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
which is a brother vnto Dragons and a companion of Ostriches constrained to dwell with Mesech and to haue his habitation among the tents of Kedar As Zachary the Priest had good neighbours so likewise kinde cousins for albeit they might haue well expected large legacies if he had dyed without issue yet they reioyced at the birth of his sonne an enuious man hath a great deale of lesse wit in his malice then a very brute for whereas neither foule nor fish is taken in a snare without a baite the spitefull wretch is brought to the diuels hooke without any pleasant bite the voluptuous man hath a little pleasure for his soule the couetous a little profit for his soule the proud and ambitious a little honour for his soule but an enuious man hath nothing of the deuill or flesh or world for his soule but hearts-griefe hoc solum inuidus bene agit quod se cruciat Wherefore laying aside all malitiousnes and enuie let vs imitate the good neighbours and allyes of Elizabeth here let vs as feeling and fellow members of the same mysticall body remember those that are in bondes as though our selues were bound with them and if any member be had in honour to reioyce with it These neighbours and cousins visiting Elizabeth in childe-bed came not as one notes vpon the place with basket and bottle to drinke and eate though I confesse that kind of neighbourhood were better vsed in a Priests house then in a tap-house neither came they like the gossips in our time with a great deale of tattle speaking things vncomely but they came to praise God for his goodnesse shewed vpon their friend Elizabeth 1. In taking away the reproach of barrennesse 2. For giuing her a sonne so the text they heard how the Lord had shewed great mercy vpon her and they reioyced with her it was mercy that she brought forth a sonne great mercy that she bare such a sonne The Thracians vsed to laugh at the death and to weepe at the birth of men but the Scripture teacheth vs to reioyce when a sonne is borne children and the fruit of the wombe are a gift that commeth of the Lord and therefore when Eua conceiued and bare Cain she said I haue gotten a man from the Lord and Lamech hauing gotten a sonne called his name Noah saying this same shall comfort vs concerning our worke and sorrow of our hands c. When Isaac was borne Sarah his mother said God hath made me to laugh a woman as Christ speakes Iohn 16. 21. when she is in trauel hath sorrow because her houre is come but assoone as she is deliuered of the childe she remembers no more the paine for ioy that a man is borne into the world quid dulcius in humanis quà m gignere sibi similem aut beatius in terris quà m natos videre natorum Elizabeth then had good cause to praise God in the gift of a sonne but her selfe and her friends had greater cause to reioyce because she bare such a sonne tantum talem filium a sonne so great in the sight of the Lord filled with the holy ghost and strong in spirit euen from his mothers wombe such a son of whom as yet in swadling cloutes his father moued by the spirit said hee should be the prophet of the most high of whom also when hee was growen vp and executed his office Christ himselfe gaue this testimony that among those which are borne of woemen there hath not risen a greater then Iohn the Baptist If a wise sonne make a glad father and a foolish sonne bring heauines to his mother Elizabeth had great mercy shewed vpon her in that she brought forth a Iohn into the world Mystically gratious Iohn borne of barren Elizabeth liuely represents the fulnes and fruitfulnes of the Gentiles arising from the barrennesse of the Iewes and therfore the Prophet exhortes the Church reioyce thou barren that bearest not breake forth into singing thou that trauaylest not for the desolate hath many moe children then she which hath an husband In the eight day they came to circumcise the child Zacharias and Elizabeth walking in all the commandements and ordinances of the Lord without blame caused their new borne babe to be circumcised according to the prescript of the law concerning the time when part where cause why see Gospell on the circumcision of Christ. Now baptisme succeeds circumcision and so consequently parents are taught by this example to bring their children in due time to holy baptisme wherein they be made the members of Christ the children of God and inheritours of the kingdome of heauen Againe parents may learne by this president except some great necessity compell them otherwise to baptize their infants in the face of the congregation and not in the corner of a chamber or chimney there was a great meeting of neighbours and cousins at the circumcision of Iohn in his fathers house and the Iewes at this day circumcise their children in their publique Synagogâ—…es and lastly from hence wee may further obserue three things especially concerning imposition of names among Gods children in old time 1. That names were giuen in circumcision as among vs in baptisme they came to circumcise the childe and called his name Zachary the reason hereof is plaine that as often as we heare our selues named we might instantly call to minde the solemne couenant betweene God and vs in holy baptisme or as other obserue because circumcision and baptisme are seales of Gods grace whereby men are first admitted into the Church and as it were written in the booke of the liuing it is fit that none should be named or registred as the seruants and souldiers of Christ afore they haue receiued his Sacrament which is the badge of their profession and signe of their new birth 2. From hence we may note that Gods people did vsually name their children after the names of their ancestours except God in some singular case by reuelation inioyned the contrary for the neighbours and cousins of Elizabeth as not knowing the Lords expresse pleasure concerning the naming of her childe began to call his name Zachary after the name of his father and when Elizabeth answered and said not so but his name shall be called Iohn they replied there is none of thy kindred that is named with this name This example condems the nicenes of some who thinke it vnlawfull to giue their children vsuall names of their nation and families as Edward George Robert and the like as also the prophanes of other who giue names of flowers or stones or heathen names vnto christians if we name not our children after the names of our ancestours it is fit that wee should take the names of Saints that may put vs in minde of their vertues as Iohn Peter Stephen
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