne is couered he that trauayles with mischiefe conceiues sorrow Psalme 7. 15. There is no peace to the wicked saith our God a heathen Philosopher could say that the best way to shunne sadnes is to liue well I do latrie stincking drunkennesse and other sinnes are called by the Prophet Hosea shame because they bring with them alway confusion and shame Hierusalems warfare was neuer at an end till her sinnes on her part were repented and on Gods part pardoned But how was her offence forgiuen because she had receiued at the Lords hand double for all her sinnes that is double grace for her double griefe As Hierusalem had a double punishment one in her soule another in her body so now she shall haue by Christ a double blessing to wit in this world collation of grace and in the world to come possession of glory or a double fauour 1. in that her trauaile is ended 2. for that her sinne is pardoned or double that is many benefits a certaine number for an vncertaine the suffrings of Christ are a sufficient propitiation for all her sinnes and for the sins of the whole world 1. Ioh. 2. 2. Yea where sinne abounded there grace superabounded Rom. 5. 20. Other haue construed it as our Church here translateth it she hath receiued double that is sufficient correction for all her sinnes insinuating that the Lord will afflict his people no more so long nor so sharpely because his louing kindnes hath ouercome his heauy displeasure So the word double ought to be taken for enough or full as it is vsed Chap. 61. 7. Here then a question is moued if Hierusalems iniquity were forgiuen how did she receiue sufficient correction at the Lords hand for all her sinnes If she were pardoned freely what place could there be for satisfaction or satis-â—…assion answere is made that this punishment was inflicted on Gods people not as a satisfaction for their offence but as an exercise rather for their humiliation and when almighty God had exercised them enough in the schoole of affliction he commanded his Prophets againe and againe to comfort them at the very heart and whereas it is obiecteed further that their sinne deserued an eternall punishment ergo this temporarie could not be sufficient correction it is answered in a word that howsoeuer it was not in it selfe sufficient yet vnto God being pleased it was enough albeit they deserued to be beaten with a great many moe stripes yet those few blowes sufficed the Lord as smiting in measure moderating his strokes as a father who pitieth his children in his very wrath remembring mercy so the Prophet Ieremy desires the Lord to correct him in iudgement that is in measure that so the blowes might be proportionable to his infirmitie not answerable to his iniquitie God saith Paul is faithfull and will not suffer vs to be tempted aboue that we are able to beare for he knoweth whereof we are made he remembreth that we are but dust and therefore chastising vs for our good hee doth accept a little punishment for a sufficient correction A voyce cried in the wildernes all the foure Euangelists expound this of Iohn the Baptist how fitly see Gospell on the fourth Sunday in Aduent The summary pith of the proclamation verse 6. 7. 8. is in briefe this our selues are mortall it is good therefore that we should haue something else to rest our soules vpon we consist of flesh and that is like vnto the grasse and if we should imagine other men to be better then our selues and so put our trust in Princes yet are they but as we are for all flesh is grasse and all the grace thereof is as the flower of the field Wherefore let vs embrace the mercy which is offred by the sonne of God the Sauiour of the world the redeemer of mankind the great shepheard of our soules he shall gather the lambes together with his arme and cary them in his bosome c. All flesh is grasse and the grace that is the best of all flesh as Peter expoundes it all the glory of man as wisedome valour industry iudgement all is like grasse for the drift of the text sheweth euidently that Esay speakes not of the outward man only but also comprehends the gifts of the minde whereby men are beautified aboue other intelligit totum hominem quicquid in rebus humanis illustre all men are corruptible like grasse and the most gracefull among all men are like the flower of the field the which happily whilest it flourisheth is more glorious then Salomon in all his royaltie but the flower of the field being deuoured at a trice by the beast of the field becommeth in a few houres a stinking excrement I could here compasse you about with a very great cloud of witnesses the witty Poet Anacreâ—…n was in a moment choaked with the kernell of a raysen and Fabius a graue Senatour
which is a brother vnto Dragons and a companion of Ostriches constrained to dwell with Mesech and to haue his habitation among the tents of Kedar As Zachary the Priest had good neighbours so likewise kinde cousins for albeit they might haue well expected large legacies if he had dyed without issue yet they reioyced at the birth of his sonne an enuious man hath a great deale of lesse wit in his malice then a very brute for whereas neither foule nor fish is taken in a snare without a baite the spitefull wretch is brought to the diuels hooke without any pleasant bite the voluptuous man hath a little pleasure for his soule the couetous a little profit for his soule the proud and ambitious a little honour for his soule but an enuious man hath nothing of the deuill or flesh or world for his soule but hearts-griefe hoc solum inuidus bene agit quod se cruciat Wherefore laying aside all malitiousnes and enuie let vs imitate the good neighbours and allyes of Elizabeth here let vs as feeling and fellow members of the same mysticall body remember those that are in bondes as though our selues were bound with them and if any member be had in honour to reioyce with it These neighbours and cousins visiting Elizabeth in childe-bed came not as one notes vpon the place with basket and bottle to drinke and eate though I confesse that kind of neighbourhood were better vsed in a Priests house then in a tap-house neither came they like the gossips in our time with a great deale of tattle speaking things vncomely but they came to praise God for his goodnesse shewed vpon their friend Elizabeth 1. In taking away the reproach of barrennesse 2. For giuing her a sonne so the text they heard how the Lord had shewed great mercy vpon her and they reioyced with her it was mercy that she brought forth a sonne great mercy that she bare such a sonne The Thracians vsed to laugh at the death and to weepe at the birth of men but the Scripture teacheth vs to reioyce when a sonne is borne children and the fruit of the wombe are a gift that commeth of the Lord and therefore when Eua conceiued and bare Cain she said I haue gotten a man from the Lord and Lamech hauing gotten a sonne called his name Noah saying this same shall comfort vs concerning our worke and sorrow of our hands c. When Isaac was borne Sarah his mother said God hath made me to laugh a woman as Christ speakes Iohn 16. 21. when she is in trauel hath sorrow because her houre is come but assoone as she is deliuered of the childe she remembers no more the paine for ioy that a man is borne into the world quid dulcius in humanis quà m gignere sibi similem aut beatius in terris quà m natos videre natorum Elizabeth then had good cause to praise God in the gift of a sonne but her selfe and her friends had greater cause to reioyce because she bare such a sonne tantum talem filium a sonne so great in the sight of the Lord filled with the holy ghost and strong in spirit euen from his mothers wombe such a son of whom as yet in swadling cloutes his father moued by the spirit said hee should be the prophet of the most high of whom also when hee was growen vp and executed his office Christ himselfe gaue this testimony that among those which are borne of woemen there hath not risen a greater then Iohn the Baptist If a wise sonne make a glad father and a foolish sonne bring heauines to his mother Elizabeth had great mercy shewed vpon her in that she brought forth a Iohn into the world Mystically gratious Iohn borne of barren Elizabeth liuely represents the fulnes and fruitfulnes of the Gentiles arising from the barrennesse of the Iewes and therfore the Prophet exhortes the Church reioyce thou barren that bearest not breake forth into singing thou that trauaylest not for the desolate hath many moe children then she which hath an husband In the eight day they came to circumcise the child Zacharias and Elizabeth walking in all the commandements and ordinances of the Lord without blame caused their new borne babe to be circumcised according to the prescript of the law concerning the time when part where cause why see Gospell on the circumcision of Christ. Now baptisme succeeds circumcision and so consequently parents are taught by this example to bring their children in due time to holy baptisme wherein they be made the members of Christ the children of God and inheritours of the kingdome of heauen Againe parents may learne by this president except some great necessity compell them otherwise to baptize their infants in the face of the congregation and not in the corner of a chamber or chimney there was a great meeting of neighbours and cousins at the circumcision of Iohn in his fathers house and the Iewes at this day circumcise their children in their publique Synagogâ—…es and lastly from hence wee may further obserue three things especially concerning imposition of names among Gods children in old time 1. That names were giuen in circumcision as among vs in baptisme they came to circumcise the childe and called his name Zachary the reason hereof is plaine that as often as we heare our selues named we might instantly call to minde the solemne couenant betweene God and vs in holy baptisme or as other obserue because circumcision and baptisme are seales of Gods grace whereby men are first admitted into the Church and as it were written in the booke of the liuing it is fit that none should be named or registred as the seruants and souldiers of Christ afore they haue receiued his Sacrament which is the badge of their profession and signe of their new birth 2. From hence we may note that Gods people did vsually name their children after the names of their ancestours except God in some singular case by reuelation inioyned the contrary for the neighbours and cousins of Elizabeth as not knowing the Lords expresse pleasure concerning the naming of her childe began to call his name Zachary after the name of his father and when Elizabeth answered and said not so but his name shall be called Iohn they replied there is none of thy kindred that is named with this name This example condems the nicenes of some who thinke it vnlawfull to giue their children vsuall names of their nation and families as Edward George Robert and the like as also the prophanes of other who giue names of flowers or stones or heathen names vnto christians if we name not our children after the names of our ancestours it is fit that wee should take the names of Saints that may put vs in minde of their vertues as Iohn Peter Stephen
first of all the Gospels 3. Great as being the most large diuided by the moderne Latines into 28. Chapters but according to the partition of Hilarius in former ages into 33. or as Druthmanus into 67. Canons Among the Grecians Euthymius parteth it into 68. Chapters Eusebius Ammonius Suidas into 355. and lastly great as intending principally to shew that the man Christ is the Messias and Sauiour of the world promised by the Prophets and prefigured in the sacrifices of the law Saint Matthew hauing cheerefully followed Christ in hearing his Gospell in preaching his Gospell in writing his Gospell on this day suffered martyrdome constantly for his Gospell Christ euery day calleth vs and saith vnto vs as here to Matthew follow me though he doe not this immediatly by himselfe yet he speaketh vnto vs by the tongues of his Preachers as he spake in olde time to our fathers by the mouthes of the Prophets It is our duty therefore to come when hee calleth as his seruant Matthew quickly conueniently constantly cheerefully Quickly without delay make no tarying to turne vnto the Lord but to day while it is called to day let vs heare his voyce conueniently forsaking our selues and casting away euery thing that presseth downe and hindreth vs in our way to Christ Heb. 12. 1 constantly going from strength to strength and continuing faithfull vnto the death cheerefully making Christ a great feast in our owne house Happily thou wilt obiect if I had liued in that golden age when Christ my Sauiour blessed the world with his bodily presence then I would haue worshipped him and followed him and feasted him but alas I haue good cause to complaine with Mary Magdalene they haue taken away the Lord and where should I finde him if I would now feast him O beloued albeit Christ is in heauen and thou art on earth yet thou mayest and that in thine owne house make to him a double feast a spirituall feast and a corporall a spirituall for his meat is to doe the will of God Iohn 4. 34. And the will of God is to beleeue in him whom he hath sent Iohn 6. 29. So that whosoeuer beleeueth in Christ and openeth the doore to his knocke maketh him a feast in the parlour of his heart So himselfe saith I stand at the doore and knocke if any man heare my voyce and open the doore I will come in vnto him and will sup with him and he with me The Poets feigned that their God Iupiter fed on Nectar and Ambrosia Iupiter Ambrosia satur est Nectare plenus But the God of heauen is refreshed with the fruites of the spirit loue ioy peace long-suffering gentlenes goodnes faith meekenes temperance these dishes are his dainties Thou mayest also feast him corporally for whatsoeuer is done to his followers he taketh as done to himselfe because they be members of his body of his flesh and of his bone this hee will openly protest at the last day Mat. 25. 35. I was an hungred and ye gaue me meate I thirsted and ye gaue me drinke for in as much as ye haue done it vnto one of the least of these my brethren ye haue done it vnto me And when the Pharisces saw it In the Pharisces accusation obserue these two circumstances especially To whom And of whom it was made to whom they said vnto his Disciples of whom of Christ and the rest of the guests in Matthewes house why eateth your master with publicans and sinners c. In making this obiection vnto the Disciples and not vnto Christ himselfe they shew themselues to bee crafty calumniatours It was craft to set vpon the weake Disciples being a little before confounded by their master and it was a calumnie to mutter that behind his backe which they dare not vtter vnto his face But this was their ordinary guile to vent their gaule when they conceited that the Disciples did amisse they cauilled with Christ why doe thy Disciples transgresse the traditions of the fathers for they wash not their hands when they eate bread And when they thought Christ offended they told his Disciples why eateth your master with publicanes and sinners In the fact of the Disciples they cauilled with Christ in the fact of Christ they cauilled with the Disciples in both their malitious intent was to dishonour the Gospell and estrange the Disciples from Christ and Christ from his Disciples In our age there be many such enuious sycophants who being once got betweene the pot and the wall chat in secret against that which Christ and his Ministers haue chaunted in publique The Pharisees accusing Christ and his company Publicanes and sinners offended in vncharitablenes pride in vncharitablenes toward Christ ac si consentiens in culpa qui consentiens in coena as if he had communicated with them in mischiefe as he did common with them at meate whereas Christ conuersed with publicans and sinners as the physitian with the sicke they made not him worse but he made them better he had no fellowship with vnfruitfull workes of darknes but only with the workers he did loue their persons but leaue their vices see Gospell on the 3. Sun after Trinity Againe the Pharisees were very cruell and vncharitable toward the Publicanes in that they despised them and had no feeling of their miseries or care for their conuersion and lastly they shew their pride by iustifying themselues impudently whereas they should rather haue confessed ingeniously with the Psalmist enter not into iudgement with thy seruants for no flesh is righteous in thy sight and with Iob if the starres are vncleane in his sight how much more man a worme euen the sonne of man which is but a worme and with Esay we haue all bin an vncleane thing and all our righteousnes is as filthy cloutes When Christ heard that he said vnto them He replied vnto the Pharisees not as hoping to mende them by his answere but least his Disciples otherwise might bee scandalized hereby giuing vs an example to meet with opprobrious cauils and calumnies against the Gospell and that not to satisfie so much our aduersaries as to strengthen our auditours They that be strong need not the physitian This sentence may be considered as a scomma to the Pharisees who were so righteous and strong in their own conceit as that they did not in any case need a physitian but as a Lemma for others in which as in the rest of his Apologie Christ insinuates that he came into the world not to constraine but to call not the righteous who iustifie themselues but sinners euen such as feele their wickednes and weakenes such as are broken hearted such as are laden and weary with the burden of their iniquity not to licentiousnes in their sinne or to punishment for their sinne or to satisfaction for their sinne
for them both and therefore the question here for maiority was not vpon that occasion it was happily cherished by it but engendred in their mindes long before for that Christ had admitted none of his Apostles to the sight of his transfiguration and the raising of Iayrus daughter from the dead saue Peter and Iames and Iohn Or it may bee this emulation arose for that Christ had said vnto Peter Mat. 16. 19. I will giue vnto thee the keyes of the kingdome of heauen c. But what neede we so curiously to seeke for the reason of this quaere seeing these two things are certaine 1. A desire to be like Gods on earth is an in-bred sinne deriued from the transgression of our first parents Adam and Eue 2. The Diuell is euer most busie to nourish this ambitious humor in the ministers of the word as it is apparent in the Gospell and Churches history What a deale of time was vsually spent in the Councels about precedence of Bishops and in our age the question of the Popes primacie is termed by Cardinall Bellarmine Summa rei Christianae Came the Disciples vnto Iesus In whom are hid all the treasures of wisdome and knowledge and this fact of theirs is imitable for when any doubt ariseth in our mindes concerning the kingdome of heauen it is our best way to come vnto Iesus who lighteth euery man that commeth into the world If any lacke wisdome saith S. Iames in â—…is Epistle cap. 1. verse â—… let him aske of God for God is only wise Rom. 16. 27. Come therefore to his law to his testimony search his Scriptures which are able to teach and instruct and to make the man of God absolute 2. Tim. 3. 16. 17. And for the better vnderstanding of the dead letter come to his liuing Oracles and walking Bibles I meane the true Prophets and learned Preachers of his word for he cals them expresly the light of the world and their lips should preserue knowledge praeuij sunt monstrantes sâ—…mitam in scriptâ—…ris Come to Iesus come to the word of Iesus come to the Preachers of the word of Iesus least happily the Lord say to you as he did once to the Iewes ye haue not asked at my mouth Esay 30. 2. Who is the greatest in the kingdome of heauen It is certaine that there arose a disputation among them which of them should be greatest and yet to cloake their ambitious pride they doe not aske who shall be greatest among vs but indefinitly who is the greatest in the kingdome of heauen vnderstanding by the kingdome of heaâ—…en the kingdome of Christ in this world for they carnally conceâ—…ed that Christ after his resurrection would restore the kingdome of Israel and so reigne as a Monarch vpon earth and therefore they make suite to sit next to him at his right hand and on his left in his kingdome I know Chrysostome construeth it of the kingdome of heauen in that other world condemning the men of his age because they did not attaine to the defects of the Disciples all our question is saith he who shall be greatest in the kingdomes vpon earth and not who shall be greatest in the kingdome of heauen But by Chrysostomes leaue to contend who shall be greatest in heauen is charity not vanity Luke 1â—… â—…4 Striue to enter in at the straite gate As in the Aâ—…ke there was three lofts one aboue another euen so there be many mansions in Gods house Iohn 14. 2. There bee degrees among the Saints in heauen as there be degrees among Angels there is a Prophets reward and a Disciples reward Mat. 10. 41. 42. We should therefore striue to bee greatest in heauen out-stripping one another in goodnes as they who runne in a race 1. Cor. 9. 24. Againe it is apparent by Christs answere both in our present text and also Mat. 20. and Luke 22. That his Disciples expected a kingdome after the fashion of this world dreaming that he should reigne as a Soueraigne and themselues domineere like Dukes and Lords vnder him They call it indeed the kingdome of heauen in imitation of their master often tearming his kingdome the kingdome of heauen or for that they thought his kingdome though vpon earth should notwithstanding be diuine and heauenly see Gospell on S. Iames and on S. Barthelomewes day Iesus called a childe vnto him Iesus seeing the thoughts of his Disciples and vnderstanding the causes of their errour heales the desire of glory with the contention of humility in reading of his lecture S. Marke reports that he sat downe now we finde in the Gospels history that the Doctors among the Iewes in their teaching vsed sometime to stand and sometime to sit Peter in Hierusalem and Paul at Antiochia preached standing but the Scribes and the Pharisees are said to sit in Moses chaire Mat. 23. 2. So Christ himselfe sometime taught standing as Luke 6. 17. And sometime sitting both in the mount and in the temple It may bee therefore that it was the Iewes custome partly to stand and partly to sit for Christ as it is apparent in the 4. Chapter of S. Luke preaching at Nazareth in the Synagogue stood vp when he read his text and sate downe when he did expound it Whatsoeuer the Iewes order was at this instant there was noâ—… fitter gesture for Christ then sitting for this as Augustine notes shewed that hee taught as one which had authority When he was sate downe he called all the twelue doubtles hee knew who they were which ambitiously contended to be greatest in his kingdome yet he called all his Apostles as being assured that his lesson of Humilitie was exceeding necessarie for them all It is reported in the 20. chapter of this Gospell how Iames and Iohn only desired to sit on his right hand and on his left in his kingdome yet Christ admonished them all and said Yee know that the Princes of the nations haue dominion ouer them and they that are great exercise authoritie vpon them it shall not be so with you but whosoeuer will be chiefe among you let him be your seruant Now the reason why Christ and after him his Church vse generall admonitions in rebuking of particular malefactors which are worse then the rest is two-fold First That the delinquents may the better admit that checking which is common and not particular or personall 2. That such as haue not offended in that kind may learne to be more carefull in their waies and to hate the garment spotted by the flesh as S. Iude speakes Often hauing in mind the saying of Augustine Aut sumus aut fuimus aut possumus esse quod hic est When Christ had called his Apostles vnto him he set a childe in the midst of them as it followeth in our present text
Marke 16. 15. Preach the Gospell vnto euery creature teach all men and that by all meanes doe the worke of an Euangelist thoroughly that is as he speakes elsewhere be to them an ensample both in word and in conuersation in loue in spirit in faith in purenes Many which are called lights of the world are fumantes magis quà m flammantes affording more smoake then flame but let your light shine before men that they may see your good workes and glorifie your father which is in heauen instruct thy flocke by good deedes as well as holy doctrine Thoroughly to do the worke of an Euangelist is to preach well and to liue well hee that doth both executes his office vnto the vttermost The perillous times instant in the dayes of Paul are become extant in our age This prophesie beloued is fulfilled among vs in the Church of England for albeit I confesse to Gods glorie that there may be found a righteous Abraham in Caldea a iust Lot in Sodom a godly Daniel in Babylon a patient Iob in the land of Husse a deuout Tobias in Nineuâ—…e a zealous Ananias in Damasco Though I say there be found wheat among tares and corne among chaffe and a pearle in a dunghill and a lilie among thornes Albeit there be manie good professors and true Christians among vs abundant alwaies in the work of the Lord yet I feare that there be moe which either reuolt to poperie Turning away their eare from the Truth vnto fables attending the spirits of errour and doctrines of Deuils or else start aside to schisme hauing itching eares and getting vnto themselues after their owne lusts an heap of such irregular and hypocriticall instructors as shall doe nothing else but increase their itch by clawing or else falling into foul Epicurisme will not endure the wholsome words of our Lord Iesus Christ and the doctrine which is according to godlinesse 1. Tim. 6. 3. Our Bishops and pastors therefore need to be watchfull in all things doing thoroughly the works of Euangelists and executing their office to the full The patriarke Iacob commending his pastorall care to Laban said I was in the day consumed with heat and with frost in the night and my sleep departed from mine eyes In which obserue with Aquine three remarkable vertues in a good Pastor Assiduitie Patience Solicitousnesse Assiduitie looking to his flock night and day without intermission He that is a watchman ought continually to stand vpon his watch-tower in the day time and to set in his watch euery night Esay 21. 8. feeding his sheep in the day praying for his sheep in the night Patience both enduring the heat of present persecution and the frost of future seare Solicitousnesse in that his sleep departed from his eyes Now seeing our calling is so good and our charge so great it behoueth all people to remember and obey those which haue the ouersight of them and submit themselues because they watch for their soules as they that must giue accompt that they may giue it with ioy and not with griefe Suffer afflictions All that will according to the rules of Christianitie liue godly shall suffer persecution especially the preachers of righteousnesse to whom it belongeth ex officiâ—… to reproue to rebuke to exhort with all long suffering and doctrine 2. Tim. 4. 2. to pluck vp and to root out and to throw downe Ieremy 1. 10. in a word to lift vp their voice like a trumpet shewing Gods people their transgressions and to the house of Iacob their sinnes Esay 58. 1. When our blessed Lord sent foorth his Apostles to preach he said Behold I send you foorth as sheep in the midst of wolues and when he sent his Disciples to preach as it is in the Gospell appointed to be read this day he said Goe your waies I send you foorth as lambes among wolues Bishops succeeding th' apostles are like sheep among wolues inferiour Ministers succeeding the Disciples are like lambs among wolues not as wolues among wolues or sheepheards among wolues or sheep about wolues but as sheep among wolues harmlesse and innocent lambes in the midst of hurtfull and hungrie wolues And Matth. 23. 34. Behold I send vnto you Prophets and wisemen and Scribes and of them yee shall kill and crucifie and of them yee shall scourge in your Synagogues and persecute from citie to citie So that as Chrysostome said a man should not enter into this high and holie calling except he be willing to suffer a thousand deathes as Paul 1. Cor. 15. 31. I dye daily Iohn Baptist came neither eating nor drinking and yet the people said he had a deuill Christ himselfe came both eating and drinking and they said he was a glutton and a wine-bibber The seruant is not greater then his master neither is an Embassador greater then he that sent him If they haue called the master of the house Beelzebub how much more them of the houshold That Timothie therefore may fulfill his office doing thoroughly the work of an Euangelist he must suffer afflictions as a good souldior of Christ euer readie to beare bloudie blowes of open enemies and drie bobs of false friends The resolute doctor Martine Luther opposing the Deuill and the Pope who doth exalt himselfe against all that is called God in the midst of his trouble for the Gospell vsed merily this by-word Mitte mundum vadere sicut vadit nam vult vadere sicut vadit Art thou called to preach execute the work of an Euangelist vnto the full and leaue the successe to God If the world doe not beleeue What is that to thee said Christ vnto Peter in the like cause follow thou me Tu me me me sequere non tuas quaestiones aut cogitationes And a reuerend Bishop in our age who hath had his part in afflictions often repeates this distiâ—…hon Spernere mundum spernere nullum spernere sese Spernere se sperni quatuor ista beant O economical labour is great Politicall greater Ecclesiasticall greatest of all as Luther speakes to preach the Gospell as we should is to stir vp all the furies of Hell against vs. And yet let not any Timothie be discouraged in his office seeing after his fight is ended and his course finished a crowne of righteousnesse is layed vp for him and shall be giuen vnto him at the comming of our Lord Iesus vnto iudgement Fulfill thine office vnto the vttermost As if he should haue said thou canst not execute thine office to the full vnlesse thou be watchfull and suffer afflictions Or by these things thou shalt make proofe of thy ministrie to the whole world when as they shall see thy doings and suffrings answerable to thy doctrine and sayings Painfully to preach and patiently to perseuere doing the workes of an Euangelist and suffring affliction for the Gospell are true notes of a true pastor I am readie