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
goodnesse As pride is the beginning and originall of sinne Ecclesiasticus 10. 14. because iniquitie is nothing else but inequalitie and pride is most vniust attributing vnto it selfe too much vnto all other too little so contrariwise contented humblenesse is the Primer and as it were A. B. C. of our Christian Ethicks it is as Ambrose and Bernard write the mother vertue yea Custos sigilli magni the keeper of all Gods great seales graces without which his other gifts are rather curses then blessings to vs. It is an eminent grace for a man to speak with the tongues of Angels and so to transport other with the wind of words and flouds of eloquence whither he list and yet if learning be not seasoned with humilitie knowledge saith Paul puffeth vp and as Aristotle speaks it is armata iniustitia like a sword in a mad-mans hand Fasting that tames the bodie without humilitie makes proud the mind I fast twice in the weeke quoth the Pharisee Luke 18. 12. Almes are a sacrifice pleasing to God for he that giueth vnto the poore lendeth vnto the Lord yet if a Trumpet bee blowen and we giue meerly to be seen of men if we beare not our poore brethren in our bowels and bosome we shall haue no reward of our Father which is in Heauen Matth. 6. 1. And therefore Christ inculcates often this one lesson as well by patern as precept Learne of me for I am humble and meeke In the world ye shall haue affliction he that will follow me must of necessitie forsake himselfe and yet be of good cheere for there is no man that hath forsaken house or brethren or sisters or father or mother or wife or children or lands for my sake and the Gospels but he shall receiue an hundred fold now at this present houses and brethren and sisters and mothers and children and lands with persecutions and in the world to come eternall life I tell you that in the beginning which you shall find most true in the end Blessed are the poore in spirit For Blessed is the predicat of the proposition And there is a two-fold blessednesse Beatitudo viae and Beatitudo patriae blessednesse in this world and blessednesse in the next The poore in spirit haue the promises of both 1. Tim. 4. 8. The present happinesse is either outward and worldly or else inward and ghostly Outward as Psalme 132. 16. I will blesse her victuals with increase and I will satisfie her poore with bread And Psalme 144. 15. Happie are the people that be in such a case And Deut. 28. Blessed shalt thou be in the field and blessed in the citie blessed shall be the fruit of thy ground and the fruit of thy cattell the encrease of thy kine and the flocks of thy sheep These temporall and worldly blessings often accompany the meeke more then the proud because fortune as Charles the 5. told his sonne Is like a woman if shee be too much woed shee will be the farther off Howsoeuer it be godlinesse is great gaine and the poore in spirit want nothing as being content with any thing But the blessednesse promised by Christ here surpassing all worldly treasures and pleasures is inward and ghostly consisting in the riches of the mind and in a sweet contentation of the conscience which is a continuall feast and a daily Christmas whereby the poore in spirit are made lords and as it were tyrants ouer the whole world domineering ouer Iustices and laylour our Iudge and Iurie Treasons and murthers and felonies and other routs and riots inquired after at Sessions and Assises are bred of discontentment and pride But though all the Deuils in Hell and all their agents in earth and ayre combine themselues against one little one yet Qui vadit planè vadit sanè He that walkes vprightly walkes confidently The text will alway be found true They that put their trust in the Lord shall be euen as the mount Sion which may not be remoued but standeth fast for-euer But here we must obserue with incomparably learned Melancthon and other protestant diuines That in this and all other like places of holie Scripture where good works are commanded or commended in any that Christ is the sole cause of our happinesse Without me saith he you can doe nothing and without faith in him it is impossible to please God Heb. 11. 6. Our persons must be first reconciled vnto God hauing for Christs sake pardon of our sinnes and imputation of righteousnesse and then our workes shall be blessed and acceptable Psalme 32. 1. Blessed is the man whose vnrighteousnesse is forgiuen and whose sinne is couered Blessed that is iustified for iustification is blessednesse begun glorification blessednesse perfited It is a sweet saying of our Church Faith is the nest of good workes albeit our birdes be neuer so faire yet they will be lost except they be brought foorth in true beleefe The sparow hath found her an house and the swallow a nest where shee may lay her yong euen thine Altars O Lord Psalme 84. 3. Such as are true beleeuers hauing their vnrighteousnesse forgiuen and their sinne couered are blessed men and all their workes as being laied vpon Christs Altar are a sweet smelling sacrifice to God But saith Augustine Hereticks and Infidels in doing glorious acts and honorable deeds haue no where to lay their yong and therefore they must of necessitie come to nought as the fathers of our common Law speake Moritur actio cum persona their actions are damnable with their persons He which is poore in spirit is blessed he which is mercifull is blessed he which is a peace-maker is blessed But as our Diuines haue iudiciously noted against the Papists in all these Beatitudes a liuely Faith is presupposed according to that Apostolicall axiome Whatsoeuer is not of Faith is sinne The Saints of God are sealed inwardly with Faith as it is in our Epistle but outwardly with good works as in our Gospell To be poore in spirit to mourne to be mercifull are not causes but effects of our iustification as we commonly speake out of Bernard Via regni non causa regnaâ—…di For the followers of Christ are blessed not because they be poore in spirit but because theirs is the kingdome of Heauen That is the right exposition of the proposition Blessed are the poore in spirit Now the kingdome of Heauen in holie Scripture signifieth either the kingdome of grace which is heauen on earth or else the kingdome of glorie which is heauen in Heauen And both these belong vnto the poore in spirit Some construe this of the kingdome of grace because Christ saith expresly Luke 4. 18. The spirit of the Lord hath anoynted me that I should preach the Gospell vnto the poore he hath sent me that I should heal the broken hearted that I should preach deliuerance to the captiues and
prison souldiers chaines and keepers all which Herod vsed in the persecution of S. Peter at this time 1. He put Peter in prison 2. Doubting that the prison was not strong enough he deliuered him vnto foure quaternions that is sixteene souldiours for quaternion is not as centurion a word of office but of number Now these sixteene by foure and foure did euery sixe houres thoroughout the whole night and day watch Peter or else euery three houres in the night only or it may be that all the sixteene did watch all the night two within the prison and the rest in a guard without 3. Herod fearing that his prisoner notwithstanding all this might escape caused him to be bound with two chaines 4. Least haply chaines and all should faile the keepers before the dore kept the prison his intent was to make all sure that he might after Easter bring him foorth and expose him vnto the peoples malice Poore Peter was bound not only with one but with two chaines and he slept betweene two souldiers and he was guarded by two watches the first and the second So Nebuchadnezzar full of indignation and rage cōmanded that the fiery fornace into the middest wherof Shadrach Meshech and Abednego were to be cast should at once be made hot seuen times more then it was wont So the persecutors of Daniel after he was thrown by them into the Lions den layd a stone vpō the mouth of the den least otherwise he might escape their violent iawes and pawes So the Priests and Pharisees intreated Pilate when Christ was dead that he would giue command for the making of his Sepulchre sure least his disciples should come by night and steale him away Now the Lord who dwelleth in heauen is a present help to his seruants in trouble laughs them to scorne for whē the three children were now ready to be cast into the flames of the scorching fornace they told Nebuchadnezzar vnto his face wee are not carefull to answere thee in this matter And Daniel in the Lions den had an Angel of God for his guard who stopped the mouthes of the beasts and so no maner of hurt was found vpon him and so S. Peter here though he were cast into prison and bound with two chaines yet hauing a good cause and a good conscience securely slept betweene two souldiers euen the night before cruel Herod would haue brought him out to the people The prophane Poet spake diuinely sat fautorum habet semper qui rectè facit and therefore Peter in his indurance cast his burden vpon the Lord and sayd happily with Dauid I will lay me downe in peace and take my rest for it is thou Lord only that makes me dwell in safety God either deliuereth his seruants out of persecution as he did Peter or else if he crowne them with martyrdome as he did S. Iames he will in his kingdome of glory giue them in stead of this bitter a better inheritance Pro veritate morientes cum veritate viuentes Prayer was made without ceasing of the congregation Prayers and teares are the Churches armour and therefore when Peter was imprisoned by cruell Herod the congregation commeth vnto prayer and not vnto pouder for his deliuerance they did not assault the prison nor kill the souldiers nor breake the chaines only prayer and patience were there weapons arma christianorum in aduersis alia esse non debent quà m patientia precatio prayer quoth Augustine is the key of heauen and as it were that fiery chariot of Eliah whereby we mount vp and haue our conuersation with God on high it is the hand of a christian which is able to reach from earth to heauen and to take forth euery manner of good gift out of the Lords treasure so the Scripture speakes in expresse termes aske and yee shall haue c. The prayer of a righteous man auaileth much if it be feruent Iames 5. 16. Aske in faith and then all things are possible to him that beleeueth Marke 9. 23. Many times our Prayers are sent out like to incense made happily according to the Lords direction but not kindled with fire from his altar that is petitions lawfull enough and agreeable to Gods holy word but not poured out in feruency We fall into them often without preparation and vtter a number of wordes without deuotion and therefore no maruaile if we misse when as we thus aske amisse But if our prayer be like the Churches here made without ceasing if it be faithfull and feruent the God of all grace will out of the riches of his mercy giue vs either that we desired as Eliah prayed for raine and the heauen gaue raine or else that which is better as God tooke Moses into the spirituall Canaan because he did not enioy that earthly Canaan or at the least that which is sufficient as he told Paul 2. Cor. 12. 9. My grace is sufficient for thee See Gosp. Sun 5. after Easter There is nothing in the world more strong then a man who giueth himselfe to feruent prayer his deuotion is so powerfull as that it commandeth all things in heauen earth and hell it commandeth all the foure Elements ayre fire water earth Ayre Iames 5. 17. Elias prayed earnestly that it might not raine and it rained not on the earth for three yeares and sixe moneths he shut vp heauen as the wiseman reportes of him hee said as the Lord God of Israel liueth before whom I stand there shall be neither dew nor raine these yeeres but according to my word againe he prayed for raine and the raine fell and the earth brought forth her fruite Fire the same Prophet Elias by his prayers three times brought fire from heauen Ecclesiasticus 48. 3. Water at the crying of Moses vnto the Lord the red sea runne backe and was made drie land so that Gods Israel walked vpon firme ground in the middest of the sea but whē their enemies pursued them all the diuided waters returned and ouerwhelmed them in the deepe and at the prayer of the same Moses bitter waters were made sweete Exod. 15. 25. Earth vpon the complaint of Moses vnto God the earth opened her mouth and swallowed vp Korath Dathan and Abiram and all their families and all their goods in so much that they together with all theirs went downe quicke into the pit and the ground closed vpon them and they perished in the sight of Gods people Nay the prayer of one deuoute man is able to conquer an hoast of enemies in battaile for in the fight betweene Israel and Amalek when Moses held vp his hand Israel preuailed but when he let his hand downe Amalek preuailed In this present text the prayer of the congregation without ceasing fetched an Angel out of heauen and brought a shining light into the darke dungeon and loosed
in drinking milke was strangled with an haire the famous Emperour Fredericke Barbarossa going for Palestina to recouer the holy land out of the hands of the Saracens a seruice which hee thought acceptable to Christ and for effecting whereof he left his friends and countrey was by the way as he passed suddenly drowned in the riuer Sapheth When Harrald King of Denmarke made warre vpon Harquinus and was ready to ioyne battell a dart was seene in the ayre flying this way and that way as though it sought vpon whom to rest and when all men stood wondering what would become of this strange matter euery man fearing himselfe at the last the dart fell vpon Harquinus head slew him The French King Charles the 8. as he was beholding tenisse players among other talke he said that he hoped to doe nothing hereafter that should offend God which words were no sooner out of his mouth but he fell downe speechles and languishing a few houres he died in the same place A popish priest called Nighting all in the dayes of Queene Mary Parson of Croudall in Kent as he was boasting in the pulpit of the Popes absolution and by reason of it of his own purenes most fearefully fell downe and dyed instantly The Pope though he doth exalt himselfe aboue all that is called God perisheth notwithstanding as a man and hereupon at his inauguration the master of the Ceremonies vsed to burne an handfull of flaxe before him as in solemne procession he passed by saying with a loud voyce ecce pater sancte sic transit gloria mundi I conclude this argument in Gregories glosse man is like to grasse quia per natiuitatem viret in carne per iuuentutem câ—…ndescit in flore per mortem aret in puluere by his birth he is greene in his flesh by his youth he is white in his blossome by his death he is withered in the dust Whether the grassewither or that the flower fade away yet the word of God endureth for euer this repetition is added once more to bring all the glory of proud flesh vnto nothing it also conteineth an excellent comfort namely that the Lord hauing humbled his seruants in aduersity forthwith affordes them matter of ioy the grassewithers but the word of the Lord which is the ground of our consolation endures for euer it is as Saint Peter termeth it an incorruptible seed a liuing yea euerliuing word And that in two respects especiallie 1. in respect of the giuer as being the word of the liuing God which only hath immortalitie 2. in respect of the receiuers in that it bringeth all true beleeuers vnto life which endures for euer according to that of Peter vnto Christ thou hast the words of eternall life Here then in a few words is comprehended the whole summe of the Gospell it consists in acknowledging our owne misery weakenes and vanity that being humbled enough in the consideration of our faultes and frailtie we might haue recourse to Christ our only Sauiour by whose grace we shal be wholy restored Againe from hence we may learne to seeke true consolation and contentment no where but in eternity the which is only to be found in God all flesh is grasse and the grace thereof as the floure of the field the grasse withereth and the flower fadeth away there can be no stability in earth and earthly things and therefore let vs not set our affections on things below but alway seeke those things which are aboue let our conuersation bee in heauen and from thence let vs looke for saluation Philip. 3. 20. Goe vp vnto the high hill O Sion this commission as some thinke concernes especially the Apostles in which obserue 1. How they must preach 2. What they must preach How they must get vp into the high hill euen so high that their exalted voyce may well bee heard and accordingly we find that their sound went into all the earth and their wordes vnto the endes of the world Here you may see that the dumbe Idols in the papacie boast of the name of the Church absurdly for the Church as being the pillar of truth and mother of all the faithfull is not taught of God that she should keepe her knowledge to her selfe but that she should proclaime that vnto other which she hath learned and that earnestly with a free spirit O thou preacher Hierusalem lift vp thy voyce without feare Now the tenour of the doctrine to be published by the Apostles and their successours in the Church for euer is briefly this that Christ Iesus is our God and Sauiour behold your God both able and willing to redeeme his people able for that he shall come with power and a strong arme who can measure the waters in his fist and mete heauen with his spanne and comprehend the dust of the earth in a measure and weigh the mountaines in scales and the hilles in a ballance willing for that he shall feede his flocke like an heardman he shall gather the lambes together with his arme and cary them in his bosome and shall intreat kindly those that beare yong The Gospell LVKE 1. 57. Elizabeths time came that she should be deliuered and she brought forth a sonne c. SAint Ambrose preaching on this day was a great deale troubled where he should either begin or end the praises of Iohn the Baptist for whatsoeuer was eminent almost in all other is found in this one Saint as being an Angel a Prophet an Apostle an Euangelist a confessor constantly teaching the truth and patiently suffering for the same his ingresse into the world progresse in the world egresse out of the world were not as our text speakes without a marueilous noyse throughout all the countryes of Iury and the coast about Iordan he was in his death a Martyr in his life a miracle yet his natiuity surmounted both and therefore whereas the Church ordinarily celebrates the liues and deaths of other Saints it doth especially solemnize the birth of Iohn the Baptist allotting for this feast a Gospell accordingly that sets downe the cheife parts and purtenance thereof as namely 1. Elizabeths safe deliuerance when her time was come verse 57. 2. The congratulation of neighbours and cosins for this great mercy shewed vpon her verse 58. 3. The circumcision of Iohn verse 59. 4. The contention about his name verse 60. 61. 62. 63. 5. The marueyling of such as were present vpon the sight of these things and of such as were absent vpon the report noysed abroad verse 63. 65. 66. 6. The Benedictus of Zachary Blessed be the Lord God of Israel c. Elizabeths time was come The word of the Lord is true Psalme 33. 4. I the Lord haue spoken it and I will performe it Ezechiel 37. 14. Whereas therefore God promised olde Zacharie by the mouth of his Angell at
the 13. verse that Elizabeth his wife should beare him a sonne he now deales with his seruant according to his word for albeit Zachary was a forspent man and Elizabeth in respect both of yeares and sicknes a barren woman yet when her time came that she should be deliuered she brought forth a sonne The most almighty truth and most true almightines effected whatsoeuer he determined Plinie Gellius and other secretaries of nature report that some children are borne in the 7. moneth after their conception other in the 8. other in the 10. but ordinarily children are borne in the 9. moneth and so Iohn was brought into the world when his mother Elizabeths time came that she should be deliuered according to the most vsuall course of nature Hereupon we may build a generall rule namely that nothing is able to disappoint Gods holy determinations and purposes and therefore whereas he hath appointed that all men shall once dye and after death come to iudgement whereas he saith expresly that they who sleepe in the dust of the graue shall awake some to perpetuall contempt and other to an incorruptible crowne of glory for the sea and the sepulcher shall deliuer vp the dead which are in them at the last day let vs looke for the blessed hope glorious appearing of Christ our Sauiour who shall change our vile body that it may be like his glorious body though happily the resurrection of the dead seeme most impossible to nature yet let vs which are borne not of blood nor of the will of the flesh nor of the will of man but of God comfort our selues in these things as being assured that our redeemer liueth and that hee which is the resurrection and the life shall himselfe descend from heauen with a shoute and with the voyce of the Arch-angel and with the trumpet of God and the dead in Christ shall arise first and then the liuing that remaine shall also bee caught vp with them in the cloudes to meete the Lord in the ayre and so we shall be with him euermore She brought forth a sonne it is probable that Zachary being at his deuotion in the temple prayed not for any priuate blessing but for the publike good of the whole congregation and namely that God would according to his gratious promises giue his sonne and so forgiue the sinne of his people the coherence then of Gabriels speech vnto him at the 13. verse feare not Zachary for thy prayer is heard and thy wife Elizabeth shall beare thee a sonne may be this thy prayer is heard for the Messias of the world in that thy wife shall beare a sonne who shall be great in the sight of the Lord and shall goe before him in the spirit and power of Elias as a Prophet to prepare his wayes and to make ready a people for him He which is the light of the world and delight of his people shall ere it be long be borne of a Virgine and Elizabeth thy wife shall haue a sonne who shall as his beadle goe before his face the sonne of a barren shall preach vnto the world the sonne of the Virgine Et pulchrè de sene sterili nascitur qui nasciturum de virgine praedicare veniebat vt mirabiliter natus mirabilius nasciturum demonstraret Or as other obserue thy prayer is heard for the sins of the people because thy wife Elizabeth shall beare thee a sonne who shall openly proclaime the Messias and say Behold the lambe of God which taketh away the sinne of the world Dum ille solicitus pro salute populi supplicat promissus est per quem populus saluaretur Or as Saint Ambrose God according to his rich grace giuing to all men liberally did not only heare the prayer of Zachary for the common good but also for his owne comfort in particular and therefore some construe the clause thy prayer is heard of his priuate suite for a sonne commensed either at this instant in Gods house for being hie Priest as many coniecture his office was to make an atonement for himselfe and his houshold and for all the congregation of Israel or else often heretofore in his owne house praying with Elizabeth his wife We finde a parallel example to this Acts 10. 4. Cornelius a deuout man euidently saw in a vision an Angel of God comming vnto him and saying thy prayers and thine almes are come vp into remembrance before God It is not sayed that Cornelius at that houre was either praying vnto God or giuing almes vnto men but the Lords Angel speakes of duties and bounties already past and so Gabriel in saying thy prayer is heard insinuates that his former and frequent suite for a childe was obtained now thy wife shall beare thee a sonne and our text reportes accordingly that in due time she brought forth a sonne from hence learne 1. That the prayer of the righteous auaileth much if it be feruent Iohn is gotten and as Ambrose speakes also begotten of his parents non tam complexibus quà m orationibus 2. That 〈◊〉 must not cease from praying because many times our requests are delayed long it is our duty to continue knocking vntill the father of mercies open the doore of grace Christ in his preamble to that exquisite forme of prayer inioyneth vs to call vpon God in faith hope loue faith in saying father loue in saying our hope in saying which art in heauen I finde the like conceit in Augustine vpon the fish egge and bread mentioned Luke 11. fides in pisce spes in ouo charitas in pane Paulinus said of the woman anoynting Christs feete that she was pudenter impudens piè improba so wee must in our prayers vnto God as it were put on a modest impudence fainting occasioneth a fayling whereas importunity preuaileth euen with vnrighteous men on earth and therefore much more with our holy father in heauen 3. That maried couples ought to liue in the feare of God alway relying vpon his gratious prouidence both in wealth and woe more principally the Preachers of the word and their wiues ought to shine before others in all kinde of vertues in feruent and frequent prayers especially And her neighbours and her cousins Themistocles intending to sell a farme caused the cryer to proclaime that it had among other commodities a good neighbour as being assured that this one circumstance would the rather induce chapmen to purchase it olde Zacharias and Elizabeth had good neighbours who did not enuy their happinesse but according to the precept of Paul reioyce with those that reioyce A Preacher that liueth among such hath obtained a fat benefice hee may well acknowledge with Dauid the lot is fallen vnto me in a faire ground and I haue a goodly heritage but woe to that Zacharie
the fetters from Saint Peters feete and the chaines from his hands it brake thorough the first and second watch and opened an iron gate and so deliuered the seruant of God from the waiting of the Iewes What should I say more prayer is so potent that it raiseth the dead it ouercommeth Angels it casteth out Deuils and that which is yet more wonderfull it mastereth euen God himselfe for when Iacob wrestled with God he said I will not let thee goe except thou blesse me when the Lord said let me goe becommeth it Iacob to say I will not let thee goe yea beloued there be some things wherein the Lord is very well content that his seruants striue with him as namely when they haue his word for their warrant it is a commendable strife to take no refusall at his hand and in effect it is nothing else but a constant affirmation that his truth is inuiolable So the woman of Canaan stroue with Christ shee would take no denyall of that which he had promised and blinde Bartimeus made Christ as he passed in his way to stand still hee could not for the multitude lay hands on him and yet his prayers reached vnto him and held him fast vntill he receiued a comfortable answere receiue thy sight thy faith hath saued thee So when almighty God would haue destroyed his people because they worshipped the golden calse saying these be thy Gods O Israel which haue brought thee out of the land of Egypt Moses fell downe on his face before the Lord and prayed vnto his God he stood saith the Psalmist in the gap as a mediatour betweene God and his people to turne away his wrathfull indignation and this prayer was so powerfull as that it constrained the Lord in the midst of his anger to say vnto Moses let me alone that my wrath may waxe hot against them all the powers of heauen and the crying of all men on earth are not able to hold the Lord from doing any worke he is about to doe for he can measure the waters in his fist and mete heauen with his spanne and weigh the mountaines in scales and the hils in a ballance what soeuer pleaseth him he doth in heauen and in earth and in the sea yet the prayers of his children are able to binde him hand and foot and to compell him as it were to powre downe an vndeserued blessing and to turne away a iust deserued punishment the very crying of an infant that vtters no distinct voyce moues a mother vnto compassion and so the Lord pitying vs as a father and comforting vs as a mother heareth our very groanes and so fulfilleth our desires if we call vpon him in faith and feare Now the reason why the prayers of the faithfull are so powerfull is because they be not ours but the intercession of Gods owne spirit in vs powred out in the name of Christ his owne sonne in whom he is euer well pleased For as for vs we know not what to pray as wee ought but the spirit it selfe makes request for vs with sighes which can not be expressed it is the spirit whereby we cry abba father as in vs the spirit makes request for vs so with the father he grantes our suites and forgiues our sinnes that for which we pray euen he giueth vnto vs who giueth vs this grace to pray God inuiteth vs to come vnto him and to call vpon him in all our troubles and his holy spirit when as we present our selues before the throne of grace helpeth our infirmities and maketh intercession for vs and therefore no maruell if the Lord be bound by deuoute men with his owne promises as Sampson was by Dalila with his owne haire Let these godly meditations strengthen our feeble hearts and weake handes that they faint not in deuotion but according to the paterne of the Saintes here and the precept of Paul elsewhere we may without ceasing alwayes pray that is vpon all occasions offred as well for our selues as other Omne quod agis â—…ratione obsignato id verò maximè de quo mentem vides dubitantem Behold the Angel of the Lord was there present I am occasioned here to treat of two questions especially The first concerning Angelical protection in generall as namely whether Angels helpe and keepe men from euill or noe The second whether beside the generall protection of many or all Angels in common euery man hath one peculiar Angel as his peculiar guard and guide The doctrine concerning Angelicall protection in generall at the first appearance may seeme strange because the Scripture teacheth vs expresly that the pathes of man are directed by the Lord and Psalm 34. 18. Great are the troubles of the righteous but the Lord deliuereth him out of all and for this so particular care and prouidence God is often compared vnto a father mother pastour bridegroome buckler Eagle c. To shew that he only is to vs all in all Esay 63. 16. Doubtlesse thou art our father though Abraham be ignorant of vs and Israel know vs not yet thou O Lord art our father and our redeemer As who would say those that are fathers according to the flesh are not worthy of that name if they be compared with thee can a woman forget her childe and not haue compassion on the sonne of her wombe though she should forget saith the Lord Esay 49. 15. Yet I will not forget thee behold I haue grauen thee vpon the palme of my hands and thy walkes are euer in my sight If thou beest burdened with vnrighteousnes Christ is thy righteousnes if thou need helpe he is thy strength if thou feare death he is life if thou desire heaueÌ„ he is the way if thou hate darknes he is light if thou seeke for meate he is food for although he be but one in himselfe yet he is all things vnto vs for the relieuing of our necessities which are without number and therefore if the rule be true non sunt multiplicanda entia sine necessitate what need any man expect other side from other powers though Angelicall and neuer so great seeing almighty God himselfe is the keeper of Israel our immediat protectour strength hope and helpe in trouble Answere is made that Angelical custody doth not extenuate but rather extoll the greatnes and goodnes of God toward mankind for as much as it is an execution of his high and holy prouidence For as by the wisedome of an excellent Emperour all the Towers all the Cities all the Castles are fortified with men and munition against the common enemies assault lest by barbarous inuasion they should be destroyed euen so because the deuils are in euery corner raging and ranging for our ouerthrow God hath ordained for our guard that an host of Angels should pitch
but to repentance for their sinne that they being deliuered out of the hands of all their enemies might serue God in holines and righteousnes all the dayes of their life Paulinus saith excellently that a sinner irrepentant is like Samson in the mill grinding corne for his enemies but if he confesse his sinnes and bee sorry for the same Christ is faithfull and iust to forgiue him his sinnes and to clense him from all vnrighteousnes Almighty God which by thy blessed sonne didest 〈◊〉 call Matthew from the receit of custome to bee an Apostle and Euangelist grant vs grace to forsake all couetous desires and inordinate loue of riches and to follow thy said sonne Iesus Christ who liueth and reigneth with thee and the holy Ghost c. The Epistle APOCAL. 12. 7. There was a great battell in heauen c. In this Scripture 3. points are to be considered and they be points of warre to wit a Battel verse 7. described by circumstances of the Time when it was fought there was Field where it was fought in heauen Captaines souldiers by whom it was fought on the one side Michael and his Angels on the other the Dragon with his Angels Victory following the battle set downe Negatiuely they preuailed not neither was their place found any more in heauen verse 8. Positiuely the Dragon and all his Angels with him are cast out of heauen into the earth verse 9. Triumph after the victory containing the causes Principall the blood of the lambe Instrumental A sound profession of the faith and by the word of their testimony A resolute constancy to the end they loued not their liues vnto the death verse 11. Effects and fruites of the victory verse 10. and 12. I heard a loud voyce saying in heauen is now made saluation c. Therefore reioyce Oye heauens c. For the better vnderstanding of the whole text I purpose to treat first of the commanders and souldiers in this warre-fare Michael and his Angels fought and the Dragon and his Angels fought Cardinall Bellarmine affirmes that Michael euer since the fall of Lucifer is head of the glorious Angels and the Rhemists obserue the reason here why S. Michael is ordinarily painted fighting with a dragon but I thinke neither the foolish painter nor yet learned Bellarmine can tell vs how Michael came to be chosen into Lucifers rome For all the wicked Angels as S. Iude teacheth in his Epistle who left their habitation are reserued in euerlasting chaines vnder darkenes and such as fel not are not preferred vnto higher place but continue still in their first estate and dignitie we grant that there be certaine distinctions and degrees of Angels in the quire of heauen as reading in holy Scriptures of principalities and powers thrones and dominations and Seraphims and Cherubims but we finde not in the Bible that Michael is the chiefe commander of all Indeed S. Iude calleth him an Archangel and Daniel vnum de principibus that is one of the principall Angels as Vatablus vpon the place but he neuer was or shall be Monarch and head of all Angels and that I proue by these reasons ensuing vnto the Papists 1. According to the doctrine of their owne schoole Michael being imployed as a messenger betweene God and man is not of the first Hierarchie but of an vnderling order and so consequently not supremus Angelorum as their owne Doctor Georg. Bartholdus Pontanus acknowledgeth 2. Because the greatest Angel is vsed in the greatest embassage but Gabriel was sent for the contracting of that sacred match betweene the blessed Virgin and the God of heauen ergo Gabriel is rather supreame both in naturall and supernaturall graces and prerogatiues So Gregory the great sometime bishop of Rome notes ad hoc mysterium summum Angelum venire dignum fuerat qui summum omnium nunciabat it was conuenient saith he that to this supreame mysterie of mysteries the supreame of all Angels should be destinated who should annunciate the conception of the supreame Lord of all 3. Because Christ is the Michael here mentioned as the commentarie vnder Augustines name Michaelem intellige Christum by Michael vnderstand thou Christ. For the blessed Angels cannot be said to be any other Michaels Angels but only the Angels of God and Christ in the vision happily Michael and an host of Angels appeared vnto Iohn but they represented Christ and his members The name Michael signifies quis vt Deus who is as God a name best agreeing vnto Christ as being very God of very God euen the brightnes of his glory and ingraued forme of his person Heb. 1. 3. Michael as we finde in the 10. and 12. Chapter of Daniel was the patron of the Iewes and the defender of Gods people But herein hee was a type of Christ and a figure for Iesus alone is this Sauiour as Esay foretold and Zacharias in his Euangelicall hymne chaunted plainly the light of the Gentiles and the glory of his people Israel So that the meaning of our text is briefly this Christ and his members fight against the Deuill and his complices and indeede it is against the principles of holy beliefe to ascribe this victory to Michael or any other Angel whatsoeuer seeing the Scripture saith expresly the seede of the woman shall breake the Serpents head and the God of peace shall tread downe Satan vnder our feete and a loud voyce from heauen proclaimes in this Chapter at the 11. verse they ouercame the Dragon by the blood of the lambe Our blessed Sauiour did fight a single combate with the Dragon in the wildernes and ouercame him Mat. 4. A point full of instruction and comfort as I haue shewed in my notes vpon the Gospell 1. Sun in Lent Againe Christ fought with the Deuill and all his complices on the crosse where saith Paul he spoyled principalities and powers and made a shew of them openly For as a mightie Samson he did beare away the gates of his enemies vpon his owne shoulders killing at his death moe then he had slaine in his life by death he destroyed death and by his going downe to the graue he did open the graue and gaue life to the dead in the house of death and kingdome of hell hee triumphed ouer Satan and spoyled him of all his strength and power as Bernard sweetly Diaboli fortitudo per redemptoris vulnera traducta deducta ad nihilum As Michael did fight so likewise his Angels Christus est ecclesiae suae promachus Angeli eius symachi Some construe this of the glorious Angels as being ministring spirits for the good of such as shall be heires of saluation Heb. 1. 14. These souldiers being more then twelue legions Mat. 26. 53. Thousand thousands and ten thousand thousands Dan. 10. 7. A number without number Heb. 12. 22. Pitch their tents about vs and
fight against such as fight against vs here the Gospell and Epistle meete Michael and his Angels saith our Epistle sight against the Dragon and his Angels and the Gospell insinuates as much in saying take heede that ye despise not one of these little ones for I say vnto you that in heauen their Angels doe alway behold the face of my father c. And here you may note the reason also why both are appointed by the Church to be read on this festiuall of Angels Other expound this of the Ministers of Christ often stiled in respect of their honourable function and mission Angels These beare the Captaines colours preaching the true faith whereby the souldiers of Christ are distinguished from all other Or as other by the word Angels is meant all the members of Christ in heauen and on earth as well Magistrates as Ministers as well people as Pastors all his Apostles Confessors Martyrs and whosoeuer else fighteth vnder his banner The Deuill is the generall on the contrarie side called here for his open mischiefe a great Dragon for his cunning and secret malice an old Serpent for his false cauils an accuser of his brethren and a Deuill for his obstinate contradiction and opposition of God and godlinesse Satan And the Dragon is not only chiefe of Deuils but also god of this world that is of all wicked men in the world Deceiuing saith our text all the world that is endeuouring to deceiue all in the world but actually deceyuing all such as are of the world stirring them vp alway to fight against Michael and his angels against the Lord and against his annointed Entising the Magistrate to tyrannie the people to securitie the learned to curious impietie the simple to brutish Epicurisme all to disorder and dissolutenesse Quò enim vel vnde seducit vel abducit orbem terrarum nisi à cultu Dei debito ad cultum suimet indebitum Now we know the Captaines and the souldiers let vs see when the battell is fought and where when there was a battell indefinitely for there was is and euer will be warre betweene Michaell and the Dragon vntill the worlds end And therefore this battell is called in our and some other translations praelium magnum as being great not only in regard of the great number of those who fight or in regard of our enemies great might great malice great experience great cunning all which are verie great But also great in regard of the great time this warre shall continue for God said vnto the Serpent in the beginning of the world I will put enmitie betweene thee and the woman and betweene thy seed and her seed he shall breake thine head and thou shalt bruise his heele And S. Paul liuing in the latter ends of the world saith in his epistle to the Galatians as then he that was borne after the flesh persecuted him that was borne after the spirit euen so it is now so that as long as there is a world and a prince of the world so long the children of God must put on the armour of light and fight against the workes and princes of darknesse Euery Christian is a professed souldiour not only for a time to see the fashion of the warres as young gentlemen vse in our time but as he hath in holy baptisme vowed manfully to fight vnder Christs banner against sinne the world and the deuill and to continue his faithfull souldiour and seruant vnto his liues end When William the Conquerour had landed his men in Sussex he caused all his ships to be suncke that all hope of flying back might be taken away Beloued seeing we are landed on this valley of teares as it were the Battell of the world let vs neither faint nor flye but fight it out valiantly till death our last enemie be destroied 3. This battell is described by the place there was a great battell in heauen this cannot fitly be construed of heauen in heauen for the Deuill in the beginning was cast out of that heauen and there is no war-fare but all well-fare no iarre but loue yea such a peace as passeth all vnderstanding But by Heauen is meant the Church of God on earth as Interpretours obserue generally called in holy Scriptures Heauen and Hierusalem aboue for that her chiefe treasure is in Heauen Matth. 6. 20. her affections in Heauen Colloss 3. 2. her conuersation in Heauen Philip. 3. 20. and for that the Lord of Heauen dwels in her heart by Faith Ephes. 3. 17. All this battell then is fought in Heauen vpon earth according to that of Iob. The life of man is a war-fare vpon earth Here is the field where we must so run that we may obtaine so fight that we may ouercome no part of the battell is fought in Hell or purgatorie but all vpon earth Or this battell is said to be fought in Heauen as being a spirituall war-fare Ephes. 6. 12. We wrestle not against flesh and bloud but against spirituall wickednesses which are in high places Grosse wickednesse is easily seen and preuented soone but our aduersaries abound with inuisible wickednesse being our greatest enemies while they seeme our best friends and therefore seeing we liue in a besieged citie which is assaulted on euery side by cruell and cunning opposers as the wiseman speakes in the midst of snares it behoueth vs as Paul exhorts to put on the whole armour of God that we may stand against all the assaults of the Deuill Let vs feare nothing in this holy warre for our captaine is good our Michaell is the Lord of hosts Nil desperandum Christo duce auspice Christo our cause good for we fight for the word of Truth against the father and fauourers of lyes against the Dragon and his angels our companie good all the glorious Angels in Heauen and all the good men on earth are on our side our reward good when our fight is finished palmes in our hands and crownes on our heads See epistle 21. Sund. after Trinitie And preuailed not Albeit the Deuill as a great dragon and an old serpent and a roaring lion seeke daily whom he may deuoure yet the gates of Hell are not able to conquere the Church albeit Satan rage and raue neuer so much he shall haue no preuailing power against Gods elect he shall not pluck any of Christs sheepe out of Christs hand Iohn 10. 28. The prince of this world is cast out and hath nought in mee saith our blessed Sauiour Iohn 14. 30. no part in mee no part in mine which are flesh of my flesh and bones of my bones I know the Dragon and his angels assault Michaell and his angels euery houre but all the hurt they can doe is to bruise the heel Gen. 3. 15. Neither was their place any more found in Heauen That is in the hearts of the godly whose
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
serue The Iustice the Iudge yea the King himselfe as states-men are bold to call him is a great seruant of the Common wealth It is therefore my humble sute to the worthy Knights and other Iustices hauing receiued large money for the building maintayning of Bride-wols in our County to performe better offices in banishing all vnprofitable vagabonds out of our coasts I am now to speak of no small Beggars of such as beg in the courts and houses of Kings of such as come to something when other come to nothing of whom in old time complaint was made to the Parliament of England That they did by cob-web subtleties of the Law first rob the Subiect and then afterward rob the King I hope there be none such in our daies vnder the gouernment of our most illustrious wise learned meek religious and pious Prince K. Iames whom I beseech God of his infinite goodnesse to prosper long among vs in health and wealth all happynesse as well concerning this as the world to come But if a Iudge hereafter in another age should vnhappily meet with such a sturdie beggar I wish hartily that he may follow Iustice Iobs example who saith of himselfe I put â—…n righteousnesse and it cloathed me my iudgement was a roab and a crowne I was eyes to the blind and feet was I to the lame I was a father vnto the poore and the cause which I knew not I searched out diligently I brake also the iawes of the wicked and pluckt the pray out of his teeth If he proue too great a fish to be caught in thy net enuy not his prosperitie for he buildeth his house as the moth and if thou possesse thy soule in patience but a litle while thou shalt looke after his place and he shall not be found As he was a beggars brat so he shall dye the first gentleman and the last knight of his name There be three ranks of the Deuils poore Couetous Vaine-glorious Superstitious The Couetous who want euen that they haue being as they are termed aptly the greatest Misers in the world like the market horse laden with daintie cates and yet feeds on thistles The vaine-glorious who to get a name forget often their estate as certaine Philosophers in old time whom I will not name because they did it for a name cast all their goods into the Sea least they should hinder their courses in the studies of philosophie Nolebant censu abundare terreno vt magis sensu abundarent suo saith a learned expositor vpon this text And certaine Schismatickes in latter ages haue for the crasie credite of a desperate cause forsaken their owne Countreys and their owne free-holds which were certaine to depend vpon the breath and bread of other men which is vncertaine The Superstitious as the popish Monks and Friars who transported with a blind deuotion abandoned all worldly possessions and yet abounded in all riot and excesse Regulares gulares they were more then men at their meat lesse then women at their worke saith Erasmus Albertus duke of Saxonie was wont to say that he had three wonders in one Citie namely three Monasteries For the Fryers of the first had children and yet no wines The Fryers of the second had a great deal of corne and yet no land The Fryers of the third abounded with moneys and yet had no rent Hic doluâ—… est magnus lupus est qui creditur agnus So then as you see the Deuils poore differ verie much one from another for the Couetous haue the possession but not the free vse the Superstitious haue the vse but not the free possession the Vaine-glorious vpon the point haue neither free vse nor free possession of such worldly wealth as they desire being all in their seuerall kinds exceeding poore The third sort of poore are Gods poore which abound with inward wants and want also many times outward aboundance Where of some vndergoe patiently losse of their goods as Iob other forgoe cheerfully the vse of their goods as the blessed Apostles These are the poore in spirit or as S. Basile construeth it the poore for the spirit wholy submitting themselues to be ruled by Gods holie spirit the humble and the meeke truly feeling their inward and patiently bearing their outward pouerty Christ then here doth not vnderstand such as are meerely the worlds poore for albeit they be humbled yet are they not humble nor the deuils poore for they are neither actually humbled nor humble but only Gods poore which are both humbled and humble humbled in their pouerty humble in their spirit blessed are the poore in spirit So S. Hierome Augustin Ambrose Gregory Nyssen Theophylact Euthymius and other Doctors expound it And this appeares to be Christs meaning in that the word spirit signifieth elsewhere will as Mat. 26. 41. The spirit indeed is ready but the flesh is weake and 1. Cor. 7. 34. The virgine cares for the things of the Lord that she may be holy both in body and in spirit that is in thought and mind So that to be poore in spirit is nothing else but willingly to forsake our selues and to follow Christ euermore being readie for his sake to beare the losse of our wealth when as we are made poore and to forbeare the vse of our wealth when as we are rich vsing the world as though we vsed it not For this blessing belongs as well to the rich as to the poore As the bad poore are proud in spirit so the good rich are poore in spirit As some be poore in substance and not in spirit so some rich in substance yet poore in spirit A cable vntwined in euery cord and thred may goe thorow the needles eye so the rich man if once he be well vntwined deuiding his goods according to the will of the giuer may notwithstanding all his greatnesse walke in the narrow path and enter into the strait gate of Heauen The worlds poore are miserable because deiected in their pouertie The deuils poore cursed because proud in their pouertie Gods poore only blessed as hauing nothing and yet possessing all things 2. Cor. 6. 10. Here then obserue what an excellent vertue contentation and lowlinesse of minde is As the first vice the Deuill thrust vpon Adam was discontentment and pride So the first vertue Christ commends vnto his followers is an humble contentment The eight beatitudes saith Cromatius are like Iacobs ladder reaching from earth vnto Heauen and the verie first step of the ladder as the foundation of the rest is lowlinesse of mind For as God is said to hang the earth vpon nothing that it might wholie depend vpon him euen so doth he found the world of his Christian common-wealth vpon nothing and this nothing is an humble dis-prising and forsaking of all our owne abilities and an only relying vpon his almightie power and