c. And not the names of Idols as Venus Mercurie Bacchus or the strange names of Saxon and Romane infidels and therefore the Popes and Cardinals are worthily censured by reuerend Fulke for that hauing most antichristianly renounced their names giuen in baptisme by which they were first dedicated vnto Christ they chuse many times vnto themselues prophane names as Sergius Leo Iulius Caesar Sixtus c. 3. We may learne from hence that imposition of names is a duty belonging properly to parents especially to the father and therefore Gabriel said vnto Zachary thou shalt call his name Iohn And in our present text the determination of the question about the childes name was wholy referred vnto the father they made signes to his father how he would haue him called and he asked for writing tables and wrote saying his name is Iohn Not so but his name shall be called Iohn It may be Zachary being now dumbe and not able to speake that the neighbours asked Elizabeth his wife how the childe should be named or happily hearing their consultation about this businesse she might as knowing the Lords pleasure herein answere them vnasked his name shall be called Iohn Here then a question is moued by what meanes Elizabeth vnderstood Gods expresse commandement in appointing his name seeing her husband to whom only Gabriel had made this knowen was mute to this obiection answere is made that she knewe the name by reuelation as a prophetisse per prophetiam didicit quod non didicerat à marito saith Ambrose or as other assoyle the doubt it may be Zachary signified so much vnto her in writing heretofore as now to his neighbours and kinsmen for he asked for writing tables and wrote saying his name is Iohn Here then obserue that the parents of Iohn obeyed the commandement of God before the counsell of their friends and kinsemen albeit they were neuer so deare to them Agamus quae Christus iussit vt adipiscamur quae Christus spopondit verit as illius nobis adsit illi fides nostra non desit c. If the Lord say follow me then instantly we must forsake all and leaue the dead to bury the dead Matth. 8. 22. His name is Iohn As if Zacharie should haue sayd I gaue not this name but God himselfe hath appointed it The words of his Angel thou shalt call his name Iohn are non solum praedictio sed etiam praeceptio nominis imponendi Now the word signifies fauoured of God or the grace of God a name fit for the Baptist in many respects as first for that he was the fore-runner first preacher of Christ of whose fullnesse we receiue grace vpon grace for the law was giuen by Moses but grace and truth came by Iesus Christ. The bunch of grapes that the spies of the children of Israel caryed from the land of promise was borne by two strong men vpon a staffe or pole he that went before could not see the grape but he that was behind might both see eate of it So the Fathers of the old testament did not in like manner see the bunch of grapes that was the son of God made man as they that went behind vnder the new testament saw and tasted it after Iohn had openly shewed this grape behold the lambe of God that taketh away the sin of the world 2 The Baptist is so called as being filled with the holy ghost abounding with a great many prerogatiues of grace both in his conception birth and conuersation 3 So called as being borne not by natures ordinarie power but bestowed vpon his parents by Gods extraordinarie grace 4 So called as being gratious among men for many reioyced at his birth and moe at his doctrine Hierusalem and all Iudea went out vnto him in the wildernes and were baptized of him in the riuer Iordan To compendiat all these notes in a few words Iohn was gratious In the sight of God the Father as being vpon the point his Godfather imposing his name by the mouth of his Angell Sonne for Christ highly commended him in respect of his calling and carriage Holy Ghost as being strong in spirit and going before Christ in the power of Elias Luk. 1. 17. 18. Men Kindred The blessed virgine Mary visited his Mother afore his birth Luke 1. 40. Other Cousins reioyced at his birth acknowledging it for a great mercy Straungers Good who were both aduised by him and Baptized of him he spake comfortably to Ierusalems heart and therefore gracious in the eyes of all good people Bad for they thought his life too strict Matthew 11. 18. and his greatest enemy cruell Herod who bound him and put him in prison and in fine beheaded him also for Herodias sake his brother Philips wife did notwithstanding reuerence him and in many things heard him gladly knowing that he was a iust man and an holy We may pronounce then in some sort of Iohn as the Psalmist of God according to thy name so is thy praise vnto the worlds end Iohn is thy name and gratious was thy person O blessed Saint if thou wert now liuing thou wouldest goe to the courtes of Princes and tell Herode to his face whilest other Prophets happily sowe pillowes vnder his elbowes that it is not lawfull for him to haue his brothers wife if he were now liuing hee would call our Pharisees a generation of vipers if hee were now liuing he would not stand vpon by-questions and idle disputations which are fruitlesse but the summe of all his sermons should be repent for the kingdome of heauen is at hand If he were now liuing and preaching in the wildernes he would teach vs all to be more modest in our apparell and moderate in our diet This gratious Saint hath a surname added to his name called Mat. 3. 1. Iohn the Baptist either for that he baptized Christ or else for that he was the first Minister of holy baptisme And his mouth was opened immediately The dumbnes of Zachary saith Eusebius Emisenus Et fidem reipraesentis expressit mysterium figurauit it was a seale of Gods present promise for when olde Zachary doubted and said vnto Gabriel at the 18 verse whereby shall I know that I shall haue a sonne the Lords Angel answered behold thou shalt be dumbe and not able to speake vntill the day that these things be done because thou beleeuest not my words which shall be fulfilled in their season His punishment is answerable to his fault he was stricken deafe for that he would not hearken vnto the word of God and dumbe for that he contradicted it hee was made mute through vnbeleife but as soone as he beleeued his mouth was opened quam vinxerat incredulitas fides soluit so that Zacharie might apply that of the Psalmist vnto himselfe I beleeued
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
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
and therefore haue I spoken At the birth of Iohn which as I haue shewed signifies the grace of God he who was dumbe began to speake and to praise the Lord. Sin closed his mouth and on the contrary grace loosed his tongue The guilt of grieuous sinne confoundeth a man and maketh him mute not daring to open his mouth any more because of his shame Ignorance maketh a man mute Ecclesiast 20. 6. Some man holdeth his tongue because hee hath not to answere Esay 56. 10. Their watchmen are all blind they haue no knowledge they are all dumbe dogs and cannot barke The forgetting of Gods abundant mercy maketh a man mute Psal. 137. 6. If I doe not remember thee let my tongue cleaue to the roofe of my mouth Now Gods grace remoueth all these stops and impediments it is he that teacheth man knowledge it is he that out of the mouth of infants hath ordained strength it is hee that openeth a doore of vtterance Wherefore let vs pray with Dauid O Lord open thou my lips and my mouth shal shew thy praise 2. The dumbnesse of Zacharie the Priest vpon the conception of Iohn the Baptist is mistycall insinuating that now the Priests Prophets also should hold their peace So Christ himselfe teacheth in the Gospell all the Prophets and the Law prophesied vnto Iohn but after once Iohn had not onely painted out in his preaching but also pointed out with his finger the Messias of the world saying behold the Lambe of God c. After once the Center of the Prophets and end of the law was come it was time for Priest and Prophet to bee silent hee shall cause the sacrifice and oblation to cease Dan. 9. 27. Then as Hierome doth apply the words of Iob The Princes stayed talke and laid their hand on their lips and their tongue cleaued to the roofe of their mouth Iob 29. 9. In this houre the time drew nigh wherein there should be neither Prince nor Prophet nor burnt offering nor sacrifice nor oblation nor incense Iohn is the voice of him that crieth in the wildernesse it was therfore fit that his father Zacharie should vpon his conception become mute as Augustine acutely Tacet Zacharias generaturus vocem Hence wee may learne to confound the stubborne Iewes as yet continuing in vnbeleefe Aut Christum venisse consentiant aut si renuunt dent prophetas qui annuncient esse venturum either they must acknowledge that the Messias is come or else shew the Priests and Prophets in holy Bible which as yet foretell his comming The hand of the Lord was with him Almighty God is said in sacred writ to haue feet and hands and eyes not properly but metaphorically not simply but in a simile nihil enim in deo nisi deus nihil habet in se nisi se non partibus constat vt corpus non affectibus distat vt anima non formis substat vt omne quod factum est vnus est sed non vnitus as Bernard excellently Now the word hand in a borrowed sense signifies sometime counsell as in the words of Dauid vnto the woman of Tekoah Is not the hand of Ioah with thee in all this Sometime hand is vsed for power as Psal. 102. 25. The heauens are the worke of thy hands and Ier. 18. 6. Behold saith the Lord as the clay is in the potters hand so are ye in mine hand And Dauid reportes how God brought his Israel out of Egypt with a mighty hand and stretched out arme Sometime the giuing of the hand is a token of amity so Iehu to Ionadab giue me thine hand So Iames and Cephas and Iohn gaue to Paul and Barnabas the right hand of fellowship In all these respects the hand of the Lord was with Iohn his counsell and power and loue was with him 1. Iohn as being filled with the holy Ghost had the spirit of counsell he was the forerunner of the counsellor and so consequently wel acquainted with that hidden mystery of Christ in other ages vnknowne vnto the sons of men 2. The power of the Lord was apparantly with him in his conception and birth in so much that all marueiled at these things and said in their heart what manner of child shall this be 3. Gods grace and loue was with him euen from his mothers wombe both in his conuersation and doctrine See Illephons Giron Con. 3. in festo Io. Baptist. A mans writing is called his hand so the Clyent hath his lawyers hand to his bill and the Merchant his debtors hand to his booke the cunning Artificer also calleth his painting his hand and his Caruing his hand and so the pillar of Absolon is tearmed manus Absolom in the vulgar translation 2. Sam. 18. 18. After this manner the Lords hand was with Iohn hee was so powerfull in his preaching so sanctified in his life that euery one might say with Dauid how that this is thine hand and that thou Lord hast done it A bird taken in the nest is so one made gentle whereas a flying bird caught in a net is hardly tamed our blessed Sauiour enclosed his Apostles within the net of his mercy when they were growne ancient and therefore they forsooke their old nature with a great deale of difficulty but he tooke Iohn the Baptist in the nest as it were sanctifying him euen in his mothers wombe so that hee was from his childhood a burning and a shining light that is as Aquine glosseth Ardens per exemplum lucens per verbum God hath two hands a right hand of mercy and a left hand of iustice So wee reade in the Gospell how Christ at the last day shall set the sheepe on his right hand and the goates on his left His right hand is full of mercies able to guard open to giue Able to guard his people for he saith of it none shall plucke my sheepe out of my hand Open to giue for hee doth open his hand and filleth all things liuing with plenteousnesse In these two respects his hands are tearmed by the Church as gold rings set with the beril that is exceeding rich vnto such as call vpon him Rom. 10. 12. the cup of wrath is in his left hand Esa. 51. 17. The fingers of this hand wrote vpō the plaister of the wall of Balshazzars palace Mene mene Tekel vpharsin Of this hand Iob said withdraw thine hand from me Iob 13. 21. And Paul It is a fearefull thing to fall into the hands of the liuing God Now both hands of God are right hands vnto the iust and godly though he fall he shall not bee cast away for the Lord vpholdeth him with his hand all things euen woe so well as weale worke together for the best vnto him hee finds and feeles each hand of the Lord gentle for in his right hand
freely confesse what they thought of him Whom doe men say He did not aske this question as being ignorant hereof himselfe but to teach other especially his Apostles and such as hold the like place not to be negligent in examining what opinion the world conceiueth of them that if they heare ill they may labour to cut off all iust occasions of so bad a report if well indeuour to deserue and preserue the same to Gods and the Gospels honour or he began with this quaere whom doe men say that he might hereby come the better vnto that other whom doe yee say hee did not enquire what the Pharisees or Priests say for they reputed him a deceiuer a Samaritan a glutton drinker of wine but he doth aske what the people say for so S. Luke doth expouÌ„d S. Matthew whom say the people that I am The son of man He did ordinarily vse this stile speaking of himself for three causes especially 1. To put vs in minde how much he did abase himselfe for our sake who being in the forme of God made himselfe of no reputation and tooke on him the forme of a seruant and was found in shape as a man 2. To confute the Manichees and other Hereticks denying his humanitie 3. By his example teaching vs how we should thinke and speake of our selues with humilitie Some say that thou art Iohn Baptist some Elias some Ieremias They who conceiued he was Iohn Baptist agreed with Herod the Tetrarch for when he heard of the fame of Iesus he said vnto his seruants This is Iohn Baptist he is risen againe from the dead and therefore great works are wrought by him other thought him Elias for that he did so sharply rebuke all degrees of men in his preaching other said that he was Ieremy for that he was indued with excellent knowledge which he learned of no man and that as Ieremy from his childhood Hence we may learne that the rumors of the vulgar sort are most vsually false Bugs as one said to feare children fooles Again we note here that there were sundrie discrepant opinions of Christ among those who were not of his schoole some sayd he was Iohn Baptist other Elias other Ieremy as Scinditur incertum studia in contraria vulgus But his owne disciples agreed altogether in one truth one speaking it and all according in it Now the reason why men erre so much and haue so many Creedes almost as heads is because they be men for all men are lyars and being left vnto themselues are not able to thinke any thing which is good The Philosophers ingenie was great and industrie greater yet because they were not guided by Gods spirit their imaginations were so vaine that as Augustine notes alij atque alij aliud atque aliud opinati Schollers of the same Schoole differed among themselues dissenserunt à magistris discipuli inter se condiscipuli neuer agreeing in any thing but in the vnitie of vanitie The tale-tell Astrologers and Chronologers are so constant in their vnconstancie that it is truly sayd of them inter horologia magis conuenit quà m inter exactos temporum calculatores Erasmus hath obserued the like of the Rabbins and all Hereticks are in the same predicament for being once run out of Christs Schoole they be diuided among themselues hauing confused language like to the builders of Babâ—…l and contrary tales like to the wicked accusers of Susanna 〈◊〉 mari magno c. quoth a Poet It is a view of delight to stand on the shore and to see Ships tossed with a tempest on the Sea or in a fortified Tower to behold two battels ioyne vpon a plaine but it is a greater pleasure for the minde of man to be firmely setled in the certaintie of truth and from thence to descry the manifold perturbations errours wauerings and wanderings vp and downe of other in the world Blessed is Peter and blessed are all such as endeuour to keepe the vnitie of the spirit in the bond of peace confessing one Lord one Faith one Baptisme Whom say ye that I am As who would say men haue diuers yea peruerse iudgements of me because they be meere men but what say ye which are more then men as being directed by the spirit of God For S. Hierome Ardens Anselme Druthmarus vpon the place haue noted an antithesis here prudens lector attende quod ex consequentibus textuque sermonis apostoli nequaquam homines sed dij appellantur The sonnes of men as being lighter then vanity it selfe haue many fond imaginations of me but I would know of you which are the sonnes of God of you which haue seene my wonders and heard my words of you which haue long conuersed with me whom say ye that I am Simon Peter as the mouth of the rest and head man of the quest answered for all the company saying thou art that Christ the sonne of the liuing God a short but a sweet confession comprehending in one sentence the whole Gospell of Christ as well concerning his natures as his offices he confesseth his natures in affirming thou which art the sonne of man art also the sonne of the liuing God his offices in auowing thou art thaet Christ. It is a witty saying of Bernard Fides linceos habet oculos and therefore Simon Bar-Iona though he beheld Christ with his corporall eyes in the forme of a seruant as the sonne of man yet with his spirituall eyes of faith he perceiued that he was also the son of the liuing God The Lord is tearmed a liuing God to distinguish him from Idols which are dead Gods hauing mouthes and speake not eyes and see not eares and heare not neither is there any breath in their mouthes And for as much as Angels and Kings are stiled Gods in holy scripture to distinguish him also from these liuing Gods he is called the liuing God in whom all other Gods liue and moue and haue their being And because Saints are called often sonnes of God he is tearmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the son insinuating that Christ is not a son of God by grace but the son of God by nature that only begotten son of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As for his offices it is said Emphatically that Iesus is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not a Christ onely but also the Christ or that Christ euen the promised Messias of the world for so that word is expounded Iohn 1. 41. Wee haue found the Messias which is by interpretation the Christ. Iesus then is that anoynted of God anoynted with oyle of gladnes aboue his fellowes our anoynted King to gouerne vs our anoynted Prophet to teach vs our anoynted Priest who did suffer and offer vp himselfe for our sinnes and for the sinnes of the
whole world Aaron the Priest was anoynted Elisa the Prophet anoynted Saul the king anoynted In the Sauiour which is Christ all these meet that he might be a perfect Sauiour of all he was all A Priest after the order of Melchisedeck Psal. 110. 4. A Prophet to be heard when Moses should hold his peace Deut. 18. 18. A King to saue his people whose name should be the Lord our righteousnes Ieremy 23. 6. Dauids Priest Moses Prophet Ieremyes King these formerly had met double two of them in some other Melchisedeck King and Priest Samuel Priest and Prophet Dauid Prophet and King neuer all three but in him alone and so no perfect Christ but he but he all and so perfect Thus in S. Peters confession euery particle and article hath his force thou which art the son of man as being borne of Mary the Virgin art the Christ the son of the liuing God S. Luke reports that Peter answered the Christ of God and S. Marke sayth only thou art Christ whereas our EuaÌ„gelist here thou art the Christ the son of the liuing God but all in effect is one seeing Christ alone is the whole for he that confesseth thoroughly Christ is thoroughly a Christian and doth hereby confesse him to be the son of God and sauiour of men euen that anoynted Bishop of our soules who dyed for our sinnes and is risen againe for our Iustification and appeareth in the sight of God for vs as our agent and aduocate Blessed art thou Simon Bar-Iona vpon Peters answere thou art the Christ the son of the liuing God Iesus replyed after this sort as if he should haue sayd I am the naturall son of God as thou art the son of Iona. Mystically Simon signifieth obedience and Ionas a doue to signifie that euery Scholler in Christs Schoole must haue these two properties obedience and simplicitie Curious pride is a great let in Christianitie God resisteth the proud and giueth grace to the humble The Philosophers in professing themselues to be wise became fooles and were so far from acknowledging Iesus for the son of God as that the preaching of Christ crucified seemed foolishnes vnto them 1. Cor. 1. 23. or Simon is called the son of a doue because flesh and blood reuealed not this mystery but the holy spirit which appeared in the likenes of a doue Matth. 3. 16. or as Hierome Bar-Iona is put for Bar-Iohanna the sonne of Iohn as Christin the 21. Chap. of S. Iohns Gospel at the 15. vers Now Iohanna signifies the grace of God insinuating as the same Father and other Doctours obserue that Peter in vnderstanding this hidden mystery was the son of grace so Christ in the words immediatly following flesh and bloud hath not opened that vnto thee not my flesh and blood for if thou looke vpon me with a corporall eye thou seest a man and nothing else not thy flesh and blood non consanguinei thy father and thy mother taught it not this knowledge comes not from other men or from thy selfe no flesh and blood that is the will and wit of man as Paul Galat. 1. 16. I communicated not with flesh and blood I say the wisdome of man hath not opened this vnto thee but my father which is in heauen as Leâ—… the great glosseth it non opinio te terrena fefellit sed inspiratio caelestis instruxit Faith is the worke of God and no man knowes the sonne but the father and no man commeth vnto me except my father draw him Iohn 6. 44. Blessed art thou therefore Simon Bar-Iona because my father which is in heauen hâ—…th inspired this confession into thee blessed art thou here yet more blessed hereafter as hauing hereby the promises of the life present and of that which is to come So truth it selfe telleth vs expresly this is eternall life to know God and whom he hath sent Iesus Christ. He that is a true beleeuer is blessed in the City blessed in the field blessed in his going forth and blessed in his comming home blessed in the labours of his hands in the fruit of his ground in the flocks of his sheep blessed in his wealth and blessed in his woe blessed in his health and blessed in his sicknes also for the Lord will comfort him when he lyeth sick vpon his bed and make his bed in his sicknes Psalm 41. 3. blessed in all his life blessed in his houre of death and most blessed in the day of Iudgement when he shall haue perfect consummation of blisse both in body and soule Come yee blessed inherit yee the kingdome c. Vpon this rock will I build my Church Stephen Gardiner preaching vpoÌ„ this text before King Edward the 6 sayd It is a marueilous thing that vpon these words the Bishop of Rome should found his Supremacy for whether it be super Petram or Petrum all is one matter it makes nothing at all for that his purpose This place quoth he serues only for Christ and nothing for the Pope but afterward in the dayes of Queene Mary reading this Scripture with the Popes owne spectacles he maintained that the bishop of Rome was the supreme head of the Catholick Church and he bloodily persecuted all those which held the contrary doctrine And after him in our age Bellarmine Baronius and other Papists of most eminent note for learning cite this text as a pregnant testimonie to proue S. Peters Lordship ouer the rest of the Apostles and so though inconsequently the Popes vnlimited Iurisdiction ouer all the Bishops in the world wherein as our Diuines haue shewed they contradict 1. the Scriptures 2. the Fathers 3. their owne writers 4. their owne selues The Scriptures affirme plainely that the Church is built vpon the foundation of the Prophets and Apostles Iesus Christ himselfe being the chiefe corner stone to wit a tryed stone a pretious stone a sure foundation and other foundation can no man lay then that which is laied which is Iesus Christ. The Fathers auow likewise that Christ is the rock vpon which his Church is built so S. Augustine in many places of his works Petrus à Petra non Petra à Petro quomodo non à Christiano Christus sed à Christo Christianus vocatur vpon this rock then I will build my Church is nothing else but vpon my selfe the sonne of the liuing God I will build my Church aedificabo te super me non me super te and whereas he did once construe this of Peter he retracted his opinion and expounds it of Christ Hierome Gregory the great Primasius Anselm accord in the same iudgement Other of the most ancient fathers interpret it thus vpon this rocke that is vpon this faith as being a firme rocke vpon this confession thou art the sonne of the liuing God I
dearth obserue 1. Gods iustice in punishing the wicked with a dearth and that a great dearth and that through out the world 2. Gods mercy in preseruing the godly foretelling it by his Prophet Agabus and so consequently preuenting the rage of it by the prouident care and charitable contributions of Disciples and brethren In the death obserue the Murtherer Herod the King Martyr Iames the brother of Iohn Matter or cause why for that he was of the Church Manner with the sword Dearth is one of Gods foure sore iudgements Ezechiel 14. 21. Barrennes of the ground is a maine string of his whip against sinne when saith he the land sinneth against me by committing a trespasse then I will stretch out mine hand vpon it and will breake the staffe of the bread thereof and will send famine vpon it If ye will not obey me nor hearken vnto my commandements I will make your heauen as iron and your earth as brasse your strength shall be spent in vaine neither shall your land giue her increase neither shall the trees of the land giue their fruit Famine then is brought vpon a kingdome by Gods appointment and that for the sinnes of the land and surely Saint Luke points at the causes of this vniuersall dearth in saying it came to passe in the dayes of Claudius Caesar. For by the worlds Emperour we may iudge much of the worlds estate the vices of Princes first infect the nobles and then afterward the nobles infect the gentlemen and the gentlemen in fine corrupt the commons qualis rex talis grex such prince such people It is reported of this Claudius that he did indulgere conuiuijs concubitibus effusissimè growing thorough his intemperance so dull and vnfit for any good seruice that his mother vsed to say he was a monster of men a worke of nature begun but not finished he got his Empire by corrupting the souldiers and during his reigne he serued his belly committing all vncleannes euen with greedines no maruaile then if the Lord sent a dearth in the dayes of Claudius no wonder if he denyed the fruites of the ground vnto such a drunken and dissolute generation in our age moe then one Claudius reignes there be many Kings of good fellowes in the world drunkennes domineers in euery place the country village not excepted abusing the manifold blessings of God in wantonnes and idlenes and therefore wee may feare iustly that the Lord ere it be long will send some great dearth among vs as hee did in the dayes of our forefathers he hath already whet his sword and bent his bow and prepared his arrowe to shoote at vs he hath in these latter yeares turned our winters into sommers and our sommers into winters so that whereas Christ said the haruest is great and the labourers are few we contrariwise the labourers are many but the haruest is little he hath in the spring nipped the fruites of our trees and in autumne taken away the flockes of our sheepe hee hath also cursed our basket and our dough in so much as the poore haue long felt a dearth and the rich also begin to feare a famine the which is the most grieuous of all the foure sore iudgements of God for the noysome beasts and the sword kill in a moment but there be many lingring deaths in a dearth as the Prophet in his lamentations they that be slaine with the sword are better then they that be killed with hunger and to the same purpose Vegetius ferro saeuior fames And as for the pestilence there was alwayes in nature so well as in name so great affinity betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that as Physitians and experience daily teach after a great dearth ordinarily there followeth a great plague because men in a scarsity of victuals are constrained out of necessity to feed on vnwholsome and vnsauory meates in holy Bible we find example that extreame hunger made mothers murtherers and so turned the sanctuary of life into the shambles of death Lamentat 4. 10. The hands of pitifull women haue sodden their owne children which were there meat in the destruction of the daughter of my people Famine then as S. Basile termeth it is the top of all humane calamities for whereas the noysome beasts and the sword and the pestilence make quicke dispatch out of misery fames diutiùs malum ocyùs torquet lentiùs tabefacit sensim occidit In this great dearth it is certaine that the godly suffered among the wicked the good among the bad the beleeuing Christians among vnbeleeuing Gentiles the Church of Antioch as we read in the former part of this present Chapter endued with many notable graces and adorned with this eminent honour that the Disciples were first called Christians in Antioch is afflicted now with a grieuous dearth I say now when her goods were partly taken away by the rage of persecution and partly giuen away to releiue the poore brethren all the world was infested with this dearth and the Church in these respects more then all other of the world Now the reasons are manifold why God suffers his owne people to be crossed 1. To bridle the lust of our flesh that wee should not be condemned with the world 2. To teach vs patience saying with holy Iob shall we receiue good at the hand of God and shall we not receiue euill 3. To shew that he is as well able to deliuer vs in aduersity as to keepe vs in prosperity Psalm 37. 19. The godly shall not be confounded in the perillous time and in the dayes of dearth they shall haue enough So wee finde here that God in his anger remembring mercy comforted his Church in this vniuersall hunger-rot ouer all the world first in foretelling it and afterward by stirring vp the charitable mindes of good people to preuent the furiousnes of it as wel in themselues as in other he foretold this famine for surely the Lord God will doe nothing but he reuealeth his secret vnto his seruants the Prophets He foretold the flood vnto Noe the destruction of Sodome to father Abraham and righteous Lot the dearth in Egypt vnto Ioseph Gen. 41. And here the Prophet Agabus not by starre-gazing or figure-flinging or coniuâ—…ing or any curious arte but by the spirit signified that there should be great dearth thorough out al the world which also came to passe in the dayes of Claudius the Emperour It is obiected here which is said Mat. 11. 13. All the Prophets and the law prophesied vnto Iohn how then could there be Prophets in this age to this obiection answere is made that the meaning of those words is that Christ is the end of the law and the Prophets and so consequently their office who prophesied hee should come was at an end when Iohn the Baptist
he saw Peter weeping and with the same eyes he saw Nathanaell vnder the fig-tree Now the greatnesse of his exceeding rich mercies is amplified here by circumstances of the person and of the place and of the time By circumstance of person he saw and called Matthew a rich man a couetous rich man a couetous rich man in a corrūpt office Matthew the Publican Other Euangelists in relating this history cals him leui but he cals himselfe by that name he was best knowne he confessed his fault and acknowledged his folly stiling himselfe Matthew the Publican And this he did vnto Gods glory for the greater was his misery the greater was his Sauiours mercy the children of Israel payed no custome before their captiuity wherefore toll-gatherers as being subiect to many foule extorsions and oppressions were most odious officers among the Iewes in so much as Publicans and notorious malefactors are coupled vsually together in the gospell as if he refuse to heare the Church also let him be to thee as an heathen man and a Publican and Mat. 21. 31. Verily I say vnto you that the Publicans and the harlots shall goe before you into the kingdome of God and Luke 15. 1. Then resorted vnto him all the Publicans and sinners and in our present text why eateth your master with Publicans and sinners So that Publicans are ioyned sometime with heathens sometime with harlots alway with sinners But the goodnes of Christ is amplifyed more by circumstances of place and time for that he called Matthew sitting at the receit of custome he called Peter and Andrew while they were fishing Iames and Iohn while they were mending their nets hee called other while they were doing some good but O the deepenes of the riches of Christs vnspeakeable mercies hee called Matthew when he was doing hurt executing his hatefull office sitting at the receit of custome There be three degreees in sinne mentioned Psalm 1. 1. The first is walking in the counsell of the vngodly the second is standing in the way of sinners the third is sitting in the seat of the scornefull now Matthew the Publican had proceeded Doctor in his faculty he was seated in the chaire sitting at the receit of custome the which is worse then either walking in the counsell of the vngodly or standing in the way of sinners Hence we may learne not to despaire of other much lesse of our selues not of other albeit they be neuer so couetous misers and great oppressors Indeed Christ said it is easier for a Camel or as other read for a cable to goe thorough the eye of a needle then for a rich man to enter into the kingdome of God but he doth adde withall and say with man this is impossible but with God all things are possible He can vn-twine a cable rope in euery cord and thred and so drawe it thorough the eye of a needle he can vndoe the cordes of vanity and cart-ropes of iniquity which hold couetous men from him and so make them as he did here Matthew to follow him He did vntwine Zacheus when he said behold Lord halfe of my goods I giue to the poore and if I haue taken from any man by forged cauillation I restore him fourefold and so Zacheus notwithstanding his Camels backe that is in former time his prodigious wealth entred into the straite gate of heauen And let no man euer despaire of himselfe seeing Christ called Matthew when he was doing of euill and the thiefe on the crosse Luke 23. when he was suffering for euill According to his name so is his praise Iesus is his name and he is a sauiour of his people comming into this world as hee protesteth and proueth in this Scripture not to call the righteous but sinners to repentance In Matthewes obedience to Christs call obserue with Ardens a threefold abrenunciation 1. Of his wickednes he arose namely from his old vnconscionable course vnto newnes of life 2. Of his wealth he left all Luke 5. 28. 3. Of his will he followed him and that as one writes celeriter laetanter conuenienter perseueranter 1. He followed Christ immediatly without delay for assoone as Christ had said follow me forthwith he arose and followed him 2. He followed Christ cheerefully without any murmuring or disputing who should execute his office or looke to his account It was in the worlds eye a great folly to leaue such a gainefull occupation a greater folly to forsake that which he had already got and the greatest of all to follow him who was so poore that he wanted a nest and an hole where to rest his head Mat. 8. 20. Yet Matthew beholding his Sauiour with eyes offaith and looking not on the things which are seene but on the things which are not seene simply and cheerefully followed him and in token hereof as Saint Luke reportes hee made him a great feast in his owne house 3. Matthew followed Christ conueniently because he left all and followed him all his worldly busines all his vnconscionable gaines all his corrupt affections and whatsoeuer hindred him in the way to God And herein he dealt not as prophane Porphirius and Iulian obiect vnaduisedly to forsake all things and to follow one which had nothing for Matthew doubtles had before seene many myracles of Christ and at this present he was also drawen by the holy spirit according to that of our Sauiour no man can come to me except the father which hath sent me drawe him And this spirit assured his spirit that Christ as God is all sufficient and a rewarder of such as seeke him and come vnto him Here the Gospell and Epistle meete Paul preached not the word for worldly gaine Matthew left all and followed Christ. He did not abandon all his estate for hee feasted Christ in his owne house but hee was willing to leaue the whole world to gaine that good which hee could neither prodere nor perdere 4. Matthew followed Christ constantly being first a Disciple then an Apostle afterward an Euangelist and last of all a Martyr as a Disciple he heard the Gospell of Christ as an Apostle he preached the Gospell of Christ as an Euangelist hee wrote the Gospell of Christ as a Martyr he suffered for the Gospell of Christ. He was not only a Disciple but an Apostle numbred among the twelue preaching the Gospell in Iudea and Aethiopia for I remember one saith of him Aethiopiam nigram doctrinâ fidei fecit candidam And that hee might preach vnto the whole world after his death he penned the booke of the generation of Iesus Christ c. In which as Euseb. Emisen obserueth he makes a great feast vnto Christ and that in sundry respects as 1. His Gospell is great as being written in Hebrewe the most ancient and most holy tongue 2. Great as being the
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
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.