made many proclamations and edicts in fauour of the Christians in so much as the whole rable of the hatefull enemies of God as Eusebius reportes seemed to bee wiped away from the sight of men according to that of the Psalmist I saw the wicked exalted as the Caedars of Libanus and florishing like a greene bay tree but I went by and loe he was gone I sought his place but it could no where be found Other construe this rather of Christ as being Angelus testamenti the messenger and Angel of the couenant the sunne of righteousnes manifesting himselfe in the great darknes of Anti-christianisme He hath indeed the seale of the liuing God as being the character of his person and brightnes of his glory declared mightily to bee the sonne of God He cryes with a loud voyce to the foure foule Angels that is he fights against such as fight against his elect seruants and deliuereth vs out of the handes of all our enemies In the darkenes of blind superstition he doth illuminate his and seale them in their forehead making them openly to confesse his faith vnto saluation among an adulterous and sinnefull generation This sealing in the forehead is not an allusion to the signe of the crosse for many reprobates haue receiued that in baptisme the true marke whereby Gods elect are discerned from all other is a liuely faith in the heart breaking forth into confession with the mouth according to that of Paul with the heart man beleeueth vnto righteousnes and with the mouth he confesseth to saluation Now for as much as faith is by hearing and hearing is not without a preacher and how shall any preach except they be sent Rom. 10. 14. 15 Therefore some diuines haue conceiued that the true Prophets and Preachers are this Angell ascending from the rising of the sunne They haue power to marke the faithfull vnto life euerlasting their tongues are the writing pennes of the holy Ghost by whom the word of God is registred in the heartes of them that beleeue This Angell had the seale of God in his hand and the Prophets haue the powerfull and effectuall word of truth in their mouth and they crie with a loud voyce to the wicked instruments of Satan hurt not the earth neither the sea nor the trees As if they should say though some hearts are worldly some consciences wauering some mindes vnfruitfull and barren yet they may repent and come to goodnes When the seed is sowen some falleth vpon good ground and brings forth fruit in abundance cease therefore from with-holding the sweet blast of the Scriptures till we haue sealed vp the chosen seruants of our God in their forehead and imprinted a true beliefe in their hearts by his spirit S. Paul hath said all this in a fewe words after that ye heard the word of truth euen the Gospell of your saluation and therein beleeued ye were sealed with the holy spirit of promise Some thinke this Angell is Elias the Prophet imagining that he shall in the latter end of the world come againe to fight against Antichrist and to seale Gods elect in their fore-head But our renowned Soueraigne King Iames in his premonition hath excelleÌ„tly discouered the vanity of this idle Iewish fable besides our text saith in the plurall number till we haue sealed c. Insiâ—…uating that by this Angell is not meant one Preacher only but many yea so many as be both instant and constant in crying with a loud voyce to the leâ—…d Angels hurt not the earth neither the sea nor the trees If this one point were well vnderstood and learned it would make you more diligent in comming to the temple which is the house of God in reading the Scriptures which is the booke of God in hearing the true Prophets which are the Ministers of God appointed for this end to separate you from the wicked of the world and to seale you with his marke for his kingdome Hitherto concerning the Minister sealing I am now to treat of the men sealed all agreeing in one confession howsoeuer differing in condition and countrey There were sealed one hundred and forty and foure thousand of all the tribes of the children of Israel The Iewes are sealed first as being Gods eldest sonnes a peculiar and pretious people chosen to himself aboue all other in the world After them in course follow the Gentiles as the yonger sonnes of God for there was sealed an infinite number of other nations as well as a great number of the Iewes And among both Iewes and Gentiles all sortes of men were sealed the people so well as the Priest euen twelue thousand of euery tribe so well as twelue thousand of the tribe of Leui. And among the people men of all occupations and trades for by the land he meanes such as till the ground and by the sea marriners and Merchants occupying their busines in great waters and by trees such as are noble rich and potent in a flourishing estate So that men in euery nation of euery fashion if they feare God and worke righteousnes are sealed with his seale for his chosen seruants Ezechiel reportes that none are sealed but such as mourne and crie for all the abominations that are done here none but such as grieue to see the Gospell of Christ despised and his Church despited On the contrary such as are common blasphemers of his name contemners of his word and persecutors of his Prophets haue not the seale of the liuing God but the marke of the dying beast In that it is said one hundred and forty foure thousand were sealed of the children of Israel Aretas obserues that euery one of the twelue Apostles multiplied his talent twelue times a curious and a conscionable conceit too but how consonant to the text I leaue to the iudicious examination of the learned and godly remembring the resolution of S. Augustine in a case not much vnlike quisquis haec legit vbi pariter certus est pergat mecum vbi pariter haesitat quaerat mecum vbi errorem suum cognoscit redeat ad me vbi meum reuocet me Nam in his vt in omnibus meis scriptis non modò pium lectorem sedetiam liberum correctorem desidero The Gospell MAT. 5. 1. Iesus seeing the people went vp into a mountaine and when he was set his disciples came to him and after that hee had opened his mouth hee taught them saying blessed are the poore in spirit for theirs is the kingdome of heauen c. THe first word of the first lesson in Christs first Sermon is blessed a point of conning and of comfort of conning and good art woeing vs in the very first entrance to marke well his whole discourse because neuer any was is or shall be but he desires according to his owne sense to be blessed It is the
to be the Lord and our selues your seruants for Iesus sake Seeing that we haue such an office Two things especially caused Paul to be diligent in his office 1. The worthines of his Ministry seeing that we haue such an office 2. The goodnes of God in calling him to such an high calling euen as God hath had mercy on vs. The ministration of the Gospell as he shewed in the Chapter before doth excell in grace and glory the ministration of the law In grace for the letter killeth but the spirit giueth life the law being the ministration of condemnation but the Gospell the ministration of righteousnes In glory both in respect of countenance for it is more honorable to be the minister of mercie then executioner of Iudgement and in respect of continuance for Moses glorie is done away but the Gospels ministrie remayneth all Moses glorie was but a type of Christs glorie now the substance being come the shadow vanisheth all the Prophets and the law prophecied vnto Iohn but Truth and grace came by Iesus Christ. As far then as the sunne doth obscure the lesser lights euen so farre the Gospell exceedes in glorie the Law for when that which is perfect is come then that which is imperfect is abolished The second thing that made Paul constantly diligent in his function is Gods mercie shewed on him in his office being an Apostle not of men neither by man but by Iesus Christ put a part to preach the Gospell by the will of God I was saith he 1. Tim. 1. both a blasphemer and a persecutor and an oppressor but Christ receiuing me to mercie put me in his seruice by whose grace I am whatsoeuer I am 1. Cor. 15. 10. wherfore seing we haue such an excellent office so gracious so glorious and seing God hath out of the riches of his mercie not out of any worth of our owne merite called vs vnto such an office we faint not in this our ministrie for any tribulation or trouble whatsouer So Paul expounds himselfe in this present Chapter we are troubled on euery side yet not distressed in pouerty but not in despaire persecuted but not forsaken cast downe but not cast away therefore we faint not for though our outward man perish yet the inward man is renewed daily for our light affliction which is but for a moment causeth vnto vs a far most excellent and an eternall weight of glorie while we looke not on the things which are seene but on the things which are not seene for the things which are seene are temporall but the things which are not seene eternall as if he should say seeing our work is excellent and our reward when we haue fought our fight and ended our course most excellent we slacke not our duetie for any crosse or care but approue our selues as the ministers of God in all things in afflictions in necessities in anguishes in stripes in strifes in labours c. by honour and dishonour by bad report and good report as sorrowing and yet alway reioycing as poore yet making many rich as hauing nothing and yet possessing all things We haue cast from vs the cloakes of vnhonestie For as much as the deuill is the most diligent preacher in the whole world walking about as a roaring lion seeking whom he may deuoure his agents compasse sea and land to make men of their profession our Apostle to his industrie further addeth in his preaching sinceritie we cast from vs the cloakes of vnhonestie c. that is we haue renounced as a father vtterly forsakes a disobedient sonne not onely notorious and open crimes but also those which are hidden and as it were cloathed with cloaks and colours of excuse for so Paul construeth himselfe in the clause following we walke not in craftinesse c. that is we deale not as the false Apostles in hypocrisie comming vnto you in sheeps clothing but inwardly are rauening wolues neither handle we the word deceitfully that is as he said in this epistle before we doe not as many make merchandise of the word We preach not for gaine or glorie for such are hirelings Iohn 10. 12. neither doe we sophisticate the word as they who mingle heauen and earth and ioine the ceremoniâ—…s of Moses law with the Gospel of Iesus Christ as necessarie to saluation for such are wolues We preach neither flattringly nor falsly but open the truth and commend ourselues to euery mans conscience in the sight of God that is we haue deliuered the word so plainly so purely neither adding any thing to it nor diminishing any thing of it as that our deeds speaking for our doctrine we appeal to the consciences of all such as haue heard vs and to God himselfe who seeth all things and vnderstandeth euery secret of our heart so well as euery word of our mouth euen he that knoweth all things knoweth that I lye not If our Gospell be yet hid it is hid among them that are lost Here Paul preuenteth an obiection if you faint not in opening the truth vnto the consciences of all men how commeth it to passe that many beleeue not your Gospell He doth answere directly that the fault is not in the Gospell it selfe for that is a shining light to such as are in darknesse but in vnbeleeuers whose minds are blinded by the god of this world least the light of the Gospell of the glorie of Christ which is the image of God should shine vnto them That is euery mans god in this world which he likes best and loues most as gold is a couetous mans god and belly cheere a voluptuous mans god and preferment an ambitious mans god And these gods blind the mind of vnbeleeuers that they should not in this world see the light of grace nor in the world to come the light of glorie So we read Luk. 14 when a certaine man had ordeined a great supper and inuited many saying come for all things are readie the first said I haue bought a farme and I must needs go to see it Honor was the god that blinded his eyes Another said I haue bought fiue yoke of oxen and I goe to proue them Riches was the god that blinded his eyes A third said I haue maryed a wife and therefore I cannot come Pleasure was the god that blinded his eyes See Gospell 2. Sun after Trinitie Other vnderstand this of the true God which is the God of this world for that he made it according to that of Dauid The earth is the Lords and all that therein is the compasse of the world and they that dwell therein And God is said to blind the minds of vnbeleeuers Non inducendo malitiam sed merito potius demerito praecedentium peccatorum subtrahendo gratiam It is Gods mercie that the
conuersation is in Heauen Albeit the deuill and his associats besiege Gods elect euery day yet they finde in them no resting place their dwelling is among the reprobate wicked according to that of S. Matthew When the vncleane spirit is gone out of a man he walketh thorow out drie places seeking rest and findes none then he saith I will returne into mine house from whence I came and when he is come he findeth it emptie swept and garnished then he goeth and taketh vnto him seauen other spirits worse then himselfe and they enter in and dwell there and the end of this man is worse then the beginning The Deuill is cast out of Heauen into the earth as in the text following that is into men of earthly minds who go vpon their bellies and eat dust all the dayes of their life The Deuill is cast out of the Temple into the court which is without the Temple that is out of the bounds of the Church among the Gentiles and such as know not God or else knowing God glorifie him not as God Rom. 1. 21. professing that they know God but deny him in their workes Tit. 1. 16. In these who mind earthly things Satan ruleth and worketh as their God and prince I heard a loud voyce saying in Heauen is now made saluation Here begins the Saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or victoriall hymne for the loud voyce from Heauen is nothing else but the publique consent of the faithfull in magnifying the mercies of God toward them in their fight against the Dragon and his angels And this conquest is tearmed in respect of men Saluation in respect of God the strength of his kingdome and the power of his Christ. Where Satan and sinne reigne there destruction is at hand for the wages of sinne is death Rom. 6. 23. But when once Satan is cast out and the word of God which is the sauing Gospell and the word of life dwelleth in vs plenteously then as Christ said vnto Zacheus saluation is come to our house It is tearmed the power of Christ and strength of Gods kingdome because this euidently sheweth his might and Maiestie So the Text following They ouercame the Dragon by the bloud of the Lambe Christ fighteth in vs and for vs and thorough his help we are able to doe all things euen to cast out Satan and to cast downe holdes and whatsoeuer is exalted against the knowledge of God 2. Cor. 10. 4. So that we may triumph and say with Paul Who shall lay any thing to the charge of Gods elect it is God that iustifieth Who shall condemne it is Christ which is dead yea rather that is risen againe who is at the right hand of God and maketh intercession for vs And 1. Cor. 15. 55. O death where is thy sting O graue where is thy victorie the sting of death is sinne and the strength of sinne is the Law but thankes be vnto God which hath giuen vs victorie thorough our Lord Iesus Christ. And by the word of their testimonie the bloud of the Lambe that is the death of Christ our paschall lambe is the chiefe cause of this one victorie but Faith is the hand and instrument applying the merits of Christ and opposing them against all the dangerous assaults of the dragon For when that common informer and accuser of his brethren shall accuse thee before God for breaking his Lawes as in many things all of vs offend then thou maiest answere The bloud of Iesus Christ clenseth vs from all sinne and there is no condemnation vnto those which are in Christ he so loued me that he died for my sinnes and rosâ—… againe for my iustification All that is borne of God ouercommeth the world and this is the victorie that ouercommeth the world and the prince of this world euen our Faith 1. Iohn 5. 4. See Epistle Sun 1. after Easter And therefore Paul aduiseth the Christian souldiour aboue all other weapons in the spirituall war-fare to put on Faith Aboue all take the shield of Faith wherewith yee may quench all the fierie darts of the deuill Ephes. 6. 16. See Epistle Sun 21. after Trinitie Now for as much as it is not sufficient vnto saluation to beleeue with thine heart vnlesse thou likewise confesse with thy mouth It is said here that the souldiours of Christ ouercame the dragon by Faith in the Lambs bloud and by the word of their testimonie And for as much as a true Faith is neuer idle but alway manifesting it selfe by good workes it is added in the next clause they loued not their lines vnto the death as who would say they were willing to sacrifice their loues and their liues in the quarrell of Christ against the Dragon and his Angels they remembred the words of their Generall he that loueth his life shall loose it and he that giueth his life in this world shall keepe it to life eternall and who soeuer shall loose his life for my sake and the Gospell he shall saue it The Gospell MAT. 18. 1. At the same time â—…ame the Disciples vnto Iesus saying who is the greatest in the kingdome of heauen THere be two parts of this text 1. A question verse 1. wherein obserue 1. When it was asked at the same time 2. By whom the Disciples 3. Of whom they came vnto Iesus 4. What who is the greatest in the kingdome c. 2. An answere to the same verse 2. 3. c. The summe whereof is briefly this he that in Christs Church is most seruant is the greatest and he that is most Lordly the least or he that is least in his owne conceit is the greatest in Gods eye the least in this kingdome of heauen which is present shall be the greatest in that kingdome of heauen which is to come The which one point is pressed by the great Doctor of humility with a great deale of earnestnes for 1. as S. Marke reportes he sat downe 2. He called the twelue 3. When they were called together hee taught them by spectacle to their eye so well as by precept to their eare he set a childe in the midst of them and said 4. He vsed a vehement asseueration verily I say vnto you 5. A commination except ye turne and become aâ—… children ye shall not enter into the kingdome of heauen At the same time the occasion of this question among the Disciples as Hierom and other learned Doctors write was vpon emulation toward Peter whom alone they saw preferred before the rest in the payment of the tribute by these words of Christ in the former Chapter at the last verse that take and pay to them for me and thee But S. Marke relates Chap. 9. verse 34. that this contention began in the way before they came into the house where Christ appointed Peter to pay tribute
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
light of the word shines in the hearts of his elect and it is Gods iustice that it is hidden among those which are lost I am come said Christ vnto iudgement in this world that they which see not might see and that they which see might be made blind And Rom. 11. 8. God hath giuen them the spirit of slumber eyes that they should not see and eares that they should not heare that the Gospell in it selfe a shining light and the power of God vnto saluation should be hidden among the lost and so become the sauour of death vnto death is an heauie yet an holie iudgement For as they regard not to know God euen so God deliuers them vp vnto a reprobate sense suffring their eyes to be blinded least the light of the Gospell should shine vnto them As by the bright beames of the sunne waxe is softned and yet dirt is hardned euen so by the preaching of the word the hearts of such as shall be saued are mollified but the hearts of such as are lost are further hardned To day then euen while it is called to day suffer the words of exhortation if thou haue an eare to heare harden not thine heart but harken vnto Gods voice speaking in the bookes of his Scriptures and by the mouthes of his Prophets vnto thee Other vnderstand this of Satan here called the god as elsewhere the prince of this world that is seculariter viuentium of the wicked of the world in whom he ruleth and worketh as yelding to his suggestions It is not Satans power that makes him a god and a prince but only the weaknesse of the wicked admitting him as a lord of mis-rule for he saith Paul is our master to whom we submit our selues as seruants Christ is the Lord of heauen and earth by a threefold right iure creationis merito redemptionis dono patris but the deuill is god of this world only quoth Aquine imitatione because the wicked of this world are his followers as hauing their vnderstanding darkned and their minds blinded and hearts hardned thorough his entising temptations And so Paul in this present epistle chap. 11. vers 3. I feare least as the serpent beguiled Eue thorough his subtletie so your minds should be corrupted from the simplicitie that is in Christ. The Gospell is a glasse wherein we may behold Christ and Christ is an expresse character and image of God as himselfe said he that hath seene me hath seene my father and this is eternall life to know God and whom he hath sent Iesus Christ Iohn 17. 3. If then thou heare the word often and yet continue still in vnbeleife the fault is not in God or his Gospell but in thy selfe and Sathan who blinds the minds of such as are lost c. We preach not our selues least he should be thought arrogant in commending his sedulous and sincere preaching he confesseth humbly that himselfe and his fellowes were not principall agents in their conuersion but instrumentall only Christ is the Lord and we your seruants for his sake for it is God that commands the light to shine out of darknesse which hath shined in our hearts for to giue the light of the knowledge of the glory of God in the face of Iesus Christ. And we haue this treasure in earthen vessels that the excellencie of that power might be of God and not of vs. See epistle 3. Sun in Aduent and 1. in Lent This scripture may be tearmed aptly manipulus Curatorum 1. Instructing all such as haue cure of soules to be diligent in their ministrie considering the worthinesse of their function and the goodnesse of God in making them apt to teach and in calling them vnto such an high office 2. To be rather solide then subtle preaching plainly to the conscience 3. To be humble not as though they were lords ouer Gods heritage but in meeknesse of spirit behauing themselues as seruants for Iesus sake The Gospell MATTH 9. 9. As Iesus passed foorth from thence he saw a man named Matthew c. IN this text 2. points are more cheifly regardable namely the Calling of Matthew wherein obserue the Bountifulnes of Christ in calling hee saw a man named Matthew c. Duetifulnesse of Matthew in comming he arose and followed him Cauilling of the Pharisees and in it Their accusation Why eateth your master with Publicanes and sinners Christs excusation answering for himself by groūds of Reason they that be strong neede not the Phisition Religion goe yee rather learne c. As Iesus passed foorth from thence we may not slightly passe ouer the passing of Iesus here from place to place doing good and acting works of mercie and miracle Craftie polititians thrust themselues into the center of the world as if all times should meet in their ends neuer caring in any tempest what becommeth of the ship of estate so they may be safe in the coc-boat of their owne fortune But Christ here neglecting his priuate boat was all for the publique ship of the Church being not only painfull in his owne person all his life but also carefull in calling apostles who might as cunning masters and pilots guide the Churches ship after his death By this example princes which ought to be nursing fathers vnto the Church are taught not only to see that matters be well ordered for the present but also to foresee such things as may be for the good of the Church in time to come They must especially maintaine the schooles of the prophets as the seminaries and nurseries of the Clergie that there may be from time to time Peters and Matthewes apt and able labourers in the Lords haruest As for you which are men of meane qualitie though it be true that yee can not found Colledges or endue the Church with any large reuenewes yet ye can pray for the peace of Hierusalem and wish hartily that plenteousnesse may be within her pallaces And therefore when any sute concerning the Clergie shall be tried by your verdite forsake not the Leuite as long as thou liuest vpon earth Let no malignant humour cause thee to rob God of his due the Minister of his dutie that the Gospell may not only florish in our dayes but that there may be still a succession of learned men in all ages to come who may comfort Hierusalem at the heart and withstand all her enemies in the gate He saw a man named Matthew sitting at the receit of custome He saw Matthew not as then he saw many moe with his corporall eyes only but also with his all-seeing eyes of prescience knowing that he was a pearle in a dunghil a chosen vessell vnto the Lord from all eternitie And with his pitifull eyes of mercie euen with the verie same eyes he saw the grieuous troubles of his children in Aegypt and with the same eyes
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
to the Magistrate ciuill or ecclesiasticall giues place to diuine Iudgement for as much as all higher powers are Gods ordinance substituted Iudges and deputies in his place See Epist. 3. Sund. after Epiphan Lastly like to children as Christ expounds himselfe in humblenesse and harmelesnesse In humblenesse v. 4. Whosoeuer humbleth himselfe as this child c. In harmlesnesse vers 6. Whosoeuer offendeth one of these little ones c. So S. Ambrose Theophylact Euthymius and other as well ancient as moderne writers As if Christ should haue said Except ye turne from your ambition and indignation and become like to children little ones in your minds as they be little ones in their bodies vnlesse ye become that by grace which children are by nature ye shall not enter into the kingdome of Heauen I say by grace for euery good gift is from aboue descending from the Father of lights and therefore Christ here said not as one notes Nisi efficiatis vos sicut parâ—…los sed nisi efficiamini To become like to little children in humblenesse is not in our power it is the worke of Gods hand and help Yet to shew that we must as we may worke with his preuenient grace Christ addeth in the next clause Whosoeuer humbleth himselfe according to the saying of Gregorie The good which a man doth is both the worke of God and the worke of man of God as being author in giuing grace of man as being an actor in vsing grace yet so that he co-operate with grace by grace See Epist. Sun 11. and 14. after Trinit and Gospell on S. Markes day Whosoeuer humbleth himselfe That is humbleth his heart for as Plato said euery mans soule is himselfe it is not sufficient that our words are humble our gestures humble our habits humble though I see that be more then many professors in our age will afford vnles our soules and our selues are humble Lord said Dauid I am not puft in minde I doe not exercise my selfe in great matters which are too high for me but I refraine my soule and keepe it low like as a childe that is weyned from his mother yea my soule is euen as a weined childe Men of great wits are commonly state-criticks ouer curious eaues-dropers of the Counsaile table prying into the secrets of court and Prince so long vntill in fine they complaine with Actaeon cur aliquid vidi for when our hearts are sowred with the leauen of our pride there ariseth often times a bitternes out of the stomacke into the mouth so that we cannot forbeare to speake ill of such as are in authority yea prophanely of the Kings sacred Maiesty the spirit of wisdome giueth another rule studie to be quiet and to meddle with your owne busines A priuate person hath a common wealth of his owne let him intend the gouernment thereof in prouiding for his houshold in laying vp for his children in reioycing with the wife of his youth abounding with all workes of piety toward God and pitty toward his neighbour He that thus humbleth himselfe as a little childe the same doubtles is a good subiect vnto the King and shall hereafter proue the greatest in the kingdome of heauen All they which are drunken are not drunken with wine saith Esay for there is a drie drunkennes as well as a wet ambition is a drie drunkennes making such as are giuen ouer to humours of vaine glory to stagger often in the way and sometime reele out of the way This kinde of drunkennes made Lucifer reele out of heauen Adam out of paradice Saul out of his kingdome Nabuchadonozer out of mens society to conuerse with beasts It is impossible that great ones I meane such as are drunken with their owne greatnes should either walke in the narrow path or enter in at the straite gate only little ones are great ones in Gods kingdome So the text here whosoeuer humbleth himselfe as a little childe the same is greatest in the kingdome of heauen So the text elsewhere blessed are the poore in spirit for theirs is the kingdome of heauen theirs is the kingdome of grace which is heauen on earth and theirs is the kingdome of glory which is heauen in heauen See Gospell on all Saints day The Epistle 2. TIM 4. 5. Watch thou in all things suffer afflictions c. THis Epistle was written by Paul at Rome in his last apprehension and imprisonment there for so we may gather out of these wordes Cap. 1. verse 16. Onesiphorus was not ashamed of my chaine but when hee came to Rome carefully sought me and found me c. It is an admonition vnto Timothy to stirre vp the gift of God in him by the putting on of handes and that is done by preaching sound Doctrine painefully and by suffring for the same patiently This our text then is a short abridgement of the chiefe points in the whole letter for Paul exhortes Timothie to diligent preaching of the truth in saying watch thou in all things doe the worke of an Euangelist and to Martyrdome for the truth in saying suffer afflictions and to both in saying fulfill thine office vnto the vttermost all which exhortations are hedged in as it were with a forcible reason at each side 1. Timotheus ought to bee vigilant in executing his office thoroughly because the time will come when as men shall not endure wholesome Doctrine c. 2. Because Paul cannot any longer continue to helpe him I am now ready to be offred and the time of my departing is at hand c. Watch thou in all things The time will come when as men will not endure sound doctrine but hauing their eares itching shall after their owne lustes get them aâ—… heape of teachers and shall turne away their eares from the truth and shall be giuen vnto fables And therefore while thou hast time before this dangerous time come that greiuous wolues enter in among you be watchfull ouer the flocke committed vnto thy charge such as haue itching eares are like to proue scabby sheepe and therefore preuent that mangie disease by possessing their eares with a forme of sound wordes Before they turne away from the truth and giue themselues vnto fables instruct them in meeknes preach the word in season and out of season reproue rebuke exhorte be watchfull in discipline and doctrine yea vigilant in all things that is in all things which are profitable for thine hearers or in all the workes of an Euangelist and offices of thy calling vse watchfulnes or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be construed of all men as if he should haue said the time will euen shortly come when as many shall not endure wholesome doctrine but endeauour thou to conuert all sortes of men vnto the truth according to that Mat. 28. 19. Goe teach all nations and