THE THIRD PART FROM S. JOHN BAPTISTS NATIVITY TO the last Holiday in the whole year.  
DEDICATED UNTO THE RIGHT RELIGIOUS AND REsolute Doctor, MATTHEW SUTCLIFFE, Deane of Exeter.  
By JOHN BOYS, Doctor of Divinity.  HIERONYMUS EPIST. AD RIPARIUM. Honoramus servos, ut honor servorum redundet ad Dominum. 
AT LONDON Imprinted for William Aspley. 1615.   

S. JOHN BAPTISTS DAY.  

The Epistle.  ESAY 40. 1. Be of good cheer, my people; O ye Prophets, comfort my people, saith your God, etc. 
THe Sermons of Isaiah are for the greater part so Gospellike, that (as 
a Proaem. come. in Esa. & epist. Paulin. tom. 3. fol. 9 Non prophetiam videtur texere, sed evangelium.  Hierome notes) he seems to be rather an Evangelist, or Apostle, than a Prophet: for he speaks of Christ's 
b Cap. 7. 14.  conception, as if he had been taught by the glorious Angel who brought the first annunciation of it unto the blessed Virgin his mother: of Christ's 
c Cap. 9 6.  birth, as if with old Simeon he had lulled him in his arms: of Christ's death and 
d Cap. 53. verse 3. 4. 5. 6.  passion, as if with the beloved disciple john, he had stood by the cross when he was crucified: of Christ's 
e Cap. 53. vers. 8  resurrection, as if with all the faithful Apostles he had been present upon mount Olivet, where the Lord used a cloud as his heavenly Chariot to convey him out of the world to his father.  
The text now read is a prophecy concerning the coming of Christ in the 
f Musculus, Hyperius, Calvin in loc.  flesh, and the coming of Christ in the flesh is the 
g Luke 2. 25.  consolation of Israel, and comfort of Jerusalem; and this comfort the 
h 2. Cor. 1. 3.  God of all comfort will have proclaimed unto hierusalem's heart, by the mouth of all his Preachers, as namely his Prophets, his Apostles, his Prodromus or Harbinger, john the Baptist a 
i Tertullian cont Marcian. lib. 4. cap. 33. Cyril. cat. 3. August. de Io. Baptist. ser. 1.  middling between the Prophets and Apostles.  

1. By the Prophets, Comfort my people O ye Prophets, comfort my people. etc. verse 1. 2.  
2. By john the Baptist. A voice cried in the wilderness, prepare the way of the Lord, etc. verse 3. 4. 5. 6. 7. 8.  
3. By the Apostles, Go up unto the high hill (O Zion) thou that bringest good tidings, etc. verse 9 10. 11.   
Comfort my people] in this commission observe first Gods bounty, than his Prophet's duty. You may behold the riches of God's mercy toward his afflicted people. 1. In raising up Prophets unto them in their captivity, when as otherwise they might have complained with the Psalmist, O 
k Psal. 74. 1. 10.  God, wherefore art thou absent from us so long, and why is thy wrath so kindled against the sheep of thy pasture? we see not our tokens, there is not one Prophet more, no not one is there among us that understandeth any more.  
2. 
l Calvin  For that he sent not one or two, but many: the number is plural, comfort ye, speak ye, 
m Psalm. 68 11.  the Lord giving his word, great was the number of the Preachers.  
3. For that he called not all his Prophets at once, but at sundry times according to the Church's exigence. Wherefore 
n Musculus, Calvin.  some read not as our translation here, saith your God in the present; but in the future, will your God say: 
o Genevaglosse.  Signifying hereby that God will in all ages to come so provide for his Church, as that it shall never be destitute of Prophets; and so we find in holy Bible that he stirred up Daniel, Haggai, Malachi, Zachariah, Ezra, Nehemiah, and other (until the coming of Christ himself the 
p 1. Pet. 54.  chief shepherd) who did always exhort his people to be of good comfort, and to 
q Rom. 4. 18.  hope against hope, so Zacharias in his hymn; Blessed be the Lord God of Israel for he hath visited and redeemed his people, raising up the horn of salvation unto us, as he spoke by the mouth of all his Prophets which have been since the world began. So S. Peter in his Sermon adpopulum, Acts 3. 24. All the Prophets from Samuel, and thence forth as many as have spoken have likewise foretold of these days; and to Cornelius, Acts 10. 43. To him all the Prophets give witness, that through his name all that believe in him shall receive remission of sins.  
4. The 
r Hyperius, Musculus.  doubling and tripling of this charge to the Prophets (comfort ye, comfort ye, speak ye comfortably) expresseth as it were the very bowels of compassion in God, as if he could not endure that his people should suffer any more misery, giving them also further assurance that he will ever be their God, even in their greatest adversity, when as they seem to be swallowed up of death and desperation, and that they shall be still his Jerusalem and his people, your God will say comfort my people.  
Concerning the Prophet's office, God in this charge requireth on their part that they speak comfortably to his hierusalem's heart: Yet here you must observe with 
s Ecclesiast. 3. 1.  Ecclesiastes, that there is a time for all things; a time for admonition, a time for reprehension, a time for consolation; a time 
t Esay 58. 1.  to show God's people their transgression, and to the house of jacob their sins; as well as a time to tell Jerusalem in distress that her travel is ended, and her iniquity pardoned; a time saith our Prophet 
u Esay 5.  elsewhere, to denounce woe to such as justify the wicked for a reward; a time to denounce woe to such as speak good of evil, and evil of good; a time to denounce woe to such as follow drunkenness, and are strong to power in strong drink. And assuredly (beloved) the Prophets have just occasion in this age to cry out against such 
x Amos 6. 1.  as are at ease in Zion, making (as 
y Philip. 3. 19  Paul speaks) their belly their God, and their gullet their glory. For swinish, idle, base drunkenness heretofore scorned as the beggars fault, is now reputed (among more than a good many) not only the servingman's complement, but also the gentleman's grace. God as having 
z Ezech. 33. 11.  no pleasure in the death of a sinner, but a longing desire to have the coalcs of his wrath quenched with the tears of our repentance, commandeth his Prophets in the days of security, to sound out the threats of his severity, denouncing a woe before woe, that is a woe of instruction, before there come the woe of destruction. For albeit the 
a Luke 3. 9  axe be laid unto the root of the tree, yet shall it not be hewn down so long as there is any hope of the fruits of amendment. Though there be 
b jonas. 3.  yet but forty days, and Nineue shall be destroyed, yet if Nineue proclaim a fast, and put on sackcloth from the greatest unto the least; the Lord will repent of the evil he said he would do unto them, and turn away from his fierce wrath. As soon then as Jerusalem hath received at the Lords hand sufficient correction for all her sins, it is time to tell her that her travail is at an end, and that her offence is pardoned. After once the law hath humbled and terrified distressed consciences; after all her 
c Psalm. 42. 9  waves and storms have rend asunder troubled spirits, it is time to bring 
d Esay 61.  glad tidings of salvation unto the poor, to bind up the broken hearted, to preach liberty to the Captive, to comfort all that mourn in Zion, to give beauty for ashes, and the garment of gladness for the spirit of heaviness, among many, this one doubtless is the main part in the Prophet's office to comfort Jerusalem at the heart.  
This aught to be performed plainly, painfully, powerfully: 
e Calvin.  Plainly cry to her, and lift up thy voice, for if the Prophet whisper only, this consolation happily might seem doubtful or weak, but all doubting is taken away, seeing it is to be delivered freely with a loud voice: 
f Musculus.  Painfully, comforting Jerusalem again and again, comfort ye, comfort ye, &c: 
g Hyperius. Dan. Arcularius.  Powerfully, for the Prophet ought to speak not only to hierusalem's ear, but also fully to her heart, that he may like a good Orator relinquere aculeos in auditorum animis: 
h Ecclesiastes 12. 11.  the words of the wise are like goads and like nails fastened by the masters of the assemblies, and the best way to fasten a nail is to strike home, God's word is an 
i jeremy 23. 29.  hammer, and our exhortations are like nails, and therefore we must often and earnestly strike home that we may prick the hearts of our hearers, as Saint Peter did Acts 2. 37.  
Or as 
k Hierom, Vatablus, Calvin.  other expound this clause, to speak to the heart of Jerusalem is in Scripture phrase nothing else but to speak that which is pleasing and acceptable. So Sychem the son of Hamor is said to speak to the heart of Dinah, Gen. 34. 3. Now the glad message to be preached unto Jerusalem is, that her travail is at an end, and her offence pardoned, for as Physicians in healing bodily diseases ordinarily remove first the cause from whence they spring: even so the Lord dealeth with us in curing our spiritual infirmities. The rods wherewith he beateth us proceed from our sins, he must of necessity therefore pardon them, ere his strokes can cease, so that remission of our sins is the ground of our comfort, that man and only that man is blessed 
l Psalm. 32. 1.  whose unrighteousness is forgiven, and whose sin is covered, he that travails with mischief conceives sorrow, Psalm 7. 15. 
m Esay 57 21.  There is no peace to the wicked saith our God; a 
n Socrates.  heathen Philosopher could say, that the best way to shun sadness is to live well. I do latrie, stinking drunkenness, and other sins are called by the Prophet 
o Cap. 4. vers. 18. See Ribera. in loc.  Hosea shame, because they bring with them always confusion and shame: hierusalem's warfare was never at an end, till her sins on her part were repent, and on Gods part pardoned.  
But how was her offence forgiven? because she had received at the Lords hand double for all her sins: 
p Musculus.  that is double grace for her double grief. As Jerusalem had a double punishment, one in her soul, another in her body: so now she shall have by Christ a double blessing, to wit, in this world collation of grace, and in the world to come possession of glory; or a double favour, 1. in that her travail is ended: 2. for that her sin is pardoned, or double, 
q Vatablus, Arcularius.  that is many benefits, a certain number for an uncertain, the sufferings of Christ are a sufficient propitiation for all her sins, and for the sins of the whole world, 1. joh. 2. 2. Yea where sin abounded there grace superabounded, Rom. 5. 20.  

r Hierom, Hyperius, Castalion.  Other have construed it as our Church here translateth it, she hath received double, that is, sufficient correction for all her sins, insinuating that the Lord will afflict his people no more so long, nor so sharply, because his loving kindness hath overcome his heavy displeasure. 
s Calvin.  So the word double aught to be taken for enough or full, as it is used, Chap. 61. 7. Here then a question is moved, if hierusalem's iniquity were forgiven, how did she receive sufficient correction at the Lords hand for all her sins? If she were pardoned freely, what place could there be for satisfaction or satis-●…assion, 
t Musculus in loc. Idem Caluin I●…stit. lib. 3 cap. 4 §. 33.  answer is made that this punishment was inflicted on God's people not as a satisfaction for their offence, but as an exercise rather for their humiliation, and when almighty God had exercised them enough in the school of affliction, he commanded his Prophets again and again to comfort them at the very heart: and whereas it is obiecteed further that their sin deserved an eternal punishment, ergo, this temporary could not be sufficient correction, it is answered in a word that howsoever it was not in itself sufficient, yet unto God being pleased it was enough, albeit they deserved to be beaten with a great many more stripes, yet those few blows sufficed the Lord as 
u Esay 27. 8.  smiting in measure, moderating his strokes as a 
x Psalm. 103. 13  father who pitieth his children, in his very 
y Abacuc. 3. 2.  wrath remembering mercy: so the Prophet 
z Cap. 10. ver. 24  jeremy desires the Lord to correct him in judgement, 
a Calvin in Esai. 27. 8.  that is in measure, that so the blows might be proportionable to his infirmity, not answerable to his iniquity, God saith 
b 1. Cor. 10. 13.  Paul is faithful, and will not suffer us to be tempted above that we are able to bear, 
c Psalm. 103. 14.  for he knoweth whereof we are made, he remembreth that we are but dust, and therefore chastising us for our good, he doth accept a little punishment for a sufficient correction.  
A voice cried in the wilderness] all the 
d Matth. 3. 3. Mark. 1. 3. Luk. 3. 4. joan. 1. 23.  four Evangelists expound this of john the Baptist, how fitly, see Gospel on the fourth Sunday in Aduent. The summary pith of the proclamation verse 6. 7. 8. is in brief 
e Melanc. in joan. 1. See D. Abbot's sermon at the funeral of Thomas Earl of Dorset. pag. 2.  this, ourselves are mortal, it is good therefore that we should have something else to rest our souls upon: we consist of flesh, and that is like unto the grass, and if we should imagine other men to be better than ourselves, and so put our trust in 
f Psalm. 146. 2.  Princes, yet are they but as we are: for all flesh is grass, and all the grace thereof is as the flower of the field: Wherefore let us embrace the mercy which is offered by the son of God, the Saviour of the world, the redeemer of mankind, the great shepherd of our souls, he shall gather the lambs together with his arm, and carry them in his bosom, etc.  
All flesh is grass, and the grace, that is, the best of all flesh (as 
g 1. Epist. 1. 24.  Peter expounds it) all the glory of man, as wisdom, valour, industry, judgement, all is like grass: 
h Calvin.  for the drift of the text showeth evidently that Esay speaks not of the outward man only, but also comprehends the gifts of the mind whereby men are beautified above other, 
i Arcularius in loc.  intelligit totum hominem, & quicquid in rebus humanis illustre: all men are corruptible like grass, and the most graceful among all men are like the flower of the field, the which happily whilst it flourisheth is more glorious 
k Matth. 6. 29.  than Solomon in all his royalty, but the flower of the field being devoured at a trice by the beast of the field, becometh in a few hours a stinking excrement. I could here compass you about with a very great cloud of witnesses: the witty Poet 
l Plin. nat. hist. lib. 7. cap. 7.  Anacre●…n was in a moment choked with the kernel of a raysen, and 
m Idem.  Fabius a grave Senator in drinking milk was strangled with an hair: the famous Emperor 
n Ibid. Matth. Paris in Ric. 1.  Frederick Barbarossa going for Palestina to recover the holy land out of the hands of the Saracens (a service which he thought acceptable to Christ and for effecting whereof he left his friends and country) was by the way as he passed suddenly drowned in the river Sapheth. When 
o Sr. Ric. Barckley, discourse of felicity lib. 5. pag. 450.  Herald King of Denmark made war upon Harquinus, and was ready to join battle, a dart was seen in the air flying this way and that way, as though it sought upon whom to rest, and when all men stood wondering what would become of this strange matter, every man fearing himself; at the last the dart fell upon Harquinus head & slew him. The French King 
p Philip. Come mi. hist. lib. 8. cap. 18.  Charles the 8. as he was beholding tenisse player's, among other talk he said that he hoped to do nothing hereafter that should offend God: which words were no sooner out of his mouth but he fell down speechless, and languishing a few hours he died in the same place. A popish priest called 
q Eox Mart. fol. 1731.  Nighting all in the days of Queen Mary, Parson of Croudall in Kent, as he was boasting in the pulpit of the Pope's absolution and by reason of it of his own pureness, most fearfully fell down and died instantly. The Pope (though he doth exalt himself above all that is called God) perisheth notwithstanding as a man, and hereupon at his inauguration the 
r Walsingham in Hen. 5. pag. 444 Idem▪ Paradinus in sym▪ bol. pag. 126.  master of the Ceremonies used to burn an handful of flax before him, as in solemn procession he passed by, saying with a loud voice, ecce pater sancte sic transit gloria mundi. I conclude this argument in 
s In Psalm. 5. poeniten. vers. 4.  Gregory's gloss, man is like to grass, quia per nativitatem viret in carne, per iwentutem c●…ndescit in flore, per mortem aret in pulvere, by his birth he is green in his flesh, by his youth he is white in his blossom, by his death he is withered in the dust.  
Whether the grassewither, or that the flower fade away, yet the word of God endureth for ever] 
t Calvin.  this repetition is added once more to bring all the glory of proud flesh unto nothing: it also containeth an excellent comfort, namely that the Lord having humbled his servants in adversity forthwith affords them matter of joy, the grassewithers, but the word of the Lord (which is the ground of our consolation) endures for ever; it is (as Saint 
u 1. Pet. 1. 23.  Peter termeth it) an incorruptible seed, a living, yea everliving word. And that in 
x Arcularius.  two respects especially: 1. in respect of the giver, as being the word of the 
y Heb. 10. 31.  living God which 
z 1. Tim. 6. 16.  only hath immortality: 2. in respect of the receivers, in that it bringeth all true believers unto life which endures for ever, according to that of Peter unto Christ, 
a john 6. 68  thou hast the words of eternal life. 
b Calvin.  Here then in a few words is comprehended the whole sum of the Gospel; it consists in acknowledging our own misery, weakness, and vanity, that being humbled enough in the consideration of our faults and frailty, we might have recourse to Christ our only Saviour, by whose grace we shall be wholly restored. Again from hence we may learn to seek true consolation and contentment no where but in eternity, the which is only to be found in God: all flesh is grass, and the grace thereof as the flower of the field, the grass withereth, and the flower fadeth away, there can be no stability in earth and earthly things, and therefore let us not set our affections on things below, but always 
c Coloss. 3. 2.  seek those things which are above, let our conversation be in heaven, and from thence let us look for salvation. Philip. 3. 20.  
Go up unto the high hill O Zion] this commission (as 
d The translators of our Church Bible in the contents of this Chapter. Et Arcularius in loc.  some think) concerns especially the Apostles, in which observe 1. How they must preach: 2. What they must preach. How▪ they must get up into the high hill, 
e Musculus.  even so high that their exalted voice may well be heard, and accordingly we find that 
f Rom. 10. 18.  their sound went into all the earth, and their words unto the ends of the world. 
g Calvin.  Here you may see that the dumb Idols in the papacy boast of the name of the Church absurdly, for the Church (as being the 
h 1. Tim. 3. 15.  pillar of truth and 
i Esay 66. 11. 12, 13.  mother of all the faithful) is not taught of God that she should keep her knowledge to herself, but that she should proclaim that unto other which she hath learned, and that earnestly with a free spirit, O thou preacher Jerusalem lift up thy voice without fear. Now the tenor of the doctrine to be published by the Apostles and their successors in the Church for ever is briefly this, that Christ jesus is our God and Saviour, behold your God, both able and willing to redeem his people, able, for that he shall come with power, and a strong arm, who can measure the waters in his fist, and meet heaven with his span, and comprehend the dust of the earth in a measure, and weigh the mountains in scales, and the hills in a balance: willing, for that he shall feed his flock like an herdman, he shall gather the lambs together with his arm, and carry them in his bosom and shall entreat kindly those that bear young.   

The Gospel.  LUKE 1. 57 Elizabeth's time came that she should be delivered, and she brought forth a son, etc. 
SAint 
k Serm. 63.  Ambrose preaching on this day was a great deal troubled, where he should either begin or end the praises of john the Baptist: for whatsoever was eminent almost in 
l See Ferus ser. 1. de Io. Baptist.  all other is found in this one Saint, as being an 
m Malac. 3. 1. Angelus offici●….  Angel, a 
n Luke 1. 76.  Prophet, an 
o john. 1. 6.  Apostle, an 
p Mark. 1. 7. john 1. 29.  Evangelist, a confessor constantly teaching the truth, and patiently suffering for the same, his ingress into the world, progress in the world, egress out of the world, were not (as our text speaks) without a marvelous noise throughout all the countries of jury, and the 
q Matth. 3. 5.  coast about jordan, he was in his death a Martyr, in his life a miracle, yet his nativity surmounted both; and therefore whereas the Church ordinarily celebrates the lives and deaths of other Saints, it doth especially solemnize the birth of john the Baptist; allotting for this feast a Gospel accordingly, that sets down the chief parts and purtenance thereof, as namely  

1. Elizabeth's safe deliverance, when her time was come, verse 57  
2. The congratulation of neighbours and cousins for this great mercy showed upon her, verse 58.  
3. The circumcision of john, verse 59  
4. The contention about his name, verse 60. 61. 62. 63.  
5. The marveling of such as were present upon the sight of these things, and of such as were absent upon the report noised abroad, verse 63. 65. 66.  
6. The Benedictus of Zachary, Blessed be the Lord God of Israel, etc.   
Elizabeth's time was come] The word of the Lord is true, Psalm 33. 4. I the Lord have spoken it, and I will perform it, Ezechiel 37. 14. Whereas therefore God promised old Zacharie by the mouth of his Angel at the 13. verse, that Elizabeth his wife should bear him a son: he now deals with his servant according to his word, for albeit Zachary was a forspent man, and Elizabeth in respect both of years and sickness a 
r Luke 1. 7.  barren woman; yet when her time came that she should be delivered she brought forth a son. The most almighty truth, and most true almightiness effected whatsoever he determined, 
s Nat. hist. lib. 7. cap. 5.  Pliny, 
t Attic. not. lib. 3 cap. 16.  Gellius, and 
u Arist. de nat. animal. lib. 7. cap. 3. 4.  other secretaries of nature report that some children are borne in the 7. month after their conception, other in the 8. other in the 10. but ordinarily children are borne in the 9 month: and 
x Aretius. Maldonat.  so john was brought into the world, when his mother Elizabeth's time came that she should be delivered, according to the most usual course of nature.  

y Heming. post. in fest. Io. Baptist.  Hereupon we may build a general rule, namely that nothing is able to disappoint Gods holy determinations and purposes, and therefore whereas he hath 
z Heb. 9 27.  appointed that all men shall once die, and after death come to judgement, whereas he saith expressly that they who 
a Dan. 12. 2.  sleep in the dust of the grave, shall awake some to perpetual contempt, and other to an 
b 1. Pet. 5. 4.  incorruptible crown of glory; (for the 
c Apocal. 20. 13.  sea and the sepulchre shall deliver up the dead which are in them at the last day:) let us look for the 
d Tit. 2. 13.  blessed hope & glorious appearing of Christ our Saviour, who shall 
e Philip. 3. 21.  change our vile body that it may be like his glorious body; though happily the resurrection of the dead seem most impossible to nature, yet let us which are 
f john 1. 13.  borne not of blood, nor of the will of the flesh, nor of the will of man, but of God, comfort ourselves in these things, as being assured that our 
g job. 19 25.  redeemer liveth, and that he which is the 
h john 11. 25.  resurrection and the life shall himself 
i 1. Thess. 4. 16.  descend from heaven with a shout, and with the voice of the Archangel; and with the trumpet of God, and the dead in Christ shall arise first, and then the living that remain shall also be caught up with them in the clouds to meet the Lord in the air, and so we shall be with him evermore.  
She brought forth a son] it is probable that Zachary being at his devotion in the temple prayed not for any private blessing, but for the public good of the whole congregation, and namely that God would (according to his gracious promises) give his son, and so forgive the sin of his people: the coherence then of Gabriels' speech unto him at the 13. verse (fear not Zachary, for thy prayer is heard, and thy wife Elizabeth shall bear thee a son] may be 
k Augustin. quaest. evang. lib. 2. cap. 1.  this, thy prayer is heard for the Messias of the world, in that thy wife shall bear a son, who shall be great in the sight of the Lord, and shall go before him in the spirit and power of Elias, as a Prophet to prepare his ways, and to make ready a people for him. He which is the 
l john 1. 9  light of the world, and 
m Cant. 1. 3. Haggai. 2. 8.  delight of his people, shall ere it be long be borne of a Virgin, and Elizabeth thy wife shall have a son, who shall as his beadle go before his face, the son of a barren shall preach unto the world the son of the Virgin, 
n Arden's hom. in loc.  Et pulchrè de seen & sterili nascitur, qui nasciturum de virgine praedicare veniebat, ut mirabiliter natus mirabilius nasciturum demonstraret.  
Or as other 
o Theophylact. Euthym. jansen.  observe, thy prayer is heard for the sins of the people, because thy wife Elizabeth shall bear thee a son, who shall openly proclaim the Messias, and say, Behold the lamb of God which taketh away the sin of the world, 
p Euseb. Emisen. hom. 2. de S. Io. Bap.  Dum ille solicitus pro salute populi supplicat, promissus est per quem populus saluaretur.  
Or as Saint 
q Com. in Luc. 1. vers. 13.  Ambrose, God according to his 
r Ephes. 1. 7.  rich grace 
s james. 1. 5.  giving to all men liberally, did not only hear the prayer of Zachary, for the common good, but also for his own comfort in particular: and therefore 
t Arboreus, Calvin.  some construe the clause (thy prayer is heard) of his private suit for a son, commenced either at this instant in God's house (for being high Priest as 
u Apud Marlorat. & Maldonat. in loc.  many conjecture, his office was to 
x Leuit. 16. 17.  make an atonement for himself, and his household, and for all the congregation of Israel) or else often 
y Heming. Calvin. Maldonat.  heretofore in his own house praying with Elizabeth his wife. We find a parallel example to this Acts 10. 4. Cornelius a devout man evidently saw in a vision an Angel of God coming unto him and saying, thy prayers and thine alms are come up into remembrance before God. It is not said that Cornelius at that hour was either praying unto God, or giving alms unto men: but the Lord's Angel speaks of duties and bounties already past: and so Gabriel in saying thy prayer is heard, insinuates that his former and frequent suit for a child was obtained now, thy wife shall bear thee a son, and our text reports accordingly that in due time she brought forth a son, from hence learn, 1. That the prayer of the righteous 
z james 5. 16.  availeth much if it be fervent: john is gotten, and (as 
a Ser. 63.  Ambrose speaks also) begotten of his parents, non tam complexibus, quam orationibus.  
2. 
b Heming. post. infest. Io. Bap.  That 〈◊〉 must not cease from praying because many times our requests are delayed long; it is our duty to continue knocking until the father of mercies open the door of grace; Christ in his preamble to that exquisite form of prayer enjoineth us to call upon God in faith, hope, love; faith, in saying father: love, in saying our: hope, in saying which art in heaven: I find the like conceit in 
c Epist. 121. cap 8.  Augustine upon the fish, egg, and bread, mentioned Luke 11. fides in pisce, spes in ovo, charitas in pane. 
d Epist. lib. 1. epist. 4.  Paulinus said of the woman anointing Christ's feet that she was pudenter impudens, & piè improba; so we must in our prayers unto God (as it were) put on a modest impudence, fainting occasioneth a failing, whereas 
e Luke 18. 5.  importunity prevaileth even with unrighteous men on earth, and therefore much more with our holy father in heaven.  
3. That married couples ought to live in the fear of God, always relying upon his gracious providence both in wealth and woe: more principally the Preachers of the word and their wives ought to shine before others in all kind of virtues, in fervent and frequent prayers especially.  
And her neighbours and her cousins] 
f Plutarch.  Themistocles intending to sell a farm, caused the crier to proclaim that it had among other commodities a good neighbour, as being assured that this one circumstance would the rather induce chapmen to purchase it: old Zacharias and Elizabeth had good neighbours, who did not envy their happiness, but according to the precept of 
g Rom. 12. 15.  Paul, rejoice with those that rejoice. A Preacher that liveth among such hath obtained a fat benefice, he may well acknowledge with 
h Psalm. 16. 7.  David, the lot is fallen unto me in a fair ground, and I have a goodly heritage, but woe to that Zacharie which is a 
i job 30. 29.  brother unto Dragons, and a companion of Ostriches, 
k Psalm. 120. 5.  constrained to dwell with Mesech, and to have his habitation among the tents of Kedar.  
As Zachary the Priest had good neighbours, so likewise kind cousins, for albeit they might have well expected large legacies if he had died without issue, yet they rejoiced at the birth of his son; an 
l Diez. con. 1. in festo Io. Bap.  envious man hath a great deal of less wit in his malice then a very brute, for whereas neither foul nor fish is taken in a snare without a bait, the spiteful wretch is brought to the devils hook without any pleasant bite: the voluptuous man hath a little pleasure for his soul, the covetous a little profit for his soul, the proud and ambitious a little honour for his soul; but an envious man hath nothing of the devil, or flesh, or world for his soul, but hearts-grief, 
m Laurent. Pisan. evang. paradox.  hoc solum invidus bene agit quod se cruciat. Wherefore 
n 1 Pet. 2. 1.  laying aside all maliciousness and envy, let us imitate the good neighbours and allies of Elizabeth here: let us as feeling and fellow members of the same mystical body 
o Heb. ●…2. 2.  remember those that are in bonds, as though ourselves were bound with them, and if any 
p 1. Cor. 12. 16.  member be had in honour to rejoice with it.  
These neighbours and cousins visiting Elizabeth in childbed, came not (as 
q Culman. con. 1. in loc.  one notes upon the place) with basket and bottle to drink and eat, (though I confess that kind of neighbourhood were better used in a Priest's house, then in a taphouse) neither came they like the gossips in our time with a great deal of 
r 1. Tim. 5. 13.  tattle speaking things uncomely: but they came to praise God for his goodness showed upon their friend Elizabeth: 1. 
s Paludensis Beauxamis.  In taking away the reproach of barrenness: 2. For giving her a son; so the text, they heard how the Lord had showed great mercy upon her, and they rejoiced with her; it was mercy that she brought forth a son; great mercy, that she bore such a son. The Thracians used to laugh at the death, and to weep at the birth of men; but the Scripture teacheth us to rejoice when a son is borne: 
t Psalm. 127. 4.  children and the fruit of the womb are a gift that cometh of the Lord, and therefore when Eva conceived and bare Cain she said, 
u Gen 4 1.  I have gotten a man from the Lord: and 
x Gen. 5. 29.  Lamech having gotten a son called his name Noah, saying, this same shall comfort us concerning our work and sorrow of our hands, etc. When Isaac was borne Sarah his mother said, 
y Gen. 21. 6.  God hath made me to laugh: a woman (as Christ speaks john 16. 21.) when she is in travel hath sorrow, because her hour is come, but assoon as she is delivered of the child, she remembers no more the pain, for joy that a man is borne into the world: 
z Aeneas Silvius epist progenitori suo.  quid dulcius in humanis quam gignere sibi similem, aut beatius in terris quam natos videre natorum. Elizabeth then had good cause to praise God in the gift of a son; but herself and her friends had greater cause to rejoice because she bore such a son, 
a Paludensis.  tantum & talem filium, a son so great in the sight of the Lord, filled with the holy ghost, and strong in spirit even from his mother's womb; such a son, of whom as yet in swaddling clouts his father moved by the spirit said, he should be the prophet of the most high, of whom also (when he was grown up and executed his office) 
b Mat. 11. 11.  Christ himself gave this testimony, that among those which are borne of women there hath not risen a greater than john the Baptist. If a▪ 
c Proverb. 10. 1.  wise son make a glad father, and a foolish son bring heaviness to his mother: Elizabeth; had great mercy showed upon her, in that she brought forth a john into the world.  

d Euseb. Emisen. hom. 2. de Io. Bap. Idem Beaux. & alij.  Mystically, gracious john borne of barren Elizabeth, lively represents the fullness and fruitfulness of the Gentiles arising from the barrenness of the jews, and therefore the 
e Esay 54. 1. Galat. 4. 27.  Prophet exhorts the Church, rejoice thou barren that bearest not, break forth into singing thou that travailest not, for the desolate hath many more children than she which hath an husband.  
In the eight day they came to circumcise the child] Zacharias and Elizabeth 
f Luke 1. 6.  walking in all the commandments and ordinances of the Lord without blame, caused their new born babe to be circumcised according to the prescript of the law, concerning the time when, part where, cause why; see Gospel on the circumcision of Christ.  
Now 
g Coloss. 2. 11. 12.  baptism succeeds circumcision, and so consequently parents are taught by this example to bring their children in due time to holy baptism; wherein they be made the members of Christ, the children of God, and inheritors of the kingdom of heaven. Again parents may learn by this 
h Calain, Beauxamis.  precedent (except some great necessity compel them otherwise) to baptise 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 john in his father's house, and the jews at this day circumcise their children in their public Synagog●…es: and lastly from hence we may further observe three things, especially concerning imposition of names among God's children in old time.  
1. That names were given in circumcision, as among us in baptism, they came to circumcise the child, and called his name Zachary: the reason hereof is plain, 
i Heming. post. in Euangel. circum. Christi.  that as often as we hear ourselves named, we might instantly call to mind the solemn covenant between God and us in holy baptism: or (as 
k Theophylact. jansen. Beauxam. in loc.  other observe) because circumcision and baptism are seals of God's grace whereby men are first admitted into the Church, and as it were 
l Psalm 69. 29. See Sixt. s●…nen. Bibliothec. sanct. lib. 2. fol. 126.  written in the book of the living: it is fit that none should be named or registered as the servants and soldiers of Christ afore they have received his Sacrament, which is the 
m Anglican. 〈◊〉. art. 27.  badge of their profession and sign of their new birth.  
2. From hence we may note 
n Maldonat.  that God's people did usually name their children after the names of their ancestors, except God in some singular case by revelation enjoined the contrary: for the neighbours and cousins of Elizabeth (as not knowing the Lords express pleasure concerning the naming of her child) 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 john; they replied there is none of thy kindred that is named with this name. This example condems the niceness of some, who think it unlawful to give their children 
o Aretius.  usual names of their nation and families, as Edward, George, Robert, and the like: as also the profanes of other, who give names of 
p Estey hyst. of the Gospel pag. 125.  flowers, or stones, or heathen names unto christians: if we name not our children after the names of our ancestors, it is fit that we should take the names of 
q Rhem. in loc.  Saints that may put us in mind of their virtues, as john, Peter, Stephen, etc. And not the names of Idols, as Venus, Mercury, Bacchus, or the strange names of Saxon and Roman infidels, and therefore the Popes and Cardinals are worthily censured by reverend 
r Annot. in loc.  Fulke, for that having most antichristianly renounced their names given in baptism, by which they were first dedicated unto Christ: they choose many times unto themselves profane names, as Sergius, Leo, julius, Caesar, Sixtus, etc.  
3. We may learn from hence that imposition of names is a duty belonging properly to parents, especially to the father, and therefore Gabriel said unto Zachary, thou shalt call his name john. And in our present text, the determination of the question about the child's name was wholly referred unto the father, they made signs to his father, how he would have him called, and he asked for writing tables, and wrote, saying, his name is john.  
Not so, but his name shall be called john] It 
s Maldonat.  may be (Zachary being now dumb and not able to speak) that the neighbours asked Elizabeth his wife how the child should be named, or happily hearing their consultation about this business, she might (as knowing the Lords pleasure herein) answer them unasked, his name shall be called john. Here then a question is moved, by what means Elizabeth understood God's express commandment in appointing his name, seeing her husband (to whom only Gabriel had made this known) was mute; to this objection 
t Theophylact. Euthym. Caietan.  answer is made, that she knew the name by revelation as a prophetess, per prophetiam didicit, quod non didicerat à marito saith 
u Com. in loc.  Ambrose: or (as 
x Di●…. Carthus. Aretius.  other assoil the doubt) it may be Zachary signified so much unto her in writing heretofore, as now to his neighbours and kinsmen, for he asked for writing tables, and wrote, saying, his name is john. 
y Beauxam. Culman.  Here then observe, that the parents of john obeyed the commandment of God before the counsel of their friends and kinsmen, albeit they were never so dear to them. 
z Paulinus epist. lib. 1. epist. 1.  Agamus quae Christus jussit, ut adipiscamur quae Christus spopondit, verit as illius nobis adsit, illi fides nostra non desit etc. If the Lord say follow me, then instantly we must forsake all, and leave the dead to bury the dead, Matth. 8. 22.  
His name is john,] 
a Ambrose jansen.  As if Zacharie should have said, I gave not this name, but God himself hath appointed it. The words of his Angel (thou shalt call his name john) are 
b Maldonat.  non solum praedictio, sed etiam praeceptio nominis imponendi. Now the word signifies favoured of God, or the grace of God, a name fit for the Baptist in many respects, as first, 
c Ard●…ns. Luther. Culman.  for that he was the forerunner & first preacher of Christ, 
d john 1. 16.  of whose fullness we receive grace upon grace, for the law was given by Moses, but grace and truth came by jesus Christ. 
e Numb. 13. 23.  The bunch of grapes that the spies of the children of Israel carried from the land of promise was borne by two strong men upon a staff or pole, he that went before could not see the grape, but he that was behind might both see & eat 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 under the new testament saw and tasted it, after john had openly showed this grape, behold the lamb of God that taketh away the sin of the world.  
2 The Baptist is so called, 
f Aretius' Paludensis.  as being filled with the holy ghost, abounding with a great many 
g See Raulin. ser. de nat. Io. Baptist.  prerogatives of grace both in his conception, birth, and conversation.  
3 So called, as being borne not by natures ordinary power, 
h Bonavent. Beauxamis.  but bestowed upon his parents by Gods extraordinary grace.  
4 So called, as being 
i Paratus ser. 2. de Io. Baptist.  gracious among men, for many rejoiced at his birth, and more at his doctrine, 
k Matth. 3. 5. Mark. 1. 5.  Jerusalem and all judea went out unto him in the wilderness, and were baptised of him in the river jordan. To compendiat all these notes in a few words, john was gracious▪  
In the sight of  

God the 

Father, as being upon the point his Godfather, 
l Luke 1. 13.  imposing his name by the mouth of his Angel.  
Son, for 
m Matth. 11.  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 virgin Mary visited his Mother afore his birth, Luke 1. 40.  
Other Cousins rejoiced at his birth, acknowledging it for a great mercy.    
Strangers, 

Good, who were both 
n Luke 3.  advised by him, and baptized of him: he spoke comfortably to jerusalem's 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 cruel Herod: 
o Matth. 14.  who bound him, and put him in prison, and in fine beheaded him also for Herodias sake his brother Philip's wife, did notwithstanding 
p Mark. 6. 20.  reverence him, and in many things heard him gladly, knowing that he was a just man, and an holy. We may pronounce then in some sort of john, as the 
q Psalm. 48. 9  Psalmist of God, according to thy name, so is thy praise unto the world's end: john is thy name, and gracious was thy person. O blessed Saint if thou wert now living, thou wouldst go to the courts of Princes, and tell Herode to his face (whilst other Prophets happily sow 
r Ezechiel. 13. 18.  pillows under his elbows) that 
s Mark. 6. 18.  it is not lawful for him to have his brother's wife: if he were now living, he would call our Pharisees a 
t Mat. 3. 7.  generation of vipers: if he were now living, he would not stand upon by-questions and idle disputations which are fruitless, but the sum of all his sermons should be repent, for the kingdom of heaven is at hand: If he were now living, and preaching in the wilderness, he would teach us all to be more modest in our apparel, and moderate in our diet.       
This gracious Saint hath a 
u Caietan. in Mat. 3.  surname added to his name, called Mat. 3. 1. john the Baptist, either 
x Maldonat.  for that he baptised Christ, or else for that he was the 
y Aretius, Marlorat. Piscator.  first Minister of holy baptism.  
And his mouth was opened immediately] The dumbnes of Zachary (saith 
z Hom. 2. de S. Io. Bap.  Eusebius Emisenus) Et fidem reipraesentis expressit, & mysterium figuravit: it was a seal of God's present promise, for when old Zachary doubted, and said unto Gabriel at the 18 verse, whereby shall I know that I shall have a son? the Lord's Angel answered, behold, thou shalt be dumb, and not able to speak until the day that these things be done, because thou believest not my words which shall be fulfilled in their season. His punishment is 
a Theophylact. Calvin.  answerable to his fault, he was stricken deaf for that he would not hearken unto the word of God, and dumb for that he contradicted it: he was made mute through unbelief, but as soon as he believed his mouth was opened, 
b Ambros. come. in loc.  quam vinxerat incredulitas, fides soluit: so that Zacharie might apply that of the 
c Psalm. 116. 10.  Psalmist unto himself, I believed, and therefore have I spoken. At the birth of john (which as I have showed signifies the grace of God) he who was dumb began to speak and to praise the Lord. 
d Hugo Card. Beuxamis.  Sin closed his mouth, and on the contrary grace loosed his tongue. The guilt of grievous sin confoundeth a man, and maketh him mute, not daring to 
e Ezech. 16. 63.  open his mouth any more because of his shame. Ignorance maketh a man mute, Ecclesiast. 20. 6. Some man holdeth his tongue because he hath not to answer. Esay 56. 10. Their watchmen are all blind, they have no knowledge, they are all dumb dogs and cannot bark. The forgetting of God's abundant mercy maketh a man mute, Psal. 137. 6. If I do not remember thee, let my tongue cleave to the roof of my mouth. Now God's grace removeth all these stops and impediments, it is he that 
f Psal. 94. 10.  teacheth man knowledge, it is he that out of the mouth of 
g Psal. 8. 2.  infants hath ordained strength, it is he that openeth a 
h Coloss. 4. 3.  door of utterance. Wherefore let us pray with David, O Lord open thou my lips, and my mouth shall show thy praise.  
2. The dumbness of Zacharie the Priest upon the conception of john the Baptist is 
i Hierom. come. in job cap. 29. Origen. hom. 5. in Luc. August. hom. 44.  mystical, insinuating that now the Priests & Prophets also should hold their peace. So Christ himself teacheth in the 
k Mat. 11. 13.  Gospel, all the Prophets and the Law prophesied unto john, but after once john had not only painted out in his preaching, but also pointed out with his finger the Messias of the world, saying, behold the Lamb of God, etc. After once the Centre of the Prophets, and end of the law was come, it was time for Priest and Prophet to be silent, he shall cause the sacrifice and oblation to cease, Dan. 9 27. Then as 
l Ubi sup.  Hierome doth apply the words of job, The Princes stayed talk, and laid their hand on their lips, and their tongue cleaved to the roof of their mouth, job 29. 9 In this hour the time drew nigh wherein there should be 
m Song of the 3. children, ver. 38  neither Prince, nor Prophet, nor burnt offering, nor sacrifice, nor oblation, nor incense. john is the voice of him that crieth in the wilderness, it was therefore fit that his father Zacharie should upon his conception become mute, as 
n Hom. 44.  Augustine acutely, Tacet Zacharias generaturus vocem. Hence we may learn to confound the stubborn jews as yet continuing in unbelief, 
o Emisen. hom. 2. de Io. Baptist.  Aut Christum venisse consentiant, aut si renuunt, dent prophetas qui annuncient esse venturum, either they must acknowledge that the Messias is come, or else show the Priests and Prophets in holy Bible which as yet foretell his coming.  
The hand of the Lord was with him] Almighty God is said in sacred writ to have feet, and hands, and eyes, 
p August. de gen. ad lit. lib. 6. cap. 12. & octogin. quaest. 52. quaest. Thomas part. 1. quaest. 3. art. 1.  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 ut corpus, non affectibus distat ut anima, non formis substat ut omne quod factum est, unus est, sed non unitus as 
q Lib. 5. de consid. ad Eugen.  Bernard excellently.  
Now the word hand, in a borrowed sense signifies sometime counsel, as in the words of David unto the woman of Tekoah, 
r 2. Sam. 14. 19  Is not the hand of joah with thee in all this? Sometime hand is used for power, as Psal. 102. 25. The heavens are the work of thy hands, and jer. 18. 6. Behold saith the Lord, as the clay is in the potter's hand: so are ye in mine hand. And 
s Psal. 136. 12.  David reports how God brought his Israel out of Egypt, with a mighty hand and stretched out arm. Sometime the giving of the hand is a token of amity, so 
t 2. King. 10. 15.  jehu to jonadab, give me thine hand. So 
u Galat. 2. 9  james and Cephas and john gave to Paul and Barnabas, the right hand of fellowship. In all these respects the hand of the Lord was with john, his counsel and power, and love was with him. 1. john as being filled with the holy Ghost had the spirit of 
x Esa. 11. 2.  counsel, he was the forerunner of the 
y Esa. 9 6.  counsellor, and so consequently well acquainted with that hidden 
z Ephes. 3. 4.  mystery of Christ in other ages unknown unto the sons of men. 2. The power of the Lord was apparently with him in his conception and birth, in so much that all marveled at these things, and said in their heart, what manner of child shall this be? 3. God's grace and love was with him even from his mother's womb both in his conversation and doctrine. See Illephons. Giron. Con. 3. in festo Io. Baptist.  
A man's writing is called his 
a August cont. Faust. man.. lib. 14. cap. 〈◊〉.  hand, so the Client hath his lawyer's hand to his bill, and the Merchant his debtor's hand to his book; the cunning Artificer also calleth his painting his hand, and his Carving his hand; and so the pillar of Absalon is termed manus Absolom in the vulgar translation, 2. Sam. 18. 18. After this manner the Lords hand was with john, he was so powerful in his preaching, so sanctified in his life, that every one might say with 
b Psal. 109. 26.  David, how that this is thine hand, and that thou Lord hast done it. 
c Diez. con 1. in fest. Io. Baptist.  A bird taken in the nest is so one made gentle; whereas a flying bird caught in a net is hardly tamed: our blessed Saviour enclosed his Apostles within the net of his mercy when they were grown ancient; and therefore they forsook their old nature with a great deal of difficulty; but he took john the Baptist in the nest as it were, sanctifying him even in his mother's womb, so that he was from his childhood 
d joh. 5. ●…5.  a burning and a shining light, that is, as 
e Ser. fest. in loc.  Aquine glosseth, Arden's per exemplum, lucens per verbum.  
God hath two hands, a right hand of mercy, and a left hand of justice. So we read in the 
f Mat. 25. 33.  Gospel how Christ at the last day shall set the sheep on his right hand, and the goats on his left. His right hand is full of mercies, able to guard, open to give: Able to guard his people; for he saith of it, 
g joh. 10. ●…8.  none shall pluck my sheep out of my hand; Open to give, for he doth 
h Psal. 145. 16.  open his hand, and filleth all things living with plenteousness. In these two respects his hands are termed by the Church as 
i Cant. 5. 14.  gold rings set with the beril, that is, exceeding rich unto such as call upon him. Rom. 10. 12. the cup of wrath is in his left hand, Esa. 51. 17. The 
k Dan. 5. 5. 25.  fingers of this hand wrote upon the plaster of the wall of Balshazzars palace, Mene, mene, Tekel, upharsin. Of this hand job said, withdraw thine hand from me. job 13. 21. And 
l Heb. 10. 31.  Paul, It is a fearful thing to fall into the hands of the living God.  
Now both hands of God are right hands unto the just and godly, 
m Psal. 37. 24.  though he fall he shall not be cast away, for the Lord upholdeth him with his hand, 
n Rom. 8. 28.  all things even woe so well as weal work together for the best unto him, he finds and feels each hand of the Lord gentle, for 
o Prou. 3. 16.  in his right hand is length of days, and in his left hand riches and glory. Both hands of the Lord were so with john the Baptist, as that it was no wonder if all men wondered at him. The first part of Zacharies hymn concerning Christ and his kingdom, is expounded in the Liturgy tit. the Benedictus. The latter touching john the Baptist and his office. Gosp. Sun. 3. & 4. in Aduent.   

The Epistle,  ACTS 12. 1. At the same time Herod the King stretched forth his hands to vex certain of the Congregation, etc. 
THis Chapter containeth a relation of Herod's  


bloody life, in 

Killing james the brother of john with the sword.  
Imprisoning Peter.    
terrible death, an Angel of the Lord smote him in the midst of his pride, because he gave not glory unto God, so that he was eaten up of worms, and gave up the ghost.    
I am to treat of Saint james martyrdom upon his proper holy day, that which especially concerns our present festival is S. Peter's imprisonment. Wherein (according to the record of S. Luke) two things are more chiefly remarkable; to wit, his  

Durance by Herod's cruelty in 

apprehending and taking him, aggravated by circumstances of the 

cause why, for that it pleased the jews.  
time when, in the days of sweet bread.    
holding and keeping him fast 

1. He put him in prison.  
2. He delivered him to four quaternions of soldiers to be kept.  
3. He caused him to be bound with two chains.  
4. He set keepers and a double watch over him.      
Deliverance by God's mercy, wherein also note the 

Motives, prayer with out ceasing of the congregation.  
Mean, an Angel of the Lord.  
Manner, a light shined, etc.     
B●…cause he s●…w it pleased the jews.] Herod persecuted the Saints of God 
p Calvin & Pelargus in loc.  not out of any hatred to Christ's gospel, or any love to Moses l●…w, but only to serve his own turn, namely, to please the people. So Pilate to content the jews (as it is apparent in the 
q Mat. 27. Mark. 15. Luk. 23. joh. 19  gospels history) quit 〈◊〉 a notable prisoner, Math. 27. 16. a notorious murderer, Mark. 15. 7. but scourged jesus, and delivered him into their hands to be crucified, albeit he did openly confess that he was a just man, in whom he could find no fault at all, john 19 4. So Felix willing to get favour of the jews, left Paul bound Acts 24. 28. It is a base sin in a subject to be made his Prince's instrument in any wicked design, as 
r 2. Sam. 11.  joab was king David's agent in murdering Vriah the Hittite, and the 
s 1 Kings 21.  nobles of jezreel Ahabs and Iezebels instruments in kill Naboth for his Vineyard. But it is a most unworthy thing for a Prince to flatter▪ and to follow his subjects in their giddy courses, for ordinarily the people walk not in the best, but in the beaten way, 
t ●…eneca.  non qua eundum est, sed qua itur. It is a good 
u Sir Fran. Bacon apolog. pag. 17.  observation that popular and military dependence in noble men to make them great, are like I●…arus two wings, which were joined on with wax, they will happily for a while mount them aloft, and then fail them at the height. It is therefore better to stand upon two feet, then to fly upon two wings, the two feet are the two kinds of justice, Commutati●…e and Distributive, for great men shall grow greater if they will advance merit, and relieve wrongs.  
The scriptures are plentiful in this argument, 
x Proverb. 1. 10.  If sinners entice thee consent not; 
y Exod. 23. 2.  thou shalt not follow a multitude to do evil: 
z Psalm. 1. 1.  Blessed is the man that hath not walked in the counsel of the ungodly, nor stood in the way of sinners, etc. If said 
a Galat. 1. 10.  Paul, I should yet please men, I were not the servant of Christ: and therefore let Princes and Prelates also take heed that they be not too popular in their courses, always remembering the words of Peter and john Acts 4. 19 Whether it be right in the sight of God to hearken unto you more than unto God, judge ye.  
2 From hence we may learn, that the wicked accord in doing mischief, though otherwise they be most opposite. The Sadduces, Herodians, and Pharis●…es were Sectaries of diverse and 
b josephus antiquit. lib. 18. ca 2.  adverse factions, all differing one from another, and yet all these joined together against Christ, Math. 22. The Libertines, and Cyreneans, and Alexandrians, and C●…licians, and Asians disputed against S. Stephen Acts 6. The Macedonians, Arrians, and Eunomians had 
c Socrates hist. lib. 5. cap. 10.  confused language like the Giants in old time, who built the tower of 
d Gen. 11.  Babel; and yet in malice they were linked against the true Catholics. Herod neither loved the jews, nor the jews Herod, yet both agree to vex the Church, according to that in the second Psalm, The kings of the earth stand up, and the rulers take counsel together against the Lord, and against his anointed▪ and therefore that 
e Luke 7. 35.  Wisdom may be justified of all her children, let us which are true Christians 
f Eph●…s. 4. 3.  endeavour to keep the unity of the spirit in the bond of peace, being of 
g Acts 4. 31.  one heart, and of one soul, of one 
h Philip. 2. 2.  accord, and of one judgement, that as there is a society of jesuits, a family of Anabaptists, a brotherhood of schismatics; even so to confront all these, let there be still a communion of Saints, and a perpetual holy league in truth against all such as trouble Gods Israel. See Gospel Sun. 18. & 23. after Trinity.  
Then were the days of sweet bread] The feast of unleavened bread was instituted by 
i Exod. 12.  Moses according to Gods own direction, and afterward repeated by Duke 
k josua 5. 10.  josua, and from his time celebrated by God's people solemnly till this day 
l Aretius, Salmeron.  This circumstance than aggravates the bloody sin of Herod, who did not abstain from his mischievous enterprises on a feast so high and holy. The jews observed their Easter in abstaining from leavened bread, the mystery whereof and moral (as 
m 1. Cor. 5. 7. 8.  Paul teacheth) is, that we should purge the old leaven of sin, 
n Church hom. of the resurrection of Christ.  that corrupteth and soureth all the sweetness of our life before God, and become a new lump void of the leaven of maliciousness and wickedness: but Herod here chose soured the whole dough with his leaven of mischief and malice.  
Again from hence we further observe Herod's 
o Calvin, Kilius, Arcularius.  hypocrisy, who seemed to reverence the feast in such sort that he would not slay▪ Peter in the days of sweet bread, and yet he caught him, and put him in prison, and delivered him to four quaternions of soldiers to be kept, intending after Easter to bring him forth to the people: so the chief priests who gave judas Iscariot▪ thirty pieces of silver to betray Christ, afterward said, 
p Matth. 27. 6.  it was the price of blood, and therefore not lawful for us to put them into the treasury: so the Pharisees 
q Matth. 23. 24.  strained out a gnat, and swallowed up a camel: so the 
r See Epistle Sun. 1. in Lent.  popish Monks hold it an honester thing for a priest to be entangled with many concubines in secret, then openly to be joined in marriage with one wife.  
He put him in prison 
s Lorinus & glossa in loc. .] Four things increase the miseries of a man in custody, the prison, soldiers, chains, and keepers, all which Herod used in the persecution of S. Peter at this time. 1. He put Peter in prison. 2. 
t Aretius.  Doubting that the prison was not strong enough, he delivered him unto four quaternions, 
u Oecumen. vertit syrus sexdecem militibus.  that is, sixteen soldiers: for 
x Lorinus.  quaternion is not as centurion a word of office, but of number. Now these sixteen by four and four did every 
y Arius montan.  six hours throughout the whole night and day watch Peter, or else every 
z Oecumen.  three hours in the night only: 
a Ar●…tius.  or it may be that all the sixteen did watch all the night, two within the prison, and the rest in a guard without. 3. Herod fearing that his prisoner notwithstanding all this might escape, caused him to be bound with two chains. 4. Lest haply chains and all should fail, the keepers before the door kept the prison, his intent was to make all sure, that he might after Easter bring him forth, and expose him unto the people's malice. Poor Peter was bound not only with one, but with two chains, and he slept between two soldiers, and he was guarded by two watches, the first and the second. So 
b Dan. 3. 19  Nabuchadnezzar full of indignation and rage commanded that the fiery furnace into the midst whereof Shadrach, Meshech and Abednego were to be cast, should at once be made hot seven times more than it was wont. So the persecutors of 
c Dan. 6. 17.  Daniel after he was thrown by them into the Lion's den, laid a stone upon the mouth of the den, lest otherwise he might escape their violent jaws and paws. So the Priests and Pharisees entreated Pilate when Christ was dead, that he would give 
d Matth. 27. 64.  command for the making of his Sepulchre sure, lest his disciples should come by night and steal him away. Now the Lord who dwelleth in heaven, & is a present help to his servants in trouble, 
e Psalm. 2. 4.  laughs them to scorn, for when the three children were now ready to be cast into the flames of the scorching furnace, they told Nabuchadnezzar unto his face, we are not careful to answer thee in this matter. And Daniel in the Lion's den had an Angel of God for his guard, who stopped the mouths of the beasts, and so no manner of hurt was found upon him: and so S. Peter here, though he were cast into prison, and bound with two chains, yet (having a good cause and a good conscience) securely slept between two soldiers even the night before cruel Herod would have brought him out to the people. The profane 
f Plaut. prolog. Amphit.  Poet spoke divinely, sat fautorum habet semper qui rectè facit; and therefore Peter in his endurance cast his 
g Psalm. 55. 23.  burden upon the Lord, and said happily with 
h Psalm. 4. 9  David, I will lay me down in peace, and take my rest, for it is thou Lord only that makes me dwell in safety. God either delivereth his servants out of persecution, as he did Peter; or else if he crown them with martyrdom as he did S. james, he will in his kingdom of glory give them in stead of this bitter a better inheritance. 
i August. de Civit. Dei, lib. 4. cap. 30.  Pro veritate morientes, cum veritate viventes.  
Prayer was made without ceasing of the congregation] Prayers and tears are the Church's armour, and therefore when Peter was imprisoned by cruel Herod, the congregation cometh unto prayer, and not unto powder for his deliverance; they did not assault the prison, nor kill the soldiers, nor break the chains, only prayer and patience were there weapons, 
k Salmeren tract. 35. in Act.  arma christianorum in adversis alia esse non debent quam patientia & precatio: prayer (quoth 
l Church hom. concerning Prayer, part. 2.  Augustine) is the key of heaven, and as it were that fiery chariot of 
m 2. Kings 2. 11.  Eliah whereby we mount up and have our conversation with God on high, it is the hand of a christian which is able to reach from earth to heaven, and to take forth every manner of good gift out of the Lords treasure; so the Scripture speaks in express terms, 
n Mat. 7. 7.  ask and ye shall have, etc. The prayer of a righteous man availeth much if it be fervent, james 5. 16. Ask in 
o james 1. 6.  faith, and then all things are possible to him that believeth, Mark 9 23. Many times our Prayers are sent out like to incense made happily according to the Lords direction, but not kindled with fire from his altar; that is, petitions lawful enough and agreeable to God's holy word, but not poured out in fervency. We fall into them often without preparation, and utter a number of words without devotion, and therefore no marvel if we miss, when as we thus ask amiss. But if our prayer be like the Churches here, made without ceasing, if it be faithful and fervent the God of all grace will out of the riches of his mercy give us either that we desired, as 
p james 5. 18.  Eliah prayed for rain and the heaven gave rain: or else that which is better, as God took 
q Deut. 34.  Moses into the spiritual Canaan, because he did not enjoy that earthly Canaan: or at the least that which is sufficient, as he told Paul, 2. Cor. 12. 9 My grace is sufficient for thee. See Gosp. Sun. 5. after Easter,  
There is nothing in the world 
r Chrysostom.  more strong than a man who giveth himself to fervent prayer, his devotion is so powerful as that it 
s Est quaedam omnipotentia praecum, Alstedius system. Theolog. lib. 4. cap. 2.  commandeth all things in heaven, earth, and hell; it commandeth all the four Elements, air, fire, water, earth: Air, james 5. 17. Elias prayed earnestly that it might not rain, and it reigned not on the earth for three years and six months, he shut up heaven as the 
t Eccle. 48. 3.  wiseman reports of him, he said, 
u 1. Kings 17. 1.  as the Lord God of Israel liveth before whom I stand, there shall be neither dew nor rain these years, but according to my word: again he prayed for rain, and the rain fell, and the earth brought forth her fruit. Fire, the same Prophet Elias by his prayers 
x 1. King. 18. 38. 2. King. 1. 10. 12.  three times brought fire from heaven, Ecclesiasticus 48. 3. Water, at the 
y Exod. 14.  crying of Moses unto the Lord, the red sea run back and was made dry land, so that Gods Israel walked upon firm ground in the midst of the sea: but when their enemies pursued them, all the divided waters returned, and overwhelmed them in the deep; and at the prayer of the same Moses, bitter waters were made sweet, Exod. 15. 25. Earth, upon the complaint of Moses unto God the 
z Numb. 16.  earth opened her mouth, and swallowed up Korath, Dathan, and Abiram, and all their families, and all their goods: in so much that they together with all theirs went down quick into the pit, and the ground closed upon them, and they perished in the sight of God's people. Nay the prayer of one devout man is able to conquer an host of enemies in battle, for in the fight between Israel and Amalek, 
a Exod. 17. 11.  when Moses held up his hand, Israel prevailed, but when he let his hand down, Amalek prevailed. In this present text the prayer of the congregation without ceasing fetched an Angel out of heaven, and brought a shining light into the dark dungeon, and loosed the fetters from Saint Peter's feet, and the chains from his hands, it broke through the first and second watch, and opened an iron gate, and so delivered the servant of God from the waiting of the jews.  
What should I say more? prayer is so potent that it raiseth the 
b 1. Kings 17. 21.  dead; it overcometh 
c Gen. 19 22.  Angels, it casteth out 
d Mat. 17. 21.  Devils, and that which is yet more wonderful, it mastereth even God himself: for when 
e Gen. 32. 16.  jacob wrestled with God, he said, I will not let thee go, except thou bless me: when the Lord said let me go, becometh it jacob to say, I will not let thee go: yea (beloved) there be some things wherein the Lord is very well content that his servants strive with him, as namely, when they have his word for their warrant, it is a commendable strife to take no refusal at his hand, and in effect it is nothing else but a constant affirmation that his truth is inviolable. So the woman of 
f Mat. 15.  Canaan strove with Christ, she would take no denial of that which he had promised: and blind 
g Mark 10. Luke 18.  Bartimeus made Christ as he passed in his way to stand still, he could not for the multitude lay hands on him, and yet his prayers reached unto him, and held him fast until he received a comfortable answer, receive thy sight, thy faith hath saved thee. So when almighty God would have destroyed his people because they worshipped the golden calf, saying, these be thy Gods O Israel, which have brought thee out of the land of Egypt; Moses fell down on his face before the Lord, and prayed unto his God, he stood (saith the 
h Psal. 106. 23.  Psalmist) in the gap as a mediator between God and his people to turn away his wrathful indignation, and this prayer was so powerful, as that it constrained the Lord in the midst of his anger to say unto Moses, 
i Exod. 3●…. 10.  let me alone, that my wrath may wax hot against them: all the powers of heaven, and the crying of all men on earth are not able to hold the Lord from doing any work he is about to do, for he can 
k Esay 40. 12.  measure the waters in his fist; and meet heaven with his span; and weigh the mountains in scales; and the hills in a balance, 
l Psalm. 135. 6.  what soever pleaseth him he doth in heaven, and in earth, and in the sea: yet the prayers of his children are able to bind him hand and foot, and to compel him (as it were) to power down an undeserved blessing, and to turn away a just deserved punishment: the very crying of an infant that utters no distinct voice, moves a mother unto compassion, and so the Lord pitying us as a 
m Psalm. 103. 13.  father, and comforting us as a 
n Esay 66. 13.  mother, heareth our very groans, and so 
o Psalm. 145. 19  fulfilleth our desires if we call upon him in faith and fear.  
Now the reason why the prayers of the faithful are so powerful is, because they be not ours, but the intercession of Gods own spirit in us, powered out in the name of Christ his own son, in whom he is ever 
p Mat. 3. 17.  well pleased. For as for us, 
q Rom. 8. 26.  we know not what to pray as we ought, but the spirit itself makes request for us with sighs which can not be expressed; it is the spirit whereby we cry abba father, 
r Bernard in festo Pent. ser. 1.  as in us the spirit makes request for us, so with the father he grants our suits, and forgives our sins, that for which we pray even he giveth unto us who giveth us this grace to pray: God inviteth us to 
s Mat. 11. 28.  come unto him, and to 
t Psalm. 50. 17.  call upon him in all our troubles, and his holy spirit when as we present ourselves before the throne of grace helpeth our infirmities and maketh intercession for us: and therefore no marvel if the Lord be bound by devout men with his own promises, as 
u judges 16.  Samson was by Dalila with his own hair. Let these godly meditations strengthen our feeble hearts and weak hands that they faint not in devotion, but according to the pattern of the Saints here, and the precept of Paul 
x Ephes. 6. 18. 1. Thess. 5. 17.  elsewhere, we may without ceasing always pray, 
y Zinchius in loc. ad Ephes. see Thomas 21ae. quaest. 8●…. art. 14.  that is, upon all occasions offered as well for ourselves as other: 
z Nilus in se●…tentijs.  Omne quod agis ●…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 general, as namely, whether Angels help and keep men from evil or no? The second whether beside the general protection of many or all Angels in common, every man hath one peculiar. Angel as his peculiar guard and guide? The doctrine concerning Angelical protection in general at the first appearance may seem strange, because the Scripture teacheth us expressly, that 
a Psalm. 37. 23.  the paths of man are directed by the Lord, and Psalm. 34. 18. Great are the troubles of the righteous, but the Lord delivereth him out of all: and for this so particular care and providence, God is often compared unto a 
b Deut. 32. 6.  father, 
c Esay▪ 49. 15.  mother, 
d Psalm. 23. 1.  pastor, 
e Cant. 5.  bridegroom, 
f Psalm. 18. 1.  buckler, 
g Exod. 19 4.  Eagle. etc. To show that he only is to us 
h 1. Cor. 15. 28.  all in all: Esay 63. 16. Doubtless thou art our father, though Abraham be ignorant of us, and Israel know us 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 child? and not have compassion on the son of her womb? though she should forget (saith the Lord, Esay 49. 15.) Yet I will not forget thee; behold, I have graven thee upon the palm of my hands, and thy walks are ever in my sight. 
i Ambrose.  If thou be'st burdened with unrighteousness, Christ is thy righteousness if thou need help, he is thy strength: if thou fear death, he is life: if thou desire heaven, he is the way: if thou hate darkness, he is light: if thou seek for meat he is food: for although he be but one in himself, yet he is all things unto us for the relieving 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 Angelical and never so great, seeing almighty God himself is the 
k Psalm. 111. 4.  keeper of Israel, our immediate protector, 
l Psalm. 46. 1.  strength, hope, and help in trouble.  

m Thom. part. 1. quaest. 113. 〈◊〉. & 2.  Answer is made that Angelical custody doth not extenuate, but rather extol the greatness and goodness of God toward mankind, for as much as it is an execution of his high and holy providence. For as by the 
n Chrysost servant de ascens●…m.  wisdom of an excellent Emperor, all the Towers, all the Cities, all the Castles, are fortified with men and munition against the common enemy's assault, lest by barbarous invasion they should be destroyed: even so, because the devils are in every corner raging and ranging for our overthrow, God hath ordained for our guard that an host of Angels should 
o Psalm. 34. 7.  pitch their tents about us, and 
p Psalm. 91 11.  keep us in all our ways. Indeed God is able to defend us himself by himself through his immediate concourse which he hath in all things, but to manifest his abundant love to men which are 
q job 25. ●….  worms, and rottenness, and mere 
r Psalm. 39 6.  vanity, he doth enjoin the pages of his honour & princes of his court, even his glorious Angels to become messengers and Ministers for their sakes, who shall be heirs of salvation, & that all the time of this life, in the hour of death, and in the day of judgement.  
The good which Angels procure to the Saints in this life, concerneth either the body or the soul: as for the body, these ministering spirits attend us even from the beginning of our days unto the end, most carefully performing all manner of offices appertaining necessarily to the preservation of our temporal life. When 
s Gen. 16. 7.  Agar cast out of Abraham's family wandered in the wilderness, an Angel appeared unto her, and advised her to return to her mistress, and to humble herself under her hands: the revenging Angels caught and carried 
t Gen. 19 16.  Lot out of Sodom and Gomorrha, before they did burn those Cities with fire and brimstone. 
u Gen. 24. 7.  Abraham as being assured of the protection of God's Angels in all his ways, said unto his servant, the Lord God of heaven who took me from my father's house, etc. will send his Angel before thee: when 
x Gen. 32. 1.  jacob feared his brother Esau, he met Angels coming unto him, and thereupon he did acknowledge that they should be his guard in his journey, saying▪ this is God's host: an Angel appeared unto Duke 
y josua 5. 13.  josua when he was about to sack jericho, with a drawn sword in his hand as a captain to fight for Israel: an Angel comforted and fed 
z 1. Kings 19  Elias when he fled from jezebel: an Angel delivered the three children out of the fiery furnace, Dan. 3. An Angel assisted Daniel in the lions den, and kept him also from all manner of hurt, Dan. 6. An Angel directed 
a Mat. 2. 13.  joseph, to fly into Egypt. An Angel ministered unto 
b Mat. ●…. 11. Luke 22. 43.  Christ in his heaviness, and in our present text the Lords Angel brought Peter out of prison, and delivered him out of the hands of Herod, and from all the waiting of the people of the jews.  
Angels procure good unto the souls of the faithful illuminando & confortando saith 
c Part. 1. quaest.  Aquine, because they be maintainers and furtherers of the true worship of God, and of all good means whereby salvation is attained. The 
d Galat. 3. 19 Acts 7. 38.  law was delivered in mount Sina by the hands of Angels; an Angel expounded unto 
e Dan 9 21.  Daniel the 70. weeks; an Angel forbids 
f Apocalip. 19 10.  john to worship him, and enjoineth him to worship God the creator of heaven and earth; an Angel declared the will of God unto father 
g Gen. 22. 12.  Abraham that he should not kill his son Isaac; an Angel revealed the mystery of Christ's 
h Luke 1. 31.  conception, unto the Virgin his mother; of Christ's birth, unto certain shepherds in the field attending their flocks by night, Luke 2. 10. Of Christ's resurrection, unto Mary Magdalen and other devout women, Mat. 28. 5. In a word, Angels are pursuivants, harbingers, and Heralds betwixt heaven and earth always in a readiness to make known the will of God unto men.  
In the hour of death Angels convey the souls of the faithful, as they did the soul of 
i Luke 16. 22.  Lazarus into blessed Abraham's bosom. And in the day of judgement they shall 
k Mat. 24. 31.  gather together all Gods elect from the four winds, and from the one end of heaven unto the other, that they may come before Christ and enter into the fruition of eternal glory both in body and soul.  
The use of this doctrine is manifold. 1. It serves to terrify the wicked who despise Gods children, for so Christ himself reasoneth, Mat. 18. 10. Despise not one of these little ones, because I say unto you, that in heaven their Angels always behold the face of my father. It behoves reviling scoffers therefore to take heed whom they mock, for though happily good men (called little ones in respect of their innocency and humility) for their parts are content to put up abuses and injuries; yet their Angels may take just revenge by smiting them (as they did Herod in this Chapter) with heavy punishments for their offences.  
2. This may teach us humility; for if Angels high and holy serve us, let us not think it any bad or base duty to 
l Galat. 5. 13.  serve one another in love.  
3. We may learn from hence to behave ourselves in open and in secret places after a reverent and seemly manner, as being spectacles unto glorious Angels, which are 
m Bucan loc. come. tit. Angel. quaest. 34.  witnesses and observers of all our words and deeds. To this purpose 
n 1. Cor. 11. 10.  Paul saith, that the woman ought to have power on her head, because of the Angels. 
o Perkins expos. Creed tit. creation of Angels.  That is, not only the Ministers of the Church, but God's heavenly Angels, which daily wait upon his children and guard them in all their ways.  
4. This aught to stir us up unto the Lords praise, saying with 
p Psalm. 144. 3.  David, Lord, what is man, that thou hast such respect unto him, or the son of man that thou shouldest so regard and guard him? Alas all flesh is grass, and man is like a thing of nought; yet behold if he truly love God, 
q Rom. 8. 28.  all things are for his good, for God is his father, the Church his mother, Christ his brother, the holy Ghost his comforter, Angels his attendants, all other creatures his 
r Psalm. 8. 6.  subjects, the whole world his 
s 1. Pet. 2. 11.  Inn, and heaven his 
t john 14. 2.  home. I will end this observation with a meditation of S. 
u Soliloqui. cap. 27.  Augustine.  
O Lord, thou makest thy spirits messengers for my sake, to whom thou hast given charge over me to keep me in all my ways, that I hurt not my foot against a stone. For these are the watchmen over the 
x Esay 62. 2.  walls of the new Jerusalem, and of the mountains about the same, which attend and keep watch over the flock, lest he as a Lion make a prey of our souls, while there is none to deliver; he, I mean that old 
y Revelat. 12. 9  serpent, our adversary the devil, who walketh about as a 
z 1. Pet. 5. 8.  roaring Lion seeking whom he may devour. These Citizens of Jerusalem above walk with us in all our ways, they go in and out with us, diligently considering how godly and how honestly we do walk in the 
a Philip. 2. 15.  midst of a naughty and crooked generation, how earnestly we seek the 
b Mat. 6. 33.  kingdom of God and the righteousness. 〈◊〉 〈◊〉 of; with what 
c Psalm. 2. 11.  fear and trembling we do serve ●…hee, and how our hearts 
d Zacha. 10. 7.  rejoice in thee O Lord: those which labour they strengthen, those which rest they protect, such as fight they encourage, they crown such as overcome, they rejoice with such as 
e Rom. 12. 15.  rejoice, such I mean as rejoice in thee; and they suffer with such as suffer, I say with such as suffer 
f 1. Pet. 4. 14.  for thy name's sake: great is the care which they have of us, and great is the affection of their love toward us, and all this for the honour of thine inestimable good will, wherewith thou hast loved us: for they love those, whom thou dost love: they keep those, whom thou dost keep: they forsake those, whom thou dost forsake: neither can they abide such as work iniquity, because thou also 
g Psalm. 5. 5.  hatest all them that work iniquity. When we do well the Angels rejoice, but the devils are sad: when we do ill the devils rejoice, but the Angels are sad: grant therefore good Lord, that they may always rejoice over us, that both thou always mayest be glorified in us, and we may be brought with them into thy fold, that together we may praise thy name O creator both of men and Angels.  
To the second quaere, whether beside the general protection of all Angels in common, every particular man hath one peculiar Angel for his guard; I find that many learned and ancient doctors hold the affirmative part. So S. 
h In Psalm. 33. & 48.  Basile categorically, to every one that believeth in Christ an assistant Angel is appointed, unless we drive him away from us by our wicked actions; for as smoke driveth away bees, and stinch doves: so filthy sin the Angel the keeper of our life. The which assertion he confirms 
i Lib. 3. contra Eunomium cir. prin.  elsewhere more at large by divers testimonies of holy writ: so S. 
k Com. in Esaiae 66.  Hierome, that every one of us hath his Angel, many places of Scripture teach, as namely that of Christ, Mat. 18. 10. See that ye despise not one of these little ones, for I say unto you, that in heaven their Angels always behold the face of my father, etc. As also that which is recorded, Acts 12. 15. It is Peter's Angel: So 
l Hom. 3. in 1. Coloss.  chrysostom, every faithful one hath his Angel, in deed at the first holy Angels were according to the number of the nations, but now not so, but according to the number of the faithful. So 
m In Mat. 18.  Theophylact, all men, especially the faithful have their Angels. So 
n In vita Moseos.  Gregory Nyssen speaking of this argument insinuates that it was ordinarily holden of the fathers, a true speech hath descended unto us, by which we believe that our nature since our fall into sin, is not altogether forlorn of the divine clemency, neither left without his succour, but that then also there is given to every man one of the Angels as an helper and protector. So 
o In Heb. ●…. 14.  Primasius, unto every man (as the Doctors say) there is generally given an Angel for his custody, and this either from his birth, or rather▪ from his baptism. Unto these fathers I might add 
p ●…om. 8. in Gen.  Origine, 
q 〈◊〉. 30.  justine Martyr, 
r Strom. 6.  Clemens Alexandrinus, 
s Soliloq. cap. 27.  Augustine, 
t De praeparat. evang. lib. 13. cap. 7.  Eusebius, etc. As also most of the 
u I●… 2. sent. dist. 11.  schoolmen, and 
x Salkeld treat. of Angel's cap 44.  many protestant divines.  
Yet for mine own part I say (saluo semper meliore judicio) with Calvin institut. lib. 1. cap. 14. §. 7. An singulis sidelibus singuli angeli sint ad eorum defensionem attributi pro certo asserere non ausim: and my reason is, for that I see not any clear ground in holy Bible for such an assertion. The two chief places in the judgement of all divines aswell ancient as modern are Mat. 18. 10. and Acts 12. 15. The first whereof (as 
y Com. in loc.  Caietan and 
z Ambros. Comps●… Epis. apud S. sen●…n. Bibliothec. lib. 6. annot. 77.  other popish expositors observe) proves not evidently, that every little one hath one peculiar Angel for his guardian in particular, but only that all are appointed over all in general, as the Scripture construeth itself Luke 15 10. Saying of every one of those little ones which turn from their sins, that all Gods holy▪ Angels rejoice at it: and as for the words of the disciples astonished at the sudden news of Peter's coming, it is not he, but his Angel; 
a D●…ering lect. 6. in Heb.  answer is made, that this allegation is a very slender proof, because the disciples in Mary's house being amazed upon the strange report of Rhode, spoke they knew not what: so we might prove that the Saints departed may dwell in tabernacles, because 
b Mat. 17. 4. Mark 9 5.  Peter said, Lord, let us make tabernacles, one for Moses, another for Elias: and whereas it is further objected that they spoke after the common opinion of men in that age; we reply that in those days it was a received opinion that dead men did walk, as it appears by 
c Mat. 14. 2.  Herod, who thought our Saviour was john Baptist risen again from the dead. Vox populi is not always vox dei, common errors are no certain rules of truth: and what if that place were so manifest as they could wish it, why might it not be construed thus, it is his Angel, 
d Calvin instit. lib. 1. cap. 14. §. 7. & come. in loc.  that is, some Angel which almighty God hath sent for his deliverance, this being according to the Scripture more than that, to have it his particular Angel; so the present text here, behold the Angel of the Lord was their present, and a light shined in the prison, and he smote Peter on the side, and stirred him up, saying, arise up quickly, and his chains fell from his hands, etc.   

The Gospel.  MAT. 16. 13. When jesus came into the coasts of the city, which is called Caesarea Philippi, etc. 
THis Scripture being a dialogue between Christ and his Apostles, of it own accord falleth into two questions, and two answers unto those questions.  

1. Quest. Whom do men say that I the son of man am? answer, some say thou art john Baptist, etc.  
2. Quest. Whom say ye that I am? answer, thou art the Christ the son of the living God: the which answer is 

commended, blessed art thou Simon, etc.  
rewarded, upon this rock I will, etc.     
Caesarea Philippi] there were two Caesars, one called 
e joseph. antiq. lib. 15. cap.▪ 13. & de bello judaico▪ lib. 1. cap. 16.  Stratonis upon the mediterrane sea, which Herod sumptuously built in the honour of Augustus Caesar, another called Caesarea Philippi, 
f joseph. antiq. lib. 18. cap. 3.  founded by Philip (
g Hierome Anselm.  brother of Herod the tetrarch who beheaded john the Baptist) in honour of Tiberius Caesar at the foot of Libanon. Philip built, 
h Aretius. Marlorat. jansenius.  or rather repaired and enlarged this town out of his serviceable love to Caesar, but yet for his own glory he did add a Philippi to Caesarea. The Papists in mingling the blood of their Saints with the precious blood of our Saviour, and in making themselves also (by relying too much upon their own merits) half mediators, and joint purchasers of salvation with Christ, have set up in the Synagogue of Antichrist as it were a Caesarea Philippi. The jesuited Papists especially swearing to the King's Supremacy, with a Romish equivocation, or Spanish reservation, add a Philippi to Caesarea. This as 
i Arden's.  some think was the City where the Kings in old time received their tribute, and therefore the King of heaven aptly required of his disciples in the very same place tributum confessionis: 
k Diez con. 1. in fest. Pet. & Pauli.  or it may be that Christ exacted this confession of faith in the coasts of Caesarea Philippi, to signify, that his Apostles should not only preach the Gospel among the jews, but also that 
l Rom. 10. 18.  their sound should go through all the earth, and their words unto the ends of the world; or he made this demand far from Jerusalem out of the Scribes and Pharisees hearing, 
m Theophylact jansen.  that they might the more fully and freely confess what they thought of him.  
Whom do men say] He did not ask this question as being 
n Euthym. Rabanus.  ignorant hereof himself, but to teach other, especially his Apostles, and such as hold the like place, not to be 
o Caietan Arden's jansen ex origine.  negligent in examining what opinion the world conceiveth of them, that if they hear ill, they may labour to cut off all just occasions of so bad a report: if well, endeavour to deserve and preserve the same to Gods and the Gospel's honour: 
p Aretius.  or he began with this quaere, whom do men say? that he might hereby come the better unto that other, whom do ye say? he did not inquire what the 
q Theophylact Euthym.  Pharisees or Priests say, for they reputed him a 
r Matth. 27. 63.  deceiver, a 
s john 8. 48.  Samaritan, a 
t Matth. 11. 19  glutton, & drinker of wine; but he doth ask what the people say, for so 
u Luke 9▪ 18.  S. Luke doth expound S. Matthew, whom say the people that I am?  
The son of man] He did ordinarily use this style speaking of himself for 
x Arden's.  three causes especially, 1. To put us in mind how much he did abase himself for our sake, 
y Philip. ●…. 6.  who being in the form of God, made himself of no reputation, and took on him the form of a servant, and was found in shape as a man. 2. To confute the 
z August. haeres. 46.  Manichees and other Heretics denying his humanity. 3. By his example, teaching us, how we should think and speak of ourselves with humility.  
Some say that thou art john Baptist, some Elias, some jeremias.] 
a Theophylact.  They who conceived he was john Baptist, agreed with 
b Matth. 14. 1.  Herod the Tetrarch, for when he heard of the fame of jesus, he said unto his servants, This is john Baptist, he is risen again 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 
c Matth. 3. Luke 3.  preaching: other said that he was jeremy, for that he was endued with excellent knowledge, which he learned of no man, and that as 
d jeremy 1. 5.  jeremy from his childhood.  

e Arden's.  Hence we may learn, that the rumours of the vulgar sort are most usually false, Bugs (as one 
f Socrates.  said) to fear children & fools. Again we note here 
g Steph. Gard. Ser. before King Edw. 6. ann. 1550. ●…dem jansen con. cap. 66.  that there were sundry discrepant opinions of Christ among those who were not of his school, some said he was john Baptist, other Elias, other jeremy as,  Scinditur incertum studia in contraria vulgus; 
But his own disciples agreed altogether in one truth, one speaking it, and all according in it.  
Now the reason why men err so much, and have so many Creeds almost as heads, is, because they be men; for 
h Psal. 116. 10.  all men are liars, and being left unto themselves are 
i 2. Cor. 3. 5.  not able to think any thing which is good. The Philosopher's ingeny was great, and industry greater, yet because they were not guided by God's spirit their 
k Rom. 1. 21.  imaginations were so vain, that (as 
l Lib. 8. de Civit. Dei. cap. 3.  Augustine notes) alij atque alij, aliud atque aliud opinati, Scholars of the same School differed among themselves, 
m Idem lib. 18. De Civit. Dei. cap. 41.  dissenserunt à magistris discipuli, & inter se condiscipuli, never agreeing in any thing but in the unity of vanity. The tale-tell Astrologers and Chronologers are so constant in their unconstancy, that it is truly said of them, 
n Theodor. Bibliander de rat. temp. pag. 1.  inter horologia magis convenit quam inter exactos temporum calculatores. 
o Annot. in Matth. 21.  Erasmus hath observed the like of the Rabbins, and all Heretics are in the same predicament, for being once run out of Christ's School, they be divided among themselves, having confused language like to the builders of 
p Gen. 11. 19  Babel, and contrary tales like to the wicked accusers of Susanna. 
q Lucret.  〈◊〉 mari magno, etc. 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 battles join upon a plain: but it is a greater pleasure for the mind of man to be firmly settled in the certainty of truth, and from thence to descry the manifold perturbations, errors, waverings and wander up and down of other in the world. Blessed is Peter, and blessed are all such, as 
r Ephes. 4. 3.  endeavour to keep the unity of the spirit in the bond of peace, confessing one Lord, one Faith, one Baptism.  
Whom say ye that I am] As who would say, men have divers, yea perverse judgements of me because they be mere men: but what say ye which are more than men, as being directed by the spirit of God. For S. Hierome, Arden's, Anselm, Druthmarus upon the place have noted an antithesis here, 
s Hierom. in loc.  prudens lector attend, quod ex consequentibus textuque sermonis, apostoli nequaquam homines sed dij appellantur. The sons of men as being 
t Psalm. 62. 9  lighter than vanity itself have many fond imaginations of me, but I would know of you which are the sons of God, of you which have seen my wonders, and heard my words, of you which have long conversed with me, whom say ye that I am? Simon Peter as the 
u Maldonat. ex Augustin. & Chrysost. in loc. Idem jansen. con. cap. 66.  mouth of the rest, and 
x Steph. Gardiner ubi sup.  head man of the quest, answered for 
y Anselm.  all the company, saying, thou art that Christ the son of the living God, a short, but a sweet confession, comprehending in one sentence the 
z Melanct. Marlorat. 〈◊〉 Beza.  whole Gospel of Christ as well concerning his natures, as his offices: he confesseth his natures, in affirming thou which art the son of man, art also the son of the living God: his offices, in avowing, thou art thaet Christ.  
It is a witty saying of 
a Serm. 1. in epiphan.  Bernard, Fides linceos habet oculos, and therefore Simon Bar-Iona, though he beheld Christ with his corporal eyes in the form of a servant as the son of man, yet with his spiritual eyes of faith he perceived that he was also the son of the living God. The Lord is termed a living God, to distinguish him from Idols, which are dead Gods, 
b Psal. 135. 16.  having mouths and speak not, eyes and see not, ears and hear not, neither is there any breath in their mouths. And for as much as Angels and Kings are styled Gods in holy scripture, to distinguish him also from these living Gods, he is called the living God, 
c Acts 17. 28.  in whom all other Gods live, and move, and have their being. And because Saints are called often sons of God, he is termed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the son, 
d Theophylact. Caietan.  insinuating, that Christ is not a son of God by grace, but the son of God by nature, that 
e john 3. 16.  only begotten son of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. As for his offices, it is said 
f Aret●…us. Erasmus.  Emphatically, that jesus is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not a Christ only, but also the Christ, or, that Christ, even the promised Messias of the world, for so that word is expounded john 1. 41. We have found the Messias, which is by interpretation the Christ. jesus then is that anointed of God, anointed with oil of gladness 
g Heb. 1. 9  above his fellows, our anointed King to govern us, our anointed Prophet to teach us, our anointed Priest, who did suffer and offer up himself for our sins, and for the sins of the whole world. 
h Lenit. 8. 12.  Aaron the Priest was anointed, 
i 1. King. 19 16.  Elisa the Prophet anointed, 
k 1. Sam. 10. 1.  Saul the king anointed. In the Saviour which is Christ, all these meet, that he might be a perfect Saviour 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 save his people, whose name should be the Lord our righteousness, jeremy 23. 6. David's Priest, Moses Prophet, jeremyes King, & these formerly had met double, two of them in some other; Melchisedeck, King and Priest; Samuel, Priest and Prophet; David, Prophet and King, never all three, but in him alone, and so no perfect Christ but he: but he all, and so perfect. Thus in S. Peter's confession every 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 living God. S. Luke 
l Luke 9 10.  reports that Peter answered the Christ of God, and 
m Mark. 8. 29.  S. Mark saith only, thou art Christ, whereas our Evangelist here, thou art the Christ, the son of the living God, 
n Steph. Gardiner ubi s●…p.  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 confess him to be the son of God, and saviour of men, even that anointed 
o 1. Pet. 2. 25.  Bishop of our souls, who 
p Rom. 4. 25.  died for our sins, and is risen again for our justification, and 
q Heb. 9 24.  appeareth in the sight of God for us as our agent and 
r john 〈◊〉. 1.  advocate.  
Blessed art thou Simon Bar-Iona] upon Peter's answer, thou art the Christ the son of the living God. jesus replied after this sort, 
s Chrysost. Theophylact. jansen.  as if he should have said, I am the natural son of God, as thou art the son of jona. Mystically Simon signifieth obedience, and jonas a dove: to 
t Ste. Gardiner.  signify that every Scholar in Christ's School must have these two properties, obedience, and simplicity. Curious pride is a great let in Christianity, 
u james 4. 6.  God resisteth the proud, and giveth grace to the humble. The Philosophers in 
x Rom. 1. 22.  professing themselves to be wise, became fools, and were so far from acknowledging jesus for the son of God, as that the preaching of Christ crucified seemed foolishness unto them, 1. Cor. 1. 23. 
y Erasmus.  or Simon is called the son of a dove, because flesh and blood revealed not this mystery, but the holy spirit which appeared in the likeness of a dove, Matth. 3. 16. or as 
z Com. in loc.  Hierome, Bar-Iona is put for Bar-Iohanna the son of john, as Christin the 21. Chap. of S. john's Gospel at the 15. verse. Now johanna signifies the grace of God, insinuating (as the same Father and 
a Anselm. Ianse●….  other Doctors observe) that Peter in understanding this hidden mystery was the son of grace, so Christ in the words immediately following, flesh and blood hath not opened that unto thee, 
b Hilarius.  not my flesh and blood, for if thou look upon me with a corporal eye, thou seest a man and nothing else: not thy flesh and blood, non consanguinei 
c Anselm.  thy father and thy mother taught it not, 
d Arden's.  this knowledge comes not from other men, or from thyself, no flesh and blood, 
e Euthym.  that is the will and wit of man (as Paul Galat. 1. 16. I communicated not with flesh and blood) I say the wisdom of man hath not opened this unto thee, but my father which is in heaven, as 
f Ser. 2. in nat. Pet. & Paul.  Le●… the great glosseth it, non opinio te terrena fefellit, sed inspiratio caelestis instruxit. Faith is the 
g john 6. 29.  work of God, and 
h Matth. 11. 27.  no man knows the son but the father, and no man cometh unto me except my father draw him john 6. 44. Blessed art thou therefore Simon Bar-Iona, because my father which is in heaven h●…th inspired this confession into thee: blessed art thou here, yet more blessed hereafter, as having hereby the 
i 1. Tim. 4. 8.  promises of the life present, and of that which is to come. So truth itself telleth us expressly, 
k john 17. 3.  this is eternal life to know God, and whom he hath sent jesus Christ. He that is a true believer is 
l De●…t. 28.  blessed in the City, blessed in the field, blessed in his going forth, and blessed in his coming home, blessed in the 
m Psalm. 128.  labours of his hands, in the fruit of his ground, in the flocks of his sheep, blessed in his wealth, and blessed in his 
n Psal. 119. 71.  woe, blessed in his health, and blessed in his sickness also, for the Lord will comfort him when he lieth sick upon his bed, and make his bed in his sickness, Psalm. 41. 3. blessed in all his life, blessed in his hour of 
o Apoc. 14. 13.  death, and most blessed in the day of judgement, when he shall have perfect consummation of bliss both in body and soul, Come ye blessed inherit ye the kingdom, etc.  
Upon this rock will I build my Church.] Stephen Gardiner preaching upon this text before King Edward the 6 said, It is a marvelous thing that upon 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) serves only for Christ, and nothing for the Pope; but afterward in the days of Queen 
p Fox Martyr. example of john Rogers Martyr.  Mary, reading this Scripture with the Popes own spectacles, he maintained that the bishop of Rome was the supreme head of the Catholic Church, and he bloodily persecuted all those which held the contrary doctrine. And after him in our age 
q De Rom. 'pon. lib. 1. cap. 10.  Bellarmine, 
r Tom. 1. ad an. 34. fol. 207.  Baronius, and other Papists of most eminent note for learning, cite this text as a pregnant testimony, to prove S. Peter's Lordship over the rest of the Apostles, and so (though inconsequently) the Pope's unlimited jurisdiction over all the Bishops in the world, wherein (as our Divines have showed) they contradict 1. the Scriptures, 2. the Fathers, 3. their own writers, 4. their own selves.  
The Scriptures affirm plainly, that the Church is 
s Ephes. 2. 20.  built upon the foundation of the Prophets and Apostles, jesus Christ himself being the chief corner stone, to wit, a 
t Esay 28. 16.  tried stone, a precious stone, a sure foundation, and 
u 1. Cor. 3. 11.  other foundation can no man lay then that which is laid, which is jesus Christ.  
The Fathers avow likewise that Christ is the rock upon which his Church is built, so 
x Tract. 124. in joan. & ser. 13. de verbis dom. secundum Mat.  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: upon this rock than I will build my Church, is nothing else but upon myself the son of the living God I will build my Church, aedificabo te super me, non me super te, and whereas he did once construe this of Peter, he 
y Retract. lib. 1. cap. 21.  retracted his opinion, and expounds it of Christ, 
z Com. in Amos 6.  Hierome, 
a Moral. lib. 31. cap. 34.  Gregory the great, 
b In Ephes. 2.  Primasius, 
c In loc.  Anselm accord in the same judgement.  
Other of the most ancient fathers interpret it thus, upon this rock, that is, upon this faith as being a firm rock, upon this confession (thou art the son of the living God) I will build my Church, and hell gates shall not prevail against it. So S. 
d Lib. 6. in Luc. cap. de inter. jesu.  Ambrose, fundamentum ecclesiae fides est: so 
e Hom. 55. in Mat.  chrysostom, upon this faith and confession I will build my Church, 
f Idem operis imperfect hom. 7.  fortitudo fidei petra est, propter quam Simon dictus est Petrus: so 
g In loc.  Theophylact, this confession is the foundation of all such as believe: so 
h Inter opera Nyssen. latin. Basiliae fol. 255.  Gregory Nyssen, delect. testimon. ex vet. testament. de sanct. trinit. contra judeos, upon this rock, that is upon this confession of me to be the son of the living God: so S. 
i Exposit. in epist. joan. tract. 10.  Augustin, upon that which thou hast acknowledged and said, I will build my Church: so Cyril and Hilarius and other Doctor's apud Maldonat. in loc. In one word jonas sometime Bishop of Orleans writes peremptorily 
k Habetur in monument. patrum fol. 1578. See B. Tonstal se●…. before K. H. ●…. on Palm. Sun. & letter to Car. Poole apud Fox Martyr.  lib. 3 de cultu imaginum, that many, yea most expound (upon this rock) to be nothing else but upon this confession of faith in saying thou art the Christ, the son of the living God: so that I am occasioned here justly 
l Rat. 5.  to return Campians flourish upon the papist, patres admiserit, captus est: excluserit, nullus est.  
Their own writers in their commentaries upon this text accord with us and the fathers about this exposition, as namely Hugo Cardinal, ord.. Dio. Carthusia; Soarez Epis, Conimbricensis; johan. Arboreus; johan. Ferus; Alphons. Tostatus and many more. I conclude this observation with 
m Lib. 6. in Luc. cap. de interrog. jesu.  Ambrose Christ denied not to his disciple, the grace of this name that he should be called Peter, because he had solidity of constancy, and steadfastness of faith of the rock, endeavour therefore that thou mayest also be a rock, seek the rock not without thee, but within thee, thine act is thy rock, thy mind is thy rock, let thine house be built upon this rock, that it may not be beaten with any storms of spiritual wickedness: faith is thy rock, faith is the foundation of the Church, if thou be a rock thou shalt be in the Church, because the Church is upon a rock, etc.  

n De Rom. pont. lib. 1. cap. 10. §. respond. fidem.  Bellarmine being compassed about with such a cloud of witnesses answereth by distinction, affirming that faith as it is considered in itself is not the foundation of God's house, but as it hath a relation unto the person of Peter: in which assertion he contradicteth himself 
o Lib. & cap. ubi sup. praefat. Tom. 1. & cat. cap. 1.  elsewhere both alleging often and approving also the saying of Augustine, Domus dei credendo fundatur, sperando erigitur, diligendo perficitur. As to make an house (saith he cap. 1. cathechis.) it is needful first to place the foundation, then to raise the walls, and last of all to cover it with the roof, and to do these things there be some instruments necessary: so to make in ourselves the building of salvation, we need the foundation of faith, the walls of hope, the roof of charity, and the instruments are the most holy Sacraments. It is Bellarmine's opinion then in that place, that faith in abstracto considered without any mention of any relation unto Peter is the foundation of our justification and eternal salvation. Now the universal Church, and every particular temple of the holy Ghost (as 
p Com. in Mat. 16.  Theophylact observes) have one and the same foundation, and that is faith, and that faith is not the personal and particular faith of Peter alone, for hell gates (as 
q In loc.  Abulensis noteth) have prevailed against it, and 
r In loc.  Lira telleth us that many Popes have been Apostates, and Io. 
s In loc.  Arboreus confesseth honestly that Romanus pontifex potest esse schismaticus & haereticus. It is a silly shift of 
t Dialog. 1.  Alanus Copus to say that Peter denied not the faith of Christ, but, his faith saved, he denied no more than Christ: for as reverend 
u Defence of Apolog part. 6. cap. 5. division. 2.  jewel acutely replies, by this pretty trick a man may have both Christ without faith, and also faith without Christ. The father's then in making faith the foundation of God's house, mean the common faith (of which a confession is made here by Peter as the mouth of his fellows, and type of the whole Church) it is the 
x D. morton's Apolog. part 2. cap. 21. obiec. 5.  Creed of the Apostles, and not the singular belief of Peter only. Saint Paul told his Ephesians that they were built upon the foundation of the Prophets and Apostles, jesus Christ himself being the chief corner stone; 
y Lombard, Anselm, Caietan, in Ephes. 2.  that is, upon Christ as being the foundation of the Prophets and Apostles, upon that 
z Salmeron in 2. ad Ephes. disp. 6.  faith and doctrine which the Prophets and Apostles taught in the 
a Ambros. in 2. ad Ephes.  old and new testament, the sum whereof is briefly this, that jesus is that Christ the son of the living God. The same Paul in the same letter affirms that there is but one Lord, and but one faith: una (quoth 
b 22 ●…. Quaest 4. art. 6.  Aquine) ratione obiecti, sed diversa ratione subiecti, faith in regard of her especial object is but one, because there is but one Lord the son of the living God; but it is divers in respect of divers believers, all which are Peter and living stones in the building of God's house, 1. Pet. 2. 5. If Bellarmine then understand by the faith of Peter that general faith that was in all the Apostles, who did all by Peter's mouth confess the same: 
c D. Fulke in loc.  then are they all by Christ's answer made foundation-stones of the Church as well as Peter. It is certain that Christ had his Church from the beginning of the world built upon the foundation of the Prophets, himself being the corner stone set up in the most conspicuous place thereof, and a head stone in the very top and highest part of all, and therefore he speaks in this text of the continuance and enlarging of his Church among the Gentiles by the ministration of his Apostles.  
Among other contradictions of the Papists, it is an axiom received in their own 
d Thom. 1. part. quaest. 1. art. 10. & Caietan, ibid.  school, symbolica theologia non est argumentativa, that is, we may not fetch an argument in divinity from allegories and metaphors, unless we can elsewhere show that the same thing is taught in a literal sense, but the Papists are not able to produce so much as one Scripture where Peter is expressly called the foundation of the Church, ergo to raise his absolute Monarchy upon the bare metaphor of a rock, is not to build on a firm rock, but upon the fickle sand: how they further oppose the fathers, and 
Esay 19 2.  Aegiptian-like fight one against another in their expositions of this place, see Doctor Fulke in loc. D. Sutlif. de Rom. 'pon. lib. 2. cap. 2. 3. 4. D. Morton Apolog cat. part. 2. lib. 5. cap. 21. 22. M. Mason tract. of consecration lib. 4. cap. 2. but especially Causabon exercit. 15. ad annal. eccles. Baron. where you shall find every word of this our text examined most exactly.   

The Epistle,  ACTS 11. 27. In those days came Prophets from the City of Jerusalem unto Antioch, etc. 
THe contents of this text are dearth and death; the dearth is general, a great dearth through out all the world: the death is particular, of one person only, to wit of james the brother of john whose memory we celebrate this day.  
In the dearth observe  

1. God's justice in punishing the wicked, with a dearth, and that a great dearth, and that through out the world.  
2. God's mercy in preserving the godly, foretelling it by his Prophet Agabus, and so consequently preventing the rage of it by the provident care and charitable contributions of Disciples and brethren.   
In the death observe the  

Murderer, Herod the King.  
Martyr, james the brother of john.  
Matter, or cause why for that he was of the Church.  
Manner, with the sword.   
Dearth is one of God's four sore judgements Ezechiel 14. 21. Barrenness of the ground is a main string of his whip against sin, when (saith 
f Ez●…ch. 14. 13.  he) the land sinneth against me by committing a trespass, than I will stretch out mine hand upon it, and will break the staff of the bread thereof, and will send famine upon it. If ye will not obey me, nor hearken unto my commandments, 
g Leuit. 26. 19 Deut. 28. 23.  I will make your heaven as iron, and your earth as brass, your strength shall be spent in vain, neither shall your land give her increase, neither shall the trees of the land give their fruit. Famine then is brought upon a kingdom by 
h Amos 3. 6.  God's appointment, and that for the sins of the land: and surely Saint Luke 
i Gualther in loc.  points at the causes of this universal dearth in saying it came to pass in the days of Claudius Caesar. For by the world's Emperor we may judge much of the world's 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, 
k trajan. symb. uti Reusner. in symb.  qualis rex, talis grex, such prince such people. It is reported of this Claudius that he did 
l Xiphilin in vita Claudij.  indulgere convivijs & concubitibus effusissimè, growing through his intemperance so dull and unfit for any good service, that his 
m Sueton. in Claudio.  mother used to say he was a monster of men, a work of nature begun, but not finished: he got his Empire by corrupting the soldiers, and during his reign he served his belly, committing all uncleanness 
n Ephes. 4. 19  even with greediness, no marvel then if the Lord sent a dearth in the days of Claudius, no wonder if he denied the fruits of the ground unto such a drunken and dissolute generation: in our age more than one Claudius reigns, there be many Kings of good fellows in the world; drunkenness domineers in every place (the country village not excepted) abusing the manifold blessings of God in wantonness and idleness: and therefore we may fear justly, that the Lord ere it be long will send some great dearth among us, as he did in the days of our forefathers: he hath already 
o Psalm. 7. 13.  whet his sword, and bend his bow, and prepared his arrow to shoot at us, he hath in these latter years turned our winters into summers, and our summers into winters, so that whereas 
p Luke 10. 〈◊〉.  Christ said the harvest is great, and the labourers are few: we chose, the labourers are many, but the harvest is little; he hath in the spring nipped the fruits of our trees, and in autumn taken away the flocks of our sheep, he hath also cursed our 
q Deut. 28. 17.  basket and our dough, in so much as the poor have long felt a dearth, and the rich also begin to fear a famine, the which is the 
r See Lorin. in loc. & in Act. 7. 11.  most grievous of all the four sore judgements of God, for the noisome beasts and the sword kill in a moment, but there be many lingering deaths in a dearth, as the 
s jerem. Lament. cap. 4. 9  Prophet in his lamentations, they that be slain with the sword are better than they that be killed with hunger, and to the same purpose 
t De re milit. lib. 3. cap. 3.  Vegetius, ferro saevior fames: And as for the pestilence, there was always in nature so well as in name so great affinity between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that (as 
u Galen. apud Lorin. in loc.  Physicians and experience daily teach) after a great dearth ordinarily there followeth a great plague, because men in a scarcity of victuals are constrained out of necessity to feed on unwholesome and unsavoury meats: in holy Bible we find example that extreme hunger made mother's murderers, and so turned the sanctuary of life into the shambles of death. Lamentat. 4. 10. The hands of pitiful women have sodden their own children, which were there meat in the destruction of the daughter of my people. Famine then as S. 
x Ser. 3. contra divites avaros.  Basile termeth it, is the top of all human calamities, for whereas the noisome beasts, and the sword, and the pestilence make quick dispatch out of misery: fames diutiùs malum, ocyùs torquet, lentiùs tabefacit, sensim occidit.  
In this great dearth it is certain that the godly suffered among the wicked, the good among the bad, the believing Christians among unbelieving 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 grievous dearth, I say now 
y Gualther.  when her goods were partly taken away by the rage of persecution, and partly given away to relieve the poor brethren: all the world was infested with this dearth, and the Church (in these respects) more than all other of the world.  
Now the reasons are manifold why God suffers his own people to be crossed: 1. To bridle the lust of our flesh, that we should not be 
z 1. Cor. 11. 32.  condemned with the world: 2. To teach us patience, saying with holy 
a job 2. 10.  job, shall we receive good at the hand of God, and shall we not receive evil? 3. To show that he is as well able to deliver us in adversity, as to keep us in prosperity. Psalm. 37. 19 The godly shall not be confounded in the perilous time, and in the days of dearth they shall have enough. So we find here that God in his 
b Habacuc. 3. 2.  anger remembering mercy, comforted his Church in this universal hunger-rot over all the world: first in foretelling it, and afterward by stirring up the charitable minds of good people to prevent the furiousness of it as well in themselves as in other, he foretold this famine, for 
c Amos 3. 7.  surely the Lord God will do nothing, but he revealeth his secret unto his servants the Prophets. He foretold the flood, unto 
d Gen. 6.  No; the destruction of Sodom, to father 
e Gen. 18.  Abraham and righteous 
f Gen. 19 13.  Lot; the dearth in Egypt, unto joseph; Gen. 41. And here the Prophet Agabus 
g Calvin, Salmeron, Arcularius.  not by stargazing, or figure-flinging, or conjuring, or any curious art, but by the spirit signified that there should be great dearth through out all the world, which also came to pass in the days of Claudius the Emperor.  
It is objected here which is said, Mat. 11. 13. All the Prophets and the law prophesied unto john, how then could there be Prophets in this age? to this objection answer is made, that the 
h Musculus, Aretius. in Mat. 11. See Lorin. in Act. 2. 17.  meaning of those words is, that Christ is the 
i Rom. 10. 4.  end of the law and the Prophets, and so consequently their office who prophesied he should come, was at an end when john the Baptist had openly preached that he was come: but there continued still in the Church other Prophets of another kind, for Christ ascending up on high gave gifts unto men, and ordained some to be Apostles, and some Prophets, Ephes. 4. 11. Now these Prophets are such as 
k Lombard. Aquin. in Eph●…s. 4.  interpret the words of the Prophets, as 1. Cor. 14. 4. He that prophesieth edifieth the Church, and Mat. 23. 34. Behold (saith our blessed Saviour) I send unto you Prophets, that is, preachers. Or else Prophets are such 
l Anselm, Beza, Zanchius.  as by the powerful instinct of the spirit foretold things to come, as the four daughters of Philip, Acts 21. 9 And Agabus in this history. See further Epist. on S. Marks day.  
Then came Prophets from Jerusalem unto Antioch] 
m Lorin. in loc.  Happily to get some relief for the poor brethren in jury: or else to confirm the new planted Church in Antiochia, for as the 
n 1. Cor. 1. 22.  jews required a sign, so the Grecians sought after wisdom. And therefore the Prophets in speaking with divers tongues, and in foretelling things to come manifested exquisite wisdom among those converts, and thereby strengthened them in the faith: it is said here that many Prophets came from Jerusalem, and yet Agabus only stood up, and signified by the spirit that there should be great dearth in all the world, hereby showing that every Prophet had his particular gift, and that in a certain proportion according to the will of the spirit dividing to every man a several grace, 1. Cor. 12. See epist. 2. Sun. after the Epiphan. and 10. Sun. after Trinity.  
Then the Disciples every man according to his ability purposed to send succour] There be two principal heads of Christianity, faith and good works. The Disciples of Antiochia were so thoroughly converted unto the faith of Christ, as that they received this honour to be the first of all the world that were called Christians. And 
o justus, jonas, Gualther.  now they show their faith by there good works, in sending succour unto the brethren in Jewry. Faith is operative, made full, and fat, and fair by deeds of charity, for so 
p Chemnit. loc. come. tit. de bonis operibus quaest. 4.  Luther and Chemnitius write, 
q Alsted. System. Theolog. lib. 3. loc. 17.  fides est radix charitatis, & charitas est fructus fidei, fides efficit filios dei, charitas probat. And it hath often been objected against the professors in our age, 
r Camden. epist. before his Britan.  that our forefathers in the days of ignorance did more than they knew: but we living in the great light of the Gospel know more than we do: many purpose much in their mind, and promise much also with their mouth, who fail notwithstanding in performance. The witless unthrift hath a purpose sometime to follow the works of his calling diligently, yet either all the day bowling or bowzing hold him as a prisoner in his idleness: a factious schismatic promiseth under his hand conformity, yet sometime to please the people he runneth a course contrary to the proceedings of the Church; even the best men have their fall and failings in this kind, for after we purpose to visit the sieké, and to send succour unto the poor brethren, either our pleasures abroad, or else profit at home keep us (often I fear) from so good a work: but it is said of the Disciples here, that they did not only purpose to relieve the distressed members of Christ among the jews; but also that they performed it indeed: so the text, which thing also they did, and sent it to the Elders by the hands of Barnabas and Saul. 
s Guevara epist.  One said that hell is like to be full of good wishes, but heaven full of good works. If a good motion then arise in our mind let us instantly cherish it, and if it break forth into promise, let us according to our ability perform it.  
Worldly minded cormorants in a dear year desire to make the famine greater, 
t Brentius in loc.  quanto aestu, quanto astu, how do they sweat in brain and body to hord up corn to their neighbour's hindrance, if these Merchants had the spirit of prophesy but one year they would afterward turn Gentlemen all the days of their life. But the Christians of Antiochia chose being admonished by the Prophet Agabus of a great dearth in all the world, consult presently how to lessen and mitigate the furiousness of it, as well in other as in themselves: and this provision and prevention is not against our 
u Mat. 6. 25. 34.  saviours precept, be not careful for your life, what ye shall eat, or what ye shall drink, care not for the morrow, because Christ in so saying only forbids extraordinary diffidence, not ordinary providence; immoderate carking, not a moderate care: for every man must 
x Ephes. 4. 28.  labour in his vocation, and 
y 1. Tim. 5. 8.  provide for his own, namely for them of his household, otherwise he denieth the faith, and is worse than an Infidel. If it be not lawful to care providently for to morrow, wherefore should the 
z Gen. 41. 35. 48.  scripture magnify the wisdom of joseph, in laying up corn for seven years to come. Wherefore did Solomon commend the good housewife Proverb. 31. 13. and send the sluggard unto the pismire Proverb. 6. 6. Wherefore did 
a 2. Cor. 12. 14.  Paul advise fathers to lay up for their children; wherefore had Benjamin a 
b Gen. 44. 12.  sack, David a 
c 1. Sam. 17. 40.  scrip, Christ himself a 
d john 13. 29.  bag, See Epist. 3. Sunday after Trinity.  

e Ethic. lib. 4. cap. 1.  Aristotle requires in true liberality these four circumstances, especially  

quid, what.  
quibus, to whom.  
quando, when.  
quomodo, how.   
The Disciples of Antioch observed in their alms all these, first for quid, they gave neither too little, which had been miserableness, nor yet too much, which on the contrary had been prodigality; but every man sent succour according to his ability. We must in deed give said 
f Mat. 5. 42.  Christ omni petenti, but as 
g Lib. 1. de ser., dom. in monte.  Augustine glosseth it sweetly non omnia petenti, we may not exhaust the fountain of bounty, but so give to day that we may likewise give to morrow, and that not niggardly, for 
h 2. Cor. 9 6.  he that soweth sparingly, shall reap also sparingly, and he that soweth liberally, shall reap also liberally.  
2. The Disciples here gave quibus unto such as they should, in sending succour unto the brethren who dwelled in jewry. 
i De benefic. lib. 1. cap. 1.  Seneca said, beneficia sine ullo delectu proijcimus magis quam damus: as therefore they did not give profusè but according to their ability, so likewise not confusè, but addressed their alms unto those who wanted most, and had deserved best of them. The brethren in jewry had more need than Infidels in Antiochia, because they were 
k Heb. 10. 34.  spoiled of their goods as Paul witnesseth in an Epistle to them. And these converts of Antiochia were debtors unto the jews, 
l Brentius, Calvin, Arcularius.  as having received the sweet comforts of the Gospel from them. It is our duty to 
m Galat. 6. 10.  do good unto all men, especially to those which are of the household of faith, and among the household of faith above the rest unto such as have been our spiritual fathers in 
n 1. Cor. 4. 15.  begetting us unto Christ. 
o Rom. 15. 27.  If the Gentiles be made partakers of the jews spiritual things, their duty is to minister unto them in carnal things, as 
p 1. Cor. 9 11.  Paul told his Corinthians, if we have sown unto you spiritual things, is it a great matter if we reap your temporal things? This pattern condemns exceedingly the practice of some professors in our age, whose chief policy, yea piety consists in contriving how to lessen the Clergyman's estate. The Merchant's trade concerns our dainty diet and bravery, the Lawyer's occupation our goods, the physicians art our body; but the Pastor hath a cure of our souls: now saith Christ in the Gospel, 
q Mat. 6. 25.  is not the life more worth than the meat, and the body than raiment? and the soul more precious than 
r Mat. 16. 26.  all? and yet the carnal Gospellors envy not the prodigious wealth of Merchants, of Lawyers, of Players, all is well if the Priest be poor, this upon the point is their only Diana both in public parley, & in private conference; they labour to decrease the Ministers wages, and yet increase his work: the which is like Pharaoh's oppressing Gods people mentioned Exod. 5. get you straw where ye can find it, yet shall nothing of your labour be diminished. I know worldlings entertain some Prophets kindly, but it is not as 
s Mat. 10. 41.  Christ said in the name of a Prophet, it is happily for that the Prophet is a kinsman, or a Gentleman, or a merry man, a good neighbour, a good fellow, a man of their own humour; but a Prophet is not embraced of them in the name of a Prophet. The disciples of Antiochia because they received the Gospel of some jews, acknowledged themselves debtors unto all jews: but uncharitable factious hypocrites in our time because they have received a little hard usage from some one Preacher, hate the whole reverend order of the Clergy for the same, 
t Hierom. epist. ad Nepo. devita Cleric.  neminem hic specialiter meus sermo pulsavit, generalis de vitijs disputatio est, qui mihi irascuntur 
u Idem epist. ad Rustic. de vivendi forma.  suam judicant conscientiam, & multo peius de se, quam de me judicant.  
3. For quando, they provided a medicine so soon as they heard of the malady, when Agabus had signified by the spirit, that there should be great dearth in all the world, than the disciples every man according to his ability, purposed to send succour, etc. A good man is 
x Psalm. 1. 3.  like a good tree that will bring forth fruit in due season. 
y Proverb. 13. 12.  Hope deferred is the fainting of the heart: one bird in the hand is worth two in the bush, in giving of alms bis dat qui citò dàt, is a better rule than serò sed seriò: a late largesse contents not a distressed soul so much as a little given opportunely, non bona tam pensat quam benefacta deus. 
z De benefic. lib. 2. cap. 5.  Seneca who spent many hours in discussing of this argument, gives this advise, fac si quid facis, tardè velle nolentis est, an non intelligis tantum te gratiae demere, quantum morae adijcis, est proprium libenter facientis citò facere. Lend to thy neighbour in time of his need, Ecclesiast. 29. 2. it is not a good turn, unless it be done in a good time.  
4 For quomodo, the disciples of Antiochia bestowed their alms cheerfully and carefully. 
a Aretius, Brentius, Calvin.  Cheerfully, for that every man according to his ability purposed to send succour, it was an act not enforced by law, but only proceeding out of their love, the which exceedingly commended their bounty, for a benefit consists in the mind more than in the mine, 
b Seneca de benefic. lib. 1. cap. 5.  manu non tangitur, animo cernitur, & multo gratius venit quod facili, quam quod plena manu datur: and it is said in holy scripture that God loveth a cheerful giver, 2. Cor. 9 7. 
c john 7. 38.  He that believeth in me (quoth our blessed Saviour) shall have rivers of living waters flowing out of his belly, 
d Tyndal prolog upon Exod.  that is, all good works and all gifts of grace spring out of him even by their own accord, thou needest not to wrest any good deeds out of him, as a man would wring veriuce out of crabs, because they flow naturally out of him as springs out of rocks. Again the disciples here gave their alms carefully, using trusty messengers and ministers in this business: they sent not their succour unto the people promiscuously, but to the governors and elders of the Church, that it might be distributed with discretion and distinction, according to the several necessities of the Saints; and that it might be safely conveyed unto the brethren, it was delivered into the hands of Barnabas and Saul, men of 
e Concerning Paul's care, see Rom. 15. 1. Cor. 16. & 2. Cor. 8.  approved credit.  
Hitherto concerning dearth, it remains I should now speak of death, to wit, of S. james martyrdom, and in it first of the murderer Herod the king, not Herod the great, who butchered the Bethlehemitish innocent infants Matth. 2. nor Herod the Tetrarch, who beheaded john the Baptist Matth. 14. but 
f Salmeron, Arcularius.  Herod Agrippa, grandchild to Herod the great, the which I find thus distinguished in 
g Guido ex Lyran. & Aretius, ex Barthold●…. in loc. See D. Hanmer notes upon Euseb hist. lib. 2. cap. 10.  verse.  

Ascalonita necat pueros, Antipa joannem,  
Agrippa jacobum, claudens in carcere Petrum.   
This Herod stretched out his hands, and Kings have 
h Non nôsti longas regibus esse manus? ovid.  long hands, not to cherish, but to vex: for Tyrant's delight most in destructive power: 
i Aretius.  not to vex ruffians, or ribalds, or robbers, but certain of the Church: 
k Marlorat.  for the Devil and all his instruments are disquieted at the light of the Gospel. Herod therefore stretched out his hands against the Church, and vexed certain, 
l Salmeron.  that is, some who were strong soldiers in fight the Lords battle, for God will not suffer the weak to be tempted above there ability, 1. Cor. 10. 13. First, Herod killed james the brother of john with the sword, and afterward he proceeded further and took Peter also. james first drank of Christ's cup, and 
m Pelargus.  so consequently 〈◊〉 the first of all the twelve Apostles in Christ's kingdom, according to the request of his mother in the Gospel allotted for this day: now the reason why God suffers bloody tyrants to vex his Church is 
n Arden's, hom. in Epist. in festo Petri.  threefold. 1. For the trial and exercise of the godly, quod enim fornax auro, quod lima ferro, quod aqua panno, hoc confert tribulatio justo. 2. For the confusion and illusion of the wicked, because sanguis martyrum is semen ecclesiae. 3. For the manifestation of his infinite power and wisdom, who can bring light out of darkness, and use wicked instruments unto good purposes.   

The Gospel.  MAT. 20. 20. Then came to him the mother of Zebedeus children with her sons, etc. 
THere be two parts of this Scripture  

1. An indiscreet petition, in which observe the 

Mover of the suit, a woman and a mother.  
Manner of suing, she came worshipping him & saying, etc.  
Suit itself, grant that these my two sons, etc.    
2. A discreet answer to the same containing a 

Correction in particular, addressed especially to the mother and her sons, ye wot not what ye ask, etc.  
Direction in general, unto the rest of his Disciples and in them unto all Christians, ye know that the princes, etc.     
Then came to him the mother of Zebedeus children This woman (as it is apparent by comparing Mat. 27. 56. with Mark 15. 40.) Was Solome, the sister (as 
o Aretius' in loc. vide Thom. Aquin. in Galat. 1. lect. 5.  some think) of joseph, husband unto the blessed Virgin mother of Christ. Her sons were 
p Mat. 10. 2.  james and john, james the greater, so called 
q Aquin ubi sup.  for that he was elected an Apostle before james the son of Alpheus, otherwise styled james the 
r Mark 15. 40.  less. 
s Raulin. ser. 2. de jacob maio.  Or james the greater, because he was more familiar and great with his master Christ then that other james, (for as we read in the Gospel's history) jesus suffered none of his Apostles to see his 
t Mat. 17. 1.  transfiguration, or the raising of 
u Luke 8. 51.  jairus daughter from the dead, save Peter and james, and john: or james the greater, 
x Didac. de yanguas con. de S. jacob.  for that he was endued with great courage to drink first of Christ's cup, and to become the first Martyr of all the 12. Apostles: his brother john was 
y john. 21. 20.  the Disciple whom jesus loved, who leaned on his master's breast at supper, unto whose care jesus on the cross commended his mother, john 19 27. These two move their mother, to move their master for their advancement, it was she who came worshipping Christ and desiring, &c: but it was by the 
z Augustin, Arden's, Anselm.  suggestion and instigation of her ambitious children. And 
a Hierom. in loc.  therefore Christ in his answer said not, thou knowest not what thou dost ask, but ye know not, addressing his speech unto the sons, so well as to the mother: and indeed Saint 
b Cap. 10. 37.  Mark reports expressly that they came to Christ in their own name to make this suit, they did use the mediation of their mother happily 
c Paludensis ser. de S. Iacob●….  that if Christ in any sort misliked the request, it might be thought a fond woman's error; if approved, than it might be granted easily to a mother earnestly suing for her sons. Now (saith our text) when the ten heard this, they disdained at the two brethren: all the twelve were faulty, two sinned in ambition, and ten in envy. Isti (quoth 
d In loc.  Anselm) ambitiosi, illi invidiosi, utrique tamen nobis profuerunt. james and john were carnal in their pride, the rest as carnal in their malice: yet we may reap benefit by them all. For 
e Melancthon. Marlorat, Mollerus.  here we may see that even the best men have their infirmities, and they be recorded in holy Bible for our 
f Rom. 15. 4.  learning, that we might neither presume, because the chief Saints have had their slips: nor yet despair, because Christ himself forgives them, & enjoineth other also to strengthen them. 
g Galat. 6. 1.  If a man be overtaken in a fault, ye which are spiritual restore such an one in the spirit of meekness, considering thyself lest thou also be tempted.  
In the manner of Solomes' suing, observe the time when, and how she sued: then came the mother of Zebedeus children, etc. 
h Hierom. Anselm, Caietan.  That is, after jesus had took his Disciples apart in the way to Jerusalem, and had said unto them (as you may read in the words a little before this text) Behold we go up to Jerusalem, and the son of man shall be delivered unto the chief Priests, and unto the Scribes, and they shall condemn him to death, and shall deliver him unto the Gentiles to mock, & to scourge, and to crucify, but the third day shall he rise again. When the sons of Zebedeus heard this, instantly they conceived, that Christ after his resurrection would 
i Acts 1. 6.  restore the kingdom of Israel, and so reign as a Monarch in this present world. Wherefore they thought it a fit time now to make some motion for their promotion in his kingdom, 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 cometh unto Christ, and worshippeth him, and desireth, etc. Ambitious wretches (as S. Jude speaketh in his Epistle) have the persons of men in admiration for advantage, 
k Eccles. 29. 5.  till they receive, they kiss their hands, and humble their voice. So long as they be mendicant, they be Friars observant, what will they not say, what will they not do, to serve their own turns: the mother here comes worshipping and fawning, and her sons flattering and lying, for in the judgement of 
l Chrysost. Theophylact, Euthym.  many learned Doctors they did answer rashly, we are able. Christ himself was afraid to drink of this cup, 
m Mat. 26. 39  O my father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt. It is enough for the Disciple to be as his master is, and the servant as his Lord, Mat. 10. 25. If james and john had advisedly considered of the business, they would not have given a peremptory possumus, but have rather answered in the words of 
n 2. Cor. 3. 5.  Paul, of ourselves we are not sufficient, all our sufficiency is of God, 
o Philip. 4. 13.  able to do all things through the help of Christ who strengtheneth us. Ambition is charity's ape, for as 
p 1. Cor. 13. 7.  love for verity, so ambition for vanity, suffereth all things, believeth all things, hopeth all things, endureth all things. An ingenious man assuredly makes a parenthesis of his good nature, whilst he runneth ambitious courses, he seldom or never returns to himself and true sense, till his suits end. For he must (if he will understand his trade) turn 
q Magdeburg. epist. praefix. cent. 7.  Gnatho pleasing every man's humour, as a reed shaken with every wind, blowing hot and cold out of the same mouth, holding dissimulation 
r Budaeus lib. 5. the ass.  and impudence commendable virtues, in a word making preferment his God, and Mammon his mediator.  
Grant that these my two sons] Solome 
s Paludensis.  seems here to beg of Christ for her children especially three things. Ease, riches, honour: Ease, that they may sit: Riches, in thy kingdom; Honour, one on thy right hand, and the other on thy left hand, 
t jansenius, Didac. de yanguas.  that is, next unto thyself, and before the rest of their fellows, on 
u Caietan.  each hand first: it is ordinarily seen that mothers are more fond in their love, and more solicitous in their care for their children then fathers are, 
x Esay 49. 15.  can a woman forget her child, and not have compassion on the son of her womb? the reason hereof (as 
y Ethic. lib. 9 cap. 7.  Aristotle teacheth us) is twofold. 1. Because mothers are best assured that their children are their own: 2. Because mothers endure more pains than fathers in breeding in bearing, and in bringing up of their babes; honour thy father that begat thee, (said 
z Proverb. 23. 22.  Solomon) and thy mother that bore thee▪: that bore thee nine months in her womb, twelve months in her arms, many years in her heart. 
a Hierom. epist. de suso●…cto contubernio.  Illa te diu portavit in vter●…, diu aluit, & difficiliores infantiae mores blanda pietate sustinuit, lavit pannorum sordes, & immund●… saepe foedata est stercore, etc. Wherefore though a father in respect of his dignity (being 
b Thomas 22●…. quaest. 26. art. 10.  principium generationis nostrae per modum agontis) is to be loved more than our mother, as being rather principium per modum patientis & materiae; yet our mother (as 
c Epist. 19  Phalaris adviseth) is to be reverenced so much, if not more than our sire, for her affectionate tender care. S. 
d Confess. lib. 5. cap. 9  Augustine writes of his mother. Monica, maiori solicitudine me parturiebat spiritu quam carne, and in 
e Confess. lib. 9 cap. 9  another place, ita pro nobis omnibus curam g●…ssit quasi omnes genuisset, ita seruivit quasi ab omnibus genita fuisset.  
Ye wot not what ye ask] for either ye err very much in the matter, or else in the manner; in the 
f Marlorat, Mollerus, Kilius.  matter, if ye think that my kingdom is of 
g john 8. 36.  this world: in the manner, if ye desire to sit in my kingdom, before ye have drunken of my cup: I must (as ye shall one day further understand) first 
h Luke 24. 26.  suffer, and then enter into glory. 
i Mat. 16. 24.  If any man will be my Disciple, let him forsake himself, and take up his cross, and follow me; you must enter into my kingdom through many tribulations, Acts 14. 22. They that sow in tears shall reap in joy, Psal. 126. 6. He that will have wages at night, must labour first about the Lords vineyard in the day, Mat. 20. 8. None receive the price before they run, 1. Cor. 9 24. And if any man also strive for a mastery, yet is he not crowned except he strive as he ought to do, 2. Tim. 2. 5. Well then (I tell you the truth) if ye seek to sit on my right hand and on my left in my kingdom, ye must first drink of the cup that I shall drink of, and be baptised with the baptism that I am baptised with, 
k Theophylact, Euthym, Arden's.  that is, ye must of necessity bear the cross, before ye can wear the crown. 
l Apocalip. 3, 21.  To him that overcometh will I grant to sit with me in my throne, even as I over came, and sit with my father in his throne, when holy Moses Exod. 33. said unto the Lord, I beseech thee show me thy glory; the Lord answered, thou canst not see my face, but thou shalt see my back parts. 
m Didat. de yanguas con. de S. jacob.  Insinuating hereby that we can not enter into Christ's glory, unless we follow him, and see his hinder parts in this world; why Christ called his sufferings a cup, and baptism: see jansen. concord. cap. 104. Theophylact, Aretius, Marlorat, Maldonat, in loc.  
Ye shall drink indeed of my cup] 
n Origin. apud Aquin. caten. in loc.  he said not ye can, as being able by their own virtue: but ye shall, as being made able by grace: but how did they drink both of Christ's cup seeing john is said in Ecclesiastical history to have died in his bed peaceably? 
o Apud Paludens. in loc.  Remigius answereth in one word, bibit jacobus in passione, joannes in persecutione. james drank of Christ's cup in his martyrdom being slain with the sword by cruel Herod, as our Epistle this day witnesseth, and john tasted of Christ's cup, as being banished 
p Apocalyp. 1. 9  into the Isle Pathmos for the word of God, and for the witness of jesus Christ. john drank of the cup of 
q Hierom.  confession as the three children in the fiery furnace, though he were not actually martyred, actually I say, for in his 
r Missu●… in feruentis olci dolium sive solium illaesus exijt. Baron. ad an. 99  readiness to suffer he was a very martyr, yea the 
s 10. Os●…rius in evang. fest. 10. evang.  Proto-martyr, suffering for Christ under the cross when he saw Christ suffer on the cross.  
But to sit on my right hand, or on my left is not mine to give] Christ saith in this Gospel Chap. 11. verse 27. All things are given unto me of my father, and chap. 28. 18. All power is given unto me both inheaven and in earth, and john 14. 2. In my father's house are many mansions, and I go to prepare a place for you, and Luke 22. 29. I appoint unto you a kingdom, etc. How then is it true to sit on my right hand, and on my left is not mine to give? S. 
t Lib. 1. de trinit. cap. 12.  Augustine, 
u Epist. 141. ●… Caesarianos.  Basile, 
x Apud Paludens▪ in loc.  Remigius, and 
y Ambros. lib. 5. de fide cap. 3.  other answer thus, it is not mine to give as I am a man, and allied unto you: but as I am God, equal to my father and heir of all things. Or as 
z Hom. in loc.  Arden's it is not mine to give you now, namely before ye have drunk of my cup. 
a Musculus, jansenius.  Or it is not in my power to give as you conceive, to wit in respect of kindred & alliance. 
b Arden's, Di●…at. de yanguas.  By which example Bishops may learn not to prefer their nephews on their right hand & on their left hand in their diocese, except they be men of merit. For God saith expressly, none afcendes per gradus ad altare meum, Exod. 20. 26. And Melchisedeck the first Priest is said, Heb. 7. 3. To have him without father, without mother, without kindred, hereby signifying that we must ascend to dignities in the Church of God not by degrees of Consanguinity, but by steps of virtue: or it is not mine to give to 
c Epiphan. heres. 69. Idem Hierom. Chrysost. Maldonat in loc.  such as you are now, namely to proud & ambitious men, according to that in the 101. Psalm, verse 7. Who so hath a proud look and an high stomach, I will not suffer him in mine house, so that (as 
d Vbi sup.  Ambrose notes) Asserit non sibi potestatem deesse, sed meritum Creaturis; or as Christ here construeth himself, it is not mine to give, but it shall be given unto those for whom it is prepared of my father. 
e john 10. 30.  I and my father are one, and therefore most 
f Aretius, Musculus.  unfit either for you to request, or for me to grant any thing contrary to the determination of my father. His kingdom is an inheritance 
g Mat. 25. 34.  prepared before the foundations of the world, 
h Rom. 8. 30.  Whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified. Concerning Christ's direction here following addressed unto all his Apostles, and in them unto all Christians: see Gospel on S. Bartholomewes' day.   

The Epistle.  ACTS 5. 12. By the hands of the Apostles were many signs and wonders showed among the people, etc. 
SOme thing in this Epistle concerns more specially the Pastors, by the hands of the Apostles were many signs and wonders showed; some thing more specially the people, the people magnified them, and the number of them that believed in the Lord both of men and women grew more and more; some thing generally both Pastors and people, they were all together with one accord in Solomon's porch, 
i Calvin. in loc.  insinuating that it was their ordinary custom to meet in that holy place not only to preach and pray; but also to consult about the proceedings of the Gospel and business of the Church. From which assembly no convert absented himself either upon any proud opinion of his own private conceits, or under pretence 
k Aretius.  that the Temple was now superstitiously profaned, or for fear of the common enemy the 
l justus jonas in loc.  pharisees especially: but all, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according, concording, joined together for the good of the public weal. Wherein observe not only their unanimity, but also their magnanimity, not only their loving carriage one toward another, but also their resolution and zeal for the Gospel, exposing themselves unto very much danger in a place of such sort and resort. The chief point is the working of miracles by the hands of the Apostles, and that is nothing else but an execution of Christ's promise, Mark. 16. 17. 18. In my name they shall cast out devils, and they shall lay their hands on the sick, and they shall recover, etc. of which I have sufficiently spoken in my notes upon the Gospel on Ascension day.   

The Gospel.  LUKE 22. 24. There was a strife among them which of them should seem to be the greatest, etc. 
CHrist in this Scripture teacheth his Apostles ambitiously contending for rule,  

1. By precept, The kings of the nations, etc. but ye shall not so be, etc.  
2. By pattern, I am among you as one that ministereth, etc.   
But ye shall not so be] Or as S. 
m Mat. 20. 26.  Matthew, it shall not be so among you. Now this kind of speech is used in holy Scriptures, and in our english tongue two manner of ways, either forbidding a thing to be done, or else foretelling a thing not to be done: as a master in saying to his servant, this shall not be done to day, forbids a thing to be done: but when an Astronomer saith of the weather it shall not be cold, or hot, upon such a month or day, he doth not forbid, but only foretell a thing that shall not be: so the words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are used Apocalip. 10. 6. and 22. 5. According to this twofold acception I find a twofold construction of this clause (but ye not so) first, by way of prophecy; secondly, by way of proposition or prohibition: if it be taken Prophetically, than it is a prophecy concerning the disciples estate either in this, or in the world to come. If in this life, the meaning is briefly this, the kings of the Gentiles do reign, and they that are in authority are called benefactors; but ye not so: that is, I do foreshow unto you that ye shall not be so; as if he should say, they in their government are called benefactors, but you exercising authority shall be called malefactors: they ruling ill are called good men, ye ruling well shall be reputed evil men: 
n john 16. 33.  in the world ye shall have affliction, and ye must of necessity drink of my cup, and be baptised with the baptism that I am baptised with, and so Christ is made to speak that in this place which he saith 
o Mat. 10. 20. john 15. 20.  elsewhere, The disciple is not above his master, nor the servant above his Lord: if they have called the master of the house Belzebub, how much more them of his household. If they have persecuted me, they will also persecute you: me, who came to minister unto them, and to give my life for them; even so you, which in your authority shall intend the good of all, and spend your lives in serving them all. This sense doubtless is true, for by woeful experience we find it to be so, when as 
p See dangerous positions under pretence of reformation lib. 2. cap. 5. 7. 8. 10. 11. 12. 13.  among us some for their superiority, are called Antichrists; other for their authority, tyrants; other for restraining the licentiousness of certain factious people, persecutors.  
If we take (but ye not so) for a Prophecy touching the life to come, the meaning is, the kings of the Gentiles have lordship over them, etc. but ye not so: that is, in my kingdom (which you falsely conceive to be upon earth) I do foretell unto you, that it shall not be so. For though I appoint unto you a kingdom, and ye shall eat and drink at my table in my kingdom, and sit on seats judging the twelve tribes of Israel in my kingdom: yet my kingdom is not of 
q john 18. 36.  this world, ye shall not (I assure you) tyrannize in heaven, as the kings of the nations upon earth. This sense likewise is good, and fitting other places of Scripture, but it doth not fit our present text: for it will appear by comparing one Evangelist with another that Christ's 
r Piscator schol. in Mat. 20. 26.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it shall not be, is nothing else but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let in not be: for whereas Saint Mark saith, chapter 10. 43. shall be your servant, and verse 44. shall be servant of all: S. Matthew chap. 20. 26. hath it in terms imperative, let him be your servant, and S. Luke here, he that is greatest among you, let him be as the least, and he that is chief, as he that doth serve. These terms of command insinuate that our blessed Saviour spoke (vos autem non sic) imperatively, forbidding a thing to be done. Wherefore let us examine two points especially; first what is said; secondly, whom it concerns.  

s T. C. Reply to D. Whitgif●…s anwere to the admonit. pag. 〈◊〉. sect. 1. 2.  Some refer so to the word benefactors, here translated gracious Lords, making the sense to be, they that are in authority are called gracious Lords, but ye not so; that is, ye shall not be called gracious Lords. 
t T. C. Vbi sup. pag. 10. Marlorat. & Piscator in Mat. 20. 25. 26.  Other refer so to the verbs, reign and rule, making the sense thus, the king's reign, and great men rule, but you not so; that is, ye shall not rule: other attribute so to the same verbs, yet make the construction otherwise, the kings of the Gentiles do rule, but ye not so: 
u Theophylact, Euthym. Bucer, Musculus, in Mat. 20.  that is, ye shall not so rule, to wit as the kings of the nations rule. So that either titles of honour are forbidden as gracious Lords, or ruling, or else so ruling. The Novelists in the first exposition have condemned the titles of our Archbishops, in the second, the jurisdiction of our Bishops; our 
x D Whitgift defence of his answer to the admonit. cap. 1. division. 1. following the Doctors above cited.  Divines therefore like best of the third, affirming that Christ here prohibited neither titles of honour, nor ruling, but only so ruling.  
Not titles of honour, as Lord, ruler, benefactor: for as Christ in saying 
y Mat. 23. 8.  elsewhere, be not ye called Rabbi for one is your master: and call no man father upon 〈◊〉, for one is your father which is in heaven; and be not called Doctors, etc. 
z D. Whitgift ubi sup. cap. 2.  Forbids not simply the names of Rabbi, father, and Doctor; for a child may call his parent father, and a scholar may call his teacher Doctor, and a servant may call him under whose government he lives master; and so Paul called himself the 
a 1. Tim. 2. 7.  Doctor of the Gentiles, and the 
b 1. Cor. 4. 15.  Corinthians father. As I say Christ there forbids not absolutely the names of father and master, much less the functions: but only the pharisaical affection, and arrogant affectation of superiority: so Christ here likewise forbids not his Apostles to be called Lords, or rulers, or benefactors: but condemns only the carnal ambition of these titles, and insolent using of the same. For we read in holy Scripture that these titles were given to Christ and his Disciples, as john 13. 13. Ye call me master, and Lord (saith he) and ye say well, for so am I. Yea his Apostles are styled by that title which is rendered elsewhere Lords, Acts 16. 30. Lords, what must I do to be saved, said the jailor to Paul and Silas, and yet they reprehended not this title, which they would have done had it been unlawful; as 
b Acts 14. 15.  Paul and Barnabas rebuked the men of Lystra when they would have sacrificed unto them as unto Gods, O men why do ye these things? so likewise Preachers of the word are styled rulers, Heb. 13. 7. Remember those which have the rule over you, who have preached unto you the word of God: and verse 17. of the same Chapter, 
c Loquitur hoc de pastoribus ●…cclesiae sicut D. Fulke, Marlorat. P●…scator in loc.  obey those which have the rule over you, and submit yourselves, for they watch for your souls. Hence the parsonages in England were termed anciently rectories, and the parson's rectors: as for the style gracious Lords, urged so much by the 
d T. C. ubi s●…p.  Novelists against our reverend and honourable primates: answer is made that there is not one syllable in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth a Lord. It is true that our learned English interpreters in old time sought by (the periphrasis) gracious Lords, to set down the meaning of Christ, using Lord for a title of honour, and gracious for a title of doing good. But our new translation expresseth it better in reading benefactors: the Kings of the Gentiles exercise Lordship over them, and they that exercise authority upon them are called benefactors: so Beza, benefici vocantur: so the vulgar latin, Erasmus, Ro. Stephanus and other as well ancient as modern interpreters: so that the clause vos autem non sic, is referred by the two other Evangelists, and almost all 
e D. Whitgift ubi sup.  learned expositors unto the fond ambition and tyrannical oppression of the Gentile Kings, and not unto their titles or names. Indeed we find that the Kings of 
f Calvin apud Marlorat. in loc. Mat. 20. 25. See prolog. of Ecclesiasticus & Strabo Geograp. lib. 17.  Egypt and of other 
g Cleomenes K. of Sparta so called.  nations vaingloriously desired to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 munificent benefactors, when as they deserved rather the names of tyrants and oppressors: as the Popes of Rome have called themselves (I verily think contrary to Christ's but you not so) Clement, Pius, Boniface: when they were most unmerciful and impious malefactors. All that may be gathered hence then is, that the Kings of the Gentiles assumed flattering titles unto themselves, being indeed nothing less than that which their styles imported; and it may be a good admonition for all men, especially for Clergy men, to frame their lives answerable to their names and titles of honour given unto them. An ambitious desire to be called benefactor is prohibited here, but the name itself is commendable, for Saint Peter applieth it unto Christ, Acts 10. 38. jesus of Nazareth went about doing good, and S. Paul exhorteth 
h Galat. 6. 10.  us to do good unto all men, especially to them of the household of faith.  
As for ruling, we say that it is against all sense, that where the titles of rulers are given, there ruling should be denied: nay Christ in the words immediately following (he that is greatest among you, let him be as the least, etc. Insinuates that there must be some great among them. He saith not (as 
i Com. in Mat. 20. 26.  Musculus observes) no man ought to be chief among you, which he would have said, if it had not been lawful in the kingdom of God for some to be great and chief, or if it had been necessary that all should have been in all things equal. The celestial spirits are not equal, the stars are not equal, the disciples themselves were not in all things equal. It is not therefore Christ's meaning to have none great or chief among Christians, seeing our state requires necessarily that some be superior, and other inferior, So 
k In Mat. 20. 26. Id●…m Luther postil mayor. in festo. Bartho.  Martin Bucer, the fond Anabaptists collect here that no man may be together a Christian, and a magistrate, because Christ said to his Disciples it shall not be so among you, not considering that those which according to the will of the Lord bear rule godly, nihil minus quam dominari, immo maximè servire, & tanto pluribus quanto pluribus praefuerint, do nothing less than domineer, yea verily do most of all serve, and even so many do they serve, over how many soever they bear rule. So chrysostom, Theophylact, Euthymius, and it is the 
l D. Whitgift ubi sup.  common opinion of other writers that these words of Christ do not condemn superiority, Lordship, or any such like authority: but only the ambitious desire of the same, and the tyrannical usage thereof. If Christ here would have forbidden civil government in all men, he would have said the Kings of Israel have rule, but ye not so: or if his intent had been to forbid it in Ministers only, than he would have said, the Priests of Israel rule, but ye not so; but in saying the Kings of the Gentiles bear rule, but ye not so: he doth evidently show that he mislikes only such an insolent kind of ruling as the Gentiles used. He condemns neither temporal authority, nor Ecclesiastical: not temporal authority, whether it be supreme or subordinate; not supreme, for 
m Acts 25. 11.  Paul appealed to Caesar as supreme governor, advising every soul to be 
n Rome 13. 1.  subject unto superior powers; not subordinate, for S. 
o 1. Pet. 2. ●…3.  Peter gave this rule concerning rulers, submit yourselves to every ordinance of man for the Lords sake, whether it be to the King as to the chief head, or unto governors, as unto them that are sent of him, for the punishment of evil doers, and for the laud of them that do well.  
Not Ecclesiastical authority, for S. 
p Acts 5.  Peter notwithstanding this (but you not so) judicially sat upon Saphira●… and Paul exercising this authority delivered 
q 1. T●…m. 1. 20.  Hemineus and the incestuous 
r 1. Cor 5. 5.  Corinthian unto Satan. And the same Paul exhorts Timothy the Bishop of Ephesus, 
s 1 Tim. 5. 19  against an elder receive none accusation under two or three witnesses. He grants unto Timothy, to receive bills of complaint, and so judicially to proceed against Elders in citing them, and examining them, and if need be deposing them.  
Well then, if Christ here forebad neither titles of rulers, nor yet ruling itself whether it be civil or ecclesiastical: it remains that he prohibited only so ruling, that is, such a tyrannical kind of government as the Gentile Kings used, and that ambitious desiring of the same which ruled in them. And indeed Christ often in the Gospel useth to call back those that are his from errors and corrupt affections by the behaviour of the Gentiles, Mat. 6. 7. The Gentiles do think that by their much babbling they shall be heard, be not ye therefore like unto them, and in the same Chapter verse 31. 32. Take no thought, saying what shall we eat or what shall we drink, or wherewith shall we be clothed (for after all these things seek the Gentiles) but seek ye first the kingdom of God, etc. And that this is Christ's meaning, I prove by these three reasons collected out of the context itself, 1. he saith Mat. 20. 25. and Mark 10. 42. Ye know that the Kings of the Gentiles, speaking of those rulers they knew, and they were tyrants and oppressors, as Pontius Pilate who condemned Christ an 
t john 19 4. 16.  innocent, in whom he found no fault; and 
u Mark 6. 20. 27.  Herod Antipas, who beheaded john the Baptist (a just and holy man whom he reverenced and heard in many things) at the request of his minion; and Herod the great who butchered all the male children in 
x Mat. 2. 16.  Bethelem, and under pretence to worship, eagerly sought to worry Christ in his cradle: ye know that these Kings now reign, but ye not so, that is, I would not have you so to reign.  
2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, used in Mat. and Mark is to tyrannize; so learned Erasmus in his 
y In Mat. 20.  paraphrase, qui principatum gerunt inter gentes, dominatum ac tyrannidem exercent in illos quibus imperant, and in his annotations, dominantur in eas, sive adv●…rsus eas. So Musculus in his comment upon these words in S. Matthew, non regunt populum, sed premunt, suisque affectibus servire cogunt: so 
z Com. in Mat. 20. 25.  Benedict. Aretius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, est dominari cum aliena 
a Cum acerbitate quadam, as the compiler of the lesser and latter annotations under Bezaes' name, in Mat. 20. 25.  tyrannide, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in potestate violenter tenere: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken in other places of the new testament, as namely, 1. Pet. 5. 3▪ and Acts 19 16. Whereas it is objected that in our present text the simple verb is used, and therefore not tyranny but jurisdiction is forbidden: answer is made that this of Saint Luke must be construed by the places of Mat. and Mark, seeing all three mean one and the same thing by the consent of all Harmonies.  
3. Christ expounds himself thus in the words immediately following, let the greatest among you be as the least, and the chief as he that serveth. 
b Arden's, Musculus, Bucer.  As if he should say, the Kings of the nations are tyrants in their government, making mischief their minister, and lust their law: but I would have you to bear rule so moderately, that even the sovereign may behave himself as a servant, and the master as a Minister. I would have Princes among you to be 
c Esay 49. 23.  nursing fathers unto the Church, and Prelates among you to be 
d Ephes. 4. 11.  pastors of my people. So S. 
e 2. Cor. 4. 5.  Paul exercising authority, said, we preach not ourselves, but Christ jesus to be the Lord, and ourselves your servants for jesus sake, and in 
f 1. Cor. 9 19  another place, I made myself a servant unto all men. A Minister must (as it is in our english phrase) s●…rue his cure, a magistrate must also minister unto those which are under him, even the King himself is a great servant of the common weal: he must (as 
g job 29. 15.  job speaks) become eyes to the blind, and feet to the lame, he must with 
h Plutarch come. adprin. indoctum.  Epaminondas watch, that other may the more securely sleep; and labour, that other may the more freely play. Magna servitus magna fortuna quoth 
i Consolat. ad Polybium.  Seneca, nam ipsi Caesari cui omnia licent, propter hoc ipsum multa non licent: omnium domos illius vigilia defendit, omnium otium illius labour, omnium delicias illius industria, omnium vacationem illius occupatio. As those Princes are most unprofitable, qui nihil in imperio nisi imperium cogitant, which in their Empire think of nothing so much as of imperiousness: so they doubtless are most happy to the state, who being greatest are as the least, and being chief as they that serve. I conclude this observation in 
k Lib. 3. de confiderat.  Bernard's advise to Pope Eugenius, praesis ut provideas, ut consulas, ut procures, ut serves, praesis ut prosis, etc. O 
l Mat. 24. 46.  blessed is that faithful and wise servant, whom his master when he cometh shall find so ruling over his house.  
Thus have I showed what is said, let us see now whom it concerns; it is certain that Christ spoke this unto his Apostles only, but in them unto some other representatively; the question is then here whether he spoke representatively to the whole Church, that is, all Christians; or else representatively to the ministers of the Church only. We say with Aretius, Bucer, Musculus in their commentaries upon Mat. 20. That he doth understand all Christians as well lay men as Clergy men, and this also we prove by these reasons ensuing.  
1. Christ in this Chapter immediately before, and also presently after, using this word you, and speaking unto his Disciples and none but them (as in this place,) speaketh unto them as representing the whole Church and not only the Ministers, as verse 19 This is my body, which is given for you; and verse 20. This cup is the new testament in my blood, which is shed for you, by you, though it be spoken only to the Disciples, is not understood the ministers only, for if Christ's body were given, and his blood shed only for them, it would follow that none should be saved but Ministers, and that is contrary to the text 
m 2. Cor. 5. 15.  elsewhere Christ died for all, again verse 29. I appoint unto you, as my father hath appointed unto me, a kingdom. Where by you, he means all true Christians of whatsoever estate, quality, degree: for as 
n john 1. 12.  many as received him and believed in his name, to them he gave power to be the sons of God, and if they be sons and children of God, than heirs also, Rom. 8. 17. So that if thou wil●… have any part in Christ and his kingdom, than thou must also take some part of this text, thou must become as one of us, and be numbered among these you, but ye not so.  
2. The opposition here which is between Gentiles and you, doth evidently prove that it is spoken unto the whole Church; as for example, the Kings of the Gentiles do tyrannize over them, that is over the people: among them are Kings tyrannising, and people tyrannised: but you not so, that is, I do command that among you there should be neither Kings tyrannising, nor people tyrannised. It is thus with them, it shall not be so with you Ministers, is no good opposition; it is thus with the Gentiles, it shall not be thus with you Christians, is a full and a fit antithesis, the like whereof is found, Mat. 6. 7. 8. 31. 32. Luke 12. 29. 30. 1. Thessal. 4. 4. 5.  
3. This place compared with that of Mat. chap. 23. vers. 8. 9 shows plainly that it is spoken unto the whole Church, for Christ in that place speaking of the same matter useth a like form of words, as for example, the scribes and the Pharisees are called Rabbi, etc. but be not ye so called. Now that he delivered this exhortation as well to the people as to the pastors, is apparent in the very first verse of the Chapter, than spoke jesus to the multitude, and to his Disciples. I will end this exposition with an 
o Epitap. Roberti Lincol. episc. apud Huntindon hist. lib. 7. pag. 218.  Epitaph which I think may serve for a gloss to the whole Gospel.  

Hic humilis dives (res mira) potens pius, ultor  
Compatiens, ●…itis cum pateretur erat.  
Noluit osse suis dominus, studuit pater esse,  
Semper in adversis m●…rus & arma suis.    

The Epistle.  2. COR. 4. 1. Seeing that we have such an office, etc. 
THis text is part of S. Paul's Apology justifying his doctrine as well for the matter as the manner against all the slanders of his adversaries the false Apostles: he remembers here more particularly three virtues in his preaching  

sedulity, seeing we have such an office, even as God hath had mercy on us, we go not out of kind, or we faint not.  
sincerity, but have cast from us the cloaks of unhonesty.  
humility, for we preach not ourselves, but Christ jesus to be the Lord, and ourselves your servants for jesus sake.   
Seeing that we have such an office] 
p Aretius, Piscator.  Two things especially caused Paul to be diligent in his office. 1. The worthiness of his Ministry, seeing that we have such an office: 2. The goodness of God in calling him to such an high calling, even as God hath had mercy on us. The ministration of the Gospel (as he showed in the Chapter before) doth excel 
q See Epist. 12. Sun. after Trinit.  in grace and glory the ministration of the law: In grace, for the letter killeth, but the spirit giveth life, the law being the ministration of condemnation, but the Gospel the ministration of righteousness: In glory, both in respect of countenance, for it is more honourable to be the minister of mercy, than executioner of judgement: and in respect of continuance, for Moses glory is done away, but the Gospel's ministry remaineth: all Moses glory was but a type of Christ's glory, now the substance being come, the shadow vanisheth; 
r Mat. 11. 13.  all the Prophets and the law prophesied unto john, but 
s john 1. 17.  Truth and grace came by jesus Christ. As far then as the sun doth obscure the lesser lights; even so far the Gospel exceeds in glory the Law, 
t 1. Cor. 13. 10.  for when that which is perfect is come, then that which is imperfect is abolished.  
The second thing that made Paul constantly diligent in his function is God's mercy showed on him in his office, being an Apostle, 
u Galat. 1. 1.  not of men, neither by man, but by jesus Christ, 
x Rom. 1. 1. Acts 13. 2.  put a part to preach the Gospel by 
y 2. Cor. 1. 1.  the will of God. I was (saith he 1. Tim. 1.) both a blasphemer, and a persecutor, and an oppressor, but Christ receiving me to mercy, put me in his service, by whose grace I am whatsoever I am, 1. Cor. 15. 10. wherefore seeing we have such an excellent office, so gracious, so glorious: and seeing God hath (out of the riches of his mercy, 
z Theophylact. Aquin. Anselm.  not out of any worth of our own merit) called us unto such an office, we faint not in this our ministry for any 
a Hierom. Primasius. Lombard.  tribulation or trouble whatsoever. 
b Marlorat.  So Paul expounds himself in this present Chapter, we are troubled on every side, yet not distressed: in poverty, but not in despair: persecuted, but not forsaken: cast down, but not cast away: therefore we faint not, for though our outward man perish, yet the inward man is renewed daily, for our light affliction which is but for a moment, causeth unto us a far most excellent and an eternal weight of glory, while we look not on the things which are seen, but on the things which are not seen, for the things which are seen are temporal, but the things which are not seen eternal, as if he should say, seeing our work is excellent, and our reward (when we have 
c 2. Tim. 4. 7.  fought our fight and ended our course) most excellent: we slack not our duty for any cross or care, but 
d 2. Cor. 6. 4.  approve ourselves as the ministers of God in all things, in afflictions, in necessities, in anguishes, in stripes, in strifes, in labours, etc. by honour and dishonour, by bad report and good report, as sorrowing and yet always rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things.  
We have cast from us the cloaks of unhonesty] For as much as the 
e B. Latymer ser. ●…t Paul's.  devil is the most diligent preacher in the whole world, 
f 1. Pet. 5. 8.  walking about as a roaring lion seeking whom he may devour, & his agents 
g Mat. 23. 15.  compass sea and land to make men of their profession: our Apostle to his industry further addeth in his preaching sincerity, we cast from us the cloaks of unhonesty etc. that is, we have renounced (
h Aretius.  as a father utterly forsakes a disobedient son) 
i Lombard Aquin.  not only notorious and open crimes, but also those which are hidden, and as it were clothed with cloaks and colours of excuse: for so Paul 
k Theophylact.  construeth himself in the clause following, we walk not in craftiness etc. that is, we deal not as the false Apostles in 
l Anselm.  hypocrisy, 
m Mat. 7. 15.  coming unto you in sheep's clothing, but inwardly are ravening wolves; neither handle we the word deceitfully, that is, 
n Aretius. Marlorat. Beza.  as he said in this 
o Eap. 2. vers. 17.  epistle before, we do not as many, make merchandise of the word. 
p Aquin. Lombard. Anselm.  We preach not for gain or glory, for such are hirelings, john 10. 12. neither do we sophisticate the word, as they who mingle heaven and earth, and join the ceremoni●…s of Moses law with the Gospel of jesus Christ as necessary to salvation, for such are wolves. We preach neither 
q Primasius.  flattringly, nor falsely, but open the truth, and commend ourselves to every man's conscience in the sight of God, 
r Bullenger.  that is, we have delivered the word so plainly, so purely, neither 
s Apocalyp. 22. 18.  adding any thing to it, nor diminishing any thing of it, 
t Theophylact.  as that our deeds speaking for our doctrine, we appeal to the consciences of all such as have heard us, and to God himself who seeth all things, and understandeth every secret of our heart so well as every word of our mouth, even he that knoweth all things 
u 2. Cor. 11. 31.  knoweth that I lie not.  
If our Gospel be yet hid, it is hid among them that are lost,] 
x Aquin. Aretius. Beza.  Hear Paul preventeth an objection, if you faint not in opening the truth unto the consciences of all men, how cometh it to pass that many believe not your Gospel? He doth answer directly, that the fault is not in the Gospel itself, for that is a shining light to such as are in darkness: but in unbelievers whose minds are blinded by the god of this world, lest the light of the Gospel of the glory of Christ (which is the image of God) should shine unto them.  
That is every man's god in this world which he likes best, and loves most, as 
y Ephes. 5. 5. job. 31. 24.  gold is a covetous man's god, and 
z Philip. 3. 19  belly cheer a voluptuous man's god, and preferment an ambitious man's god. And 
a Aquin. Caietan.  these gods blind the mind of unbelievers, that they should not in this world see the light of grace, nor in the world to come the light of glory. So we read Luk. 14 when a certain man had ordained a great supper, and invited many, saying, come, for all things are ready: the first said, I have bought a farm, and I must needs go to see it, Honour was the god that blinded his eyes. Another said, I have bought five yoke of oxen, and I go to prove them, Riches was the god that blinded his eyes. A third said, I have married a wife, and therefore I cannot come, Pleasure was the god that blinded his eyes. See Gospel 2. Sun. after Trinity.  

b Theophylact. Primasius. Anselm.  Other understand this of the true God, which is the God of this world, for that he made it, according to that of 
c Psalm. 24. 1.  David, The earth is the Lords, and all that therein is, the compass of the world, and they that dwell therein. And God is said to blind the minds of unbelievers, 
d Aquin.  Non inducendo malitiam, sed merito, potius demerito praecedentium peccatorum subtrahendo gratiam. It is God's mercy, that the light of the word shines in the hearts of his elect, and it is God's justice, that it is hidden among those which are lost. I am come said 
e john 9 39  Christ unto judgement in this world, that they which see not, might see, and that they which see, might be made blind. And Rom. 11. 8. God hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear; that the Gospel in itself a shining light, and the 
f Rom. 1. 16.  power of God unto salvation, should be hidden among the lost, and so become the 
g 2. Cor. 2. 16.  savour of death unto death; is an heavy, yet an holy judgement: For, 
h Rom. 1. 28.  as they regard not to know God, even so God delivers them up unto a reprobate sense, 
i Theophylact. Oecumem.  suffering their eyes to be blinded, lest the light of the Gospel should shine unto them. 
k Aretius.  As by the bright beams of the sun wax is softened, and yet dirt is hardened: even so by the preaching of the word, the hearts of such as shall be saved are mollified, but the hearts of such as are lost are further hardened. To day then, even while it is called to day, suffer the words of exhortation, if thou have an ear to hear, harden not thine heart, but hearken unto God's voice, speaking in the books of his Scriptures, and by the mouths of his Prophets unto thee.  

l Lombard. Aquin. Calvin.  Other understand this of Satan, here called the god, as elsewhere, 
m john 12. 31.  the prince of this world, that is, seculariter viventium, of the wicked of the world, in 
n Ephes. 2. 2.  whom he ruleth and worketh, as yielding to his suggestions. It is not Satan's power that makes him a god, and a prince, but only the weakness of the wicked, admitting him as a lord of misrule; for, he (saith 
o Rom. 6. 16.  Paul) is our master to whom we submit ourselves as servants. Christ is the Lord of heaven and earth by a threefold right, 
p Bernard. lib. 3. deconsiderat.  iure creationis, merito redemptionis, dono patris: but the devil is god of this world only (quoth Aquine) imitatione, because the wicked of this world are his followers, as having their 
q Ephes. 4. 18.  understanding darkened, and their minds blinded, and hearts hardened through his enticing temptations. And so Paul in this present epistle chap. 11. vers. 3. I fear least as the serpent beguiled Eve through his subtlety; so your minds should be corrupted from the simplicity that is in Christ. The Gospel is a glass wherein we may behold Christ; and Christ is an 
r Heb. 1. 3.  express character and image of God, as himself said, 
s john 14. 9  he that hath seen me, hath seen my father, and this is eternal life to know God, and whom he hath sent jesus Christ, john 17. 3. If then thou hear the word often, and yet continue still in unbelief, the fault is not in God or his Gospel, but in thyself and Satan, who blinds the minds of such as are lost, etc.  
We preach not ourselves] 
t Calvin. Marlorat. Piscator.  lest he should be thought arrogant in commending his sedulous and sincere preaching, he confesseth humbly that himself and his fellows were not principal agents in their conversion, but instrumental only; Christ is the Lord, and we your servants for his sake, for it is God that commands the light to shine out of darkness, which hath shined in our hearts, for to give the light of the knowledge of the glory of God in the face of jesus Christ. And we have this treasure in earthen vessels, that the excellency of that power might be of God, and not of us. See epistle 3. Sun. in Aduent, and 1. in Lent.  
This scripture may be termed aptly manipulus Curatorum; 1. Instructing all such as have cure of souls to be diligent in their ministry, considering the worthiness of their function, and the goodness of God in making them 
u 1. Tim. 3. 2.  apt to teach, and in calling them unto such an high office. 2. To be rather solid then subtle, preaching plainly to the conscience. 3. To be humble, 
x 1. Pet. 5. 3.  not as though they were lords over God's heritage, but in meekness of spirit, behaving themselves as servants for jesus sake.   

The Gospel.  MATTH. 9 9 As jesus passed forth from thence he saw a man named Matthew, etc. 
IN this text 2. points are more chiefly regardable, namely the  

Calling of Matthew, wherein observe the 

Bountifulness of Christ in calling, he saw a man named Matthew, etc.  
dutifulness of Matthew in coming, he arose, and followed him.    
Cavilling of the Pharisees, and in it 

Their accusation, Why eateth your master with Publicans and sinners.  
Christ's excusation, answering for himself by grounds of 

Reason, they that be strong need not the Physician.  
Religion, go ye rather & learn, etc.       
As jesus passed forth from thence] we may not slightly pass over the passing of jesus here from place 
y Acts 10. 38.  to place doing good, and acting works of mercy and miracle. Crafty politicians thrust themselves into the centre of the world, as if all times should meet in their ends, never caring in any tempest what becometh of the ship of estate, so they may be safe in the coc-boat of their own fortune. But Christ here neglecting his private boat, was all for the public ship of the Church, being not only painful in his own person all his life, but also careful in calling apostles, who might as cunning masters and pilots guide the Church's ship after his death.  

z Musculus in loc.  By this example princes (which ought to be 
a Esay 49. 23.  nursing fathers unto the Church) are taught, not only to see that matters be well ordered for the present; but also to foresee such things as may be for the good of the Church in time to come. They must especially maintain the schools of the prophets as the seminaries and nurseries of the Clergy, that there may be from time to time Peter and Matthewes, apt and able 
b Luke 10. 2.  labourers in the Lord's harvest. As for you which are men of mean quality, though it be true that ye can not found Colleges, or endue the Church with any large revenues: yet ye can 
c Psalm. 122. 6.  pray for the peace of Jerusalem, and wish heartily that plenteousness may be within her palaces: And therefore when any suit concerning the Clergy shall be tried by your verdict, 
d Deut. 12. 19  forsake not the Levite as long as thou livest upon earth. Let no malignant humour cause thee to rob God of his due, the Minister of his duty, that the Gospel may not only flourish in our days, but that there may be still a succession of learned men in all ages to come, who may 
e Esay. 40. 2.  comfort Jerusalem at the heart, and withstand all her 
f Psalm. 127. 6.  enemies in the gate.  
He saw a man named Matthew sitting at the receipt of custom] He saw Matthew not (as then he saw many more) with his corporal eyes only, 
g Arden's, Rupert.  but also with his all-seeing eyes of prescience, knowing that he was a 
h Chrysost. apud Panigarol. hom. in loc.  pearl in a dunghill, a chosen vessel unto the Lord from all eternity. And with his pitiful eyes of mercy, even with the very same eyes he saw the grievous troubles of his children in 
i Exod. 3. 7.  Egypt, and with the same eyes he saw Peter weeping, and with the same eyes he saw 
k john 1. 48.  nathanael under the figtree. Now the greatness 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 covetous rich man, a covetous rich man in a corrumpt office, Matthew the Publican. 
l Mark 2. 14. Luke 5. 27.  Other Evangelists in relating this history calls him levi, 
m Hierom. ●…ansen. Maldenat.  but he calls himself by that name he was best known, he confessed his fault, and acknowledged his folly, styling himself Matthew the Publican. And this he did unto God's glory, for the greater was his misery, the greater was his saviours mercy; the children of Israel paid no custom before their captivity, wherefore toll-gatherers as being subject to many foul extortions and oppressions were most odious officers among the jews; in so much as Publicans and notorious malefactors are coupled usually together in the gospel: as if 
n Mat. 18. 17.  he refuse to hear the Church also, let him be to thee as an heathen man and a Publican, and Mat. 21. 31. Verily I say unto you that the Publicans and the harlots shall go before you into the kingdom of God, and Luke 15. 1. Then resorted unto him all the Publicans and sinners; and in our present text, why eateth your master with Publicans and sinners? So that Publicans are joined sometime with heathens, sometime with harlots, always with sinners.  
But the goodness of Christ is amplified more by circumstances of place and time, for that he called Matthew sitting at the receipt of custom; he called 
o Mat. 4. 18.  Peter and Andrew while they were fishing; james and john while they were mending their nets; he called other, while they were doing some good, but (O the deepness of the riches of Christ's unspeakable mercies) he called Matthew when he was doing hurt, executing his hateful office, sitting at the receipt of custom. 
p Euthym. Calvin, Genebrard. in Psal. 1.  There be three degrees in sin mentioned, Psalm. 1. 1. The first is walking in the counsel of the ungodly; the second is standing in the way of sinners; the third is sitting in the seat of the scornful: now Matthew the Publican had proceeded Doctor in his faculty, he was seated in the chair, sitting at the receipt of custom, the which is worse than either walking in the counsel of the ungodly, or standing in the way of sinners.  
Hence we may learn not to despair of other, much less of ourselves: not of other, albeit they be never so covetous misers and great oppressors. Indeed 
q Mat. 19 24.  Christ said, it is easier for a Camel (or as 
r Theophylact, Erasmus, Drusius, in loc. Mat.  other read) for a cable to go through the eye of a needle, then for a rich man to enter into the kingdom of God, but he doth add withal and say, with man this is impossible, but with God all things are possible. He can un-twine a cable rope in every cord and thread, and so draw it through the eye of a needle: he can undo the cords of vanity, and cartropes of iniquity which hold covetous men from him, and so make them (as he did here Matthew) to follow him. He did untwine Zacheus when he said, 
s Luke 19 8.  behold Lord half of my goods I give to the poor, and if I have taken from any man by forged cavillation, I restore him fourfold: and so Zacheus notwithstanding his Camels back, that is in former time his prodigious wealth, entered into the strait gate of heaven.  
And let no man ever despair of himself, seeing Christ called Matthew when he was doing of evil, and the thief on the cross, Luke 23. when he was suffering for evil. 
t Psalm. 48. 9  According to his name so is his praise, 
u Mat. 1. 21.  jesus is his name, and he is a saviour of his people; coming into this world (as he protesteth and proveth in this Scripture) not to call the righteous but sinners to repentance.  
In Matthewes obedience to Christ's call, observe with 
x Hom. in loc.  Arden's a threefold abrenunciation  

1. Of his wickedness, he arose, namely from his old unconscionable course unto newness of life.  
2. Of his wealth, he left all, Luke 5. 28.  
3. Of his will, he followed him, and that as 
y Paratus ser. de S. Mat.  one writes 

celeriter,  
laetanter,  
convenienter,  
perseveranter,     
1. He followed Christ immediately without delay, for assoon as Christ had said follow me; forthwith he arose and followed him.  
2. He followed Christ cheerfully 
z Aretius.  without any murmuring or disputing who should execute his office, or look to his account. 
a Musculus.  It was in the world's eye a great folly to leave such a gainful occupation, a greater folly to forsake that which he had already got, and the greatest of all to follow him who was so poor that he wanted a nest and an hole where to rest his head, Mat. 8. 20. Yet Matthew beholding his Saviour with eyes offaith, and 
b 2. Cor. 4. 18.  looking not on the things which are seen, but on the things which are not seen, simply and cheerfully followed him, and in 
c Rupert. in loc.  token hereof (as Saint 
d Luke 5. 29.  Luke reports) he made him a great feast in his own house.  
3. Matthew followed Christ conveniently, because he left all and followed him: all his worldly business, all his unconscionable gains, all his corrupt affections, and whatsoever hindered him in the way to God. And 
e Hierom, Caietan.  herein he dealt not (as profane Porphirius and julian object) unadvisedly to forsake all things, and to follow one which had nothing, for Matthew doubtless had before seen many miracles of Christ, and at this present he was also drawn by the holy spirit, according to that of our Saviour, 
f john 6. 44.  no man can come to me, except the father which hath sent me draw him. And this spirit assured his spirit that Christ as God is 
g Gen. 17. 1.  all sufficient, and a 
h Heb. 11 6.  rewarder of such as seek him and come unto him. Here the Gospel and Epistle meet, Paul preached not the word for worldly gain, Matthew left all and followed Christ. He did not abandon all his estate, for he feasted Christ in his own house: but he was 
i Apostoli quantum ad voluntatem totum mundum reliquerunt. Hierom. epist. ad Pammac.  willing to leave the whole world to gain that good which he could neither 
k Augustin. de civitate dei lib. 1. cap. 10.  prodere nor perdere.  
4. Matthew followed Christ constantly, being first a Disciple, than an Apostle, afterward an Evangelist, and last of all a Martyr: as a Disciple he heard the Gospel of Christ, as an Apostle he preached the Gospel of Christ, as an Evangelist he wrote the Gospel of Christ, as a Martyr he suffered for the Gospel of Christ. He was not only a Disciple, but an Apostle, numbered among the 
l Mat. 10. 3.  twelve, preaching the Gospel in 
m Euseb. hist. lib. 3. cap. 2●…. Idem Magdeburg. cent. 1. lib. 2. col. 576.  judea and 
n Socrates hist. lib. 1. cap. 15.  Aethiopia, for I remember 
o Cassanaeus cate-log 1. parl. 3. considerate. 29.  one saith of him Aethiopiam nigram doctrinâ fidei fecit candidam. And that he might preach unto the whole world after his death, he penned the book of the generation of jesus Christ, etc. In which (as Euseb. Emisen observeth) he makes a great feast unto Christ, and that in 
p Panigarol bom. in loc. part. 1.  sundry respects as 1. His Gospel is great, as being written in Hebrew, the most ancient and most holy tongue. 2. Great, as being the 
q August. de consensu Euangel. lib 1. cap. 2.  first of all the Gospels. 3. Great, as being the most large, 
r See Panigarol ubi sup. & Sixt. Bibliothec. lib. 1. pag. 17.  divided by the modern Latins into 28. Chapters, but according to the partition of Hilarius in former ages into 33. or as Druthmanus into 67. Canons. Among the Grecians Euthymius parteth it into 68 Chapters, Eusebius, Ammonius, Suidas into 355. and lastly great, as intending principally to show that the man Christ is the Messias and Saviour of the world, promised by the Prophets, and prefigured in the sacrifices of the law. Saint Matthew having cheerfully followed Christ in hearing his Gospel, in preaching his Gospel, in writing his Gospel, 
s Vide not. Baron in Rom. Martyr Septemb. 21.  on this day suffered martyrdom constantly for his Gospel.  
Christ every day calleth us, and saith unto us as here to Matthew, follow me, though he do not this immediately by himself, yet he speaketh unto us by the tongues of his Preachers, as he spoke in 
t Heb. 1. ●….  old time to our fathers by the mouths of the Prophets. It is our duty therefore to come when he calleth (as his servant Matthew) quickly, conveniently, constantly, cheerfully. Quickly without delay, 
n Ecclesiast. 5 7.  make no tarrying to turn unto the Lord, but to day, 
x Heb. 3. 13.  while it is called to day, let us hear his voice: conveniently, forsaking ourselves, and casting away every thing that presseth down, and hindereth us in our way to Christ, Heb. 12. 1: constantly, 
y Psalm. 84. 7.  going from strength to strength, and continuing 
z Apocalyp. 2. 10.  faithful unto the death: cheerfully, making Christ a great feast in our own house.  
Happily thou wilt object, if I had lived in that golden age, when Christ my Saviour blessed the world with his bodily presence; then I would have worshipped him, and followed him, and feasted him: but alas, I have good cause to complain with Mary Magdalene, 
a john 20. 2.  they have taken away the Lord, and where should I find him, if I would now feast him? O beloved, albeit Christ 
b Ecclesiast. 5. 1.  is in heaven and thou art on earth, yet thou mayest (and that in thine own house) make to him a 
c Arden's, Musculus, in loc.  double feast; a spiritual feast, and a corporal: a spiritual, for his meat is to do the will of God, john 4. 34. And the will of God is to believe in him whom he hath sent, john 6. 29. So that whosoever believeth in Christ, and openeth the door to his knock, maketh him a feast in the parlour of his heart. So 
d Apocalyp. 3. 20.  himself saith, I stand at the door and knock, if any man hear my voice, and open the door, I will come in unto him, and will sup with him, and he with me. The Poets feigned that their God jupiter fed on Nectar and Ambrosia, 
e Persius.  jupiter Ambrosia satur est, & Nectare plenus. But the God of heaven is refreshed with the 
f Galat. 5. 22.  fruits of the spirit, love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance, these dishes are his dainties.  
Thou mayest also feast him corporally; for whatsoever is done to his followers, he taketh as done to himself, because they be 
g Ephes. 5. 30.  members of his body, of his flesh, and of his bone: this he will openly protest at the last day, Mat. 25. 35. I was an hungered, and ye gave me meat: I thirsted, and ye gave me drink: for in as much as ye have done it unto one of the least of these my brethren, ye have done it unto me.  
And when the Pharisces saw it] In the Pharisces accusation observe these two circumstances especially: To whom; And of whom it was made; to whom, they said unto his Disciples: of whom, of Christ and the rest of the guests in Matthewes house, why eateth your master with publicans and sinners, etc. In making this objection unto the Disciples, and not unto Christ himself, they show themselves to be crafty calumniatours. It was 
h Ar●…tius, Marlorat.  craft to set upon the weak Disciples being a little before confounded by their master: and it was a 
i Bullinger.  calumny to mutter that behind his back, which they dare not utter unto his face. But this was their ordinary guile to vent their gall, when they conceited that the Disciples did amiss, they cavilled with Christ, 
k Mat. 15. 2.  why do thy Disciples transgress the traditions of the fathers, for they wash not their hands when they eat bread. And when they thought Christ offended, they told his Disciples, why eateth your master with publicans and sinners? In the fact of the Disciples, they cavilled with Christ: in the fact of Christ, they cavilled with the Disciples; in both their malicious intent was to dishonour the Gospel, and estrange the Disciples from Christ, and Christ from his Disciples. In our age there be many such envious sycophants, who being once got between the pot and the wall, chat in secret against that which Christ and his Ministers have chanted in public.  
The Pharisees accusing Christ and his company Publicans and sinners, offended in uncharitableness & pride: in uncharitableness toward Christ, 
l Arden's.  ac si consentiens in culpa, qui consentiens in coena, as if he had communicated with them in mischief, as he did common with them at meat: whereas Christ conversed with publicans and sinners as the physician with the sick, 
m Ar●…tius.  they made not him worse, but he made them better; he had no fellowship with 
n Ephes. 5 11.  unfruitful works of darkness, but only with the workers, he did love their persons, but leave their vices, see Gospel on the 3. Sun. after Trinity. Again the Pharisees were very cruel and uncharitable toward the Publicans, in that they despised them, and had no feeling of their miseries, or care for their conversion: and lastly they show their pride by justifying themselves impudently, whereas they should rather have confessed ingeniously with the 
o Psalm. 143. 2.  Psalmist, enter not into judgement with thy servants, for no flesh is righteous in thy sight: and with 
p job 25. 5.  job, if the stars are unclean in his sight, how much more man a worm, even the son of man which is but a worm? and with 
q Esay 64. 6.  Esay, we have all been an unclean thing, and all our righteousness is as filthy clouts.  
When Christ heard that, he said unto them] He replied unto the Pharisees 
r Musculus, Culman.  not as hoping to mend them by his answer, but lest his Disciples otherwise might be scandalised, hereby giving us an example to meet with opprobrious cavils and calumnies against the Gospel, and that not to satisfy so much our adversaries, as to strengthen our auditors.  
They that be strong need not the physician] This sentence may be considered as a 
s Theophylact.  scomma to the Pharisees, who were so righteous and strong in their own conceit, as that they did not in any case need a physician; but as a Lemma for 
t Calvin.  others, in which (as in the rest of his Apology) Christ insinuates that he came into the world, not to constrain, but to call; not the righteous, 
u Hilarius, Panigarol, Marlorat.  who justify themselves, but sinners, even such as feel their wickedness and weakness, such as are 
x Luke 4. 18.  broken hearted, such as are laden and 
y Mat. 11. 28.  weary with the burden of their iniquity: 
z Musculus, Calvin.  not to licentiousness in their sin, or to punishment for their sin, or to satisfaction for their sin, but to repentance for their sin, that they being delivered out of the hands of all their enemies, might serve God in holiness and righteousness all the days of their life. 
a Epist. lib. 1. epist. 4.  Paulinus saith excellently that a sinner irrepentant is like Samson in the mill grinding corn for his enemies: but if he 
b 1. john 1. 9  confess his sins, and be sorry for the same, Christ is faithful and just to forgive him his sins, and to cleanse him from all unrighteousness.  Almighty God, which by thy blessed son diddest 〈◊〉 call Matthew from the receipt of custom, to be an Apostle and Evangelist: grant us grace to forsake all covetous desires and inordinate love of riches and to follow thy said son jesus Christ, who liveth and reigneth with thee and the holy Ghost, etc.  

The Epistle,  APOCAL. 12. 7. There was a great battle in heaven, etc. 
In this Scripture 3. points are to be considered, and they be points of war, to wit a  

Battle, verse 7. described by circumstances of the 

Time, when it was fought, there was.  
Field, where it was fought, in heaven.  
Captains & soldiers, 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 down 

Negatively, they prevailed not, neither was their place found any more in heaven, verse 8.  
Positively, the Dragon and all his Angels with him are cast out of heaven into the earth, verse 9    
Triumph after the victory, containing the 

causes 

Principal, the blood of the lamb.  
Instrumental 

A sound profession of the faith, and by the word of their testimony.  
A resolute constancy to the end, they loved not their lives unto the death, verse 11.      
Effects and fruits of the victory, verse 10. and 12. I heard a loud voice saying, in heaven is now made salvation, etc. Therefore rejoice O ye heavens, etc.     
For the better understanding of the whole text, I purpose 
Coloss. 2. 15.  to treat first of the commanders and soldiers in this warfare, Michael and his Angels fought, and the Dragon and his Angels fought. Cardinal 
c De Rom. 'pon. 〈◊〉. lib. 1. cap. 9 §. post casum verò.  Bellarmine affirms that Michael ever since the fall of Lucifer is head of the glorious Angels, and the Rhemists observe the reason here why S. Michael is ordinarily painted fight with a dragon: but I think neither the foolish painter, nor yet learned Bellarmine can tell us how Michael came to be chosen into Lucifer's room. For all the wicked Angels (as S. Jude teacheth in his Epistle) who left their habitation, are reserved in everlasting chains under darkness, and such as fell not are not preferred unto higher place, but continue still in their first estate and dignity, we grant that there be certain distinctions and degrees of Angels in the choir of heaven, as reading in holy Scriptures of 
d Ephes. 1. 21. Coloss. 1. 16.  principalities, and powers, & thrones, and dominations, and 
e Esay 6▪ 2.  Seraphims, and 
f Gen 3 24.  Cherubims; but we find not in the Bible that Michael is the chief commander of all. Indeed S. Jude calleth him an Archangel, and 
g Dan. 10. 13. & 12. 1.  Daniel unum de principibus, that is, one of the principal Angels, as Vatablus upon the place; but he never was or shall be Monarch and head of all Angels, and that I prove (by these reasons ensuing) unto the Papists.  
1. According to the doctrine of their 
h Thom. part. 1. quaest. 142. art▪ 2. & 4,  own school, Michael being employed as a messenger between God and man is not of the first Hierarchy, but of an 
i Pererius in Dan. 10.  underling order, and so consequently not supremus Angelorum, as their own Doctor 
k Praefat. in servant de S. Michael.  Georg. Bartholdus Pontanus acknowledgeth.  
2. Because the greatest Angel is used in the greatest embassage, but Gabriel was sent for the contracting of that sacred match between the blessed Virgin and the God of heaven, ergo, Gabriel is rather supreme both in natural and supernatural graces and prerogatives. So 
l Hom. 34. in Euangel.  Gregory the great sometime bishop of Rome notes, ad hoc mysterium summum Angelum venire dignum fuerat, qui summum omnium nunciabat; it was convenient (saith he) that to this supreme mystery of mysteries the supreme of all Angels should be destinated, who should annunciate the conception of the supreme Lord of all.  
3. Because Christ is the Michael here mentioned, as the commentary under 
m Hom. 8. in Apocalyp.  Augustine's name, Michaelem intellige Christum, by Michael understand thou Christ. 
n D. Fulke in loc.  For the blessed Angels cannot be said to be any other Michael's Angels, but only the Angels of God and Christ: in the vision happily Michael and an host of Angels appeared unto john, but they represented 
o Bullinger, Aretius, Marlorat.  Christ and his members. The name Michael signifies quis ut Deus, who is as God, a name best agreeing unto Christ, as being very God of very God, even the brightness of his glory and engraved form of his person, Heb. 1. 3. Michael (as we find in the 10. and 12. Chapter of Daniel) was the patron of the jews, and the defender of God's people. But herein he was a type of Christ and a figure, for jesus alone is this Saviour, as 
p Cap. 7. 14.  Esay foretold, and Zacharias in his evangelical hymn chanted plainly, the light of the Gentiles, and the glory of his people Israel.  
So that the meaning of our text is briefly 
q August. ubi sup.  this, Christ and his members fight against the Devil and his complices: and indeed it is against the principles of holy belief to ascribe this victory to Michael or any other Angel whatsoever, seeing the Scripture saith expressly, 
r Gen 3. 15.  the seed of the woman shall break the Serpent's head, and 
s Rom. 16. 20.  the God of peace shall tread down Satan under our feet, and a loud voice from heaven proclaims in this Chapter at the 11. verse, they overcame the Dragon by the blood of the lamb.  
Our blessed Saviour did fight a single combat with the Dragon in the wilderness and overcame him, Mat. 4. A point full of instruction and comfort as I have showed in my notes upon the Gospel 1. Sun. in Lent. Again Christ fought with the Devil and all his complices on the cross, where saith 
t Coloss. 2. 15.  Paul he spoiled principalities and powers, and made a show of them openly. For as a mighty 
u judges 16. 30.  Samson he did bear away the gates of his enemies upon his own shoulders, killing at his death more than he had slain in his life: by death he destroyed death; and by his going down to the grave he did open the grave, and gave life to the dead, in the house of death, and kingdom of hell; he triumphed over Satan, and spoiled him of all his strength and power, as 
x Ser. de quadr uplici debito.  Bernard sweetly, Diaboli fortitudo per redemptoris vulnera traducta & deducta ad nihilum.  
As Michael did fight, so likewise his Angels, 
y Aretius.  Christus est ecclesiae suae promachus, Angeli eius symachi: 
z Arden's, Rupert.  Some construe this of the glorious Angels, as being ministering spirits for the good of such as shall be heirs of salvation, Heb. 1. 14. These soldiers being more than twelve legions. Mat. 26. 53. Thousand thousands and ten thousand thousands, Dan. 10. 7. A number without number, Heb. 12. 22. 
a Psalm. 34. 7.  Pitch their tents about us, and fight against such as fight against us: here the Gospel and Epistle meet, Michael and his Angels (saith our Epistle) sight against the Dragon and his Angels: and the Gospel insinuates as much in saying, take heed that ye despise not one of these little ones, for I say unto you that in heaven their Angels do always behold the face of my father, etc. And here you may note the reason also why both are appointed by the Church to be read on this festival of Angels.  

b Marlorat.  Other expound this of the Ministers of Christ, often styled in respect of their honourable function and mission Angels. These bear the captains colours, preaching the true faith whereby the soldiers of Christ are distinguished from all other. Or as 
c Bullinger.  other, by the word Angels is meant all the members of Christ in heaven, and on earth; as well Magistrates as Ministers; as well people as Pastors; all his Apostles, Confessors, Martyrs, and whosoever else fighteth under his banner.  
The Devil is the general on the contrary side, called here for his 
d Arden's.  open mischief a great Dragon, for his cunning and secret malice an old Serpent, for his false cavils, an accuser of his brethren and a Devil, for his obstinate contradiction and opposition of God and godliness Satan. And the Dragon is not only chief of Devils, but also 
e 2. Cor. 4. 4.  god of this world, that is of all wicked men in the world. Deceiving (saith our text) all the world, 
f Arden's.  that is endeavouring to deceive all in the world, but actually deceiving all such as are 
g Marlorat.  of the world, stirring them up always to fight against Michael and his angels, 
h Psalm. 2. 2.  against the Lord, and against his anointed. Enticing the Magistrate to tyranny, the people to security, the learned to curious impiety, the simple to brutish Epicurism, all to disorder and dissoluteness. 
i Rupert.  Quò enim vel unde seducit vel abducit orbem terrarum, nisi à cultu Dei debito ad cultum suimet indebitum.  
Now we know the Captains and the soldiers: let us see when the battle is fought, and where; when, there was a battle, indefinitely; for there was, is, and ever will be war between Michael and the Dragon until the world's end. And therefore this battle is called in our and some other translations praelium magnum, as being great, not only in regard of the great number of those who fight, or in regard of our enemies great might, great malice, great experience, great cunning, all which are very great: 
k Marlorat.  But also great in regard of the great time this war shall continue; for God said unto the Serpent in the beginning of the world, 
l Gen. 3. 1●….  I will put enmity between thee and the woman, and between thy seed and her seed, he shall break thine head, and thou shalt bruise his heel. And S. Paul living in the latter ends of the world saith in his epistle to the 
m Cap. 1. 29.  Galatians, as than he that was borne after the flesh, persecuted him that was borne after the spirit: even so it is now; so that as long as there is a world, and a prince of the world, so long the children of God must put on the armour of light, and fight against the works and princes of darkness. Every Christian is a professed soldier, not only for a time to see the fashion of the wars, as young gentlemen use in our time: but (as he hath in holy baptism vowed) manfully to fight under Christ's banner against sin, the world, and the devil, and to continue his faithful soldier and servant unto his lives end. When 
n Restitution of decayed intelligence pag. 176.  William the Conqueror had landed his men in Sussex, he caused all his ships to be sunk, that all hope of flying back might be taken away: Beloved, seeing we are landed on this valley of tears as it were the Battle of the world, let us neither faint nor fly, but fight it out valiantly till death our 
o 1. Cor. 15. 26.  last enemy be destroyed.  
3. This battle is described by the place, there was a great battle in heaven, this cannot fitly be construed of heaven in heaven, for the Devil in the beginning was cast out of that heaven, and there is no warfare, but all welfare, no jar but love, yea such a peace as passeth all understanding. But by Heaven is meant the Church of God on earth, as 
p Augustin. Arden's, Rupert. Bullenger.  Interpreters observe generally, called in holy Scriptures Heaven and Jerusalem above, for that her chief treasure is in Heaven, Matth. 6. 20. her affections in Heaven, Colloss. 3. 2. her conversation in Heaven, Philip. 3. 20. and for that the Lord of Heaven dwells in her heart by Faith, Ephes. 3. 17. All this battle than is fought in Heaven upon earth, according to that of 
q job 7. 1.  job. The life of man is a warfare upon earth: Here is the field where we must 
r 1. Cor. 9 24.  so run, that we may obtain; so fight that we may overcome: no part of the battle is fought in Hell or purgatory, but all upon earth. Or this battle is said to be fought in Heaven, as being a 
s Rupert. Eras. 〈◊〉.  spiritual warfare, Ephes. 6. 12. We wrestle not against flesh and blood, but against spiritual wickednesses, which are in high places. Gross wickedness is easily seen, and prevented soon, but our adversaries abound with invisible wickedness, being our greatest enemies while they seem our best friends: and therefore seeing we live in a besieged city, which is assaulted on every side by cruel and cunning opposers (as the 
t Ecclesiasticus 9 15.  wiseman speaks) in the midst of snares, it behoveth us as Paul exhorts, to put on the whole armour of God, that we may stand against all the assaults of the Devil. Let us fear nothing in this holy war, for our captain is good, our Michael is the Lord of hosts, Nil desperandum Christo duce, & auspice Christo, our cause good, for we fight for the word of Truth against the father and favourers of lies, against the Dragon and his angels; our company good, all the glorious Angels in Heaven, and all the good men on earth are on our side; our reward good when our fight is finished, palms in our hands, and crowns on our heads. See epistle 21. Sund. after Trinity.  
And prevailed not] Albeit the Devil as a great dragon, and an old serpent, and a roaring lion seek daily whom he may devour: yet the gates of 
u Matth. 16. 18.  Hell are not able to conquer the Church; albeit Satan rage and rave never so much, he shall have no prevailing power against Gods elect, he shall not pluck any of Christ's sheep out of Christ's hand, john 10. 28. The prince of this world is 
x john 12. 31.  cast out, and hath nought in me saith our blessed Saviour, john 14. 30. no part in me, no part in mine which are 
y Ephes. 5. 30.  flesh of my flesh, and bones of my bones. I know the Dragon and his angel's assault Michael and his angels every hour, but all the hurt they can do is to bruise the heel, Gen. 3. 15.  
Neither was their place any more found in Heaven,] 
z Augustin. Bullenger. Marlorat.  That is, in the hearts of the godly, whose conversation is in Heaven. Albeit the devil and his associates besiege Gods elect every day, yet they find in them no resting place, their dwelling is among the reprobate wicked, according to that of S. 
a Cap. 12. 43.  Matthew, When the unclean spirit is gone out of a man, he walketh thorough out dry places, seeking rest and finds none, than he saith, I will return into mine house, from whence I came; and when he is come, he findeth it empty, swept, and garnished, than he goeth, and taketh unto him seven other spirits worse than himself, and they enter in and dwell there: and the end of this man is worse than the beginning. The Devil is cast out of Heaven into the earth, as in the text following, 
b Rupert. idem Primasius apud Marlorat.  that is into men of earthly minds, who 
c Gen. 3. 14.  go upon their bellies and eat dust all the days of their life. The Devil is cast out of the Temple into the court, 
d Apoc.  which is without the Temple, 
e Apocalyp. Apocalyps.  that is out of the bounds of the Church, among the Gentiles, and such as know not God, or else knowing God, glorify him not as God, Rom. 1. 21. professing that they know God, but deny him in their works, Tit. 1. 16. In these who 
f Philip. 3. 19  mind earthly things, Satan ruleth and 
g Ephes. 2. 2.  worketh as their God and prince.  
I heard a loud voice saying, in Heaven is now made salvation] Here begins the Saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or victoriall hymn, for the loud voice from Heaven is nothing else 
h Rupert. Bullenger. Marlorat.  but the public consent of the faithful in magnifying the mercies of God toward them in their fight against the Dragon and his angels. And this conquest is termed in respect of men, Salvation: in respect of God, the strength of his kingdom, and the power of his Christ. Where Satan and sin reign, there destruction is at hand, for the wages of sin is death, Rom. 6. 23. But when once Satan is cast out, and the word of God which is the 
i Ephes. 1. 13.  saving Gospel, and the word of 
k Philip. 2. 16.  life 
l Colloss. 3. 16.  dwelleth in us plenteously, than (as 
m Luke 19 9  Christ said unto Zacheus) salvation is come to our house. It is termed the power of Christ, and strength of God's kingdom, 
n Arden's.  because this evidently showeth his might and Majesty. So the Text following, They overcame the Dragon by the blood of the Lamb. Christ fighteth in us, and for us, and through his 
o Philip. 4. 13.  help we are able to do all things, even to cast out Satan, and to cast down holds, and whatsoever is exalted against the knowledge of God, 2. Cor. 10. 4. So that we may triumph and say with 
p Rom. 8. 33.  Paul, Who shall lay any thing to the charge of Gods elect, it is God that justifieth? Who shall condemn, it is Christ which is dead, yea rather that is risen again, who, is at the right hand of God, and maketh intercession for us? And 1. Cor. 15. 55. O death where is thy sting? O grave where is thy victory? the sting of death is sin; and the strength of sin is the Law: but thanks be unto God which hath given us victory through our Lord jesus Christ.  
And by the word of their testimony] the blood of the Lamb, that is the death of Christ our paschal lamb is the chief cause of this one victory, but 
q Rupert. Arden's.  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 Laws (as in 
r james 3. 2.  many things all of us offend) than thou mayest answer, 
s 1 john 1. 7.  The blood of jesus Christ cleanseth us from all sin; and 
t Rom. 8. 1.  there is no condemnation unto those which are in Christ; he so 
u Galat. 2. 20.  loved me, that he died for my sins, and ros●… again for my justification. All that is borne of God overcometh the world, and this is the victory that overcometh the world, and the prince of this world, even our Faith, 1. john 5. 4. See Epistle Sun. 1. after Easter. And therefore Paul adviseth the Christian soldier above all other weapons in the spiritual warfare, to put on Faith, Above all take the shield of Faith, wherewith ye may quench all the fiery darts of the devil, Ephes. 6. 16. See Epistle Sun. 21. after Trinity.  
Now for as much as it is not sufficient unto salvation to believe with thine heart, unless thou likewise 
x Rom. 10. 9  confess with thy mouth: It is said here that the soldiers of Christ overcame the dragon by Faith in the Lamb's blood, and by the word of their testimony. And 
y Arden's.  for as much as a true Faith is never idle, but always 
z james 2. 18.  manifesting itself by good works; it is added in the next clause, they loved not their lines unto the death, as who would say, they were willing to sacrifice their loves and their lives in the quarrel of Christ against the Dragon and his Angels; they remembered the words of their General, 
john 12. 25.  he that loveth his life shall lose it, and he that giveth his life in this world, shall keep it to life eternal; and 
b Mark 8. 35.  who soever shall lose his life for my sake and the Gospel, he shall save it.   

The Gospel.  MAT. 18. 1. At the same time ●…ame the Disciples unto jesus, saying, who is the greatest in the kingdom of heaven? 
THere be two parts of this text  

1. A question verse 1. wherein observe 

1. When it was asked, at the same time.  
2. By whom, the Disciples.  
3. Of whom, they came unto jesus.  
4. What, who is the greatest in the kingdom, etc.    
2. An answer to the same verse 2. 3. etc. The sum whereof is briefly this, 
c Heming. pos●…it. in loc.  he that in Christ's Church is most servant is the greatest, and he that is most Lordly the least: 
d Arden's.  or he that is least in his own conceit, is the greatest in God's eye; the least in 
e Maldonat.  this kingdom of heaven which is present, shall be the greatest in that kingdom of heaven which is to come. The which one point is pressed by the great Doctor of humility with a great deal of earnestness: for 1. (as S. 
f Mark 9 35.  Mark reports) he sat down: 2. He called the twelve: 3. When they▪ were called together he taught them by spectacle to their eye, so well as by precept to their ear, he set a child in the midst of them, and said: 4. He used a vehement asseveration, verily I say unto you: 5. A commination, except ye turn, and become a●… children, ye shall not enter into the kingdom of heaven.   
At the same time] the occasion of this question among the Disciples (as 
g In loc,  Hierom and 
h Chrysost. Theophylact, Druthmarus.  other learned Doctors write) was upon 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. Mark 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 for them both, and 
i D. Fulke. Musculus.  therefore the question here for majority was not upon that occasion, it was happily 
k Marlorat, Maldonat.  cherished by it, but engendered in their minds long before, for that Christ had admitted none of his Apostles to the sight of his 
l Mat. 17. 1.  transfiguration, and the raising of 
m Luke 8. 51.  jayrus' daughter from the dead, save Peter, and james, and john. Or it may be this emulation arose, for that Christ had said unto Peter, Mat. 16. 19 I will give unto thee the keys of the kingdom of heaven, etc. But what need we so curiously to seek for the reason of this quaere; 
n Musculus.  seeing these two things are certain: 1. A desire to be like Gods on earth is an inbred sin derived from the transgression of our first parents Adam and Eve: 2. The Devil is ever most busy to nourish this ambitious humour in the ministers of the word, as it is apparent in the 
o Mat. 20. 21. Mark 10. 37. Luke 22. 24.  Gospel and 
p Legantur epist. decretales & gesta conciliorum.  Church's history. What a deal of time was usually spent in the Counsels about precedence of Bishops, and in our age the question of the Pope's primacy is termed by Cardinal 
q Praefat, in libros de Rom. pont.  Bellarmine, Summa rei Christianae.  
Came the Disciples unto jesus] In whom are hid 
r Coloss. 2. 3.  all the treasures of wisdom and knowledge, and this fact of theirs is 
s Origen▪ apud Thom. in loc.  imitable, for when any doubt ariseth in our minds concerning the kingdom of heaven, it is our best way to come unto jesus, who 
t john 1. 9  lighteth every man that cometh into the world. If any lack wisdom (saith S. james in ●…is Epistle cap. 1. verse ●….) let him ask of God, for God is only wise, Rom. 16. 27. Come therefore to his 
u Esay 8. 20.  law, to his testimony, 
x john 5. 39  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 understanding of the dead letter come to his living Oracles and walking Bibles, I mean the true Prophets and learned Preachers of his word, for he calls them expressly 
y Mat. 5. 14.  the light of the world, and their 
z Malac. 2.  lips should preserve knowledge, 
a Hierom epist. ad Paulin.  praevij sunt & monstrantes s●…mitam in script●…ris▪ Come to jesus, come to the word of jesus, come to the Preachers of the word of jesus, least happily the Lord say to you as he did once to the jews, ye have not asked at my mouth, Esay, 30. 2.  
Who is the greatest in the kingdom of heaven] It is certain that there arose a disputation among 
b Luke 9 46.  them which of them should be greatest, and 
c Caietan.  yet to cloak their ambitious pride, they do not ask who shall be greatest among us, but indefinitely who is the greatest in the kingdom of heaven, 
d Melanct. Musculus, Marlorat.  understanding by the kingdom of hea●…en, the kingdom of Christ in this world, for they carnally conce●…ed that Christ after his resurrection would 
e Acts 1. 16.  restore the kingdom of Israel, and so reign as a Monarch upon earth, and therefore they make suit to 
f Mat. 20. 21.  sit next to him at his right hand and on his left in his kingdom. I know 
g Apud Thom. in loc.  chrysostom construeth it of the kingdom of heaven in that other world, condemning the men of his age, because they did not attain to the defects of the Disciples, all our question is (saith he) who shall be greatest in the kingdoms upon earth, and not who shall be greatest in the kingdom of heaven. But by Chrysostom's leave to contend who shall be greatest in heaven is charity, not vanity. Luke 1●…. ●…4. Strive to enter in at the strait gate. As in the A●…ke there was three 
h Gen. 6. 16.  lofts one above another: even so there be many mansions in God's house, john 14. 2. There be degrees among the Saints in heaven, as there be degrees among Angels: there is a Prophet's reward, and a Disciples reward, Mat. 10. 41. 42. We should therefore strive to be greatest in heaven, outstripping one another in goodness, as they who run in a race, 1. Cor. 9 24.  
Again it is apparent by Christ's answer both in our present text, and also Mat. 20. and Luke 22. That his Disciples expected a kingdom after the fashion of this world, 
i Melanct. Heming.  dreaming that he should reign as a Sovereign, and themselves domineer like Dukes and Lords under him. They call it indeed the kingdom of heaven, in 
k Aretius.  imitation of their master often terming his kingdom the kingdom of heaven; 
l jansen. concord. cap. ●…0.  or for that they thought his kingdom (though upon earth) should notwithstanding be divine and heavenly, see Gospel on S. james, and on S. Barthelomewes' day.  
jesus called a child unto him] jesus seeing the thoughts of his Disciples, and understanding the causes of their error, 
m 〈◊〉.  heals the desire of glory with the contention of humility, in reading of his lecture. S. Mark reports that he sat down: now we find in the Gospel's history that the Doctors among the jews in their teaching used sometime to stand, and sometime to sit; 
n Acts 1. 15. & 2. 14.  Peter in Jerusalem, and 
o Acts 13. 16.  Paul at Antiochia preached standing, but the Scribes and the Pharisees are said to sit in Moses chair, Mat. 23. 2. So Christ himself sometime taught standing, as Luke 6. 17. And sometime sitting both in the 
p Mat. 5. 1.  mount and in the 
q john 8. 2.  temple. It may be therefore that it was the jews custom 
r See Panigarol h●…m. in fest. om. sanctorum & Lorin. in Act. 1. 15.  partly to stand and partly to sit, for Christ (as it is apparent in the 
s Verse 16. 20.  4. Chapter of S. Luke) preaching at Nazareth in the Synagogue stood up when he read his text, and sat down when he did expound it. Whatsoever the jews order was, at this instant there was no●… fitter gesture for Christ then sitting, for this (as 
t Lib. 1. deser. d●…m. in monte.  Augustine notes) showed that he taught as one which had authority. When he was sat down he called all the twelve, doubtless he knew who they were which ambitiously contended to be greatest in his kingdom, 
u Musculus in loc.  yet he called all his Apostles, as being assured that his lesson of Humility was exceeding necessary for them all. It is reported in the 20. chapter of this Gospel, how james and john only desired to sit on his right hand and on his left in his kingdom: yet Christ admonished them all, and said, Ye know that the Princes of the nations have dominion over them, and they that are great exercise authority upon them: it shall not be so with you, but whosoever will be chief among you, let him be your servant. Now the reason why Christ, and after him his Church, use general admonitions in rebuking of particular malefactors which are worse than the rest, is twofold. First, That the delinquents may the better admit that checking which is common, and not particular or personal. 2. That such as have not offended in that kind, may learn to be more careful in their ways, and to hate the garment spotted by the flesh, as S. Jude speaks. Often having in mind the saying of Augustine, Aut sumus, aut fuimus, aut possumus esse quod hic est.  
When Christ had called his Apostles unto him, he set a child in the midst of them, as it followeth in our present text. He set him by him according to the record of 
x Luke 9 47.  S. Luke; and took him in his arms as 
y Mark 9 ●…6.  S. Mark, yet all agree, for it may be (saith 
z Com. in loc.  Euthemius) that jesus first set him in the midst of them as S. Matthew; then afterward set him beside him as S. Luke; and last of all embraced him in his arms as S. Mark. 
a Anselm. jansen. post. ma●… cum glossis et figure is in loc.  Some think that this child was one Martialis, afterward a famous Bishop in France, but this idle tradition is beside the text, and therefore not of the necessity of faith. 
b Hierom. in loc.  Other imagine that Christ himself might be this little one being among his Disciples as a servant, Luke 22. 27. but this opinion is against the text. jesus called a child, and set him by him, and took him in his arms, it saith, he set a child in the midst of them, but what child it doth not say not a great boy, but a little child, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which Erasmus translates puellum, Beza, puerulum, the vulgar Latin paruulum, as Musculus upon our text, Oportet imitaripuellos anniculos, & fortè bimulos. And so 
c 1. Epist. 2. 2.  S. Peter exhorteth us to be like new borne babes: and surely 
d Diez. con. 1. festo Michael.  parents are commonly so negligent in instructing their children, as that Christ hardly could find any youngling above three or four years old of such innocent behaviour, of whom he might say, Whosoever humbleth himself as this child, and except ye turn and become as children.  
Let us examine therefore wherein we must be like to children, and wherein unlike. First, We may not be like to children in 
e Theophylact.  ignorance, so Paul 1. Cor. 14. 20. In malice be ye children, but in understanding men. 2. Not like to children in unconstancy, 
f Ephes. 4. 14.  wavering and carried about with every wind of doctrine. 3. Not weak in faith as children; which are not able to discern spiritual things for want of years of discretion. 4. Not like to children in 
g Heming. post. in festo Michael.  seeking after untoward things, because their senses are not yet settled, our 
h Collos. 3. 2.  affections are to be set on things which are above, having our conversation in 
i Philip. 3. 20.  Heaven, and therefore we may not imitate children in eating dirt, & in paddling in the mire. The child plays with the light of the candle till his finger be burnt, and 
k Diez. con. 2. in festo Michael.  so the reprobate-wicked plays with Hell fire, reputing it a fable, till at the last he comes to be tormented in that unquenchable flame. The child doth esteem an apple more than his father's inheritance; so the witless worldling prefers things temporal in this life, before the things eternal in the kingdom of Heaven. In these childish humours and the like, we may not be like to children.  
But we must be like children, 1. As being 
l Clemens strom. 4.  mundi corpore, sancti animo, chaste in body, pure in mind. 2. Like to children in 
m Heming.  obedience, for good children stand not reasoning what manner of thing it is that their father commands, but instantly they follow his will and word as their rule to work by. So faithful Abraham at God's commandment was ready to sacrifice his only begotten son Isaac, he stood not arguing the case, the death of my child can do no good unto God, and it will procure much evil unto me, but rather he thought that it is my father in Heaven who commands, and I will obey.  


n Du Bartas hist. of Abraham.  he's loath (alas) his tender son to kill,  
But much more loath to break his fathers will.   
3. Like to children in respect of merit, for as children can not boast of their own deservings against their parents: even so the followers of Christ may not brag of their merits before God, but acknowledge themselves to be babes, able to do nothing without his fatherly favour.  
4. As little children commit themselves altogether unto the tuition of their parents and guardians: even so Christians ought to 
o 1. Pet. 5. 7.  cast all their care on Christ, as looking for every good gift at his hand.  
5. Like to children as concerning 
p 1. Cor. 14. 20.  malice, both 
q Culman.  innocentia & ignoscentia: for as little children being injured take not any revenge, but only make complaint either to their father or mother: even so, when any wrong us we may not 
r Rom. 12. 19  avenge ourselves in recompensing evil for evil, or 
s 1. Pet. 3. 9  rebuke for rebuke, but only complain to God our father in Heaven, or to the Church our mother on earth. It is written that vengeance belongs unto God, and therefore we must humbly call upon him in our persecutions, as the 
t Psalm. 35. 1.  Prophets did, O Lord, plead thou my cause with them that strive with me, and fight against them that fight against me. 
u Psalm. 43. 1.  Give sentence with me O God, defend my cause against ungodly people. And Psalm 80. 1. Hear thou shepherd of Iraell, thou that leadest joseph like a sheep, show thyself thou that sittest upon the Cherubims. And Psalm 83. 1. Hold not thy tongue O God, keep not still silence, refrain not thyself, for thou Lord hast been our 
x Psalm. 90. 1.  refuge from one generation to another.  
I have 
y Sir Ric. Barckley tract. of felicity lib. 5. pag. 451.  read of a reverend and religious Archbishop of Mentz, who (being a long time depraved, and in fine deprived of his dignities and office by two corrupt Cardinals his judges, and a false hearted Advocate his familiar friend) out of the bitterness of his spirit made this appeal from them unto the Lord of Heaven. God knoweth (unto whom all things are naked) that I am unjustly condemned, yet I will not appeal here from your sentence, for that I know ye shall sooner be believed in your lying, than I am in speaking the truth; and therefore I receive this heavy censure for the rebellions of my youth and other sins; Nevertheless I appeal from your judgement to the judge eternal, and only wise, which is Christ jesus, before whom I summon you. The Cardinals fell into a laughing, and said, That if he would go before, they would follow. It happened that the poor Bishop having withdrawn himself into a Monastery died within a year and half after, and the Cardinals hearing thereof, in a scoffing manner said one to another, that they must go seek the Archbishop. Now within a few days after one of them was bloodily slain, and the other grinding his teeth, eat up his own hands and died mad. And lastly the judas who betrayed him (I mean his false friend placed in his room) was so mortally hated of all men for his sedition and cruelty, that being assaulted in a Monastery, he was there butchered, and his carcase cast into the town ditch, where lying three days, all sort of people both men and women used all manner of despite upon it. An example very remarkable, teaching us not to despise one of these little ones, because in heaven their angles always behold the face of our Father which is in Heaven.  
Again, we may complain to the Church our Mother, as in this present Chapter at the 17. verse, If thy brother trespassing against thee, will not vouchsafe to hear thyself alone, nor yet thy witnesses and arbitrators: Tell it to the Church. He that commits his cause to the Magistrate civil or ecclesiastical, gives place to divine judgement, for as much as all higher powers are 
z Rom. 13. 1.  God's ordinance, substituted judges and deputies in his place. See Epist. 3. Sund. after Epiphan.  
Lastly like to children (as Christ expounds himself) in humbleness and harmlessness. In humbleness, v. 4. Whosoever humbleth himself as this child etc. In harmlessness, vers. 6. Whosoever offendeth one of these little ones &c. So 
a Ser. 10.  S. Ambrose, 
b in loc.  Theophylact, 
c in loc.  Euthymius and other as well ancient as modern writers. As 
d jansen. Druthmarus.  if Christ should have said, Except ye turn from your ambition and indignation, and become like to children, little ones in your minds, as they be little ones in their bodies; unless ye become that by grace, which children are by nature, ye shall not enter into the kingdom of Heaven. I say by grace, for every good gift is from above, descending from the Father of lights, and therefore Christ here said not (as 
e Diez.  one notes) Nisi efficiatis vos sicut par●…los, sed nisi efficiamini. To become like to little children in humbleness is not in our power, it is the work of God's hand and help. 
f Pontan. ser. in festo Michael.  Yet to show that we must (as we may) work with his prevenient grace, Christ addeth in the next clause, Whosoever humbleth himself: according to the saying of Gregory, The good which a man doth, is both the work of God, and the work of man; of God, as being author in giving grace; of man, as being an actor in using grace, yet so that he cooperate with grace by grace. See Epist. Sun. 11. and 14. after Trinit. and Gospel on S. Marks day.  
Whosoever humbleth himself] 
g jansen.  That is, humbleth his heart, for as Plato said, every man's soul is himself: it is not sufficient that our words are humble, our gestures humble, our habits humble (though I see that be more than many professors in our age will afford) unless our souls and ourselves are humble. Lord (said 
h Psalm. 131.  David) I am not puffed in mind, I do not exercise myself in great matters which are too high for me, but I refrain my soul and keep it low, like as a child that is weyned from his mother, yea my soul is even as a weaned child. Men of great wits are commonly state-criticks, over curious eaves-dropers of the Counsel table, prying into the secrets of court and Prince so long until in fine they complain with Actaeon, cur aliquid vidi? for when our hearts are soured with the leaven of our pride, there ariseth often times a bitterness out of the stomach into the mouth, so that we cannot forbear to speak 
i 2. Pet. 2. 10.  ill of such as are in authority, yea profanely of the King's sacred Majesty; the spirit of wisdom giveth another rule, 
k 1. Thessal. 4. 11.  study to be quiet, and to meddle with your own business. A private person hath a common wealth of his own, let him intend the government thereof in 
l 1. Tim. 5. 8.  providing for his household, in 
m 1. Cor. 13. 14.  laying up for his children, in 
n Ecclesiast. 9 9  rejoicing with the wife of his youth, abounding with all works of piety toward God and pity toward his neighbour. He that thus humbleth himself as a little child, the same doubtless is a good subject unto the King, and shall hereafter prove the greatest in the kingdom of heaven.  
All they which are drunken are not drunken with wine saith 
o Cap. 29. 9  Esay, for there is a dry drunkenness as well as a wet; ambition is a dry drunkenness making such as are given over to humours of vain glory to stagger often in the way, and sometime reel out of the way. This kind of drunkenness made Lucifer reel out of heaven, Adam out of paradise, Saul out of his kingdom, Nabuchadonozer out of men's society to converse with beasts. It is impossible that great ones (I mean such as are drunken with their own greatness) should either walk in the 
p Mat. 7. 14.  narrow path, or enter in at the strait gate, only little ones are great ones in God's kingdom. So the text here whosoever humbleth himself as a little child, the same is greatest in the kingdom of heaven: So the text elsewhere, blessed are the poor in spirit, for theirs is the kingdom of heaven; theirs is the kingdom of grace, which is heaven on earth: and theirs is the kingdom of glory, which is heaven in heaven. See Gospel on all Saint's day.   

The Epistle,  2. TIM. 4. 5. Watch thou in all things, suffer afflictions, etc. 
THis Epistle was written by Paul at 
q Euseb. hist. lib. 2. cap. 22. Idem Primasius, Anselm, Lombard.  Rome in his last apprehension and imprisonment there, for so we may gather out of these words, Cap. 1. verse 16. Onesiphorus was not ashamed of my chain, but when he came to Rome carefully sought me, and found me, etc. It is an admonition unto Timothy to 
r Cap. 1. 6.  stir up the gift of God in him by the putting on of hands, and 
s Aretius' in dispositione huius epist.  that is done by preaching sound Doctrine painfully, and by suffering for the same patiently. This our text then is a short abridgement of the 
t Bullinger apud Marlorat in loc.  chief points in the whole letter, for Paul exhorts Timothy to diligent preaching of the truth, in saying watch thou in all things, do the work of an Evangelist: and to Martyrdom for the truth, in saying suffer afflictions: and to both, in saying fulfil thine office unto the uttermost: all which exhortations are hedged in as it were with a forcible reason at each side.  

1. Timotheus ought to be vigilant in executing his office thoroughly, because the time will come when as men shall not endure wholesome Doctrine, etc.  
2. Because Paul cannot any longer continue to help him, I am now ready to be offered, and the time of my departing is at hand, etc.   
Watch thou in all things] The time will come when as men will not endure sound doctrine, but having their ears itching, shall after their own lusts get them a●… heap of teachers, and shall turn away their ears from the truth, and shall be given unto fables. And therefore 
u Lombard.  while thou hast time, 
x Theophylact.  before this dangerous time come, that 
y Acts 20. 29.  grievous wolves enter in among you, be watchful over the flock committed unto thy charge: such as have itching ears are like to prove scabby sheep, and therefore 
z Oecumen.  prevent that mangy disease by possessing their ears with a 
a 2. Tim. 1. 13.  form of sound words. 
b Anselm.  Before they turn away from the truth and give themselves unto fables, 
c 2. Tim. 2. 25.  instruct them in meekness, 
d 2. Tim. 4. 2.  preach the word in season, and out of season; reprove, rebuke, exhort, be watchful, in 
e Lombard.  discipline and doctrine, yea vigilant in all things, 
f Primasius, Claudius, Espencaeus.  that is, in all things which are profitable for thine hearers: 
g Aretius.  or in all the works of an Evangelist and offices of thy calling use watchfulness: or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, may be construed of all 
h Aquin, Lombard, Espencaeus.  men, as if he should have said, the time will even shortly come, when as many shall not endure wholesome doctrine; but endeavour thou to convert all sorts of men unto the truth, according to that, Mat. 28. 19 Go teach all nations, and Mark 16. 15. Preach the Gospel unto every creature, teach all men, and that by all means, do the work of an Evangelist thoroughly, that is, as he speaks 
i 1. Tim. 4. 12.  elsewhere, be to them an ensample both in word and in conversation, in love, in spirit, in faith, in pureness. Many which are called lights of the world are 
k Arden's hom. in Euangel. in festo S. Luc.  fumantes magis quam flammantes, affording more smoke than flame; but let your light shine before men, that they may see your good works, and glorify your father which is in heaven; instruct thy flock by good deeds as well as holy doctrine. Thoroughly to do the work of an Evangelist, 
l Primasius, Anselm, Caietan.  is to preach well and to live well, he that doth both executes his office unto the uttermost.  
The perilous times instant in the days of Paul, are become extant in our age. This prophesy (beloved) is fulfilled among us in the Church of England, for albeit I confess to God's glory, that there may be found a righteous Abraham in Caldea, a just Lot in Sodom, a godly Daniel in Babylon, a patient job in the land of hus, a devout Tobias in Nineu●…e, a zealous Ananias in Damascus. Though I say there be found wheat among tars, and corn among chaff, and a pearl in a dunghill, and a lily among thorns. Albeit there be many good professors and true Christians among us 
m 1. Cor. 15. 58.  abundant always in the work of the Lord; yet I fear that there be more, which either revolt to popery, Turning away their ear from the Truth unto fables, attending the spirits of 
n 1. Tim. 4. 1.  error, and doctrines of Devils: or else start aside to schism, having itching ears, and getting unto themselves after their own lusts an heap of such irregular and hypocritical instructors, as shall do nothing else but increase their itch by clawing: or else falling into foul Epicurism, will not endure the wholesome words of our Lord jesus Christ, and the doctrine which is according to godliness, 1. Tim. 6. 3.  
Our Bishops and pastors therefore need to be watchful in all things, doing thoroughly the works of Evangelists, and executing their office to the full. The patriarch 
o Gen. 31. 40.  jacob commending his pastoral care to Laban, said, I was in the day consumed with heat, and with frost in the night, and my sleep departed from mine eyes. In which observe with 
p Prologue. in 2. Epist. ad Tim.  Aquine three remarkable virtues in a good Pastor, Assiduity, Patience, solicitousness: Assiduity, looking to his flock night and day without intermission. He that is a watchman ought continually to stand upon his watchtower in the day time, and to set in his watch every night, Esay 21. 8. feeding his sheep in the day, praying for his sheep in the night: Patience, both enduring the heat of present persecution, and the frost of future sear: solicitousness, in that his sleep departed from his eyes.  
Now seeing our calling is so good, and our charge so great, it behoveth all people to 
q Heb. 13. 7. 17.  remember and obey those which have the oversight of them, and submit themselves, because they watch for their souls, as they that must give account, that they may give it with joy, and not with grief.  
Suffer afflictions] All that will according to the rules of Christianity live godly, shall suffer 
r 2. Tim. 3. 12.  persecution, especially the preachers of righteousness, to whom it belongeth ex offici●… to reprove, to rebuke, to exhort with all long suffering and doctrine, 2. Tim. 4. 2. to pluck up, and to root out, and to throw down, jeremy 1. 10. in a word, to lift up their voice like a trumpet, showing God's people their transgressions, and to the house of jacob their sins, Esay 58. 1. When our blessed Lord sent forth his Apostles to preach, he said, 
s Mat. 10. 16.  Behold, I send you forth as sheep in the midst of wolves, and when he sent his Disciples to preach (as it is in the Gospel appointed to be read this day) he said, Go your ways, I send you forth as lambs among wolves. Bishop's succeeding th' apostles are like sheep among wolves, inferior Ministers succeeding the Disciples are like lambs among wolves, not as wolves among wolves, or shepherds among wolves, or sheep about wolves: but as sheep among wolves, harmless and innocent lambs in the midst of hurtful and hungry wolves. And Matth. 23. 34. Behold, I send unto you Prophets, and wisemen, and Scribes, and of them ye shall kill, and crucify, and of them ye shall scourge in your Synagogues, and persecute from city to city. So that (as 
t Hom. 6. de laudibus Pauli.  chrysostom said) a man should not enter into this high and holy calling, except he be willing to suffer a thousand deaths, as Paul 1. Cor. 15. 31. I die daily. 
u Mat. 11.  john Baptist came neither eating nor drinking, and yet the people said he had a devil. Christ himself came both eating and drinking, and they said he was a glutton, and a wine-bibber. 
x john 13. 16.  The servant is not greater than his master, neither is an Ambassador greater than he that sent him. 
y Mat. 10. 25.  If they have called the master of the house Beelzebub, how much more them of the household? That Timothy therefore may fulfil his office, doing thoroughly the work of an Evangelist, he must suffer afflictions as a good soldier of Christ, ever ready to bear bloody blows of open enemies, and dry bobs of false friends. The resolute doctor Martin Luther, opposing the Devil and the Pope, who doth exalt himself 
z 2. Thessal. 2 4.  against all that is called God, in the midst of his trouble for the Gospel, used merrily this byword, 
a Loc. come. tit. antidota contra curas in qualibet vocatione.  Mitte mundum vadere sicut vadit, nam vult vadere sicut vadit. Art thou called to preach, execute the work of an Evangelist unto the full, and leave the success to God. If the world do not believe, What is that to thee, said 
b john 21. 12.  Christ unto Peter in the like cause, follow thou me, 
c Luther ubi sup.  Tu me, me, me sequere, non tuas quaestiones aut cogitationes. And a reverend Bishop in our age, who hath had his part in afflictions, often repeats this disti●…hon:  Spernere mundum, spernere nullum, spernere sese, Spernere se sperni, quatuor ista beant. 

d Luther loc. come. tit. de ministerio verbi.  O economical labour is great, Political greater, Ecclesiastical greatest of all, 
e Vbi sup.  as Luther speaks, to preach the Gospel as we should, is to stir up all the furies of Hell against us. And yet let not any Timothy be discouraged in his office, seeing after his fight is ended, and his course finished, a crown of righteousness is laid up for him, and shall be given unto him at the coming of our Lord jesus unto judgement.  
Fulfil thine office unto the uttermost] 
f Marlorat.  As if he should have said, thou canst not execute thine office to the full, unless thou be watchful, and suffer afflictions. Or by these things thou shalt make 
g Erasmus.  proof of thy ministry to the whole world, when as they shall see thy doings and sufferings answerable to thy doctrine and sayings. Painfully to preach, and patiently to persevere, doing the works of an Evangelist, and suffering affliction for the Gospel, are true 
h Calvin.  notes of a true pastor.  
I am ready to be offered, and the time of my departing is at hand] Every true Christian offers up himself an holy 
i Rom. 12. 1.  sacrifice to the Lord, 
k Are●…. in loc.  the which is begun in our baptism, continued in our life, finished at our death. And surely (beloved) if all be blessed who die 
l Apocalyp. 14. ●…3.  in the Lord, much more they who die for the Lord, 
m Psalm. 116. 13.  right dear in the sight of the Lord is the death of such his Saints. The glorious Martyr Polycarpus like a notable Ram picked out of a great flock, fit for an acceptable burnt sacrifice to God, used 
n Euseb. hist. lib. 2. cap 15. diverse other holy Martyrs used the like form of prayer, apud Fox Martyrol.  this prayer when he was offered up: O father of thy well beloved and blessed son jesus Christ, through whom we have known thee; O God of the Angels, and powers, and of all sorts of just men that live in thy presence: I thank thee that thou hast graciously vouch safed this day and this hour to allot me aportion among the number of Martyrs, among the people of Christ, unto theresurrection of everlasting life both of body and soul in the incorruption of the bo●…y Ghost, among whom I shall be received in thy sight this day as a fruitful and a well pleasing sacrifice, etc. How death is called a departing, see Nunc dimittis in the Liturgy: how our life is a fight, Epist. 1. Sun. after Easter, and Epist. 21. Sun. after Trinity; how a course or race, Epist. on Sept●…agesima Sunday.  
There is laid up for me a crown of righteousness] Almighty God rendereth heaven as a just judge, 
o D. Fulke, Marlorat, Piscator.  not to the worthiness of our works, but to the merits of Christ, and as due to us by his promise freely made in Christ, in respect of us it is a garland of favour only; but in respect of Christ who meritoriously purchased it for us, it is a crown of justice. So S. 
p Lib. de great. & liber●… arbitri●… cap. 6. & 7. Tom. 7. fol. 890.  Augustine construeth our text, cui redderet coronam justus judex, sinon donasset gratiam misericors pater? & quomodo esset ista corona justitiae, nisi praecessisset gratia quae justificat impium? quomodo ista debita redderetur, nisi prius illa gratuita donaretur. How should he repay as a just judge, unless he had first given as a merciful father? and how should this be a crown of justice, if grace had not gone before which justifieth the ungodly man? dona sua coronat Deus, non merita tua, siergo dei dona sunt bona merita tua, non Deus coronat merita tua tanquam merita tua, sed tanquam dona sua. See Gospel on Septuagesima Sunday.   

The Gospel.  LUKE 10. 1. The Lord appointed other seventy, etc. 
IN this Scripture two points are to be considered especially  

Vox domini, Christ's word and ordination of his Disciples, the Lord appointed other seventy, etc. To whom he said, go your ways, behold, I send you forth, etc.  
Via discipuli, the Disciples work and condition, as labourers in an harvest, as lambs among wolves.   
Of all which I have treated often elsewhere, but of the most observable notes hereof especially, Gosp. 1. Sun▪ after Easter, and Gosp. on S. Andrew's and Ascension day. The reason why the Church allotted this Epistle for this festival, is because S. Luke was (as 
q Epiphan. h●…res. 51.  some think) one of the seventy Disciples, and the reason in appointing our Gospel is for that S. Luke was an Evangelist.   

The Epistle.  IVDE 1. judas the servant of jesus Christ, etc. 
THis Epistle may be divided in two parts, a  

Salutation, in which observe the 

Saluter, described by his 

Name, judas.  
Office, servant of jesus Christ.  
Kindred, brother of james.    
Saluted, commended by 3. graces 

Called.  
Sanctified.  
Preserved.    
Salutation itself, mercy unto you and peace and love be multiplied.    
Salue, consisting of an 

Exhortation, to continue steadfast in the faith once given unto the Saints, etc.  
Reason, because certain ungodly men are craftily crept in, etc.     
judas] judas signifieth a 
r I siodor. Origin. lib. 7. cap. 7.  Confessor, of which name there was another Apostle called judas 
s Mat. 10. 4.  Iscariot who betrayed Christ; in these two judasses' is shadowed this mystery, that in the visible Church there will always be some bad as well as good professors; judas a 
t Io●… 6. 70.  Devil as well as judas a Saint. See Gospel Sunday next before Easter.  
The servant of jesus Christ] Among all his titles he reputed this most honourable, for it is an excellent freedom to serve the Lord, 1. Cor. 7. 22. 
u Rom. 1. 1.  Paul and 
x 2. Pet. 1. 1.  Peter name themselves first servants of jesus Christ, and then Apostles: and S. james which is called the Lords brother, Galat. 1. 19 Leaving that name styleth himself the servant of jesus Christ, james 1. 1. If it were such a noble privilege to be subject unto 
y Acts 22▪ 25. 28.  Caesar, how much more to be servant unto Christ which is the King of all Kings. And that in regard of his protection, and provision, as for his protection, he saith, 
z josua 1. 9  I the Lord thy God will be with thee whether soever thou goest, I will not 
a Heb. 13. 5.  fail thee, nor for sake thee; and than if God be for us who can be against us, Rom. 8. 31. As for provision, all his servants in this world have bread enough, Luke 15. 17. And in the world to come they shall be no less than Kings, 
b Mat. 19 28.  sitting upon thrones, having 
c Apocalyp. 7. 9  palms in their hands, and on their heads crowns of gold, Apocalyp. 4. 4. See Nunc dimittis and Epist. on S. james day.  
The brother of james] He remembreth his kindred and alliance partly to 
d Aquin, Aretius.  distinguish himself from judas the traitor, and partly to gain credit to his writing. 
e Calvin.  For albeit the word of God depend not upon the worth of men, yet it is certainly true that his doctrine is best accepted, whose person is most honoured. If a preacher then be borne of nobles, or allied to men of great name and quality, let him not in any sort neglect this outward blessing of God, but use it (as S. Jude here) to the furtherance of the Gospel, and setting forth of God's glory: james and Jude were brethren in blood, and brethren in good; (as Aquin and the gloss) fratres natura, fide, doctrina, vita. How judas is distinguished from Simon, and why both are joined together in one festival, I refer thee to Baronius 
f Tom. 1. ad an. 68 sol. 645.  annal. Eccles. & not at. in Rom. martyrolog. Octob. 28.  
To them which are called and sanctified▪ To be called into the Church, and unto the hearing of Christ's Gospel is 
g Piscator.  vocation external, to be sanctified is vocation internal, to be preserved in Christ is vocation 
h D. Willet in loc.  eternal. Here then are set three parts of our justification and incorporation into jesus Christ, vocation by God the father, sanctification by the holy Ghost, preservation by Christ. Vocation is an 
i Bullinger.  effect of election, and so happily S. Jude calls them called, whom God hath elected, as Rom. 1. 7. Beloved of God, called to be Saints: 
k Marlorat.  he doth insinuate that we come not unto God except he call us, if we love him, it is because he loved us first: 1. john 4. 19 As he speaks by the mouth of his holy 
l Esay 65. 1.  Prophets, I have been sought of them that asked not, I was found of them that sought me not, he calleth us before we call on him.  
The 2. grace is sanctification, and sanctified; such as are called are by nature the children of 
m Ephes. 2. 3.  wrath as well as other; it is in vain therefore to be called, that is, stirred and moved to receive the faith, unless we be sanctified, james 2. 14. What availeth it (my brethren) though a man saith he hath faith, when he hath no works. 
n Mark 6. 20.  Herod seemed to be called, and somewhat inwardly touched, but he would not forsake his secret sin of incest in keeping his brother's wife. 
o Acts 8. 13.  Simon Magus was baptised, and so called, but he was not sanctified to leave his gainful sin of covetousness. judas as being an Apostle was called, and yet he was a devil: and many deceive themselves who think hearing of the word to be sufficient without doing, james 1. 22. A sheep resembleth a true Christian, every thing in a sheep is good and useful, his fleece is good, his fell is good, his flesh is good, his entrails, yea his excrements are good: and so the sanctified Christian is a servant unto all the servants of God, every good gift in him is profitable, to some he dareth his fleece, clothing the naked: to some his bread, in feeding the hungry: to some he dareth his eyes, and so becometh a guide to the blind: to some he dareth his strength, and so becometh feet to the lame: to some he dareth his understanding, and so becometh an instructor of the simple: he becometh (as 
p 1. Cor. 9 22.  Paul speaks) all things unto all men, that he may win some unto Chtist. In this point of doctrine the Papists have slandered us exceedingly, saying, that our divines in preaching of faith, have destroyed good works; whereas we profess that our calling is fruitless without holiness of life. See Epistle 2. Sun. in Lent.  
Preserved in jesus Christ] As it is in vain to be called first, unless we be sanctified: so likewise to be sanctified, unless we may be kept and preserved in jesus Christ not to lose our sanctification. Our life is a continual warfare upon earth, and therefore though we be called outwardly, and sanctified in some part inwardly; yet the 
q Apocalyp. 127.  Dragon and his Angels fight against us daily, that we may fall from faith and hope received, that we may 
r Epist. Jude vers. 4.  turn the grace of God into want oneness, like the 
s 2. Pet. 2. 22.  dog returned to his own vomit, and the sow that was washed to the wallowing in the mire, and so 
t Galat. 3. 3.  end in the flesh, howsoever we began in the spirit. 
u 2. Tim. 4. 10.  Demas fell away from the Gospel embracing the present world, many are called but few chosen, Mat. 20. 16. It behoveth us therefore continually to pray that Christ jesus the great 
x 1. Pet. ●…. 25.  shepherd of our souls, may hold us in his hands from the griping paws and grinding jaws of the roaring Lion, who goeth about daily seeking whom he may devour. And surely such as are given unto Christ, effectually called, and truly sanctified; shall be preserved to the end. 
y Zach. 4. 9  Zerubbabel did both lay the foundation of the temple, and finish it: so God will establish and make perfect his work begun in us, Psalm. 68 28. He that hath begun this work of our salvation will also perform it, Philip. 1. 6. I know Gods elect may for a time lose some good means, and some great measure of grace too: David, and Aaron, and Peter, and other have fallen foully, yea fully, but none finally: God is more watchful in helping us, than Satan is or can be wrathful in hurting us. He which is the father of mercies giveth us prevenient grace, subsequent grace, cooperant grace, grace before grace, and grace after grace, 
z 1. Pet▪ 1. 5.  keeping us by his power through faith, and preserving us to his heavenly kingdom. It is not of ourselves that we persevere thus unto the end and in the end, it is the power of God, who giveth (as our Apostle showeth here) grace first to be called, secondly to be sanctified, thirdly, to be reserved or preserved in jesus Christ.  
Mercy unto you, and peace, and love be multiplied] 
a Aretius.  Mercy from God the father, in the forgiveness of your sins: Peace in Christ in feeling this forgiveness: Love in the holy Ghost in being assured of God's grace toward us every day more and more: Mercy from God the father of Mercy: Peace, from God the son, the Prince of peace: Love, from God the holy Ghost, the love of the father and the son. Mercy, in pardoning your sins; Peace, in quieting your conscience; Love, joining you to God, and one to another: 
b Marlorat.  or he wi●…eth increase of God's mercy toward them, and a multiplication of their peace and love toward one another. 
c Aquin.  That their sins may be forgiven, he prays for God's mercy: that they may forgive other men their trespasses, he prays for peace: that both these may be multiplied in them, he prays for love. First, he begins with God's mercy, which is the fountain of every good and perfect gift, if we taste of his mercy, we shall soon be filled with his other graces, he that hath enough mercy can want nothing. For as Samsons chief strength was in his hair, so God's chief virtue in his mercy. Mercy (good Lord) is the total sum, in the humble suit of a sinner; O Lord have mercy upon us miserable sinners, is the first petition; and the grace of our Lord jesus Christ, is the last in our Liturgy.  
When I gave all diligence] Here S. Jude begins to prescribe his Salve, which is an exhortation to contend earnestly for the faith, and the causes moving him to write this unto the Saints are two: 1. His duty, when I gave all diligence to write unto you of the common salvation, etc. 2. Their danger, because they nourished certain seducers as serpents in their own breasts, whom he describes by their  

sin 

in general, verse 4. showing their 

hypocritical entering into the Church, craftily crept in.  
ungodly carriage being entered, 

In their life, turning the grace of God into wantonness.  
In their doctrine denying God, which is the only Lord, and our Lord jesus Christ.      
In particular from the 4. verse to the 17.    
Punishment, of old ordained to this condemnation, and so S. Jude describes these wicked impostors and false brethren, as Pope 
d Walsingham in Ed.▪ 1. pag. 26.  Celestine did his successor Bonifacius the 8. Ascendisti ut vulpes, craftily crept in; regnabis ut lo, denying God and turning his grace into wantonness: morieris ut canis, of old ordained to this condemnation.    

The Gospel.  JOHN 15. 17. This command I you, that ye love together, etc. 
CHrist in this Gospel is said to do three things especially: 1. He doth exhort his followers unto mutual love: 2. He comforts them against the world's hatred: 3. He promises to send unto them the holy Ghost, who being the comforter and the spirit of love may both instruct them how to love together, and how to suffer affliction in the world. Of the first I have spoken Epist. Sun. 1. after Trinit. Of the second, Epist. 2. Sun. after Trinit. Of the third Gosp. on the Sun. after Ascension.   

Epistle  APOCALYP. 7. 2. Behold, I john saw another Angel, etc. 
IN this Scripture concerning the sealing of the Saints and servants of our God, observe the  

Minister sealing, An Angel ascending from the rising of the Sun, etc.  
Men sealed, I heard the number of them who were sealed, etc.   
Behold, I john saw another Angel] In the words immediately going before, S. john said, he saw four Angels stand on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, neither on the Sea, neither on any tree. These four Angels are four agents of Satan, 
e Bale●… Marlorat in loc.  Hypocrites with their impostures, Antichrists with their pestilent decrees and traditions, Tyrannous Princes with their bloody Laws, ungodly Magistrates with their ignorant blindness. These four reign in the four quarters of the world with lies in hypocrisy, with errors in superstition, with tyranny in power, and with cruelty in executing human Laws. Or these four Angels employed by the prince of darkness, are four works of darkness, Contention, Ambition, Heresy, War. 
f Apocalyp Apocalypsc●…s.  Contention arising from the East; Ambition arising from the West; Heresy from the South; War from the North. Or as 
g Hom. in loc.  Arden's, These four Angels are the spirit of Luxury, the spirit of Pride, the spirit of Gastrimargie, the spirit of Avarice. For as the 
h joel 1. 4.  Prophet speaks, That which is left of the palmer worm hath the grasshopper eaten, and the residue of the grasshopper hath the canker worm eaten, and the residue of the canker worm hath the caterpillar eaten. Luxury consuming the flesh in which it is bred, resembles the palmer worm; Lofty pride with her low fall the skipping grasshopper; Ravenous gluttony the canker worm; Cutthroat avarice the caterpillar. Now Luxury doth hurt many trees in the garden of God, and that which luxury hath left, hath pride devoured; and that which is left of pride, gluttony hath eaten; and that which is left of all these vices, is often overcome by Covetousness. 
i Aretius.  Or happily these four Angels, are 4. great powers in the world, the Turk, the Roman Emperor, the Pope, the king of Spain combined in a bloody league with other popish Princes, as 
k Gen. 49. 5.  brethren in evil. All these furiously raging together against the Lord, and against his anointed, withhold the four winds of the earth, that the wind should not blow. 
l Bullenger.  that is, They persecute the preachers of the word, and hinder the doctrine of the spirit called often in 
m john 3. 8▪ Acts 2. 2.  holy bible Wind; lest it should blow upon the earth, which is the 
n Cant. 4. 16.  garden of God, driving from thence all filth and corruption: Or on the Sea, 
o Balaeus.  that is a wavering conscience, bringing men to a quiet haven and hold in the Lord: Or upon any tree, that is growing here, which are men 
p Psalm 1. 3.  planted by God on earth to bring forth fruit in Christ unto the comfort of other. All these wicked angels exercise both head and hand, how to cross the proceedings of the Gospel, and to drive this Heavenly blast away. The Turk doth infest Christendom with his war; the Roman Emperor with his edicts; the Pope with his excommunications and Bulls; the popish Princes (which have committed abomination with the great whore of Babel, and are 
q Apocal. 17. 2.  drunken with the wine of her fornication) hold the winds of the earth by their inquisition, fire, faggot, treachery, rebellion. And for this end they found and feed Monasteries of Friars, and Colleges of jesuits, as the Seminaries of sedition and conspiracy.  
Or four, being a 
r Aretius.  complete number, it doth insinuate that all execrable ministers of Satan in the whole world, cross (so much as may be possible) the blowing of the spirit both in the books of holy Scriptures, and in the mouths of godly Preachers. In nature their is but one wind, yet said to be divers in respect of the divers corners of the earth out of which it bloweth, East, West, North, and South; and so called four winds in regard of the 4. quarters of the world. In like sort the spirit is but one Ephes. 44. But it is termed here four winds in respect of the 
s English gloss.  four Evangelists who wrote the Gospel. It is diverse 
t Bullenger. Marlorat.  for that it bloweth on divers men diversly, giving to one the word of wisdom, to another the word of knowledge, to another faith, to another the gifts of healing, to another prophesy, to another discerning of spirits, to another diversity of tongues; all these things worketh even the self same spirit, distributing severally to every man as he will, 1. Cor. 12. 11. These manifold blasts of the spirit, or (as S. 
u 1. Cor. 12. 4.  Paul speaks) these diversities of gifts, and diversities of administrations, and diversities of operations are withstood by reprobate men and Angels in every corner of the world; by the Papists especially inhibiting the people to read the Gospel in the mother tongue, and prohibiting the Pastors to preach the Gospel in any tongue.  
Now while these cursed Angels were stopping the wind, or letting the Gospel's free passage, behold another Angel ascending from the rising of the sun, which had the seal of the living God, and he cried with a loud voice to the four Angels (to whom power was given to hurt the earth and the sea) saying, hurt not the earth, neither the sea, neither the trees, till we have sealed the servants of our God in their forehead. Albeit the Dragon and his Angel's rage never so much against the Church, yet the 
x 2. Tim. 2. 19  foundation of God remaineth sure; and hath this seal, the Lord knoweth who are his; and 
y john 10. 28.  they shall never perish, neither shall any pluck them out of his hand. Indeed the four foul Angels have power to hurt the land and the sea, but it is limited, a power given of God, and God is 
z 1. Cor. 10. 13.  faithful, who will not suffer his elect to be tempted above their ability, but sends one good Angel to suppress four bad, crying to them, and that with a loud voice, hurt not the earth, neither the sea, nor the trees.  
Some think this Angel arising from the East was 
a Brightman in loc.  Constantine the great; 
b Arden's, Aretius, Meyer.  other expound this of Christ; other of the 
c Ba●…aeus.  Ministers of Christ: it is certain that Constantine, succeeding immediately Dioclesian and other persecuting Emperors, was a notable 
b Esay 49. 23.  nourishing father unto the Church, under whose 
c Ezechiel. 31. 6.  shadow the Christians dwelled and prospered a long time. He did (according to the tenor of our text) ascend from the 
d See Apocalyp. Apocalyps.  east, and he had the seal of the living God, that is, the true faith of Christ, openly professing it, and 
e Socrates hist. lib. 1. cap. 8.  establishing it also by the consent of three hundred eighteen reverend Bishops in the Council of Nice, summoned by him against Arius and other impious Angels holding the four winds of the earth. This Emperor cried with a loud voice to the wicked instruments of Satan, hurt not the earth, etc. He made many 
f Eusebius hist. lib. 10. cap. 5. 6. 7. & de vita Constantin. lib. 2. cap. 43. 44 45.  proclamations and edicts in favour of the Christians, in so much as the whole rabble of the hateful enemies of God (as 
g Hist lib. 10. cap. 1.  Eusebius reports) seemed to be wiped away from the sight of men, according to that of the 
h Psalm. 37. 36.  Psalmist, I saw the wicked exalted as the Cedars of Libanus, and flourishing like a green bay three: but I went by, and lo he was gone, I sought his place, but it could no where be found.  
Other construe this rather of Christ as being 
i Malac. 3. 1.  Angelus testamenti the messenger and Angel of the covenant, the 
k Malac. 4. 2.  sun of righteousness manifesting himself in the great darkness of Antichristianism. He hath indeed the seal of the living God, as being the 
l Heb. 1. 3.  character of his person, and brightness of his glory, 
m Rom. 1. 4.  declared mightily to be the son of God. He cries with a loud voice to the four foul Angels, 
n Aretius.  that is, he fights against such as fight against his elect servants, and delivereth us out of the hands of all our enemies. In the 
o Bullinger.  darkness of blind superstition he doth illuminate his, and seal them in their forehead, making them 
p English gloss.  openly to confess his faith unto salvation 
q Mark 8. 38.  among an adulterous and sinful generation. 
r D. Fulke in loc.  This sealing in the forehead is not an allusion to the sign of the cross, for many reprobates have received that in baptism; the true mark whereby Gods elect are discerned from all other, is a lively faith in the heart, breaking forth into confession with the mouth, according to that of 
s Rom. 10. 10.  Paul, with the heart man believeth unto righteousness, and with the mouth he confesseth to salvation.  
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 divines have conceived, that the true Prophets and Preachers are this Angel ascending from the rising of the sun. 
t Balaeus.  They have power to mark the faithful unto life everlasting, their tongues are the 
u Psalm. 45. 2.  writing pens of the holy Ghost, by whom the word of God is registered in the hearts of them that believe. This Angel had the seal of God in his hand, and the Prophets have the powerful and effectual word of truth in their mouth; and they cry with a loud voice 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 wavering, some minds unfruitful and barren; yet they may repent and come to goodness. When the seed is sown some falleth upon 
x Mat. 13. 8.  good ground, and brings forth fruit in abundance, cease therefore from withholding the sweet blast of the Scriptures, till we have sealed up the chosen servants of our God in their forehead, and imprinted a true belief in their hearts by his spirit. S. 
y Ephes. 1. 13. Uide Zanchium 168.  Paul hath said all this in a few words, after that ye heard the word of truth even the Gospel of your salvation, and therein believed, ye were sealed with the holy spirit of promise.  

z Vitorinus come in loc.  Some think this Angel is Elias the Prophet, imagining that he shall in the latter end of the world come again to fight against Antichrist, and to seal Gods elect in their forehead. But our renowned Sovereign King james in his 
a From the 62. page to the 80.  premonition hath excellently discovered the vanity of this idle jewish fable; besides our text saith in the plural number till we have sealed, etc. 
b Balaeus.  Insi●…uating that by this Angel is not meant one Preacher only but many, yea so many as be both instant and constant in crying with a loud voice to the le●…d Angels, hurt not the earth, neither the sea, nor the trees. If this one point were well understood and learned, it would make you more diligent in coming to the temple, which is the house of God; in reading the Scriptures, which is the book 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 seal you with his mark for his kingdom. Hitherto concerning the Minister sealing, I am now to treat of the men sealed, all agreeing in one confession, howsoever differing in condition and country.  
There were sealed one hundred and forty and four thousand of all the tribes of the children of Israel] The jews are sealed first, as being God's 
c Exod. 4. 22.  eldest sons, a peculiar and precious people chosen to himself 
d Deut 7. 6.  above all other in the world. After them in course follow the Gentiles as the younger sons of God, for there was sealed an infinite number of other nations, as well as a great number of the jews. And among both jews and Gentiles all sorts of men were sealed, the people so well as the Priest, even twelve thousand of every tribe, so well as twelve thousand of the tribe of Levi. And among the people men of all occupations and▪ trades, for 
e Aretius.  by the land, he means such as till the ground; and by the sea, mariners and Merchants 
f Psalm. 107. 23.  occupying their business in great waters; and by trees, such as are noble, rich, and potent in a flourishing estate. So that men in 
g Acts 10. 35.  every nation of every fashion, if they fear God and work righteousness, are sealed with his seal for his chosen servants: 
h Cap. 9 4.  Ezechiel reports that none are sealed, but such as mourn and cry for all the abominations that are done here, none but such as grieve to see the Gospel 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, have not the seal of the living God, but the 
i Apocal. 13. 16.  mark of the dying beast. In that it is said one hundred and forty four thousand were sealed of the children of Israel, Aretas observes that every one of the twelve Apostles multiplied his talon twelve times, a curious and a conscionable conceit too, but how consonant to the text, I leave to the judicious examination of the learned and godly, remembering the resolution of S. 
k Lib. 1. de Trinit. cap. 3.  Augustine in a case not much unlike, quisquis haec legit, ubi pariter certus est, pergat mecum: ubi pariter haesitat, quaerat mecum: ubi errorem suum cognoscit, redeat ad me; ubi meum, revocet me. Name in his ut in omnibus meis scriptis 
l August proaem. in lib. 3. de trinit.  non modò pium lectorem, sedetiam liberum correctorem desidero.   

The Gospel.  MAT. 5. 1. jesus seeing the people, went up into a mountain, and when he was set, his disciples came to him and after that he had opened his mouth, he taught them, saying, blessed are the poor in spirit, for theirs is the kingdom of heaven, etc. 
THe first word of the first lesson in Christ's first Sermon is blessed, a point of cunning and of comfort; of cunning and good art, woeing us in the very first entrance to mark well his whole discourse, because 
m Arist. ethic. lib. 1. cap. 1. & 2.  never any was, is, or shall be, but he desires (according to his own sense) to be blessed. It is the devils oratory to deter men from piety with an opinion of unhappiness and trouble which accompany the godly, but the rhetoric of God's holy spirit allureth us chose by sweet premises, and gracious promises, blessed are the poor, blessed are they that mourn, blessed are the meek, etc. And it affords comfort, for hereby we know that the Gospel is a goodspell, even 
n Luke 2. 10.  tidings of great joy to all people; when as we read that the first apothegm of Christ's first Homily reported 
o Aretius.  at large, was, blessed are the poor in spirit, for theirs is the kingdom of heaven; and the last period in his last homily, 
p Mat. 28. 20.  behold, I am with you always until the end of the world.  
Now (beloved) all his actions are our instructions, it therefore behoveth us in winning our children, our friends, our auditors unto God and godliness, to learn and use this gentle craft, being the sons of consolation, as well as the 
q Mark 3. 17.  Boanarges the sons of thunder. As sometime we must 
r Mat. 11. 17.  mourn, that the people may lament; so likewise sometime pipe, that the people may dance. There was in the Ark of the testament, Heb. 9 4. The golden pot of Manna, so well as the rod of Aaron; and a Preacher (as Bernard wittily) should resemble a good mother which hath ubera, so well as verbera; like a Bee saith 
s Ser. 83.  Ambrose which hath honey so well as a sting. As it is our part to be 
t 1. Cor. 4. 1.  disposers of the Gospel, and messengers of peace: 
u Rom. 10. 14.  so let it be our art to call home such as are out of the way, and to restore such as fall in the way with the spirit of 
x Galat. 6. 1.  meekness, for blessed are the poor in spirit, etc.  
Of this apothegm there be two parts a  

Proposition, blessed are the poor in spirit.  
Exposition, for theirs is the kingdom of heaven.   
In the proposition observe the  

Subject, poor in spirit.  
Predicate, blessed; for so we may convert it aptly, the poor in spirit are blessed.   
Concerning the subject I find three sorts of poor, namely  

1. The worlds poor.  
2. The devils poor.  
3. God's poor.   
The world's poor are either impotent, or impudent poor: impotent by birth, or casualty; by birth, as the fatherless orphans, and beggars children, especially such as are cripples or borne blind; by casualty, as the decayed householder, the maimed soldier, the visited with any grievous plague or sickness: all these kinds of poor wretches are to be relieved as well with our alms as advise. To bind up their 
y Esay 61. 1.  broken hearts, and to 
z Galat. 6. 2.  bear part of their burden, is a great evidence that thou art God's heir, 
a Luke 6. 36.  merciful as our father in heaven is merciful; Blessed in this world, for so David in the 41. Psalm. Blessed is he that considereth the poor and needy, the Lord comforteth him in his affliction, and makes all his bed in his sickness. Blessed in the world to come, for so the son of David even Christ himself, come ye blessed of my father, inherit ye the kingdom prepared for you, for I was an hungered, and ye gave me meat: I thirsted, and ye gave me drink: I was a stranger, and ye lodged me: I was naked, and ye clothed me: I was sick, and ye visited me. It is therefore my humble suit to those (which are by statute made overseers of our overseers for the poor) that hereafter in every village the distressed members of Christ, even 
b Ephes. 5. 30.  flesh of his flesh; and bone of his bone, may be more charitably provided for, according to the true meaning of godly laws established in this case.  
Among impudent poor, some be little beggars, and some be great beggars; among little beggars I marshal the riotous spend-all, and the lazy get-nothing. The drunkard and the glutton shall be poor saith 
c Proverb. 23. 21.  Solomon, and no marvel, seeing in a little while they draw their whole patrimony, woods, house, land, through the narrow passage of their throat, etc. It is therefore my humble suit to the reverend and grave judges of the land, that they would in their circuits, upon all occasions offered, endeavour to suppress and disgrace these brutish, incorrigible, ding-thriftie dearth-makers. It is said of the Surgeon, that he must have a ladies hand, and a lions heart: But it is to be wished, that a judge in this corrupt age should have contrariwise, the heart of a Lady, for, Blessed are the poor in spirit, yet in punishing notorious offenders, the hand of a Lyon. It is an old saying, Qui non corripit, corrumpit; and all honest men howsoever otherwise poor in spirit, have notwithstanding evermore complained of a cruel pity, which is the mother of licentiousness, and licentiousness is the mother of contempt, and contempt is the mother of sedition, and sedition is the mother of rebellion, and in fine rebellion is the mother of desolation.  
Of Rogues, I mean vagabond idle persons, out of covenant, out of course, there be two sorts, as namely, wild rogues so bred, a great part whereof is an uncircumcised generation, unbaptized, out of the Church, and so consequently 
d Ephes. 2. 12.  without God in the world. Other being better bred, for want of good discipline turn rogues, and become tame ruffians, and these drones have swarmed so much in some parts of our County, that they drive many good bees out of their hives, in plain English, many Gentlemen and justices too, during all the hard winter, out of the Country into the City, where they lie non-resident from their benefice, their mansion house where their living is; and non-resident also from their charge, where they should execute his highness Commission for the peace. I do not think with 
e De utilitate conduit. human. lib. 2. cap. 4.  Innocentius, justitia non datur nisi vendatur, that justice is dearly bought in any corner of our Kentish soil (God forbid) and yet in the behalf of my poor neighbours, I must say, that it is pity justice should (considering the number of justices) be so far fetched in the midst of winter. ungodly politicians, who make the works of Lucian their old Testament, and machivel's prince their new: thrust themselves into the centre of the world, as if all times should meet in them and their ends, never caring in any storm what becometh of the ship of estate, so they may be safe in the coc-boat of their own fortune. But nature tells thee, that no man is borne for himself; and 
f Galat. 5. 13.  Scripture tells thee, that we must in love serve one another. Our Christian estate necessarily requires that some should be great, and other little; that some should be subject, and other sovereign; that some should command, and other obey: But saith our blessed Saviour (speaking to his Disciples, as representing the whole Church) 
g Luke 22. 26.  He that is greatest among you, let him be as the least, and he that is chief, as he that doth serve. Praesis, ut prosis, as 
h Lib. 3. de'consid. ad Eugen.  Bernard told Eugenius, and as 
i In Mat. 20. 27.  Martin Bucer noteth out of these words of Christ against Anabaptists, He which according to the will of the Lord bears rule godly, doth nothing less than domineer, yea, most of all serve. The justice, the judge, yea, the King himself (as statesmen are bold to call him) is a great servant of the Common wealth. It is therefore my humble suit to the worthy Knights, and other justices (having received large money for the building & maintaining of Bride-wols in our County) to perform better offices in banishing all unprofitable vagabonds out of our coasts.  
I am now to speak of no small Beggars; of such as beg in the courts and houses of Kings; of such as come to something, when other come to nothing; of whom in old time 
k Roderic Mors complaint to the Parliament of England cap. 10. printed at Geneva by Michael Boys.  complaint was made to the Parliament of England, That they did by cobweb subtleties of the Law, first rob the Subject, and then afterward rob the King. I hope there be none such in our days under the government of our most illustrious, wise, learned, meek, religious, and pious Prince K. james, (whom I beseech God of his infinite goodness to prosper long among us in health, and wealth, & all happiness, as well concerning this, as the world to come) But if a judge hereafter in another age should unhappily meet with such a sturdy beggar, I wish heartily that he may follow justice 
l job 29. 14.  jobs example, who saith of himself, I put ●…n righteousness, and it clothed me; my judgement was a robe and a crown. I was eyes to the blind, and feet was I to the lame. I was a father unto the poor, and the cause which I knew not, I searched out diligently. I broke also the jaws of the wicked, and plucked the pray out of his teeth. If he prove too great a fish to be caught in thy net, envy not his prosperity, for he buildeth his house as the 
m job 2●…. 18.  moth; and if thou possess thy soul in patience but a little while, 
n Psalm. 37. 10.  thou shalt look after his place, and he shall not be found. As he was a beggar's brat, so he shall die the first gentleman, and the last knight of his name.  
There be three ranks of the devils poor.  

Covetous.  
Vainglorious.  
Superstitious.   
The Covetous, who want even that they have, being as they are termed aptly the greatest Misers in the world, like the market horse laden with dainty cates, and yet feeds on thistles.  
The vainglorious, who to get a name, forget often their estate, as certain Philosophers in old time (whom I will not name, because they did it for a name) cast all their goods into the Sea, lest they should hinder their courses in the studies of philosophy. Nolebant censu abundare terreno, ut magis sensu abundarent suo, saith a 
o jansen. concord. cap. 39  learned expositor upon this text. And certain schismatics in latter ages, have for the crazy credit of a desperate cause forsaken their own Countries, and their own freeholds which were certain, to depend upon the breath and bread of other men which is uncertain.  
The Superstitious, as the popish Monks and Friars, who transported with a blind devotion, abandoned all worldly possessions, and yet abounded in all riot and excess; Regulares gulares, they were more than men at their meat, less than women at their work, saith 
p In coll●… franciscan.  Erasmus. 
q 〈◊〉 in loc. c●….  Albertus' duke of Saxony was wont to say, that he had three wonders in one City, namely three Monasteries, For the Friars of the first had children, and yet no wines: The Friars of the second had a great deal of corn, and yet no land: The Friars of the third abounded with moneys, and yet had no rent.  
r Poem. de corrup●… statu Ecclefiae per Illiri●….  Hic dolu●… est magnus, lupus est qui creditur agnus. 
So then (as you see) the devils poor differ very much one from another: for the Covetous have the possession; but not the free use: the Superstitious have the use, but not the free possession: the Vainglorious upon the point have neither free use, nor free possession of such worldly wealth as they desire, being all in their several kinds exceeding poor.  
The third sort of poor are Gods poor, which abound with inward wants, and want also many times outward abundance. Where of some undergo patiently loss of their goods, as job; other forego cheerfully the use of their goods, as the blessed Apostles. These are the poor in spirit, or (as 
s In regulis contracti●…ribus quaest. 205. Idem Beza in loco.  S. Basile construeth it) the poor for the spirit, wholly submitting themselves to be ruled by God's holy spirit, the humble and the meek, truly feeling their inward, and patiently bearing their outward poverty. Christ then here doth not understand such as are merely the world's poor; for albeit they be humbled, yet are they not humble; nor the devils poor, for they are neither actually humbled nor humble; but only Gods poor, which are both humbled and humble, humbled in their poverty, humble in their spirit, blessed are the poor in spirit.  
So S. 
t In loco.  Hierome, 
u Lib. ●…. deser. do●…. in moute.  Augustin, 
x Lib. 5. in Luc. cap. de beatitud.  Ambrose, 
y Lib. d●… beatitud.  Gregory Nyssen, 
z In loc.  Theophylact, 
a In loc.  Euthymius and other Doctors expound it. And this appears to be Christ's meaning in that the word spirit signifieth elsewhere will, as Mat. 26. 41. The spirit indeed is ready, but the flesh is weak, and 1. Cor. 7. 34. The virgin cares for the things of the Lord, that she may be holy both in body and in spirit, that is, in thought and mind. So that to be poor in spirit, is nothing else, but willingly to 
b Mat. 16. 24.  forsake ourselves, and to follow Christ, evermore being ready for his sake to bear the loss of our wealth, when as we are made poor; and to forbear the use of our wealth, when as we are rich, 
c 1. Cor. 7. 31.  using the world as though we used it not. For this blessing belongs as well to the rich, as to the poor. As the bad poor are proud in spirit; so the good rich are poor in spirit. 
d Arden's hom. in loc.  As some be poor in substance, and not in spirit; so some rich in substance, yet poor in spirit. A cable untwined in every cord and thread, may go thorough the 
e Mark 10. 25.  needle's eye: so the rich man, if once he be well untwined, dividing his goods according to the will of the giver, may notwithstanding all his greatness walk in the narrow path, and enter into the straight gate of Heaven.  
The world's poor are miserable, because dejected in their poverty: The devils poor cursed, because proud▪ in their poverty: Gods poor only blessed, as having nothing, and yet possessing all things, 2. Cor. 6. 10.  
Here then observe what an excellent virtue contentation and lowliness of mind is. As the first vice the Devil thrust upon Adam was discontentment and pride: So the first virtue Christ commends unto his followers, is an humble contentment. The eight beatitudes (saith 
f de●… ●…. Beatud.  Cromatius) are like Jacob's ladder, reaching from earth unto Heaven; and the very first step of the ladder as the 
g Theophylact. in loc.  foundation of the rest is lowliness of mind. For as God is said to 
h job 26. 7.  hang the earth upon nothing, that it might wholly depend upon him: even so doth he found the world of his Christian commonwealth upon nothing; and this nothing is an humble dis-prising and forsaking of all our own abilities, and an only relying upon his almighty power and goodness. As pride is the beginning and original of sin, Ecclesiasticus 10. 14. because iniquity is nothing else but inequality, and pride is most unjust, attributing unto itself too much, unto all other too little: so chose, contented humbleness is the Primer, and as it were A. B. C. of our Christian Ethics; it is as Ambrose and Bernard write, the mother virtue, yea, Custos sigilli magni, the keeper of all Gods great seals & graces, without which his other gifts are rather curses than blessings to us. It is an eminent grace for a man to speak with the tongues of 
i 1. Cor. 13. 1.  Angels, and so to transport other with the wind of words and floods of eloquence whither he list; and yet if learning be not seasoned with humility, knowledge saith 
k 1. Cor. 8. 1.  Paul puffeth up, and as Aristotle speaks, it is armata iniustitia, like a sword in a madman's hand. Fasting that tames the body, without humility, makes proud the mind, I fast twice in the week, quoth the Pharisee, Luke 18. 12. Alms are a 
l Heb. 13. 16.  sacrifice pleasing to God, for he that 
m Proverb. 19 17.  giveth unto the poor, dareth unto the Lord: yet if a Trumpet be blown, and we give merely to be seen of men; if we bear not our poor brethren in our bowels and bosom, we shall have no reward of our Father which is in Heaven, Matth. 6. 1. And therefore Christ inculcates often this one lesson as well by pattern as precept, Learn of me, for I am humble and meek. 
n john 16. 33.  In the world ye shall have affliction, he that will follow me, must of necessity 
o Mat. 16. 24.  forsake himself, and yet be of good cheer, for 
p Mark 10. 29.  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 receive 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 eternal life. I tell you, that in the beginning which you shall find most true in the end, Blessed are the poor in spirit.  
For, Blessed is the predicat of the proposition. And there is a twofold blessedness, Beatitudo viae, and Beatitudo patriae, blessedness in this world, and blessedness in the next. The poor in spirit have the promises of both, 1. Tim. 4. 8. The present happiness is either outward and worldly, or else inward and ghostly; Outward, as Psalm 132. 16. I will bless her victuals with increase, and I will satisfy her poor with bread. And Psalm 144. 15. Happy are the people that be in such a case. And Deut. 28. Blessed shalt thou be in the field, and blessed in the city, blessed shall be the fruit of thy ground, and the fruit of thy cattle, the increase of thy kine, and the flocks of thy sheep. These temporal and worldly blessings often accompany the meek more than the proud, because fortune, as 
q Advancement of Learning lib. 2. pag. 105.  Charles the 5. told his son, Is like a woman, if she be too much wooed, she will be the farther off. Howsoever it be, 
r 1. Tim. 6. 6.  godliness is great gain, and the poor in spirit want nothing, as being content with any thing. But the blessedness 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 
s Prou. 15. 15.  continual feast, and a daily Christmas, whereby the poor in spirit are made lords, and as it were tyrants over the whole world, domineering over justices and laylour, our judge and jury. Treasons, and murders, and felonies, and other routs and riots inquired after at Sessions and Assizes, are bred of discontentment and pride. But though all the Devils in Hell, and all their agents in earth and air, combine themselves against one little one; yet Qui vadit planè, vadit sanè, 
t Proverb. 10. 9  He that walks uprightly, walks confidently; The 
u Psalm. 125. 1.  text will always be found true, They that put their trust in the Lord, shall be even as the mount Zion, which may not be removed, but standeth fast forever.  
But here we must observe with incomparably learned 
x Com. in loc. et apolog. con. fest. Augustin. tit. de Dilect. et implet. legis.  Melancthon, and 
y Calvin instit. lib. 3. cap. 17.  other protestant divines, That in this, and all other like places of holy Scripture, where good works are commanded, or commended in any, that Christ is the sole cause of our happiness, Without me (saith 
z john 15. 5.  he) you can do nothing, and without faith in him, it is impossible to please God, Heb. 11. 6. Our persons must be first reconciled unto God, having for Christ's sake pardon of our sins, and imputation of righteousness, and then our works shall be blessed and acceptable, Psalm 32. 1. Blessed is the man whose unrighteousness is forgiven, and whose sin is covered. Blessed, 
a Martyr. in Rom. 4. 8.  that is justified, for justification is blessedness begun, glorification blessedness perfected. It is a sweet saying of our 
b Hom. of good works part. 1.  Church; Faith is the nest of good works, albeit our birds be never so fair, yet they will be lost, except they be brought forth in true belief. The sparrow hath found her an house, and the swallow a nest, where she may lay her young, even thine Altars O Lord, Psalm 84. 3. Such as are true believers, having their unrighteousness forgiven, and their sin covered, are blessed men; and all their works as being laid upon Christ's Altar, are a sweet smelling sacrifice to God. But saith 
c In Psalm 83.  Augustine, Heretics and Infidels in doing glorious acts and honourable deeds, have nowhere to lay their young, and therefore they must of necessity come to nought; as the fathers of our common Law speak, Moritur actio cum persona, their actions are damnable with their persons. He which is poor in spirit is blessed, he which is merciful is blessed, he which is a peacemaker is blessed. But as our Divines have judiciously noted against the Papists, in all these Beatitudes a lively Faith is presupposed, according to that 
d Rom. 14. 23.  Apostolical axiom, Whatsoever is not of Faith is sin. The Saints of God are sealed inwardly with Faith, as it is in our Epistle; but outwardly with good works, as in our Gospel. To be poor in spirit, to mourn, to be merciful, are not causes but effects of our justification, as we commonly speak out of Bernard, Via regni, non causa regna●…di; 
e Musculus. Marlorat.  For the followers of Christ are blessed, not because they be poor in spirit, but because theirs is the kingdom of Heaven, That is the right exposition of the proposition, Blessed are the poor in spirit.  
Now the kingdom of Heaven in holy Scripture signifieth either the kingdom of 
f Mat. 3. 2. Luke 18. 17.  grace, which is heaven on earth; or else the kingdom of 
g Mat. 7. 21. Acts 14. 22.  glory, which is heaven in Heaven: And both these belong unto the poor in spirit. 
h Hierom. Musculus. Aretius.  Some construe this of the kingdom of grace, because Christ saith expressly, Luke 4. 18. The spirit of the Lord hath anointed me, that I should preach the Gospel unto the poor; he hath sent me that I should heal the broken hearted; that I should preach deliverance to the captives, and recovering of sight to the blind; that I should set at liberty them that are bruised. And 
i Mat. 9 13.  I am not come to call the righteous, but the sinners to repentance. And I give thee thanks O Father Lord of Heaven and earth, because thou hast hid these things from the wise and men of understanding, and hast opened them unto babes. The carnal wise, Credentes oculo magis qu●…m oraculo, rely more upon their five senses, than the four Evangelists; and therefore, 
k Dr. Edes Ser. Physic for the plague.  because they can not find a reason of natural things, they make to themselves false gods; and because they can not find a reason of supernatural things, they deny the true God. The curious, while they desire to know what they should not, are not able to conceive what they should; by diving too much into the subtleties of reason, they forget often the principles of Religion. As wholesome Laws are lost many times in the cases of the law; so Religion itself is lost among Sophisters in the questions of Religion. It was the Serpent that first opened Adam's eyes, and enticed him to pry into the secrets of God. Our care therefore (said 
l Loc. come. tit. de pugna Fidei & rationis humanae.  Luther) must be to shut up our eyes again, that we seek not ambitiously to see more than almighty God would have us to know. Christ would have us to bring Faith and humility to his school, leaving our arguments at home, Non vult nos esse curistas & quaristas. 
m 1. Pet. 5. 9  He resisteth the proud, and gives grace to the humble. The 
n Mat. 11. 5.  poor receive the Gospel, as it is in our text, Theirs is the kingdom of Heaven.  
But 
o Euthym. Rupert. Caietan.  other expositors understand this of that incorruptible crown of glory; for as this world seems to be made for the presumptuous and proud: so that other only for the humble and meek. It is Theirs, and that in present Is, and it is a kingdom, and that a kingdom of Heaven. According to the terms of our common Law 
p Terms of the Law pag. ●…03.  there be two sorts of Freeholds; A Freehold in deed, when a man hath entered into lands or tenements, and is seized thereof actually and really; A Freehold in law, when a man hath right to lands or tenements, but hath not yet made his actual entry. Now the kingdom of Heaven is our Freehold in law, though as yet while we live, we can not actually be seized thereof. It is ours, as being 
q Mat. 25. 34.  prepared for us by God the Father: It is ours, as being purchased in our behalf by God the 
r 1. Pet. 14. 19  Son: It is ours, as being assured to our spirit by God the holy Ghost, Rom. 8. 16. 17. We have now right to this inheritance, Habemus ius adrem (as 
s In Rom. 8. 24. Idem Caietan in loc.  Melancthon acutely) nondum in re. Or as Augustine, and other of the fathers usually, the kingdom of Heaven is ours already, Non in re, sed in spe. The Scripture saith as much in plain terms; We are 
t Rom. 8. 24.  saved by 
u Tit. 2. 13.  blessed hope, which is 
x Coloss. 1. 23.  immovable, without 
y Heb. 10. 23.  wavering. 
z Alstedius System. theolog. lib. 3. loc. 17.  Fides int●…etur verbum rei, spes verò rem verbi. Rom. 5. 2. Through our Lord jesus Christ we have access by Faith unto this grace, wherein we stand and rejoice under the hope of the glory of God.  
And we may well under hope rejoice▪ seeing our reward (when our 
a 2. Tim. 4. 7.  fight is finished) is no less than a kingdom. The citizens of Tyrus are described by the Prophet 
b Cap. 23. 8.  Esay to have been companions unto Nobles and Princes: but in that heavenly Jerusalem, every burgess by his 
c john 3. 3.  second birth, is the 
d Heb. 2. 17.  brother of a king, the 
e Rom. 8. 14.  son of a king, and himself a king; having in token hereof a triumphant 
f Apocalyp. 7. 9  palm in his hand, and a 
g Apocalyp. 4. 4.  golden crown on his head. And this kingdom is not a 
h 1. Pet. 1. 4.  fading inheritance, but a kingdom of Heaven, an immortal and everlasting life. Men on earth have Life, but it is 
i job. 14. 1.  full of trouble, and of small continuance, not everlasting; The damned in Hell have an eternal being, but because they can not move, but are perpetually tied unto their torments, it is not a Life, but a death. Only the 
k Non dicit pauperes spiritus sed spiritu. Caietan in loc.  rich in grace, the poor in spirit shall have, when this world hath his end, an everlasting Life without end. Tell O man what thou most earnestly desirest? Is there any thing thou lovest better than life? Is there any life better than a blessed life? Is there any blessed life without hope here, and hold hereafter of everlasting life? Yet all these things, and more than I can utter, or you conceive, are 
l 1. Cor. 2. 9  prepared and reserved for such as are poor in spirit, for theirs is the kingdom of Heaven.  
Preached at Maydston Assizes, july 28. 1614 upon the request of my much honoured and worthily beloved friend and kinsman Sir Anthony Aucher Knight, high Sheriff of Kent.  
Almighty God, which hast knit together thy elect in one communion and fellowship in the mystical body of thy Son Christ our Lord; Grant us grace so to follow thine holy Saints in all virtuous and godly living, that we may come to those unspeakable joys, which thou hast prepared for them that unfeignedly love thee, through jesus Christ our Lord.  
Amen.