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
recouering of sight to the blind that I should set at liberty them that are bruised And I am not come to call the righteous but the sinners to repentance And I giue thee thankes O Father Lord of Heauen and earth because thou hast hid these things from the wise and men of vnderstanding and hast opened them vnto babes The carnal wise Credentes oculo magis quâ—…m oraculo rely more vpon their fiue senses then the foure Euangelists and therfore because they can not find a reason of naturall things they make to themselues false gods and because they can not find a reason of supernaturall things they denie the true God The curious while they desire to know what they should not are not able to coÌ„ceiue what they should by dyuing too much into the subtleties of reason they forget often the principles of Religion As wholsome Lawes are lost many times in the cases of the law so Religion it selfe is lost among Sophisters in the questions of Religion It was the Serpent that first opened Adams eyes and enticed him to prie into the secrets of God Our care therefore said Luther must be to shut vp our eyes againe that we seeke not ambitiously to see more then almighty God would haue vs to know Christ would haue vs to bring Faith and humilitie to his schoole leauing our arguments at home Non vult nos esse curistas quaristas He resisteth the proud and giues grace to the humble The poore receiue the Gospell as it is in our text Theirs is the kingdome of Heauen But other expositors vnderstand this of that incorruptible crowne of glorie for as this world seemes to be made for the presumptuous and proud so that other only for the humble and meeke It is Theirs and that in present Is and it is a kingdome and that a kingdome of Heauen According to the tearmes of our common Law there be two sorts of Freeholds A Freehold in deed when a man hath entred into lands or tenements and is seised thereof actually and really A Freehold in law when a man hath right to lands or tenements but hath not yet made his actuall entrie Now the kingdome of Heauen is our Freehold in law though as yet while we liue we can not actually be seised thereof It is ours as being prepared for vs by God the Father It is ours as being purchased in our behalfe by God the Sonne It is ours as being assured to our spirit by God the holie Ghost Rom. 8. 16. 17. We haue now right to this inheritance Habemus ius adrem as Melancthon acutely nondum in re Or as Augustine and other of the fathers vsually the kingdome of Heauen is ours alreadie Non in re sed in spe The Scripture saith as much in plaine tearmes We are saued by blessed hope which is immoueable without wauering Fides intâ—…etur verbum rei spes verò rem verbi Rom. 5. 2. Thorough our Lord Iesus Christ we haue accesse by Faith vnto this grace wherein we stand and reioice vnder the hope of the glorie of God And we may well vnder hope reioice seeing our reward when our fight is finished is no lesse then a kingdome The citizens of Tyrus are described by the Prophet Esay to haue been companions vnto Nobles and Princes but in that heauenly Hierusalem euery burgesse by his second birth is the brother of a king the sonne of a king and himselfe a king hauing in token hereof a triumphant palme in his hand and a golden crowne on his head And this kingdome is not a fading inheritance but a kingdome of Heauen an immortall and euerlasting life Men on earth haue Life but it is full of trouble and of small continuance not euerlasting The damned in Hell haue an eternall being but because they can not moue but are perpetually tyed vnto their torments it is not a Life but a death Only the rich in grace the poore in spirit shall haue when this world hath his end an euerlasting Life without end Tell O man what thou most earnestly desirest Is there any thing thou louest bettter then life Is there any life better then a blessed life Is there any blessed life without hope here and hold hereafter of euerlasting life Yet all these things and more then I can vtter or you conceiue are prepared and reserued for such as are poore in spirit for theirs is the kingdome of Heauen Preached at Maydston Assises Iuly 28. 1614. vpon the request of my much honoured and worthily beloued friend and kinsman Sir Anthonie Aucher Knight high Sherife of Kent Almightie God which hast knit together thy elect in one communion and fellowship in the mysticall bodie of thy Sonne Christ our Lord Graunt vs grace so to follow thine holie Saints in all vertuous and godly liuing that we may come to those vnspeakable Ioyes which thou hast prepared for them that vnfaynedly loue thee thorough Iesus Christ our Lord. Amen a Proaem com in Esa. epist. Paulin. tom 3. fol. 9. Non prophetiam videtur texere sed Euangelium b Cap. 7. 14. c Cap. 9. 6. d Cap. 53. vers 3. 4. 5. 6. e Cap. 53. vers 8 f Musculus Hyperius Caluin in loc g Luke 2. 25. h 2. Cor. 1. 3. i Tertullian cont Marcian lib. 4. cap. 33. Cyril cat 3. August de Io. Baptist ser. 1. k Psal. 74. 1. 10. l Caluin m Psalm 68. 11. n Musculus Caluin o Geneuaglosse p 1. Pet. 54. q Rom. 4. 18. r Hyperius Musculus s Ecclesiast 3. 1. t Esay 58. 1. u Esay 5. x Amos 6. 1. y Philip. 3. 19. z Ezech. 33. 11. a Luke 3. 9. b Ionas 3. c Psalm 42. 9. d Esay 61. e Caluin f Musculus g Hyperius Dan. Arcularius h Ecclesiastes 12. 11. i Ieremy 23. 29. k Hierom Vatablus Caluin l Psalm 32. 1. m Esay 57. 21. n Socrates o Cap. 4. vers 18. See Ribera in loc p Musculus q Vatablus Arcularius r Hierom Hyperius Castalion s Caluin t Musculus in loc Idem Caluin Iâ—…stit lib. 3 cap. 4 §. 33. u Esay 27. 8. x Psalm 103. 13 y Abacuc 3. 2. z Cap. 10. ver 24 a Caluin in Esai 27. 8. b 1. Cor. 10. 13. c Psalm 103. 14. d Matth. 3. 3. Mark 1. 3. Luk. 3. 4. Ioan. 1. 23. e Melanc in Ioan. 1. See D. Abbots sermon at the funerall of Thomas Earle of Dorset pag. 2. f Psalm 146. 2. g 1. Epist. 1. 24. h Caluin i Arcularius in loc k Matth. 6. 29. l Plin. nat hist. lib. 7. cap. 7. m Idem n Ibid. Matth. Paris in Ric. 1. o Sr. Ric. Barckley discourse of felicity lib. 5. pag. 450. p Philip. Com mi. hist. lib. 8. cap. 18. q Eox Mart. fol. 1731. r Walsingham in Hen. 5. pag. 444 Idem Paradinus in sym bol pag.
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
it is apparant by comparing Mat. 27. 56. with Marke 15. 40. Was Solome the sister as some thinke of Ioseph husband vnto the blessed Virgine mother of Christ. Her sonnes were Iames and Iohn Iames the greater so called for that he was elected an Apostle before Iames the sonne of Alpheus otherwise stiled Iames the lesse Or Iames the greater because he was more familiar and great with his master Christ then that other Iames for as we read in the Gospels history Iesus suffered none of his Apostles to see his transfiguration or the raising of Iairus daughter from the dead save Peter and Iames and Iohn or Iames the greater for that hee was endued with great courage to drinke first of Christs cup and to become the first Martyr of all the 12. Apostles his brother Iohn was the Disciple whom Iesus loued who leaned on his masters breast at supper vnto whose care Iesus on the crosse commended his mother Iohn 19. 27. These two moue their mother to moue their master for their aduancement it was she who came worshipping Christ and desiring c but it was by the suggestion and instigation of her ambitious children And therefore Christ in his answere said not thou knowest not what thou doest aske but ye know not addressing his speech vnto the sonnes so well as to the mother and indeed Saint Marke reports expresly that they came to Christ in their owne name to make this suite they did vse the mediation of their mother happily that if Christ in any sort misliked the request it might be thought a fond womans errour if approued then it might be granted easily to a mother earnestly suing for her sonnes Now saith our text when the ten heard this they disdained at the two brethren all the twelue were faulty two sinned in ambition and tenne in enuie Isti quoth Anselm ambitiosi illi inuidiosi vtrique tamen nobis profuerunt Iames and Iohn were carnall in their pride the rest as carnall in their malice yet we may reape benefit by them all For here we may see that euen the best men haue their infirmities and they be recorded in holy Bible for our learning that we might neither presume because the chiefe Saints haue had their slippes nor yet despaire because Christ himselfe forgiues them inioyneth other also to strengthen them If a man be ouertaken in a fault ye which are spirituall restore such an one in the spirit of meekenes considering thy selfe least thou also be tempted In the manner of Solomes suing obserue the time when and how she sued then came the mother of Zebedeus children c. That is after Iesus had tooke his Disciples apart in the way to Hierusalem and had said vnto them as you may read in the words a little before this text Behold we goe vp to Hierusalem and the sonne of man shall be deliuered vnto the chiefe Priests and vnto the Scribes and they shall condemne him to death and shall deliuer him vnto the Gentiles to mocke to scourge and to crucifie but the third day shall he rise againe When the sonnes of Zebedeus heard this instantly they conceiued that Christ after his resurrection would restore the kingdome of Israel and so reigne as a Monarch in this present world Wherefore they thought it a fit time now to make some motion for their promotion in his kingdome namely that one might sit at his right hand and the other on his left in glory For the better effecting whereof their mother Solome commeth vnto Christ and worshippeth him and desireth c. Ambitious wretches as S. Iude speaketh in his Epistle haue the persons of men in admiration for aduantage till they receiue they kisse their hands and humble their voyce So long as they be mendicant they be Fryers obseruant what will they not say what will they not doe to serue their owne turnes the mother here comes worshipping and fawning and her sonnes flattering and lying for in the iudgement of many learned Doctors they did answere rashly we are able Christ himselfe was afraid to drinke of this cup O my father if it be possible let this cup passe from me neuerthelesse not as I will but as thou wilt It is enough for the Disciple to be as his master is and the seruant as his Lord Mat. 10. 25. If Iames and Iohn had aduisedly considered of the businesse they would not haue giuen a peremptory possumus but haue rather answered in the words of Paul of our selues we are not sufficient all our sufficiency is of God able to doe all things thorough the helpe of Christ who strengtheneth vs. Ambition is charities ape for as loue for verity so ambition for vanity suffreth all things beleeueth all things hopeth all things endureth all things An ingenious man assuredly makes a parenthesis of his good nature whilest he runneth ambitious courses he seldome or neuer returnes to himselfe and true sense till his suites end For he must if hee will vnderstand his trade turne Gnatho pleasing euery mans humor as a reed shaken with euery winde blowing hot and cold out of the same mouth holding dissimulation and impudence commendable vertues in a word making preferment his God and Mammon his mediatour Grant that these my two sonnes Solome seemes here to beg of Christ for her children especially three things Ease riches honour Ease that they may sit Riches in thy kingdome Honour one on thy right hand and the other on thy left hand that is next vnto thy selfe and before the rest of their fellowes on each hand first it is ordinarily seene that mothers are more fond in their loue and more solicitous in their care for their children then fathers are can a woman forget her child and not haue compassion on the sonne of her wombe the reason hereof as Aristotle teacheth vs is twofold 1. Because mothers are best assured that their children are their owne 2. Because mothers endure more paines then fathers in breeding in bearing and in bringing vp of their babes honour thy father that begat thee said Solomon and thy mother that bare thee that bare thee nine moneths in her wombe twelue moneths in her armes many yeares in her heart Illa te diu portauit in vterâ—… diu aluit difficiliores infantiae mores blanda pietate sustinuit lauit pannorum sordes immundâ—… saepe foedata est stercore c. Wherefore though a father in respect of his dignity being principium generationis nostrae per modum agontis is to be loued more then our mother as being rather principium per modum patientis materiae yet our mother as Phalaris aduiseth is to be reuerenced so much if not more then our sire for her affectionate tender care S. Augustine writes of his mother Monica maiori
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
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